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ਜਪੁ | Jup
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Gurbani (14-53)
Ashtpadiyan (53-71)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Gurbani (151-185)
Quartets/Couplets (185-220)
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Thintteen (343-344)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
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Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Understanding Gurbani
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 79497" data-attributes="member: 2125"><p style="margin-left: 20px"><span style="color: Purple">ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">gur eesar gur gorakh baramaa gur paarabathee maaee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Even knowing God, I cannot describe Him; He cannot be described in words.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">guraa eik dhaehi bujhaaee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The Guru has given me this one understanding: </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||</span></p> <p style="margin-left: 20px"><span style="color: Purple">there is only the One, the Giver of all souls. May I never forget Him! ||5||</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 2</span></p><p></p><p></p><p></p><p>First the Guru is a Sanskrit word which means the Light which dispels the darkness. When the pauri says <em>eik dhaathaa</em>, it is saying the Guru is only One, the giver of all beings. So we know this Guru is referring to none other than the One Primal Uncreated God. Yet, we have this reference to multiplicity with the tuuk:</p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">gur eesar gur gorakh baramaa gur paarabathee maaee ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.</span></p><p></p><p>First consider that the human brain is formed in the duality perceived by material existence in the pakrti which is the sansaaric world of the three gunas: satto, rajo, tamo. This is because those three qualities are forms of energy which flow through the pakrti, and relate to embodied consciousness.</p><p></p><p></p><p></p><p>So the very nature of the human mind in sansaara is the misperception of duality of opposites and corresponding likes, dislikes, attachment, repulsion, identification and rejection. The very nature of the human mind is to perceive in forms of opposites. So the <em>eik dhaathaa</em> which is literally indescribable is perceived as describable forms as Hindu devas. But the truth is, this is Oneness, which Gurbani says is the nirgun and sargun nature of the One Primal Divine Beloved.</p><p></p><p>To understand this, the Bhagavad-Gita makes it clear there are different types of purusha being discussed. When the purusha, or small atma is speaking, it is from the bondage of ego-identity and material pakrti. Yet, there is a liberated jeevan which is speaking from God-consciousness, as the One Primal Parabrahm permeates all forms. And there is the final Supreme Paramatman who is uncreated.</p><p></p><p>So I believe when the tuuk is saying Guru is Mahesh, Vishnu and Brahma, it is speaking in context of the Light manifestation of the One reflecting through the forms. All that Gurbani says is the forms which manifest the Light become darkened because of the qualities of material manifestation. It does not say anywhere they are mythological forms, ideological references to Hindu theology for sake of familiarity. But clearly Gurbani says in many places that the One Parabrahm is pervading all and has manifest in the forms of Hindu devas and the ten incarnations of Vishnu. But Gurbani clearly distinguishes the different forms of atman from the Primal uncreated Ik Oangkar. And Gurbani says in many places because even the Mahadevas fell into Maya they could not provide liberation, mukti. So the Primal Shabad, the Sruti which was the sound current pervading the Vedas, (Light is sound at higher dimensions perceived at a lower scale), the Naad vibrates the sound into sansaara as the final Light of God in the Kalyug because the previous legs of religion have fallen down. No one can be saved without the Naam, which is from the Shabad, which is from the Naad. So the manifestation of God's Jyot in this age is the Sound current itself.</p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>If you read very closely, you can see parallels in what Gurbani is saying about the Shabad, the Naad and the fourth state tureeya, or ਚਉਥਾ ਪਦ, by which the consciousness transcends ordinary mind, sansaara, brain itself and perceives intuitively the Primal Oneness as unending sound or anehad shabad. This state is sehaj samaadhi, also known as tureeya.</p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਹੈ ਗੁਰਮੁਖਿ ਚਉਥਾ ਪਦੁ ਪਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">thrai gun maaeiaa mohu hai guramukh chouthhaa padh paae ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The three qualities hold people in attachment to Maya. The Gurmukh attains the fourth state of higher consciousness. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਕਰਿ ਕਿਰਪਾ ਮੇਲਾਇਅਨੁ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">kar kirapaa maelaaeian har naam vasiaa man aae ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Granting His Grace, God unites us with Himself. The Name of the Lord comes to abide within the mind.</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 30</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Indigo">ਤ੍ਰੈ ਗੁਣ ਵਰਤਹਿ ਸਗਲ ਸੰਸਾਰਾ ਹਉਮੈ ਵਿਚਿ ਪਤਿ ਖੋਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">thrai gun varathehi sagal sansaaraa houmai vich path khoee ||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">The three qualities permeate the whole world; acting in ego, it loses its honor. </span></p> <p style="margin-left: 20px"><span style="color: Indigo"></span></p> <p style="margin-left: 20px"><span style="color: Indigo">ਗੁਰਮੁਖਿ ਹੋਵੈ ਚਉਥਾ ਪਦੁ ਚੀਨੈ ਰਾਮ ਨਾਮਿ ਸੁਖੁ ਹੋਈ ॥੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">guramukh hovai chouthhaa padh cheenai raam naam sukh hoee ||3||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">But one who becomes Gurmukh comes to realize the fourth state of celestial bliss; he finds peace through the Name of the Lord. ||3||</span></p> <p style="margin-left: 20px"><span style="color: Indigo"></span></p> <p style="margin-left: 20px"><span style="color: Indigo">ਤ੍ਰੈ ਗੁਣ ਸਭਿ ਤੇਰੇ ਤੂ ਆਪੇ ਕਰਤਾ ਜੋ ਤੂ ਕਰਹਿ ਸੁ ਹੋਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">thrai gun sabh thaerae thoo aapae karathaa jo thoo karehi s hoee ||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">The three qualities are all Yours, O Lord; You Yourself created them. Whatever You do, comes to pass. </span></p> <p style="margin-left: 20px"><span style="color: Indigo"></span></p> <p style="margin-left: 20px"><span style="color: Indigo">ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਸਬਦੇ ਹਉਮੈ ਖੋਈ ॥੪॥੧੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">naanak raam naam nisathaaraa sabadhae houmai khoee ||4||12||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">O Nanak, through the Lord's Name, one is emancipated; through the Shabad, he is rid of egotism. ||4||12||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">~SGGS Ji p. 604</span></p><p></p><p></p><p>~bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 79497, member: 2125"] [INDENT][COLOR="Purple"]ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee || The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading. ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ gur eesar gur gorakh baramaa gur paarabathee maaee || The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi. ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee || Even knowing God, I cannot describe Him; He cannot be described in words. ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ guraa eik dhaehi bujhaaee || The Guru has given me this one understanding: ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥ sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5|| there is only the One, the Giver of all souls. May I never forget Him! ||5|| ~SGGS Ji p. 2[/COLOR][/INDENT] First the Guru is a Sanskrit word which means the Light which dispels the darkness. When the pauri says [I]eik dhaathaa[/I], it is saying the Guru is only One, the giver of all beings. So we know this Guru is referring to none other than the One Primal Uncreated God. Yet, we have this reference to multiplicity with the tuuk: [INDENT][COLOR="Blue"]ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ gur eesar gur gorakh baramaa gur paarabathee maaee || The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.[/COLOR][/INDENT] First consider that the human brain is formed in the duality perceived by material existence in the pakrti which is the sansaaric world of the three gunas: satto, rajo, tamo. This is because those three qualities are forms of energy which flow through the pakrti, and relate to embodied consciousness. So the very nature of the human mind in sansaara is the misperception of duality of opposites and corresponding likes, dislikes, attachment, repulsion, identification and rejection. The very nature of the human mind is to perceive in forms of opposites. So the [I]eik dhaathaa[/I] which is literally indescribable is perceived as describable forms as Hindu devas. But the truth is, this is Oneness, which Gurbani says is the nirgun and sargun nature of the One Primal Divine Beloved. To understand this, the Bhagavad-Gita makes it clear there are different types of purusha being discussed. When the purusha, or small atma is speaking, it is from the bondage of ego-identity and material pakrti. Yet, there is a liberated jeevan which is speaking from God-consciousness, as the One Primal Parabrahm permeates all forms. And there is the final Supreme Paramatman who is uncreated. So I believe when the tuuk is saying Guru is Mahesh, Vishnu and Brahma, it is speaking in context of the Light manifestation of the One reflecting through the forms. All that Gurbani says is the forms which manifest the Light become darkened because of the qualities of material manifestation. It does not say anywhere they are mythological forms, ideological references to Hindu theology for sake of familiarity. But clearly Gurbani says in many places that the One Parabrahm is pervading all and has manifest in the forms of Hindu devas and the ten incarnations of Vishnu. But Gurbani clearly distinguishes the different forms of atman from the Primal uncreated Ik Oangkar. And Gurbani says in many places because even the Mahadevas fell into Maya they could not provide liberation, mukti. So the Primal Shabad, the Sruti which was the sound current pervading the Vedas, (Light is sound at higher dimensions perceived at a lower scale), the Naad vibrates the sound into sansaara as the final Light of God in the Kalyug because the previous legs of religion have fallen down. No one can be saved without the Naam, which is from the Shabad, which is from the Naad. So the manifestation of God's Jyot in this age is the Sound current itself. [INDENT][COLOR="Blue"]ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee || The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.[/COLOR][/INDENT] If you read very closely, you can see parallels in what Gurbani is saying about the Shabad, the Naad and the fourth state tureeya, or ਚਉਥਾ ਪਦ, by which the consciousness transcends ordinary mind, sansaara, brain itself and perceives intuitively the Primal Oneness as unending sound or anehad shabad. This state is sehaj samaadhi, also known as tureeya. [INDENT][COLOR="Blue"]ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਹੈ ਗੁਰਮੁਖਿ ਚਉਥਾ ਪਦੁ ਪਾਇ ॥ thrai gun maaeiaa mohu hai guramukh chouthhaa padh paae || The three qualities hold people in attachment to Maya. The Gurmukh attains the fourth state of higher consciousness. ਕਰਿ ਕਿਰਪਾ ਮੇਲਾਇਅਨੁ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ kar kirapaa maelaaeian har naam vasiaa man aae || Granting His Grace, God unites us with Himself. The Name of the Lord comes to abide within the mind. ~SGGS Ji p. 30[/COLOR][/INDENT] [INDENT][COLOR="Indigo"]ਤ੍ਰੈ ਗੁਣ ਵਰਤਹਿ ਸਗਲ ਸੰਸਾਰਾ ਹਉਮੈ ਵਿਚਿ ਪਤਿ ਖੋਈ ॥ thrai gun varathehi sagal sansaaraa houmai vich path khoee || The three qualities permeate the whole world; acting in ego, it loses its honor. ਗੁਰਮੁਖਿ ਹੋਵੈ ਚਉਥਾ ਪਦੁ ਚੀਨੈ ਰਾਮ ਨਾਮਿ ਸੁਖੁ ਹੋਈ ॥੩॥ guramukh hovai chouthhaa padh cheenai raam naam sukh hoee ||3|| But one who becomes Gurmukh comes to realize the fourth state of celestial bliss; he finds peace through the Name of the Lord. ||3|| ਤ੍ਰੈ ਗੁਣ ਸਭਿ ਤੇਰੇ ਤੂ ਆਪੇ ਕਰਤਾ ਜੋ ਤੂ ਕਰਹਿ ਸੁ ਹੋਈ ॥ thrai gun sabh thaerae thoo aapae karathaa jo thoo karehi s hoee || The three qualities are all Yours, O Lord; You Yourself created them. Whatever You do, comes to pass. ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਸਬਦੇ ਹਉਮੈ ਖੋਈ ॥੪॥੧੨॥ naanak raam naam nisathaaraa sabadhae houmai khoee ||4||12|| O Nanak, through the Lord's Name, one is emancipated; through the Shabad, he is rid of egotism. ||4||12|| ~SGGS Ji p. 604[/COLOR][/INDENT] ~bhul chak maaf karni ji [/QUOTE]
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Gurmat Vichaar
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Understanding Gurbani
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