☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Guru Granth Sahib
Anand Banee
Anand Sahib - Pauri 14th
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Amarpal" data-source="post: 4999" data-attributes="member: 10"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Khalsa Ji,</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With the blessing from ‘The Sat’, I share with you what I understand from the 14th Pauri of Anand Sahib.</span></span></p><p></p><p> </p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">1. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">Bgqw kI cwl inrwlI ] </span></span><u><span style="font-family: 'Tahoma'"><span style="font-size: 12px">bh</span></span></u><span style="font-family: 'Tahoma'"><span style="font-size: 12px">ag<u>t</u>aa kee chaal niraalee.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The way the devotees live their life is distinct.</span></span></p><p></p><p> </p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My understanding</u>:</span></span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib tells me that the life of the devotee is different from that of an ordinary individual. It is bound to be so, because, for the devotee the intent of life is different when compared with that of a common worldly person. What the devotee looks from life is not the same, which an individual who is all the time busy in worldly tasks expects from life. This is a plain fact of life, which Guru Sahib makes it explicit for me.</span></span></p><p></p><p> </p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">2. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">cwlw inrwlI Bgqwh kyrI ibKm mwrig clxw ] </span></span><span style="font-family: 'Tahoma'"><span style="font-size: 12px">chaalaa niraalee <u>bh</u>ag<u>t</u>aah kayree bi<u>kh</u>am maarag chal<u>n</u>aa.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The devotee treads the distinct path that is difficult</span></span></p><p></p><p> </p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My understanding</u>:</span></span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib tells me that this unique way of living of the devotee is difficult. Why Guru Sahib calls it difficult? It is not clear in this sentence.</span></span></p><p></p><p> </p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">3. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">lbu loBu AhMkwru qij iqRsnw bhuqu nwhI bolxw ] </span></span><span style="font-family: 'Tahoma'"><span style="font-size: 12px">lab lo<u>bh</u> ahaNkaar <u>t</u>aj <u>t</u>arisnaa bahu<u>t</u> naahee bol<u>n</u>aa.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">They shed greed, avarice and Ahamkara, free themselves of desires and do not speak too much.</span></span></p><p></p><p> </p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My understanding</u>:</span></span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">What was left unsaid in the previous sentence Guru Sahib tells me here. Guru Sahib tells me that to be a true devotee, I should be free from greed, ego and desires. This means that my mind should neither be driven by my senses nor by my memory of past events and myself. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I should be in command of my mental faculties. I must evolve to a level where it would not be any need for me to curb my desires, instead my frame of mind would be such that these desires do not arise; this should be my natural poise for my mind. To me curbing desires or yielding to them is the same weakness because the desire is there all the time, though one appears to be opposite of the other. Saiyam with contentment should be my natural state of being.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I should always have the child’s freshness and innocence. My memories of the past should not pollute my thinking and these memories should not be the originator of my actions. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As I grow up physically, intellectually and spiritually increasing my knowledgebase, the ‘I’ in me i.e. my Ahamkara should not grow. In other words my life should give expression to the slogan that we Khalsas use very often – ‘Waheguru Ji Ka Khalsa Sri Waheguru Ji Ki Fateh’. This slogan tells me that I belong to ‘The Sat’ and all that have come to me, or what I think I have achieved in life also belongs ‘The Sat’ - I can own nothing; all is because of the grace of ‘The Sat’. This slogan Guru Sahib has given me to keep reminding me and thus help me to get over my Ahamkara i.e. my ‘I-ness’. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib has asked us to live a life of a householder. We are not asked to abstain from what life can give, but indulgence is also not sanctioned. It is the middle path of Saiyam, which is not driven by desires or greed or Ahamkara that is implied; humility, compassion and wisdom are the virtues in such life.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As I understand, to achieve this, it requires some element of discipline and alertness. This is not natural in this world, where the normal upbringing trains the individual in gratification of the senses and accumulation of wealth; the environment too supports such development of mind. It requires special efforts to acquire and practice Saiyam in this worldly environment. It is for this reasons Guru Sahib has called this path distinct and difficult. </span></span></p><p></p><p> </p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">4. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">KMinAhu iqKI vwlhu inkI eyqu mwrig jwxw ] </span></span><u><span style="font-family: 'Tahoma'"><span style="font-size: 12px">kh</span></span></u><span style="font-family: 'Tahoma'"><span style="font-size: 12px">anni-ahu <u>t</u>i<u>kh</u>ee vaalahu nikee ay<u>t</u> maarag jaa<u>n</u>aa.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This path is sharper than the edged of the sword and finer that hair, which one has to follow.</span></span></p><p></p><p> </p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My understanding</u>:</span></span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib here tells me that the line of demarcation between the devotees and the others is extremely thin. Either one has desires or not; this individual cannot have both. It cannot be said that the individual is ninety percent desire less. The same applies to greed and Ahamkara. The purity of the devotee has to be one hundred percent and always remain so. Small mistake in mental attitude can trip the devotee and hurt her or his evolution. It for this reason Guru Sahib has called it edge of the sword. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">We all know hair cannot take large weight. The achievement and maintenance of mental purity, the devotee should not require any exertion or efforts on her or his part. The effort on the part of the devotee is equivalent to the weight on the hair. This purity of mind should be natural state of the devotee i.e. it should be free from any tension.</span></span></p><p></p><p> </p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">5. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">gur prswdI ijnI Awpu qijAw hir vwsnw smwxI ] </span></span><span style="font-family: 'Tahoma'"><span style="font-size: 12px">gur parsaadee jinee aap <u>t</u>aji-aa har vaasnaa samaa<u>n</u>ee.</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With Gurparsadi, who gives up his own self, her or his desires merges with the ‘The Sat’. </span></span></p><p></p><p> </p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My understanding</u>:</span></span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib here tells me that with the grace of ‘The Sat’, those who give up their own self all their desires them merge with ‘The Sat’ i.e. such individuals are left with no worldly desires; they all become otherworldly.</span></span></p><p></p><p> </p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">6. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">khY nwnku cwl Bgqw jughu jugu inrwlI ]14] </span></span><span style="font-family: 'Tahoma'"><span style="font-size: 12px">kahai naanak chaal <u>bh</u>ag<u>t</u>aa jugahu jug niraalee. ||14||</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Says Nanak; the ways of devotee are distinct and unique in each and every age.</span></span></p><p></p><p> </p><p></p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My understanding</u>:</span></span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In this sentence Guru Sahib has provided for the environmental factors that change with the age of the individual and with every period in the history. Yet the ways of the devotee remain distinct of unique with respect to the ordinary individuals all the time.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With this I close.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With love and respect for all.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'">Amarpal</span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 4999, member: 10"] [font=Times New Roman][size=3]Dear Khalsa Ji,[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]With the blessing from ‘The Sat’, I share with you what I understand from the 14th Pauri of Anand Sahib.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [size=3][font=Times New Roman]1. [/font][/size][color=maroon][font=WebAkharThick]Bgqw kI cwl inrwlI ] [/font][/color][u][font=Tahoma][size=3]bh[/size][/font][/u][font=Tahoma][size=3]ag[u]t[/u]aa kee chaal niraalee. [/size][/font] [font=Times New Roman][size=3]The way the devotees live their life is distinct.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [b][size=3][font=Times New Roman][u]My understanding[/u]:[/font][/size][/b] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Guru Sahib tells me that the life of the devotee is different from that of an ordinary individual. It is bound to be so, because, for the devotee the intent of life is different when compared with that of a common worldly person. What the devotee looks from life is not the same, which an individual who is all the time busy in worldly tasks expects from life. This is a plain fact of life, which Guru Sahib makes it explicit for me.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [size=3][font=Times New Roman]2. [/font][/size][color=maroon][font=WebAkharThick]cwlw inrwlI Bgqwh kyrI ibKm mwrig clxw ] [/font][/color][font=Tahoma][size=3]chaalaa niraalee [u]bh[/u]ag[u]t[/u]aah kayree bi[u]kh[/u]am maarag chal[u]n[/u]aa. [/size][/font] [font='Times New Roman'][size=3]The devotee treads the distinct path that is difficult[/size][/font] [font='Times New Roman'][size=3] [/size][/font] [b][size=3][font=Times New Roman][u]My understanding[/u]:[/font][/size][/b] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Guru Sahib tells me that this unique way of living of the devotee is difficult. Why Guru Sahib calls it difficult? It is not clear in this sentence.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [size=3][font=Times New Roman]3. [/font][/size][color=maroon][font=WebAkharThick]lbu loBu AhMkwru qij iqRsnw bhuqu nwhI bolxw ] [/font][/color][font=Tahoma][size=3]lab lo[u]bh[/u] ahaNkaar [u]t[/u]aj [u]t[/u]arisnaa bahu[u]t[/u] naahee bol[u]n[/u]aa. [/size][/font] [font=Times New Roman][size=3]They shed greed, avarice and Ahamkara, free themselves of desires and do not speak too much.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [b][size=3][font=Times New Roman][u]My understanding[/u]:[/font][/size][/b] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]What was left unsaid in the previous sentence Guru Sahib tells me here. Guru Sahib tells me that to be a true devotee, I should be free from greed, ego and desires. This means that my mind should neither be driven by my senses nor by my memory of past events and myself. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]I should be in command of my mental faculties. I must evolve to a level where it would not be any need for me to curb my desires, instead my frame of mind would be such that these desires do not arise; this should be my natural poise for my mind. To me curbing desires or yielding to them is the same weakness because the desire is there all the time, though one appears to be opposite of the other. Saiyam with contentment should be my natural state of being.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]I should always have the child’s freshness and innocence. My memories of the past should not pollute my thinking and these memories should not be the originator of my actions. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]As I grow up physically, intellectually and spiritually increasing my knowledgebase, the ‘I’ in me i.e. my Ahamkara should not grow. In other words my life should give expression to the slogan that we Khalsas use very often – ‘Waheguru Ji Ka Khalsa Sri Waheguru Ji Ki Fateh’. This slogan tells me that I belong to ‘The Sat’ and all that have come to me, or what I think I have achieved in life also belongs ‘The Sat’ - I can own nothing; all is because of the grace of ‘The Sat’. This slogan Guru Sahib has given me to keep reminding me and thus help me to get over my Ahamkara i.e. my ‘I-ness’. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Guru Sahib has asked us to live a life of a householder. We are not asked to abstain from what life can give, but indulgence is also not sanctioned. It is the middle path of Saiyam, which is not driven by desires or greed or Ahamkara that is implied; humility, compassion and wisdom are the virtues in such life.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]As I understand, to achieve this, it requires some element of discipline and alertness. This is not natural in this world, where the normal upbringing trains the individual in gratification of the senses and accumulation of wealth; the environment too supports such development of mind. It requires special efforts to acquire and practice Saiyam in this worldly environment. It is for this reasons Guru Sahib has called this path distinct and difficult. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [size=3][font=Times New Roman]4. [/font][/size][color=maroon][font=WebAkharThick]KMinAhu iqKI vwlhu inkI eyqu mwrig jwxw ] [/font][/color][u][font=Tahoma][size=3]kh[/size][/font][/u][font=Tahoma][size=3]anni-ahu [u]t[/u]i[u]kh[/u]ee vaalahu nikee ay[u]t[/u] maarag jaa[u]n[/u]aa. [/size][/font] [font=Times New Roman][size=3]This path is sharper than the edged of the sword and finer that hair, which one has to follow.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [b][size=3][font=Times New Roman][u]My understanding[/u]:[/font][/size][/b] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Guru Sahib here tells me that the line of demarcation between the devotees and the others is extremely thin. Either one has desires or not; this individual cannot have both. It cannot be said that the individual is ninety percent desire less. The same applies to greed and Ahamkara. The purity of the devotee has to be one hundred percent and always remain so. Small mistake in mental attitude can trip the devotee and hurt her or his evolution. It for this reason Guru Sahib has called it edge of the sword. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]We all know hair cannot take large weight. The achievement and maintenance of mental purity, the devotee should not require any exertion or efforts on her or his part. The effort on the part of the devotee is equivalent to the weight on the hair. This purity of mind should be natural state of the devotee i.e. it should be free from any tension.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [size=3][font=Times New Roman]5. [/font][/size][color=maroon][font=WebAkharThick]gur prswdI ijnI Awpu qijAw hir vwsnw smwxI ] [/font][/color][font=Tahoma][size=3]gur parsaadee jinee aap [u]t[/u]aji-aa har vaasnaa samaa[u]n[/u]ee. [/size][/font] [font=Times New Roman][size=3]With Gurparsadi, who gives up his own self, her or his desires merges with the ‘The Sat’. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [b][size=3][font=Times New Roman][u]My understanding[/u]:[/font][/size][/b] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Guru Sahib here tells me that with the grace of ‘The Sat’, those who give up their own self all their desires them merge with ‘The Sat’ i.e. such individuals are left with no worldly desires; they all become otherworldly.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [size=3][font=Times New Roman]6. [/font][/size][color=maroon][font=WebAkharThick]khY nwnku cwl Bgqw jughu jugu inrwlI ]14] [/font][/color][font=Tahoma][size=3]kahai naanak chaal [u]bh[/u]ag[u]t[/u]aa jugahu jug niraalee. ||14|| [/size][/font] [font=Times New Roman][size=3]Says Nanak; the ways of devotee are distinct and unique in each and every age.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [b][size=3][font=Times New Roman][u]My understanding[/u]:[/font][/size][/b] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]In this sentence Guru Sahib has provided for the environmental factors that change with the age of the individual and with every period in the history. Yet the ways of the devotee remain distinct of unique with respect to the ordinary individuals all the time.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]With this I close.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]With love and respect for all.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font='Times New Roman']Amarpal[/font] [/QUOTE]
Insert quotes…
Verification
Post reply
Guru Granth Sahib
Anand Banee
Anand Sahib - Pauri 14th
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top