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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 4
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<blockquote data-quote="japjisahib04" data-source="post: 21415" data-attributes="member: 971"><p><strong>Re: Japji Sahib - Pauri 4 - Guru Granth Sahib</strong></p><p></p><p><span style="color: black"><span style="font-family: 'Arial'">Akal Purakh’s next attribute is absence of animosity ‘Nir-vair’. Dweesh bhav is a feeling of envy/hatered. He is without enmity as enmity give rise to equality and, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'"><strong>iqsih srIku nwhI ry koeI ] -</strong></span></span> <span style="color: black"><span style="font-family: 'Arial'"><strong>no one is equal to Him or He has no other.” - Guru Granth ang.1082.4</strong></span></span><span style="color: black"><span style="font-family: 'Arial'">. We are all part of Him. Since we all come from One we all are one family, thus there is no stranger.</span></span><span style="color: black"><span style="font-family: 'Arial'"> If we hate ourselves or hate life we cannot love God or anyone. If there is hate, there is no True Love.</span></span><span style="color: black"><span style="font-family: 'Arial'"> Can He hate any part of His body? Akal Purakh is all love and forgiveness hence ‘Nir-vair’. In order</span></span><span style="color: black"><span style="font-family: 'Arial'"> to board GURU NANAKS SPIRITUAL SHIP where we find state of humilty ‘HUM NAEIN CHANGEH , BURA NAEI KOYE. And that is only possible when we make friend with ONE Ultimate Authority. As Gurabni states, “He whose mind is imbued with God's name tells the truth." – Guru Granth ang.422. Like gurbani tells,</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'"> “</span></span><span style="font-family: 'GurbaniAkharHeavy'">ieku sjxu siB sjxw ieku vYrI siB vwid ] –</span> <span style="font-family: 'Arial'">When we have friendship with One Ultimate Authority, then all are friends but if we have hatered or enmnity with anyone, then all are enemies.” – Guru Granth ang.957.4. </span><span style="color: black"><span style="font-family: 'Arial'"> Gurbani advises us, </span></span><span style="color: black"><span style="font-family: 'Arial Unicode MS'">“</span></span><span style="font-family: 'GurbaniAkharHeavy'">pr kw burw n rwKhu cIq ] qum kau duKu nhI BweI mIq</span><span style="font-family: 'Times New Roman'"> - </span><span style="font-family: 'Arial'">Do not harbor evil intentions against others in your mind and you shall not be troubled, O Siblings of Destiny, O friends.” – Guru Granth ang.384.14.<span style="color: black"> Therefore, in gurmat GOD is beyond hate, dislike and such attitudes.</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"> Fifth aspect is eternal, changeless entity ‘Aa-kaal-murat’. In Jaap Sahib He is addressed as Achal Moorat Anubhav Parkash Ametoj. </span></span><span style="color: black"><span style="font-family: 'Arial'"> The Motionless Existence or Entity (Achal Moorat) expands from One (Ek) and manifests as light and sound. The Light is “Jot” and the sound is heard as “Shabad dhun”. Through conscious (self-aware) manifestation (anbhau prakaas), the perfect energy (pooran shakti) changes from potential form i.e. un-manifest, motionless form (achal Moorat), which is without any visible qualities (Nirgun Saroop), to dynamic energy in manifest form with unlimited variety of qualities (as Sargun Saroop). Except for the “self-awareness” (anbhao – same as anbhav in this context) aspect, which makes the infinite energy a living entity in religion (Jagat Jot), it seems modern physics, cosmology and time-space theories would agree with the rest. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Further,</span></span><span style="color: black"><span style="font-family: 'Arial'"> Akal </span></span><span style="color: black"><span style="font-family: 'Arial'">as having no impact of time, </span></span><span style="color: black"><span style="font-family: 'Arial'">deathless and formless. Murat means the Life-giving Entity. </span></span><span style="color: black"><span style="font-family: 'Arial'">The part MURAT is a noun, and AKAL is a qualifier, an adjective. Therefore this word represents two aspects of Waheguruji: a) Some entity that is not subject to effects of time, b) An entity that is of some form. Thus </span></span><span style="color: black"><span style="font-family: 'Arial'">Akal Moorat means that Akal Purakh’s Living Entity, which is formless and never dies, an image of eternal.</span></span><span style="font-family: 'Arial'"> Gurbani reiterates, “Age after age, You are the One. Forever and ever, You are the One. You never change or become un-fashioned, O Creator Akal Purakh.” As gurbani tells us,<span style="color: black"> “He</span> does not change with time, does not grow old or disintegrate as the creation does.”<span style="color: black"> Time after all is an entity, which elapses between two events. For ‘the Supreme’’ there is no event, naturally time is not an entity for Akal Purakh. Further <strong>He is not an imagination, but anubhav parkash and His presence is felt all over and always through His manifestation. Again </strong>His form, existence is beyond time. He is ageless: He is ancient, yet the beauty is every time it is a new ras to worship Him,</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> “</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">swihbu myrw nIq nvw ]</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> - </span></span><span style="color: black"><span style="font-family: 'Arial'">my Akal Purakh and Master presents Himself with new blessings every now and then.” - Guru Granth ang.660.4. Even the "khoj" in the shabad is not confined to the entrenched</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">mindsets - if God is nit navvana-niroyaa so are the explanations!</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">No one can force anyone to give up anything.</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">As statement of His existence or form may not be mistaken that He is born or created by someone, thus the sixth aspect straight away very explicitly states ‘Aa-juni’ that He is beyond cycle of births. God has never taken a human form called ‘God’ and dwelt in it among men thus does not incarnate. It is a general religious belief that in order to uphold the dharma and uprising of unrighteousness, God incarnate or manifest in humanity and is subject to birth and death hence numerous people address Ram and Krishan as God ‘Bhagwan’ or ‘Prabhu’ and fashioned them into idol or picture and worship them accordingly. If God had to incarnate to stop uprising of unrighteousness that mean He too is in tension and there was something faulty in His program and creation. Whereas creation is no tension or issue but just a play for Him and play is for pleasure. He is weparwah – carefree. Had there been any concern to Him then He would have definitely protected the children and God oriented people in recent Tsunami Wave which took life of thousands and thousands of people whereas He is just watching His play while sitting on throne. Truth is not a duality, it is a constant One that has no opposite nor counter existence. Therefore Guru Nanak Ji warned, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">so muKu jlau </span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">ijqu khih Twkur jonI ]</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> - </span></span><span style="color: black"><span style="font-family: 'Arial'">let that mouth be burnt (with the falsity of the statement), which calls that Akal Purakh and Master is subject to birth and death.” - Guru Granth ang.1136.4. Guru Nanak’s Akal Purakh is eternal, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">Awie n jwvY myrw pRBu AibnwsI</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'"><span style="font-family: 'Times New Roman'"> - </span></span></span><span style="color: black"><span style="font-family: 'Arial'">my Akal Purakh does not take birth and dies.” - Guru Granth ang.562.17. Gurbani reaffirms and tells us, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">iliK Aru mytY qwih n mwnw ]</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> - </span></span><span style="color: black"><span style="font-family: 'Arial'">I do not believe in those who claimed to be His incarnate and who were born and died. I only know the One Akal Purakh who is from the beginning and who is not created by anyone and is enlightened by Himself.” - Guru Granth ang.340.8.</span></span><span style="color: black"><span style="font-family: 'Arial'"> Please note, a sachiara seeks the truth of this one reality, and does not divide the One.</span></span> </p><p><span style="color: black"><span style="font-family: 'Arial'"> Further it may be observed that wherever the Guru has been described by such words as ‘Gobind Rup’ - Guru Granth ang.1272.17, this means that the Guru possesses all the attributes of Akal Purakh and has merged into His baani and t</span></span><span style="color: black"><span style="font-family: 'Arial'">he soul of Guru Nanak had intermingled with the same supreme soul of Akal Purakh from enlightenment. </span></span><span style="color: black"><span style="font-family: 'Arial'">It does not mean that he is the incarnation of Akal Purakh. Thus ‘Guru Rup’ is not any human form but is exclusively the Guru-Sabd – Embodiment of Light, as it is the Sabd which ultimately remains and not the body (Thus the Sabd - the </span></span><span style="color: black"><span style="font-family: 'Arial'">jot, the Revealer of the Divine Naam,</span></span><span style="color: black"><span style="font-family: 'Arial'"> which merges or mind has to link during meditation is Guru-Sabd and not any human being).</span></span><span style="color: black"><span style="font-family: 'Arial'"> The philosophy of Gurbani as Guru Gobind ji tells us, “Aapai Gur chella. - There is no difference between devotee and the Guru.” If Bhagats can find their place in Guru Granth Sahib so does us ordinary people by reading, chanting and living with the teachings of Guru Sabd become parmeshar da rup. As Guru Gobind Singh ji tells us Khalsa mairo rup hai khas. It is the development of True Divine being to the point that one's spirit is developed to the Holy Spirit of Akal Purakh. The highest spiritual achievement ever made.</span></span><span style="color: black"><span style="font-family: 'Arial'"> </span></span><span style="color: black"><span style="font-family: 'Arial'">The “sabd” that finds form through Guru Nanak is the shabad of Akal Purakh. “Dhur ki Baani” - rather than Guru Nanak’s baani. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Further, “Sabd</span></span><span style="color: black"><span style="font-family: 'Arial'"> is the embodiment of the Akal Purakh and the Akal Purakh is in the Word.”- Guru Granth ang. 982.10 and the revealed Word of Akal Purakh is not meant, to be worshiped as ritual but loved, read, listened to while understanding and acted upon as the wise counsel of the GURU. Indeed, the descended words Guru Nanak utters come forth spontaneously without any effort on his part. Such words are to be distinguished from words and names produced by human effort. Thus the words of the Guru (*gurbani*) are of a different order of language. They are special revelations of the divine Truth (*satnam*). It is no wonder that *gurbani* occupies a unique place in the Sikh tradition. In fact, this is the philosophical basis of the adoration of the Guru Granth Sahib. He emphatically said that it is the Sabd which is Guru.</span></span><span style="color: black"><span style="font-family: 'Arial'"></span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"> Then it comes ‘Sai-bhang’ means enlightened by itself <strong>implying that all that exists emanates from Him while He does not originate from anything,</strong></span></span><span style="color: black"><strong><span style="font-family: 'Times New Roman'"> “</span></strong></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'"><strong><a href="mailto:AwpIn@Y%20Awpu%20swijE%20AwpIn@Y%20ricE%20nwau%20%5D%20-%20He%20is%20enlightened%20by%20Himself%20and%20shines%20in%20His%20own%20Light%20and%20Himself%20created%20%20Jewel%20of%20Naam,%20an%20extension%20of%20God."><span style="color: black">AwpIn@Y Awpu swijE AwpIn@Y ricE nwau ]</span><span style="color: black"><span style="font-family: 'Times New Roman'"> - He is enlightened by Himself and shines in His own Light and Himself created Jewel of </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">Naam, an extension of Akal Purakh.</span></span></a> </strong></span></span><span style="color: black"><span style="font-family: 'Arial'"><strong>Since He is enlightened by Himself and All pervading - even in womb, hence He does not need the help of any woman to take birth. He is uncarnated and transcendental. </strong></span></span><span style="color: black"><span style="font-family: 'Arial'">To be more precise Gurbani further tells us, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">nwnk BMfY bwhrw eyko scw soie ]</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> – </span></span><span style="color: black"><span style="font-family: 'Arial'">there is only inifnite One Akal Purakh who is not manifested with the help of a woman whether virgin or otherwise.” - Guru Granth ang.473.10. This verse further dismisses the possibility of Akal Purakh taking the form of human as infinite and transcendental cannot be accommodated into limited reach of human organs. As Gurbani tells us us, ‘anubhav prakash’ – Once mind is awakened, He who is all over can be realized and experienced and not touched. And secondly Guru Nanak wants to give the clear message if Akal Purakh also has to come through same route and suffers the pain in the womb then what is the difference between Him and us. Is not He truthful, Creator so why He has to get Himself created. Only HIS beloved Souls are coming to Earth to save Humanity. But they are also exclusive. </span></span><span style="color: black"><span style="font-family: 'Arial'"> So we have to worship the One who is revealed by Himself and is all over and not created or imagined by someone and fashioned into idol or picture. </span></span><span style="color: black"><span style="font-family: 'Arial'"></span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"> The invocation ends with the Word, Gur-parsad. After listing seven aspects of God, now is the technique to realize Him. It is not through the hankar of noble deeds or jap tap but humility and love of surrender to Him which matters in His court. As Gurbani tells us hoey sabhna ki renuka toe aau hamarai pass. The Guru is in fact the <em>Shabad</em> (Word). </span></span><span style="color: black"><span style="font-family: 'Arial'">So before we start, let us understand that i</span></span><span style="color: black"><span style="font-family: 'Arial'">n Sikh teachings, the concept of Guru also plays a major role in interpreting <em>Gurprasad</em> (i.e. living by the principles and teachings of the Gurus so that He can be known, experienced or come into ‘dhayan’ by the grace of the Guru- updes only). </span></span> <span style="color: black"><span style="font-family: 'Arial'">The meaning of grace (<em>Nadar</em>) in Guru Nanak's teachings is to be determined by examining ones own personal experience though it literally means ‘look of divine benevolence’. For Guru Nanak, grace meant something peculiar as a result of his own experience and is to be regarded as Akal Purakh's sovereign act of self-disclosure. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Akal Purakh, the only source and totality of power and grace expresses Himself through Word and Akal Purakh Himself as Guru bestows the Gift of Grace.</span></span><span style="color: black"><span style="font-family: 'Arial'"> Gurmat is based on an abundance of Grace - gurprasad - without any absence or deprivation at all to any one irrespective of caste, creed or religion. </span></span><span style="color: black"><span style="font-family: 'Arial'"> That is why we find in various verses Guru Nanak prays to Almighty to</span></span><span style="color: black"><span style="font-family: 'Arial'"> Bless him with His Grace so that he may continue to long for His Refuge. Sikhism has taken things from the native soil of Punjab - the pre-Sikh brahminical-yogic traditions based on effort rather than Grace. It is from these traditions that we find the emphasis on human effort rather than Divine Grace. Effort leads to confidence in ego, Grace to surrender of the ego; effort focuses on disputes about codes of behaviour, Grace on the changes within; effort condemns others as not strict enough to deserve, Grace accepts all, starts from a recognition of our nothingness and accepts all as a Gift of Love, and whatever is offered as insufficient. Effort puts a price on God and self - a few prayers, a bit of charity, a bit of this, a bit of that, now I am good enough. Grace focuses on our love of despite, our love of control. We love our chains of the five energies - freedom is so risky. We love to hate, because we hate ourselves - we have put a price on ourselves. We normally focused on extended prayers, special diets, mantras, communion with dead spirits of the holy, miraculous powers, etc to deserve or experience God rather than seeking Grace in humility and love.</span></span> </p><p><span style="color: black"><span style="font-family: 'Arial'">Guru Nanak repeatedly emphasized humility. He said, This body is the field, the mind the ploughman, modesty the irrigating channel, contentment the leveler. Pulverize the crust of pride into true humility. Sow the seed of love of God and Divinity will flourish. it becomes clearer that gurmat is not a species of any of the four paths of hinduism - knowledge, sacrifice, devotion, or action. As per gurmat everything lies in god's hands (gurprasad) and it is god's love for us which leads to spiritual knowledge, sacrifice, devotion, etc. Beyond the human guru charasmatics (sants) and bookish experts, whether 'priests'(hindu lens) or 'scholars'(western lens), sikhs moved by the spirit of grace (gurprasad). </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">The gurus did not repeat stories of final truths. They emphasised the process of truth-seeking itself. To express themselves they needed to re-think categories of language itself. One example is 'Guru'. They did not refer to themselves as guru but reserved the title for God. Humans had a direct relationship with God and did not need any intermediary, any human 'guru'.</span></span><span style="color: black"><span style="font-family: 'Arial'"> But stressed again transformation can only occur or anubhav prakash is one is blessed or graced. Gurbani describes it like this, </span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">“Gwl n imilE syv n imilE imilE Awie AicMqw ]</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> – </span></span><span style="color: black"><span style="font-family: 'Arial'">no matter what amount of efforts or service to humanity or God one carries out, it cannot be bargained as a price tag to </span></span><span style="color: black"><span style="font-family: 'Arial'">get absorbed or imbibe the name (NAAM) of the Akal Purakh in his mind or else it will be considered priceless God’s price. The link is spontenous and that too with His ‘bakhsheesh’ Grace after we have liberated or risen ourselves from the bondage of haumai that it is with my efforts or service so and so has come up</span></span><span style="color: black"><span style="font-family: 'Arial'">.” - Guru Granth ang.672.12, thus cutting power and wealth of devotee to a size while ego coming to zero.</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"></span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"></span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">In order to qualify for the grace, all foreging seven aspect must be practiced in a spirit of “paying homage” to the Creator, and not as any “Karam Kand” that usually rests on some expectation in return. Most of us are usually engaged in a “trade” when we do our Nit Nem (if we do it at all); there is usually expectation of some “return” to accrue (conscious or otherwise). Too often, one sees people engaged in Nitnem (at least to all outward appearances) for a life time and yet remain untouched by the spirit, because the "intent" was not right to begin with. Nit nem should be done as an offering of love, like a secret tryst between lovers, a call or invitation to Waheguru. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Further t</span></span><span style="color: black"><span style="font-family: 'Arial'">o qualify for this grace, we have to empower our life with truthful living coupled with Naam Simraan and seize responsibility for it. </span></span><span style="color: black"><span style="font-family: 'Arial'">Since it is not a trade-in or bargaining deal but a private affair of union, it cannot be achieved by the labor of other people, thus Guru Nanak eliminated the intermediatary or contracted paathi. Further, i</span></span><span style="color: black"><span style="font-family: 'Arial'">t is not something which can be bought or obtained ready made as a package from the market. For this purpose, one needs personal, individual action in subjugating the lower instincts and developing the higher instincts. The key to Grace is His Naam which is to be ignited within ourselves. It is not a question of calculations or doctrines but transformation. Even though the light is within us we are separated from God. We are self-centred individuals. The purpose of life is therefore to transform ourselves from self-centred person to a God centred-person and discover our true self. </span></span><span style="color: black"><span style="font-family: 'Arial'">Thus in addition to noble deeds, constructive state of affairs, Grace plays vital role in the teachings of Gurbani which tells us,</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> “</span></span><span style="font-family: 'GurbaniAkharHeavy'">nwnk mqI imiQAw krmu scw nIswxu ]</span> <span style="font-family: 'Arial'">in order to qualify to get approval in His Dargah, the insignia of His Grace is true invitation.” - Guru Granth ang.467.9.<span style="color: black"> But again for grant of grace one has to pray, work, build noble character and align the ground to seize.</span></span><span style="color: black"><span style="font-family: 'Arial'"> The basic mantra is to bring the consciousness in tune with the Sabd of Satguru. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">It should be noted that in Guru Nanak's teachings, human guru, though considered as messenger to communicate the message (Word) of Akal Purakh to the humanity, is not a least participant directly or indirectly in the power of grace. Guru Nanak used the term ‘Guru’ clearly in three senses. The Guru is Akal Purakh; the Guru is the Voice of Akal Purakh; and the Guru is the Word, the Truth of Akal Purakh. These three senses (God, Guru and Guru's Word) are ultimately inseparable. The human gurus, the Guru Panth and finally the Guru Granth Sahib forged the Sikh religion. However, in the scriptural teachings, Gurus refers to Guru Sabd. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Thus it means Akal Purakh can be realized or life comes state of vismad or ecstatic love ‘by the Grace of Guru.(the Gur Sabd/verse - source of Spiritual Knowledge). It denotes that all the foregoing seven principles could be lived only if mankind is enlightened by practicing the teachings. The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbani, for example. Then how to become truthful, warrant or to become eligible enough to get His Grace is described in all the thirty eight Stanzas.</span></span> <span style="color: black"><span style="font-family: 'Arial'">The Guru is the symbol of light or knowledge, which is accompanied by sweetness or parsad. He is ever in gratitude of infinite wisdom for realizing one’s real personality. Just as biological processes create favorable circumstances for a seed first to become a tree and then to transform itself into a fruit, meditation on the Sacred Words (Sabd) creates the necessary energy through which an individual human may reach the heights of supreme attributes and merge in eternal union with the Infinite Wisdom. This infinite wisdom descended on Guru Nanak from Akal Purakh, which revealed Gurmat is manifested eternally in Guru Granth Sahib.</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Further it will be useful to mention here that on account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit. Literally <a href="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html" target="_blank">http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html</a><a href="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html" target="_blank"><span style="color: black">Guru Nanak</span></a>'s body was a platform from which God Himself spoke and delivered His message- <a href="http://www.sikhphilosophy.net/" target="_blank"><span style="color: black">Gurbani</span></a> (Divine Word). God manifested Himself through <a href="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html" target="_blank">http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html</a><a href="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html" target="_blank"><span style="color: black">Guru Nanak</span></a>: “Gur meh aap samoai sabad vartaya - In the true Guru (Nanak) He installed His Own Spirit Through him, God speaketh Himself.”- Guru Granth ang.1279.13 ) . And first such Sabd was Ek-Ong-Kar.</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"> Indeed by meditating on our Divine spirit through the Sacred Words we are worshipping divine itself. As beauty and fragrance is the quality of a flower, similarly baani is the beauty and fragrance of Akal Purakh and is a vehicle to reach Him. </span></span><span style="color: black"><span style="font-family: 'Arial'">Guru N</span></span><span style="color: black"><span style="font-family: 'Arial'">anak used the word <em>baani</em> for the words he received from Akal Purakh, words which he transcribed in the form of hymns. Perhaps a strict definition requires us to identify Guru not with Akal Purakh Himself, but with the Voice of Akal Purakh, with the means whereby Akal Purakh imparts His message to human kind. Thus baani and Guru</span></span><span style="color: black"><span style="font-family: 'Arial'"> Sabd show us the path to realization of Akaal Purkh.</span></span></p><p> <span style="color: black"><span style="font-family: 'Arial'">Guru Nanak promulgated an original and unique revealed Baani, which dispelled the ignorance and is capable and will remain capable to enlighten the humanity of Scientific Age.</span></span><span style="color: black"><span style="font-family: 'Arial'"> He passed this truth to the mankind with following verse “God has revealed to him to know that without the Guru (the source of Spiritual Knowledge i.e. baani), liberation is not attained, so one must follow and adheres to the teachings of Guru.” - Guru Granth ang.864.7. He further says, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">siq purKu ijin jwinAw siqguru iqs kw nwau ]</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> - </span></span><span style="color: black"><span style="font-family: 'Arial'">as the one who knows and recognizes the path which leads to His palace, his Name is Satguru and this Satguru is true source of Divine knowledge (truth).” - Guru Granth ang.286.12. Guru Nanak further declares, </span></span><span style="color: black"><span style="font-family: 'Times New Roman'">“</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">siqgur ivic Awpu riKEnu kir prgtu AwiK suxwieAw</span></span><span style="color: black"><span style="font-family: 'Times New Roman'"> - </span></span><span style="color: black"><span style="font-family: 'Arial'">He has placed Himself within the True baani (truth); thus revealing Himself, He declares this openly.” - Guru Granth ang.466.8.</span></span><span style="color: black"><span style="font-family: 'Arial'"> Thus he taught to bow only before Akal Purakh, and to link ourselves to the Guru, the Light of Truth, who is embodiment of Akal Purakh and lives always in direct consciousness of Akal Purakh, experiencing no separation. Through words and example, the Guru demonstrates to followers how to break the veil of ignorance and experience Akal Purakh within ourselves, bringing us from darkness into light. </span></span></p><p><span style="color: black"><span style="font-family: 'Arial'"></span></span></p><p> <span style="color: black"><span style="font-family: 'Arial'"></span></span></p><p> <span style="color: black"><span style="font-family: 'Arial'">The Mool Mantar recorded ahead of the Japji is in full form. This Mool Mantar, which is glorifying or is indicating Akal Purakh also becomes the invocation for us to remember every time we begin a new work. </span></span><span style="color: black"><span style="font-family: 'Arial'">Bhai Gurdas ji wrote that every time you do Mool Mantar you get ten times closer to the Infinite Being, that's how powerful Mool Mantar is. Guru Nanak defines in Gurbani as, </span></span><span style="color: black"><span style="font-family: 'Arial Unicode MS'"> “</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharHeavy'">mUl mMqRü hir nwmu rswiexu khu nwnk pUrw pwieAw ]</span></span> <span style="color: black"><span style="font-family: 'Arial'">by Chanting the Mool Mantra, and the Name of the Akal Purakh, the source of nectar, I have found the Perfect Akal Purakh.” - Guru Granth ang.1040.19. It is also chanted (in full or short form) not only in the beginning of each set of Guru hymns but also before writing the Bhagat hymns as a prayer to seek blessings of the gracious Akal Purakh.</span></span></p><p><span style="color: black"><span style="font-family: 'Arial'">Regards Sahni Mohinder</span></span></p></blockquote><p></p>
[QUOTE="japjisahib04, post: 21415, member: 971"] [b]Re: Japji Sahib - Pauri 4 - Guru Granth Sahib[/b] [COLOR=black][FONT=Arial]Akal Purakh’s next attribute is absence of animosity ‘Nir-vair’. Dweesh bhav is a feeling of envy/hatered. He is without enmity as enmity give rise to equality and, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy][B]iqsih srIku nwhI ry koeI ] -[/B][/FONT][/COLOR][COLOR=black][B][FONT=Times New Roman] [/FONT][/B][/COLOR][COLOR=black][FONT=Arial][B]no one is equal to Him or He has no other.” - Guru Granth ang.1082.4[/B][/FONT][/COLOR][COLOR=black][FONT=Arial]. We are all part of Him. Since we all come from One we all are one family, thus there is no stranger.[/FONT][/COLOR][COLOR=black][FONT=Arial] If we hate ourselves or hate life we cannot love God or anyone. If there is hate, there is no True Love.[/FONT][/COLOR][COLOR=black][FONT=Arial] Can He hate any part of His body? Akal Purakh is all love and forgiveness hence ‘Nir-vair’. In order[/FONT][/COLOR][COLOR=black][FONT=Arial] to board GURU NANAKS SPIRITUAL SHIP where we find state of humilty ‘HUM NAEIN CHANGEH , BURA NAEI KOYE. And that is only possible when we make friend with ONE Ultimate Authority. As Gurabni states, “He whose mind is imbued with God's name tells the truth." – Guru Granth ang.422. Like gurbani tells,[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy] “[/FONT][/COLOR][FONT=GurbaniAkharHeavy]ieku sjxu siB sjxw ieku vYrI siB vwid ] –[/FONT][FONT=Times New Roman] [/FONT][FONT=Arial]When we have friendship with One Ultimate Authority, then all are friends but if we have hatered or enmnity with anyone, then all are enemies.” – Guru Granth ang.957.4. [/FONT][COLOR=black][FONT=Arial] Gurbani advises us, [/FONT][/COLOR][COLOR=black][FONT=Arial Unicode MS]“[/FONT][/COLOR][FONT=GurbaniAkharHeavy]pr kw burw n rwKhu cIq ] qum kau duKu nhI BweI mIq[/FONT][FONT=Times New Roman] - [/FONT][FONT=Arial]Do not harbor evil intentions against others in your mind and you shall not be troubled, O Siblings of Destiny, O friends.” – Guru Granth ang.384.14.[COLOR=black] Therefore, in gurmat GOD is beyond hate, dislike and such attitudes.[/COLOR][/FONT] [COLOR=black][FONT=Arial] Fifth aspect is eternal, changeless entity ‘Aa-kaal-murat’. In Jaap Sahib He is addressed as Achal Moorat Anubhav Parkash Ametoj. [/FONT][/COLOR][COLOR=black][FONT=Arial] The Motionless Existence or Entity (Achal Moorat) expands from One (Ek) and manifests as light and sound. The Light is “Jot” and the sound is heard as “Shabad dhun”. Through conscious (self-aware) manifestation (anbhau prakaas), the perfect energy (pooran shakti) changes from potential form i.e. un-manifest, motionless form (achal Moorat), which is without any visible qualities (Nirgun Saroop), to dynamic energy in manifest form with unlimited variety of qualities (as Sargun Saroop). Except for the “self-awareness” (anbhao – same as anbhav in this context) aspect, which makes the infinite energy a living entity in religion (Jagat Jot), it seems modern physics, cosmology and time-space theories would agree with the rest. [/FONT][/COLOR] [COLOR=black][FONT=Arial]Further,[/FONT][/COLOR][COLOR=black][FONT=Arial] Akal [/FONT][/COLOR][COLOR=black][FONT=Arial]as having no impact of time, [/FONT][/COLOR][COLOR=black][FONT=Arial]deathless and formless. Murat means the Life-giving Entity. [/FONT][/COLOR][COLOR=black][FONT=Arial]The part MURAT is a noun, and AKAL is a qualifier, an adjective. Therefore this word represents two aspects of Waheguruji: a) Some entity that is not subject to effects of time, b) An entity that is of some form. Thus [/FONT][/COLOR][COLOR=black][FONT=Arial]Akal Moorat means that Akal Purakh’s Living Entity, which is formless and never dies, an image of eternal.[/FONT][/COLOR][FONT=Arial] Gurbani reiterates, “Age after age, You are the One. Forever and ever, You are the One. You never change or become un-fashioned, O Creator Akal Purakh.” As gurbani tells us,[COLOR=black] “He[/COLOR] does not change with time, does not grow old or disintegrate as the creation does.”[COLOR=black] Time after all is an entity, which elapses between two events. For ‘the Supreme’’ there is no event, naturally time is not an entity for Akal Purakh. Further [B]He is not an imagination, but anubhav parkash and His presence is felt all over and always through His manifestation. Again [/B]His form, existence is beyond time. He is ageless: He is ancient, yet the beauty is every time it is a new ras to worship Him,[/COLOR][/FONT][COLOR=black][FONT=Times New Roman] “[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]swihbu myrw nIq nvw ][/FONT][/COLOR][COLOR=black][FONT=Times New Roman] - [/FONT][/COLOR][COLOR=black][FONT=Arial]my Akal Purakh and Master presents Himself with new blessings every now and then.” - Guru Granth ang.660.4. Even the "khoj" in the shabad is not confined to the entrenched mindsets - if God is nit navvana-niroyaa so are the explanations! No one can force anyone to give up anything.[/FONT][/COLOR] [COLOR=black][FONT=Arial]As statement of His existence or form may not be mistaken that He is born or created by someone, thus the sixth aspect straight away very explicitly states ‘Aa-juni’ that He is beyond cycle of births. God has never taken a human form called ‘God’ and dwelt in it among men thus does not incarnate. It is a general religious belief that in order to uphold the dharma and uprising of unrighteousness, God incarnate or manifest in humanity and is subject to birth and death hence numerous people address Ram and Krishan as God ‘Bhagwan’ or ‘Prabhu’ and fashioned them into idol or picture and worship them accordingly. If God had to incarnate to stop uprising of unrighteousness that mean He too is in tension and there was something faulty in His program and creation. Whereas creation is no tension or issue but just a play for Him and play is for pleasure. He is weparwah – carefree. Had there been any concern to Him then He would have definitely protected the children and God oriented people in recent Tsunami Wave which took life of thousands and thousands of people whereas He is just watching His play while sitting on throne. Truth is not a duality, it is a constant One that has no opposite nor counter existence. Therefore Guru Nanak Ji warned, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]so muKu jlau [/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]ijqu khih Twkur jonI ][/FONT][/COLOR][COLOR=black][FONT=Times New Roman] - [/FONT][/COLOR][COLOR=black][FONT=Arial]let that mouth be burnt (with the falsity of the statement), which calls that Akal Purakh and Master is subject to birth and death.” - Guru Granth ang.1136.4. Guru Nanak’s Akal Purakh is eternal, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]Awie n jwvY myrw pRBu AibnwsI[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy][FONT=Times New Roman] - [/FONT][/FONT][/COLOR][COLOR=black][FONT=Arial]my Akal Purakh does not take birth and dies.” - Guru Granth ang.562.17. Gurbani reaffirms and tells us, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]iliK Aru mytY qwih n mwnw ][/FONT][/COLOR][COLOR=black][FONT=Times New Roman] - [/FONT][/COLOR][COLOR=black][FONT=Arial]I do not believe in those who claimed to be His incarnate and who were born and died. I only know the One Akal Purakh who is from the beginning and who is not created by anyone and is enlightened by Himself.” - Guru Granth ang.340.8.[/FONT][/COLOR][COLOR=black][FONT=Arial] Please note, a sachiara seeks the truth of this one reality, and does not divide the One.[/FONT][/COLOR][COLOR=black][FONT=Arial] [/FONT][/COLOR] [COLOR=black][FONT=Arial] Further it may be observed that wherever the Guru has been described by such words as ‘Gobind Rup’ - Guru Granth ang.1272.17, this means that the Guru possesses all the attributes of Akal Purakh and has merged into His baani and t[/FONT][/COLOR][COLOR=black][FONT=Arial]he soul of Guru Nanak had intermingled with the same supreme soul of Akal Purakh from enlightenment. [/FONT][/COLOR][COLOR=black][FONT=Arial]It does not mean that he is the incarnation of Akal Purakh. Thus ‘Guru Rup’ is not any human form but is exclusively the Guru-Sabd – Embodiment of Light, as it is the Sabd which ultimately remains and not the body (Thus the Sabd - the [/FONT][/COLOR][COLOR=black][FONT=Arial]jot, the Revealer of the Divine Naam,[/FONT][/COLOR][COLOR=black][FONT=Arial] which merges or mind has to link during meditation is Guru-Sabd and not any human being).[/FONT][/COLOR][COLOR=black][FONT=Arial] The philosophy of Gurbani as Guru Gobind ji tells us, “Aapai Gur chella. - There is no difference between devotee and the Guru.” If Bhagats can find their place in Guru Granth Sahib so does us ordinary people by reading, chanting and living with the teachings of Guru Sabd become parmeshar da rup. As Guru Gobind Singh ji tells us Khalsa mairo rup hai khas. It is the development of True Divine being to the point that one's spirit is developed to the Holy Spirit of Akal Purakh. The highest spiritual achievement ever made.[/FONT][/COLOR][COLOR=black][FONT=Arial] [/FONT][/COLOR][COLOR=black][FONT=Arial]The “sabd” that finds form through Guru Nanak is the shabad of Akal Purakh. “Dhur ki Baani” - rather than Guru Nanak’s baani. [/FONT][/COLOR] [COLOR=black][FONT=Arial]Further, “Sabd[/FONT][/COLOR][COLOR=black][FONT=Arial] is the embodiment of the Akal Purakh and the Akal Purakh is in the Word.”- Guru Granth ang. 982.10 and the revealed Word of Akal Purakh is not meant, to be worshiped as ritual but loved, read, listened to while understanding and acted upon as the wise counsel of the GURU. Indeed, the descended words Guru Nanak utters come forth spontaneously without any effort on his part. Such words are to be distinguished from words and names produced by human effort. Thus the words of the Guru (*gurbani*) are of a different order of language. They are special revelations of the divine Truth (*satnam*). It is no wonder that *gurbani* occupies a unique place in the Sikh tradition. In fact, this is the philosophical basis of the adoration of the Guru Granth Sahib. He emphatically said that it is the Sabd which is Guru.[/FONT][/COLOR][COLOR=black][FONT=Arial] Then it comes ‘Sai-bhang’ means enlightened by itself [B]implying that all that exists emanates from Him while He does not originate from anything,[/B][/FONT][/COLOR][COLOR=black][B][FONT=Times New Roman] “[/FONT][/B][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy][B][EMAIL="AwpIn@Y%20Awpu%20swijE%20AwpIn@Y%20ricE%20nwau%20%5D%20-%20He%20is%20enlightened%20by%20Himself%20and%20shines%20in%20His%20own%20Light%20and%20Himself%20created%20%20Jewel%20of%20Naam,%20an%20extension%20of%20God."][COLOR=black]AwpIn@Y Awpu swijE AwpIn@Y ricE nwau ][/COLOR][COLOR=black][FONT='Times New Roman'] - He is enlightened by Himself and shines in His own Light and Himself created Jewel of [/FONT][/COLOR][COLOR=black][FONT='Times New Roman']Naam, an extension of Akal Purakh.[/FONT][/COLOR][/EMAIL] [/B][/FONT][/COLOR][COLOR=black][FONT=Arial][B]Since He is enlightened by Himself and All pervading - even in womb, hence He does not need the help of any woman to take birth. He is uncarnated and transcendental. [/B][/FONT][/COLOR][COLOR=black][FONT=Arial]To be more precise Gurbani further tells us, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]nwnk BMfY bwhrw eyko scw soie ][/FONT][/COLOR][COLOR=black][FONT=Times New Roman] – [/FONT][/COLOR][COLOR=black][FONT=Arial]there is only inifnite One Akal Purakh who is not manifested with the help of a woman whether virgin or otherwise.” - Guru Granth ang.473.10. This verse further dismisses the possibility of Akal Purakh taking the form of human as infinite and transcendental cannot be accommodated into limited reach of human organs. As Gurbani tells us us, ‘anubhav prakash’ – Once mind is awakened, He who is all over can be realized and experienced and not touched. And secondly Guru Nanak wants to give the clear message if Akal Purakh also has to come through same route and suffers the pain in the womb then what is the difference between Him and us. Is not He truthful, Creator so why He has to get Himself created. Only HIS beloved Souls are coming to Earth to save Humanity. But they are also exclusive. [/FONT][/COLOR][COLOR=black][FONT=Arial] So we have to worship the One who is revealed by Himself and is all over and not created or imagined by someone and fashioned into idol or picture. [/FONT][/COLOR][COLOR=black][FONT=Arial] The invocation ends with the Word, Gur-parsad. After listing seven aspects of God, now is the technique to realize Him. It is not through the hankar of noble deeds or jap tap but humility and love of surrender to Him which matters in His court. As Gurbani tells us hoey sabhna ki renuka toe aau hamarai pass. The Guru is in fact the [I]Shabad[/I] (Word). [/FONT][/COLOR][COLOR=black][FONT=Arial]So before we start, let us understand that i[/FONT][/COLOR][COLOR=black][FONT=Arial]n Sikh teachings, the concept of Guru also plays a major role in interpreting [I]Gurprasad[/I] (i.e. living by the principles and teachings of the Gurus so that He can be known, experienced or come into ‘dhayan’ by the grace of the Guru- updes only). [/FONT][/COLOR][COLOR=black][FONT=Arial] [/FONT][/COLOR][COLOR=black][FONT=Arial]The meaning of grace ([I]Nadar[/I]) in Guru Nanak's teachings is to be determined by examining ones own personal experience though it literally means ‘look of divine benevolence’. For Guru Nanak, grace meant something peculiar as a result of his own experience and is to be regarded as Akal Purakh's sovereign act of self-disclosure. [/FONT][/COLOR] [COLOR=black][FONT=Arial]Akal Purakh, the only source and totality of power and grace expresses Himself through Word and Akal Purakh Himself as Guru bestows the Gift of Grace.[/FONT][/COLOR][COLOR=black][FONT=Arial] Gurmat is based on an abundance of Grace - gurprasad - without any absence or deprivation at all to any one irrespective of caste, creed or religion. [/FONT][/COLOR][COLOR=black][FONT=Arial] That is why we find in various verses Guru Nanak prays to Almighty to[/FONT][/COLOR][COLOR=black][FONT=Arial] Bless him with His Grace so that he may continue to long for His Refuge. Sikhism has taken things from the native soil of Punjab - the pre-Sikh brahminical-yogic traditions based on effort rather than Grace. It is from these traditions that we find the emphasis on human effort rather than Divine Grace. Effort leads to confidence in ego, Grace to surrender of the ego; effort focuses on disputes about codes of behaviour, Grace on the changes within; effort condemns others as not strict enough to deserve, Grace accepts all, starts from a recognition of our nothingness and accepts all as a Gift of Love, and whatever is offered as insufficient. Effort puts a price on God and self - a few prayers, a bit of charity, a bit of this, a bit of that, now I am good enough. Grace focuses on our love of despite, our love of control. We love our chains of the five energies - freedom is so risky. We love to hate, because we hate ourselves - we have put a price on ourselves. We normally focused on extended prayers, special diets, mantras, communion with dead spirits of the holy, miraculous powers, etc to deserve or experience God rather than seeking Grace in humility and love.[/FONT][/COLOR][COLOR=black][FONT=Arial Unicode MS] [/FONT][/COLOR] [COLOR=black][FONT=Arial]Guru Nanak repeatedly emphasized humility. He said, This body is the field, the mind the ploughman, modesty the irrigating channel, contentment the leveler. Pulverize the crust of pride into true humility. Sow the seed of love of God and Divinity will flourish. it becomes clearer that gurmat is not a species of any of the four paths of hinduism - knowledge, sacrifice, devotion, or action. As per gurmat everything lies in god's hands (gurprasad) and it is god's love for us which leads to spiritual knowledge, sacrifice, devotion, etc. Beyond the human guru charasmatics (sants) and bookish experts, whether 'priests'(hindu lens) or 'scholars'(western lens), sikhs moved by the spirit of grace (gurprasad). [/FONT][/COLOR] [COLOR=black][FONT=Arial]The gurus did not repeat stories of final truths. They emphasised the process of truth-seeking itself. To express themselves they needed to re-think categories of language itself. One example is 'Guru'. They did not refer to themselves as guru but reserved the title for God. Humans had a direct relationship with God and did not need any intermediary, any human 'guru'.[/FONT][/COLOR][COLOR=black][FONT=Arial] But stressed again transformation can only occur or anubhav prakash is one is blessed or graced. Gurbani describes it like this, [/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]“Gwl n imilE syv n imilE imilE Awie AicMqw ][/FONT][/COLOR][COLOR=black][FONT=Times New Roman] – [/FONT][/COLOR][COLOR=black][FONT=Arial]no matter what amount of efforts or service to humanity or God one carries out, it cannot be bargained as a price tag to [/FONT][/COLOR][COLOR=black][FONT=Arial]get absorbed or imbibe the name (NAAM) of the Akal Purakh in his mind or else it will be considered priceless God’s price. The link is spontenous and that too with His ‘bakhsheesh’ Grace after we have liberated or risen ourselves from the bondage of haumai that it is with my efforts or service so and so has come up[/FONT][/COLOR][COLOR=black][FONT=Arial].” - Guru Granth ang.672.12, thus cutting power and wealth of devotee to a size while ego coming to zero. [/FONT][/COLOR][COLOR=black][FONT=Arial][/FONT][/COLOR] [COLOR=black][FONT=Arial]In order to qualify for the grace, all foreging seven aspect must be practiced in a spirit of “paying homage” to the Creator, and not as any “Karam Kand” that usually rests on some expectation in return. Most of us are usually engaged in a “trade” when we do our Nit Nem (if we do it at all); there is usually expectation of some “return” to accrue (conscious or otherwise). Too often, one sees people engaged in Nitnem (at least to all outward appearances) for a life time and yet remain untouched by the spirit, because the "intent" was not right to begin with. Nit nem should be done as an offering of love, like a secret tryst between lovers, a call or invitation to Waheguru. [/FONT][/COLOR] [COLOR=black][FONT=Arial]Further t[/FONT][/COLOR][COLOR=black][FONT=Arial]o qualify for this grace, we have to empower our life with truthful living coupled with Naam Simraan and seize responsibility for it. [/FONT][/COLOR][COLOR=black][FONT=Arial]Since it is not a trade-in or bargaining deal but a private affair of union, it cannot be achieved by the labor of other people, thus Guru Nanak eliminated the intermediatary or contracted paathi. Further, i[/FONT][/COLOR][COLOR=black][FONT=Arial]t is not something which can be bought or obtained ready made as a package from the market. For this purpose, one needs personal, individual action in subjugating the lower instincts and developing the higher instincts. The key to Grace is His Naam which is to be ignited within ourselves. It is not a question of calculations or doctrines but transformation. Even though the light is within us we are separated from God. We are self-centred individuals. The purpose of life is therefore to transform ourselves from self-centred person to a God centred-person and discover our true self. [/FONT][/COLOR][COLOR=black][FONT=Arial]Thus in addition to noble deeds, constructive state of affairs, Grace plays vital role in the teachings of Gurbani which tells us,[/FONT][/COLOR][COLOR=black][FONT=Times New Roman] “[/FONT][/COLOR][FONT=GurbaniAkharHeavy]nwnk mqI imiQAw krmu scw nIswxu ][/FONT][FONT=Times New Roman] [/FONT][FONT=Arial]in order to qualify to get approval in His Dargah, the insignia of His Grace is true invitation.” - Guru Granth ang.467.9.[COLOR=black] But again for grant of grace one has to pray, work, build noble character and align the ground to seize.[/COLOR][/FONT][COLOR=black][FONT=Arial] The basic mantra is to bring the consciousness in tune with the Sabd of Satguru. [/FONT][/COLOR][COLOR=black][FONT=Arial][/FONT][/COLOR] [COLOR=black][FONT=Arial]It should be noted that in Guru Nanak's teachings, human guru, though considered as messenger to communicate the message (Word) of Akal Purakh to the humanity, is not a least participant directly or indirectly in the power of grace. Guru Nanak used the term ‘Guru’ clearly in three senses. The Guru is Akal Purakh; the Guru is the Voice of Akal Purakh; and the Guru is the Word, the Truth of Akal Purakh. These three senses (God, Guru and Guru's Word) are ultimately inseparable. The human gurus, the Guru Panth and finally the Guru Granth Sahib forged the Sikh religion. However, in the scriptural teachings, Gurus refers to Guru Sabd. [/FONT][/COLOR] [COLOR=black][FONT=Arial]Thus it means Akal Purakh can be realized or life comes state of vismad or ecstatic love ‘by the Grace of Guru.(the Gur Sabd/verse - source of Spiritual Knowledge). It denotes that all the foregoing seven principles could be lived only if mankind is enlightened by practicing the teachings. The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbani, for example. Then how to become truthful, warrant or to become eligible enough to get His Grace is described in all the thirty eight Stanzas.[/FONT][/COLOR][COLOR=black][FONT=Arial] [/FONT][/COLOR][COLOR=black][FONT=Arial]The Guru is the symbol of light or knowledge, which is accompanied by sweetness or parsad. He is ever in gratitude of infinite wisdom for realizing one’s real personality. Just as biological processes create favorable circumstances for a seed first to become a tree and then to transform itself into a fruit, meditation on the Sacred Words (Sabd) creates the necessary energy through which an individual human may reach the heights of supreme attributes and merge in eternal union with the Infinite Wisdom. This infinite wisdom descended on Guru Nanak from Akal Purakh, which revealed Gurmat is manifested eternally in Guru Granth Sahib.[/FONT][/COLOR] [COLOR=black][FONT=Arial]Further it will be useful to mention here that on account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit. Literally [URL="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html"][/URL][URL="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html"][COLOR=black]Guru Nanak[/COLOR][/URL]'s body was a platform from which God Himself spoke and delivered His message- [URL="http://www.sikhphilosophy.net/"][COLOR=black]Gurbani[/COLOR][/URL] (Divine Word). God manifested Himself through [URL="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html"][/URL][URL="http://www.sikhphilosophy.net/gurunanak/gurunanakdevji.html"][COLOR=black]Guru Nanak[/COLOR][/URL]: “Gur meh aap samoai sabad vartaya - In the true Guru (Nanak) He installed His Own Spirit Through him, God speaketh Himself.”- Guru Granth ang.1279.13 ) . And first such Sabd was Ek-Ong-Kar.[/FONT][/COLOR] [COLOR=black][FONT=Arial] Indeed by meditating on our Divine spirit through the Sacred Words we are worshipping divine itself. As beauty and fragrance is the quality of a flower, similarly baani is the beauty and fragrance of Akal Purakh and is a vehicle to reach Him. [/FONT][/COLOR][COLOR=black][FONT=Arial]Guru N[/FONT][/COLOR][COLOR=black][FONT=Arial]anak used the word [I]baani[/I] for the words he received from Akal Purakh, words which he transcribed in the form of hymns. Perhaps a strict definition requires us to identify Guru not with Akal Purakh Himself, but with the Voice of Akal Purakh, with the means whereby Akal Purakh imparts His message to human kind. Thus baani and Guru[/FONT][/COLOR][COLOR=black][FONT=Arial] Sabd show us the path to realization of Akaal Purkh.[/FONT][/COLOR][COLOR=black][FONT=Arial][/FONT][/COLOR] [COLOR=black][FONT=Arial] [/FONT][/COLOR][COLOR=black][FONT=Arial]Guru Nanak promulgated an original and unique revealed Baani, which dispelled the ignorance and is capable and will remain capable to enlighten the humanity of Scientific Age.[/FONT][/COLOR][COLOR=black][FONT=Arial] He passed this truth to the mankind with following verse “God has revealed to him to know that without the Guru (the source of Spiritual Knowledge i.e. baani), liberation is not attained, so one must follow and adheres to the teachings of Guru.” - Guru Granth ang.864.7. He further says, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]siq purKu ijin jwinAw siqguru iqs kw nwau ][/FONT][/COLOR][COLOR=black][FONT=Times New Roman] - [/FONT][/COLOR][COLOR=black][FONT=Arial]as the one who knows and recognizes the path which leads to His palace, his Name is Satguru and this Satguru is true source of Divine knowledge (truth).” - Guru Granth ang.286.12. Guru Nanak further declares, [/FONT][/COLOR][COLOR=black][FONT=Times New Roman]“[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]siqgur ivic Awpu riKEnu kir prgtu AwiK suxwieAw[/FONT][/COLOR][COLOR=black][FONT=Times New Roman] - [/FONT][/COLOR][COLOR=black][FONT=Arial]He has placed Himself within the True baani (truth); thus revealing Himself, He declares this openly.” - Guru Granth ang.466.8.[/FONT][/COLOR][COLOR=black][FONT=Arial] Thus he taught to bow only before Akal Purakh, and to link ourselves to the Guru, the Light of Truth, who is embodiment of Akal Purakh and lives always in direct consciousness of Akal Purakh, experiencing no separation. Through words and example, the Guru demonstrates to followers how to break the veil of ignorance and experience Akal Purakh within ourselves, bringing us from darkness into light. [/FONT][/COLOR][COLOR=black][FONT=Arial][/FONT][/COLOR] [COLOR=black][FONT=Arial] [/FONT][/COLOR] [COLOR=black][FONT=Arial] [/FONT][/COLOR][COLOR=black][FONT=Arial]The Mool Mantar recorded ahead of the Japji is in full form. This Mool Mantar, which is glorifying or is indicating Akal Purakh also becomes the invocation for us to remember every time we begin a new work. [/FONT][/COLOR][COLOR=black][FONT=Arial]Bhai Gurdas ji wrote that every time you do Mool Mantar you get ten times closer to the Infinite Being, that's how powerful Mool Mantar is. Guru Nanak defines in Gurbani as, [/FONT][/COLOR][COLOR=black][FONT=Arial Unicode MS] “[/FONT][/COLOR][COLOR=black][FONT=GurbaniAkharHeavy]mUl mMqRü hir nwmu rswiexu khu nwnk pUrw pwieAw ][/FONT][/COLOR][COLOR=black][FONT='Times New Roman'] [/FONT][/COLOR][COLOR=black][FONT=Arial]by Chanting the Mool Mantra, and the Name of the Akal Purakh, the source of nectar, I have found the Perfect Akal Purakh.” - Guru Granth ang.1040.19. It is also chanted (in full or short form) not only in the beginning of each set of Guru hymns but also before writing the Bhagat hymns as a prayer to seek blessings of the gracious Akal Purakh.[/FONT][/COLOR] [COLOR=black][FONT=Arial]Regards Sahni Mohinder[/FONT][/COLOR] [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 4
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