How Can One Overcome The Anxieties Of This World

spnadmin

1947-2014 (Archived)
SPNer
How can one overcome the anxieties of this world?

By Balpreet Singh, Ottawa Citizen March 27, 2011

Balpreet Singh is legal counsel and acting executive director for the World Sikh Organization of Canada


One of the key teachings of the Sikh faith is acceptance of God's will. All that happens is according to his will and happens for a reason, whether we can understand it or not. Accepting God's will isn't always easy but the alternative is anxiety and worry which is self-destructive. A good analogy is that of a river's current. You can swim within the current but if you choose to fight it, you go nowhere and will eventually exhaust yourself.

The Sikh faith's solution to overcoming anxiety is to connect with God through meditation. Meditation on naam (God's name) brings a stillness and peace. Meditation creates a relationship with God and allows the individual to become aware of God's presence and love. When the believer develops a loving relationship with God then all that happens is taken as God's gift and his will becomes sweet.

Meditation also allows us to have a larger perspective on life. Meditation lifts us above the everyday like a lotus floats above the water. Much of our anxiety is based on a fixation on things which, in a larger perspective, may be trivial. When we rise above the mundane and look at life in a holistic manner, many anxieties and problems don't seem as pressing or significant.

While the Sikh faith does teach acceptance of divine will, it also teaches that people of faith have a duty to act with courage and bring about change. If the universe is all God's play then the role of his devotees is to act in righteousness to challenge what is wrong and unjust. Action is better than idle worrying and anxiety.

Finally, the Sikh faith stresses the need for "sangat" or companionship and congregation on the spiritual path. It's often helpful to talk about our anxieties with others and to seek guidance. Time spent in the company of other spiritual individuals either in meditation or reflecting on the words of the Gurus is an immediate relief from anxiety.

Read more: http://www.ottawacitizen.com/life/overcome+anxieties+this+world/4511049/story.html#ixzz1HqRPz0X3
 

Ishna

Writer
SPNer
My immediate thoughts are

* Does anything exist outside of Hukam? If so, how do we know what is Hukam and what is not?

* If all things are Hukam (and there is nothing outside of Hukam), where is the motivation towards change and righteousness the author encourages, when we're told to accept the Hukam?

* Would you say that 1984 occurred in accordance with Hukam?

* "Bad" things obviously do happen per Hukam, sakhis say that Guru Arjan Dev Ji accepted that on the hot plate. So what does that say about the nature of Waheguru, if anything?

* Would Hukam be better interpreted as "Law" rather than "Will"?

* Is Hukam a process of cause-and-effect as a similar concept to Karma? Wouldn't "Grace" or "Nadar" be more God's Will?

Ishna
 
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ISHNA Ji ,
Your questions are very interesting,therefore I woldlike to share my views as

1...Nothing exixst outside the HUKAM.

2...Motivation and changes encourgaed by the author are also under HUKAM Only.

3....Incidence of 1984 can not be excluded from HUKAM

4..NATURE of WAHiGURU ji is like to give strength to accept the HUKAM.

5..HUKAM can be interprated as "LAW" as WILL is subject of choice

6..CAUSE and EFFECT take place under HUKAM .GRACE or NADAR are will of
PARBRAHMu,PARMESARu or SATiGURu.

I look forward to your views regarding this.
With best wishes
Prakash.S.Bagga
3
 

spnadmin

1947-2014 (Archived)
SPNer
Prakash ji


Here is where I do not agree:
5..HUKAM can be interprated as "LAW" as WILL is subject of choice

It is true that Hukam is "Law" or "Ordinance" in terms of its definition working from language to language. But is hukam not greater and different from mere laws that govern creation. The laws of nature, both those we know and those we have yet to discover, are part of hukam. Yet they affect only the material plane of existence and creation.

GRACE or NADAR are will of PARBRAHMu,PARMESARu or SATiGURu.

Here I agree that Grace/Nadar are willed by Parbrahm, but that is not the same thing as saying Grace/Nadar are equal to the "will" of Parbrahm.

Some questions imho need attention before we understand "hukam" and "grace." What is the nature of Parbrahm/SAT? What is our relationship to Parbrahm/SAT? We want to connect deeply with the SAT through in love ... Without thinking about our connection to Parbrahm/SAT, it is hard to grasp how, as soul brides, we can fall in love an abstraction because of "hukam" or "laws." It is not, on the other hand, hard to understand that we want to be the soul brides of SAT, and we want to be dyed in the color of love. In that state of love, we may Gurprasad discover that it is "hukam" that binds us to the SAT. Hukam is the food of love. Just my thoughts about a different way of thinking about "hukam."


At the end of the first pauree of Japji, Guru Nanak says, ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ Hukam rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1|| O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||


In so many words, I am asking about this,

  • Does this mean that we should accept "hukam," almost like a key word to explain events, understanding it or not?
  • Or, does this mean that we understand hukam only when we realize how great is the SAT and how deep is that love? Do we then submit helplessly to hukam in love and awe, and thence overcome duality?

The end of the second Pauree suggests the second question, not the first, is way hukam works.

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥
Nānak hukmai je bujẖai ṯa ha▫umai kahai na ko▫e. ||2||
O Nanak, one who understands His Command, does not speak in ego. ||2||
 
SPNADMIN Ji,
You are correct in your interpretation.
Since I could not get equivelent word of English for "HUKAM" so the reference of the word LAW was felt better tham WILL.
In fact HUKAM is not only required to be understood but to be recognised as well
then we will have more affection for the effects of HUKAM.
One can not connect to SAT without knowing what is SAT.So SAT has also to be known and to be recognised.
In fact Gurbaani gives us complete knowledge with what we have to connect,only weare required to recognise this .
Prakash.S.Bagga
 

Navdeep88

Writer
SPNer
God loves some, and does not love others as much. There is no consistency, its all luck. He hands some a lot of pain to the point it breaks them, and keeps others in contentment. Its his will, he LEADS some astray, he keeps them in darkness. He does not give them the strength to come to him or to forgive! He leads them to hurt other human beings.
 

Ishna

Writer
SPNer
Hukam is discussed in some depth by Dr Karminder Singh Dhillon in Part 4 of his discource of Japji (available from SPN here).

Dr Dhillon goes as far as to say:

...Pauree​
two introduces what may be considered to be the
most crucial, central, and pivotal concept of
Sikhi, namely

Hukam​
. This concept is the foundation on which the structure
of
Sikhi stands. It is the underpinning of the entire philosophy
o f
Sikhi. Guru Nanak’s spiritual genius, devotional brilliance
and spiritually intimate relationship with God allowed him to
state the be all and end all nature of God’s Will in an
infinitely settling way. In Guru Nanak’s terms, everything is
within the
Hukam and nothing without it. It follows therefore

that
Sikhi is Hukam, and Hukam is Sikhi....


He also aptly says this on page 4:

But being a foundational and integral concept,​
Hukam is also
one which creates the most basic and primary confusion
amongst Sikhs attempting to understand it. ..
."



It is also the
gurbanee view that Hukam is inherent in every
single choice that the human intellect makes. A narrative
might help illustrate the raw basics of the point. An
individual is requested to lift a leg. He lifts his left leg. Now
he is asked to lift his other leg. He
cannot unless, of
course, he puts his lifted leg down first. The raw basics are
that this individual was asked to lift a leg. The choice of left
or right was his to make. He used his intellect to calculate
(one assumes based on prior experience, ability to balance
his body on one leg etc) that it would do best to lift his left
leg. But once he lifted his left leg, he could not

simultaneously​
lift his right. In raw terms, this is the
inherent
Hukam of the choice he made. He also could not
lift his right leg,
unless he put down his left one. In raw
terms again, this the consequence of his first choice. In the
simplest of explanations, the individual had the choice of
which leg, but he had no control of the consequences. The
consequences were written “within his choice” (
Nanak
Likhiya Naal)
and he had no way of going around the
consequences. There are real limitations of the human

intellect and choice. He has no control over the “law” that
he could not lift his right leg​
unless he put the left one down
first. The consequences followed his choice. While the
choice of which leg was entirely his own, the consequences
were totally beyond him.
Modifying this simple narrative involving a physical act
(lifting a leg) into a religious matter would turn out as
follows: An individual has the choice of joining the
sangat

in worship or join his buddies in his regular hangout. Another
has the choice of spending time indulging in a novel or
contemplating on​
gurbanee. And so on. But if one decided to
write out the statements of consequences/rewards/detriments
of the choices, one would have to use words such as “unless,”
“if and only if,” cannot happen simultaneously etc –
suggesting that these were subject to some laws and beyond

choice."


This would support a responsible, spiritual person's logical behaviour of "doing the best you can and leaving the rest up to Hukam", rather than a non-violent, passivist "I'll just sit here and let Hukam do it's think since I can't do anything about it anyway" attitude, which doesn't reflect the proactive Sikh spirit.

Dr Dhillon goes on to eventually say (as per my understanding, please correct me if I'm wrong) that as Waheguru is the only thing which is not subject to Hukam, Hukam (by logic) cannot lead to meet Waheguru -- Waheguru ji must circumvent the action of Hukam by Grace to liberate you.

I disagree that hukam is the food of love, because many people by the consequences of hukam come to leave Sikhi and/or are the lowest of the low and never find love or contempate SAT in this lifetime. It's acceptance of Hukam that brings that beautiful love of Truth. I'm not sure too many northern Japanese people are feeling too much love for the Truth right now though.

Comments such as "God loves some, and does not love others as much" and "Its his will, he LEADS some astray, he keeps them in darkness. He does not give them the strength to come to him or to forgive! He leads them to hurt other human beings." appear to be rooted in Abrahamical religious thought when viewed in the context of Dr Dhillon's interpretation of Hukam.

By asking "what is SAT" are we not asking "what is God"?
 

Ambarsaria

ੴ / Ik▫oaʼnkār
Writer
SPNer
Just some thoughts by working with Professor Sahib Singh ji's Darpan below for the reference made by spnadmin ji,

Note: My translation based on Professor Sahib Singh ji is in quotes below.
ਸੋਚੈ ਸੋਚਿ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ਚੁਪੈ ਚੁਪ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ
सोचै सोचि न होवई जे सोची लख वार ॥ चुपै चुप न होवई जे लाइ रहा लिव तार ॥
Socẖai socẖ na hova▫ī je socẖī lakẖ vār. Cẖupai cẖup na hova▫ī je lā▫e rahā liv ṯār.

By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.
By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within.
ਸੋਚੈ = ਸੁਚਿ ਰੱਖਣ ਨਾਲ, ਪਵਿੱਤਰਤਾ ਕਾਇਮ ਰੱਖਣ ਨਾਲ। ਸੋਚਿ = ਸੁਚਿ, ਪਵਿੱਤਰਤਾ, ਸੁੱਚ। ਨ ਹੋਵਈ = ਨਹੀਂ ਹੋਸਕਦੀ। ਸੋਚੀ = ਮੈਂ ਸੁੱਚ ਰੱਖਾਂ। ਚੁਪੈ = ਚੁੱਪ ਕਰ ਰਹਿਣ ਨਾਲ। ਚੁਪ = ਸ਼ਾਂਤੀ, ਮਨ ਦੀਚੁੱਪ, ਮਨ ਦਾ ਟਿਕਾਉ। ਲਾਇ ਰਹਾ = ਮੈਂ ਲਾਈ ਰੱਖਾਂ। ਲਿਵ ਤਾਰ = ਲਿਵ ਦੀ ਤਾਰ, ਲਿਵਦੀ ਡੋਰ, ਇਕ-ਤਾਰ ਸਮਾਧੀ।

ਜੇਮੈਂ ਲੱਖ ਵਾਰੀ (ਭੀ) (ਇਸ਼ਨਾਨ ਆਦਿਕ ਨਾਲ ਸਰੀਰ ਦੀ) ਸੁੱਚ ਰੱਖਾਂ, (ਤਾਂ ਭੀ ਇਸਤਰ੍ਹਾਂ) ਸੁੱਚ ਰੱਖਣ ਨਾਲ (ਮਨ ਦੀ) ਸੁੱਚ ਨਹੀਂ ਰਹਿ ਸਕਦੀ। ਜੇ ਮੈਂ (ਸਰੀਰ ਦੀ)ਇਕ-ਤਾਰ ਸਮਾਧੀ ਲਾਈ ਰੱਖਾਂ; (ਤਾਂ ਭੀ ਇਸ ਤਰ੍ਹਾਂ) ਚੁੱਪ ਕਰ ਰਹਿਣ ਨਾਲ ਮਨ ਦੀ ਸ਼ਾਂਤੀਨਹੀਂ ਹੋ ਸਕਦੀ।
If I take hundred thousand baths, I cannot make myself pure of mind. By staying quiet, I will not get peace of mind.
ਭੁਖਿਆ ਭੁਖ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਇਕ ਚਲੈ ਨਾਲਿ
भुखिआ भुख न उतरी जे बंना पुरीआ भार ॥ सहस सिआणपा लख होहि त इक न चलै नालि ॥
Bẖukẖi▫ā bẖukẖ na uṯrī je bannā purī▫ā bẖār. Sahas si▫āṇpā lakẖ hohi ṯa ik na cẖalai nāl.

The hunger of the hungry is not appeased, even by piling up loads of worldly goods.
Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end.
ਭੁਖ = ਤ੍ਰਿਸ਼ਨਾ, ਲਾਲਚ।ਭੁਖਿਆ = ਤ੍ਰਿਸ਼ਨਾ ਦੇ ਅਧੀਨ ਰਿਹਾਂ। ਨ ਉਤਰੀ = ਦੂਰ ਨਹੀਂ ਹੋ ਸਕਦੀ। ਬੰਨਾ = ਬੰਨ੍ਹਲਵਾਂ, ਸਾਂਭ ਲਵਾਂ। ਪੁਰੀ = ਲੋਕ, ਭਵਣ। ਪੁਰੀਆ ਭਾਰ = ਸਾਰੇ ਲੋਕਾਂ ਦੇ ਭਾਰ। ਭਾਰ =ਪਦਾਰਥਾਂ ਦੇ ਸਮੂਹ। ਸਹਸ = ਹਜ਼ਾਰਾਂ। ਸਿਆਣਪਾ = ਚਤੁਰਾਈਆਂ। ਹੋਹਿ = ਹੋਵਣ। ਇਕ = ਇਕਭੀ ਚਤੁਰਾਈ।

ਜੇਮੈਂ ਸਾਰੇ ਭਵਣਾਂ ਦੇ ਪਦਾਰਥਾਂ ਦੇ ਢੇਰ (ਭੀ) ਸਾਂਭ ਲਵਾਂ, ਤਾਂ ਭੀ ਤ੍ਰਿਸ਼ਨਾ ਦੇ ਅਧੀਨਰਿਹਾਂ ਤ੍ਰਿਸ਼ਨਾ ਦੂਰ ਨਹੀਂ ਹੋ ਸਕਦੀ। ਜੇ (ਮੇਰੇ ਵਿਚ) ਹਜ਼ਾਰਾਂ ਤੇ ਲੱਖਾਂ ਚਤੁਰਾਈਆਂਹੋਵਣ, (ਤਾਂ ਭੀ ਉਹਨਾਂ ਵਿਚੋਂ) ਇਕ ਭੀ ਚਤੁਰਾਈ ਸਾਥ ਨਹੀਂ ਦੇਂਦੀ।
If I take all the holy alms from all the holy places, my craving for the same will not be satisfied. I may know thousands of tricks, but not one will be of everlasting usefulness.
ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ੧॥
किव सचिआरा होईऐ किव कूड़ै तुटै पालि ॥ हुकमि रजाई चलणा नानक लिखिआ नालि ॥१॥
Kiv sacẖi▫ārā ho▫ī▫ai kiv kūrhai ṯutai pāl. Hukam rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1||

So how can you become truthful? And how can the veil of illusion be torn away?
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||
ਕਿਵ = ਕਿਸ ਤਰ੍ਹਾਂ। ਹੋਈਐ = ਹੋ ਸਕੀਦਾ ਹੈ। ਕੂੜੈ ਪਾਲਿ = ਕੂੜ ਦੀ ਪਾਲਿ, ਕੂੜ ਦੀ ਕੰਧ, ਕੂੜ ਦਾ ਪਰਦਾ। ਸਚਿਆਰਾ = (ਸਚ ਆਲਯ) ਸੱਚ ਦਾ ਘਰ, ਸੱਚ ਦੇ ਪਰਕਾਸ਼ ਹੋਣ ਲਈ ਯੋਗ। ਹੁਕਮਿ = ਹੁਕਮ ਵਿਚ। ਰਜਾਈ =ਰਜ਼ਾ ਵਾਲਾ, ਅਕਾਲ ਪੁਰਖ। ਨਾਲਿ = ਜੀਵ ਦੇ ਨਾਲ ਹੀ, ਧੁਰ ਤੋਂ ਹੀ ਜਦ ਤੋਂ ਜਗਤ ਬਣਿਆਹੈ।੧।

(ਤਾਂਫਿਰ) ਅਕਾਲ ਪੁਰਖ ਦਾ ਪਰਕਾਸ਼ ਹੋਣ ਲਈ ਯੋਗ ਕਿਵੇਂ ਬਣ ਸਕੀਦਾ ਹੈ (ਅਤੇ ਸਾਡੇ ਅੰਦਰ ਦਾ)ਕੂੜ ਦਾ ਪਰਦਾ ਕਿਵੇਂ ਟੁੱਟ ਸਕਦਾ ਹੈ? ਰਜ਼ਾ ਦੇ ਮਾਲਕ ਅਕਾਲ ਪੁਰਖ ਦੇ ਹੁਕਮ ਵਿਚਤੁਰਨਾ-(ਇਹੀ ਇਕ ਵਿਧੀ ਹੈ)। ਹੇ ਨਾਨਕ! (ਇਹ ਵਿਧੀ) ਧੁਰ ਤੋਂ ਹੀ ਜਦ ਤੋਂ ਜਗਤ ਬਣਿਆਹੈ, ਲਿਖੀ ਚਲੀ ਆ ਰਹੀ ਹੈ।੧।
So how does one get ready for internal enlightenment so as to break down the inner trash walls! The solution is to live in consonance with the will and the ways of the creator which have persisted from the beginning of creation.
ਭਾਵ: ਪ੍ਰਭੂ ਨਾਲੋਂ ਜੀਵ ਦੀ ਵਿੱਥ ਮਿਟਾਣ ਦਾ ਇਕੋ ਹੀਤਰੀਕਾ ਹੈ ਕਿ ਜੀਵ ਉਸ ਦੀ ਰਜ਼ਾ ਵਿਚ ਤੁਰੇ। ਇਹ ਅਸੂਲ ਧੁਰ ਤੋਂ ਹੀ ਰੱਬ ਵਲੋਂ ਜੀਵ ਲਈਜਰੂਰੀ ਹੈ। ਪਿਤਾ ਦੇ ਕਹੇ ਵਿਚ ਪੁੱਤਰ ਤੁਰਦਾ ਰਹੇ ਤਾਂ ਪਿਆਰ, ਨਾ ਤੁਰੇ ਤਾਂ ਵਿੱਥਪੈਂਦੀ ਜਾਂਦੀ ਹੈ।
Essence: In order to minimize the gap with the creator, living in consonance is the key. This is an essence from the beginning and necessary for the living. Just like when a son lives in understanding with the father, there is love, otherwise mis-understandings ensue.
What I find is that the word that is most reflective of and used in the context with understanding, living by the will, wishes, directive, guidance and similar is the English phrase,
" in consonance with"

It is reflective of understanding, reflective of unison, reflective of at peace with, in recognition of the order around, and as such​
You might note some variance in the translation with Sant Singh Khalsa ji's great work. I apologize for that if it is a mistake or error.

Sat Sri Akal and hope it is of benefit in the dialog.

Sat Sri Akal.
 

spnadmin

1947-2014 (Archived)
SPNer
Ambarsaria ji

This does feel right to me
" in consonance with"

It is reflective of understanding, reflective of unison, reflective of at peace with, in recognition of the order around, and as suc

There is a difference between the meaning of the word "hukam" and how it is experienced as "hukam." Peace found within every experience in life. Support and strength rising up from understanding and union. That is how some pass through overwhelming tragedy without becoming cynics, even being able to support another in spite of the tragedy that surrounds them.

This is so wonderful I want to repeat it. When the gap between "me" and "that" is resolved, it no longer makes sense.
Essence: In order to minimize the gap with the creator, living in consonance is the key. This is an essence from the beginning and necessary for the living. Just like when a son lives in understanding with the father, there is love, otherwise mis-understandings ensue.
 

Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Writer
SPNer
Anxiety can be caused by the '3 fevers' as referred in Gurbani in this verse:-

Page 714, Line 12
ਤੀਨੇ ਤਾਪ ਨਿਵਾਰਣਹਾਰਾ ਦੁਖ ਹੰਤਾ ਸੁਖ ਰਾਸਿ ॥
Ŧīne ṯāp nivāraṇhārā ḏukẖ hanṯā sukẖ rās.
The Lord is the One who removes the three fevers;
He is the Destroyer of pain, the warehouse of peace.
Guru Arjan Dev - view Shabad/Paurhi/Salok
 

Ambarsaria

ੴ / Ik▫oaʼnkār
Writer
SPNer
Anxiety can be caused by the '3 fevers' as referred in Gurbani in this verse:-

Page 714, Line 12
ਤੀਨੇ ਤਾਪ ਨਿਵਾਰਣਹਾਰਾ ਦੁਖ ਹੰਤਾ ਸੁਖ ਰਾਸਿ ॥
Ŧīne ṯāp nivāraṇhārā ḏukẖ hanṯā sukẖ rās.
The Lord is the One who removes the three fevers;
He is the Destroyer of pain, the warehouse of peace.
Guru Arjan Dev - view Shabad/Paurhi/Salok
namjap ji no comment on your one "tuk" quote. I have tried to help with a translation of the whole shabad below,

Note: my translation of Professor Sahib Singh ji's Darpan in this color.

ਟੋਡੀ ਮਹਲਾ ਹਰਿ ਕੇ ਚਰਨ ਕਮਲ ਮਨਿ ਧਿਆਉ ਕਾਢਿ ਕੁਠਾਰੁ ਪਿਤ ਬਾਤ ਹੰਤਾ ਅਉਖਧੁ ਹਰਿ ਕੋ ਨਾਉ ੧॥ ਰਹਾਉ
टोडी महला ५ ॥ हरि के चरन कमल मनि धिआउ ॥ काढि कुठारु पित बात हंता अउखधु हरि को नाउ ॥१॥ रहाउ ॥
Todī mėhlā 5. Har ke cẖaran kamal man ḏẖi▫ā▫o. Kādẖ kuṯẖār piṯ bāṯ hanṯā a▫ukẖaḏẖ har ko nā▫o. ||1|| rahā▫o.
Todee, Fifth Mehl: Meditate on the lotus feet of the Lord within your mind. The Name of the Lord is the medicine; it is like an axe, which destroys the diseases caused by anger and egotism. ||1||Pause||
ਚਰਨ ਕਮਲ = ਕੌਲ ਫੁੱਲ ਵਰਗੇ ਕੋਮਲ ਚਰਨ। ਮਨਿ = ਮਨ ਵਿਚ। ਧਿਆਉ = ਧਿਆਉਂ, ਮੈਂ ਧਿਆਨ ਧਰਦਾ ਹਾਂ। ਕਾਢਿ = ਕੱਢ ਕੇ। ਕੁਠਾਰੁ = ਕੁਹਾੜਾ। ਪਿਤ = ਪਿੱਤ, ਗਰਮੀ, (ਕ੍ਰੋਧ)। ਬਾਤ = ਵਾਈ (ਅਹੰਕਾਰ)। ਅਉਖਧੁ = ਦਵਾਈ। ਕੋ = ਦਾ।੧।ਰਹਾਉ।

ਹੇ ਭਾਈ! ਮੈਂ ਤਾਂ ਆਪਣੇ ਮਨ ਵਿਚ ਪਰਮਾਤਮਾ ਦੇ ਕੋਮਲ ਚਰਨਾਂ ਦਾ ਧਿਆਨ ਧਰਦਾ ਰਹਿੰਦਾ ਹਾਂ। ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ (ਇਕ ਐਸੀ) ਦਵਾਈ ਹੈ ਜੇਹੜੀ (ਮਨੁੱਖ ਦੇ ਅੰਦਰੋਂ) ਕ੍ਰੋਧ ਅਤੇ ਅਹੰਕਾਰ (ਆਦਿਕ ਰੋਗ) ਪੂਰੀ ਤਰ੍ਹਾਂ ਕੱਢ ਦੇਂਦੀ ਹੈ (ਜਿਵੇਂ ਦਵਾਈ ਸਰੀਰ ਵਿਚੋਂ ਗਰਮੀ ਤੇ ਵਾਈ ਦੇ ਰੋਗ ਦੂਰ ਕਰਦੀ ਹੈ)।੧।ਰਹਾਉ।
Thinking humbly at the creator’s supple feet, works like medicine to cut down anger and ego.



ਤੀਨੇ ਤਾਪ ਨਿਵਾਰਣਹਾਰਾ ਦੁਖ ਹੰਤਾ ਸੁਖ ਰਾਸਿ ਤਾ ਕਉ ਬਿਘਨੁ ਕੋਊ ਲਾਗੈ ਜਾ ਕੀ ਪ੍ਰਭ ਆਗੈ ਅਰਦਾਸਿ ੧॥
तीने ताप निवारणहारा दुख हंता सुख रासि ॥ ता कउ बिघनु न कोऊ लागै जा की प्रभ आगै अरदासि ॥१॥
Ŧīne ṯāp nivāraṇhārā ḏukẖ hanṯā sukẖ rās. Ŧā ka▫o bigẖan na ko▫ū lāgai jā kī parabẖ āgai arḏās. ||1||
The Lord is the One who removes the three fevers; He is the Destroyer of pain, the warehouse of peace. No obstacles block the path of one who prays before God. ||1||
ਤੀਨੇ ਤਾਪ = ਆਧਿ, ਵਿਆਧਿ, ਉਪਾਧਿ (ਮਾਨਸਕ ਰੋਗ, ਸਰੀਰਕ ਰੋਗ, ਝਗੜੇ ਆਦਿਕ)। ਰਾਸਿ = ਪੂੰਜੀ। ਤਾ ਕਉ = ਉਸ (ਮਨੁੱਖ) ਨੂੰ। ਬਿਘਨੁ = ਰੁਕਾਵਟ।੧।

ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ (ਦਾ ਨਾਮ ਮਨੁੱਖ ਦੇ ਅੰਦਰੋਂ ਆਧਿ ਵਿਆਧਿ ਉਪਾਧਿ) ਤਿੰਨੇ ਹੀ ਤਾਪ ਦੂਰ ਕਰਨ ਵਾਲਾ ਹੈ, ਸਾਰੇ ਦੁੱਖਾਂ ਦਾ ਨਾਸ ਕਰਨ ਵਾਲਾ ਹੈ, ਅਤੇ ਸੁਖਾਂ ਦਾ ਸਰਮਾਇਆ ਹੈ। ਜਿਸ ਮਨੁੱਖ ਦੀ ਅਰਦਾਸ ਸਦਾ ਪ੍ਰਭੂ ਦੇ ਦਰ ਤੇ ਜਾਰੀ ਰਹਿੰਦੀ ਹੈ, ਉਸ ਦੇ ਜੀਵਨ ਦੇ ਰਸਤੇ ਵਿਚ ਕੋਈ ਰੁਕਾਵਟ ਨਹੀ ਆਉਂਦੀ।੧।
Seeking salvation from the creator, the mental, physical and social ailments are easily addressed without impediment.






ਸੰਤ ਪ੍ਰਸਾਦਿ ਬੈਦ ਨਾਰਾਇਣ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭ ਏਕ ਬਾਲ ਬੁਧਿ ਪੂਰਨ ਸੁਖਦਾਤਾ ਨਾਨਕ ਹਰਿ ਹਰਿ ਟੇਕ ੨॥੮॥੧੩॥
संत प्रसादि बैद नाराइण करण कारण प्रभ एक ॥ बाल बुधि पूरन सुखदाता नानक हरि हरि टेक ॥२॥८॥१३॥
Sanṯ parsāḏ baiḏ nārā▫iṇ karaṇ kāraṇ parabẖ ek. Bāl buḏẖ pūran sukẖ▫ḏāṯa Nānak har har tek. ||2||8||13||
By the Grace of the Saints, the Lord has become my physician; God alone is the Doer, the Cause of causes. He is the Giver of perfect peace to the innocent-minded people; O Nanak, the Lord, Har, Har, is my support. ||2||8||13||
ਸੰਤ ਪ੍ਰਸਾਦਿ = ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ। ਬੈਦ = ਹਕੀਮ। ਕਰਣ ਕਾਰਣ = ਜਗਤ ਦਾ ਮੂਲ। ਬਾਲ ਬੁਧਿ = ਬਾਲਕਾਂ ਵਾਲੀ ਸਰਲ ਬੁਧਿ ਵਾਲੇ ਮਨੁੱਖ, ਜੇਹੜੇ ਚਤੁਰਾਈ ਛੱਡ ਦੇਂਦੇ ਹਨ। ਟੇਕ = ਆਸਰਾ।੨।

ਹੇ ਭਾਈ! ਇਕ ਪਰਮਾਤਮਾ ਹੀ ਜਗਤ ਦਾ ਮੂਲ ਹੈ, (ਜੀਵਾਂ ਦੇ ਰੋਗ ਦੂਰ ਕਰਨ ਵਾਲਾ) ਹਕੀਮ ਹੈ। ਇਹ ਪ੍ਰਭੂ ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਮਿਲਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਜੇਹੜੇ ਮਨੁੱਖ ਆਪਣੇ ਅੰਦਰੋਂ ਚਤੁਰਾਈ ਦੂਰ ਕਰ ਦੇਂਦੇ ਹਨ, ਸਾਰੇ ਸੁਖ ਦੇਣ ਵਾਲਾ ਪਰਮਾਤਮਾ ਉਹਨਾਂ ਨੂੰ ਮਿਲ ਪੈਂਦਾ ਹੈ, ਉਹਨਾਂ (ਦੀ ਜ਼ਿੰਦਗੀ) ਦਾ ਸਹਾਰਾ ਬਣ ਜਾਂਦਾ ਹੈ।੨।੮।੧੩।
The supreme soul is the foundation for all as if a universal Doctor and is met through grace. The people thinking pure as a if like a child, understand the supreme soul and find solace.

I do believe that it is very dangerous to look for a single word, leading to a single "tuk", leading to a single shabad as a way of learning resolution of issues say like "Anxiety". This has been stated many times at SPN.

Word searches are only a beginning of study and not a one-to-one mapping of ailments and their cures.


  • If you search the word "Anxiety" at srigranth.org you get 4 pages of references to shabads
    • Hence a much further study is needed
  • This does not take away from the fact that each shabad studied is in itself of great value but the context of total Gurbani should not be lost
As we all know, anxiety can generally be related to the fear of the unknown outcomes or situations. If one drives towards the present and lives in the present faithfully to the moment, the future takes care of itself and one should find greater peace in living.

Sat Sri Akal.
 
To overcome tensions and anxiety, the best solution is no doubt the "Meditation" so try that. Meditation is nothing but a control of mind. if you can control your mind then you wont be tensed or irritated. Deletion, spnadmin
 
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One thing more that I must mention here. Don't be in complexities. Meditation do nothing but for a while it takes your mind away from the tensions. This can be done even by your friend's company i.e. you laugh with them and forget all the worries. Hence you get relaxed and refresh
 
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