Welcome to SPN

Register and Join the most happening forum of Sikh community & intellectuals from around the world.

Sign Up Now!

Sikh Psyche/ਜੀਵ

Discussion in 'Spiritual' started by vsgrewal48895, Mar 26, 2009.

  1. vsgrewal48895

    Expand Collapse
    Writer SPNer

    Mar 12, 2009
    Likes Received:

    In the 21 century every one wants an easy way to progress in spirituality and final emancipation at the flicker of a switch. With the scientific advances and luxurious easy life rendered by its innovations, individuals also want the same result in spirituality by various short cut modes but unfortunately none is available. Sikh psyche including mine has been soaked by the wrong inherited information, which is embedded in to the cortex of our brains since childhood from oral traditions contradictory to the teachings contained in Sabd Guru. To delete this wrong embedded information and re-learn is a Herculean task. The list of prevailing rituals being performed at homes and Gurudwaras due to spiritual ignorance is lengthy and well known.

    Sikh baptism (I have all the respect for it) is the first step towards spirituality acting as a deterent towards lower instincts (ਦੁਕ੍ਰਿਤ) and if the intentions are good to develop virtues (ਸੁਕ੍ਰਿਤ) but one should be aware that it automatically does not confer spiritually. It itself is hard enough to keep up with it but one has to work hard further to progress, lest one may get lost on the way thinking the battle is won. Meaningful rituals may be ok, if the individual makes an honest attempt to live in the message, advice, and teachings in thought, word, spirit, and deed- thus becoming a candidate for the blessings of Akal Purkh’s Grace depending on the individual effort (ਉਦੱਮ).

    ਕਿਸੈ ਜਿਵੇਹਾ ਨਾਹਿ ਕੋ ਦੁਬਿਧਾ ਔਦਰਿ ਮੰਦੀ ਚੰਗੀ ॥ ਪਾਰਬ੍ਰਹਮੁ ਨਿਰਲੇਪੁ ਹੈ ਪੂਰਨੁ ਬ੍ਰਹਮੁ ਸਦਾ ਸਹਲੰਗੀ ॥

    Kisai Jivayhaa Naa-eh Ko Dubidhaa Andhar Mandee Changee, Paarbraham Nirlayp Hai Pooran Sada Sahlangee.

    None resembles anyone and the psyche is good or bad according to the ratio of perplexity within. Being transcendent, Akal Purkh is detached from every thing and being perfect Braham, is always with every body. -----Bhai Gurdas, Vaar, 18, Pauri, 10

    ਮਨ ਬਚ ਕ੍ਰਮ ਆਰਾਧੈ ਹਰਿ ਹਰਿ ਸਾਧਸੰਗਿ ਸੁਖੁ ਪਾਇਆ ॥ ਅਨਦ ਬਿਨੋਦ ਅਕਥ ਕਥਾ ਰਸੁ ਸਾਚੈ ਸਹਜਿ ਸਮਾਇਆ ॥

    Man bacẖ karam ārāḏẖai har har sāḏẖsang sukẖ pā­i­ā. Anaḏ binoḏ akath kathā ras sācẖai sahj samā­i­ā.

    He, who worships, adores the Akal Purkh, The Master, in thought, word and deed, in the Company of the holy, finds peace. He enjoys bliss and pleasure, and savors the Unspoken Speech of the Akal Purkh, and merges intuitively into the True Supreme Power.-----Guru Arjan, Raag Sarag, AGGS, Page, 1220-8

    Guru Nanak in Raag Asa prefers the internal piety than the external one;

    ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥

    Anḏrahu jẖūṯẖė paij bāhar ḏunī¬ā anḏar fail, Aṯẖsaṯẖ ṯirath jė nāveh uṯrai nāhī mail, Jinĥ pat anḏar bāhar guḏaṛ ṯė bẖalė sansār, Ŧinĥ nėhu lagā rab sėṯī ḏėkẖnĥė vīcẖār.

    Those who are false within but appear honorable on the outside are very common in this world. Even though they may bathe at the sixty-eight sacred shrines of pilgrimage, still, their filth does not depart. Those having silk on the inside and rag on the outside, are the good ones in this world. They embrace love for the Akal Purkh, and contemplate beholding It. -----Guru Nanak, Raag Asa, AGGS, Page, 473

    Mostly it is the ego (ਹਉਮੈ) and guilt coming in the way for spiritual growth as it is difficult to over come the I, Me, My complex and to get rid of inner filth says Guru Nanak in Asa Di Var;

    ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥ ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥ ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥ ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥

    Sabẖ ko nivai āp ka­o par ka­o nivai na ko­ė. Ḏẖar ṯārājū ṯolī­ai nivai so ga­urā ho­ė. Aprāḏẖī ḏūṇā nivai jo hanṯā miragāhi. Sīs nivā­i­ai ki­ā thī­ai jā riḏai kusuḏẖė jāhi.

    Everyone bows down to himself; no one bows down to another. When something is placed on the balancing scale and weighed, the side which descends is heavier. The sinner, like the deer hunter, bows down twice as much. But what can be achieved by bowing the head, when the heart is impure? ------Guru Nanak, Raag Asa, AGGS, Page, 470

    Sikhs should live in the teachings otherwise they are attempting to progress in ignorance.

    ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ॥ ਔਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥

    Giaan HeeNan Agiaan Poojaa, Andh Vartaavaa Bhaou Doojaa.

    Without spiritual wisdom, people worship ignorance. They grope in the dark, in the love of duality. -----Guru Nanak, Sloke Vaaran To Vadheek, AGGS, Page, 1412-4

    There have always been debates (my self included) about the following and more;

    >Word Waheguru.
    >SGGS as a living Guru.
    >Prayer (Ardas)
    >Parkash & Sukhasan of AGGS (Ritual)
    >Mechanical reading of AGGS with out understanding and reflection.
    >Reincarnation and transmigration.
    >Heaven & Hell.
    >Other rituals.

    Do I practice in thought, word, and deed the teachings of Sabd Guru in their totality?

    Most probably, Not- It is very difficult to prioritize practice of faith as the daily worldly human affairs come in the way. I can debate but do I follow the advice given as Guru Arjan has rightly said so in Raag Ramkali?

    ਉਪਦੇਸੁ ਕਰੇ ਕਰਿ ਲੋਕ ਦ੍ਰਿੜਾਵੈ ॥ ਅਪਨਾ ਕਹਿਆ ਆਪਿ ਨ ਕਮਾਵੈ ॥

    Upḏės karė kar lok ḏariṛ¬āvai, Apnā kahi¬ā āp na kamāvai.

    One preaches to others to have faith in holy texts, but one does not practice what one preaches. -----Guru Arjan, Raag Ramkali, AGGS, Page, 887-18

    Let us take the example of Word Waheguru (Naam), which we have learnt and memorized since childhood, which is imprinted in our brain-hippocampus (memory center). The moment I sneeze and the word Waheguru come out of my mouth and even my grandson responds the same way. Let us look in to it;

    Q. Did this word come from the heart and is relished?

    No- becoming a second nature it just comes out mechanically like saying thank you with out gratitude? If one does not mean it from the heart, it has no spiritual value.

    ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਸਭੁ ਕੋ ਕਰੈ ਵਿਰਲੈ ਹਿਰਦੈ ਵਸਾਇਆ ॥ ਨਾਨਕ ਜਿਨ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਮੋਖ ਮੁਕਤਿ ਤਿਨ੍ਹ੍ਹ ਪਾਇਆ ॥

    Mukẖahu har har sabẖ ko karai virlai hirḏai vasā­i­ā. Nānak jin kai hirḏai vasi­ā mokẖ mukaṯ ṯinĥ pā­i­ā.

    Everyone can chant the Name of the Akal Purkh, The Master with their mouths, but only a few enshrine it within their hearts. O, Nanak, those who enshrine the Akal Purkh within their hearts, attain liberation and emancipation. -----Guru Amardas, Raag Vadhans, AGGS, Page, 565-17

    ਨਵ ਛਿਅ ਖਟੁ ਬੋਲਹਿ ਮੁਖ ਆਗਰ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਇਵ ਨ ਪਤੀਨੇ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਹਿਰਦੈ ਸਦ ਧਿਆਵਹੁ ਇਉ ਹਰਿ ਪ੍ਰਭੁ ਮੇਰਾ ਭੀਨੇ ॥

    Nav cẖẖi­a kẖat boleh mukẖ āgar mėrā har parabẖ iv na paṯīnė. Jan Nānak har hirḏai saḏ ḏẖi­āvahu i­o har parabẖ mėrā bẖīnė.

    One may repeat, verbatim, the nine grammars and the six Shaastras, but my Akal Purkh is not pleased by this. O servant Nanak, meditate forever on Akal Purkh in your heart; this is the way to please my God. -----Guru Ramdas, raag Dhanasari, AGGS, Page, 668-18

    ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ॥ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ॥

    Karam karṯūṯ bėl bisthārī rām nām fal hū¬ā, Ŧis rūp na rėkẖ anāhaḏ vājai sabaḏ niranjan kī¬ā.

    The vine of good actions and character has spread out, and it bears the fruit of the Akal Purkh's Name. The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Sabd, the Immaculate God is revealed. -----Guru Nanak, Raag Asa, AGGS, Page, 351-2

    ਨਾਵੈ ਜੇਵਡ ਹੋਰ ਦਾਤਿ ਨਾਹੀ ਤਿਸੁ ਰੂਪੁ ਨ ਰਿਖਿਆ ॥ਨਾਮੁ ਅਖੁਟੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਮੁਖਿ ਮਨਿ ਵਸਿਆ ॥

    Nāvai jėvad hor ḏāṯ nāhī ṯis rūp na rikẖi­ā.Nām akẖut niḏẖān hai gurmukẖ man vasi­ā.

    There is no other gift as great as the Name; it has no form or sign. The Naam, the Name of the Akal Purkh is an inexhaustible treasure; it abides in the mind of the Gurmukh. -----Guru Amardas, Raag Suhi Ki Vaar, AGGS, Page, 787-13

    The above hymns clearly show that the Name of Akal Purkh has no form than how it could be the word “Waheguru”?

    Q. Can this Word Waheguru be replaced, if so then with what?

    A. Any word can be used to focus the attention to Akal Purkh of one’s own understanding as there is no magic in the coined word Waheguru or any other.

    Before one jumps on to the band wagon to implant the seed of Naam, one has to ethically prepare the mind, just like planting any crop; ground has first to be prepared- tilled, stones and weeds removed, leveled etc. Any seed thrown in a baron land will not grow says Guru Nanak in Raag Sorath and Siri Raag;

    ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥

    Man hālī kirsāṇī karṇī saram pāṇī ṯan kẖėṯ.Nām bīj sanṯokẖ suhāgā rakẖ garībī vės.Bẖā­o karam kar jammsī sė gẖar bẖāgaṯẖ ḏėkẖ.

    Make your mind the farmer, good deeds the farm, modesty the water, and your body the field. Let the Akal Purkh's Name be the seed, contentment the plow, and your humble dress the fence. Doing deeds of love, the seed shall sprout, and you shall see your home flourish.-----Guru Nanak, Raag Sorath, AGGS, Page 596

    ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥

    Amal kar ḏẖarṯī bīj sabḏo kar sacẖ kī āb niṯ ḏeh pāṇī,Ho¬ė kirsāṇ īmān jammā¬ė lai bẖisaṯ ḏojak mūṛė ėv jāṇī.

    Make good deeds the soil, and let the Word of the Sabd be the seed; irrigate it continually with the water of Truth. Become such a farmer, and faith will sprout, and know it to be your heaven and hell, O, fool! -----Guru Nanak, Siri Raag, AGGS, Page, 24-1 & 2

    ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥ ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

    Suṇi▫ā mani▫ā man kīṯā bẖā▫o. Anṯargaṯ ṯirath mal nā▫o. Sabẖ guṇ ṯere mai nāhī ko▫e. Vin Goun Keetay Bhagat Na Ho-ay.

    Listening to Naam and believing in It with love and humility in your mind, cleanse yourself with in; the sacred shrine. All virtues are Yours, Akal Purkh, I have none at all. Without virtue, there is no devotional worship. -----Guru Nanak, japji, AGGS, Page, 4-16

    Q. Is this word or any other- is what is known as Naam?

    Word Waheguru is considered by many as synonymous with Naam. But the later is more complex than that as Guru Nanak refers to it in Raag Asa;

    ਪਾਂਡੇ ਐਸਾ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥ ਬਾਹਰਿ ਜਨੇਊ ਜਿਚਰੁ ਜੋਤਿ ਹੈ ਨਾਲਿ ॥ ਧੋਤੀ ਟਿਕਾ ਨਾਮੁ ਸਮਾਲਿ ॥ ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥

    Pāʼnde aisā barahm bīcẖār. Nāmė sucẖ nāmo paṛa­o nāmė cẖaj ācẖār. Bāhar jane▫ū jicẖar joṯ hai nāl. Ḏẖoṯī tikā nām samāl. Aithai othai nibhī nāl.

    O, religious scholar, contemplate God in such a way. Consider it your inner cleanliness, your study, your wisdom, and way of life. The outer sacred thread is worthwhile only as long as the Divine Light is within. So make the remembrance of the Naam, of the Akal Purkh, your loin-cloth and the ceremonial mark on your forehead. Here and hereafter, the Name alone shall stand by you. -----Guru Nanak, Raag Asa, AGGS, Page, 355-3

    Unless the Sabd is understood and relished, devotional love for Akal Purkh does not evolve in the heart says Guru Ramdas in Raag Sarang;

    ਗਣਤੈ ਸੇਵ ਨ ਹੋਵਈ ਕੀਤਾ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਸਚਿ ਨ ਲਗੋ ਭਾਉ ॥

    Gaṇṯai sev na hova▫ī kīṯā thā▫e na pā▫e. Sabḏai sāḏ na ā­i­o sacẖ na lago bẖā­o.

    Calculated (How many Paths etc) service is not service at all, and not approved. If the flavor of the Sabd (Word), is not relished, the mortal is not in love with the True Akal Purkh. -----Guru Ramdas, Raag Sarang Ki Vaar, AGGS, Page, 1246-8

    Let us take the example of usual garden variety Ardas. I have been doing it since the age of 12 i.e. 63 years.

    Do I believe in this mechanical lengthy irrelevant prayer?

    Answer is No.

    Then why do I do it-because it is ingrained in my psyche since childhood. I have tried to shorten it and be involved one to one to come closer to my Higher Power; the moment I do, even the old memorized Ardas is forgotten and I have start it all over again or I read it from a written document till it becomes a second nature.

    Let us take the ritual of Parkash & Sukhasan of AGGS daily, which I have been doing from the last 45 years. I have mechanically recited AGGS from A-Z at least more than 60 times in my life. It is only lately that I have started relishing the Sabd and getting lost in to it. But still on occasions it seems like a burden and an obstruction in other priorities of human life.

    I accept my faults and am making an honest and sincere attempt to straighten it.

    The practice of Sikh way of life these days is different than what is incorporated in AGGS by all Sikhs. I still keep on performing rituals even it is against my present thinking; as it has been ingrained in my psyche, until I erase the wrong information and re-learn with understanding and reflection?

    How can the information in the psyche be erased to bring it to a neutral position, so that right information or thinking can be embedded in its place?

    It is hard work, many claim to have peace of mind by Naam Simran-only they know the truth. I am trying the following but others can differ;

    I have started reading AGGS from ½ -1 page daily by understanding it my way and not the way the hymns have been literally translated by some one else and try to reflect on these. Since each word has many meanings and the translator uses the one, which fits his intellect or agenda if any. I used to read 20-50 pages daily with out understanding like a parrot or like Granthies when my mind was some where else. I was just reading to finish the Paath, to make a statement that I have completed the Sadharan Paath all over again.

    Way of life is a personal thing as well as God of individual’s own understanding, one should be careful in forcing his/her opinions or affirmations on others.

    I listen to Nitname morning & evening not as a ritual but try to learn the meanings of the words of the Sabd, which I do not understand and try to find the meaning to reflect on it. Guru Nanak in Japji write about listening, then accepting and finally developing devotional love, humility and inner cleanliness with character evolvement being the remedy;

    ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥ ----- ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥ ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

    Suṇi­ai siḏẖ pīr sur nāth. ----- Ŧirath ṯap ḏa­i­ā ḏaṯ ḏān. Jė ko pāvai ṯil kā mān. Suṇi­ā mani­ā man kīṯā bẖā­o. Anṯargaṯ ṯirath mal nā­o. Sabẖ guṇ ṯėrė mai nāhī ko­ė. viṇ guṇ kīṯė bẖagaṯ na ho­ė.

    On listening the Word- one could obtain the status of the Siddhas-----Listening and acceptance of the Word with love and humility cleanse the inner filth by pilgrimage of the sacred shrine deep within. All virtues are Yours, Akal Purkh, I have none at all. Without virtue, there is no devotional worship. -----Guru Nanak, Japji, AGGS, Page,4-14

    In the final pauri Guru Nanak summarizes the essence of Japji;

    ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥

    Jaṯ pāhārā ḏẖīraj suni­ār. Ahraṇ maṯ vėḏ hathī­ār. Bẖa­o kẖalā agan ṯap ṯā­o. Bẖāʼndā bẖā­o amriṯ ṯiṯ dẖāl. Gẖaṛī­ai sabaḏ sacẖī taksāl. Jin ka­o naḏar karam ṯin kār. Nānak naḏrī naḏar nihāl.

    Let self-control be the furnace, and patience the goldsmith. Let understanding be the anvil, and spiritual wisdom the tools. With the Fear of God as the bellows, fan the flames of heat, the body's inner heat. In the crucible of love, melt the Nectar of the Name, and mint the True Coin of the Shabad, the Word of God. Such is the karma of those upon whom Akal Purkh has cast Its Glance of Grace. O, Nanak, the Merciful God, by Its Grace, uplifts and exalts them. -----Guru Nanak, Japji

    The world is busy and in hurry in amassing the material things but in no hurry to wards finding Akal Purkh’s sanctuary or spiritual progress as there are no short cuts available. One can watch a movie or read a novel for hours with concentration but not spiritual literature. Gurus Ramdas and Nanak ponder on the subject;

    ਸਾਕਤ ਨਰ ਪ੍ਰਾਨੀ ਸਦ ਭੂਖੇ ਨਿਤ ਭੂਖਨ ਭੂਖ ਕਰੀਜੈ ॥ ਧਾਵਤੁ ਧਾਇ ਧਾਵਹਿ ਪ੍ਰੀਤਿ ਮਾਇਆ ਲਖ ਕੋਸਨ ਕਉ ਬਿਥਿ ਦੀਜੈ ॥

    Sākaṯ nar parānī saḏ bẖūkẖe niṯ bẖūkẖan bẖūkẖ karījai. Ḏẖāvaṯ ḏẖā­ė ḏẖāveh parīṯ mā­i­ā lakẖ kosan ka­o bith ḏījai.

    The materialistic and mortal beings remain hungry forever; they continually cry out in hunger. They hurry and run, and wander all around, caught in the love of Maya; they cover hundreds of thousands of miles in their wanderings. -----Guru Ramdas, Raag Kalyan, AGGS, Page, 1323-17

    ਟਟੈ ਟੰਚੁ ਕਰਹੁ ਕਿਆ ਪ੍ਰਾਣੀ ਘੜੀ ਕਿ ਮੁਹਤਿ ਕਿ ਉਠਿ ਚਲਣਾ ॥ ਜੂਐ ਜਨਮੁ ਨ ਹਾਰਹੁ ਅਪਣਾ ਭਾਜਿ ਪੜਹੁ ਤੁਮ ਹਰਿ ਸਰਣਾ ॥

    Tatai tancẖ karahu ki▫ā parāṇī gẖaṛī kė muhaṯ kė uṯẖ cẖalṇā. Jū­ai janam na hārahu apṇā bẖāj paṛahu ṯum har sarṇā.

    Tatta: Why do you practice hypocrisy, O mortal? In a moment, in an instant, you shall have to get up and depart. Don't lose your life in the gamble - hurry to the Akal Purkh’s Sanctuary. -----Guru Nanak, Raag Asa, AGGS, Page, 433-6

    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.


    There are no short cuts for spiritual progress being a long journey; one should be serious to think about it. Most Sikhs are on their own band-wagon, it is either their way or high way. Spirituality is not the inherited property of any particular religion, and there are many ways to reach the same destination. It all takes time, fortitude, honesty, acceptance and willingness to make changes in personal psyche and nothing comes overnight. Sikhs should make an individual honest attempt to re- learn about it through reflecting on the Sabd says Guru Nanak in Raag Bilawal;

    ਤਨੁ ਧਨੁ ਕਲਤੁ ਸਭੁ ਦੇਖੁ ਅਭਿਮਾਨਾ ॥ ਬਿਨੁ ਨਾਵੈ ਕਿਛੁ ਸੰਗਿ ਨ ਜਾਨਾ ॥ ਕੀਚਹਿ ਰਸ ਭੋਗ ਖੁਸੀਆ ਮਨ ਕੇਰੀ ॥ ਧਨੁ ਲੋਕਾਂ ਤਨੁ ਭਸਮੈ ਢੇਰੀ ॥ ਖਾਕੂ ਖਾਕੁ ਰਲੈ ਸਭੁ ਫੈਲੁ ॥ ਬਿਨੁ ਸਬਦੈ ਨਹੀ ਉਤਰੈ ਮੈਲੁ ॥

    Ŧan ḏẖan kalaṯ sabẖ ḏėkẖ abẖimānā. Bin nāvai kicẖẖ sang na jānā Kīcẖeh ras bẖog kẖusī­ā man kėrī. Ḏẖan lokāʼn ṯan bẖasmai dẖėrī. Kẖākū kẖāk ralai sabẖ fail. Bin sabḏai nahī uṯrai mail.

    Gazing upon his body, wealth, wife and all his possessions, mortal is proud. But without the Name of the Akal Purkh, nothing shall go along with him. He enjoys tastes, pleasures and joys in his mind. But his wealth will pass on to other people, and his body will be reduced to ashes. The entire expanse, like dust, shall mix with dust. Without the Word of the Sabd, his filth is not removed. -----Guru Nanak, Raag Bilawal, AGGS, Page, 832

    I am still arrogant, self-righteous, with no humility, even phony at times, but I am trying to be a better person and help my fellow men. Guess, what I will never be a saint, but what ever I am, I believe in accepting to live under the Will of God in humility. Sikh Way of Life is an active faith in action requiring an individual’s humble attempt to progress in spirituality with self conceit.

    Virinder S. Grewal
    • Like Like x 1
  2. Loading...

Since you're here... we have a small favor to ask...     Become a Supporter      ::     Make a Contribution     

Share This Page