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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Self Purification
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<blockquote data-quote="Archived_Member16" data-source="post: 122244" data-attributes="member: 884"><p><a href="http://www.sikhphilosophy.net/articles/self_purification.htm" target="_blank"><strong><u><span style="font-size: 18px"><span style="color: navy">Self Purification</span></span></u></strong></a></p><p> </p><p><span style="color: navy"><strong>by Dr Gobind Singh</strong> </span></p><p></p><p><span style="color: navy">There can be no exclusive road to spiritual evolution. Different religions offer different paths, but the goal is eventually the same. Let us try to understand the four-fold path of progress as suggested by the Sikh Gurus.</span></p><p></p><p><span style="color: navy">Progress implies the purification of body, life and mind. When the mirror is cleaned up, it gives a vivid reflection. The dust of the mind has to be wiped off to see the real self. The process of purification is, therefore, a difficult and exacting task.</span></p><p></p><p><strong><span style="color: navy">Self-control</span></strong></p><p> </p><p><span style="color: navy">Man is not potentially bad or wicked but on account of his surroundings, he has to bahave as he would not otherwise behave. Besides this, the five sins of lust, anger, greed, attachment and pride have to be replaced by their virtuous counterparts. Self-control is to replace passion; forgiveness must replace anger; contentment must keep greed under check; love of God must displace attachment; humility must keep pride out. Guru Nanak says, "One who conquers these evils, with the Word of the Guru, wins salvation". The concentration of the mind on virtue requires patience and perseverance. A disciplined life facilitates spiritual effort. Guru Nanak says, "Life without virtue runs to waste".</span></p><p></p><p><strong><span style="color: navy">Self Surrender</span></strong></p><p> </p><p><span style="color: navy">The disciple must submit willingly to God. When the individual surrenders himself completely to God, He takes up our knowledge and our error and transforms all into His Infinite Light and the purity of the universal good. When we are emptied of our self, God takes possession of us. The true devotee, like the young ape, clings fast to the mother and is saved. Such a man, even while performing action becomes actionless. The idea is that the individual becomes a real servant of God by walking in the light of His commands. He becomes the realised self. Guru Angad says,</span></p><p></p><p><span style="color: navy">"Having realised the Will of God He is accepted by the Lord. Like lotus on the water He floats on the sea of Maya, Just as a swan floats on water Without wetting its wings, He lives and yet his self lives not."</span></p><p></p><p><span style="color: navy">The spirit of submission not only makes him feel humble but also gives him a sense of satisfaction and peace. Just as a devoted wife feels happy in waiting upon the pleasure of her husband, in the same way, the anchorite feels happy in surrendering to His Will.</span></p><p></p><p><strong><span style="color: navy">Service</span></strong></p><p> </p><p><span style="color: navy">The true God-conscious man takes up service of his fellow-beings as a primary duty.</span></p><p></p><p><span style="color: navy">"He who serves selflessly attains the Lord."</span></p><p></p><p><span style="color: navy">The service of God's Creation is a way of serving God. Service of humanity is the worship of God. This service is of three kinds - physical, mental and economic. Physical service includes sweeping the place of worship or cooking or serving in the Guru's langar (free kitchen). Mental service is enlightening others on spiritual matters or interpretation of the Scriptures. Economic service is sharing one's income with others, either by feeding them or giving donations for charitable and religious purposes.</span></p><p></p><p><span style="color: navy">Just as God Himself is devoted to ministering to the needs of His creation, in the same way, the true Sikh devotes himself, wholeheartedly to the service of people, without any discrimination of caste, creed or colour. The example of Bhai Kanayiha, who distributed water freely to the Muslims, in the thick of battle, is without any parallel.</span></p><p></p><p><span style="color: navy">Moreover, service is instrumental in purging man of evil tendencies. Guru Arjun says,</span></p><p></p><p><span style="color: navy">"The servant of God is free from the evils of pride, attachment and greed, because he finds God in all. Selfless service kills the ego."</span></p><p></p><p><strong><span style="color: navy">The Remembrance of Name (Simran)</span></strong></p><p> </p><p><span style="color: navy">In the beginning, the Sikh, like a child learning the letters of the alphabet, must repeat mechanically Wahguru. This is only the first step. The benefit of lip-repetition is limited. Guru Arjun says,</span></p><p></p><p><span style="color: navy">"Men repeat the name of God with their lips, But bliss comes when it fills their hearts."</span></p><p></p><p><span style="color: navy">Constant repetition reminds one of God and the spiritual goal of life. Slowly and steadily, the mind of the devotee begins to concentrate on the Name. He makes a ceaseless endeavour to fix his attention on the Name. Gradually the Name percolates into the sub-conscious. Guru Nanak says,</span></p><p></p><p><span style="color: navy">"His Name will percolate within the heart And give it a feeling of stability Within your own mind is the pool of immortality, Let the mind drink the nectar there."</span></p><p></p><p><span style="color: navy">The object of concentration is neither an image nor a person in flesh. The mind fixes itself on the Abstract, Timeless Almighty.</span></p><p></p><p><span style="color: navy">In the next stage, the Name gets near the devotee from within. Constant turning to the Name produces the bond of love and longing. Just as a lover waits patiently for a glance at his beloved, the devotee longs for the divine vision. Man is often compared to a woman waiting for the pleasure of her husband. Guru Nanak says,</span></p><p></p><p><span style="color: navy">"The Lord is the spouse who on his couch Enjoyeth the love of the devotee."</span></p><p><span style="color: navy">The name like the moon reflected in the water brightens the inner spirit of man.</span></p><p></p><p><span style="color: navy">"O Nanak! Their faces are radiant: And in their heart is joy. Bow to the music of his word."</span></p><p></p><p><span style="color: navy">Infused by God's vision, the devotee sees Him here, there and everywhere. He sees Him in animals, vegetables and even stones. Guru Ramdas says,</span></p><p><span style="color: navy">"I search for the Friend, But my Friend is always with me."</span></p><p></p><p><span style="color: navy">In the final stage, the sense of duality vanishes and the Sikh feels in tune with the Almighty.</span></p><p></p><p><span style="color: navy">"The life is merged in the greater self; The little self is lost to new, And is merged in boundless bliss."</span></p><p></p><p><span style="color: navy">The remembrance of the Name requires a Sikh to lead a disciplined life. Idleness and attachment must be cast away. The company of holy men or sat sang must be sought. He must voluntarily do good actions and maintain an exemplary character. Guru Nanak says,</span></p><p></p><p><span style="color: navy">"God grants salvation through good works, And uprightness of conduct."</span></p><p><span style="color: navy">And yet all man's effort without God's grace will be of no avail. Undoubtedly man's disciplined life will merit God's favour. According to Guru Nanak, the devotee must, time and again, seek God's aid in his spiritual endeavour. He says,</span></p><p></p><p><span style="color: navy">"If it pleases God, man crosses the terrible ocean."</span></p><p></p><p><span style="color: navy">The final stage of the devotee ends in his ultimate union with Divinity.</span></p><p></p><p><span style="color: navy">"As water mingles with water, so the light merges in the Light."</span></p><p></p><p><strong><span style="color: navy">-eSikhs.com</span></strong></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 122244, member: 884"] [URL="http://www.sikhphilosophy.net/articles/self_purification.htm"][B][U][SIZE=5][COLOR=navy]Self Purification[/COLOR][/SIZE][/U][/B][/URL] [COLOR=navy][B]by Dr Gobind Singh[/B] [/COLOR] [COLOR=navy]There can be no exclusive road to spiritual evolution. Different religions offer different paths, but the goal is eventually the same. Let us try to understand the four-fold path of progress as suggested by the Sikh Gurus.[/COLOR] [COLOR=navy]Progress implies the purification of body, life and mind. When the mirror is cleaned up, it gives a vivid reflection. The dust of the mind has to be wiped off to see the real self. The process of purification is, therefore, a difficult and exacting task.[/COLOR] [B][COLOR=navy]Self-control[/COLOR][/B] [COLOR=navy]Man is not potentially bad or wicked but on account of his surroundings, he has to bahave as he would not otherwise behave. Besides this, the five sins of lust, anger, greed, attachment and pride have to be replaced by their virtuous counterparts. Self-control is to replace passion; forgiveness must replace anger; contentment must keep greed under check; love of God must displace attachment; humility must keep pride out. Guru Nanak says, "One who conquers these evils, with the Word of the Guru, wins salvation". The concentration of the mind on virtue requires patience and perseverance. A disciplined life facilitates spiritual effort. Guru Nanak says, "Life without virtue runs to waste".[/COLOR] [B][COLOR=navy]Self Surrender[/COLOR][/B] [COLOR=navy]The disciple must submit willingly to God. When the individual surrenders himself completely to God, He takes up our knowledge and our error and transforms all into His Infinite Light and the purity of the universal good. When we are emptied of our self, God takes possession of us. The true devotee, like the young ape, clings fast to the mother and is saved. Such a man, even while performing action becomes actionless. The idea is that the individual becomes a real servant of God by walking in the light of His commands. He becomes the realised self. Guru Angad says,[/COLOR] [COLOR=navy]"Having realised the Will of God He is accepted by the Lord. Like lotus on the water He floats on the sea of Maya, Just as a swan floats on water Without wetting its wings, He lives and yet his self lives not."[/COLOR] [COLOR=navy]The spirit of submission not only makes him feel humble but also gives him a sense of satisfaction and peace. Just as a devoted wife feels happy in waiting upon the pleasure of her husband, in the same way, the anchorite feels happy in surrendering to His Will.[/COLOR] [B][COLOR=navy]Service[/COLOR][/B] [COLOR=navy]The true God-conscious man takes up service of his fellow-beings as a primary duty.[/COLOR] [COLOR=navy]"He who serves selflessly attains the Lord."[/COLOR] [COLOR=navy]The service of God's Creation is a way of serving God. Service of humanity is the worship of God. This service is of three kinds - physical, mental and economic. Physical service includes sweeping the place of worship or cooking or serving in the Guru's langar (free kitchen). Mental service is enlightening others on spiritual matters or interpretation of the Scriptures. Economic service is sharing one's income with others, either by feeding them or giving donations for charitable and religious purposes.[/COLOR] [COLOR=navy]Just as God Himself is devoted to ministering to the needs of His creation, in the same way, the true Sikh devotes himself, wholeheartedly to the service of people, without any discrimination of caste, creed or colour. The example of Bhai Kanayiha, who distributed water freely to the Muslims, in the thick of battle, is without any parallel.[/COLOR] [COLOR=navy]Moreover, service is instrumental in purging man of evil tendencies. Guru Arjun says,[/COLOR] [COLOR=navy]"The servant of God is free from the evils of pride, attachment and greed, because he finds God in all. Selfless service kills the ego."[/COLOR] [B][COLOR=navy]The Remembrance of Name (Simran)[/COLOR][/B] [COLOR=navy]In the beginning, the Sikh, like a child learning the letters of the alphabet, must repeat mechanically Wahguru. This is only the first step. The benefit of lip-repetition is limited. Guru Arjun says,[/COLOR] [COLOR=navy]"Men repeat the name of God with their lips, But bliss comes when it fills their hearts."[/COLOR] [COLOR=navy]Constant repetition reminds one of God and the spiritual goal of life. Slowly and steadily, the mind of the devotee begins to concentrate on the Name. He makes a ceaseless endeavour to fix his attention on the Name. Gradually the Name percolates into the sub-conscious. Guru Nanak says,[/COLOR] [COLOR=navy]"His Name will percolate within the heart And give it a feeling of stability Within your own mind is the pool of immortality, Let the mind drink the nectar there."[/COLOR] [COLOR=navy]The object of concentration is neither an image nor a person in flesh. The mind fixes itself on the Abstract, Timeless Almighty.[/COLOR] [COLOR=navy]In the next stage, the Name gets near the devotee from within. Constant turning to the Name produces the bond of love and longing. Just as a lover waits patiently for a glance at his beloved, the devotee longs for the divine vision. Man is often compared to a woman waiting for the pleasure of her husband. Guru Nanak says,[/COLOR] [COLOR=navy]"The Lord is the spouse who on his couch Enjoyeth the love of the devotee."[/COLOR] [COLOR=navy]The name like the moon reflected in the water brightens the inner spirit of man.[/COLOR] [COLOR=navy]"O Nanak! Their faces are radiant: And in their heart is joy. Bow to the music of his word."[/COLOR] [COLOR=navy]Infused by God's vision, the devotee sees Him here, there and everywhere. He sees Him in animals, vegetables and even stones. Guru Ramdas says,[/COLOR] [COLOR=navy]"I search for the Friend, But my Friend is always with me."[/COLOR] [COLOR=navy]In the final stage, the sense of duality vanishes and the Sikh feels in tune with the Almighty.[/COLOR] [COLOR=navy]"The life is merged in the greater self; The little self is lost to new, And is merged in boundless bliss."[/COLOR] [COLOR=navy]The remembrance of the Name requires a Sikh to lead a disciplined life. Idleness and attachment must be cast away. The company of holy men or sat sang must be sought. He must voluntarily do good actions and maintain an exemplary character. Guru Nanak says,[/COLOR] [COLOR=navy]"God grants salvation through good works, And uprightness of conduct."[/COLOR] [COLOR=navy]And yet all man's effort without God's grace will be of no avail. Undoubtedly man's disciplined life will merit God's favour. According to Guru Nanak, the devotee must, time and again, seek God's aid in his spiritual endeavour. He says,[/COLOR] [COLOR=navy]"If it pleases God, man crosses the terrible ocean."[/COLOR] [COLOR=navy]The final stage of the devotee ends in his ultimate union with Divinity.[/COLOR] [COLOR=navy]"As water mingles with water, so the light merges in the Light."[/COLOR] [B][COLOR=navy]-eSikhs.com[/COLOR][/B] [/QUOTE]
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