SGGS - Qualities Of Seeker

Sabad No.2

[ Ang 8]

ਸਲੋਕੁ
सलोकु ॥
Salok.
Shalok:
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ
पवणु गुरू पाणी पिता माता धरति महतु ॥
Pavaṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ.
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ
दिवसु राति दुइ दाई दाइआ खेलै सगल जगतु ॥
Ḏivas rāṯ ḏu▫e ḏā▫ī ḏā▫i▫ā kẖelai sagal jagaṯ.
Day and night are the two nurses, in whose lap all the world is at play.
ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ
चंगिआईआ बुरिआईआ वाचै धरमु हदूरि ॥
Cẖang▫ā▫ī▫ā buri▫ā▫ī▫ā vācẖai ḏẖaram haḏūr.
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ
करमी आपो आपणी के नेड़ै के दूरि ॥
Karmī āpo āpṇī ke neṛai ke ḏūr.
According to their own actions, some are drawn closer, and some are driven ****her away.
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ
जिनी नामु धिआइआ गए मसकति घालि ॥
Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows -
ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
नानक ते मुख उजले केती छुटी नालि ॥१॥
Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||
O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||

Sabad: Nut shell

This world is a game of play for the Lord. The drama is staged at the sweet will of the Almighty and we are His creatures who play as per the bigger play that is going on around us. In this world of play He has provided us with all that we need like air, water and besides the never ending resources of the Earth. Days and nights are created and that has also purpose so that we can take rest. Our acts make our destiny and hence are recorded .These acts bring us either close to the Almighty or make move away from HIM. We are thus our self responsible for all that is happening. In Bani there is usage of metaphors and the meaning may not be exact and verbatim else the commentary may not be possible. Some space has to be given to the interpreters.

The Guru clearly brings out the significance of the practice of meditation on Naam, the name of the Lord and states that who have worked on this shall carry with them this precious possession with themselves and shall be rewarded properly at appropriate time during the currency of this journey i.e. till we all merge into Him as per His wishes. The devotees who meditate on Naam shall get due acknowledgment in His court and shall also be saving those who are close to the devotee. Many others are saved like this along with the person who actually does the work of remembering Him through meditation on Naam, the name of the Lord. The present Hymn thus also sings the glory of meditation on Naam that is indirectly the praise of Naam. Naam is unique to sikh- philosophy. It’s significance is no less than the Lord himself. By knowing Naam we can know Him. This is the basic logic.

Note:
At many other places we are advised to indulge in chanting of the Naam as well. Thus Guru sahibs have given us the option that suit us most.

Qualities a seeker

Every seeker has to be in praise of Naam, the name of Lord. There is no place in HIS creation that is without Naam [as per sabad NO.-1]as the entire creation is the manifestation of the Naam through which ever route we may come on the earth. We also carry this Naam but we do not know this and the day we are blessed with this knowledge we shall achieve higher stage of spirituality and then we have the chance of getting out of the cycle of Death and Birth that is going on for quite some time. The total emphasis in the Granth Sahib is to achieve this stage i.e. to be able to recognize this naam. We have other lines in bani as well that states like wise. One line that comes to mind is ‘Man toon apna mool pachan.’[It may not be an exact replica of the original line.]Oh! my foolish mind, Know thyself![Meaning: Oh my mind why do not you consider yourself as the part of divinity by losing your individualization. Recognize that there is no difference between all others and you as all are His creation.]
 

vsgrewal48895

Writer
SPNer
Dear Tej Ji,

Here are my two cents on the subject;

HOW TO LIVE IN GOD’ S WILL/ਭਾਣਾ
ABSTRACT

Willingness, honesty, open mind, and humility are indispensable principles to accept God’s Will as Guru willed person (ਗੁਰਮੁਖਿ). Faith is necessary but alone it can avail nothing. We can have faith and can still keep God out of our lives. We have to turn our will and lives to the care of God. Thy Will be done.

ਕਾਰਕਮਾਵਹਿ ਸਚ ਕੀ ਲਾਹਾ ਮਿਲੈ ਰਜਾਇ ਪੂੰਜੀ ਸਾਚੀ ਗੁਰੁ ਮਿਲੈ ਨਾ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਇ
Kaar Kamaaveh Sach Kee Laahaa Milai Rajaa-ay. Pūnjī sācī gur milai nā is il na amā▫e.


Practice Truth by abiding in God’s Will, and reap the profits. With the Merchandise of Truth, meet the Guru, who does not have a trace of greed. -----Guru Nanak, Siri Raag, AGGS, Page, 59-2
-----------------------------------------------------------------------------------------------------------


For full article, please refer to;


www.sikhphilosophy.net/.../24482-how-to-live-in-gods-will.html


 
Sabad-3
Ang-10

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ
रागु गूजरी महला ४ ॥
Rāg gūjrī mėhlā 4.
Raag Goojaree, Fourth Mehl:
ਹਰਿ ਕੇ ਜਨ ਸਤਿਗੁਰ ਸਤਪੁਰਖਾ ਬਿਨਉ ਕਰਉ ਗੁਰ ਪਾਸਿ
O humble servant of the Lord, O True Guru, O True Primal Being: I offer my humble prayer to You, O Guru.


ਹਮ ਕੀਰੇ ਕਿਰਮ ਸਤਿਗੁਰ ਸਰਣਾਈ ਕਰਿ ਦਇਆ ਨਾਮੁ ਪਰਗਾਸਿ ॥੧॥

I am a mere insect, a worm. O True Guru, I seek Your Sanctuary. Please be merciful, and bless me with the Light of the Naam, the Name of the Lord. ||1||


ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ

O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord.


ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ

Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||


ਹਰਿ ਜਨ ਕੇ ਵਡ ਭਾਗ ਵਡੇਰੇ ਜਿਨ ਹਰਿ ਹਰਿ ਸਰਧਾ ਹਰਿ ਪਿਆਸ

The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord.


ਹਰਿ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਤ੍ਰਿਪਤਾਸਹਿ ਮਿਲਿ ਸੰਗਤਿ ਗੁਣ ਪਰਗਾਸਿ ॥੨॥

Obtaining the Name of the Lord, Har, Har, they are satisfied; joining the Sangat, the Blessed Congregation, their virtues shine forth. ||2||


ਜਿਨ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸੁ ਨਾਮੁ ਪਾਇਆ ਤੇ ਭਾਗਹੀਣ ਜਮ ਪਾਸਿ

Those who have not obtained the Sublime Essence of the Name of the Lord, Har, Har, Har, are most unfortunate; they are led away by the Messenger of Death.


ਜੋ ਸਤਿਗੁਰ ਸਰਣਿ ਸੰਗਤਿ ਨਹੀ ਆਏ ਧ੍ਰਿਗੁ ਜੀਵੇ ਧ੍ਰਿਗੁ ਜੀਵਾਸਿ ॥੩॥

Those who have not sought the Sanctuary of the True Guru and the Sangat, the Holy Congregation; cursed are their lives, and cursed are their hopes of life. ||3||


ਜਿਨ ਹਰਿ ਜਨ ਸਤਿਗੁਰ ਸੰਗਤਿ ਪਾਈ ਤਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲਿਖਿਆ ਲਿਖਾਸਿ

Those humble servants of the Lord who have attained the Company of the True Guru, have such pre-ordained destiny inscribed on their foreheads.


ਧਨੁ ਧੰਨੁ ਸਤਸੰਗਤਿ ਜਿਤੁ ਹਰਿ ਰਸੁ ਪਾਇਆ ਮਿਲਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੪॥

Ḏẖan ḏẖan saṯsangaṯ jiṯ har ras pā▫i▫ā mil jan Nānak nām pargās. ||4||4||
Blessed, blessed is the Sat Sangat, the True Congregation, where the Lord's Essence is obtained. Meeting with His humble servant, O Nanak, the Light of the Naam shines forth. ||4||4||


Sabad-3
Ang-10
Sabad-3-Nutshell
In this ‘sabad’ the Guru Sahib is addressing to devotee of Sat purukh, the Primal being and prays hat he should be enlightened with the Naam, the name of the Primal being. Guru Sahib has also addressed HIM as HIS best friend and has made repeated requests for the enlightenment through the Naam. He further states that he has learnt through the teachings imparted by Guru that Naam is the breath of his life and he shall also follow the same i.e. with each breath he shall remember Naam. He has also stated that the sift-salah [praise] of the Al-mighty be his prime occupation through simran i.e. with every breath he would remember the Naam. The Lord's Name is an elixir that purifies a person's mind and soul. Kabeer says that the most amazing and wonderful effect of reciting the Lord’s Name by a person i s that the whole village where that person lives becomes a sanctuary. The implication here is that if one per son does a good act, sooner or later others are going to follow him.


The Lord’s Kirtan is his occupation and he does His eulogization through this mode i.e. the Kirtan. The author adds here that in Sikhism the remedy for all the maladies is the Naam. Its practice has distinct effects. It is a cure of ‘Haumein’ and also helps overcoming the ‘Maya’ through the Grace of the Almighty.


Blessed are the servants of the Lord who have developed faith in the Lord and have a constant longing for HIM. The Longing for the Lord develops by constantly remembering HIM.[The Guru clearly brings out the significance of the practice of meditation on Naam, the name of the Lord and states that who have worked on this shall carry with them this precious possession with themselves and shall be rewarded properly at appropriate time during the currency of this journey i.e. till we all merge into Him as per His wishes.-Ref-sabad-2]

The servants of the Lord feel satisfaction when they are blessed with Naam that is stated to be the precious Jewel. They consolidate their virtues in the company of the Holy Sangat and become more virtuous and get recognition as their faces become radiant.

In the line no-3 of the Sabad, Guru sahib states that those who have not obtained the sublime essence of the Naam are most unfortunate people and fall again into the cycle of Birth and death. Their life is hopeless as they do not seek the Guru and his blessings in the form of the Umbrella of his protection and they are also not tempted to join the Sangat.

But such a company of the Guru and His blessings are also obtained if one has such pre-ordained destiny without which it is not feasible. Every one comes into the world with pre-ordained destiny and gets that he is destined to get. If it is not destined that he would not get the Guru and the Holy Sangat and as a consequences he would always be deprived of.
Guru Sahib have given very high place to the company of Sadh sangat where one gets the essence of the Lord by meeting the humble servants of the lord in the Sangat.


Qualities of the seeker


  • Faith in Him
  • Longing for HIM
  • Praise-sift salah of Almighty
  • Joining Sat Sangat

In Sikhism lot of emphasis is placed in developing spiritual appetite and the place recommended for this is the company of Sangat where one comes to know the essence of the Lord if one has the faith and longing of the Lord. Praising Him, through any mode that is prescribed in the Granth, is also recommended. His constant ‘Simran’ is supposedly the best occupation of the seeker.
 

spnadmin

1947-2014 (Archived)
SPNer
In Sikhism lot of emphasis is placed in developing spiritual appetite and the place recommended for this is the company of Sangat where one comes to know the essence of the Lord if one has the faith and longing of the Lord

Twinkle ji - Thank you for this insight.
 
Sabad -No-4
Page-11

ਆਸਾ ਮਹਲਾ

Aasaa, Fourth Mehl:
ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ
You are the True Creator, my Lord and Master.

ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥੧॥ ਰਹਾਉ

Whatever pleases You comes to pass. As You give, so do we receive. ||1||Pause||


ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ
All belong to You, all meditate on you.




ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ
Those who are blessed with Your Mercy obtain the Jewel of the Naam, the Name of the Lord.




ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ
The Gurmukhs obtain it, and the self-willed manmukhs lose it.




ਤੁਧੁ ਆਪਿ ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥
You Yourself separate them from Yourself, and You Yourself reunite with them again. ||1||


ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ
You are the River of Life; all are within You.




ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ
There is no one except You.




ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ
All living beings are Your playthings.


ਵਿਜੋਗਿ ਮਿਲਿ ਵਿਛੁੜਿਆ ਸੰਜੋਗੀ ਮੇਲੁ ॥੨॥
The separated ones meet, and by great good fortune, those suffering in separation are reunited once again. ||2||


ਜਿਸ ਨੋ ਤੂ ਜਾਣਾਇਹਿ ਸੋਈ ਜਨੁ ਜਾਣੈ
They alone understand, whom You inspire to understand;


ਹਰਿ ਗੁਣ ਸਦ ਹੀ ਆਖਿ ਵਖਾਣੈ
they continually chant and repeat the Lord's Praises.




ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ
Those who serve You find peace.


ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥
They are intuitively absorbed into the Lord's Name. ||3||


ਤੂ ਆਪੇ ਕਰਤਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਹੋਇ
You Yourself are the Creator. Everything that happens is by Your Doing.


ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਕੋਇ
There is no one except You.


ਤੂ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ
You created the creation; You behold it and understand it.


ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੪॥੨॥
O servant Nanak, the Lord is revealed through the Gurmukh, the Living Expression of the Guru's Word. ||4||2||


Sabad-Nutshell


Singing the Praises of the creator/Lord Guru ji states that whatever pleases HIM comes to pass and the humble devotes meditate on HIM. Further those lucky ones who are blessed with HIS Grace receive the precious gift of Naam and the Gurmukhs obtain it, and the self-willed manmukhs lose it. He himself separate them from himself HE himself reunites with them again as it is his play only. Explaining the philosophy Guru Ram das ji further states that everyone is within the Lord and HE is the one who gives them the gift of life. He is the only one who is responsible for this creation and there is no one else besides this. All living beings are his playthings. The separated ones meet, and by great good fortune, those suffering in separation are reunited once again. This is understood by only those whom the LORD makes them to understand and they continually chant and repeat the Lord's Praises.


Those who serve HIM find peace. They are intuitively absorbed into the Lord's Name as Guru further reiterates that “You Yourself are the Creator. Everything that happens is by Your Doing. You created the creation; You behold it and understand it.”

Says Nanak: ‘the Lord is revealed through the Gurmukh; the Living Expression of the Guru's Word. ’Guru's word means Gurbani. Thus it is through the practice of Gurbani and by practically living the way the Guru has told in the bani as contained in Granth sahib that one can become Gurmukh..

Qualities of Seeker


  • Practice Gurbani
  • Be a Gurmukh
  • Find Peace in HIS remembrance
The importance of association is well known. In fact, the word "Gurmukh" is of extreme importance to remember. It is by our associating with things, both subjective and objective, we tend to get influenced. And these influences manifest in our actions. Repetitive actions form our habits and the sum total of our habits is our character, the gateway to our ultimate destiny. This aspect has been well known to all our ancients.Hence by being a Gurmukh one tends to elevate himself by associating himself with the Guru's word thus increasing his chances manifold to get the Grace of the Holy word i.e. the Naam .
 
Sabad -5
Page-12



ਆਸਾ ਮਹਲਾ
Aasaa, Fifth Mehl:
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ
This human body has been given to you.


ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ
This is your chance to meet the Lord of the Universe.


ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਕਾਮ
Nothing else will work.


ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||


ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ
Make every effort to cross over this terrifying world-ocean.


ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ
You are squandering this life uselessly in the love of Maya. ||1||Pause||


ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਕਮਾਇਆ
I have not practiced meditation, self-discipline, self-restraint or righteous living.


ਸੇਵਾ ਸਾਧ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ
I have not served the Holy; I have not acknowledged the Lord, my King.


ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ
Says Nanak, my actions are contemptible!


ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||



Shabad-5-Nutshell


The shabad can be divided into two parts for the sake of analysis. The first part contains the significant word i.e. ‘Naam’. Guru states that it is very difficult to obtain the human junie and it should be properly utilized in obtaining union with the Lord. Guru states in the first part of the sabad:


‘This human body has been given to you. This is your chance to meet the Lord of the Universe. Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Nam. Make every effortto cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya.


Nam is a collection of sounds possessing the capacity to signify a person, place, thing or idea, is a key term in Sikh theology, embodying a concept of central importance. It subsumes within it the revelation of God`s being, the only fit object of contemplation for the individual, the standard to which his life must conform, and the essential means of purification and liberation. Nam translates easily and accurately into the English word `Name`, but this does not provide an actual understanding of its full import as a conceptual category in Sikhism. Even as commonly understood, a name is not a mere label. It expresses something of the nature of whatever it designates, or at least points towards that nature. As used in the compositions of the Gurus, the word nam is a summary expression for the whole nature of Akal Purakh (God). Anything which may be affirmed concerning Akal Purakh is an aspect of nam. Because He is all powerful, it follows that omnipotence is part of nam. Because He knows all things, omniscience is similarly a feature of nam. The many and varied qualities which may be attributed to Akal Purakh, His timelessness, His transcendence and immanence, even His manifestation in the form of the created world of time and space are all to be regarded as aspects of nam. And because Akal- Purakh is infinite, so too is His Name.This stress upon nam as an expression of the inherent nature of Akal Purakh should not imply that it is essentially passive. In the Sikh belief, it is crucial that individuals should understand its active role.


The second part of the shabad emphasizes the condition of those who have not practiced meditation, self-discipline, self-restraint or righteous living and not served the Holy and further have not acknowledged the Lord.


In such a situation Nanak advises that one should pray that as the actions are contemptible! and should also pray for the Sanctuary of Lord and further should ask for preserving the honor.


Qualities of Seeker:

  • Meditate upon HIS Nam

Note:
A great stress is given on Nam Simran in Sikhism. A Sikh is required to lead a virtuous, pure and pious life. This virtue can be attained by always remembering and repeating name of God with full concentration, breath by breath. Nam will create love and affection for all those who are created by God. It is strongly believed that a pious person would be compassionate and contended. He will aspire to serve the needy. He will have no enmity with any one as he knows that God lives in every human being. Hurting of humanity would hurt God. So serve His Creation to serve God and remember Name of God day and night. The mortal can attain God by living in Him, by dying in Him, by Naming Him and in loving Him
Sikhism believes in worshipping One God (Puja Akal Ki) who lives every where and in hearts of all. Every Sikh is required to worship Shabad and adore God’s Name. The Name of God washes away the dirt of mind. Sikhism believes in observance of both Bani and Bana.
Higher truth is not experienced through the normal process by an average person. Higher truth is not mere fantasy or hallucination of philosophical speculation that comes into the mind of a person but it is in fact an experience undergone through practice of psychosomatic discipline, Simran and regulated Saadhna.
“Recognize thyself
O' vicious mammon worshipper recognize thy origin. This body is made from blood and semen and shall be taken to fire. According to true mark on the brow (fate), the body is in the power of breath.”

swkq inrguixAwirAw Awpxw mUlu pCwxu ]

rkqu ibMdu kw iehu qno AgnI pwis iprwxu ]
pvxY kY vis dyhurI msqik scu nIswxu ]
(63)




Sikh Missionary Society(U.K.) - Sikhism - Principles - Nam Japna (Meditation or contemplation on the Name of God)



 
Last edited by a moderator:

vsgrewal48895

Writer
SPNer
HOW TO LIVE IN GOD’ S WILL/ਭਾਣਾ
ABSTRACT

Willingness, honesty, open mind, and humility are indispensable principles to accept God’s Will as Guru willed person (ਗੁਰਮੁਖਿ). Faith is necessary but alone it can avail nothing. We can have faith and can still keep God out of our lives. We have to turn our will and lives to the care of God. Thy Will be done.

ਕਾਰਕਮਾਵਹਿ ਸਚ ਕੀ ਲਾਹਾ ਮਿਲੈ ਰਜਾਇ ਪੂੰਜੀ ਸਾਚੀ ਗੁਰੁ ਮਿਲੈ ਨਾ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਇ
Kaar Kamaaveh Sach Kee Laahaa Milai Rajaa-ay. Pūnjī sācī gur milai nā is il na amā▫e.


Practice Truth by abiding in God’s Will, and reap the profits. With the Merchandise of Truth, meet the Guru, who does not have a trace of greed. -----Guru Nanak, Siri Raag, AGGS, Page, 59-2
-----------------------------------------------------------------------------------------------------------
You can find the complete article at http://www.sikhphilosophy.net/spiritual-articles/24482-how-to-live-in-gods-will.html

 
Last edited by a moderator:
Sabad-6
Page-13

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ
Raag Gauree Poorbee, Fourth Mehl:


ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ
The body-village is filled to overflowing with anger and sexual desire; these were broken into bits when I met with the Holy Saint.


ਪੂਰਬਿ ਲਿਖਤ ਲਿਖੇ ਗੁਰੁ ਪਾਇਆ ਮਨਿ ਹਰਿ ਲਿਵ ਮੰਡਲ ਮੰਡਾ ਹੇ ॥੧॥
By pre-ordained destiny, I have met with the Guru. I have entered into the realm of the Lord's Love. ||1||


ਕਰਿ ਸਾਧੂ ਅੰਜੁਲੀ ਪੁਨੁ ਵਡਾ ਹੇ
Greet the Holy Saint with your palms pressed together; this is an act of great merit.


ਕਰਿ ਡੰਡਉਤ ਪੁਨੁ ਵਡਾ ਹੇ ॥੧॥ ਰਹਾਉ
Bow down before Him; this is a virtuous action indeed. ||1||Pause||


ਸਾਕਤ ਹਰਿ ਰਸ ਸਾਦੁ ਜਾਣਿਆ ਤਿਨ ਅੰਤਰਿ ਹਉਮੈ ਕੰਡਾ ਹੇ
The wicked shaaktas, the faithless cynics, do not know the Taste of the Lord's Sublime Essence. The thorn of egotism is embedded deep within them.


ਜਿਉ ਜਿਉ ਚਲਹਿ ਚੁਭੈ ਦੁਖੁ ਪਾਵਹਿ ਜਮਕਾਲੁ ਸਹਹਿ ਸਿਰਿ ਡੰਡਾ ਹੇ ॥੨॥
The more they walk away, the deeper it pierces them, and the more they suffer in pain, until finally, the Messenger of Death smashes his club against their heads. ||2||


ਹਰਿ ਜਨ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ਦੁਖੁ ਜਨਮ ਮਰਣ ਭਵ ਖੰਡਾ ਹੇ
The humble servants of the Lord are absorbed in the Name of the Lord, Har, Har. The pain of birth and the fear of death are eradicated.


ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਪਾਇਆ ਪਰਮੇਸਰੁ ਬਹੁ ਸੋਭ ਖੰਡ ਬ੍ਰਹਮੰਡਾ ਹੇ ॥੩॥
They have found the Imperishable Supreme Being, the Transcendent Lord God, and they receive great honor throughout all the worlds and realms. ||3||


ਹਮ ਗਰੀਬ ਮਸਕੀਨ ਪ੍ਰਭ ਤੇਰੇ ਹਰਿ ਰਾਖੁ ਰਾਖੁ ਵਡ ਵਡਾ ਹੇ
I am poor and meek, God, but I belong to You! Save me-please save me, O Greatest of the Great!




ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਟੇਕ ਹੈ ਹਰਿ ਨਾਮੇ ਹੀ ਸੁਖੁ ਮੰਡਾ ਹੇ ॥੪॥੪॥
Servant Nanak takes the Sustenance and Support of the Naam. In the Name of the Lord, he enjoys celestial peace. ||4||4||



Sabad-Nutshell


The shabad can be thought of divided into three parts. The first part deals with the condition of the body when it is engrossed with the lower instincts. The second part deals with the development of ego and consequences. The last part deals with the effect of Naam. These are dealt with in the following three paragraphs. In the last part in this sabad the stage of the one who has absorbed in Naam is described.


The body is filled to overflowing with anger and sexual desire; these were broken into bits when one meets the Holy Saint. By pre-ordained destiny, we meet with the Guru and one enters into the realm of the Lord's Love. Guru advises us to greet the Holy Saint with palms pressed together and states that this is an act of great merit. One should always bow down before Him as this is a virtuous action indeed.


The wicked the faithless cynics, do not know the Taste of the Lord's Sublime Essence. The thorn of egotism is embedded deep within them. The more they walk away, the deeper it pierces them, and the more they suffer in pain, until finally, the Messenger of Death smashes his club against their heads.




The humble servants of the Lord are absorbed in the Name of the Lord. The pain of birth and the fear of death are eradicated. They find the Imperishable Supreme Being, the Transcendent Lord God, and they receive great honor throughout all the worlds and realms. Guru, in all humility, states that he also belongs to the Lord and requests Him to save him. Says Nanak: ‘He takes the Sustenance and Support of the Naam and in the Name of the Lord, he enjoys celestial peace.’


Qualities of Seeker:

  • Always Take support of Naam if one is blessed with




 
Last edited by a moderator:

king john

Banned
Its too late now anyway because i have already ordered it but what sort if things do you get inside and is it good quality?:happykaur:
 

vsgrewal48895

Writer
SPNer
King John Ji,

As understand your question there are five vices to be controled and five virtues to be developed i order to be on the path of spirituality;


FIVE VICES/ਅਵਗੁਣ & FIVE VIRTUES/ ਗੁਣ


ABSTRACT

In Sikh faith Lust, Anger, Greed, Attachment, and Ego are five vices. And five virtues are Truth, Contentment, Compassion, and Faith in the existence of God, and Fortitude. The aim of life should not be to become saints but to make an effort to grow along spiritual lines in the search of Truth. Truth is the other name of God in Sikh thought. Guru Nanak warns about these five thieves living in the mortal body in Raag Gujri;

ਏਕ ਨਗਰੀ ਪੰਚ ਚੋਰ ਬਸੀਅਲੇ ਬਰਜਤ ਚੋਰੀ ਧਾਵੈ ਤ੍ਰਿਹਦਸ ਮਾਲ ਰਖੈ ਜੋ ਨਾਨਕ ਮੋਖ ਮੁਕਤਿ ਸੋ ਪਾਵੈ
Ėk nagrī panc cor basī*alė barja corī ḏẖāvai. Ŧarihas māl rakai jo Nānak mok muka so pāvai.

In the one village of the body, live the five thieves; they have been warned, but they still go out stealing. One who keeps his assets safe from the three modes and the ten passions, O Nanak, attains liberation and emancipation.-----Guru Nanak, Raag Gujri, AGGS, Page, 503-6

-------------------------------------------------------------------------------------------------------------------

For full article please find it at this link
http://www.sikhphilosophy.net/spiritual-articles/24254-five-vices-and-five-virtues.html


 
Last edited by a moderator:
Sabad-7
Ang-15
ਸਿਰੀਰਾਗੁ ਮਹਲਾ

Siree Raag, First Mehl:

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ
Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass.

ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ
Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium.

ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥੧॥
I am caught in these tastes and flavors, and in self-conceited praise. These are my actions, O my Creator! ||1||

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ
O Baba, speak only that which will bring you honor.

ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥੧॥ ਰਹਾਉ
They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep. ||1||Pause||


ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ
The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood,

ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ
the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -
ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥
these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart? ||2||

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ
Those words are acceptable, which, when spoken, bring honor.

ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ
Harsh words bring only grief. Listen, O foolish and ignorant mind!

ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥੩॥
Those who are pleasing to Him are good. What else is there to be said? ||3||

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ
Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord.


ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ
What praise can be offered to them? What other adornments can be bestowed upon them?


ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨਾਇ ॥੪॥੪॥
O Nanak, those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name. ||4||4||




Sabad-Nutshell

Guru Sahibs count some attributes of lower instincts that are to be avoided by the seekers e.g. Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass. Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium. One may also be caught in these tastes and flavors, and in self-conceited praise. As an advice Guru Sahibs says “O Baba, speak only that which will bring you honor.” They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep.


If one is engrossed in the pleasures of senses one may not be the eligible recipient of the Gift of Naam. Continuing with the above thoughts Guru sahib further states “The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood, the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart?
Continuing with his thoughts about the speech and as to what kind of language we should employ Guru Sahibs states that “Those words are acceptable, which, when spoken, bring honor. Harsh words bring only grief. Listen, O foolish and ignorant mind! Those who are pleasing to Him are good. What else is there to be said?” And who are pleasing to the Lord. This aspect has been dealt with at various places in Granth sahib. But those who keep themselves engaged in HIS simran are definitely loving to Him. Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord. Guru sahib states that no praises would be enough for these types of devotees as they have already made themselves eligible for HIS grace.


Says Nanak:” those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name.”


Qualities of seeker

  • Avoid Greed, falsehood, cheating and slandering
  • Avoid Anger and the pleasures of self-praises
  • Avoid Harsh words
  • Indulge in actions and deeds that brings HIS grace
 
Last edited by a moderator:
Sabad-7
Ang-15
ਸਿਰੀਰਾਗੁ ਮਹਲਾ

Siree Raag, First Mehl:

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ
Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass.

ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ
Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium.

ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥੧॥
I am caught in these tastes and flavors, and in self-conceited praise. These are my actions, O my Creator! ||1||

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ
O Baba, speak only that which will bring you honor.

ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥੧॥ ਰਹਾਉ
They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep. ||1||Pause||


ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ
The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood,

ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ
the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -
ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥
these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart? ||2||

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ
Those words are acceptable, which, when spoken, bring honor.

ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ
Harsh words bring only grief. Listen, O foolish and ignorant mind!

ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥੩॥
Those who are pleasing to Him are good. What else is there to be said? ||3||

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ
Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord.


ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ
What praise can be offered to them? What other adornments can be bestowed upon them?


ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨਾਇ ॥੪॥੪॥
O Nanak, those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name. ||4||4||




Sabad-Nutshell

Guru Sahibs count some attributes of lower instincts that are to be avoided by the seekers e.g. Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass. Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium. One may also be caught in these tastes and flavors, and in self-conceited praise. As an advice Guru Sahibs says “O Baba, speak only that which will bring you honor.” They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep.


If one is engrossed in the pleasures of senses one may not be the eligible recipient of the Gift of Naam. Continuing with the above thoughts Guru sahib further states “The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood, the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart?
Continuing with his thoughts about the speech and as to what kind of language we should employ Guru Sahibs states that “Those words are acceptable, which, when spoken, bring honor. Harsh words bring only grief. Listen, O foolish and ignorant mind! Those who are pleasing to Him are good. What else is there to be said?” And who are pleasing to the Lord. This aspect has been dealt with at various places in Granth sahib. But those who keep themselves engaged in HIS simran are definitely loving to Him. Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord. Guru sahib states that no praises would be enough for these types of devotees as they have already made themselves eligible for HIS grace.


Says Nanak:” those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name.”


Qualities of seeker

  • Avoid Greed, falsehood, cheating and slandering
  • Avoid Anger and the pleasures of self-praises
  • Avoid Harsh words
  • Indulge in actions and deeds that brings HIS grace
 
Last edited by a moderator:

vsgrewal48895

Writer
SPNer
Dear Seeker Ji,

Let us take these one by one;

Avoid Greed, falsehood, cheating and slandering
Avoid Anger and the pleasures of self-praises
Avoid Harsh words

GREED/ਲੋਭ/ਲਬੁ



ABSTRACT



Greed one of the lower instincts of humans born with is defined as an excessive desire to acquire or possess more, especially more material wealth, than one need or deserves. The origins of greed are not mysterious. Greed is not a rational force.

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ
Lab Kutaa Koorh Choohrhaa Thag KhaaDhaa Murdaar.

Greed is a dog; falsehood is a filthy street-sweeper, and cheating is eating a rotting carcass. -----Guru Nanak, Siri Raag, AGGS, Page, 15-9For full article please see; www.sikhphilosophy.net/spiritual-articles/24276-greed.html


ANGER/ਕ੍ਰੋਧੁ



ABSTRACT


Anger is the inability to bear a situation or an object. It may cause an intention to do harm to the object. Anger can manifest itself as an aversion – in its exaggerated form. It is next to lust and one of the major components of the lower (animal) instincts with which we are born with. It is one of the normal feelings of an individual. It is an emotion of displeasure. He who angers you conquers you. No man can think clearly when his fists are clenched. When we work through anger, our goal is to find other interpretations or conclusions so that our feelings of anger will be diminished in a calmer consideration of the situation.

ਮਨ ਮਹਿਕ੍ਰੋਧੁ ਮਹਾ ਅਹੰਕਾਰਾ ਪੂਜਾ ਕਰਹਿਬਹੁਤੁ ਬਿਸਥਾਰਾ
Man meh kroḏẖ mahā ahaʼnkārā. Pūjā karahi bahu bisthārā.



Within the mind dwell anger and massive ego. Worship services are performed with great pomp and ceremony. -----Guru Arjan, Raag Parbhati, AGGS, Page, 1348-1



For full article, please see;ANGER/ਕ੍ਰੋਧੁ ABSTRACT Anger is the inability to ... - 2 visits - 7:20am SPIRITUALISM -A SIKH PERSPECTIVE BY Virinder S. . .... When we work through anger, our goal is to find other interpretations or conclusions so that our ...
spiritualism-asikhperspective.blogspot.com/.../anger-virinder-s.html -


INSIPID TALK/ਫਿਕਾ ਬੋਲਿ



ABSTRACT




Harsh words/talk is considered ill-mannered or discourteous or a rude behavior. A person can be evaluated the way he/she talks or communicates verbally or otherwise. Insipid (ਫਿਕਾ) talk causes only grief and a humble talk brings respect says Guru Nanak in Sri Raag;


ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥ ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥

Jiṯ boli¬ai paṯ pā¬ī¬ai so boli¬ā parvāṇ. Fikā bol vigucẖṇā suṇ mūrakẖ man ajāṇ.




Those words are acceptable, which, when spoken, bring honor. Harsh words bring only grief. Listen, O foolish and ignorant mind! -----Guru Nanak, Sri Raag, AGGS, Page, 15-14




For Full article, please see;www.sikhphilosophy.net/spiritual-articles/24487-insipid-talk.html



Cordially,

Virinder







 
Respected Virinder ji

Thanks for your valuable input. I am giving below some lines that are connected with speech.Hope you can read the Gurmukhi font as I have some difficulty. It shall not be possible to post full sabads for the contextual purposes. Nonetheless, the limited purpose for which we are sharing these would not require the posting of full sabads. Our Granth sahib is fountain source of wisdom.

Regards!!

1. muhO ik bolxu bolIAY ijqu suix Dry ipAwru ] (2-4, jpu, mÚ 1)
What words can we speak to evoke His Love?

2.AMimRq vylw scu nwau vifAweI vIcwru ] (2-5, jpu, mÚ 1)
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.


3.nwnk iPkY boilAY qnu mnu iPkw hoie ] (473-14, Awsw, mÚ 1)
O Nanak, speaking insipid words, the body and mind become insipid.

4. iPko iPkw sdIAY iPky iPkI soie ] (473-14, Awsw, mÚ 1)
He is called the most insipid of the insipid; the most insipid of the insipid is his reputation.

5.iPkw drgh stIAY muih Qukw iPky pwie ] (473-14, Awsw, mÚ 1)
The insipid person is discarded in the Court of the Lord, and the insipid one's face is spat upon.

6.ggY goie gwie ijin CofI glI goibdu grib BieAw ] (432-16, Awsw, mÚ 1)
Gagga: One who renounces the singing of the songs of the Lord of the Universe, becomes arrogant in his speech


7.jo jIie hoie su augvY muh kw kihAw vwau ] (474-11, Awsw, mÚ 2)
Whatever is in the mind, comes forth; spoken words by themselves are just wind.

8.hir jn aUqm aUqm bwxI muiK bolih praupkwry ] (493-4, gUjrI, mÚ 4)
The humble servants of the Lord are exalted, and exalted is their speech. With their mouths, they speak for the benefit of others.

9.AMqir guru AwrwDxw ijhvw jip gur nwau ] (517-15, gUjrI, mÚ 5)
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru's Name.

10. nyqRI siqguru pyKxw sRvxI sunxw gur nwau ] (517-15, gUjrI, mÚ 5)
Let your eyes behold the True Guru, and let your ears hear the Guru's Name.

11.sw rsnw jil jwau ijin hir kw suAwau n pwieAw ] (550-9, ibhwgVw, mÚ 3)
Let that tongue, which has not tasted the Name of the Lord, be burnt

12.mMdw iksY n AwiK JgVw pwvxw ] (566-5, vfhMsu, mÚ 1)
Do not speak ill of others, or get involved in arguments.

13.kUVu boil ibKu KwvxI bhu vDih ivkwrw rwm ] (570-3, vfhMsu, mÚ 3)
Speaking falsehood, one eats poison, and the evil within increases greatly.

14.sbdY swdu n AwieE nwim n lgo ipAwru ] (594-1, vfhMsu, mÚ 3)
One who does not savor the taste of the Shabad, who does not love the Naam, the Name of the Lord,

15. rsnw iPkw bolxw inq inq hoie KuAwru ] (594-1, vfhMsu, mÚ 3)
and who speaks insipid words with his tongue, is ruined, again and again.

16.hir rsnw hir jsu gwvY KrI suhwvxI ] (647-16, soriT, mÚ 3)
The tongue which sings the Lord's Praises, is so very beautiful.

17. jo min qin muiK hir bolY sw hir BwvxI ] (647-17, soriT, mÚ 3)
One who speaks the Lord's Name, with mind, body and mouth, is pleasing to the Lord.

18.hir gun gwvq praupkwr inq iqsu rsnw kw molu ikCu nwhI ]1] rhwau ] (824-7, iblwvlu, mÚ 5)
He continually sings the Glorious Praises of the Lord, and always does good for others; his tongue is priceless. ||1||Pause||

19.mITw boly AMimRq bwxI Anidnu hir gux gwau ] (853-5, iblwvlu, mÚ 3)
His speech is sweet, and his words are nectar; night and day, he sings the Glorious Praises of the Lord.

20.tUtY nyhu ik bolih shI ] (933-9, rwmklI dKxI, mÚ 1)
Love is broken, when one speaks in defiance.
tUtY bwh duhU ids ghI ] (933-9, rwmklI dKxI, mÚ 1)
The arm is broken, when it is pulled from both sides.
tUit prIiq geI bur boil ] (933-9, rwmklI dKxI, mÚ 1)
Love breaks, when the speech goes sour.

21. ilKy bwJhu suriq nwhI boil boil gvweIAY ] (566-1, vfhMsu, mÚ 1)
Without pre-ordained destiny, understanding is not attained; talking and babbling, one wastes his life away.

22 ijQY jwie bhIAY Blw khIAY suriq sbdu ilKweIAY ] (566-1, vfhMsu, mÚ 1)
Wherever you go and sit, speak well, and write the Word of the Shabad in your consciousness.

23 mMdw iksY n AwiK JgVw pwvxw ] (566-5, vfhMsu, mÚ 1)
Do not speak ill of others, or get involved in arguments.


24.Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra.

Almost all the lines are valuable .I am very much fascinated by the 7th one.
 

vsgrewal48895

Writer
SPNer
Dear Twinkle Ji,

I agree with you and thanks for sharing all the references and I fully enjoyed them.

#7 should be read with the next line than it becomes more pertinent;

ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥

Bīje bikẖ mangai amriṯ vekẖhu ehu ni▫ā▫o. ||2||

He sows seeds of poison, and demands Ambrosial Nectar. Behold - what justice is this? ||2||

Emphasis has to be placed on earning spiritual knowledge as a prerequisite to spiritual elevation through understanding the message contained in and following it honestly, truthfully by selfless service of the humanity. There will always be some tension between those committed to finding the truth in a reasonably understanding scholarly way and those with inherited understanding, who wants to preserve their blind religious way. This challenge has to be dealt with human maturity in a constructive and creative way.
The danger to the Sikh philosophy comes from degeneration of morals, from beclouding one's mental horizon and from the atrophy of moral and spiritual nature. Individuals put their vested interest first, and truths and ideals go begging. Moral life cannot be lived in aloof. Morality is the pre-requisite and nurse of spirituality. All the present problems are self-inflicted in ignorance. Ignorance of reality is no excuse. The only cure is self-knowledge; by making the individual's conscious of his infinite worth to progress spiritually towards God. For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient.

Cordially,

Virinder
 
Respected Grewal ji,

I have no words to thank you for the nicely authored pieces of advice for me.I do get your message and the general warning.I shall be careful in that. I am too young and ignorant to profess upon the sikh philosophy.

I am still grappling with as to how to become a sikh in the true sense of the word . As a first step I have stopped being angry with anyone or everyone. I do practice it in my social and professional life. It had a salubrious effect. I have got some control over my speech and have got some improvement in my physical and mental health.

Thanks once again and hope to interact with you in future at more frequent intervals.My name is Taranjeet singh.

Regards.!
 
Sabad-8
Ang-16

ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧ ॥
सिरीरागु महलु १ ॥
Sirīrāg mahal 1.
Siree Raag, First Mehl:

ਜਾਲਿ ਮੋਹੁ ਘਸਿ ਮਸੁ ਕਰਿ ਮਤਿ ਕਾਗਦੁ ਕਰਿ ਸਾਰੁ ॥
जालि मोहु घसि मसु करि मति कागदु करि सारु ॥
Jāl moh gẖas mas kar maṯ kāgaḏ kar sār.
Burn emotional attachment, and grind it into ink. Transform your intelligence into the purest of paper.

ਭਾਉ ਕਲਮ ਕਰਿ ਚਿਤੁ ਲੇਖਾਰੀ ਗੁਰ ਪੁਛਿ ਲਿਖੁ ਬੀਚਾਰੁ ॥
भाउ कलम करि चितु लेखारी गुर पुछि लिखु बीचारु ॥
Bẖā▫o kalam kar cẖiṯ lekẖārī gur pucẖẖ likẖ bīcẖār.
Make the love of the Lord your pen, and let your consciousness be the scribe. Then, seek the Guru's Instructions, and record these deliberations.

ਲਿਖੁ ਨਾਮੁ ਸਾਲਾਹ ਲਿਖੁ ਲਿਖੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੧॥
लिखु नामु सालाह लिखु लिखु अंतु न पारावारु ॥१॥
Likẖ nām sālāh likẖ likẖ anṯ na pārāvār. ||1||
Write the Praises of the Naam, the Name of the Lord; write over and over again that He has no end or limitation. ||1||

ਬਾਬਾ ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੁ ॥
बाबा एहु लेखा लिखि जाणु ॥
Bābā ehu lekẖā likẖ jāṇ.
O Baba, write such an account,

ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਹੋਇ ਸਚਾ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
जिथै लेखा मंगीऐ तिथै होइ सचा नीसाणु ॥१॥ रहाउ ॥
Jithai lekẖā mangī▫ai ṯithai ho▫e sacẖā nīsāṇ. ||1|| rahā▫o.
that when it is asked for, it will bring the Mark of Truth. ||1||Pause||

ਜਿਥੈ ਮਿਲਹਿ ਵਡਿਆਈਆ ਸਦ ਖੁਸੀਆ ਸਦ ਚਾਉ ॥
जिथै मिलहि वडिआईआ सद खुसीआ सद चाउ ॥
Jithai milėh vaḏi▫ā▫ī▫ā saḏ kẖusī▫ā saḏ cẖā▫o.
There, where greatness, eternal peace and everlasting joy are bestowed,

ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥
तिन मुखि टिके निकलहि जिन मनि सचा नाउ ॥
Ŧin mukẖ tike niklahi jin man sacẖā nā▫o.
the faces of those whose minds are attuned to the True Name are anointed with the Mark of Grace.

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥
करमि मिलै ता पाईऐ नाही गली वाउ दुआउ ॥२॥
Karam milai ṯā pā▫ī▫ai nāhī galī vā▫o ḏu▫ā▫o. ||2||
If one receives God's Grace, then such honors are received, and not by mere words. ||2||

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਰਖੀਅਹਿ ਨਾਵ ਸਲਾਰ ॥
इकि आवहि इकि जाहि उठि रखीअहि नाव सलार ॥
Ik āvahi ik jāhi uṯẖ rakẖī▫ahi nāv salār.
Some come, and some arise and depart. They give themselves lofty names.

ਇਕਿ ਉਪਾਏ ਮੰਗਤੇ ਇਕਨਾ ਵਡੇ ਦਰਵਾਰ ॥
इकि उपाए मंगते इकना वडे दरवार ॥
Ik upā▫e mangṯe iknā vade ḏarvār.
Some are born beggars, and some hold vast courts.

ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥੩॥
अगै गइआ जाणीऐ विणु नावै वेकार ॥३॥
Agai ga▫i▫ā jāṇī▫ai viṇ nāvai vekār. ||3||
Going to the world hereafter, everyone shall realize that without the Name, it is all useless. ||3||

ਭੈ ਤੇਰੈ ਡਰੁ ਅਗਲਾ ਖਪਿ ਖਪਿ ਛਿਜੈ ਦੇਹ ॥
भै तेरै डरु अगला खपि खपि छिजै देह ॥
Bẖai ṯerai dar aglā kẖap kẖap cẖẖijai ḏeh.
I am terrified by the Fear of You, God. Bothered and bewildered, my body is wasting away.

ਨਾਵ ਜਿਨਾ ਸੁਲਤਾਨ ਖਾਨ ਹੋਦੇ ਡਿਠੇ ਖੇਹ ॥
नाव जिना सुलतान खान होदे डिठे खेह ॥
Nāv jinā sulṯān kẖān hoḏe diṯẖe kẖeh.
Those who are known as sultans and emperors shall be reduced to dust in the end.

ਨਾਨਕ ਉਠੀ ਚਲਿਆ ਸਭਿ ਕੂੜੇ ਤੁਟੇ ਨੇਹ ॥੪॥੬॥
नानक उठी चलिआ सभि कूड़े तुटे नेह ॥४॥६॥
Nānak uṯẖī cẖali▫ā sabẖ kūṛe ṯute neh. ||4||6||
O Nanak, arising and departing, all false attachments are cut away. ||4||6||




Sabad-8-Nutshell


In this part shabad Guru ji is telling us that to Praise Naam and get out of emotional attachments. In metaphoric language the sweetness flows as follows:

Burn emotional attachment, and grind it into ink. Transform your intelligence into the purest of paper. Make the love of the Lord your pen, and let your consciousness be the scribe. Then, seek the Guru's Instructions, and record these deliberations. Write the Praises of the Naam, the Name of the Lord; write over and over again that He has no end or limitation. Says Nanak:’ O Baba, write such an account, that when it is asked for, it will bring the Mark of Truth. “

If one receives God's Grace, then such honors are received.[Divine grace, is a concept central to Sikh religious tradition affirming its faith in a Transcendental Being responsive to human prayer and appeal for forgiveness and mercy. It reiterates at the same time a belief in the sovereignty of Divine Will (raza) overriding the law of karma which itself is a constituent of hukam, the all pervading and all regulating Divine Law. From His Will flows grace which as the divine initiative leads the seeker to his ultimate destiny. It is postulated as the critical determinant in this process.] There, where greatness, eternal peace and everlasting joy are bestowed, the faces of those whose minds are attuned to the True Name are anointed with the Mark of Grace.

Expressing the futility of life that goes without the Naam simran and meditation the Guru sahib states that some come, and some arise and depart. They give themselves lofty names. Some are born beggars, and some hold vast courts. Emphasizing the significance of Naam Guru Sahib further cautions that going to the world hereafter, everyone shall realize that without the Name, it is all useless.

In the last part of the shabad Guru Sahib states that :’ I am terrified by the Fear of You, God. Bothered and bewildered, my body is wasting away. Those who are known as sultans and emperors shall be reduced to dust in the end.’ Says Nanak: “arising and departing, all false attachments are cut away.’

Qualities of seekers
· Burn Emotional Attachments
· Praise Naam
 
Shabad 9
Ang-19

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥
सुंञी देह डरावणी जा जीउ विचहु जाइ ॥
Suñī ḏeh darāvaṇī jā jī▫o vicẖahu jā▫e.
The empty body is dreadful, when the soul goes out from within.

ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥
भाहि बलंदी विझवी धूउ न निकसिओ काइ ॥
Bẖāhi balanḏī vijẖvī ḏẖū▫o na niksi▫o kā▫e.
The burning fire of life is extinguished, and the smoke of the breath no longer emerges.

ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥
पंचे रुंने दुखि भरे बिनसे दूजै भाइ ॥१॥
Pancẖe runne ḏukẖ bẖare binse ḏūjai bẖā▫e. ||1||
The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ||1||

ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥
मूड़े रामु जपहु गुण सारि ॥
Mūṛe rām japahu guṇ sār.
You fool: chant the Name of the Lord, and preserve your virtue.

ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥
हउमै ममता मोहणी सभ मुठी अहंकारि ॥१॥ रहाउ ॥
Ha▫umai mamṯā mohṇī sabẖ muṯẖī ahaʼnkār. ||1|| rahā▫o.
Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥
जिनी नामु विसारिआ दूजी कारै लगि ॥
Jinī nām visāri▫ā ḏūjī kārai lag.
Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality.

ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥
दुबिधा लागे पचि मुए अंतरि त्रिसना अगि ॥
Ḏubiḏẖā lāge pacẖ mu▫e anṯar ṯarisnā ag.
Attached to duality, they putrefy and die; they are filled with the fire of desire within.

ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥
गुरि राखे से उबरे होरि मुठी धंधै ठगि ॥२॥
Gur rākẖe se ubre hor muṯẖī ḏẖanḏẖai ṯẖag. ||2||
Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. ||2||

ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥
मुई परीति पिआरु गइआ मुआ वैरु विरोधु ॥
Mu▫ī parīṯ pi▫ār ga▫i▫ā mu▫ā vair viroḏẖ.
Love dies, and affection vanishes. Hatred and alienation die.

ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥
धंधा थका हउ मुई ममता माइआ क्रोधु ॥
Ḏẖanḏẖā thakā ha▫o mu▫ī mamṯā mā▫i▫ā kroḏẖ.
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger.

ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥
करमि मिलै सचु पाईऐ गुरमुखि सदा निरोधु ॥३॥
Karam milai sacẖ pā▫ī▫ai gurmukẖ saḏā niroḏẖ. ||3||
Those who receive His Mercy obtain the True One. The Gurmukhs dwell forever in balanced restraint. ||3||

ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥
सची कारै सचु मिलै गुरमति पलै पाइ ॥
Sacẖī kārai sacẖ milai gurmaṯ palai pā▫e.
By true actions, the True Lord is met, and the Guru's Teachings are found.

ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
सो नरु जमै ना मरै ना आवै ना जाइ ॥
So nar jammai nā marai nā āvai nā jā▫e.
Then, they are not subject to birth and death; they do not come and go in reincarnation.

ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥
नानक दरि परधानु सो दरगहि पैधा जाइ ॥४॥१४॥
Nānak ḏar parḏẖān so ḏargahi paiḏẖā jā▫e. ||4||14||
O Nanak, they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord. ||4||14||​

Shabad-Nutshell

The shabad can be divided into four parts. The first part describes as to what happens to the body when it becomes dust and the dust mixes with the dust. In the second part Guru ji cautions that one should chant the name of the Lord and preserve the virtues as it is with these virtues that one can fruitfully engage oneself in the devotional worship as devotional worship is not possible without virtues.[Jap ji sahib]

Thus Guru ji states in the first part of the shabad :’The empty body is dreadful, when the soul goes out from within. The burning fire of life is extinguished, and the smoke of the breath no longer emerges.The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ‘


In the second part Guru ji addresses the one who has forgotten His naam as:’You fool: chant the Name of the Lord, and preserve your virtue. Egotism and possessiveness are very enticing; egotistical pride has plundered everyone.’


In the third part of the shabad Guru ji explains the consequences of forgetting the Naam, Name of the Lord and the state of Gurmukh who are blessed with the Grace of the Lord.
He explains that :’Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality. Attached to duality, they putrefy and die; they are filled with the fire of desire within'.Similarly Guru ji explains the state of those who are protected by the Guru." Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. Love dies, and affection vanishes. Hatred and alienation die. Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger. Those who receive His Mercy obtain the True One.The Gurmukhs dwell forever in balanced restraint."

In the concluding part of the shabad Guru states that it is by true actions, the True Lord is met. Then, they are not subject to birth and death; they do not come and go in reincarnation. Says Nanak, ‘they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord.’

Qualities of seeker
· Always remember Naam
· Try to develop virtues and remain engaged in the devotional worship.

To understand: What is duality
The following is added after editing the post.
Maya is the creative power of the supreme One by which He Creates this universe. Man is created to live and work in the world so ordinarily his senses have to look outwards into the world of objects. But a man gets totally absorbed in desires and objects of the world, thus he forgets his true identity, and falls a victim to ‘duality’, which prevents his realization. Duality is the belief that spirit and matter are two totally different entities, and other than Brahman (Pure Spirit) there is existence of creatures who can never unite with Him. It is due to Maya that a man thinks that he is this mind � body � intellect. A man who identifies his Self with body etc. cannot attain infinite Bliss. Indeed such a person is going to suffer here and hereafter. Guru Nanak has invented an appropriate word for such a person suffering from duality, under the influence of Maya ‘Manmukh’. And for a person who does not identify his self with his body etc. and is devoted to Brahman, Guru Nanak has invented the word ‘Gurmukh’ (Maya is the cause of duality) Maya has many meanings : power of creation of Parabrahma; power that creates duality i.e. delusion or illusion in a person’s mind; this duality or delusion, or illusion itself; of the nature of the three Gunas (power of action that binds). All these meanings have been used in GGS.

Anyone can realize Brahman regardless of his caste, class, color, gender, occupation, status etc. This path of devotion, however, does not work for persons who are not truthful, have no character, are not kind, and have not controlled their ego, desires, senses and mind. But such persons are not lost provided, while walking this path of Naam Simarana, they do so with whole hearted sincerity for then such impurities get washed away. Serving humanity purifies the mind and thus prepares one for Realization. If every person is equal before Parabrahma, the Supreme One, then there should be no ill treatment of any creature especially of lower caste people and weak people including women! Not only are all human beings equal before Him, but they, who are devoted to Him, are also Him. Whosoever chants His Naam with loving devotion, he gets bliss and moksha. Brahmin (the superior caste) is one who has realized Parabrahma, and not the one who is merely born into one.

Sikhism-Hinduism : Philosophical Relationship by Vishwa Mohan Tiwari, Air Vice Marshal (Retd)

Dualism and non-dualism

The goal of both Sikhism and Hinduism is to achieve happiness here and now and also to attain Mokshaï hereafter i.e. liberation from the cycle of birth and death. Looking at the complexity, and difficulty of the other three Paths or Yogas,

Guru Nanak chose the simplest Path of Devotion. In this Path there are three ways:

1. Dualist Path of devotion

There is the God and separately there is His creation. He gives His grace and is merciful, but no person’s soul can ever unite with the God. Some dualists believe that He has a form (saakaar or saguna i.e. Brahman with form).

2. Non-dualist Path of devotion

There is the Supreme One who is formless (Niraakaar or Nirguna), and there is His creation, but in essence both are the same. Any person’s soul can unite with Him, indeed the soul is the same in every one, and the Atman and Brahman are the same.

3. Dualist Non-dualist Path

The Supreme One is indeed formless, but He also takes forms when needed to restore justice. This path believes in awataarawaada (the other two paths do not believe in this).

Out of these, Guru Nanak chose the Non-dualist (Advaitic or Nirguna) Path, which had been already used by Santa Naamadeva and Santa Kabir etc. who had been preaching the non-dualistic (Advaitic, Nirguna) Path for the past 200 years.



Maya in sikhism

In Sikhism, the world is transitory and a passing phase. However, it is viewed as relatively real. God is viewed as the only reality, but within God exist both conscious souls and unconscious objects; these created objects are also real. The events which occur in nature are real but the effects they generate are unreal. Maya is as the events are real yet Maya is not as the effects are unreal. Consider the following examples. In the moonless night, a rope laying on the ground may be mistaken for a snake. We know that the rope alone is real, not the snake. However, the non-apprehension of the rope gives rise to the misapprehension of the snake. Once the darkness is removed, the rope alone remains; the snake disappears. Similarly, in the darkness of the night, a pole may be mistaken for a ghost. As the darkness is removed, the ghost disappears; only the pole remains as reality.

Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa.
In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord .
(sggs 332).

Raaj bhuiang prasang jaise hahi ab kashu maram janaaiaa.
Like the story of the rope mistaken for a snake, the mystery has now been explained to me. Like the many bracelets, which I mistakenly thought were gold; now, I do not say what I said then . (sggs 658).[5]

One understanding of the snake or serpent is its relation to money, it is said even in the story of Adam and Eve that they were tempted by the devil in the form of a serpent, in other ancient mythologies the symbol of the snake was affialated with money, even today the double serpent symbol is present in the symbol of the dolar, when we think money we think of $, which was formed by snake symbols. Maya in modern Punjabi refers to Money, however in Guru Granth Sahib is referring to the grand scheme of the illusion of the world of what we see, touch, i.e. Materilism, and from this Maya everything else of evil, indulgence and raviishing evil lusts are born, but rejecting Maya a person of secularity can take first steps towards spirituality.

Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.
You are squandering this life uselessly in the love of Maya.
Sri Guru Granth Sahib M.5 Guru Arjan Dev ANG 12

The teachings of the Sikh Gurus push the idea of sewa(selfless service) and simran(praying/praying to God/Meditating/remembering ones true death hence remembering God). The depths of these 2 and the answer to all of Sikhism comes from Sangat(congregation), by joining the congregation of true Saints one is saved. The extract(shabad) from Guru Granth Sahib is talking about how the world is indulged in Materilism and all wonder around.

http://en.wikipedia.org/wiki/Maya_(illusion)


One may like to offer valuable comments in regard to duality and Maya.
 
Last edited:
Sabad -10
Ang 20

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਨਾਨਕ ਬੇੜੀ ਸਚ ਕੀ ਤਰੀਐ ਗੁਰ ਵੀਚਾਰਿ ॥
नानक बेड़ी सच की तरीऐ गुर वीचारि ॥
Nānak beṛī sacẖ kī ṯarī▫ai gur vīcẖār.
O Nanak, the Boat of Truth will ferry you across; contemplate the Guru.

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਵਹੀ ਪੂਰਿ ਭਰੇ ਅਹੰਕਾਰਿ ॥
इकि आवहि इकि जावही पूरि भरे अहंकारि ॥
Ik āvahi ik jāvhī pūr bẖare ahaʼnkār.
Some come, and some go; they are totally filled with egotism.

ਮਨਹਠਿ ਮਤੀ ਬੂਡੀਐ ਗੁਰਮੁਖਿ ਸਚੁ ਸੁ ਤਾਰਿ ॥੧॥
मनहठि मती बूडीऐ गुरमुखि सचु सु तारि ॥१॥
Manhaṯẖ maṯī būdī▫ai gurmukẖ sacẖ so ṯār. ||1||
Through stubborn-mindedness, the intellect is drowned; one who becomes Gurmukh and truthful is saved. ||1||

ਗੁਰ ਬਿਨੁ ਕਿਉ ਤਰੀਐ ਸੁਖੁ ਹੋਇ ॥
गुर बिनु किउ तरीऐ सुखु होइ ॥
Gur bin ki▫o ṯarī▫ai sukẖ ho▫e.
Without the Guru, how can anyone swim across to find peace?

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂ ਮੈ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
जिउ भावै तिउ राखु तू मै अवरु न दूजा कोइ ॥१॥ रहाउ ॥
Ji▫o bẖāvai ṯi▫o rākẖ ṯū mai avar na ḏūjā ko▫e. ||1|| rahā▫o.
As it pleases You, Lord, You save me. There is no other for me at all. ||1||Pause||

ਆਗੈ ਦੇਖਉ ਡਉ ਜਲੈ ਪਾਛੈ ਹਰਿਓ ਅੰਗੂਰੁ ॥
आगै देखउ डउ जलै पाछै हरिओ अंगूरु ॥
Āgai ḏekẖ▫a▫u da▫o jalai pācẖẖai hari▫o angūr.
In front of me, I see the jungle burning; behind me, I see green plants sprouting.

ਜਿਸ ਤੇ ਉਪਜੈ ਤਿਸ ਤੇ ਬਿਨਸੈ ਘਟਿ ਘਟਿ ਸਚੁ ਭਰਪੂਰਿ ॥
जिस ते उपजै तिस ते बिनसै घटि घटि सचु भरपूरि ॥
Jis ṯe upjai ṯis ṯe binsai gẖat gẖat sacẖ bẖarpūr.
We shall merge into the One from whom we came. The True One is pervading each and every heart.

ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਹੀ ਸਾਚੈ ਮਹਲਿ ਹਦੂਰਿ ॥੨॥
आपे मेलि मिलावही साचै महलि हदूरि ॥२॥
Āpe mel milāvahī sācẖai mahal haḏūr. ||2||
He Himself unites us in Union with Himself; the True Mansion of His Presence is close at hand. ||2||

ਸਾਹਿ ਸਾਹਿ ਤੁਝੁ ਸੰਮਲਾ ਕਦੇ ਨ ਵਿਸਾਰੇਉ ॥
साहि साहि तुझु समला कदे न विसारेउ ॥
Sāhi sāhi ṯujẖ sammlā kaḏe na vesāra▫o.
With each and every breath, I dwell upon You; I shall never forget You.

ਜਿਉ ਜਿਉ ਸਾਹਬੁ ਮਨਿ ਵਸੈ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੇਉ ॥
जिउ जिउ साहबु मनि वसै गुरमुखि अम्रितु पेउ ॥
Ji▫o ji▫o sāhab man vasai gurmukẖ amriṯ pe▫o.
The more the Lord and Master dwells within the mind, the more the Gurmukh drinks in the Ambrosial Nectar.

ਮਨੁ ਤਨੁ ਤੇਰਾ ਤੂ ਧਣੀ ਗਰਬੁ ਨਿਵਾਰਿ ਸਮੇਉ ॥੩॥
मनु तनु तेरा तू धणी गरबु निवारि समेउ ॥३॥
Man ṯan ṯerā ṯū ḏẖaṇī garab nivār same▫o. ||3||
Mind and body are Yours; You are my Master. Please rid me of my pride, and let me merge with You. ||3||

ਜਿਨਿ ਏਹੁ ਜਗਤੁ ਉਪਾਇਆ ਤ੍ਰਿਭਵਣੁ ਕਰਿ ਆਕਾਰੁ ॥
जिनि एहु जगतु उपाइआ त्रिभवणु करि आकारु ॥
Jin ehu jagaṯ upā▫i▫ā ṯaribẖavaṇ kar ākār.
The One who formed this universe created the creation of the three worlds.

ਗੁਰਮੁਖਿ ਚਾਨਣੁ ਜਾਣੀਐ ਮਨਮੁਖਿ ਮੁਗਧੁ ਗੁਬਾਰੁ ॥
गुरमुखि चानणु जाणीऐ मनमुखि मुगधु गुबारु ॥
Gurmukẖ cẖānaṇ jāṇī▫ai manmukẖ mugaḏẖ gubār.
The Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness.

ਘਟਿ ਘਟਿ ਜੋਤਿ ਨਿਰੰਤਰੀ ਬੂਝੈ ਗੁਰਮਤਿ ਸਾਰੁ ॥੪॥
घटि घटि जोति निरंतरी बूझै गुरमति सारु ॥४॥
Gẖat gẖat joṯ niranṯrī būjẖai gurmaṯ sār. ||4||
One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. ||4||

ਗੁਰਮੁਖਿ ਜਿਨੀ ਜਾਣਿਆ ਤਿਨ ਕੀਚੈ ਸਾਬਾਸਿ ॥
गुरमुखि जिनी जाणिआ तिन कीचै साबासि ॥
Gurmukẖ jinī jāṇi▫ā ṯin kīcẖai sābās.
Those who understand are Gurmukh; recognize and applaud them.

ਸਚੇ ਸੇਤੀ ਰਲਿ ਮਿਲੇ ਸਚੇ ਗੁਣ ਪਰਗਾਸਿ ॥
सचे सेती रलि मिले सचे गुण परगासि ॥
Sacẖe seṯī ral mile sacẖe guṇ pargās.
They meet and merge with the True One. They become the Radiant Manifestation of the Excellence of the True One.

ਨਾਨਕ ਨਾਮਿ ਸੰਤੋਖੀਆ ਜੀਉ ਪਿੰਡੁ ਪ੍ਰਭ ਪਾਸਿ ॥੫॥੧੬॥
नानक नामि संतोखीआ जीउ पिंडु प्रभ पासि ॥५॥१६॥
Nānak nām sanṯokẖī▫ā jī▫o pind parabẖ pās. ||5||16||
O Nanak, they are contented with the Naam, the Name of the Lord. They offer their bodies and souls to God. ||5||16||​

Shabad-Nutshell

In the shabad says Nanak :” the Boat of Truth will ferry you across; contemplate the Guru. Some come, and some go; they are totally filled with egotism. Through stubborn-mindedness, the intellect is drowned; one who becomes Gurmukh and truthful is saved.” Emphasizing the need of a Guru to show us the path the Guru ponders as to how can anyone swim across to find peace without the Guru? Giving oneself to the will of God Guru sahib further prays, ‘As it pleases You, Lord, You save me. There is no other for me at all.’

One can see the coming and the departure of the various Jivas but ultimately all shall find rest by merging into the One from whom they came. The True One is pervading each and every heart. He Himself unites us in Union with Himself; the True Mansion of His Presence is close at hand.

It is advised that with each and every breath one should dwell upon the super consciousness so that one never forgets this reality and the more the Lord and Master dwells within the mind, the more the Gurmukh drinks in the Ambrosial Nectar. Guru Sahib impresses upon the fact that this garb of body and mind are all His belongings and therefore he further longs that that the pride should be gotten rid of so that one may merge with the Lord.
The One who formed this universe created the creation of the three worlds and the Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness. One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. Hence one should become Gurmukh as those understand recognize this. They meet and merge with the True One. They become the Radiant Manifestation of the Excellence of the True One.

In the concluding line says Nanak :”they are contented with the Naam, the Name of the Lord. They offer their bodies and souls to God.”

Qualities of seeker
  • Be a Gurmukh
  • Understand and appreciate Guru’s teachings
 
Sabad-11
Page-22


सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਹਰਿ ਹਰਿ ਜਪਹੁ ਪਿਆਰਿਆ ਗੁਰਮਤਿ ਲੇ ਹਰਿ ਬੋਲਿ ॥
हरि हरि जपहु पिआरिआ गुरमति ले हरि बोलि ॥
Har har japahu pi▫āri▫ā gurmaṯ le har bol.
Meditate on the Lord, Har, Har, O my beloved; follow the Guru's Teachings, and speak of the Lord.

ਮਨੁ ਸਚ ਕਸਵਟੀ ਲਾਈਐ ਤੁਲੀਐ ਪੂਰੈ ਤੋਲਿ ॥
मनु सच कसवटी लाईऐ तुलीऐ पूरै तोलि ॥
Man sacẖ kasvatī lā▫ī▫ai ṯulī▫ai pūrai ṯol.
Apply the Touchstone of Truth to your mind, and see if it comes up to its full weight.

ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਐ ਰਿਦ ਮਾਣਕ ਮੋਲਿ ਅਮੋਲਿ ॥੧॥
कीमति किनै न पाईऐ रिद माणक मोलि अमोलि ॥१॥
Kīmaṯ kinai na pā▫ī▫ai riḏ māṇak mol amol. ||1||
No one has found the worth of the ruby of the heart; its value cannot be estimated. ||1||

ਭਾਈ ਰੇ ਹਰਿ ਹੀਰਾ ਗੁਰ ਮਾਹਿ ॥
भाई रे हरि हीरा गुर माहि ॥
Bẖā▫ī re har hīrā gur māhi.
O Siblings of Destiny, the Diamond of the Lord is within the Guru.

ਸਤਸੰਗਤਿ ਸਤਗੁਰੁ ਪਾਈਐ ਅਹਿਨਿਸਿ ਸਬਦਿ ਸਲਾਹਿ ॥੧॥ ਰਹਾਉ ॥
सतसंगति सतगुरु पाईऐ अहिनिसि सबदि सलाहि ॥१॥ रहाउ ॥
Saṯsangaṯ saṯgur pā▫ī▫ai ahinis sabaḏ salāhi. ||1|| rahā▫o.
The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Word of His Shabad. ||1||Pause||

ਸਚੁ ਵਖਰੁ ਧਨੁ ਰਾਸਿ ਲੈ ਪਾਈਐ ਗੁਰ ਪਰਗਾਸਿ ॥
सचु वखरु धनु रासि लै पाईऐ गुर परगासि ॥
Sacẖ vakẖar ḏẖan rās lai pā▫ī▫ai gur pargās.
The True Merchandise, Wealth and Capital are obtained through the Radiant Light of the Guru.

ਜਿਉ ਅਗਨਿ ਮਰੈ ਜਲਿ ਪਾਇਐ ਤਿਉ ਤ੍ਰਿਸਨਾ ਦਾਸਨਿ ਦਾਸਿ ॥
जिउ अगनि मरै जलि पाइऐ तिउ त्रिसना दासनि दासि ॥
Ji▫o agan marai jal pā▫i▫ai ṯi▫o ṯarisnā ḏāsan ḏās.
Just as fire is extinguished by pouring on water, desire becomes the slave of the Lord's slaves.

ਜਮ ਜੰਦਾਰੁ ਨ ਲਗਈ ਇਉ ਭਉਜਲੁ ਤਰੈ ਤਰਾਸਿ ॥੨॥
जम जंदारु न लगई इउ भउजलु तरै तरासि ॥२॥
Jam janḏār na lag▫ī i▫o bẖa▫ojal ṯarai ṯarās. ||2||
The Messenger of Death will not touch you; in this way, you shall cross over the terrifying world-ocean, carrying others across with you. ||2||

ਗੁਰਮੁਖਿ ਕੂੜੁ ਨ ਭਾਵਈ ਸਚਿ ਰਤੇ ਸਚ ਭਾਇ ॥
गुरमुखि कूड़ु न भावई सचि रते सच भाइ ॥
Gurmukẖ kūṛ na bẖāv▫ī sacẖ raṯe sacẖ bẖā▫e.
The Gurmukhs do not like falsehood. They are imbued with Truth; they love only Truth.

ਸਾਕਤ ਸਚੁ ਨ ਭਾਵਈ ਕੂੜੈ ਕੂੜੀ ਪਾਂਇ ॥
साकत सचु न भावई कूड़ै कूड़ी पांइ ॥
Sākaṯ sacẖ na bẖāv▫ī kūrhai kūṛī pāʼn▫e.
The shaaktas, the faithless cynics, do not like the Truth; false are the foundations of the false.

ਸਚਿ ਰਤੇ ਗੁਰਿ ਮੇਲਿਐ ਸਚੇ ਸਚਿ ਸਮਾਇ ॥੩॥
सचि रते गुरि मेलिऐ सचे सचि समाइ ॥३॥
Sacẖ raṯe gur meli▫ai sacẖe sacẖ samā▫e. ||3||
Imbued with Truth, you shall meet the Guru. The true ones are absorbed into the True Lord. ||3||

ਮਨ ਮਹਿ ਮਾਣਕੁ ਲਾਲੁ ਨਾਮੁ ਰਤਨੁ ਪਦਾਰਥੁ ਹੀਰੁ ॥
मन महि माणकु लालु नामु रतनु पदारथु हीरु ॥
Man mėh māṇak lāl nām raṯan paḏārath hīr.
Within the mind are emeralds and rubies, the Jewel of the Naam, treasures and diamonds.

ਸਚੁ ਵਖਰੁ ਧਨੁ ਨਾਮੁ ਹੈ ਘਟਿ ਘਟਿ ਗਹਿਰ ਗੰਭੀਰੁ ॥
सचु वखरु धनु नामु है घटि घटि गहिर ग्मभीरु ॥
Sacẖ vakẖar ḏẖan nām hai gẖat gẖat gahir gambẖīr.
The Naam is the True Merchandise and Wealth; in each and every heart, His Presence is deep and profound.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਦਇਆ ਕਰੇ ਹਰਿ ਹੀਰੁ ॥੪॥੨੧॥
नानक गुरमुखि पाईऐ दइआ करे हरि हीरु ॥४॥२१॥
Nānak gurmukẖ pā▫ī▫ai ḏa▫i▫ā kare har hīr. ||4||21||
O Nanak, the Gurmukh finds the Diamond of the Lord, by His Kindness and Compassion. ||4||21||​

Sabad-Nutshell

Guru ji advises to meditate on the Lord, and further states lovingly,’O my beloved and follow the Guru's Teachings’. One should test oneself by applying the Touchstone of Truth to one’s mind, and see if it comes up to its of anticipated level of purity and truthfulness through meditation as stated above. One cannot find the worth of the gem that is in the heart/mind. [Here Guru ji is talking about the Naam that is stated to be present in everyone in the mind.]

[Mind has no seat in the physical body of five elements but it is said to be the product of the five elements (panch tat). The nature of mind is thus governed by what we consume as diet. According to a school of thoughts One can see a relationship between what we consume in food and its outcome as to the quality in terms of tri-gunas i.e Sato, Rajo or Tamo.Generally speaking, it is preferred to have the food that is satvik in nature i.e it produces Sato guna in the mind. ]

Guru Sahib further states: ‘O Siblings of Destiny, the Diamond of the Lord is made known only when the Guru throws light.’

[For us the Guru is ‘sabad-guru’ and we have to help ourselves through its guidance that we get illuminated or another way of putting it is that we may be helped by the Guru Sahibs as and when we require further Guidance.I do not rule out this possibility as well. It may happen when we are sleeping and may be in our dreams or in any other fashion]

The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Lord through the sabads of Guru [i.e. bani for us]

The True Merchandise, Wealth and Capital[ i.e. Naam] are obtained when the Guru enlightens us. As fire is extinguished by pouring on water, the streams of desire [ that keep us in ego and in Maya] are enslaved and the physical death will not affect one and in this way, one crosses over the terrifying world-ocean, carrying others across with you. ||2||

The Gurmukhs do not like falsehood. [ i.e. Maya oriented worldly affairs] They are imbued with Truth; they love only Truth. The shaktas, the faithless cynics, do not like the Truth and their foundations are false [i.e. their affairs are based on maya or the materialistic way of life or may be hedonism]. Imbued with Truth, one will meet the Lord and the finally are absorbed into the Lord. ||3||

['Lord' in place of 'Guru', it is the meaning derived by me i.e Imbued with the truth one shall meet the Lord and finally will be united with Him. Thus the term ‘Guru’ in this line would mean Lord and not the Guru Sahibs in their physical garbs. For me it is an example of the usage of the term ‘Guru’ for the ‘Lord.’ ]

Within the mind are emeralds and rubies, the Jewel of the Naam, treasures and diamonds. The Naam is the True Merchandise and Wealth; in each and every heart, His Presence is deep and profound. Says Nanak;’ the Gurmukh finds the Diamond of the Lord, by His Kindness and Compassion.’ ||4||21||

Qualities of seeker

  • Meditate on Lord
  • Follow Guru’s Teachings
  • Improve the Quality of Mind
  • Always seek Sangat


Bhul Chuk Mauf
 

Recommended Websites


JOIN US ON SPN-TELEGRAM


Sikhi Vichar Forum (Malaysia)


Sikhi Gems
Top