Part III Liberation Mukti-Niravan

[Sikh80]

Five Vices: What are These


It is every Sikh's duty to defeat the Five vices: Kam (Lust), Krodh (Rage), Lobh (Greed), Moh (Attachment) and Ahankar (Ego). The Guru Granth Sahib gives clear warning about these plunderers, thus:

Within this body dwell the five thieves:

sexual desire, anger, greed, emotional attachment and egotism.​

​

They plunder the Nectar, but the self-willed manmukh does not realize it;... sggs page 600​

The Gurmukhs, (Guru oriented) people realise the existence of these five while the Manmukhs (own-mind centred) folks do not and are under the constant exploits of the five - their actions, thoughts and behaviour are totally governed by these negative emotions. They have not learnt to recognise the influence of these negative internal forces and are under their total control.
The Guru ask us all to watch over the traits of our minds and the influence of these five emotions and regulate our thoughts in a positive way. Sikhs are encouraged to 'tackle' these five vices with NaamSimran (prayer, meditation) and with positive virtues of Seva (selfless service), Sat (Truth), Santokh (Contentment), Daya (Compassion), Nimrata (Humility) and Pyare (Love), etc. A Sikh needs to constantly guard and to overcome these five internal evils; to always be vigilant and on guard to tackle the negative effects of these five thieves at all times! Gurbani offers clear guidance to the devotee and many warnings of how to be spiritually aware of the damage that these vices can cause. The Sikh needs to keep the mind engaged in positive work and under the influence of creative and useful forces.



A Sikh is encouraged to spend time in regular reading and critically analysing and understand the meaning of Gurbani (hymns) found in the Guru Granth Sahib; also to keep company of Sadh Sangat - like-minded Gurmukh (Guru oriented) folks who have similar positive goals in life. Daily recitation of hymns reminds and teaches him or her of how to avoid the pitfalls of life in this world; to become a better person; to value life; to attain maximum benefit from their time on this planet; to improve ones spiritual understanding; to understand the message of God and to attain a higher consciousness.


The Shabads below help explain the position the Gurus take on this issue:
Gurbani

1). Wastes the body

In the following Shabad, the Guru explains in very clear terms that lust and wrath will eat away the body away just as borax dissolves and eats away pure gold. So the pure God-given body will be wasted away if one allows the mind to be overcome by rage, anger or lust. One is given a very clear warning to guard oneself from these negative emotions.

Lust and wrath wastes the body away, as borax melts gold. sggs page 932​

2). Sexually promiscuous

a). Abandoning own partner

In the following Shabads, the Guru clarifies the need to restrain ones sexual relations to just ones partner and not to allow your thoughts to wonder outside that one and only sexual relationship that is allowed in Sikhism. The Guru allows states that promiscuous behaviour will bring painful diseases to the person.

With bowl in hand, wearing his patched coat, great desires well up in his mind.


Abandoning his own wife, he is engrossed in sexual desire; his thoughts are on the wives of others. sggs page 1013​

b). Painful diseases

Painful diseases afflict those who are sexually promiscuous. sggs page 1189​

3). Wounds of the soul

Sexual desire and anger are the wounds of the soul.

The evil-minded ones forget the Naam, and then depart. ॥2॥ sggs page 152​

4). Lead to ruin

Sexual desire, anger, and egotism lead to ruin.

Meditating on the Lord, the Lord's humble servants are redeemed. ॥1॥ sggs page 388​

5). Suffer in pain

For a moment of sexual pleasure, you shall suffer in pain for millions of days.


For an instant, you may savor pleasure, but afterwards, you shall regret it, again and again.sggs page 403​

6). About Purity of Virginity

Let the remembrance of death be the patched coat you wear, let the purity of virginity

be your way in the world, and let faith in the Lord be your walking stick. sggs page 6​

 

[Sikh80]

Haumai/Egoity/self centeredness the Basis of All Evils

Although it is permissible to identify haumai with ahankar, the fact that haumai is not included in the evil pentad and yet comes in for the strongest censure in the Scripture would lead to the conclusion that it is regarded as a major evil in addition to those forming the pentad. It may be added that haumai or egoity, self-centredness, the personality system, the belief in one's individual existence, is the basis of all the other evils. From this standpoint, ahankar may be reckoned as an offshoot of haumai. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (sva-bhava or atma-bhava) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God (ik onkar) is the first principle, there can be no room for the reality of an 'individual existence' or 'one's own existence' apart from or along with the existence of God. To say that God alone is the reality means that there is no other reality that belongs to someone else, and that there is no someone else who can claim an independent reality of his own. The truth is that there is no truth in haumai.


Nevertheless, this unreal reality, this false truth—haumai—apparently exists. It is unreal and false from the standpoint of God who is the only absolute Reality; it is real and true from the standpoint of the fettered creatures coursing in sansar. These creatures have assumed a reality of their own; every fettered being is seemingly convinced of its own existence; this conviction flourishes in its ignorance of God's reality. There can be no such thing as co-existence of God and not-God; Reality and falsity cannot co-exist as cannot light and darkness.

Therefore, where there is awareness of God's reality there is absence of one's own reality, and vice versa; where there is awareness of one's own existence or haumai, there is absence of the awareness of God's existence. The Scripture says:

"Haumai jai ta kant samai—God is realized only when one eradicates egoity" (GG, 750); literally, '(one) merges into (one's) Lord only when (her/his) egoity has disappeared'.

The five evils, lust, wrath, greed, attachment and egoity, flourish on the soil of the belief in one's individualized existence. By destroying the doctrine of one's own existence or the belief in one's individual reality, the sages (sant, sadh) cancel in one stroke, as it were, the entire catalogue of evils. Desire, anger, avarice, infatuation, egoism, passion, jealousy, hypocrisy, pride, deception, falsehood, violence, doubt, and nescience and other forms of depravity listed in the Guru Granth Sahib do not affect him who has overcome his own self and found his essence in God's reality. Liberation (mukti, mokh) means the extinction of all the evils headed by haumai.

The Sikh canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in sansar and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of Sikhism; the moral training of a Sikh is in fact directed towards controlling the senses and eradicating the evils. The seeker of liberation has first to liberate himself of the yoke of the pentad. No headway can be made towards God-realization without discarding the cardinal evils. Kabir says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123).

Loving devotion (bhagti, bhakti) to God is, according to Sikhism, the way to ultimate release. One can love God only when one has annihilated self-love; this means that the devotee must be humble and surrender himself fully unto God. The Gurus stress the necessity of taking refuge in God. To this end, one must first renounce pride (man). Constant awareness of God (simran) is the panacea for all ills. He who enshrines the Lord's lotus feet in his heart destroys sins of many existences. Devotion to God eradicates the evils in an instant and purifies the body (GG, 245). The destruction of evils may be viewed both as a cause and consequence of the practice of nam simran. Awareness of God's presence comes only when lust, wrath, avarice, attachment and egoity have departed from the devotee; when the devotee lives in constant awareness of God, the evils touch him not. Such a person is unaffected by pleasure and pain, for he has freed himself from evils such as lobh, moh and abhiman. Guru Tegh Bahadur describes such a sage as one liberated while still alive and calls him an image of God on earth (GG, I426-27).

Another way of overcoming haumai and other evils is to keep the company of the saints (sant, sadh) who radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (kali-kales) by taking refuge in the sangat, the holy fellowship. It is by discarding the most powerful of evils, egoity, that one can get admission to this sacred society. Egoity ceases as one takes to the company of the holy (GG, 271). A third method of overcoming the evils is to submit oneself to the instruction of the spiritual preceptor (guru). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (kharagu karara) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (sant prasadi) and destroys lust, anger and insanity born of egoism (unmad). In Guru Nanak's Sidh Gosti it is stated that without the preceptor one's efforts bear no fruit. The importance of living up to the instruction of the holy preceptor can be judged from the concept of the 'Guru-oriented person' (gurmukh) so central to the Sikh moral system. A gurmukh is one who has turned his face towards the Guru, that is to say, a person who by practising what the Guru teaches has freed himself from the depravities and lives in the Divine presence. He achieves this position by conquering the evils under the guidance of the Guru and ever remains in tune with the Supreme Reality




Source
Five evils - SikhiWiki, free Sikh encyclopedia.

 

[Sikh80]

Five evils and Overcoming them
A.

Five evils or five thieves (panchadosh or panj vikar) as they are referred to in Sikh Scripture, the Guru Granth Sahib, are, according to Sikhism, the five major weaknesses of the human personality at variance with its spiritual essence. The common evils far exceed in number, but a group of five of them came to be identified because of the obstruction they are believed to cause in man's pursuit of the moral and spiritual path. The group of five evils comprises Kam (Lust), Krodh (Rage), Lobh (Greed), Moh (Attachment) and Ahankar (ego) in Punjabi; translated into English these words mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation and ego/pride respectively. The word 'evil' here may be understood to represent the connotation of Punjabi pap (sin), dokh (defect), or kilbikh (defilement).


It is the primary aim of the practising Sikh to subdue the actions of these five inner evils and render them useless. The actions of one's mind should be above, beyond and without interference from these five inner urges or sins. It's a Sikh's duty to not base their life subject to these five passions of the human heart. To live a life in devotion to the Almighty Waheguru in positive Spirits (Chardikala) and in His Mercy (Hukam). To remember God in Naam Simran, engaged in Community Service (Sewa) and to practise the Five Virtues. By taking these positive steps, the Five Evils are overcome and rendered ineffective. By adopting this daily routine and discipline the person's actions become pure (Nirmal) and rewarding to the soul and the negativity of the person is removed.


The number five (panj, panca) is traditional and has been used in a variety of contexts. One comes across repeated references to pentads in philosophy, religion, ethics, mythology and history of India. The god Shiva has five faces, hence his name Pancanana; the Buddha analysed human personality into five aggregates (panca-skandha) and laid down five moral precepts (pancasila); the Upanisads speak of the five fires (pancagni) and five sheaths or wrappers investing the self (pancakosah); Jainism has its five vows (pancavratas), and the Yoga system its five abstentions (yamas) and five observations (niyamas); five are the organs of sense, five the organs of action, five the objects of sense, five the gross and subtle elements (panca mahabhuta or panca tattva). There are also the traditions of five makaras of Tantric Yoga, five kakars of later Sikhism and of the first five members of the Khalsa community and so on. The list of pentads (pancaka) can be lengthened. However, theologically, no special significance attaches to the number five in the group of evils except that these five human failures are believed to constitute strong hindrances to spiritual progress.


History of Five Evils

The early Vedic literature bears no reference to the concept of 'five evils'; the terms moha, kama, krodha and aham do occur in the Vedic texts, but they are not enumerated as a series of evils. Moreover, these words do not seem to have any significant relation to ethical and soteriological ideas in the Vedic age. It was the ascetic sages of non-Vedic tradition, the munis and sramanas who propounded the philosophy of renunciation and the methods of sense-control. The impact of their ideas and practices was felt by the Upanisadic teachers.


Thus the Upanisads, though they do not condemn kama or desire, are aware of the evils like raga or passion, avidya or nescience, moha or delusion, and ahankara or egoity. These evils are mentioned and condemned in some of the post-Buddhistic Upanisads such as the Prasna, Svetasvatara, Aitareya, Isa and Mundaka. The last-named text refers to 'the sages whose defilements have been destroyed' (ksinadosah), although it does not enumerate the 'defilements'.


Long before these later Upanisads, however, leaders of sramanic philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered sine qua non for ultimate release. It is in the teachings of Kapilamuni, Parsvanatha, Sakyamuni and Mahavira that one finds a detailed discussion of the nature and function of kama, krodha, lobha, moha and ahankara and many other kindred vices.


The old Pali texts contain three lists of evils and factors which obstruct meditation and moral perfection. The list of five 'hindrances' (nivaranas) consists of sensuous desire, ill will, sloth and torpor, restlessness and sceptical doubt. These hindrances blind man's mental vision and make concentration difficult. The list of ten 'fetters' (sanyojanas), which bind beings to sansara, comprises the following: belief in a permanent individuality, sceptical doubt, belief in the efficacy of mere moral observances and rituals, sensual passion, ill will, desire for existence in the material world, desire for existence in the immaterial world, conceit, restlessness and nescience.


Buddhist Concept

The first two in the list of five hindrances, viz. sensuous desire (kamacchanda) and ill will or malice are the same as the first two in the list of five evils mentioned in the Sikh canon. Likewise, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and nescience (avidya), included in the Buddhist list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of Sikh enumeration.


The third Buddhist list of ten 'defilements' (Pali kilesa, Punjabi kalesh and Skt. klesa), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false views, sceptical doubt, sloth, distraction, shamelessness and recklessness. In this list, again, the first four defilements are nearly identical with those included in the list of' ‘five evils' minus lust (kama). This last evil is mentioned separately and repeatedly in the Buddhist scriptures in Pali as well as in Sanskrit. Similarly wrath (krodha) is mentioned separately as a powerful enemy of holy life. Early Buddhist sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mula). One of the standard Buddhist words for evil is klesa which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some BuddhistSanskrit sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa).


Jainism Concept

The Jaina sources also contain details concerning evils and defilements. All the five evils of the Sikh list are found repeatedly mentioned in the sacred literature of Jainism. The Avasyakasutra has a list of eighteen sins which includes among others wrath (krodha), conceit, delusion (maya), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' (kasaya).


The Dasavaikalikasutra states that four kasayas, viz. wrath, conceit, delusion and greed, cause rebirth. The Uttaradhyayanasutra mentions moha, trsna (synonym of
kama) and lobha as the sources of sorrow.


The Yogasutra (II. 3) has a list of five defilements or hindrances called panca-klesah. These are nescience (avidya), egoity (asmita), passion (raga), ill will (dvesa) and the will to live (abhinivesa). It should be pointed out here that avidya equals moha; asmita is identical with ahankara; raga is similar to kama; dvesa is not different from krodha; and abhinivesa belongs to the category of lobha understood as continuous desire for existence in sansar.


Bhagavagita Concept

The Bhagavadgita mentions all the five evils although they are not enumerated as forming a pentad. The text mentions kama as desire or wish and at one point it is identified with krodha. Besides kama and krodha the Bhagavadgita mentions passion (raga), ill will, attachment, delusion, egoity, greed, conceit and nescience (ajnana), and employs terms such as papa, dosa and kalmasa for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval Buddhist, Jainist, and Brahmanical authors of religious and philosophical works continued to discuss the meaning, nature and methods of eradicating the five and more evils. The Tantric adepts (siddhas) recommended rather radical techniques of combating the evil psychological forces, especially through the method of 'conquering passions through passions'. Reference may be made here to Tulasidasa who, in a series of quadriparti verses (chaupais) in his Ramacharitamanasa, acknowledges the universality of kama, krodha, lobha, moha, mana and trsna which afflict not only men but also the gods.


The Five Inner Thieves

There is no philosophical or theological explication of the five evils, collectively or individually, in Sikh Scripture, but man is repeatedly warned against them. They have been called diseases or maladies which afflict human beings with disastrous effects. The evil pentad is however mentioned at numerous places in the Holy Book. In at least five instances the list consists of the following:
kam, krodh, lobh, moh and abhiman or ahankar.

At one place instead of moh and abhiman we have "mad" and "ninda". Here the word "mad" may be interpreted in the sense of 'intoxication born of egoity'. The word ninda means slander. In two of the seven instances cited here the members of the evil pentad are called 'five thieves' (panch-chor). In a hymn by Kabir the list has trishna (craving), kam, krodh, mad and matsar as the five evils. The word trishna (Skt. trsna) means craving or desire, while the word matsar means jealousy. Often the five evils are referred to as 'the five' (panch) or 'al1 the five' (sare panch). At places the five organs of sense (jnanendriyas) are also often referred to as 'the five'.
One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the Sikh canon. The triad kam, krodh and lobh finds as frequent a mention as the triad kam, krodh and ahankar or moh, lobh and ahankar. Among the five evils the one that is condemned more than the others is ahankar. When only two of the five are mentioned, the pair consists either of kam and krodh, or of moh and "guman", or of lobh and moh; when a group of four out of the five evils is cited, it usually consists of the first four, kam, krodh, lobh and moh. Since the Sikh canon is a composite text containing the religious poetry not only of the Gurus but also of several saints and Sufis from various regions, synonyms, occasionally from different languages, occur. Thus lobh is also called lalach; man is called garab (Sanskrit garva) and guman; moh is also called bharam (Skt. bhrama). A word of most frequent occurrence is haumai. It is perhaps derived from aham, 'I' or egoity, the essential element of ego; hankar, ahankar are its semantic cognates. The word man is employed in a double sense; sometimes it is clearly used in the sense of 'honour' or 'respect'. In most cases, however, it is synonymous with "abhiman".

Is Haumai (Ego) is Worst Evil

Although it is permissible to identify "haumai" with "ahankar", the fact that "haumai" is not included in the evil pentad and yet comes in for the strongest censure in the Scripture would lead to the conclusion that it is regarded as a major evil in addition to those forming the pentad. It may be added that haumai or egoity, self-centredness, the personality system, the belief in one's individual existence, is the basis of all the other evils. From this standpoint, ahankar may be reckoned as an offshoot of haumai. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (sva-bhava or atma-bhava) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God (ik onkar) is the first principle, there can be no room for the reality of an 'individual existence' or 'one's own existence' apart from or along with the existence of God. To say that God alone is the reality means that there is no other reality that belongs to someone else, and that there is no someone else who can claim an independent reality of his own. The truth is that there is no truth in haumai.
Nevertheless, this unreal reality, this false truth—haumai—apparently exists. It is unreal and false from the standpoint of God who is the only absolute Reality; it is real and true from the standpoint of the fettered creatures coursing in sansar. These creatures have assumed a reality of their own; every fettered being is seemingly convinced of its own existence; this conviction flourishes in its ignorance of God's reality. There can be no such thing as co-existence of God and not-God; Reality and falsity cannot co-exist as cannot light and darkness. Therefore, where there is awareness of God's reality there is absence of one's own reality, and vice versa; where there is awareness of one's own existence or haumai, there is absence of the awareness of God's existence. The Scripture says: "Haumai jai ta kant samai—God is realized only when one eradicates egoity" (GG, 750); literally, '(one) merges into (one's) Lord only when (her/his) egoity has disappeared'.
The five evils, lust, wrath, greed, attachment and egoity, flourish on the soil of the belief in one's individualized existence. By destroying the doctrine of one's own existence or the belief in one's individual reality, the sages (sant, sadh) cancel in one stroke, as it were, the entire catalogue of evils. Desire, anger, avarice, infatuation, egoism, passion, jealousy, hypocrisy, pride, deception, falsehood, violence, doubt, and nescience and other forms of depravity listed in the Guru Granth Sahib do not affect him who has overcome his own self and found his essence in God's reality. Liberation (mukti, mokh) means the extinction of all the evils headed by haumai.


The Sikh canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in sansar and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of Sikhism; the moral training of a Sikh is in fact directed towards controlling the senses and eradicating the evils. The seeker of liberation has first to liberate himself of the yoke of the pentad. No headway can be made towards God-realization without discarding the cardinal evils. Kabir says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123).

Devotion and Sadh Sangat

Loving devotion (bhagti, bhakti) to God is, according to Sikhism, the way to ultimate release. One can love God only when one has annihilated self-love; this means that the devotee must be humble and surrender himself fully unto God. The Gurus stress the necessity of taking refuge in God. To this end, one must first renounce pride (man). Constant awareness of God (simran) is the panacea for all ills. He who enshrines the Lord's lotus feet in his heart destroys sins of many existences. Devotion to God eradicates the evils in an instant and purifies the body (GG, 245). The destruction of evils may be viewed both as a cause and consequence of the practice of nam simran. Awareness of God's presence comes only when lust, wrath, avarice, attachment and egoity have departed from the devotee; when the devotee lives in constant awareness of God, the evils touch him not. Such a person is unaffected by pleasure and pain, for he has freed himself from evils such as lobh, moh and abhiman. Guru Tegh Bahadur describes such a sage as one liberated while still alive and calls him an image of God on earth (GG, I426-27).


Another way of overcoming "haumai" and other evils is to keep the company of the saints (sant) or Sadh Sangat (holy congregation) who both radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (kali-kales) by taking refuge in the sangat, the holy fellowship. It is by discarding the most powerful of evils, egoity, that one can get admission to this sacred society. Egoity ceases as one takes to the company of the holy (GG, 271). A third method of overcoming the evils is to submit oneself to the instruction of the spiritual preceptor (guru). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (kharagu karara) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (sant prasadi) and destroys lust, anger and insanity born of egoism (unmad). In Guru Nanak's Sidh Gosti it is stated that without the preceptor one's efforts bear no fruit. The importance of living up to the instruction of the holy preceptor can be judged from the concept of the 'Guru-oriented person' (gurmukh) so central to the Sikh moral system. A gurmukh is one who has turned his face towards the Guru, that is to say, a person who by practising what the Guru teaches has freed himself from the depravities and lives in the Divine presence. He achieves this position by conquering the evils under the guidance of the Guru and ever remains in tune with the Supreme Reality.

Source:
http://en.wikipedia.org/wiki/Five_Evils

Virtues to overcome five evils

B.

Wisdom (gyan) : is the complete knowledge of a set of religious principles. It can be achieved by hearing good, thinking good and doing good. A man of wisdom tries to achieve a high moral standard in his life and interaction with others. According to Sikhism, the first steps to wisdom is to consider oneself as an ignorant person who has to learn a lot in life.

Truthful Living (sat) : This is more than 'truth'. It means living according to the way of God i.e. the thoughts should match the words that a person speaks and his actions should also match his words. Truthful living brings a person closer to God.

Justice (niaon) : means freedom and equal oppurtunities for all. Respect for the rights of others and strict absence of attempts to exploit a fellowbeing. Sikhism forbids the desire to loot anothers property. It also strictly instructs the Sikhs to show respect even for the women and children of an enemy.

Temperance (santokh) : means self control which has to be developed through meditation and prayers. A Sikh has to banish evil thoughts from his mind by constantly repeating Gods name and reciting prayers. Torture to the body to develop self-control is not advocated in Sikhism.

Patience (dhiraj) : implies a high level of tolerance and empathy for others. It requires control over ones ego and willingness to overlook anothers weakness or mistakes. It requires that a Sikh should be strongwilled, but kind hearted.

Courage (himmat) : means bravery i.e. absence of fear. It is the ability to stake ones life for ones convictions and for saving others from injustice or cruelty.

Humility (namarta) : is a deliberate denial of pleasure at one's own praise and admiration. It means underplaying ones own strengths and respecting the abilities of others. It is the antidote to 'ahankar'

Contentment (sabar) : means refraining from worldly fears and submitting oneself to the will of God. The typical worldly fears can be fear of death, poverty, disrespect and defeat. It is this virtue that has given the Sikhs the moral strength to withstand the various atrocities committed on their community in the last three centuries.


Source:
http://www.sikhphilosophy.net/spiritual-articles/5325-the-five-evils-and-moral-values.html

 

[Sikh80]

The gate Of Liberation

This Shabad is by Guru Amar Daas Ji in Raag Gujri on Pannaa 509

mÚ 3 ]
nwnk mukiq duAwrw Aiq nIkw nwn@w hoie su jwie ]
haumY mnu AsQUlu hY ikau kir ivcu dy jwie ]
siqgur imilAY haumY geI joiq rhI sB Awie ]
iehu jIau sdw mukqu hY shjy rihAw smwie ]2]

ma 3 ||
naanak mukath dhuaaraa ath neekaa naanhaa hoe s jaae ||
houmai man asathhool hai kio kar vich dhae jaae ||
sathigur miliai houmai gee joth rehee sabh aae ||
eihu jeeo sadhaa mukath hai sehajae rehiaa samaae ||2||

Third Mehl:
O Nanak, the gate of liberation is very narrow; only the very tiny can pass through.
Through egotism, the mind has become bloated. How can it pass through?
Meeting the True Guru, egotism departs, and one is filled with the Divine Light.
Then, this soul is liberated forever, and it remains absorbed in celestial bliss. ||2||

SikhiToTheMAX - Enabling Gurmat Knowledge

 

[Astroboy]

It takes alot of tact to stay above the 5 evils and imbibe the virtues in our lives because most of the time we are out there amongst people whose only purpose is survival.

Sadly, this has become the most important priority today at the expense of refined living. The animal instinct are widely exhibited by society.

I will touch on the topic of "how to" immunize oneself from vices that surround us. Reciting gurbani verses and shabads in time of uncertainity is universal but more important than a reaction to a fear factor is knowing "how to" shrug the mud off your back when you're hit. It's an art of walking away when you're not prepared to take on more trouble than you already have in this troubled world.

More Later.

 

[Sikh80]

Sahaj ... A state Of Mind ….Liberation………



Sahaj, In Sikh vocabulary, refers to a state of mental and spiritual equipoise without the least intrusion of ego; unshaken natural and effortless serenity attained through spiritual discipline. Ego (aharn or haumai) develops out of the undifferentiated primordial being as a result of the sociocultural conditioning factors that generate as a result of a process of individuation.

Ego and its effect On Sahaj


Ego is thus a mere psychic substantive, a myth that not only begins to shroud the primordial nature of the human soul, but also is responsible for all kinds of emotional and volitional disturbances. When this ego is quelled, and one resides once again in the innate, undisturbed, effortless state of the soul, sahaj is said to have been attained. Although called a state (avastha), in fact it transcends all states, for it is a return to the soul as it was before any `states` differentiated or derived from it. The word sahaj is derived from Sanskrit twin roots: saha, together, andja, born. Thus, it means born together (with oneself), hence innate. It signifies innate nature, or one`s natural spontaneous self shorn of all external conditioning influences that cramp the soul. Sahaj is, thus, renascent freedom or liberation of the soul.

History Of Sahaj


The term has a long history. The basic concept came from the leftist Tantric cults in whose vocabulary sahaj signified a protest against the formalism of orthodox religion. They decried the bondage of artificial conventions and affirmed the nontransgression of the natural. Sahaj was, thus, the basic tenet of the Indian antinomianism. The Sahajyana Buddhists, Natha Yogis, and Sahajiya Saivites, all in their own time and in their specific way, emphasized the cultivation of sahaj, but they were all in a sense Tantric in outlook, for the raison d`etre of these schools with the solitary exception of the Nathapanthis was to be found in particular sexoyogic practices as a part of relgious pracices. However, the followers of these sects, in fact, seem to have stretched their antinomian protest to its utmost limit and held that the most meritorious acts are such natural ones as eating and drinking which sustain life, sexual intercourse which propagates it, and the natural functions which give it ease. In actual practice, it really amounted to a total surrender to carnal appetites. As a result of this, these cults went into disrepute and the original concept of sahaj became besmirched with questionable ethical connotations.

Revival of Sahaj and Sikhism


Its reintroduction into the Indian mystic lore by the preceptors of the Sikh faith signified a new turn in the history of this term, for they invested it with a new breadth of meaning and mystical import coupled with sublime ethical and aesthetic connotations that conduced to the elevation of the soul. The Sikh concept of sahaj shared with that of the sects mentioned (a) rejection of external formalities, (b) rejection of priestly authority, and in a positive way, (c) recognition of the Guru as essential for spiritual growth and advancement, and (d) recognition of the Ultimate Reality as an experience of unruffled equipoise and ineffable bliss.

However, it differed from them not only in its rejection at once of sexoyogic practices (of Sahaj ayanis) as well as in the derogation of women (of Nathapanthis), but even in the breadth of conceptualization.

For the Gurus, man`s original nature was of the nature of light or intuitive knowledge "man tunjoti sarupu hai apana mulu pachhanu" (GG,441). A reattainmenf of this natural self, with its attendant peace and equipoise is sahaj. In this state, life is unaffected by any artificiality or putup appearances for they are but the defences of the empirical ego (haumai) and that, in sahaj, is conquered. Then with a basic dispositional spontaneity, love, goodness and compassion blossom forth from the being. This widened concept of sahaj signifies a transcendent stateone beyond the ordinary modes of being (gunas), beyond the habitual levels of consciousness and beyond the illusion of duality or maya.

To appreciate fully the breadth of meaning of the Sikh concept of sahaj, it may be looked at from various aspects. In its cognitive aspect, it can be seen as a state of illumination, one of heightened consciousness, mystical awareness (sahaj rahas) or intuitive knowledge. In this state the duality of subject and object (which results from a process of individuation and egoformation) vanishes. Since all feelings of duality basically develop around the subjectobject dichotomy, with the dissolution of the latter, these disappear, distances vanish and reality comes to be perceived with the impact of immediacy. In its conative aspect, sahaj` is a slate of freedom wherein everything happens with natural ease (saha; subhai). Spontaneity is the ground of every kind of behaviourvegetative, emotive and moral. On the emotive or aesthetic planes, it signifies the discovery of the great harmony within as well as without. In sahaj`, as it were, an inner door (dasam dvar) of aesthetic perception opens up and one directly perceives the rhythmicity of one`s being weave an `unstruck melody` (anhat nad) which is accompanied by a pervading feeling of unconditioned bliss (sahaj anand).

A deeper significance of existence seems to emerge in sahaj`. When one becomes oriented to it, emotional turbulence ceases. Pleasures and pains pass like ripples over the surface while the mighty deep underneath remains unruffled. Then, it appears, one dons pleasures and pains just as one changes one`s garments "sukhu dukhu dui dan kapare pahirahijai manukh" (GO, 149). This is how sahaj epitomizes mental equipoise in which all turbulence of emotions is calmed.


While the egocentrics abide in doubt and carry anxieties in their heart which permit them to sleep, the wise wake and sleep in sahaj` "manmukhi bharamai sahasa hovai an tan chinta nid na sovai giam jagahi savahi subhai Nanak nami ratia ball jau"(GG, 646). Peace being the hallmark of this state, all running about and all feverish pursuits cease. Wandering itself is worn out for now a new dignity in life is found.


Sahaj a state of Freedom


Sahaj has been called a state of freedom. It betokens freedom from desire (trsna), from conflict (dvandva) and from illusion (maya). One is liberated from the cramping influence of social compulsions, yet one does not become a fugitive from social responsibility. On the contrary, since one is also cured simultaneously of the equally cramping compulsion of egoism, one no longer lives for oneself. One lives more for others. In sahaj` one is also liberated from the servility of carnal needs. In this state neither drowsiness, nor hunger remains; and one ever abides in the Divine Bliss of Hari Nam (God`s Name). Pleasure and sorrow occur not where the allpervading self shineth forth "gunmikhi an tan sahaju hai manu charia dasavai akasi tithai ungh na bhukh hai hari AMRIT namu sukh vasu nanak dukhu sukhu viapat nahijithai atam ram pragasu" (GG,1414). Sahaj` also spells an awareness of the great vital harmony (sahajdhuni) within as one gets attuned to the inner rhythm of Being.

One also simultaneously discovers selfsame harmony and mystical rhythmicity pervading the entire gamut of the mighty cosmos. The intensity of this experience is a great aesthetic wonderment. It is a creative joy of the highest ordersheer `joy` in contradistinction to `enjoyment` of the sense objects. It is, therefore, not ephemeral like the latter, but is an abiding state of undiminishing bliss. Although illumination, spontaneity, freedom, equipoise, and harmony may be described as the chief characteristics of sahaj`, there are several other subtle characteristics of this state alluded to at several places in the SGGS ji as, for example, in the following passage :

One who abideth in sahaj Looketh alike on friend and foe. What he heareth is essence true; And in his seeing is meditation. He sleepeth in calm, he riseth in peace From `being` to `becoming` with natural ease. Sad or glad, he abideth in sahaj; Effortless his silence; spontaneous his utterance. In poise he eateth, in poise he loveth. In sahaj` he findeth distances bridged. (GG,236)

• Friend and foe are one and the same to them.
• Whatever they speak is wisdom.
• Whatever they hear is the Naam, the Name of the Lord.
• Whatever they see is meditation. ||2||
• They awaken in peace and poise; they sleep in peace and poise.
• That which is meant to be, automatically happens.
• In peace and poise, they remain detached; in peace and poise, they laugh.
• In peace and poise, they remain silent; in peace and poise, they chant.
• In peace and poise they eat; in peace and poise they love.
• The illusion of duality is easily and totally removed.
• They naturally join the Saadh Sangat, the Society of the Holy.
• In peace and poise, they meet and merge with the Supreme Lord God.
• They are at peace in their homes, and they are at peace while detached.

Sahaj A supermost spiritual State


It is thus the supremest spiritual state. How can, then, this state be attained ? Actions, however meritorious, do not bring it about. In fact, sahaj` does not sprout so long as one abideth in maya "maia vichi sahaju na upajai maia dujai bhai"(GG, 68). To become detached from the world of maia (maya), one does not need actions, but gian (jnana), which comes from the grace of the Guru. Says Guru Amar Das: "0 brother! there can be no sahaj without the Guru`s benevolence. Sahaj sprouts from the Word, whereby one meets the Lord the True One "bhal re gur binu sa.ha.ju na hoi..." (GG,68). From the true Word emanates the sahajdhuni ( the tune of sahaj) and the mind gets absorbed in Truth

"sachai sabadi sahaj dhuni upajai mani sachai liv lai (GG,1234). And then the very music of sahaj that is being played at His door, also becomes the brandmark of the seeker "(ere duarai dhuni sahaj ki mathai mere dagar (GG,970).


1. Sabadarth Sri Guru Granth Sahib. 1959
2. Gurdas, Bhai, Varan. Amritsar, 1962
3. Jodh Bhai, Nirnai. ,1932
4. Taran Singh, Sahaj te Anandu. Amritsar, n.d
5. Talib, Gurbachan Singh, Guru Nanak : His Personality and Vision. Jalandhar, 1969
6. Harbans Singh, ed., Perspectives on Gum Nanak. ,1975
7. Diwana, Mohan Singh, Guru Nanak Dev and Sahaj. Jalandhar, 1973
8. Ray, Niharranjan, The Sikh Gurus and the Sikh Society. Delhi, 1970
9. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981

E & O E

 

[Sikh80]

Summary Of the present Post up till now

1. Nitnem (Daily religious observance)
One should always do 'Nitnem'. It is the treasure, asset, wealth and property of a sikh.

"Amrit Vailey Uth Kae jaae Ander Dariaao Nahuande
Sahaj Samadh Agaadh Vich Ek Mun Hoae Gur Jap Japande,
Mathe Tikke Lal Lae Sadh Sangat Chal Jaae Behande,
Sabad Surat Liv Leen Hoae Satgur Bani Gaae Sunande,
Bhaae Bhagat Bhai Varetmaan Gur Sewa Gurpurb Karande
Sanjhe Sodar Gavana Mun Male Milande
Raat Kirat Sohila Kar Aarti Parshad Vandande
Gurmukh Sukh Fal Piram Chakhande." (Bhai Gurdas Ji)


It is the sacred obligation of every baptised Sikh to daily recite at least the following five banies (Holy Hymns) of Nitnem :

Early Morning : Japji Sahib, Jaap Sahib, Sudha Swaiyae, Chaupei, Anand Sahib followed by Ardas (offering prayer)

Evening : Rehraas Sahib
Night : Kirtan Sohila

"Gursikh Rahat Sunho Hae Meet Parbhate Uth Kar Hit Cheet

Waheguru Gurmantra Su Jaap Kar Ishnan Parae Jap Jaap
Sandhiya Samae Sunae Rehraas Kirtan Katha Sunnae Har Yaas

In Meh Nem Ju ek Karaae So Sikh Amarpuri Meh Jaae" (Bhai Nandlal Ji)

Sant Ji Maharaj Also preached that one should recite Nitnem before coming to the morning Dewan (holy congregation) otherwise he fails to do it afterwards.


2. Meditation on the Divine Name is the Prime righteousness of all human beings.
"Jinee Aaesa Har Naam Na Cheteo Se Kahe Jag Aayae Ram Raje" (450)
"Sodhat Sodhat Sodh Beechara Bin Har Bhajan Nahi Chhutkara" (260)




3. Wondrous power of meditation
All the time continuous meditation on the Divine Name with full devotion and concentration, creates a wondrous power that is keeping billions of Suns, Moons, spheres and the entire creations of the Universe moving.
"Naam Japat Kot Soor Ujjaraa Binsae Bhram Andheraa" (700)



Sant Ji Maharaj uttered these words when an engineer was showing him a power plant where electricity was being generated by fast rotation of the dynemo.





4. Method of Nam - Simran (Meditation) -

Feel the presence of the Almighty within, with full faith and devotion, recite the Divine Name with the tongue in the beginning - the lips and the tongue continue gently moving up and down and slowly go on uttering 'Waheguru', 'Waheguru' at a stretch with love and attention; then by and by continue uttering 'Waheguru', 'Waheguru', gently with the tip of the tongue touching the palate and the lips remaining almost still; in the third stage with breathing - 'Wahe' should go along with the breath while inhaling and 'Guru' should emerge alongwith the breath while exhaling.

"Bahar Bhitter Eko Janaho Eh Gur giam Batai" (684)

By reciting the Divine Name in this way and after continuous intense meditation, the fourth stage is bestowed upon the searcher in which the Divine word and the devoted mind become one and merge.

"Kabir Too Too Karta To Hoohaa Mujh Meh Raha Na Hoohn.
Jab Aappa Par Ka Mit Gayaa Jat Dekhau tat Too" (1375)


But the essential requirement of all these steps of Nam-Simran is that one should do it realizing the presence of Akal Purakh within and every where.
"Gur Kee Murat Mun Meh Dhiaan.
Gur Kae Shabad Mantar Mun Maan.
Gur Kae Charan Ridae Lae Dharon.
Gur Parbrehm Sada Namaskaro" (864)




5. The occult powers (ridh-sidh) are of no avail. The realization of God consciousness, 'Atam-Pad' is a far higher stage.


"Ridh sidh Sabh Moh hae Naam Naa Vasse Mun Aayee" (593)
"Achar Chare Tan Sidh Hoi Sidhi Te Budh Paee.
Prem Ke Ser Laage Tan Bhiter Taan Bhrum Kateyaa Jaayee" (607)





6. Spiritual Humility is not possible without selfless service.




"Sewa Karat Hoi Nihkami Tis Ko Hot Prapat Swami" (286)
"Kar Kirpa Jiskae Hirdae Gareebe Bassave.
Nanak Eehaan Mukat Aagae Sukh Paave" (278)
"Gur Sewa Te Sukh Oopjae Phir Dukh Na Lage Aaaye.
Jaman Marna Mit Gayaa Kaale Ka Kichh Naa Basai" (651)





7. Rising above the trinity of Tamo, Rajo and Sato is considered as achieving the stage of God consciousness or opening of Trikuti. Realizing the God within is the opening of Dasam Dwaar.




"Trikuti Chhutae Daswa Dar Khule Tan Mun Khiwaa Bhai" (1123)

"The Chand Na Suraj Pawan Na Pani. Sakhi Jaagi Gurmukh Jaani." (974)

"Dinas Na Raen Baed Nahi Shastra Tahaa Basse Nirankara" (484)

"Begampur Saher Ko Naun. Dookh Andoh Nahin The Thau" (345)

"Gurmukh Anter Sehaj Hai Mun Charyaa Daswai Akaas
Tithai Oongh Na Bhuk Hai Har Amrit Naam Sukh Vaas
Nanak Dukh Sukh Viaapat Nahi Jithe Atam Ram Pargaas" (1414)


8. Sabad Guru Surat Dhun Chela (943). Sant Ji Maharaj clarified that our guru is 'Shabad' only. Never was body guru nor it will be in future. It is not appropriate to worship 'body'.


"Bani Guru Guru Hai Bani Vich Bani Amrit Saare' (982)
"Wah Wah Bani Nirankaar Hai Tis Jewad Avar Na Koi.
Wah Wah Agam Athah Hai Wah Wah Sacha Soi" (515)


9. All Jantras, Mantras and Tantras fade away with the supremacy of Gurbani (The Divine Hymns).


"Dhur Kee Bani Aayee. Tin Sagli Chint Mittai" (628)
"Sunat Japat Har Naam Jass Tan Kee Door Ballai.
Mahan Mantra Nanak Kathe Har Ke Gun Gaaee" (814)
"Kajar Koth Meh Bhaee Na Kaaree Nirmal Baran Banio Ree.
Maha Mantra Gur Hirdai Basio Acharaj Naam Sunio Ree" (384)
"Ram Nam Jo Jan Japae Andin Sad Jaagai.
Tant Mant Nah Johee {censored} Chhakh Na Lagai" (817)






10. 'Panth' means Gurmat Way of Life. Masses does not mean Panth. Those who follow the messages of Dashmesh Pita are Panth.
"Charan Chalo Marg Gobind.
Mittae Paap Japiai Har Bind" (281)

"Poora Satguru Janiai Poore Poora That Banaya.
Poore Poora Sadhsang Poore Poora Mantra Dhrirayaa.
Poore Poora Param Ras Poora Gurmukh Panth Challayaa.
Gurmukh Panth Suhelraa Manmukh Bareh Vaat Phirande.
Gurmukh Paar Langhidaa Manmukh Bhawjal Vich Doobande." ( Bhai gurdas ji )

"Santa Sangat Paayeea Jit Jamke Panth Na Jaeeyai" (132)

"Gur Satgur Daatte Panth Battaiya Har Milyaa Aaye Prabh Meri.

Andin Anand Bhaiya Vadbhagi Sabh Aas Puji Jan Keri" (170)


"Mere Heeare Preet Ramrai Ki Gur Marag Panth Bataiya" (172)


11. One should not make an appeal for money is Sangat in the holy presence of Sri Guru Granth Sahib Ji. If everybody contributes his 'Daswandh' (One tenth of one's income) there will be no shortage of funds and all the programmes will run smoothy.
"Ghal Khai Kich Hathon Deh Nanak Rah Pacchane Sayee" (1245)

12. In holy congregation, Ardas (prayer) need to be performed briefly and the requests too be short.

"Vin Boliaa Sabh Kich Janda Kis Aagee Keechai Ardas Nanak
Ghat Ghat Eko Vartada Sabad Kare Pargaas" (1420)


Sant Ji Maharaj also used to advise that it is not appropriate to stand with a naked sword in hands before Sri Guru Granth Sahib Ji while offering prayer (Ardas). It is befitting to make a request with folded hands before the Master.


13. One should always use one's tongue for meditation and praising the bounties of the Almighty. It should not be used for evil speaking, back-biting, uttering hateful words, or bestowing good fortunes and curses.

"Rasna Japti Toohee Toohee" (1215)
"Rasna Japae Na Nam Til Til Kar Katiai" (1363)
"Rasna Gun Gopal Nidh Gayan.
Shant Sehaj Rehus Mun Upjio Saglae Dookh Palayan" (174)


14. The highest degree of meditation is to bear adusive, harsh or rough language of any one without any reaction.
"Ustat Ninda Dou Tiagae. Khojae Pad Nirbana" (219)
"Nindo Nindo Moko Log Nindo. Ninda Jan Ko Khari Piyari" (339)
"Ridae Sudh Jao Ninda Hoe. Hamre Kaprae Nindak Doe" (339)
"Ninda Kare so Humra Meet. Nindak Mahe Hamara Cheet" (339)
"Loken Kee Chaturae Upmaa Te Baesantar Jaar.
Koee Bhala Kahao Bhavae Boora Kahao Hum Tan Deeo Hai Daar." (528)


15. Those are the religious deeds which lead to the achievement of the God consciousness (Atam Pad).


"Sarab Dharam Meh Shresht Dharam.
Har Ko Naam Jap Nirmal Karam" (266)


16. Feelings of brotherhood and fraternity are achieved only by listening to the holy hymns in congregation (Sangat).


"Beesar Gai Sabh Taat Parai Jab Te Sadh Sangat Mohe Paayee.
(Pause) Na Ko Bairee Nahe Bigaana Sagal Sang Hum Ko Ban Aaee.
Jo Prabh Keeno So Bhal Manieo Eh Sumat Sadhu Te Paaee.
Sab Meh Rav Rehaa Prabh Ekae Pekh Pekh Nanak Bigsaaee" (1299)
"Sabh Ko Aaesae Teree Bettha Ghat Ghat Anter Too Hai Vootha.
Sebhe Sanjhiwal Sadain Too Keesae Na Dishe Bahara Jio." (97)
"Gursikha Eko Piar Gur Mitaa Pootan Bhaieean Gur Satguru Bolho Sabh Gur Aakh Guru Jeevaeea" (648)


17. One who craves to make a speech, should not and one who does not like, should deliver a speech; when requested.

"Aaver Updesai Aap Na Karae Aavat Javat Janmae Mare" (269)
"Pareea Jeti Aarjaa Pareh Jete Sas Nanak Lakhae Ek Gal Hor Haumai Zakhna Zakh" (467)
"Kaetae Kaheh Vakan Keh Keh Jawna Ved Kaheh Vakhiaan Ant Na Pawna Pareea Nahi Bhed Bujhia Pawna" (148)
One who want to make a speech, his lecture would be based on his egoism or cleverness but one who does not have such a craving, he would be guided in his lecture by the Almighty and words uttered by him would flow smoothly from his inner soul.
"Re Jan Mun Madho Sio Laeeya Chaturae Na Chaturbhuj Paieya" (324)
"Keh Kabir Bhagat Kar Paiya Bholae Bhai Milae Raghraiya" (324)



18. Peace will prevail in this universe when all the human beings will get up early in the morning, take bath, medidate on The Divine Name recite holy hymns, and sing praises.

"Gur Satgur Ka Jo Sikh Akhae Su Bhaalke Uth Har Naam Dhiawae.
Udam Kare Bhalke Parbhati Ishnaan Kare Amrit Sar Nahvae.
Updes Guru Har Har Jap Jape Sabh Kilbikh Paap Dokh Leh Javae.
Phir Cherae Diwas Gurbani Gavae Behndia Uthdia Har Naam Dhiavae.
Jo Sas Giraas Dhiae Mera Har Har So Gursikh guru Mun Bhaivae.
Jisno Dyal Hovae Mera Swami Tis Gursikh Guru Updes Sunnave.
Jan Nanak Dhoor Mangae Tis Gursikh Kee Jo Aaap Jape Aurah Naam Japavae" (305)


19. Unless one gets away with the attachment of body and ego, the veil of ignorance is not dispelled and he would not be able to achieve the sphere of God consciousness.
"Sadho Eh Tan Mithia Jano.
Ya Bhitar Jo Ram Basat Hai Sacho Tahe Pachano" (1186)





20. Concentration on Akal Purakh and a stage of oneness with Him cannot be achieved unless one shuns attachment with the worldy materialistic things.

"Drisatmaan Hai Sagal Mithena. Ek Mangao Daan Gobind Sant Rena" (1083)
"Jo Deesai So Sagal Binasae Jio Badar Kee Chaaee.
Jan Nanak Jag Janeo Mithia Rehio Ram Sarnaee" (1204)
"Eh Jag Dhoae Ka Pahar Tai Sacha Maniea Kih Beechaar" (1187)
"Re Nar Eh Sachi Jie Dhaar Sagal Japat Hai Jaisae Supna Binsat Lagat Na Bar" (633)


21. Living to the Will of the God and obeying His command is real Gursikhi. Whatever He does is right. There is peace in His Will.


"So Sikh Sakha Bandhap Hai Bhaee Je Gur Ke Bhanee Vich Aavae" (601)
"Hukam Maneia Hovae Parwan Tan Khasmae Ka Mehal Piaesee" (471)
"Hukam Razaee Chalna Nanak Likhia Naal" (1)
"Jo Hoaa Hovat So Jaanae. Prabh Apne Ka Hukam Pachaanae" (286)
"Mane Satgur Hukam Hukam Manaiya Bhana Manae Hukam Gur Phurmaya" (Bhai Gurdas Ji)

"Ek Mun Ek Aradhna Baber Jande Varaj Rahaave.
Hukmee Banda Hoi Kai Khasmae Da Bhana Tis Bhowae." (Bhai Gurdas Ji)





22. One should never indulge in rough or harsh talk while sitting in Sangat in the holy presence of Sri Guru Granth Sahib Ji.

"Gaafal Gian Vihoonia Gur Bin gian Na Bhal Jio.
Khichotaan Veegochiae Bure Bhala Duae Naal Jio.
Bin Shabdae Bhae Ratia Sabh Johi Jamkaal Jio" (751)
"Bahoota Bolan Zakhan Hoi. Vin Bole Jainae Sabh Soe" (661)




23. One should come in time to attend the holy congregation. Sant Ji Maharaj always emphasized on this and advised, "Late comers hurt the feelings of those who sit attuned with Him. Let it be raining torrentially or there is a storm, one must be punctual and stick to the given timings."





"Zakhar Zhangi Meeh Varsae Bhee Gur Dekhan Jaee Samund Sagar
Hovae Bhoo Khara Gursikh Langh Gur 8 Peh Jaee." (757)



24. Peace will prevail and the country will have no problems when you will have a common kitchen.
"Sabhee Sanjhiwaal Sadain Too Keesae N Dishae Bahra Jio" (97)


Amrit Bani
E&.O.E

 

[Sikh80]

I am posting a write up in eulogisation of the Granth sahib ji. Kindly refer to the link given below in case of further research.

The Science of Naad & Gurbani


(As explained by Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji)


Naad means "the essence of all sounds". All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth or ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete
balance. When Guru Arjun Dev, the fifth Guru Nanak, compiled the Siri Guru Granth Sahib, in 1604, he put in only those Banis which were in Naad.[1] These compositions are called Gurbani.

There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper
teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulsation in the pituitary gland. When the pituitary gland gives impulsation,
the entire glandular system secretes and a human being obtains bliss. This is the science.

Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. There are two banis: "kachee
bani" is that which does not fit on the Naad. It is not a balanced sound current. "Pakee bani" is that which fits on the Naad and is balanced. One who knows the Naad knows the Aad, the Primal Creativity. One who knows the Aad is Parmayshwaar, the Supreme God.

The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning for a change in consciousness. Bani has to be understood by the heart, not by the head. There is no
power in the head, it is in the heart. The head is for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for the heart. Whosoever lives with the head to God and heart for self, that prayer is complete.

The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in Naad. Torah, Bible and Vedas are not in Naad because none of them felt that much pain of separation between God and the beloved.

Word Definitions
Rensubhai - Continual repetition of Gurbani
Naad - The essence of all sounds
Gurbani - A perfect combination of sounds related to all the 5 elements in complete balance
Bani - That which ??? on the Naad and is balanced

One who knows the naad knows the Aad, which is God.

Siri Guru Granth Sahib


Siri Guru Granth Sahib is the Guru, and it contains the Guru. What is the Guru? It is the formula for experiencing one's own divinity. Siri Guru Granth Sahib has the power to give one the experience of God because it is a Siri Guru. Here is the progression: Guru, the one who tells you the truth of the formula, and Siri Guru, the one who tells you the universality of the formula, the application of the entire applied formula. Siri Guru Granth Sahib always tells you what you need to hear in order to be able to rise above
the limitations of the particular time and space. Waheguru is the ecstasy of the experience of the application of the formula. In other words, by doing what the Guru says, you experience the blessing of that.

The Science of Naad and Gurbani


Naad means "the essence of all sounds." All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth and ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete balance. When Guru Arjan Dev, the fifth Guru Nanak, compiled Siri Guru Granth Sahib in 1604, he only put in those banis which were in naad. These compositions were called Gurbani.

When we break up the words, "Siri Guru Granth Sahib," into their naad, the syllables of each word tell the essence of the meaning of Siri Guru Granth Sahib. Every word has a naad, and every naad has a combination. Siri means the entire light of the sun's creativity, Lakshmi. Whatever has been created, whatever is possibly created, shall be created or can be created, is called siri. Guru ("Gu" means darkness, and "ru" means light) means from darkness to light, from ignorance to knowledge. Guru is one who gives you the technology to remove your ignorance about something.

Granth ("gra" means knot, "an" means ultimate, and "naath" means owner, master, God) is that which creates the ultimate knot with God. Anything which creates the ultimate knot with God is called a granth. Granth is not a book and can never be a book. Sahib ("saa" means light, infinity, and "hib" means now) is the totality of here and now.

How Naad Works In Recitation of Gurbani
There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulse in the pituitary gland. When the pituitary gland gives impulses, the entire
glandular system secretes and a human being obtains bliss. This is the science.

Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. One who knows the naad, knows the aad, which is the primal creativity. One who knows the aad is Parameshwar, the supreme God.

The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning to experience a change in consciousness. Bani has to be understood by the heart, not by the head. There is no power in the head; it is in the heart. The leadis for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for theheart. "Whosoever lives with head to God and heart for self, that prayer is complete." (Siri Singh Sahib
Yogi Bhajan)

The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in naad. The following are the daily banis given by Guru Gobind Singh, and which tattvas (element) they relate to:

• Japji, Shabad Hazare Ether
  * Jaap Sahib, Tavprasad Swaye Air
  * Anand Sahib Fire
  * Rehiras (including Bentee Chaupaee) Water
  * Kirtan Sohila Earth
  
  These banis should be read from the gutkaa (book of banis), so that one does not get engulfed in one's thoughtfulness. They are best read, even though one may have them memorized.
  
  Power and Effects of the Daily Banis
  
  
• Japji Sahib: This bani controls one's "ji," one's soul. When your ji, your being, is endangered, when the radiance of your soul is weak, recite Japji. Guru Nanak said that the thirty-eight pauris of Japji would liberate the humanity from the cycles of birth and death.
  
  Shabad Hazare: This is the highest love letter by a disciple, written by Arjan to Guru Ram Das. Its gift is that it gives the benefits of a thousand shabads, and one's soul will merge directly with God. It makes the separated ones come home with grace. One who recites this shabad will never be separated from their beloved.
  
  Jaap Sahib: The naad of Jaap Sahib rouses the soul and the self of the Being. "Sahib" also means grace.Recite it when your position is endangered, or when your authoritative personality is weak. This bani brings grace and greatness. It will also give you the ability that, whatever people say, you will automatically be able to compute what they are actually saying. Once you are able to recite it correctly, it will give you the power, the siddhi, that whatever you say must happen. Man can direct God, and God can direct man. Guru Gobind Singh recited Jaap Sahib so we won't become beggars at the doors of others.
  
  Tavprasad Swaye: This bani was spoken by Guru Gobind Singh. When you are not getting any satisfaction out of life, this is the bani to recite.
  
  Anand Sahib: Whoever recites the forty pauris of Anand Sahib will have endless bliss, because the Guru is limitless. In this bani, mind and body are explained in relation to cosmic divinity. Guru Amar Das gave us the song of bliss, which is Anand Sahib, to qualify the mind and to understand the depth. For husband and wife to get together, recite it together, alternating sutras (lines).
  
  Rehiras Sahib: This bani is recited after one has worked and is tired. It adds energy (raa-hu) to one's being, to one's total concept. Also, recite it when your principle worldly wealth is endangered. In naad, reh means live, and raas means commodity, so Rehiraas means living commodity. Rehiras Sahib helps you when you are physically weak, or weak in money, property and earthly goods.
  
  Kirtan Sohila: This bani is done before sleep at night. It is the most harmonious naad ever uttered. It multiplies the aura to the sensitivity of protection that it eliminates any negativity for miles and miles. When you are endangered by any species of direct or indirect source, and when you want to protect yourself with the surrounding of the entire magnetic field of the earth, recite Kirtan Sohila.
  
  Experiencing and Understanding Gurbani
  
  
• The Guru's Word (Gurbani) is what the Guru spoke. It is the imprint of the essence of God. It is the pathway to God. If the ordinary human being speaks it, it will always elevate him to that state of consciousness of the Guru. The Guru's consciousness is united with God, so the person will automaticallyget united with God, if he speaks the same words. It is a scientific and direct way to unite the finite with the Infinite Consciousness. The hypothalamus will get the same tingling. The impulses of the pituitary will
  function the same way and get the other glands to secrete also in the same way as it was in the body ofGuru Nanak.
  
  Gurbani is nothing but a total illustrated, facilitated science of naad for human knowledge. It is an individual effort. Read Gurbani in the way Guru says it, and understand it, and you will be in such ecstasy you will not believe it! Concentration on the construction of the word, and the sound is the proper way to
  recite Gurbani. As you are creating the sound, the meaning will automatically come to you, now or later. It is just a matter of time and space. You must listen to your own construction of the Gurbani. This is the technical way in Naad Yoga.
  
  There are two ways to go about understanding Gurbani. The first is to know the meaning through purposeful study; and the second is to recite it, and you will automatically understand the meaning intuitively. Gurbani has to be recited with the tongue, through japa. But, when you read meditatively for the purpose of understanding the meaning, it is okay.
  
  The Power of the Shabad, Gurbani Kirtan, and Nam Simran
  
  
• In Siri Guru Granth Sahib each shabad has its own individual domain, power, ridhi (worldly riches), sidhi (spiritual power), and nau nidhi (nine treasures). All occult powers are there. The recitation of shabads gives you the power to redeem the environments. Shabad is a part of the power of God, and when the shabad merges in you, you become God.
  
  The lotus feet of God is the shabad of God. The sound itself will uplift you and take away the disease and sorrow from within you. Meditate on the lotus feet of God in your heart. The sound of the spirit is the shabad. Decorate yourself with it. Shabad is the fountain of spirit. It will always keep you flowing and growing.
  
  The neutral mind records the shabad, the Truth. When your mind is freaking out, the shabad automatically comes. The shabad has the power to control you and your mind. Otherwise there is no way you or your mind can be controlled. Shabad brings inner balance. The power of inner balance is the shabad, and the power of the shabad is inner balance.
  
  When controlled, our minds can create great things, because the power of the mind is also very infinite. When disciplined, it can change the vibrations and the magnetic psyche of the earth. That is why we come before Siri Guru Granth Sahib and do kirtan (singing of God's praises). Kirtan is to change the magnetic psyche of the universe with those vibrations of the Word of the Guru, the naad, so that we can principally enrich the self in ecstasy.
  
  Nam simran (continuos remembrance of God's Name, of Self) is the preparation for Gurbani. You grind the ground, make the earth ready, and then you do simran. Simran is gurmantra (mantra given by the Guru). Khalsa is to recite Waheguru, and a Sikh is to recite Sat Nam. Sat Nam can elevate the consciousness of any person to Infinity, and Waheguru can bring you the experience of that Infinity. Wha means Infinite, he means Thou, and guru means self. When chanted, it brings you very near God. Sat Nam is a panch shabad (mantra containing five parts). Saa means Infinity, taa means birth, naa means death, and maa means resurrection. Sat Nam is the shabad in which you have superiority over God. God is a slave in the hand of the devotees. Sat Nam purifies the entire time and space, when you speak it even once; it does not matter when. It is superior self-power of God. God is remembered by His actions. Nam simran is a must to prepare for Gurbani to have its effect. It is the complete science of the word and sound. It changes a human's biological and psychological metabolism of his body, mind, and soul.
  
  Nitnem: Daily Recitation of Guru's Bani
  
  
• The following is a story which Siri Singh Sahib ji told at Khalsa Women's Training Camp: "There is a surprising story about my grandmother. She never spoke in a loud voice. I have never seen that woman offending anybody, and I have never seen a single human being offend her. The respect was so great that everyone would settle disputes by Mata ji's decision, without going to court. Whatever she would say, people would accept it as the truth and nothing but the truth. That reputation and non-offensiveness was
  built from her perfection of her nitnem, her sadhana and Gurbani.
  
  I am trying to illustrate to you that after a certain age in life, if you do not have nitnem and sadhana, then you will not churn yourself. When milk is churned, it takes a lot of milk to make a little butter. As milk has to be churned to make butter, like has to be churned. Gurbani works to churn the brain waves through the hyp0othalmus. You need not be a Sikh. In India, for example, there are a lot of Hindus and Muslims who
  recite Gurbani. Gurbani is for a person who wants to be graceful, a person who wants to be balanced, and a person who wants to do things by their radiance. A person's presence alone should see the job done."
  
  Nitnem in Gurbani gives you a very powerful meditative mind. It gives you the balance required. Energy comes to a person from the head, and the head is the distributing center through the spine. It is a must that when one reads Gurbani, it be done in the correct harmony and rhythm.
  
  It is compulsory for Khalsa to read all the five banis daily. They were given so that a person's incarnated personality may elevate itself to defend through any negativity or misfortune.

http://www.sikhnet.com/sikhnet/Youth.nsf/de578a31af7f03678725642f000449fc/F3DAC99E8C1EEFE28725673B0052738B!OpenDocument

 

[Sikh80]

Quotes From Gurbani and Liberation and BOndage -HIS WILL

bMid KlwsI BwxY hoie ] (5-13, jpu, mÚ 1)
Liberation from bondage comes only by Your Will.
horu AwiK n skY koie ] (5-14, jpu, mÚ 1)
No one else has any say in this.
jy ko Kwieku AwKix pwie ] (5-14, jpu, mÚ 1)
If some fool should presume to say that he does,
Ehu jwxY jyqIAw muih Kwie ] (5-14, jpu, mÚ 1)
he shall learn, and feel the effects of his folly.
Awpy jwxY Awpy dyie ] (5-14, jpu, mÚ 1)
He Himself knows, He Himself gives.
AwKih is iB kyeI kyie ] (5-15, jpu, mÚ 1)
Few, very few are those who acknowledge this.
ijs no bKsy isPiq swlwh ] (5-15, jpu, mÚ 1)
One who is blessed to sing the Praises of the Lord

 

[Sikh80]

Q: How can one attain salvation? What kind of life one should lead to attain salvation?

A: In order to attain salvation one must live a honest life and meditate on God. Sikhism shows the way to attain salvation and become One with God. Sikhism instructs that you do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. All you have to do is have faith, recite the Name of God and remember Him for each possible moment. Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. Furthermore, Guru Ji said that your mind has to be detached from this world, you have to look this world as a temporary place, you will not be here forever, one day you will have to die. What you do while you are alive is critical, so make your decisions wisely. Furthermore, you do not have to detach yourself from this world physically, you can lead a normal family life and still be able to meet God.

The life to lead in order to attain salvation is clearly explained by Ninth Guru, Guru Teg Bahadur Ji in his sloks (name of a part of scripture). It is translated and summarized as follows:

Mortals are attached to this fake world and are not detached from it even for a moment. Your wealth, your spouse and everything you posses, which you think as of your own, Nanak says, the truth is that none of them shall go along with you at the time of your death. Mortal view this world as his own, but nothing here belongs to him. Mortal’s consciousness dwindles all the time because of money and among millions is one, who actually remembers God. Mortal have not enchanted the praises of Lord and have wasted all of his life. Mortals do not remember the name of Lord, and are completely drenched in money. All naïve and foolish mortals are worried about money. Nanak says, without reciting the name of Lord, this life is useless. Without reciting the name of Lord, you shall be caught in the cycle of birth and death again. For the one who does not recite the name of Lord, the use of his body is no greater than that of any animal that walks on this earth. Nanak says, everything is useless without reciting the name of Lord.

The one who goes to pilgrimages, sustain fast, make donations and by doing so take pride in his mind. His actions are like of an elephant that takes bath in the river and rolls in mud. Mortals are made of flesh and blood and consider themselves intelligent and clever. Mortals are very proud of their body; it all perishes in an instant. Nanak says, the mortals who have recited upon the Name of Lord wins upon this world.

Be aware of three phases of life, childhood, youth and old age. Youth passes away in no time and you shall attain an old body. Mortal wished never to die but death came upon him. Mortal plotted to deceive it but death stood on his very own threshold. Nothing comes in mind when you are old and death stand at your threshold. Mortals did not do what they were suppose to, and remained entangled in greed. Says Nanak, all the time has passed away, mortal did not worship God, then and why is he crying now? Mortal have not loved the One who gave him the body and wealth. Mortal’s head shakes, feet stagger, and eyes become dull and weak. Nanak says, this is the condition mortals face, and why still they do not recite the Name of Lord? Nanak Says, O my naïve friend, when death is near you, you shake and tremble helplessly. Have you recited the Name of Lord, you would not have feared death. Nanak says, human body is hard to attain, do not waste it. Mortals have numerous friends in good time and none in bad. Nanak says, tell your conscience to recite the Name of Lord, and He shall be your companion in the end (at the time of death).

God has given you body, wealth, peace, and house to live. Nanak says, why don’t you recite the name of Lord? Lord is the only giver of peace and happiness, and there is none else. God is the savior of sinners. He is the destroyer of fear, eradicator of evil-mindedness and the protector of every orphan. Nanak says, He always resides near you, make an attempt to know Him. Immerse your mind in Him, just like the fish in the water and you shall not be caught in the cycle of birth and death again. Always recite the One, by reciting whom you attain salvation. And salvation is attained only by reciting the name of God. Your dignity lies in merging in the one whom you originated from. Nanak says, tell your conscience to recite the name of Lord, and you shall be able to meet Him.

The one who is not affected by happiness, pain, greed, emotional attachment and egotistical pride. The one who is beyond praise and slander, and treats iron and gold alike. The one who is not touched by pain or pleasure, and treats his friends and enemies alike. The one who does not terrorize anyone and neither is afraid of anybody. The one who leaves all the materialistic things, renounces wealth and have detached himself from this world. The one who recites the name of God day and night, Nanak says, that person is the one who knows what is salvation, that person becomes spiritually aware, that is the person whose future is bright and that person becomes the image of Lord. The truth is that by become the image of Lord it means that there remains no difference between God and that individual. Just like a drop of water merges in the ocean.

Mortals have wandered lost and confused through countless lifetimes and yet they have not overcome the fear of death. Nanak says, tell your conscience, reciting the name of Lord, and you shall merge in the fearless Lord.

All mortals in this whole world roam around like beggar; Lord is the giver of all. Nanak says, by reciting Him in the heart, all work comes to completeness. The ones who always long happiness should start reciting the name of Lord. Tell you tongue to recite the Name of Lord and tell your ears to hear the Name of Lord. Says Nanak, tell your conscience if you do so, you shall not be caught in the cycle of birth and death ever.

Consider this world just like a dream. Nothing here is true besides God. Says Nanak, tell your conscience that all mortals are created in this world just like ripples on the water, who comes in existence and fade away all the time. Nanak says, nothing in this world is yours.

You should be worried if death was to wipe only you. But this is the condition everyone in this whole world has to face, no one is stable here. The one who has taken birth has to die; everyone has to perish. The world and its affairs are totally fake, be aware of this my friend. Just like a sand castle, this world will not last long. This world is like a dream, nothing lasts forever here. Nanak says, this is the time to sing praises of Lord and give up all entanglements. Nanak says, stable is the worshipper of God, enshrine this in your mind. Stable is the Name of Lord and stable is Lord. Says Nanak, rare are ones who have enchanted the praises of Lord.

Whenever a mortals who recites the name of Lord loses strength and is caught in worldly means and cannot do anything at all to save himself. He then asks God for help, God helps him with the strength which is greatest of all. Then he regains his strength and is able to do forsake this world. He knows that the almighty God is with him. Nanak says, everything is in the hand of God; He is the greatest savior and protector. Nanak has enshrine the Name of Lord in his heart and he says there is nothing else equivalent to it. Its His Name by reciting all the troubles disappear and Lord Himself come in appearance.

 

[Sikh80]

After spending about 6 months plus here I have to narrate my experience that only one in millions, out of the Gumukhs, has the chance to realize oneself. It will take million of re-births to purge myself and think of realization. A long path to go. By any standards it is a long path.The journey is on.......... the destination far................away................................

 

[Sikh80]

Answers after Quest and study at Forum for last six months.


Naam as per para 0 page 1 of this post

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"nwmu inDwnu soeI pwey ik®pw kry pRBu soie ]3] (405-5, Awsw, mÚ 5)
He alone obtains the treasure of the Naam, the Name of the Lord, unto whom God shows His Mercy. ||3||

Gr mMdr KusI nwm kI ndir qyrI prvwru ] (16-19, isrIrwgu, mÚ 1)
The Naam, the Name of the Lord, is the pleasure of houses and mansions. Your Glance of Grace is my family, Lord.


ijnI siqguru syivAw iqnI pwieAw nwmu inDwnu ] (26-7, isrIrwgu, mÚ 3)
Those who serve the True Guru obtain the Treasure of the Naam.


syeI suKIey chu jugI ijnw nwmu AKutu Apwru ]3] (26-11, isrIrwgu, mÚ 3)
Those who attain the Inexhaustible Name of the Infinite Lord remain happy throughout the four ages. ||3||


ijs nau Awip dieAwlu hoie so gurmuiK nwim smwie ]2] (27-6, isrIrwgu, mÚ 3)
That Gurmukh, unto whom the Lord shows His Kindness, is absorbed in the Naam, the Name of the Lord. ||2||


ijnI gurmuiK nwmu iDAwieAw ivchu Awpu gvwie ] (28-11, isrIrwgu, mÚ 3)
The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within.


so swDU bYrwgI soeI ihrdY nwmu vswey ] (29-14, isrIrwgu, mÚ 3)
That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam''


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Clarifications obtained by self study and interaction with members to para 0 of this post

1.Naam is the sargun form of the creator and Naam is the cause of the creation.

Naam De dhare sagle jant......etc.

2.Naam is in all of us and if one realizes Naam ,one can merge in the lord after meditation.
3.It is as per His Grace that we obtain it.4.One has to comply with all that is stated in Bani to become a Gurmukh.

And

5.Till then one may meditate upon 'waheguru' ,the Gurumantra.
This is strictly for the Non-Amritdhari sikhs. Amritdharis need not even go through this post for very obvious reasons.

I shall take up the analysis as per the various paras of this post only and shall not refer to any extraneous material unless required.

One is free to point out the mistakes.