Truth/ਸਚੁ

[vsgrewal48895]

TRUTH/ਸਚੁ​

ABSTRACT​

Truth is a comprehensive term that in all of its nuances implies accuracy and honesty. It is considered to be the supreme reality. Truth is the ultimate meaning and value of existence. The study of Truth is part of philosophy and epistemology. Falsehood is an offensive weapon while truth is a defensive armor.

ਕਹੁ ਨਾਨਕ ਸਚੁ ਧਿਆਈਐ ॥ ਸੁਚਿ ਹੋਵੈ ਤਾ ਸਚੁ ਪਾਈਐ ॥
Kaho Nānak sacẖ ḏẖi¬ā¬ī¬ai, Sucẖ hovai ṯā sacẖ pā¬ī¬ai.

Nanak advises to meditate on the Truth (True Akal Purkh), and if you are pure, and clean in side, you will obtain the Truth. -----Guru Nanak Raag Asa, AGGS, Page, 472-3 & 4

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Guru Nanak defined God as the Absolute (Avgat-ਅਵਿਗਤ), Inaccessible/Unapproachable (Agum- ਅਗਮੁ), Infinite (Apaar-ਅਪਾਰ), Unfathomable (Agaadh-ਅਗਾਧ), and Invisible (Adisatt/Alakh-ਅਦਿਸਟ/ਅਲਖ) or Truth. Truth existed before time came into being. It is true now and will be for ever. He emphasized the importance of Truth in Raag Maru, Raag Sorath, and Sri Raag:

ਸਤਜੁਗਿ ਸਤੁ ਸੰਤੋਖੁ ਸਰੀਰਾ ॥ ਸਤਿ ਸਤਿ ਵਰਤੈ ਗਹਿਰ ਗੰਭੀਰਾ ॥ Satjug Sat Santokh Sareeraa, Sat Sat Vartai Gehr Ganbheeraa.

In the Golden Age of Truth, Truth and contentment filled the bodies. Truth is pervasive, deep, profound and unfathomable. -----Guru Nanak, Raag Maru, AGGS, Page, 1023-13 & 14

ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਸਚੋ ਸਚਾ ਤਿਚਰੁ ਜਾਪੀ ਜਾਪੈ ॥ Sach Purana Hovai Naahee Seeta Kaday Na Paatai, Nanak Saahib Sacho Sachaa Tichar Jaapee Jaapai.

The Truth never gets old; and when it stitches, it cannot be torn again. O Nanak, the Creator, Master, is the Truest of the True, manifested in mind, during contemplation:
-----Guru Nanak, Raag Sorath, AGGS, Page, 956-1

ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥ ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥ Kaytay BanDhan Jee-a Kay Gurmukh Mokh Du-aar, Sachoh Oarai Sabh Ko Ouper Such Aachaar.

There are so many entanglements for the soul. Only as Guru willed do we find the Gate of Liberation. Truth is higher than everything; but higher still is truthful living.
-----Guru Nanak, Siri Raag, AGGS, Page, 62 -11

ਜਪ ਤਾਪ ਸੰਜਮ ਲਖ ਲਖ ਹੋਮ ਜਗ ਨਈਵੇਦ ਕਰੋੜੀ ॥-----------------ਉਪਰਿ ਸਚੁ ਅਚਾਰੁ ਚਮੋੜੀ ॥
Jap Tap Sanjam Lakh Lakh Hoam Jag Na-eevayd Krorhee---Ouper Sach Achaar Chamorhee.

Millions of rituals of recitation, penances, continence, burnt offerings and millions of oblations are there. Fasts, rules, control, activities are many but they all are like weak a thread. Many are pilgrimage centers, anniversaries, and millions of virtuous acts, charities and altruisms. Millions kinds of worship of gods and goddesses, combinations, detractions, boons, curses are there. Many are philosophies and many are persons, who do not bother about the unnecessary brands of millions of worships and oblations. Many are the varieties of public behavior, virtues, renunciation, indulgence and other cover-up devices. All these bits of craft-man ship remain far from truth, and they cannot touch it. Higher than truth is truthful living.
-----Bhai Gurdas, Vaar 18, Pauri, 19

Attempt can be made to find the Truth by subjugation of lower instincts and development of higher instincts while remaining humble. Humility is not less thinking of yourself but thinking of your self less.
Modus operandi for knowledge of Truth:

1. Naam.
2. Honesty.
3. Service of humanity/virtuous deeds.
4. Lord’s Grace or Mercy.

The above are interrelated and should be used in conjunction with each other.

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Sabh Gun Tayray Mai Naahee Ko-ay.Vin Gun Keetay Bhagat Na Hoey.

All virtues are Yours, Akal Purkh, I have none at all. Without virtue, there is no devotional worship. -----Guru Nanak, Japji, AGGS, Page, 4-15

ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥ ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਤਿਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥
Aakhan Oukha Saacha Naou, Saachay Naam Ki Lagai Bhookh, {censored} Bhookhai Khaa-ey Chaleah Dookh.

It is difficult to utter the True Name. If there is a hunger of True Name, such hunger consumes pain. -----Guru Nanak, Raag Asa, AGGS, Page, 9 & 349

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥
Jis No Kirpa Kreh Tin Naam Ratan Paa-eaa, Gurmukh LaaDhaa Manmukh Gavaa-i-aa.

He, upon whom You shower Your mercy, obtains the jewel of the Name. The Guru willed obtains it, and the self-willed lose it. -----Guru Ramdas, Raag Asa, AGGS, Page, 11 & 365

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ॥ ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ ਤਾ ਨਦਰੀ ਸਤਿਗੁਰੁ ਪਾਇਆ॥
Karam Milai Ta Paaee-aa Hoar Hikmat Hukam Khuaar, Nader Kareh Jay Aapni Ta Nadri Satgur Paa-eaa.

When the Akal Purkh bestows Its Grace, then alone it is received; other tricks and orders are useless. If the Merciful God shows Its Mercy, then the True Guru is found

-----Guru Nanak, Asa Di Var, AGGS, Page, 465-1

ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥
Vin Karma Kich Paaee-aa Naahi Jay Baohutayra Dhavai.

Without virtuous deeds, man cannot gain anything useful in spite of his running around.
-----Guru Nanak, Raag Tilang, AGGS, Page, 722-9

Sikh Faith’s foundation lies in rigorous Honesty, which is generally lacking in the Sikhs of the present times. It tells us that lying, cheating, and even selectively giving partial information, means that one is playing games of mind with oneself.

Rigorous honesty is required not only while dealing with the others but also with one's own self. Criticism born out of one's own projections is usually wrong. A wishful faith is purely of promise and not of proof and performance. It is futile to compress life and Truth into a system of institutionalization and judging others rather than one’s self.

ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥ ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥
Nānak parkẖė āp ka¬o ṯā pārakẖ jāṇ. Rog ḏārū ḏovai bujẖai ṯā vaiḏ sujāṇ.

O Nanak, if someone judges himself, only then is he known as a real judge. If someone understands both the disease and the medicine, only then is he a wise physician.
-----Guru Angad, Majh Ki Var, AGGS, Page, 148-8

Unless one can crystallize the criticism, one should look for the mote in the eye. If one gets an urge to judge, he is not seeing things in the light of God's love. It is necessary to face the people with a moral test. Moral growth is not an endowment, it is an achievement. Guru Nanak describes the formation of character in Japji.

Character is not given at birth; it has to be evolved by each of us. Character makes destiny, lack of it spells doom. One should be very tolerant towards others. This is found in minority Sikhs. Character makes one good-natured and is pleasant to be around. One is then rarely inclined to do wrongs. One learns to test his thoughts. It is possible to receive suggestions from one's sub-conscious mind as suggested by Guru Nanak in Raag Asa and Guru Ramdas in Raag Maru:

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥
Such Ta Per JaaNee-ai Ja Ridai Sucha Ho-ay, Koorh Kee Mal Utrai Tan Karay Hachhaa Dho-ay.

When truth comes to reside in one’s heart, then alone he is known as true. Then the filth of falsehood departs, and the body is washed clean.
-----Guru Nanak, Asa Di Var, AGGS, Page, 468-8 & 9

ਨਾਨਕ ਸਚਾ ਮੰਨਿ ਲੈ ਸਚੁ ਕਰਣੀ ਸਚੁ ਰੀਤਿ ॥
Nanak Sachaa Man Lai Sach Karnee Sach Reet.

Nanak believes in the True Akal Purkh. Practice Truth, through a life lived in Truth.
-----Guru Ramdas, Raag Maru, AGGS, Page, 1087-3

The danger to the Sikh philosophy comes from degeneration of morals, from beclouding of one's mental horizons and from the atrophy of one’s moral and spiritual nature. Individuals put their vested interest first, and truths and ideals go begging. Moral life cannot be lived in isolation. Morality is the nurse of Truth and spirituality.

All the present problems are self-inflicted because of ignorance. Ignorance of reality is no excuse. The only cure is self-knowledge. One must become conscious of his own infinite worth in order to make to spiritual progress towards God.

For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient.
Sikh Faith is a simple philosophy of leading a truthful life of a householder. It encourages a life of service to humanity without seeking any reward in return. The expectation of reward vitiates the service rendered. Spiritual wisdom is only useful when one renounces the lower instincts and trades in useful merchandize as per teachings in Sabd Guru.

ਮੂਰਖ ਪੰਡਿਤ ਹਿਕਮਤਿ ਹੁਜਤਿ ਸੰਜੈ ਕਰਹਿ ਪਿਆਰੁ ॥ ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥
Moorakh Pundit Hikmat Hujat Sanjai Karahi Pi-aar, Dharmi Dharam Kareh, Gavaveh, Mangeh Moakh Duaar.

The fools call themselves spiritual scholars, and by their clever tricks, they love to gather wealth. The virtuous disfigure their meritorious acts by asking for the door of salvation.
-----Guru Nanak, Asa Di Var, AGGS, Page, 469-2 & 3

ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥ ਜਾਂ ਪੰਚ ਰਾਸੀ ਤਾਂ ਤੀਰਥ ਵਾਸੀ ॥ viḏi¬ā vīcẖārī ṯāʼn par¬upkārī. Jāʼn pancẖ rāsī ṯāʼn ṯirath vāsī.

When one reflects on the divine knowledge, then only one can become useful to the others. When you conquer the five passions, then you shall come to dwell at the sacred shrine of pilgrimage -----Guru Nanak Raag Asa, AGGS, Page, 356-14 & 15


ਸਚੁ ਵਣੰਜਹਿ ਸਚੁ ਸੰਘਰਹਿ ਸਚੁ ਵਾਪਾਰੁ ਕਰਾਵਣਿਆ ॥
Sach VanaNjahi Sach Sanghrahi Sach Vaapaar Karaavani-aa.

They trade in Truth, they gather Truth, and they deal only in Truth.
-----Guru Amardas, Raag Majh, AGGS, Page, 115-11

ਸਚੁ ਵਾਪਾਰੁ ਕਰਹੁ ਵਾਪਾਰੀ ॥ ਦਰਗਹ ਨਿਬਹੈ ਖੇਪ ਤੁਮਾਰੀ ॥
Such Vapaar Karoh Vaaparee, Dargah Nibhai Khayp Tumaree.

Deal in the true trade, O trader, and your merchandise shall be safe in the Court of the Lord.
-----Guru Arjan, Gauri Sukhmani, AGGS, Page, 293-6

Guru Nanak describes about Truth in Raag Ramkali;

ਸਚ ਕੀ ਕਾਤੀ ਸਚੁ ਸਭੁ ਸਾਰੁ ॥ਘਾੜਤ ਤਿਸ ਕੀ ਅਪਰ ਅਪਾਰ ॥ਸਬਦੇ ਸਾਣ ਰਖਾਈ ਲਾਇ ॥ਗੁਣ ਕੀ ਥੇਕੈ ਵਿਚਿ ਸਮਾਇ ॥ ਤਿਸ ਦਾ ਕੁਠਾ ਹੋਵੈ ਸੇਖੁ ॥ਲੋਹੂ ਲਬੁ ਨਿਕਥਾ ਵੇਖੁ ॥ ਹੋਇ ਹਲਾਲੁ ਲਗੈ ਹਕਿ ਜਾਇ ॥ ਨਾਨਕ ਦਰਿ ਦੀਦਾਰਿ ਸਮਾਇ ॥ Such Ki Kaati Such Sabh Saar, Ghaarhat Tis Ki Apar Apaar, Sabday Saann Rkhaaee Laa-ey, Gun Ki Thaykai Vich Samaa-ey, Tis Da Kutha Hovai Saykh, Lohoo Lub Nikthaa Vaykh, Hoey Halal Lagai Haq Jaaey, Nanak Dar Deedaar Samaey.

The knife is Truth, and its steel is totally True. Its workmanship is incomparably beautiful. It is sharpened on the grindstone of the Sabd. It is placed in the scabbard of virtue. If the Sheikh is killed with that, then the blood of greed will spill out. One, who is slaughtered in this ritualistic way, will be attached to the Akal Purkh. O Nanak, at the It's door, he is absorbed into Its Blessed Vision. -----Guru Nanak, Raag Ramkali, AGGS, Page, 956

ਸਚਾ ਨਾਮੁ ਧਿਆਇ ਤੂ ਸਭੋ ਵਰਤੈ ਸਚੁ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੋ ਬੁਝੈ ਸੋ ਫਲੁ ਪਾਏ ਸਚੁ ॥ ਕਥਨੀ ਬਦਨੀ ਕਰਤਾ ਫਿਰੈ ਹੁਕਮੁ ਨ ਬੂਝੈ ਸਚੁ ॥ ਨਾਨਕ ਹਰਿ ਕਾ ਭਾਣਾ ਮੰਨੇ ਸੋ ਭਗਤੁ ਹੋਇ ਵਿਣੁ ਮੰਨੇ ਕਚੁ ਨਿਕਚੁ ॥ Sachaa Naam Dhiaa-ey Too Sabhu Vartai Such, Nanak Hukmai Jo Bujhai So Fal Paa-ey Such, Kathni Badni Karta Firai Hukam Na Boojhai Such, Nanak Har Ka Bhaana Mannay So Bhagat Hoey Vin Mannay Kuch Nikuch.

Meditate on the all-pervading True Name of Akal Purkh. O Nanak, one who realizes the Its Command, obtains the fruit of Truth. One, who merely mouths the words, does not understand Its Command, one who accepts Its Will is Its devotee. Without accepting it, he is the falsest of the false.
-----Guru Nanak, Raag Ramkali, AGGS, Page, 950
Conclusion;

Truth and rigorous honesty are the only tonics that invigorate the mind towards right thought. Truth is discovered, recognized and then lived and realized by mind. Truth is the only source of all Cosmic and mundane riches. Truth is its own reward. It builds him, who builds on it. A well-trained mind, trained in Truth concentrates on living and realizing it, which is the need of every individual. God is a spirit in Truth. To know the truth, really one has to become one with it. To tread that path one has to become the path himself.

ਮਾਇਆ ਮਮਤਾ ਛੋਡੀ ਨ ਜਾਈ ॥ਸੇ ਛੂਟੇ ਸਚੁ ਕਾਰ ਕਮਾਈ ॥
Maa-i-aa Mamtaa Chhodee Na Jaa-ee, Say Chootay Sach Kaar Kama-ee.

Love and attachment to Maya cannot be abandoned. They alone find release, which practices deeds of Truth -----Guru Nanak, Raag Maru, AGGS, Page, 1024-4


Virinder S. Grewal
Williamston, MI

 

[Amarpal]

Dear Virinder Ji,

Thank you for another nice elaboration from you.

As I understand, 'Truth' is what actually Is i.e. what really 'Is'. It is not what we perceive through senses or by thought. Truth is what 'Is'.

I elaborate through example:

What we call colour in matter, is only a creation of our mind. No way I can say that colour is really a property of matter. The light falls on matter, it interacts with it and the reflected light falls on our retina, through photo electric process electrical signal is gentrated in the eye which gets transmitted to our brain and brain interprets that signal as colour. First time the colour appeas is after the signal is processed by our brain. This way colour becomes creation of our mind. Thus what we perceive is not true and what is true we cannot perceive; this is what is maya embedded in the creation of 'The Sat'. It is now known that gold which looks yellow as bulk material, appear as blue and even red depending on the size of the partical of gold i.e. at nano level.That is why it is said that we humans are limited and cannot perceive the 'Truth' in its totality.

As you know, the entire creation is either matter or energy. It is also known that energy can be converted into matter and vice versa. As I understand, these two are the dual natures of of the same entity. This entity from which this dual nature takes birth is 'The Truth' i.e. 'The Sat' i.e. 'Ek Oangar' here every thing and non-thing merges into one.

As we move in our journey on the spiritual path, entities start fusing into one another and start becoming one. At the end of this spirutual path all stand merged into 'One' , this realisation is opening of the ' Dasham Dwar' (the tenth gate). It is the stage where the individual becomes divine and one with "The Sat', nothing else remains only 'One', 'The One' and 'One only' remains.

With love and respect for all

Amarpal Singh

 

[vsgrewal48895]

Dear Amarpal Ji,
Thanks for you scientific explanation and kind words. Gratitude will be posted on the forum today. It makes us feel like we have enough and the one who knows enough is enough will always have enough.
Thanks again.
Virinder

 

[Astroboy]

ਮਃ ੧ ॥
मः १ ॥
Mėhlā 1.
First Mehl:

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥
सचु ता परु जाणीऐ जा रिदै सचा होइ ॥
Sacẖ ṯā par jāṇī▫ai jā riḏai sacẖā ho▫e.
One knows the Truth only when the Truth is in his heart.

ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥
कूड़ की मलु उतरै तनु करे हछा धोइ ॥
Kūṛ kī mal uṯrai ṯan kare hacẖẖā ḏẖo▫e.
The filth of falsehood departs, and the body is washed clean.

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥
सचु ता परु जाणीऐ जा सचि धरे पिआरु ॥
Sacẖ ṯā par jāṇī▫ai jā sacẖ ḏẖare pi▫ār.
One knows the Truth only when he bears love to the True Lord.

ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
नाउ सुणि मनु रहसीऐ ता पाए मोख दुआरु ॥
Nā▫o suṇ man rėhsī▫ai ṯā pā▫e mokẖ ḏu▫ār.
Hearing the Name, the mind is enraptured; then, he attains the gate of salvation.

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਜੁਗਤਿ ਜਾਣੈ ਜੀਉ ॥
सचु ता परु जाणीऐ जा जुगति जाणै जीउ ॥
Sacẖ ṯā par jāṇī▫ai jā jugaṯ jāṇai jī▫o.
One knows the Truth only when he knows the true way of life.

ਧਰਤਿ ਕਾਇਆ ਸਾਧਿ ਕੈ ਵਿਚਿ ਦੇਇ ਕਰਤਾ ਬੀਉ ॥
धरति काइआ साधि कै विचि देइ करता बीउ ॥
Ḏẖaraṯ kā▫i▫ā sāḏẖ kai vicẖ ḏe▫e karṯā bī▫o.
Preparing the field of the body, he plants the Seed of the Creator.

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥
सचु ता परु जाणीऐ जा सिख सची लेइ ॥
Sacẖ ṯā par jāṇī▫ai jā sikẖ sacẖī le▫e.
One knows the Truth only when he receives true instruction.

ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥
दइआ जाणै जीअ की किछु पुंनु दानु करेइ ॥
Ḏa▫i▫ā jāṇai jī▫a kī kicẖẖ punn ḏān kare▫i.
Showing mercy to other beings, he makes donations to charities.

ਸਚੁ ਤਾਂ ਪਰੁ ਜਾਣੀਐ ਜਾ ਆਤਮ ਤੀਰਥਿ ਕਰੇ ਨਿਵਾਸੁ ॥
सचु तां परु जाणीऐ जा आतम तीरथि करे निवासु ॥
Sacẖ ṯāʼn par jāṇī▫ai jā āṯam ṯirath kare nivās.
One knows the Truth only when he dwells in the sacred shrine of pilgrimage of his own soul.

ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ ॥
सतिगुरू नो पुछि कै बहि रहै करे निवासु ॥
Saṯgurū no pucẖẖ kai bahi rahai kare nivās.
He sits and receives instruction from the True Guru, and lives in accordance with His Will.

ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥
सचु सभना होइ दारू पाप कढै धोइ ॥
Sacẖ sabẖnā ho▫e ḏārū pāp kadẖai ḏẖo▫e.
Truth is the medicine for all; it removes and washes away our sins.

ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੨॥
नानकु वखाणै बेनती जिन सचु पलै होइ ॥२॥
Nānak vakẖāṇai benṯī jin sacẖ palai ho▫e. ||2||
Nanak speaks this prayer to those who have Truth in their laps. ||2||

 

[vsgrewal48895]

It is easy to talk about truth but very difficult to live the TRUTH, which will be discussed in one of my posts'THe Way We Live.
Thanks for the Sabd to remind about the subject, which has to be repeated again and again to soak in.
Cordially,
Virinder

 

[Tejwant Singh]

It is easy to talk about truth but very difficult to live the TRUTH, which will be discussed in one of my posts'THe Way We Live.
Thanks for the Sabd to remind about the subject, which has to be repeated again and again to soak in.
Cordially,
Virinder

Virinder ji,

Guru Fateh. Interesting and insightful write-up of the Truth as usual. And your next thought is also interesting,' The way we live' defines the truth.

But before we indulge into that, let us understand what TRUTH is, the way Guru Nanak expressed in the first pauri of Japji.

Aad sach,jugaadh sach, haibhi Sach, Nanak hosi bhi sach.

Can you please elaborate on that?

Thanks

Tejwant Singh

 

[vsgrewal48895]

Dear Teji Ji,

Truth does not change, which is Akal Purkh It self, which was, is and will be the same for ever. Guru Nanak says in Raag Sorath that Truth never gets old and here is one hymn of the Sabd;

ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਸਚੋ ਸਚਾ ਤਿਚਰੁ ਜਾਪੀ ਜਾਪੈ ॥

Sach Purana Hovai Naahee Seeta Kaday Na Paatai, Nanak Saahib Sacho Sachaa Tichar Jaapee Jaapai.

Truth (IMHO GOD) grows neither old and nor tattered and waht ever is stiched with it never gets torn. The All Holy Akal Purkh manifests in the mind while contemplation.
-----Guru Nanak, Raag Sorath, AGGS, Page, 956-1

God is Truth. To know the truth, really one has to become one with it. To tread that path one has to become the path himself. To live the Truth is a Herculean task.

Cordially,

Virinder

 

[Gyani Jarnail Singh]

Guru Nanak jis declaration ( and stress) on TRUTHFUL LIVING being even "higher" than TRUTH is a case in point. TRUTHFUL LIVING would be living our daily lives in conformation with the Principles of TRUTH.our CREATOR...sans enmity for anyone, love for all...always on the side of truth, no lies, deceit, cheating...disciplined living (in Bhaieh)...etc etc.

As they say..the HIGHEST form of "Flattery" is to copy....imho...the "highest" we humans can hope to go is to "COPY" the CREATOR (TRUTH) by copying his many Traits....his attributes..and live our life accordingly..in HIS HUKM always as our Gurus have done in practice - Guru Arjun Ji on the Hot Plate declaring..Dosh na kahoon devohn..and Tera Bhanna Meetha Laggeh..Naam padarth nanak Manggeh !!
ALL we can do is "TRY"....practical Living...and THAT will lead us to Merger with the TRUTH.:welcome:

 

[vsgrewal48895]

Giani Ji,
Here are my two cents on the subject;

THE WAY WE LIVE

ABSTRACT​

The way we live in a ritualistic society with wordy advice is neither the way to spiritual progress nor following the teachings of Sabd Guru. The correct way is to look inside oneself for wisdom and not be drawn into the world for advice. In this way, one does not preach to the others, nor does one indulge in Narcissism.

ਉਪਦੇਸੁ ਕਰੇ ਕਰਿ ਲੋਕ ਦ੍ਰਿੜਾਵੈ ॥ ਅਪਨਾ ਕਹਿਆ ਆਪਿ ਨ ਕਮਾਵੈ ॥

Upḏės karė kar lok ḏariṛ¬āvai, Apnā kahi¬ā āp na kamāvai.

You preach to others to have faith, but you do not practice what you preach.
-----Guru Arjan, Raag Ramkali, AGGS, Page, 887-18
----------------------------------------------------------------------------------------------------------
One needs to create firm personal boundaries so one has the opportunity to know his own mind, beliefs and values. If one ignores the various fundamentalist attitudes about the spiritual life, such as attachment to rituals, religious symbols, literal interpretations of the hymns of AGGS, and becomes a member of a community in which individual thinking is not prized, then many different ways of being spiritual open up. Sikh faith stresses replacing the individual ego (ਹਉਮੈ) with humility as the former is for who is right but the later values what is right. Absence of humility is the cause of most the daily arguments.
Leading a humble, honest, truthful life of pious deeds and remembrance of Naam is the pious rosary and the only beneficial thing in this life and here after says Guru Ramdas in Raag Bhairo;

ਸੁਕ੍ਰਿਤੁ ਕਰਣੀ ਸਾਰੁ ਜਪਮਾਲੀ ॥ਹਿਰਦੈ ਫੇਰਿ ਚਲੈ ਤੁਧੁ ਨਾਲੀ ॥
Sukariṯ karṇī sār japmālī, Hirḏai fėr cẖalai ṯuḏẖ nālī.

The doing of the pious deeds is the sublime rosary. Chant on the beads within your heart, and it shall go along with you. -----Guru Ramdas, Raag Bhario, AGGS, Page, 1134-9

Sikhism is about Truth and Sikhism is Truth. That is how Guru Nanak defined God. It was Truth before time came into being, true now and will be true forever.

Truth is a comprehensive term that in all of its nuances implies accuracy and honesty. It is considered to be the supreme reality that has ultimate meaning and value in existence. The study of Truth is part of philosophy, particularly epistemology. Everyone talks about the truth routinely, but to live in truth is a Herculean task. A few months ago, this author suggested to his wife that they both live a truthful life. Fifteen minutes later the telephone rang. The caller ID appeared on the phone. The author being busy, without much thought blurted out to his wife, “Please tell him I am not home.” A determination to live truthfully ended in about fifteen minutes. We practice truth only till the telephone rings—and then we tell our members of family to say that we are not at home. The first step toward finding God, Who is Truth, is to discover the truth about myself: and if I have been in error, this first step to truth is the discovery of my error.

Sikhi has to be grounded in rigorous honesty. This ingredient of life is missing generally in the present times. This means that we lie, cheat, or may purposely provide only partial information, and play other mind games with ourselves. It means our wishful faith remains one purely of promise and not of proof and performance. It may remain biased and selfish because we fear that truth is bitter and may produce unwanted consequences. Truthful living is lived only with the Grace of the Akal Purkh.

ਸਾਚੇ ਲਾਏ ਤਉ ਸਚ ਲਾਗੇ ਸਾਚੇ ਕੇ ਬਿਉਹਾਰੀ ॥ ਸਾਚੀ ਬਸਤੁ ਕੇ ਭਾਰ ਚਲਾਏ ਪਹੁਚੇ ਜਾਇ ਭੰਡਾਰੀ ॥
Sācẖė lā¬ė ṯa¬o sacẖ lāgė sācẖė kė bi¬uhārī., Sācẖī basaṯ kė bẖār cẖalā¬ė pahucẖė jā¬ė bẖandārī.

When the True Master attaches one to the Truth then only one becomes the true trader of the Truth. I have loaded the commodity of Truth; and it has reached the Treasurer God.
-----Kabir, Raag Kedara, AGGS, Page, 1123-9

Many wish to become devout but few wish to be humble and truthful. It is easy to make statements but hard to live by them. Truth and rigorous honesty are the only tonics to invigorate the mind towards right thought. Truth is discovered, recognized and then lived and realized by the mind. Truth is the only source of all Cosmic as well as mundane riches. Truth is its own reward. It builds him, who builds on it. Hence, every individual needs a well-educated mind, trained in Truth, focused on truthful living and self-realization.

For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient. It seems expedient to skip work and then make up a story as an excuse. It seems more convenient to extend our deductions for the tax purposes in April. We do all this knowing full well that lying or not giving the whole or truthful information is wrong. We are aware that a universal moral code has condemned such conduct all through the ages.

ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪੁ ਕੂਏ ਪਰੈ ॥
Kabīr man jānai sabẖ bāṯ jānaṯ hī a¬ugan karai, Kāhė kī kuslāṯ hāth ḏīp kū¬ė parai.

Kabir, the mortal knows every thing, and knowing, he still makes mistakes. What good is a lamp in one’s hand, if he falls in to well? -----Kabir Sloke, 216, AGGS, Page, 1376-4

Torah declares, “Thou shall not bear false witness.” ----Exodus 20:16

However some rabbinic commentaries permit a lie to promote peace or to prevent harm in cases where honesty might result in harm to the innocent as per Talmud.

Bible admonishes, “Rid yourself of all malice and deceit, hypocrisy, envy, and slander of every kind” ----1 Peter 2:1

However some early church leaders argued that lying is permissible in extreme circumstances to protect the life of the innocent.

Islam asserts in Qur’an, “Truly Allah guides not the one who transgresses and lies”
----Qur’an, Surah 40:28

However some lying is permissible when a person is faced with two evils and must choose one.

Sikhism declares that every one is equal and there are no exceptions about truth say Guru Nanak in Sri Raag;

ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥ ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥ ਸਭੁ ਕੋ ਊਚਾ ਆਖੀਐ ਨੀਚੁ ਨ ਦੀਸੈ ਕੋਇ ॥

Kėṯė banḏẖan jī¬a kė gurmukẖ mokẖ ḏu¬ār, Sacẖahu orai sabẖ ko upar sacẖ ācẖār, Sabẖ ko ūcẖā ākẖī¬ai nīcẖ na ḏīsai ko¬ė.

There are so many entanglements for the Conscience. Only as Guru willed do we find the Gate of Liberation. Truth is above all and above Truth is Truthful conduct. Call everyone exalted; no one seems lowly. -----Guru Nanak, Siri Raag, AGGS, Page, 62-11

Bhai Gurdas writes that when Guru Nanak was asked which religion is better? He responded that morality was of utmost importance. Modern day Sikhs seem to have placed morality on the back burner.

ਪੁਛਨਿ ਫੋਲ ਕਤਾਬ ਨੂੰ ਹਿੰਦੂ ਵਡਾ ਕਿ ਮੁਸਲਮਾਨੋਈ ? ਬਾਬਾ ਆਖੇ ਹਾਜੀਆ ਸੁਭ ਅਮਲਾ ਬਾਝਹੁ ਦੋਨੋ ਰੋਈ ॥
Puchan Foal Ktaab Noon Hindu Vaddaa Kay Musalmano-ee, Baba Akhay Haajee-aa Subh Amlaa Baajhoh Dono Ro-ee.

They asked Baba Nanak whether in his book a Hindu or a Muslim is purer. Baba replied to the pilgrim Hajis that without good moral deeds both will have to weep and wail.
-----Bhai Gurdas, Vaar 1, Pauri, 33

You never find yourself until you face the truth. When we are unable to find tranquility within ourselves, it is useless to seek it elsewhere. Any faith which lies or distorts the Truth, in any way, diminishes the trust of all. Lack of truth is a defect in character, and can eventually lead to the collapse of a faith or society. The danger to the Sikh faith and philosophy lies in the degeneration of morals. They becloud human mental horizons and cause human moral and spiritual nature to atrophy. Individuals put their vested interest first, and the truths and their ideals go begging. Moral life cannot be lived in isolation. Morality is the nurse of spirituality. All the present problems are self-inflicted in ignorance. Ignorance of reality is no excuse. The only cure is self-knowledge. An individual needs to become conscious of his infinite worth and fulfill his potential through spirituality growth towards God.

The second character defect we face in our daily life is arrogance. This may show in our rudeness to the others. It may express verbally or in writing. In the former the tongue can be the worst weapon. Both types hurt the feelings of the others. Result is an unresolved grief. If one finds it difficult to accept, he can become heartbroken. Farid describes it in his Slokes, in the following terms:

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥ ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨਂ*ੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥
Farīḏā jė ṯū akal laṯīf kālė likẖ na lėkẖ, Āpnaṛė girīvān meh sir nīʼnvāʼn kar ḏėkẖ.

Farid, if you have a keen understanding, then do not write black marks against anyone else. Look underneath your own collar instead. -----Farid Sloke # 6, AGGS, Page, 1378

ਸਭਨਾ ਮਨ ਮਾਣਿਕ ਠਾਹਣੁ ਮੂਲਿ ਮਚਾਂਗਵਾ ॥ਜੇ ਤਉ ਪਿਰੀਆ ਦੀ ਸਿਕ ਹਿਆਉ ਨ ਠਾਹੇ ਕਹੀ ਦਾ ॥
Sabẖnā man māṇik ṯẖāhaṇ mūl macẖāʼngvā, Jė ṯa¬o pirī¬ā ḏī sik hi¬ā¬o na ṯẖāhė kahī ḏā.

It is not good and advisable to injure the feelings of the others, as their minds are as precious as emeralds and rubies. Moreover if you desire the Beloved, distress no one’s heart. -----Farid Sloke # 130, AGGS, Page, 1384

There is a Persian expression attributed to God by Muslims:-
I can allow you to destroy a temple or a mosque, but to break another’s heart is an act that cannot be sanctioned. The temple and the mosque may be repaired or renewed, but not the broken heart.

ਇਕੁ ਫਿਕਾ ਨ ਗਾਲਾਇ ਸਭਨਾ ਮੈ ਸਚਾ ਧਣੀ ॥ ਹਿਆਉ ਨ ਕੈਹੀ ਠਾਹਿ ਮਾਣਕ ਸਭ ਅਮੋਲਵੇ ॥
Ik fikā na gālā¬ė sabẖnā mai sacẖā ḏẖaṇī, Hi¬ā¬o na kaihī ṯẖāhi māṇak sabẖ amolvė.

Do not utter even a single harsh word. The True Akal Purkh abides in all. Do not break anyone's heart; these are all priceless jewels.
-----Sheikh Farid Sloke #129, AGGS, Page, 1384-17

We are so incredibly well trained to notice what is wrong in any given debates, discussions, work situations or a business experience that it is very easy to overlook what is right. Our entire education system seems geared to training us to notice flaws and mistakes of the others rather of self. Perhaps we should spend similar amount of time and energy in noticing and appreciating the other persons’ gifts, talents, beauty and strengths as we do in exposing their weaknesses and flaws. Each of us is under three circles of influence –ourselves, the others and the reality. As explained by Parmanand, in Raag Sarang, it may be more fruitful for us to carefully consider, understand and appreciate the points of view of the others rather than forcing our own egotistical personal opinion:

ਕਾਮੁ ਨ ਬਿਸਰਿਓ ਕ੍ਰੋਧੁ ਨ ਬਿਸਰਿਓ ਲੋਭੁ ਨ ਛੂਟਿਓ ਦੇਵਾ ॥ਪਰ ਨਿੰਦਾ ਮੁਖ ਤੇ ਨਹੀ ਛੂਟੀ ਨਿਫਲ ਭਈ ਸਭ ਸੇਵਾ ॥
Kām na bisri¬o kroḏẖ na bisri¬o lobẖ na cẖẖūti¬o ḏėvā,Par ninḏā mukẖ ṯė nahī cẖẖūtī nifal bẖa¬ī sabẖ sėvā.

You have not forgotten sexual desire, and you have not forgotten anger; greed has not left you either. Slander of the others has not left thy lips making all the service fruitless.
-----Parmanand, Raag Sarang, AGGS, Page, 1253-6

Differences in opinion or other conflicts may be resolved by allowing and respecting each one’s own understanding of his Higher Power, Spirituality or God. Again this does not imply that all believe in the same Higher Power or that they should. Believe as you wish to believe. We can always agree to disagree civilly.

Spiritual awakening comes to one, who sacrifices his personal life to the great cause of compassion, and who purifies his heart from all the dross of passions. He should free his mind from all delusions of vanity and prejudice. Such awakening enables one to discern the right path in life, and to distinguish the true from the false.

Hatred is not destroyed by hatred any time soon. Love may extinguish it better. This is an Eternal Law. The descent of the spirit into the matter led to the fall of man. Through the sacrifice of one’s the lower self, one dies to his desires and passions, and rises to the higher life of the spirit. The object of all this is to restore the human Spirit by merging it with the Immortal Divine Spirit. This way of raising the lower nature to a higher virtuous plane is through humility, says Guru Nanak in Raag Asa, Guru Tegh Bahadur in Raag Gauri, and Kabir in Raag Kidara:

ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥

Miṯẖaṯ nīvī nānkā guṇ cẖang¬ā¬ī¬ā ṯaṯ.

Sweetness and humility, O, Nanak is the essence of merits and virtues.
----Guru Nanak, Raag Asa, AGGS, Page, 470

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਤਿਆਗੈ ਖੋਜੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥
Usṯaṯ ninḏā ḏo¬ū ṯi¬āgai kẖojai paḏ nirbānā, Jan Nānak ih kẖėl kaṯẖan hai kinhūʼn gurmukẖ jānā.

Renounce both praise and blame; seek instead the state of Nirvana. O servant Nanak, this is such a difficult game; only a few Guru willed understand it!
-----Guru Tegh Bahadur, Raag Gauri, AGGS, Page, 219

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਬਿਬਰਜਿਤ ਤਜਹੁ ਮਾਨੁ ਅਭਿਮਾਨਾ ॥ ਲੋਹਾ ਕੰਚਨੁ ਸਮ ਕਰਿ ਜਾਨਹਿ ਤੇ ਮੂਰਤਿ ਭਗਵਾਨਾ ॥
Usṯaṯ ninḏā ḏo¬ū bibarjiṯ ṯajahu mān abẖimānā, Lohā kancẖan sam kar jāneh ṯė mūraṯ bẖagvānā.

They who abandon both praise and slander, who reject self worship, self conceit, and who deem iron and gold alike are the image of God.
-----Kabir, Raag Kidara, AGGS, Page, 1123-2

Conclusion:

Majority of the world's woes come from people not knowing themselves, their abilities, their frailties, and even their real virtues. Most of us go almost all the way through life as complete strangers to ourselves. To grow spiritually is to transcend in the flame of true love to God. Divine Wisdom lies in dying daily, while alive (ਜੀਵਨ ਮੁਕਤ). One should die to sin but remain alive to righteousness.
Higher Power is the voice of Divine in man. It is also reflected in the teachings of men who have progressed spiritually to the point that their minds has become one with the higher consciousness of the God within. Man is a temple of God. All religions in varying degrees minister to the moral and spiritual progress of mankind. Unfortunately they have become institutionalized to control their followers. Guru Nanak indicates in Raag Suhi and Kabir in Raag Gauri, that to progress in spirituality means being free from impurities, while living amongst them;

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥

Anjan māhi niranjan rahī¬ai jog jugaṯ iv pā¬ī¬ai.

To live undefiled among material defilement is the true way to live in Yogic-praxis.
----Guru Nanak, Raag Suhi, AGGS, Page, 730-12

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਬਹੁੜਿ ਨ ਭਵਜਲਿ ਪਾਇਆ ॥

Anjan māhi niranjan rahī¬ai bahuṛ na bẖavjal pā¬i¬ā.

By living immaculate amidst impurity, one enters not again the ocean of existence.
-----Kabir, Raag Gauri, AGGS, Page, 332-16

Cordially,
Virinder