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ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
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Gurbani (347-348)
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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)
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Gurbani (537-556)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
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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
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Did God Create An Imperfect World?
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<blockquote data-quote="Taranjeet singh" data-source="post: 123075" data-attributes="member: 10049"><p>Respected Tejwant ji</p><p></p><p><span style="color: Black">The expression or words ‘Divine order’ have been used in context of Sikhism and would mean ‘Hukum.’ </span></p><p><span style="color: Black"></span></p><p><span style="color: Black"><strong>Answer1.</strong></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">The entire creation is the manifestation of His Hukum [‘<strong>shabda’ or ‘naam’</strong>]. Earlier writers have addressed this to be sabad-Guru as differentiated from the Guru Granth sahib ji which also we call as ‘shabad-Guru’. Hukum or Will have been used interchangeably by the translators. </span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Hukum [sabda] existed before the coming of our Gurus or before sikh religion came into being. It is through hukum that the entire creation came into being. The body of the mortal and its journey through the womb, birth and death, cycle of re-incarnations and the transmigration of soul is governed by Hukum. Every one is within the Hukum. Our status in this material world whether Low or high, is also decided as per Hukum. To what extent we shall rise in our spiritual journey and material world is also as per Hukum. Our liberation and bondage or wanderings i.e. reincarnation is as per Hukum. Above all the directory force to mind, where the inter-play of the thoughts related to Siva and Sakti takes place, is also governed by Hukum. In nutshell, right from the inception of soul and its journey to this world through the womb till it meets its final destination is as per Hukum. This is the small list that I can think of. You may kindly advise.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"><strong>Answer.2 </strong></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Coming to the specifics it can be stated that God is the giver of pain and pleasure and working with the basic premise that everything that comes from Him has to be good for the mortal, the pain and pleasure are to be treated at par or same. </span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Pain is the outcome of excessive indulgence in pleasures derived from senses when the mind remains constantly engaged in Maya or attachment to the worldly professions through the senses and the five evils prevail. Sickness is also to be treated in the category of pain. This can be made tolerable by treating this as the gift of God. Whatever the Lord orders has to be treated as gift from Him. It is the only way to accept Hukum.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Going back to the discussion of the causes of the pain. The pain is the direct outcome of making our ‘self ‘deprived of His remembrance. Physical pleasures are only transitory. The tendency to seek physical pleasures is distraction for the mind. Guru Sahibs have cautioned to not to indulge in physical pleasures as this is not the purpose of life: </span></p><p><span style="color: Black"></span>ਬਾਰੂ ਭੀਤਿ ਬਨਾਈ ਰਚਿ ਪਚਿ ਰਹਤ ਨਹੀ ਦਿਨ ਚਾਰਿ ॥ </p><p>baaroo bheeth banaaee rach pach rehath nehee dhin chaar ||</p><p>Like a wall of sand, built up and plastered with great care, which does not last even a few days,</p><p>ਤੈਸੇ ਹੀ ਇਹ ਸੁਖ ਮਾਇਆ ਕੇ ਉਰਝਿਓ ਕਹਾ ਗਵਾਰ ॥੧॥ </p><p>thaisae hee eih sukh maaeiaa kae ourajhiou kehaa gavaar ||1||</p><p>just so are the pleasures of Maya. Why are you entangled in them, you ignorant fool? ||1||<span style="color: Black"></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">The soul has also to be fed by making it in contact with the Lord through various methods. This pleasure is not temporary. If practiced for a long period of time one can attain the state of bliss. Thus following this route one becomes contended and mind tends to become stable. Once the fickle mindedness is gone one can practice the formula of treating pain and pleasure alike and remain in self. Mind’s wandering can also be arrested. Thus the superiority of the spiritual life <em>vis a vis </em>materialistic way of life, where the soul gets its feed through simran, meditation or practicing Bani, has been accepted as the basic principle of life in Sikhism. </span></p><p><span style="color: Black"></span></p><p><span style="color: Black">I sum up this with a very beautiful shabad of Ninth Nanak</span></p><p style="text-align: center"><span style="color: Black"></span></p><p style="text-align: left"><span style="color: Black"><span style="font-size: 10px"><span style="color: Blue">Forgive me but I have edited with a font adjustment</span></span></p></span></p><p style="text-align: left"><span style="color: Black"></p></p> <p style="text-align: center"></span></p><p style="text-align: center"><span style="color: Black">ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ </p></span></p><p style="text-align: center"><span style="color: Black">sorath mehalaa 9 ||</p></span></p><p style="text-align: center"><span style="color: Black">Sorat'h, Ninth Mehl:</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ </p></span></p><p style="text-align: center"><span style="color: Black">jo nar dhukh mai dhukh nehee maanai ||</p></span></p><p style="text-align: center"><span style="color: Black">That man, who in the midst of pain, does not feel pain,</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥ </p></span></p><p style="text-align: center"><span style="color: Black">sukh sanaehu ar bhai nehee jaa kai kanchan maattee maanai ||1|| rehaao ||</p></span></p><p style="text-align: center"><span style="color: Black">who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust;||1||Pause||</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ </p></span></p><p style="text-align: center"><span style="color: Black">neh nindhiaa neh ousathath jaa kai lobh mohu abhimaanaa ||</p></span></p><p style="text-align: center"><span style="color: Black">Who is not swayed by either slander or praise, nor affected by greed, attachment or pride;</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥ </p></span></p><p style="text-align: center"><span style="color: Black">harakh sog thae rehai niaaro naahi maan apamaanaa ||1||</p></span></p><p style="text-align: center"><span style="color: Black">who remains unaffected by joy and sorrow, honor and dishonor;||1||</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ </p></span></p><p style="text-align: center"><span style="color: Black">aasaa manasaa sagal thiaagai jag thae rehai niraasaa ||</p></span></p><p style="text-align: center"><span style="color: Black">who renounces all hopes and desires and remains desireless in the world;</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥ </p></span></p><p style="text-align: center"><span style="color: Black">kaam krodhh jih parasai naahan thih ghatt breham nivaasaa ||2||</p></span></p><p style="text-align: center"><span style="color: Black">who is not touched by sexual desire or anger - within his heart, God dwells. ||2||</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ </p></span></p><p style="text-align: center"><span style="color: Black">gur kirapaa jih nar ko keenee thih eih jugath pashhaanee ||</p></span></p><p style="text-align: center"><span style="color: Black">That man, blessed by Guru's Grace, understands this way.</p></span></p><p style="text-align: center"><span style="color: Black"></p></span></p><p style="text-align: center"><span style="color: Black">ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥ </p></span></p><p style="text-align: center"><span style="color: Black">naanak leen bhaeiou gobindh sio jio paanee sang paanee ||3||11||</p></span></p><p style="text-align: center"><span style="color: Black">O Nanak, he merges with the Lord of the Universe, like water with water. ||3||11||</p></span></p><p style="text-align: center"><span style="color: Black">(Ang 633)</p> </p><p></span></p><p><span style="color: Black"><strong>Answer.3 </strong></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">After answering the first two questions there remains no need for answering the third question as the answer is contained in the second answer. </span></p><p><span style="color: Black"></span></p><p><span style="color: Black">However, for the sake of completeness I shall touch upon the subject as per my little understanding of the things. The aim of life or the objective of life has been summed up beautifully in the single line:</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"><strong>Bhai Prapat Manukh Dehoria</strong></span></p><p><span style="color: Black"><strong>Gobind Milan Ki eh Teri baria </strong></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">The more I grow the more I feel that it is so.</span></p><p><span style="color: Black">For this we have to remember the Almighty and practice Naam/keeratn in sangat etc. </span></p><p><span style="color: Black"></span></p><p><span style="color: Black">If one falls sick and is in pain or is in misery one tends to remember God which is generally forgotten when we are happy. Hence sickness is a blessing in disguise to remind us that there is someone who has given us all that He has given us and we should remember Him and also fulfill the purpose of coming on the earth that has been stated above. <strong>Thus Dukh becomes Daru for the Rog that has evolved on account of ‘sukh’.</strong></span></p><p><span style="color: Black"><strong></strong></span></p><p><span style="color: Black"><strong>Dukh Daru sukh Rog Bhaya. </strong></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">There is also another line that I remember:</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"><strong>Har Bisrat sda Khuari.</strong></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">There is another line that speaks almost the same:</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"><span style="font-family: 'AnmolKalmi'"><strong>ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵੀਸਰੈ ਰੋਗੁ ਵਡਾ ਮਨ ਮਾਹਿ ॥</strong></span></span></p><p><span style="color: Black">[Forgetting the Beloved, even for a moment, the mind is afflicted with terrible diseases.]</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Thus the pain makes one to return back to the Path and the soul is put back on track to be in touch with the Almighty, the Super-consciousness.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Regards,</span></p><p>I hope Gurmukhi fonts are Ok.</p><p><strong>E& OE</strong></p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 123075, member: 10049"] Respected Tejwant ji [COLOR=Black]The expression or words ‘Divine order’ have been used in context of Sikhism and would mean ‘Hukum.’ [B]Answer1.[/B] The entire creation is the manifestation of His Hukum [‘[B]shabda’ or ‘naam’[/B]]. Earlier writers have addressed this to be sabad-Guru as differentiated from the Guru Granth sahib ji which also we call as ‘shabad-Guru’. Hukum or Will have been used interchangeably by the translators. Hukum [sabda] existed before the coming of our Gurus or before sikh religion came into being. It is through hukum that the entire creation came into being. The body of the mortal and its journey through the womb, birth and death, cycle of re-incarnations and the transmigration of soul is governed by Hukum. Every one is within the Hukum. Our status in this material world whether Low or high, is also decided as per Hukum. To what extent we shall rise in our spiritual journey and material world is also as per Hukum. Our liberation and bondage or wanderings i.e. reincarnation is as per Hukum. Above all the directory force to mind, where the inter-play of the thoughts related to Siva and Sakti takes place, is also governed by Hukum. In nutshell, right from the inception of soul and its journey to this world through the womb till it meets its final destination is as per Hukum. This is the small list that I can think of. You may kindly advise. [B]Answer.2 [/B] Coming to the specifics it can be stated that God is the giver of pain and pleasure and working with the basic premise that everything that comes from Him has to be good for the mortal, the pain and pleasure are to be treated at par or same. Pain is the outcome of excessive indulgence in pleasures derived from senses when the mind remains constantly engaged in Maya or attachment to the worldly professions through the senses and the five evils prevail. Sickness is also to be treated in the category of pain. This can be made tolerable by treating this as the gift of God. Whatever the Lord orders has to be treated as gift from Him. It is the only way to accept Hukum. Going back to the discussion of the causes of the pain. The pain is the direct outcome of making our ‘self ‘deprived of His remembrance. Physical pleasures are only transitory. The tendency to seek physical pleasures is distraction for the mind. Guru Sahibs have cautioned to not to indulge in physical pleasures as this is not the purpose of life: [/COLOR]ਬਾਰੂ ਭੀਤਿ ਬਨਾਈ ਰਚਿ ਪਚਿ ਰਹਤ ਨਹੀ ਦਿਨ ਚਾਰਿ ॥ baaroo bheeth banaaee rach pach rehath nehee dhin chaar || Like a wall of sand, built up and plastered with great care, which does not last even a few days, ਤੈਸੇ ਹੀ ਇਹ ਸੁਖ ਮਾਇਆ ਕੇ ਉਰਝਿਓ ਕਹਾ ਗਵਾਰ ॥੧॥ thaisae hee eih sukh maaeiaa kae ourajhiou kehaa gavaar ||1|| just so are the pleasures of Maya. Why are you entangled in them, you ignorant fool? ||1||[COLOR=Black] The soul has also to be fed by making it in contact with the Lord through various methods. This pleasure is not temporary. If practiced for a long period of time one can attain the state of bliss. Thus following this route one becomes contended and mind tends to become stable. Once the fickle mindedness is gone one can practice the formula of treating pain and pleasure alike and remain in self. Mind’s wandering can also be arrested. Thus the superiority of the spiritual life [I]vis a vis [/I]materialistic way of life, where the soul gets its feed through simran, meditation or practicing Bani, has been accepted as the basic principle of life in Sikhism. I sum up this with a very beautiful shabad of Ninth Nanak [CENTER] [LEFT][SIZE=2][COLOR=Blue]Forgive me but I have edited with a font adjustment[/COLOR][/SIZE] [/LEFT] [CENTER]ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ sorath mehalaa 9 || Sorat'h, Ninth Mehl: ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ jo nar dhukh mai dhukh nehee maanai || That man, who in the midst of pain, does not feel pain, ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥ sukh sanaehu ar bhai nehee jaa kai kanchan maattee maanai ||1|| rehaao || who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust;||1||Pause|| ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ neh nindhiaa neh ousathath jaa kai lobh mohu abhimaanaa || Who is not swayed by either slander or praise, nor affected by greed, attachment or pride; ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥ harakh sog thae rehai niaaro naahi maan apamaanaa ||1|| who remains unaffected by joy and sorrow, honor and dishonor;||1|| ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ aasaa manasaa sagal thiaagai jag thae rehai niraasaa || who renounces all hopes and desires and remains desireless in the world; ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥ kaam krodhh jih parasai naahan thih ghatt breham nivaasaa ||2|| who is not touched by sexual desire or anger - within his heart, God dwells. ||2|| ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ gur kirapaa jih nar ko keenee thih eih jugath pashhaanee || That man, blessed by Guru's Grace, understands this way. ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥ naanak leen bhaeiou gobindh sio jio paanee sang paanee ||3||11|| O Nanak, he merges with the Lord of the Universe, like water with water. ||3||11|| (Ang 633)[/CENTER] [/CENTER] [B]Answer.3 [/B] After answering the first two questions there remains no need for answering the third question as the answer is contained in the second answer. However, for the sake of completeness I shall touch upon the subject as per my little understanding of the things. The aim of life or the objective of life has been summed up beautifully in the single line: [B]Bhai Prapat Manukh Dehoria Gobind Milan Ki eh Teri baria [/B] The more I grow the more I feel that it is so. For this we have to remember the Almighty and practice Naam/keeratn in sangat etc. If one falls sick and is in pain or is in misery one tends to remember God which is generally forgotten when we are happy. Hence sickness is a blessing in disguise to remind us that there is someone who has given us all that He has given us and we should remember Him and also fulfill the purpose of coming on the earth that has been stated above. [B]Thus Dukh becomes Daru for the Rog that has evolved on account of ‘sukh’. [/B] [B]Dukh Daru sukh Rog Bhaya. [/B] There is also another line that I remember: [B]Har Bisrat sda Khuari.[/B] There is another line that speaks almost the same: [FONT=AnmolKalmi][B]ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵੀਸਰੈ ਰੋਗੁ ਵਡਾ ਮਨ ਮਾਹਿ ॥[/B][/FONT] [Forgetting the Beloved, even for a moment, the mind is afflicted with terrible diseases.] Thus the pain makes one to return back to the Path and the soul is put back on track to be in touch with the Almighty, the Super-consciousness. Regards,[/COLOR] I hope Gurmukhi fonts are Ok. [B]E& OE[/B] [/QUOTE]
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