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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 79263" data-attributes="member: 2125"><p>The question really is "what is Gurmantara?" Is it just a word you hear and know about? What makes it go from a word you speak to Gurmantara? Is it the amrit ceremony? How does it go from word on the mouth (bani), to word in the consciousness (Naam)? How can we understand the Shabad Naam as something beyond the physical roop of vocal utterance making it unlike any other word?</p><p></p><p>Let's look at it. </p><p></p><p></p><p>The operative words here are <em><strong>"Guruji imparts..."</strong></em> What does this mean?</p><p></p><p style="margin-left: 20px"><span style="color: Indigo">ਸੁਰਤਿ ਸਬਦੁ ਸਾਖੀ ਮੇਰੀ ਸਿੰਙੀ ਬਾਜੈ ਲੋਕੁ ਸੁਣੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">surath sabadh saakhee maeree sinn(g)ee baajai lok sunae ||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">Awareness of the Shabad and the Teachings is my horn; the people hear the sound of its vibrations.</span></p> <p style="margin-left: 20px"><span style="color: Indigo">SGGS Ji p. 77</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਧਿਆਨ ਰੂਪਿ ਹੋਇ ਆਸਣੁ ਪਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">dhhiaan roop hoe aasan paavai ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Becoming the embodiment of meditation, he attains the true Yogic posture. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਸਚਿ ਨਾਮਿ ਤਾੜੀ ਚਿਤੁ ਲਾਵੈ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">sach naam thaarree chith laavai ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">He focuses his consciousness in the deep trance of the True Name. ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">naanak bolai anmrith baanee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Nanak chants the Ambrosial Bani.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 877</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਖੰਡ ਬ੍ਰਹਮੰਡ ਮਹਿ ਸਿੰਙੀ ਮੇਰਾ ਬਟੂਆ ਸਭੁ ਜਗੁ ਭਸਮਾਧਾਰੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">khandd brehamandd mehi sinn(g)ee maeraa battooaa sabh jag bhasamaadhhaaree ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਤਾੜੀ ਲਾਗੀ ਤ੍ਰਿਪਲੁ ਪਲਟੀਐ ਛੂਟੈ ਹੋਇ ਪਸਾਰੀ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">thaarree laagee thripal palatteeai shhoottai hoe pasaaree ||2||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Eliminating the three qualities and finding release from this world is my deep meditation. ||2|| </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਮਨੁ ਪਵਨੁ ਦੁਇ ਤੂੰਬਾ ਕਰੀ ਹੈ ਜੁਗ ਜੁਗ ਸਾਰਦ ਸਾਜੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">man pavan dhue thoonbaa karee hai jug jug saaradh saajee ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 334</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p><p></p><p></p><p>So we're looking at something that involves the mind, the consciousness, the breath and the vibration of the sound. And it has the quality to give you true release from physicality. So it has to involve some quality which is beyond the mere physicality of vocal sounds. These sound vibrations have the power to penetrate the consciousness and lift it out of the physicality through dhyaan. So we see that dhyaan is a quality of being entranced in the Naam and experiencing the consciousness outside of the body-cage. You cannot be absorbed in the sensual perception of sansaara and be consciously attuned to the Divine. But unlike severe tapas, deprivations, austerities, force, self-mutilation, Gurbani states the body is a tool, a vehicle for this absorption, on the breath, and on the tongue, amrit bani is the boat:</p><p></p><p></p><p><span style="color: Purple">ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥ </span></p><p><span style="color: Purple">kaaeiaa andhar anmrith sar saachaa man peevai bhaae subhaaee hae ||4||</span></p><p><span style="color: Purple">Deep within the body is the true pool of Ambrosial Nectar; the mind drinks it in with loving devotion. ||4||</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਨਾਮਿ ਰਤੇ ਪਰਮ ਹੰਸ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ਹੇ ॥੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">naam rathae param hans bairaagee nij ghar thaarree laaee hae ||3||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Attuned to the Naam, the supreme soul-swans remain detached; in the home of the self, they remain absorbed in deep meditative trance. ||3||</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸਬਦਿ ਮਰੈ ਸੋਈ ਜਨੁ ਪੂਰਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sabadh marai soee jan pooraa ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">That humble being who dies in the Shabad is perfect. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸਤਿਗੁਰੁ ਆਖਿ ਸੁਣਾਏ ਸੂਰਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sathigur aakh sunaaeae sooraa ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The brave, heroic True Guru chants and proclaims this.</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">kaaeiaa andhar anmrith sar saachaa man peevai bhaae subhaaee hae ||4||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Deep within the body is the true pool of Ambrosial Nectar; the mind drinks it in with loving devotion. ||4||</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 1046</span></p><p></p><p></p><p></p><p>How can an ordinary word accomplish this? After all, people are all hearing the word, Vaheguru. But are they hearing it in the same way, on the same level of consciousness as someone who receives amrit deekhya? What does amrit deekhya impart to the seeker/shishya that transforms this word in his experience?</p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Indigo">ਗੁਰ ਸਿਖੁ ਸਿਖੁ ਗੁਰ ਸੋਇ ਅਲਖੁ ਲਖਾਇਆ । </span></p> <p style="margin-left: 20px"><span style="color: Indigo">gur sikhu sikhu gur soi alakhu|akhaaiaa|</span></p> <p style="margin-left: 20px"><span style="color: Indigo">Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru).</span></p> <p style="margin-left: 20px"><span style="color: Indigo"></span></p> <p style="margin-left: 20px"><span style="color: Indigo"><strong>ਗੁਰ ਦੀਖਿਆ</strong> ਲੈ ਸਿਖਿ ਸਿਖੁ ਸਦਾਇਆ । </span></p> <p style="margin-left: 20px"><span style="color: Indigo"><strong>gur deekhiaa</strong>|ai sikhi sikhu sadaaiaa|</span></p> <p style="margin-left: 20px"><span style="color: Indigo">Getting <strong>initiated by the Guru</strong> the disciple has become a Sikh.</span></p> <p style="margin-left: 20px"><span style="color: Indigo"></span></p> <p style="margin-left: 20px"><span style="color: Indigo">ਗੁਰ ਸਿਖ ਇੱਕੋ ਹੋਇ ਜੋ ਗੁਰ ਭਾਇਆ । </span></p> <p style="margin-left: 20px"><span style="color: Indigo">gur sikh iko hoi jo gur bhaaiaa|</span></p> <p style="margin-left: 20px"><span style="color: Indigo">It was the Lord’s desire that the Guru and the disciple would become one.</span></p> <p style="margin-left: 20px"><span style="color: Indigo">~Vaar 3 Pauri 11 of Vaaran Bhai Gurdas Ji</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਗੁਪਤੀ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">gupathee baanee paragatt hoe ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The hidden Bani of the Word is revealed.</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਨਾਨਕ ਪਰਖਿ ਲਏ ਸਚੁ ਸੋਇ ॥੫੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">naanak parakh leae sach soe ||53||</span></p> <p style="margin-left: 20px"><span style="color: Blue">O Nanak, the True Lord is revealed and known. ||53|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸਹਜ ਭਾਇ ਮਿਲੀਐ ਸੁਖੁ ਹੋਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sehaj bhaae mileeai sukh hovai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Meeting with the Lord through intuition and love, peace is found. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਗੁਰਮੁਖਿ ਜਾਗੈ ਨੀਦ ਨ ਸੋਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">guramukh jaagai needh n sovai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The Gurmukh remains awake and aware; he does not fall sleep. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸੁੰਨ ਸਬਦੁ ਅਪਰੰਪਰਿ ਧਾਰੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sunn sabadh aparanpar dhhaarai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">He enshrines the unlimited, absolute Shabad deep within. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਕਹਤੇ ਮੁਕਤੁ ਸਬਦਿ ਨਿਸਤਾਰੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">kehathae mukath sabadh nisathaarai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Chanting the Shabad, he is liberated, and saves others as well. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਗੁਰ ਕੀ ਦੀਖਿਆ ਸੇ ਸਚਿ ਰਾਤੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">gur kee dheekhiaa sae sach raathae ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Those who practice the Guru's Teachings are attuned to the Truth.</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 944</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਸੋ ਪੰਡਿਤੁ ਜੋ ਤਿਹਾਂ ਗੁਣਾ ਕੀ ਪੰਡ ਉਤਾਰੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">so panddith jo thihaan gunaa kee pandd outhaarai ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">He alone is a Pandit, who sheds the load of the three qualities. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਅਨਦਿਨੁ ਏਕੋ ਨਾਮੁ ਵਖਾਣੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">anadhin eaeko naam vakhaanai ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Night and day, he chants the Name of the One Lord. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਤਿਗੁਰ ਕੀ ਓਹੁ ਦੀਖਿਆ ਲੇਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sathigur kee ouhu dheekhiaa laee ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">He accepts the Teachings of the True Guru. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਤਿਗੁਰ ਆਗੈ ਸੀਸੁ ਧਰੇਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sathigur aagai sees dhharaee ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">He offers his head to the True Guru. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਦਾ ਅਲਗੁ ਰਹੈ ਨਿਰਬਾਣੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sadhaa alag rehai nirabaan ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">He remains forever unattached in the state of Nirvaanaa. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸੋ ਪੰਡਿਤੁ ਦਰਗਹ ਪਰਵਾਣੁ ॥੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">so panddith dharageh paravaan ||3||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Such a Pandit is accepted in the Court of the Lord. ||3|| </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਭਨਾਂ ਮਹਿ ਏਕੋ ਏਕੁ ਵਖਾਣੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sabhanaan mehi eaeko eaek vakhaanai ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">He preaches that the One Lord is within all beings. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਜਾਂ ਏਕੋ ਵੇਖੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">jaan eaeko vaekhai thaan eaeko jaanai ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">As he sees the One Lord, he knows the One Lord.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 1261</span></p><p></p><p></p><p>Clearly we can see Gurbani is telling us that the Sikh is the one who gives his head, his will, and unites himself to the teachings of the True Guru by practicing what the Guru says. The Sikh is not just anybody who reads Gurbani. It is true Naam is in the Gurbani, but the Naam Guruji gives us is something we chant on the tongue and with the breath and vibrate this into our very being.</p><p></p><p>How can reading alone give you this <strong><em>jugti?</em></strong> It is true, that singing the Kirtan of the Lord's praise is also absorbing consciusness in the Shabad Naam. But this practice with the breath and chant of Gurmantara, with simran and dhyaan to have thaaree is something else. What is true thaaree (not the absorbing the mind on bhoots and preets and djinns and lesser devtas but becoming maastan, entranced consciousness on the Beloved with complete bhairaag.) The Guru's bani contains the praise of the Naam, the Jyot of the Naam, the Shabad of the Naam, but what is Naam? Clearly it's a name that we can chant with each and every breath and try to accomplish at each and every moment placing surti on that Naam, that Divine Presence. And this is what will lift us up, out of the three gunas, out of material consciousness. This is what closes the nine gates of the body to open the tenth. The awareness is redirected out of this world to </p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਦੁਖੀਆ ਫਿਰੈ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">bin sabadhai jag dhukheeaa firai manamukhaa no gee khaae ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">Without the Shabad, the world wanders lost in pain. The self-willed manmukh is consumed. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਸਬਦੇ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦੇ ਸਚਿ ਸਮਾਇ ॥੪॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">sabadhae naam dhhiaaeeai sabadhae sach samaae ||4||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">Through the Shabad, meditate on the Naam; through the Shabad, you shall merge in Truth. ||4||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 67</span></p><p></p><p></p><p>Clearly we are not just meditating on the shabad, but meditating on the Naam as a vehicle, as a boat by which we transcend ordinary consciousness, to become entranced, thaarree, with the Parabrahm which is not perceivable with physical senses. We have to lift up to meet Him. We have to go to the higher level. All the Gursikh practices, the charity, the discipline of surrender, keeping the hukam of His command purifies us, Naam japna purifies the inner mind, so we can accomplish this merging and attain samaadhee. This is the practice of Gursikhi. You can't achieve this without the self-surrender and dedication of offering your head and keeping your faithful commitment to be the Guru's Sikh. And you do this by following the Guru's way, which is Khande Ki Pahul. That is how you obtain amrit deeksha which is Gur deekhya. And the Naam Gurmantar is Vaheguru. That is the power word. That is the vehicle which is the boat to transcending the ordinary consciousness which is in bondage to the material realm, and thus deluded by Maya and duality and lacks intuitive understanding which is the real perception which gives you darshan of the Vaheguru.</p><p></p><p>That is the power and method of the Naam. It lifts you up. And it lifts you out. It takes your consciousness into the Beyondness. And then you are free. That is what everybody longs for. We long to transcend the dirt of this world. We long to transcend the failure and shame of this limited ego-identity, so full of problems, so full of karam, so incapable of grasping the pure Truth. It's nothing the brain can accomplish, or even good deeds. True holiness uses these as a vehicle to apprehend the Real Self hiding behind appearances. In true devotion, bhagkti, you leave yourself behind.</p><p></p><p></p><p style="margin-left: 20px"><span style="color: Indigo">ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥</span></p> <p style="margin-left: 20px"><span style="color: Indigo">Kaho Kabīr jan bẖaė kẖālsė parėm bẖagaṯ jih jānī. ॥4॥3॥</span></p> <p style="margin-left: 20px"><span style="color: Indigo">Says Kabeer, those humble people become pure - they become Khalsa</span></p> <p style="margin-left: 20px"><span style="color: Indigo">who know the Lord's loving devotional worship.॥4॥3॥</span></p> <p style="margin-left: 20px"><span style="color: Indigo">~SGGS Ji p. 655</span></p><p></p><p></p><p>Without the Guru roop in Guru Panth, this could not be accomplished. That's why we don't only have Shabad Guru Ji Maharaag, but we have Guru Khalsa Panth which is Guru's sargun roop in the Panj Piare. Guruji Himself knelt down before them and said:</p><p></p><p>He baptized the five in a new and unique ceremony called pahul, what Sikhs today know as the baptism ceremony called Amrit. Then the Guru asked those five baptized Sikhs to baptize him as well. This is how he became known as Guru Chela both teacher and student. He then proclaimed that the Panj Pyare -- the Five Beloved Ones -- would be the embodiment of the Guru himself: "Where there are Panj Pyare, there am I. When the Five meet, they are the holiest of the holy."</p><p></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਸਤਸੰਗਤਿ ਸਤਗੁਰੁ ਪਾਈਐ ਅਹਿਨਿਸਿ ਸਬਦਿ ਸਲਾਹਿ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">sathasangath sathagur paaeeai ahinis sabadh salaahi ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Word of His Shabad. ||1||Pause||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 22</span></p><p></p><p></p><p>And this is recorded in the Sarbloh Granth. As you know Dasam Pita Ji didn't put His bani in Guru Granth Sahib. But it is still His bani, and it has been faithfully kept as Panthic tradition that we have Guru Granth and Guru Panth. If you disbelieve the tradition and bani which tells you Guruji put His Jyot into the Panj Piare, why do you believe the same tradition which tells you Guruji put His Jyot into the Gur Shabad? If we did not have Guru's Shabad-Jyot in the Panj Piare, we could not have Gur Deekhya and Gurmantara. So this tells us why Guruji left Guru Panth as well as Guru Granth. It isn't a liberation which is obtain by meditating on bani alone. The Shabad gives us the Naam, and the Naam is the Gurmantara. But it's the total process of putting the awareness on Guru's teachings in Gurbani, the commitment and dedication to change your whole identity, your outward appearance, in some cases your very name, your behavior, your practice of life by keeping the Code of Conduct and being a part of a True sangat which is devoted to the Naam, which all work to transform you and cleanse the filth of ages so the little jyot trapped in sansaara can merge with the nirgun Jyot. </p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਅੰਤਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵੇਸੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">anthar mail n outharai dhhrig jeevan dhhrig vaes ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">If inner filth is not removed, one's life is cursed, and one's clothes are cursed. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਹੋਰੁ ਕਿਤੈ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਤਿਗੁਰ ਕੇ ਉਪਦੇਸ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">hor kithai bhagath n hovee bin sathigur kae oupadhaes ||1||</span></p> <p style="margin-left: 20px"><span style="color: Blue">There is no other way to perform devotional worship, except through the Teachings of the True Guru. ||1|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਅਗਨਿ ਨਿਵਾਰਿ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">man rae guramukh agan nivaar ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">O mind, become Gurmukh, and extinguish the fire within.</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 22</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p><p></p><p></p><p>Without this total change and conformity to the True Guru, how can we ourselves merge to become the Guru? What else can we read Bhai Gurdas Ji in context of the Gurbani? This is Guru's path. This is Guru's way. This is Guru's teaching. This is Guru's example. This is Sikh history and tradition. Following your own definitions to do liberation on your own terms will get you nowhere. To become liberated you must be commited, attached to, not by affection, fickle feeling, the delusion of opinion, by by bond to a Satguru and dedicate to live His teachings, which is obtained through formal initiation, like a marriage. You don't get liberated just by getting amrit chukk. But that is the first step of clinging to Guru <strong>AS</strong> your Guru, your guide. </p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਇਹੁ ਮਨੂਆ ਅਤਿ ਸਬਲ ਹੈ ਛਡੇ ਨ ਕਿਤੈ ਉਪਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">eihu manooaa ath sabal hai shhaddae n kithai oupaae ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">This mind is very powerful; we cannot escape it just by trying.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 33</span></p><p></p><p></p><p>You take Him as your Guru formally, and the Guru Presence in the Panj Piare are empowered to implant the Naam, Naam drirh, inside your consciousness where it will have an effect as vibrational mantar, power word. It's not a ritual like tantric jogis use mantra to trap spirits or devtas and compel them to do magic tricks. It's a spiritual science where you receive Guru's Shabad-Jyot vibration, His energy, like shaktipat. Naam isn't a word you speak, it's an energy that has to be implanted within you by the Satguru.</p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਪਾਈਐ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">kirapaa karae gur paaeeai har naamo dhaee dhrirraae ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">By His Grace, the Guru is found, and the Name of the Lord is implanted within.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">bin gur kinai n paaeiou birathhaa janam gavaae ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Without the Guru, no one has obtained it; they waste away their lives in vain.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 33</span></p><p></p><p></p><p></p><p>Aad0002 ji, The Panj Piare are the actual sargun manifestation of the Shabad-Jyot of Guru. If you do not believe this, then how do you believe the same sources which tell us Guruji's Shabad-Jyot now resides as Living Satguru within Shri Guru Granth Sahib Ji? It's not written down in Shabad Guruji because Tenth Master's bani is not in Shabad Guru. So we have to trust the bani and historical sources and Panthic tradition that Guruji put Himself, not the personality, but the God-consciousness into Guru Granth and Guru Panth. We can't have one without the other. One is Miri and one is Piri. That is Guruji's sargun manifestation. Guru Panth is the Panj Piare and also the entire community of amritdhari's who become members of the Khalsa Order of Guru Gobind Singh. That is why they are wearing Guruji's own form in the panj kakkars.</p><p></p><p></p><p><span style="color: Navy">khalsaa mero roop hai khaas, khalse main houn karo nivaas</span></p><p><span style="color: Navy">"The Khalsa is my true form, I abide within the Khalsa" ~Sarbloh Granth</span></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਗੁਰ ਸਿਖੁ ਸਿਖੁ ਗੁਰ ਸੋਇ ਅਲਖੁ ਲਖਾਇਆ । </span></p> <p style="margin-left: 20px"><span style="color: Purple">gur sikhu sikhu gur soi alakhu|akhaaiaa|</span></p> <p style="margin-left: 20px"><span style="color: Purple">Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru).</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਗੁਰ ਦੀਖਿਆ ਲੈ ਸਿਖਿ ਸਿਖੁ ਸਦਾਇਆ । </span></p> <p style="margin-left: 20px"><span style="color: Purple">gur deekhiaa|ai sikhi sikhu sadaaiaa|</span></p> <p style="margin-left: 20px"><span style="color: Purple">Getting initiated by the Guru the disciple has become a Sikh.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਗੁਰ ਸਿਖ ਇੱਕੋ ਹੋਇ ਜੋ ਗੁਰ ਭਾਇਆ । </span></p> <p style="margin-left: 20px"><span style="color: Purple">gur sikh iko hoi jo gur bhaaiaa|</span></p> <p style="margin-left: 20px"><span style="color: Purple">It was the Lord’s desire that the Guru and the disciple would become one.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">Bhai Nand Lal, poet laureate of Guru Gobind Singh's royal court, writes the following about the true qualities of the Khalsa in his composition called the "Tankah Nama": </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i jo nindaa ti-aagay Khalsa so-i laray jo agay </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i jo panchaa ka maaray Khalsa so-i karna ko saraay </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who does not slander others Khalsa is the one who fights in the front line </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who conquors the 5 evils (lust, greed, anger, excessive attachment, excessive pride) Khalsa is the one who fulfills all duties </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i maan jo ti-aagay Khalsa so-i jo par istaree-aa ti-aagay Khalsa so-i par drisht ko ti-aagay </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i naam rat laagay </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who renounces self-pride Khalsa is the one who remains faithful within marriage </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who abandons sexual desire for others than the spouse Khalsa is the one who is blessed with God's Name </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i guru hit laavay Khalsa so-i saar mukh khaavay </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i nirdhaan ko paalay Khalsa so-i dusht kao gaalai </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who loves Waheguru Khalsa is the one who fights bravely in battle </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who helps the needy Khalsa is the one who overpowers the enemy </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i naam jap kaaray Khalsa so-i malaych paar charay </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i naam si-o joray Khalsa so-i bandan ko toray </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who chants God's Name Khalsa is the one who rises above the evil ones </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who is in tune with God's Name Khalsa is the one who breaks false rituals </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i jo charai tarang Khalsa so-i jo karay nit jang </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa so-i shaastar ko dhaaray Khalsa so-i dushat kao maaray. </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who becomes a crusader Khalsa is the one who fights the war daily against internal and external enemies </span></p> <p style="margin-left: 20px"><span style="color: Blue">Khalsa is the one who is always ready with weapons Khalsa is the one who destroys all evil.</span></p> <p style="margin-left: 20px"><span style="color: Blue"><a href="http://www.sikhiwiki.org/index.php/Khalsa" target="_blank">Khalsa - SikhiWiki, free Sikh encyclopedia.</a></span></p><p></p><p></p><p>~Bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 79263, member: 2125"] The question really is "what is Gurmantara?" Is it just a word you hear and know about? What makes it go from a word you speak to Gurmantara? Is it the amrit ceremony? How does it go from word on the mouth (bani), to word in the consciousness (Naam)? How can we understand the Shabad Naam as something beyond the physical roop of vocal utterance making it unlike any other word? Let's look at it. The operative words here are [I][B]"Guruji imparts..."[/B][/I] What does this mean? [INDENT][COLOR="Indigo"]ਸੁਰਤਿ ਸਬਦੁ ਸਾਖੀ ਮੇਰੀ ਸਿੰਙੀ ਬਾਜੈ ਲੋਕੁ ਸੁਣੇ ॥ surath sabadh saakhee maeree sinn(g)ee baajai lok sunae || Awareness of the Shabad and the Teachings is my horn; the people hear the sound of its vibrations. SGGS Ji p. 77[/COLOR][/INDENT] [INDENT][COLOR="Purple"]ਧਿਆਨ ਰੂਪਿ ਹੋਇ ਆਸਣੁ ਪਾਵੈ ॥ dhhiaan roop hoe aasan paavai || Becoming the embodiment of meditation, he attains the true Yogic posture. ਸਚਿ ਨਾਮਿ ਤਾੜੀ ਚਿਤੁ ਲਾਵੈ ॥੨॥ sach naam thaarree chith laavai ||2|| He focuses his consciousness in the deep trance of the True Name. ||2|| ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ naanak bolai anmrith baanee || Nanak chants the Ambrosial Bani. ~SGGS Ji p. 877[/COLOR][/INDENT] [INDENT][COLOR="DarkGreen"]ਖੰਡ ਬ੍ਰਹਮੰਡ ਮਹਿ ਸਿੰਙੀ ਮੇਰਾ ਬਟੂਆ ਸਭੁ ਜਗੁ ਭਸਮਾਧਾਰੀ ॥ khandd brehamandd mehi sinn(g)ee maeraa battooaa sabh jag bhasamaadhhaaree || The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes. ਤਾੜੀ ਲਾਗੀ ਤ੍ਰਿਪਲੁ ਪਲਟੀਐ ਛੂਟੈ ਹੋਇ ਪਸਾਰੀ ॥੨॥ thaarree laagee thripal palatteeai shhoottai hoe pasaaree ||2|| Eliminating the three qualities and finding release from this world is my deep meditation. ||2|| ਮਨੁ ਪਵਨੁ ਦੁਇ ਤੂੰਬਾ ਕਰੀ ਹੈ ਜੁਗ ਜੁਗ ਸਾਰਦ ਸਾਜੀ ॥ man pavan dhue thoonbaa karee hai jug jug saaradh saajee || My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame. ~SGGS Ji p. 334 [/COLOR][/INDENT] So we're looking at something that involves the mind, the consciousness, the breath and the vibration of the sound. And it has the quality to give you true release from physicality. So it has to involve some quality which is beyond the mere physicality of vocal sounds. These sound vibrations have the power to penetrate the consciousness and lift it out of the physicality through dhyaan. So we see that dhyaan is a quality of being entranced in the Naam and experiencing the consciousness outside of the body-cage. You cannot be absorbed in the sensual perception of sansaara and be consciously attuned to the Divine. But unlike severe tapas, deprivations, austerities, force, self-mutilation, Gurbani states the body is a tool, a vehicle for this absorption, on the breath, and on the tongue, amrit bani is the boat: [COLOR="Purple"]ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥ kaaeiaa andhar anmrith sar saachaa man peevai bhaae subhaaee hae ||4|| Deep within the body is the true pool of Ambrosial Nectar; the mind drinks it in with loving devotion. ||4||[/COLOR] [INDENT][COLOR="Blue"]ਨਾਮਿ ਰਤੇ ਪਰਮ ਹੰਸ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ਹੇ ॥੩॥ naam rathae param hans bairaagee nij ghar thaarree laaee hae ||3|| Attuned to the Naam, the supreme soul-swans remain detached; in the home of the self, they remain absorbed in deep meditative trance. ||3|| ਸਬਦਿ ਮਰੈ ਸੋਈ ਜਨੁ ਪੂਰਾ ॥ sabadh marai soee jan pooraa || That humble being who dies in the Shabad is perfect. ਸਤਿਗੁਰੁ ਆਖਿ ਸੁਣਾਏ ਸੂਰਾ ॥ sathigur aakh sunaaeae sooraa || The brave, heroic True Guru chants and proclaims this. ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥ kaaeiaa andhar anmrith sar saachaa man peevai bhaae subhaaee hae ||4|| Deep within the body is the true pool of Ambrosial Nectar; the mind drinks it in with loving devotion. ||4|| ~SGGS Ji p. 1046[/COLOR][/INDENT] How can an ordinary word accomplish this? After all, people are all hearing the word, Vaheguru. But are they hearing it in the same way, on the same level of consciousness as someone who receives amrit deekhya? What does amrit deekhya impart to the seeker/shishya that transforms this word in his experience? [INDENT][COLOR="Indigo"]ਗੁਰ ਸਿਖੁ ਸਿਖੁ ਗੁਰ ਸੋਇ ਅਲਖੁ ਲਖਾਇਆ । gur sikhu sikhu gur soi alakhu|akhaaiaa| Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru). [B]ਗੁਰ ਦੀਖਿਆ[/B] ਲੈ ਸਿਖਿ ਸਿਖੁ ਸਦਾਇਆ । [B]gur deekhiaa[/B]|ai sikhi sikhu sadaaiaa| Getting [B]initiated by the Guru[/B] the disciple has become a Sikh. ਗੁਰ ਸਿਖ ਇੱਕੋ ਹੋਇ ਜੋ ਗੁਰ ਭਾਇਆ । gur sikh iko hoi jo gur bhaaiaa| It was the Lord’s desire that the Guru and the disciple would become one. ~Vaar 3 Pauri 11 of Vaaran Bhai Gurdas Ji[/COLOR][/INDENT] [INDENT][COLOR="Blue"]ਗੁਪਤੀ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥ gupathee baanee paragatt hoe || The hidden Bani of the Word is revealed. ਨਾਨਕ ਪਰਖਿ ਲਏ ਸਚੁ ਸੋਇ ॥੫੩॥ naanak parakh leae sach soe ||53|| O Nanak, the True Lord is revealed and known. ||53|| ਸਹਜ ਭਾਇ ਮਿਲੀਐ ਸੁਖੁ ਹੋਵੈ ॥ sehaj bhaae mileeai sukh hovai || Meeting with the Lord through intuition and love, peace is found. ਗੁਰਮੁਖਿ ਜਾਗੈ ਨੀਦ ਨ ਸੋਵੈ ॥ guramukh jaagai needh n sovai || The Gurmukh remains awake and aware; he does not fall sleep. ਸੁੰਨ ਸਬਦੁ ਅਪਰੰਪਰਿ ਧਾਰੈ ॥ sunn sabadh aparanpar dhhaarai || He enshrines the unlimited, absolute Shabad deep within. ਕਹਤੇ ਮੁਕਤੁ ਸਬਦਿ ਨਿਸਤਾਰੈ ॥ kehathae mukath sabadh nisathaarai || Chanting the Shabad, he is liberated, and saves others as well. ਗੁਰ ਕੀ ਦੀਖਿਆ ਸੇ ਸਚਿ ਰਾਤੇ ॥ gur kee dheekhiaa sae sach raathae || Those who practice the Guru's Teachings are attuned to the Truth. ~SGGS Ji p. 944[/COLOR][/INDENT] [INDENT][COLOR="Navy"]ਸੋ ਪੰਡਿਤੁ ਜੋ ਤਿਹਾਂ ਗੁਣਾ ਕੀ ਪੰਡ ਉਤਾਰੈ ॥ so panddith jo thihaan gunaa kee pandd outhaarai || He alone is a Pandit, who sheds the load of the three qualities. ਅਨਦਿਨੁ ਏਕੋ ਨਾਮੁ ਵਖਾਣੈ ॥ anadhin eaeko naam vakhaanai || Night and day, he chants the Name of the One Lord. ਸਤਿਗੁਰ ਕੀ ਓਹੁ ਦੀਖਿਆ ਲੇਇ ॥ sathigur kee ouhu dheekhiaa laee || He accepts the Teachings of the True Guru. ਸਤਿਗੁਰ ਆਗੈ ਸੀਸੁ ਧਰੇਇ ॥ sathigur aagai sees dhharaee || He offers his head to the True Guru. ਸਦਾ ਅਲਗੁ ਰਹੈ ਨਿਰਬਾਣੁ ॥ sadhaa alag rehai nirabaan || He remains forever unattached in the state of Nirvaanaa. ਸੋ ਪੰਡਿਤੁ ਦਰਗਹ ਪਰਵਾਣੁ ॥੩॥ so panddith dharageh paravaan ||3|| Such a Pandit is accepted in the Court of the Lord. ||3|| ਸਭਨਾਂ ਮਹਿ ਏਕੋ ਏਕੁ ਵਖਾਣੈ ॥ sabhanaan mehi eaeko eaek vakhaanai || He preaches that the One Lord is within all beings. ਜਾਂ ਏਕੋ ਵੇਖੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥ jaan eaeko vaekhai thaan eaeko jaanai || As he sees the One Lord, he knows the One Lord. ~SGGS Ji p. 1261[/COLOR][/INDENT] Clearly we can see Gurbani is telling us that the Sikh is the one who gives his head, his will, and unites himself to the teachings of the True Guru by practicing what the Guru says. The Sikh is not just anybody who reads Gurbani. It is true Naam is in the Gurbani, but the Naam Guruji gives us is something we chant on the tongue and with the breath and vibrate this into our very being. How can reading alone give you this [B][I]jugti?[/I][/B] It is true, that singing the Kirtan of the Lord's praise is also absorbing consciusness in the Shabad Naam. But this practice with the breath and chant of Gurmantara, with simran and dhyaan to have thaaree is something else. What is true thaaree (not the absorbing the mind on bhoots and preets and djinns and lesser devtas but becoming maastan, entranced consciousness on the Beloved with complete bhairaag.) The Guru's bani contains the praise of the Naam, the Jyot of the Naam, the Shabad of the Naam, but what is Naam? Clearly it's a name that we can chant with each and every breath and try to accomplish at each and every moment placing surti on that Naam, that Divine Presence. And this is what will lift us up, out of the three gunas, out of material consciousness. This is what closes the nine gates of the body to open the tenth. The awareness is redirected out of this world to [INDENT][COLOR="DarkRed"]ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਦੁਖੀਆ ਫਿਰੈ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ bin sabadhai jag dhukheeaa firai manamukhaa no gee khaae || Without the Shabad, the world wanders lost in pain. The self-willed manmukh is consumed. ਸਬਦੇ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦੇ ਸਚਿ ਸਮਾਇ ॥੪॥ sabadhae naam dhhiaaeeai sabadhae sach samaae ||4|| Through the Shabad, meditate on the Naam; through the Shabad, you shall merge in Truth. ||4|| ~SGGS Ji p. 67[/COLOR][/INDENT] Clearly we are not just meditating on the shabad, but meditating on the Naam as a vehicle, as a boat by which we transcend ordinary consciousness, to become entranced, thaarree, with the Parabrahm which is not perceivable with physical senses. We have to lift up to meet Him. We have to go to the higher level. All the Gursikh practices, the charity, the discipline of surrender, keeping the hukam of His command purifies us, Naam japna purifies the inner mind, so we can accomplish this merging and attain samaadhee. This is the practice of Gursikhi. You can't achieve this without the self-surrender and dedication of offering your head and keeping your faithful commitment to be the Guru's Sikh. And you do this by following the Guru's way, which is Khande Ki Pahul. That is how you obtain amrit deeksha which is Gur deekhya. And the Naam Gurmantar is Vaheguru. That is the power word. That is the vehicle which is the boat to transcending the ordinary consciousness which is in bondage to the material realm, and thus deluded by Maya and duality and lacks intuitive understanding which is the real perception which gives you darshan of the Vaheguru. That is the power and method of the Naam. It lifts you up. And it lifts you out. It takes your consciousness into the Beyondness. And then you are free. That is what everybody longs for. We long to transcend the dirt of this world. We long to transcend the failure and shame of this limited ego-identity, so full of problems, so full of karam, so incapable of grasping the pure Truth. It's nothing the brain can accomplish, or even good deeds. True holiness uses these as a vehicle to apprehend the Real Self hiding behind appearances. In true devotion, bhagkti, you leave yourself behind. [INDENT][COLOR="Indigo"]ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥ Kaho Kabīr jan bẖaė kẖālsė parėm bẖagaṯ jih jānī. ॥4॥3॥ Says Kabeer, those humble people become pure - they become Khalsa who know the Lord's loving devotional worship.॥4॥3॥ ~SGGS Ji p. 655[/COLOR][/INDENT] Without the Guru roop in Guru Panth, this could not be accomplished. That's why we don't only have Shabad Guru Ji Maharaag, but we have Guru Khalsa Panth which is Guru's sargun roop in the Panj Piare. Guruji Himself knelt down before them and said: He baptized the five in a new and unique ceremony called pahul, what Sikhs today know as the baptism ceremony called Amrit. Then the Guru asked those five baptized Sikhs to baptize him as well. This is how he became known as Guru Chela both teacher and student. He then proclaimed that the Panj Pyare -- the Five Beloved Ones -- would be the embodiment of the Guru himself: "Where there are Panj Pyare, there am I. When the Five meet, they are the holiest of the holy." [INDENT][COLOR="DarkRed"]ਸਤਸੰਗਤਿ ਸਤਗੁਰੁ ਪਾਈਐ ਅਹਿਨਿਸਿ ਸਬਦਿ ਸਲਾਹਿ ॥੧॥ ਰਹਾਉ ॥ sathasangath sathagur paaeeai ahinis sabadh salaahi ||1|| rehaao || The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Word of His Shabad. ||1||Pause|| ~SGGS Ji p. 22[/COLOR][/INDENT] And this is recorded in the Sarbloh Granth. As you know Dasam Pita Ji didn't put His bani in Guru Granth Sahib. But it is still His bani, and it has been faithfully kept as Panthic tradition that we have Guru Granth and Guru Panth. If you disbelieve the tradition and bani which tells you Guruji put His Jyot into the Panj Piare, why do you believe the same tradition which tells you Guruji put His Jyot into the Gur Shabad? If we did not have Guru's Shabad-Jyot in the Panj Piare, we could not have Gur Deekhya and Gurmantara. So this tells us why Guruji left Guru Panth as well as Guru Granth. It isn't a liberation which is obtain by meditating on bani alone. The Shabad gives us the Naam, and the Naam is the Gurmantara. But it's the total process of putting the awareness on Guru's teachings in Gurbani, the commitment and dedication to change your whole identity, your outward appearance, in some cases your very name, your behavior, your practice of life by keeping the Code of Conduct and being a part of a True sangat which is devoted to the Naam, which all work to transform you and cleanse the filth of ages so the little jyot trapped in sansaara can merge with the nirgun Jyot. [INDENT][COLOR="Blue"]ਅੰਤਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵੇਸੁ ॥ anthar mail n outharai dhhrig jeevan dhhrig vaes || If inner filth is not removed, one's life is cursed, and one's clothes are cursed. ਹੋਰੁ ਕਿਤੈ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਤਿਗੁਰ ਕੇ ਉਪਦੇਸ ॥੧॥ hor kithai bhagath n hovee bin sathigur kae oupadhaes ||1|| There is no other way to perform devotional worship, except through the Teachings of the True Guru. ||1|| ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਅਗਨਿ ਨਿਵਾਰਿ ॥ man rae guramukh agan nivaar || O mind, become Gurmukh, and extinguish the fire within. ~SGGS Ji p. 22 [/COLOR][/INDENT] Without this total change and conformity to the True Guru, how can we ourselves merge to become the Guru? What else can we read Bhai Gurdas Ji in context of the Gurbani? This is Guru's path. This is Guru's way. This is Guru's teaching. This is Guru's example. This is Sikh history and tradition. Following your own definitions to do liberation on your own terms will get you nowhere. To become liberated you must be commited, attached to, not by affection, fickle feeling, the delusion of opinion, by by bond to a Satguru and dedicate to live His teachings, which is obtained through formal initiation, like a marriage. You don't get liberated just by getting amrit chukk. But that is the first step of clinging to Guru [B]AS[/B] your Guru, your guide. [INDENT][COLOR="DarkRed"]ਇਹੁ ਮਨੂਆ ਅਤਿ ਸਬਲ ਹੈ ਛਡੇ ਨ ਕਿਤੈ ਉਪਾਇ ॥ eihu manooaa ath sabal hai shhaddae n kithai oupaae || This mind is very powerful; we cannot escape it just by trying. ~SGGS Ji p. 33[/COLOR][/INDENT] You take Him as your Guru formally, and the Guru Presence in the Panj Piare are empowered to implant the Naam, Naam drirh, inside your consciousness where it will have an effect as vibrational mantar, power word. It's not a ritual like tantric jogis use mantra to trap spirits or devtas and compel them to do magic tricks. It's a spiritual science where you receive Guru's Shabad-Jyot vibration, His energy, like shaktipat. Naam isn't a word you speak, it's an energy that has to be implanted within you by the Satguru. [INDENT][COLOR="DarkGreen"]ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਪਾਈਐ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ kirapaa karae gur paaeeai har naamo dhaee dhrirraae || By His Grace, the Guru is found, and the Name of the Lord is implanted within. ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ bin gur kinai n paaeiou birathhaa janam gavaae || Without the Guru, no one has obtained it; they waste away their lives in vain. ~SGGS Ji p. 33[/COLOR][/INDENT] Aad0002 ji, The Panj Piare are the actual sargun manifestation of the Shabad-Jyot of Guru. If you do not believe this, then how do you believe the same sources which tell us Guruji's Shabad-Jyot now resides as Living Satguru within Shri Guru Granth Sahib Ji? It's not written down in Shabad Guruji because Tenth Master's bani is not in Shabad Guru. So we have to trust the bani and historical sources and Panthic tradition that Guruji put Himself, not the personality, but the God-consciousness into Guru Granth and Guru Panth. We can't have one without the other. One is Miri and one is Piri. That is Guruji's sargun manifestation. Guru Panth is the Panj Piare and also the entire community of amritdhari's who become members of the Khalsa Order of Guru Gobind Singh. That is why they are wearing Guruji's own form in the panj kakkars. [COLOR="Navy"]khalsaa mero roop hai khaas, khalse main houn karo nivaas "The Khalsa is my true form, I abide within the Khalsa" ~Sarbloh Granth[/COLOR] [INDENT][COLOR="Purple"]ਗੁਰ ਸਿਖੁ ਸਿਖੁ ਗੁਰ ਸੋਇ ਅਲਖੁ ਲਖਾਇਆ । gur sikhu sikhu gur soi alakhu|akhaaiaa| Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru). ਗੁਰ ਦੀਖਿਆ ਲੈ ਸਿਖਿ ਸਿਖੁ ਸਦਾਇਆ । gur deekhiaa|ai sikhi sikhu sadaaiaa| Getting initiated by the Guru the disciple has become a Sikh. ਗੁਰ ਸਿਖ ਇੱਕੋ ਹੋਇ ਜੋ ਗੁਰ ਭਾਇਆ । gur sikh iko hoi jo gur bhaaiaa| It was the Lord’s desire that the Guru and the disciple would become one. [/COLOR][/INDENT] [INDENT][COLOR="Blue"]Bhai Nand Lal, poet laureate of Guru Gobind Singh's royal court, writes the following about the true qualities of the Khalsa in his composition called the "Tankah Nama": Khalsa so-i jo nindaa ti-aagay Khalsa so-i laray jo agay Khalsa so-i jo panchaa ka maaray Khalsa so-i karna ko saraay Khalsa is the one who does not slander others Khalsa is the one who fights in the front line Khalsa is the one who conquors the 5 evils (lust, greed, anger, excessive attachment, excessive pride) Khalsa is the one who fulfills all duties Khalsa so-i maan jo ti-aagay Khalsa so-i jo par istaree-aa ti-aagay Khalsa so-i par drisht ko ti-aagay Khalsa so-i naam rat laagay Khalsa is the one who renounces self-pride Khalsa is the one who remains faithful within marriage Khalsa is the one who abandons sexual desire for others than the spouse Khalsa is the one who is blessed with God's Name Khalsa so-i guru hit laavay Khalsa so-i saar mukh khaavay Khalsa so-i nirdhaan ko paalay Khalsa so-i dusht kao gaalai Khalsa is the one who loves Waheguru Khalsa is the one who fights bravely in battle Khalsa is the one who helps the needy Khalsa is the one who overpowers the enemy Khalsa so-i naam jap kaaray Khalsa so-i malaych paar charay Khalsa so-i naam si-o joray Khalsa so-i bandan ko toray Khalsa is the one who chants God's Name Khalsa is the one who rises above the evil ones Khalsa is the one who is in tune with God's Name Khalsa is the one who breaks false rituals Khalsa so-i jo charai tarang Khalsa so-i jo karay nit jang Khalsa so-i shaastar ko dhaaray Khalsa so-i dushat kao maaray. Khalsa is the one who becomes a crusader Khalsa is the one who fights the war daily against internal and external enemies Khalsa is the one who is always ready with weapons Khalsa is the one who destroys all evil. [url=http://www.sikhiwiki.org/index.php/Khalsa]Khalsa - SikhiWiki, free Sikh encyclopedia.[/url][/COLOR][/INDENT] ~Bhul chak maaf karni ji [/QUOTE]
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