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Spiritual
Simran: Panacea For Ills
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<blockquote data-quote="spnadmin" data-source="post: 152834" data-attributes="member: 35"><p>A quick reply, absent truly thoughtful analysis. But I think the words of Guru Arjan Dev need saying.</p><p></p><p></p><p>ਸੋਰਠਿ ਮਹਲਾ ੫ ॥</p><p>सोरठि महला ५ ॥</p><p>Soraṯẖ mėhlā 5.</p><p>Sorath 5th Guru.</p><p></p><p>ਮੇਰਾ ਸਤਿਗੁਰੁ ਰਖਵਾਲਾ ਹੋਆ ॥</p><p>मेरा सतिगुरु रखवाला होआ ॥</p><p>Merā saṯgur rakẖvālā ho▫ā.</p><p>My True Guru is not my saviour.</p><p></p><p>ਧਾਰਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭ ਹਾਥ ਦੇ ਰਾਖਿਆ ਹਰਿ ਗੋਵਿਦੁ ਨਵਾ ਨਿਰੋਆ ॥੧॥ ਰਹਾਉ ॥</p><p>धारि क्रिपा प्रभ हाथ दे राखिआ हरि गोविदु नवा निरोआ ॥१॥ रहाउ ॥</p><p>Ḏẖār kirpā parabẖ hāth ḏe rākẖi▫ā har goviḏ navā niro▫ā. ||1|| rahā▫o.</p><p>Taking pity and lending His hand, the Lord has saved Hargobind and he is now safe and sound. Pause.</p><p></p><p>ਤਾਪੁ ਗਇਆ ਪ੍ਰਭਿ ਆਪਿ ਮਿਟਾਇਆ ਜਨ ਕੀ ਲਾਜ ਰਖਾਈ ॥</p><p>तापु गइआ प्रभि आपि मिटाइआ जन की लाज रखाई ॥</p><p>Ŧāp ga▫i▫ā parabẖ āp mitā▫i▫ā jan kī lāj rakẖā▫ī.</p><p>The fever is gone, the Lord has Himself banished it and saved the honour of His slave.</p><p></p><p>ਸਾਧਸੰਗਤਿ ਤੇ ਸਭ ਫਲ ਪਾਏ ਸਤਿਗੁਰ ਕੈ ਬਲਿ ਜਾਂਈ ॥੧॥</p><p>साधसंगति ते सभ फल पाए सतिगुर कै बलि जांई ॥१॥</p><p>Sāḏẖsangaṯ ṯe sabẖ fal pā▫e saṯgur kai bal jāʼn▫ī. ||1||</p><p>From the society of saints, I have obtained all the boons and unto the True Guru, I am a sacrifice.</p><p></p><p>ਹਲਤੁ ਪਲਤੁ ਪ੍ਰਭ ਦੋਵੈ ਸਵਾਰੇ ਹਮਰਾ ਗੁਣੁ ਅਵਗੁਣੁ ਨ ਬੀਚਾਰਿਆ ॥</p><p>हलतु पलतु प्रभ दोवै सवारे हमरा गुणु अवगुणु न बीचारिआ ॥</p><p>Halaṯ palaṯ parabẖ ḏovai savāre hamrā guṇ avguṇ na bīcẖāri▫ā.</p><p>The Lord has saved me both in this world and the next one and my merits and demerits, He has not taken into account. </p><p></p><p>ਅਟਲ ਬਚਨੁ ਨਾਨਕ ਗੁਰ ਤੇਰਾ ਸਫਲ ਕਰੁ ਮਸਤਕਿ ਧਾਰਿਆ ॥੨॥੨੧॥੪੯॥</p><p>अटल बचनु नानक गुर तेरा सफल करु मसतकि धारिआ ॥२॥२१॥४९॥</p><p><strong>Atal bacẖan Nānak gur ṯerā safal kar masṯak ḏẖāri▫ā. ||2||21||49||</strong></p><p>Never failing, O Guru Nanak, is Thy word. Thy auspicious hand, thou hast placed on my forehead. </p><p></p><p>Ang 1430</p><p></p><p>There are at least two levels of understanding in the shabad. First, 5th Nanak is referring to a true event, Hargobind is nurtured into health, and Guru Arjan Dev is relieved by the recovery of his son Hargobind from the fevers of smallpox. The prayer of thanks of a father for the life of his son. Yet, most of the time in Shabad Guru, "fever" is the disease of the mind, the fever of ego. As the father nurtures the son, the jyot nurtures the soul into spiritual health. Is this also a prayer of thanks for a soul rescued from a diseased ego?</p><p></p><p>No matter which you like, Guru Arjan Dev concludes by speaking of the spiritual gifts given by sangat and his spiritual return of sacrifice to both parabh and to sangat. There is no promise made to retreat into an other-wordly space of chanting mantras or of sanyasi. The never failing "bachan" is the Guru's word. Healing, and thanks and sacrifice happen within the spiritual fold of [God] and the holy congregation, because one lives in the other, and the other lives in the one. Sacrifice to sangat is service to Parabh. </p><p></p><p>Simran therefore cannot be a matter of meaningless chanting if it is to be a path to health. That is what I believe Tejwant ji is asking. If so, I agree. Our Gurus had both feet planted on the earth, and, in a very real way, lived poignantly with the pain of a sick child, and lived energetically through sacrifice and seva amongst sangat.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 152834, member: 35"] A quick reply, absent truly thoughtful analysis. But I think the words of Guru Arjan Dev need saying. ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ सोरठि महला ५ ॥ Soraṯẖ mėhlā 5. Sorath 5th Guru. ਮੇਰਾ ਸਤਿਗੁਰੁ ਰਖਵਾਲਾ ਹੋਆ ॥ मेरा सतिगुरु रखवाला होआ ॥ Merā saṯgur rakẖvālā ho▫ā. My True Guru is not my saviour. ਧਾਰਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭ ਹਾਥ ਦੇ ਰਾਖਿਆ ਹਰਿ ਗੋਵਿਦੁ ਨਵਾ ਨਿਰੋਆ ॥੧॥ ਰਹਾਉ ॥ धारि क्रिपा प्रभ हाथ दे राखिआ हरि गोविदु नवा निरोआ ॥१॥ रहाउ ॥ Ḏẖār kirpā parabẖ hāth ḏe rākẖi▫ā har goviḏ navā niro▫ā. ||1|| rahā▫o. Taking pity and lending His hand, the Lord has saved Hargobind and he is now safe and sound. Pause. ਤਾਪੁ ਗਇਆ ਪ੍ਰਭਿ ਆਪਿ ਮਿਟਾਇਆ ਜਨ ਕੀ ਲਾਜ ਰਖਾਈ ॥ तापु गइआ प्रभि आपि मिटाइआ जन की लाज रखाई ॥ Ŧāp ga▫i▫ā parabẖ āp mitā▫i▫ā jan kī lāj rakẖā▫ī. The fever is gone, the Lord has Himself banished it and saved the honour of His slave. ਸਾਧਸੰਗਤਿ ਤੇ ਸਭ ਫਲ ਪਾਏ ਸਤਿਗੁਰ ਕੈ ਬਲਿ ਜਾਂਈ ॥੧॥ साधसंगति ते सभ फल पाए सतिगुर कै बलि जांई ॥१॥ Sāḏẖsangaṯ ṯe sabẖ fal pā▫e saṯgur kai bal jāʼn▫ī. ||1|| From the society of saints, I have obtained all the boons and unto the True Guru, I am a sacrifice. ਹਲਤੁ ਪਲਤੁ ਪ੍ਰਭ ਦੋਵੈ ਸਵਾਰੇ ਹਮਰਾ ਗੁਣੁ ਅਵਗੁਣੁ ਨ ਬੀਚਾਰਿਆ ॥ हलतु पलतु प्रभ दोवै सवारे हमरा गुणु अवगुणु न बीचारिआ ॥ Halaṯ palaṯ parabẖ ḏovai savāre hamrā guṇ avguṇ na bīcẖāri▫ā. The Lord has saved me both in this world and the next one and my merits and demerits, He has not taken into account. ਅਟਲ ਬਚਨੁ ਨਾਨਕ ਗੁਰ ਤੇਰਾ ਸਫਲ ਕਰੁ ਮਸਤਕਿ ਧਾਰਿਆ ॥੨॥੨੧॥੪੯॥ अटल बचनु नानक गुर तेरा सफल करु मसतकि धारिआ ॥२॥२१॥४९॥ [B]Atal bacẖan Nānak gur ṯerā safal kar masṯak ḏẖāri▫ā. ||2||21||49||[/B] Never failing, O Guru Nanak, is Thy word. Thy auspicious hand, thou hast placed on my forehead. Ang 1430 There are at least two levels of understanding in the shabad. First, 5th Nanak is referring to a true event, Hargobind is nurtured into health, and Guru Arjan Dev is relieved by the recovery of his son Hargobind from the fevers of smallpox. The prayer of thanks of a father for the life of his son. Yet, most of the time in Shabad Guru, "fever" is the disease of the mind, the fever of ego. As the father nurtures the son, the jyot nurtures the soul into spiritual health. Is this also a prayer of thanks for a soul rescued from a diseased ego? No matter which you like, Guru Arjan Dev concludes by speaking of the spiritual gifts given by sangat and his spiritual return of sacrifice to both parabh and to sangat. There is no promise made to retreat into an other-wordly space of chanting mantras or of sanyasi. The never failing "bachan" is the Guru's word. Healing, and thanks and sacrifice happen within the spiritual fold of [God] and the holy congregation, because one lives in the other, and the other lives in the one. Sacrifice to sangat is service to Parabh. Simran therefore cannot be a matter of meaningless chanting if it is to be a path to health. That is what I believe Tejwant ji is asking. If so, I agree. Our Gurus had both feet planted on the earth, and, in a very real way, lived poignantly with the pain of a sick child, and lived energetically through sacrifice and seva amongst sangat. [/QUOTE]
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