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Spiritual Perhaps One Of My Favourite Spiritual Quotes Of All Time

Ishna

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“Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.”

 

Sikhilove

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“Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.”

LOVE this post, fear is an illusion as is desire.

What can you give one who already has everything, what gold and palaces can you gift such a soul?

And what pain can really hurt a soul that is madly and unconditionally in love. That is our real state, we have everything and fear nothing and noone. We just don't accept it.
 
Apr 21, 2018
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“Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.”

Beautiful.
 

Ishna

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This is my favorite quote, from SGGSJi and is also the opening of Rehras Sahib:

ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਹੋਈ

Ḏukẖ ḏārū sukẖ rog bẖa▫i▫ā jā sukẖ ṯām na ho▫ī.
Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God.
They say it's from Rehras Sahib, yet it's not in the beginning of SGGSJ where the daily prayers are purposefully arranged. Curious.
 
Apr 21, 2018
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I can't give you a full answer, either. It seems that some Sikh group or another at some point in time added more bits to what was arranged by Guru Sahib in Sri Guru Granth Sahib Ji.
I have a tendency to think the same thing. I have Punjabi stations on my tv and they do Nitnem and Rehras in the morning and evening. I have noticed them saying some things that I have not seen in book versions, such as reference to the Hindu god Ganesh, how Guru made Brahma to sit on a lotus, how Guru shrinks himself to reside in Shiva's stone, etc. I wonder which version they are using and how the different versions came about.
 

Ishna

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I have a tendency to think the same thing. I have Punjabi stations on my tv and they do Nitnem and Rehras in the morning and evening. I have noticed them saying some things that I have not seen in book versions, such as reference to the Hindu god Ganesh, how Guru made Brahma to sit on a lotus, how Guru shrinks himself to reside in Shiva's stone, etc. I wonder which version they are using and how the different versions came about.
Also, how they justify that stuff. Do they not consider Sri Guru Granth Sahib Ji to be sufficient enough? Are they implying that Guru Gobind Singh Sahib Ji was mistaken to make the granth into Guru Sahib?

Of course he wasn't and of course SGGSJ is all a Sikh needs.
 
Apr 21, 2018
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Also, how they justify that stuff. Do they not consider Sri Guru Granth Sahib Ji to be sufficient enough? Are they implying that Guru Gobind Singh Sahib Ji was mistaken to make the granth into Guru Sahib?

Of course he wasn't and of course SGGSJ is all a Sikh needs.
Absolutely. But I am so curious as to where they obtained those couplets.
 

Ishna

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If we take this version of the "sampooran" ("complete"..... :| ) Rehras Sahib download PDF here, then the outlying parts appear to be:

1. The first four lines are the last paurhi of a shabad on ang 451 of SGGSJ
2. The Shalok that follows (and contains your favourite quote) as you know is from ang 469 of SGGSJ
3. Sort of in the middle is the Benti Chaupai found in a different book, plus the sampooran version includes the ending of Benti Chaupai that most Sikhs don't even know exists.. it starts from 'Ardil' on page 21 of the download above, and then a bunch of Dohras. The content from this other books ends on page 26 of the download, when Anand Sahib starts
4. The Anand Sahib itself, which oddly enough is only the ''short version" in the download. Most sampooran Rehras Sahib supporters I've seen will also insist on full Anand Sahib as part of Rehras discipline.
5. Then there is the Mundaavanee which I'm sure you're familiar with, and some other shabads from Guru Ji

Now, even the Sikh Rehat Maryada put out by SGPC includes Benti Chaupai, and Anand Sahib, as part of the evening prayers for Sikhs. I'm just pointing out here what differs from the content arranged by Guru Ji himself in the SGGSJ between pages 8 and 12. To me, that is complete. But it's also the minimum. There is nothing wrong with having more Gurbani if you wish, the problem comes when one's personal preference becomes tradition and then what Guru Ji arranged is declared to be incomplete. imho.
 
Apr 21, 2018
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If we take this version of the "sampooran" ("complete"..... :| ) Rehras Sahib download PDF here, then the outlying parts appear to be:

1. The first four lines are the last paurhi of a shabad on ang 451 of SGGSJ
2. The Shalok that follows (and contains your favourite quote) as you know is from ang 469 of SGGSJ
3. Sort of in the middle is the Benti Chaupai found in a different book, plus the sampooran version includes the ending of Benti Chaupai that most Sikhs don't even know exists.. it starts from 'Ardil' on page 21 of the download above, and then a bunch of Dohras. The content from this other books ends on page 26 of the download, when Anand Sahib starts
4. The Anand Sahib itself, which oddly enough is only the ''short version" in the download. Most sampooran Rehras Sahib supporters I've seen will also insist on full Anand Sahib as part of Rehras discipline.
5. Then there is the Mundaavanee which I'm sure you're familiar with, and some other shabads from Guru Ji

Now, even the Sikh Rehat Maryada put out by SGPC includes Benti Chaupai, and Anand Sahib, as part of the evening prayers for Sikhs. I'm just pointing out here what differs from the content arranged by Guru Ji himself in the SGGSJ between pages 8 and 12. To me, that is complete. But it's also the minimum. There is nothing wrong with having more Gurbani if you wish, the problem comes when one's personal preference becomes tradition and then what Guru Ji arranged is declared to be incomplete. imho.
Thank you so much. The version I have has at least several pages of Anand Sahib in the middle. I believe this is how that TV version I told you about begins:

ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਹਰਿ ਰਖਣਹਾਰਾ ॥੩॥
जन नानक नामु धिआइआ हरि रखणहारा ॥३॥
Jan Nānak nām ḏẖi▫ā▫i▫ā har rakẖaṇhārā. ||3||
Servant Nanak meditates on the Naam, the Name of the Lord, the Lord Protector. ||3||

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ
हरि जुगु जुगु भगत उपाइआ पैज रखदा आइआ राम राजे ॥
Har jug jug bẖagaṯ upā▫i▫ā paij rakẖ▫ḏā ā▫i▫ā rām rāje.
In each and every age, He creates His devotees and preserves their honor, O Lord King.

ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ
हरणाखसु दुसटु हरि मारिआ प्रहलादु तराइआ ॥
Harṇākẖas ḏusat har māri▫ā parahlāḏ ṯarā▫i▫ā.
The Lord killed the wicked Harnaakhash, and saved Prahlaad.

ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇਉ ਮੁਖਿ ਲਾਇਆ
अहंकारीआ निंदका पिठि देइ नामदेउ मुखि लाइआ ॥
Ahaʼnkārī▫ā ninḏkā piṯẖ ḏe▫e nāmḏe▫o mukẖ lā▫i▫ā.
He turned his back on the egotists and slanderers, and showed His Face to Naam Dayv.

ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥੪॥੧੩॥੨੦॥
जन नानक ऐसा हरि सेविआ अंति लए छडाइआ ॥४॥१३॥२०॥
Jan Nānak aisā har sevi▫ā anṯ la▫e cẖẖadā▫i▫ā. ||4||13||20||
Servant Nanak has so served the Lord, that He will deliver him in the end. ||4||13||20||

ਆਸਾ ਮਹਲਾ ਛੰਤ ਘਰੁ
आसा महला ४ छंत घरु ५
Āsā mėhlā 4 cẖẖanṯ gẖar 5
Aasaa, Fourth Mehl, Chhant, Fifth House:

ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਮੇਰੇ ਮਨ ਪਰਦੇਸੀ ਵੇ ਪਿਆਰੇ ਆਉ ਘਰੇ
मेरे मन परदेसी वे पिआरे आउ घरे ॥
Mere man parḏesī ve pi▫āre ā▫o gẖare.
O my dear beloved stranger mind, please come home!

ਹਰਿ ਗੁਰੂ ਮਿਲਾਵਹੁ ਮੇਰੇ ਪਿਆਰੇ ਘਰਿ ਵਸੈ ਹਰੇ
हरि गुरू मिलावहु मेरे पिआरे घरि वसै हरे ॥
Har gurū milāvhu mere pi▫āre gẖar vasai hare.
Meet with the Lord-Guru, O my dear beloved, and He will dwell in the home of your self.

ਰੰਗਿ ਰਲੀਆ ਮਾਣਹੁ ਮੇਰੇ ਪਿਆਰੇ ਹਰਿ ਕਿਰਪਾ ਕਰੇ
रंगि रलीआ माणहु मेरे पिआरे हरि किरपा करे ॥
Rang ralī▫ā māṇhu mere pi▫āre har kirpā kare.
Revel in His Love, O my dear beloved, as the Lord bestows His Mercy.

ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਮੇਰੇ ਪਿਆਰੇ ਮੇਲੇ ਹਰੇ ॥੧॥
गुरु नानकु तुठा मेरे पिआरे मेले हरे ॥१॥
Gur Nānak ṯuṯẖā mere pi▫āre mele hare. ||1||
As Guru Nanak is pleased, O my dear beloved, we are united with the Lord. ||1||

Then just before the line saying (translation) Since I have fallen at your feet I do not care for anybody else is the reference to how the Hindus pray to Ganesha before starting an endeavor but the author does not, how God made Brhama to sit on a lotus, and how God shrinks himself to fit into Shiva's idol, on the TV version. I came from a mixed Sikh/Hindu background and eventually dedicated myself entirely to Sikhi, so those Hindu references are rather confusing to me. Actually, I am also confused about the following from Jap Ji. Maybe you could explain what this actually means (I cannot find on the SGGS engine):

Guru isaru guru gorakhu barma, buru parbati mai
(translation I have: Guru is Shiva, Vishnu, Shiva's consort Parbati, Vishnu's consort Lakshmi and Bramah's consort Saraswati)

Is this just another reference to the fact that Guru Sahib lives in all beings, or does it have implications about those demigods themselves?
Thank you.
 

Ishna

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You are very welcome. It is my pleasure!

The part you mention with reference to Ganesha, that section is not from Sri Guru Granth Sahib Ji. It is from a book called the Dasam Granth and you can find the subforum on SPN if you'd like to learn more about it. It deals with a whole lot of Hindu material, but how much of it Guru Gobind Singh Ji actually wrote is questionable, as is the subject of much of its content. At any rate, it's not something I'd like to discuss in much depth but you can discuss it in the appropriate threads or start your own there about it :)

Your question about Japji is a fun one! It's like one of those optical illusion pictures. At first you can only see one picture but then blam! you can see the other one, like this
faces.gif


The tuk you're asking about is on page 2 of SGGSJ and I've quoted the paurhi here for easy access:

ਥਾਪਿਆ ਜਾਇ ਕੀਤਾ ਹੋਇ
Thāpi▫ā na jā▫e kīṯā na ho▫e.
He cannot be established, He cannot be created.

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ
Āpe āp niranjan so▫e.
He Himself is Immaculate and Pure.

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ
Jin sevi▫ā ṯin pā▫i▫ā mān.
Those who serve Him are honored.

ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ
Nānak gāvī▫ai guṇī niḏẖān.
O Nanak, sing of the Lord, the Treasure of Excellence.

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ
Gāvī▫ai suṇī▫ai man rakẖī▫ai bẖā▫o.
Sing, and listen, and let your mind be filled with love.

ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ
Ḏukẖ parhar sukẖ gẖar lai jā▫e.
Your pain shall be sent far away, and peace shall come to your home.

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ
Gurmukẖ nāḏaʼn gurmukẖ veḏaʼn gurmukẖ rahi▫ā samā▫ī.
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ
Gur īsar gur gorakẖ barmā gur pārbaṯī mā▫ī.
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.


ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਜਾਈ
Je ha▫o jāṇā ākẖā nāhī kahṇā kathan na jā▫ī.
Even knowing God, I cannot describe Him; He cannot be described in words.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ
Gurā ik ḏehi bujẖā▫ī.
The Guru has given me this one understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਜਾਈ ॥੫॥
Sabẖnā jī▫ā kā ik ḏāṯā so mai visar na jā▫ī. ||5||
there is only the One, the Giver of all souls. May I never forget Him! ||5||
Our minds like to read this sentence the wrong way around. The focus should not be on those gods. It's not saying Shiva is the Guru, or Vishnu is the Guru. The focus is on the GURU. You don't need Shiva, Vishnu or Brahma etc. - THE GURU is your Shiva, Vishnu and Brahma.

The same logic is applied to the sentence before it. The Guru's Word contains the Naad and the Wisdom and is All Pervading. Gurbani is your 'wisdom of the Vedas'.

Does that make sense?

It's like having a diamond you can see all the colours through. You could say poetically "The Diamond is Red, the Diamond is Blue, the Diamond is Purple, Green and Yellow". But the Diamond is the jewel itself, complete.

--

If anyone else has another understanding, please share it! I only share my own thoughts and I'm no expert!
 
Apr 21, 2018
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New York City
You are very welcome. It is my pleasure!

The part you mention with reference to Ganesha, that section is not from Sri Guru Granth Sahib Ji. It is from a book called the Dasam Granth and you can find the subforum on SPN if you'd like to learn more about it. It deals with a whole lot of Hindu material, but how much of it Guru Gobind Singh Ji actually wrote is questionable, as is the subject of much of its content. At any rate, it's not something I'd like to discuss in much depth but you can discuss it in the appropriate threads or start your own there about it :)

Your question about Japji is a fun one! It's like one of those optical illusion pictures. At first you can only see one picture but then blam! you can see the other one, like this
faces.gif


The tuk you're asking about is on page 2 of SGGSJ and I've quoted the paurhi here for easy access:



Our minds like to read this sentence the wrong way around. The focus should not be on those gods. It's not saying Shiva is the Guru, or Vishnu is the Guru. The focus is on the GURU. You don't need Shiva, Vishnu or Brahma etc. - THE GURU is your Shiva, Vishnu and Brahma.

The same logic is applied to the sentence before it. The Guru's Word contains the Naad and the Wisdom and is All Pervading. Gurbani is your 'wisdom of the Vedas'.

Does that make sense?

It's like having a diamond you can see all the colours through. You could say poetically "The Diamond is Red, the Diamond is Blue, the Diamond is Purple, Green and Yellow". But the Diamond is the jewel itself, complete.

--

If anyone else has another understanding, please share it! I only share my own thoughts and I'm no expert!
First of all, Ishna Ji, thank you so much for your effort and elucidation. Yes, I have read parts of the Dasam Granth, and I know its authorship is questionable. I try to stay away from anything that is not the Guru or Bani.

That is a nice explanation about Guru is Shiva et al. That is the way I try to look at it, and I like the diamond reference.

What I am confused about, though, is why there are different versions of Nitnem--Rehras at least--and which one is authoritative. I was googling Nitnem and found a page which listed different printings, and it even said that the 3HO use a version that has portions of Guru Gobind's part omitted from Rehras. That is neither here nor there, as I do not subscribe to them (don't mean to insult them), but it is very disconcerting to me that something that should be definitive actually is presented in different versions.
 

Ishna

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The question probably has a historical basis but I don't have knowledge in that area.

I speculate it's a tradition thing - different communities started doing different things.

All that I know for sure is in SGGSJ. You could start a thread in the main forum an maybe attract more replies.
 

Tejwant Singh

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Guru isaru guru gorakhu barma, buru parbati mai
(translation I have: Guru is Shiva, Vishnu, Shiva's consort Parbati, Vishnu's consort Lakshmi and Bramah's consort Saraswati)

Is this just another reference to the fact that Guru Sahib lives in all beings, or does it have implications about those demigods themselves?
Thank you.
Jap Ji is the first writing of Guru Nanak as presented in the SGGS, our only Guru. Ishna ji has indicated the pauri. Here Guru Sahib is talking about the meaning of ONE to his audience which was mainly Hindu using the references of the Hindu Gods and Goddesses.
 
Apr 21, 2018
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The question probably has a historical basis but I don't have knowledge in that area.

I speculate it's a tradition thing - different communities started doing different things.

All that I know for sure is in SGGSJ. You could start a thread in the main forum an maybe attract more replies.
Thank you.
 

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