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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Astroboy" data-source="post: 56712" data-attributes="member: 4990"><p>Creation is divided into three main Grand Divisions. </p><p> </p><p>The first is the 'Region of Truth and Pure Spirit' unmixed with matter --Ramkali M.5</p><p> </p><p>Here the spirit reigns supreme and there is total absence of matter. This is the region where the Lord Himself dwells and may be defined as the purely Spiritual Region. This is free from the haunt of death and destruction. Whoever reaches its domain, obtains true Salvation. </p><p> </p><p>Guru Nanak says: </p><ul> <li data-xf-list-type="ul">Once you reach the region of the Formless, you obtain the abode of everlasting Joy and Peace. --Sorath M.1</li> </ul> <ul> <li data-xf-list-type="ul">The Formless dwells in the Pure Spiritual Region. -- Jap Ji Stanza XXXVII</li> </ul><p>The Second Grand Division consists of Pure Spirit and a subtle form of matter combined in varying degrees. The upper part of it is called Par Brahmand, wherein the spirit is more to be compared with the subtle forms of matter. In the lower parts called Dasam Dwar, both are in equal part. This is the region of the universal mind. Here the Spirit is mixed with matter in its subtlest form, the latter being totally subordinate to the former. Spirit in this region predominates and is pre-eminently the ruling force.</p><p>The third region is the Grand Division of spirit and matter in its grossest form and is called "And." It is the sphere of Maya or matter. In this region matter has the upper hand and spirit is subordinate to it, so much so, that the latter feels dependent on the former for its manifestation. In this region the spirit, on account of its association with matter, undergoes untold miseries and is subjected to the law of transmigration. Both these divisions are referred to as Kaal. In going upward, after rising above the body-consciousness, we first find ourselves hemmed in by matter all around in the And (the Third Grand Division). Then we have to rise into the Brahmand, the region of the Universal Mind. There we feel much better, but still we are not immune from danger or destruction. The region or haven of safety is the Sach Khand, or the Realm of Truth, which is above the reach of Kaal or the Grand Dissolution. This, in brief, is a sketch of the macrocosm--the Great World Universe. These three divisions also exist in man on a miniature scale. If you want to know about macrocosm, you must first know about the microcosm. </p><p> </p><p>Guru Nanak says: </p><p>In the body itself there is everything: the spiritual region, </p><p>the heavenly plateaux and the material planes. </p><p>In the body dwells the Lord Supreme who nourishes all. </p><p>In the body lives the formless, the inconceivable, beyond the human ken. </p><p>Those who have material eyes only, seek Him in vain, in outward things. </p><p>In the body there are the priceless jewels of Divinity. </p><p>In the body there are all the material realms and planes. </p><p>In the body is the treasure of the Holy Naam, reached only through meditation </p><p>on the Word of the Master. </p><p>In the body are all the gods: the Brahma, the Vishnu and the Shiva, </p><p>and the whole creation itself. --Rag Suhi M.3</p><p> </p><p>Guru Arjan Dev Ji says: </p><p>Whosoever keeps under control his ten senses, </p><p>He shall see the Light of God dawn within him. </p><p>--Gauri Sukhmani M.5</p><p> </p><p>Remember the True Master within yourself, and with the tongue repeat the Word: Satnam Waheguru.</p><p>With the eyes visualise the Form of the True Master, and with the ears hear the Holy Naam--the Eternal Song. </p><p>He who is saturated within and without in the True Master, </p><p>the Word Personified, gains a seat of honour in His presence. </p><p>Nanak saith, on whomsoever the Lord showers His grace, </p><p>He bestows this state. </p><p>But few be the chosen ones, who obtain this gift. --Gujri War M.5</p><p> </p><p>The third restraint relates to the faculty of audition. This is to be attuned to the Eternal Song reverberating in and through all. The Sound is the real essence of the Lord. The Master says: </p><p>O my ears, hie on, hie on; hear the Truth for which </p><p>you were attached to the body; </p><p>And listen to the Eternal Music -- the True Bani. --Ramkali M.3</p><p> </p><p>The first process, Simran, forms the basis of spiritual pursuit. It has to be continued till the goal is reached. The second and the third, Dhyan and Kirtan, follow of themselves one after the other. </p><p> </p><p> </p><p>From here begins the final part of Jap Ji. In it, Guru Nanak gives a rapid survey af the various spiritual realms that the soul has to traverse in its Homeward journey. They are five in number: </p><ul> <li data-xf-list-type="ul">(1) Dharm Khand or the Realm of Action. <br /> (2) Gian Khand or the Realm of Knowledge. <br /> (3) Sarm Khand or the Realm of Ecstasy. <br /> (4) Karm Khand or the Realm of Grace. <br /> (5) Sach Khand or the realm of Truth.</li> </ul><p>The first is the Realm of Dharm, which the soul must fully realise before it can rise to the next higher spiritual plane above it. This is the stage where the embodied souls must work fully cognisant that it is He who made the world phenomena with all the immutable laws which bind one and all. The law of cause and effect nobody can escape. What a man sows, he must reap. There is none outside His domain. Men's actions go with them after their death and are weighed in the scales of God's Justice. Those found wanting are sent for judgment according to their actions. The only thing acceptable at his Court is "communion with and practice of the Divine Word." Those who adhere to it, are honoured. </p><p> </p><p>Creating the day and the night, the months and the seasons, </p><p>The fire, the wind, the water and the nether regions, </p><p>Amidst all these, He set up the earth as Dharm Khand </p><p>or the arena of action. </p><p>And He peopled it with creatures of many colours and many forms, </p><p>Creatures of whom there is no count. </p><p>All are judged according to their deeds, </p><p>For true is the Lord and immaculate His Law. </p><p>Those acceptable to Him are honoured in His Court, </p><p>And it is only through His Grace that one may gain that distinction. </p><p>The imperfect are perfected there,</p><p>O Nanak! It is there that this mystery is revealed.</p><p>Guru Nanak, in this stanza describes the immense expansion of the soul's horizon when it enters "Gian Khand" or the Realm of Knowledge. Here the devotee sees the manifold nature with all created things. Here he begins to hear the rapturous strains of Melodious Song resounding through the whole creation. Here he feels excessive joy at the conception of Nature with her immutable laws, her infinity of forms and phenomena, multifarious creations and manifold blessings that he finds. </p><p> </p><p>Thus much of the Realm of Dharma; </p><p>And now Gian Khand, the Realm of Knowledge; </p><p>Countless its elements, air, water and fire, </p><p>And countless Krishnas and Sivas, </p><p>And countless the Brahmas fashioning various creations </p><p>of countless forms and countless hues. </p><p>Countless the Fields of Action,(1) countless the golden mountains,(2) </p><p>And countless the Dhrus(3) meditating therein. </p><p>Countless the Indras, countless the suns and moons, </p><p>and countless the earthly and stellar regions; </p><p>Countless the Siddhas, the Buddhas, the Naths, and countless </p><p>the gods and goddesses. </p><p>Countless the Danus(4) and the Sages, and countless </p><p>the bejewelled oceans. </p><p>Countless the sources of creation, countless the harmonies, </p><p>countless those that listen unto them, </p><p>And countless the devotees of the Word, </p><p>Endless and unending, O Nanak! this Realm.</p><p>(1) Karm Bhumi: A place where one is endowed with a free will, and reaps the fruits of his own actions. This world is termed as Karm Bhumi for here reigns the principle of action and reaction or cause and effect. (2) Sumer: The golden mountain seen in this spiritual plane by the devotees. (3) Dhru: A saint proverbial for his steadfast meditation. (4) Danu: Demigods. </p><p> </p><p>From the description of Gian Khand or the Realm of Knowledge, Nanak proceeds to describe, "Sarm Khand," or the Seal of ecstasy. Here everything is enchantingly beautiful and marvelously strange, and words are of no consequence. It is here that the soul becomes etherealised by the power of the Word and one gets an insight into the real nature of things. </p><p> </p><p>Divine Knowledge illumines all in the Realm of Knowledge, </p><p>While Divine symphonies play unending music, </p><p>and Joy and Bliss reign supreme, </p><p>Next, the Realm of Ecstasy, where the Word is enrapturing. </p><p>Everything created here is marvelously strange, </p><p>and beyond description, </p><p>Whoever tries to describe the same, must repent his folly. </p><p>Herein the mind, reason and understanding are etherealised, </p><p>the self comes to its own, and develops the penetration of the </p><p>gods and the sages.</p><p>In the Realm of Grace, man rises above the evanescent charms of the phenomenal world. He sees all nature standing submissively to serve at God's Feet. His Word purifies the soul of its sins and awakens the latent energies in it. Matter no longer blinds the inner vision. For him, the Lord pervades everywhere and he is now fully conscious of Him. Here one comes face to face with the Word in Its pure substance. And he now knows himself and his true origin, for he sees himself as of the same substance as God. Finally, the pilgrim soul reaches Sach Khand or the Abode of Truth. Here complete Oneness is realized and it sees all universes functioning according to His Will in devout awe and adoration. Even remembrance of such a vision is blissful, but the vision itself is such that no eye has ever seen, the heart cannot conceive and the tongue cannot describe. </p><p> </p><p>Higher still stands Karm Khand, the Realm of Grace, </p><p>Here the Word is all in all, and nothing else prevails. </p><p>Here dwell the bravest of the brave, the conquerors of the mind, </p><p>filled with the love Divine, </p><p>Here dwell devotees with devotion, incomparable as Sita's.(1) </p><p>Illumined with beauty ineffable, </p><p>All hearts filled with God, they live beyond the reach of death </p><p>and of delusion. </p><p>Here dwell the Bhagats or Sages drawn from all regions, </p><p>Who rejoice in the True One and live in perpetual bliss.</p><p> </p><p>Sach Khand or the Realm of Truth is the seat of the Formless One. </p><p>Here He creates all creations, rejoicing in creating. </p><p>Here are many regions, heavenly systems and universes, </p><p>To count which were to count the countless, </p><p>Here, out of the Formless, </p><p>The heavenly plateaux and all else come into form, </p><p>All destined to move according to His Will. </p><p>He who is blessed with this vision, rejoices in its contemplation. </p><p>But, O Nanak, such is its beauty that to try to describe it </p><p>is to attempt the impossible<span style="font-size: 9px"><strong>.</strong></span></p><p> </p><p>Additional Notes: At the Gian Khand level of consciousness, soul witnesses countless Brahma, and all the 'Hindu' deities. None go beyond this level. They are all in the region of Mahaparlaya meaning Grand Dissolution. </p><p>Neither can they take any devotee to a higher level. For them, Brahmanda region is the highest attainment. </p><p>Soul comes to be filled to the brim with the flow of life from the Fountain-Head of all, which makes her increasingly subtle from day to day. This enables her to rise into the higher spiritual planes until she reaches her Divine Goal in Sach Khand. Here, above the bounds of annihilation in Pralaya (dissolution), and Maha-Pralaya (grand dissolution), she attains complete union with the Formless One.</p><ul> <li data-xf-list-type="ul">The Home you have to get to after death, reach there by withdrawing <br /> your spirit from the body, in your lifetime. --Siri Rag M.1</li> </ul> <ul> <li data-xf-list-type="ul">Nanak, die (withdraw your spirit) while you are alive, such a Yoga <br /> you should practise. --Suhi M.1<br /> <br /> (While Guru Nanak lived amongst the Hindus of this time, he spoke to them in a language which they could relate to. Therefore, when one reads Mahaparlaya and Devas and Devis(Demi-Gods), Golden Mountains, they cannot be taken literally to have an objective existence. Many yogis who have mentioned deities and places in the ancient scriptures did so through their imaginary visions and subjective experiences.)<br /> <br /> Guru Nanak also addressed the Sach Kand consciousness to Muslims during his Udasis to Middle East. Many pirs and fakirs are said to have been influenced by Guru Nanak's teachings. Factions of the Sh'ia and Sufis are classical examples.<br /> <br /> Kabir Sahib says: <br /> Without the Word, Sound or Eternal Song, the soul sees not. Where could she go? As she cannot fathom the mystery of the 'Word,' she is wandering from place to place. --Kabir <br /> <br /> The all-pervading Word has attracted all my mind. What else have I to think of? Communion of the soul with the Word creates everlasting Bliss. At-one-ment with the Lord procures the Essence of Joy and Peace. --Shri Rag M.1 <br /> <br /> The five Sounds become audible through the instructions of the Gurmukh--the Personified Word. Great is the luck of him who hears Them. The source of Joy and Peace (Word), I see as pervading everywhere. Through the Word, the Lord made His appearance and became manifest. --Kanra M. 4 <br /> <br /> <br /> Guru Nanak speaketh: <br /> He is the true Preceptor who shows the real Home within the temple of the body wherein five different Sound Currents are resounding and gives a clue of the Holy Naam. --Malar War M.1 <br /> Word is the Guru. Soul is the disciple of the Word -- the melidous song. --Ramkali M. 1</li> <li data-xf-list-type="ul"><br /> <br /> In Christianity, the mention in the Bible about the Word as the creator of the Universe.<strong> But modern christianity has forgotten how to link to this sound to go back to Godhead.<br /> </strong> <br /> Christianity: Saint John has stated in his Gospel:<ul> <li data-xf-list-type="ul">In the beginning was the Word; and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. --St. John I: 1-3</li> </ul>Again: <ul> <li data-xf-list-type="ul">He spoke and it was done. --Psalm 33: 6, 9 <br /> Upholding all things by the Word of His Power.--Hebrews 1:3 <br /> The grass withereth, the flower fadeth but the Word of God shall stand forever.--Isaiah 40:8 <br /> Forever, O Lord, Thy Word is settled in heaven.--Psalm 119:89 St. Paul said: For the Word of God is quick (living) and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of thoughts and interests of heart. --Hebrews 4:12<br /> <br /> For those new to Sikhism, my humble request for you to open discussions in this forums so that your insight about the unseen can become visible and understandable. - begum</li> </ul> <br /> <br /> <br /> </li> </ul></blockquote><p></p>
[QUOTE="Astroboy, post: 56712, member: 4990"] Creation is divided into three main Grand Divisions. The first is the 'Region of Truth and Pure Spirit' unmixed with matter --Ramkali M.5 Here the spirit reigns supreme and there is total absence of matter. This is the region where the Lord Himself dwells and may be defined as the purely Spiritual Region. This is free from the haunt of death and destruction. Whoever reaches its domain, obtains true Salvation. Guru Nanak says: [LIST] [*]Once you reach the region of the Formless, you obtain the abode of everlasting Joy and Peace. --Sorath M.1[/LIST][LIST] [*]The Formless dwells in the Pure Spiritual Region. -- Jap Ji Stanza XXXVII[/LIST]The Second Grand Division consists of Pure Spirit and a subtle form of matter combined in varying degrees. The upper part of it is called Par Brahmand, wherein the spirit is more to be compared with the subtle forms of matter. In the lower parts called Dasam Dwar, both are in equal part. This is the region of the universal mind. Here the Spirit is mixed with matter in its subtlest form, the latter being totally subordinate to the former. Spirit in this region predominates and is pre-eminently the ruling force. The third region is the Grand Division of spirit and matter in its grossest form and is called "And." It is the sphere of Maya or matter. In this region matter has the upper hand and spirit is subordinate to it, so much so, that the latter feels dependent on the former for its manifestation. In this region the spirit, on account of its association with matter, undergoes untold miseries and is subjected to the law of transmigration. Both these divisions are referred to as Kaal. In going upward, after rising above the body-consciousness, we first find ourselves hemmed in by matter all around in the And (the Third Grand Division). Then we have to rise into the Brahmand, the region of the Universal Mind. There we feel much better, but still we are not immune from danger or destruction. The region or haven of safety is the Sach Khand, or the Realm of Truth, which is above the reach of Kaal or the Grand Dissolution. This, in brief, is a sketch of the macrocosm--the Great World Universe. These three divisions also exist in man on a miniature scale. If you want to know about macrocosm, you must first know about the microcosm. Guru Nanak says: In the body itself there is everything: the spiritual region, the heavenly plateaux and the material planes. In the body dwells the Lord Supreme who nourishes all. In the body lives the formless, the inconceivable, beyond the human ken. Those who have material eyes only, seek Him in vain, in outward things. In the body there are the priceless jewels of Divinity. In the body there are all the material realms and planes. In the body is the treasure of the Holy Naam, reached only through meditation on the Word of the Master. In the body are all the gods: the Brahma, the Vishnu and the Shiva, and the whole creation itself. --Rag Suhi M.3 Guru Arjan Dev Ji says: Whosoever keeps under control his ten senses, He shall see the Light of God dawn within him. --Gauri Sukhmani M.5 Remember the True Master within yourself, and with the tongue repeat the Word: Satnam Waheguru. With the eyes visualise the Form of the True Master, and with the ears hear the Holy Naam--the Eternal Song. He who is saturated within and without in the True Master, the Word Personified, gains a seat of honour in His presence. Nanak saith, on whomsoever the Lord showers His grace, He bestows this state. But few be the chosen ones, who obtain this gift. --Gujri War M.5 The third restraint relates to the faculty of audition. This is to be attuned to the Eternal Song reverberating in and through all. The Sound is the real essence of the Lord. The Master says: O my ears, hie on, hie on; hear the Truth for which you were attached to the body; And listen to the Eternal Music -- the True Bani. --Ramkali M.3 The first process, Simran, forms the basis of spiritual pursuit. It has to be continued till the goal is reached. The second and the third, Dhyan and Kirtan, follow of themselves one after the other. From here begins the final part of Jap Ji. In it, Guru Nanak gives a rapid survey af the various spiritual realms that the soul has to traverse in its Homeward journey. They are five in number: [LIST] [*](1) Dharm Khand or the Realm of Action. (2) Gian Khand or the Realm of Knowledge. (3) Sarm Khand or the Realm of Ecstasy. (4) Karm Khand or the Realm of Grace. (5) Sach Khand or the realm of Truth.[/LIST]The first is the Realm of Dharm, which the soul must fully realise before it can rise to the next higher spiritual plane above it. This is the stage where the embodied souls must work fully cognisant that it is He who made the world phenomena with all the immutable laws which bind one and all. The law of cause and effect nobody can escape. What a man sows, he must reap. There is none outside His domain. Men's actions go with them after their death and are weighed in the scales of God's Justice. Those found wanting are sent for judgment according to their actions. The only thing acceptable at his Court is "communion with and practice of the Divine Word." Those who adhere to it, are honoured. Creating the day and the night, the months and the seasons, The fire, the wind, the water and the nether regions, Amidst all these, He set up the earth as Dharm Khand or the arena of action. And He peopled it with creatures of many colours and many forms, Creatures of whom there is no count. All are judged according to their deeds, For true is the Lord and immaculate His Law. Those acceptable to Him are honoured in His Court, And it is only through His Grace that one may gain that distinction. The imperfect are perfected there, O Nanak! It is there that this mystery is revealed. Guru Nanak, in this stanza describes the immense expansion of the soul's horizon when it enters "Gian Khand" or the Realm of Knowledge. Here the devotee sees the manifold nature with all created things. Here he begins to hear the rapturous strains of Melodious Song resounding through the whole creation. Here he feels excessive joy at the conception of Nature with her immutable laws, her infinity of forms and phenomena, multifarious creations and manifold blessings that he finds. Thus much of the Realm of Dharma; And now Gian Khand, the Realm of Knowledge; Countless its elements, air, water and fire, And countless Krishnas and Sivas, And countless the Brahmas fashioning various creations of countless forms and countless hues. Countless the Fields of Action,(1) countless the golden mountains,(2) And countless the Dhrus(3) meditating therein. Countless the Indras, countless the suns and moons, and countless the earthly and stellar regions; Countless the Siddhas, the Buddhas, the Naths, and countless the gods and goddesses. Countless the Danus(4) and the Sages, and countless the bejewelled oceans. Countless the sources of creation, countless the harmonies, countless those that listen unto them, And countless the devotees of the Word, Endless and unending, O Nanak! this Realm. (1) Karm Bhumi: A place where one is endowed with a free will, and reaps the fruits of his own actions. This world is termed as Karm Bhumi for here reigns the principle of action and reaction or cause and effect. (2) Sumer: The golden mountain seen in this spiritual plane by the devotees. (3) Dhru: A saint proverbial for his steadfast meditation. (4) Danu: Demigods. From the description of Gian Khand or the Realm of Knowledge, Nanak proceeds to describe, "Sarm Khand," or the Seal of ecstasy. Here everything is enchantingly beautiful and marvelously strange, and words are of no consequence. It is here that the soul becomes etherealised by the power of the Word and one gets an insight into the real nature of things. Divine Knowledge illumines all in the Realm of Knowledge, While Divine symphonies play unending music, and Joy and Bliss reign supreme, Next, the Realm of Ecstasy, where the Word is enrapturing. Everything created here is marvelously strange, and beyond description, Whoever tries to describe the same, must repent his folly. Herein the mind, reason and understanding are etherealised, the self comes to its own, and develops the penetration of the gods and the sages. In the Realm of Grace, man rises above the evanescent charms of the phenomenal world. He sees all nature standing submissively to serve at God's Feet. His Word purifies the soul of its sins and awakens the latent energies in it. Matter no longer blinds the inner vision. For him, the Lord pervades everywhere and he is now fully conscious of Him. Here one comes face to face with the Word in Its pure substance. And he now knows himself and his true origin, for he sees himself as of the same substance as God. Finally, the pilgrim soul reaches Sach Khand or the Abode of Truth. Here complete Oneness is realized and it sees all universes functioning according to His Will in devout awe and adoration. Even remembrance of such a vision is blissful, but the vision itself is such that no eye has ever seen, the heart cannot conceive and the tongue cannot describe. Higher still stands Karm Khand, the Realm of Grace, Here the Word is all in all, and nothing else prevails. Here dwell the bravest of the brave, the conquerors of the mind, filled with the love Divine, Here dwell devotees with devotion, incomparable as Sita's.(1) Illumined with beauty ineffable, All hearts filled with God, they live beyond the reach of death and of delusion. Here dwell the Bhagats or Sages drawn from all regions, Who rejoice in the True One and live in perpetual bliss. Sach Khand or the Realm of Truth is the seat of the Formless One. Here He creates all creations, rejoicing in creating. Here are many regions, heavenly systems and universes, To count which were to count the countless, Here, out of the Formless, The heavenly plateaux and all else come into form, All destined to move according to His Will. He who is blessed with this vision, rejoices in its contemplation. But, O Nanak, such is its beauty that to try to describe it is to attempt the impossible[SIZE=1][B].[/B][/SIZE] Additional Notes: At the Gian Khand level of consciousness, soul witnesses countless Brahma, and all the 'Hindu' deities. None go beyond this level. They are all in the region of Mahaparlaya meaning Grand Dissolution. Neither can they take any devotee to a higher level. For them, Brahmanda region is the highest attainment. Soul comes to be filled to the brim with the flow of life from the Fountain-Head of all, which makes her increasingly subtle from day to day. This enables her to rise into the higher spiritual planes until she reaches her Divine Goal in Sach Khand. Here, above the bounds of annihilation in Pralaya (dissolution), and Maha-Pralaya (grand dissolution), she attains complete union with the Formless One. [LIST] [*]The Home you have to get to after death, reach there by withdrawing your spirit from the body, in your lifetime. --Siri Rag M.1[/LIST] [LIST] [*]Nanak, die (withdraw your spirit) while you are alive, such a Yoga you should practise. --Suhi M.1 (While Guru Nanak lived amongst the Hindus of this time, he spoke to them in a language which they could relate to. Therefore, when one reads Mahaparlaya and Devas and Devis(Demi-Gods), Golden Mountains, they cannot be taken literally to have an objective existence. Many yogis who have mentioned deities and places in the ancient scriptures did so through their imaginary visions and subjective experiences.) Guru Nanak also addressed the Sach Kand consciousness to Muslims during his Udasis to Middle East. Many pirs and fakirs are said to have been influenced by Guru Nanak's teachings. Factions of the Sh'ia and Sufis are classical examples. Kabir Sahib says: Without the Word, Sound or Eternal Song, the soul sees not. Where could she go? As she cannot fathom the mystery of the 'Word,' she is wandering from place to place. --Kabir The all-pervading Word has attracted all my mind. What else have I to think of? Communion of the soul with the Word creates everlasting Bliss. At-one-ment with the Lord procures the Essence of Joy and Peace. --Shri Rag M.1 The five Sounds become audible through the instructions of the Gurmukh--the Personified Word. Great is the luck of him who hears Them. The source of Joy and Peace (Word), I see as pervading everywhere. Through the Word, the Lord made His appearance and became manifest. --Kanra M. 4 Guru Nanak speaketh: He is the true Preceptor who shows the real Home within the temple of the body wherein five different Sound Currents are resounding and gives a clue of the Holy Naam. --Malar War M.1 Word is the Guru. Soul is the disciple of the Word -- the melidous song. --Ramkali M. 1 [*] In Christianity, the mention in the Bible about the Word as the creator of the Universe.[B] But modern christianity has forgotten how to link to this sound to go back to Godhead. [/B] Christianity: Saint John has stated in his Gospel:[LIST] [*]In the beginning was the Word; and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. --St. John I: 1-3[/LIST]Again: [LIST] [*]He spoke and it was done. --Psalm 33: 6, 9 Upholding all things by the Word of His Power.--Hebrews 1:3 The grass withereth, the flower fadeth but the Word of God shall stand forever.--Isaiah 40:8 Forever, O Lord, Thy Word is settled in heaven.--Psalm 119:89 St. Paul said: For the Word of God is quick (living) and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of thoughts and interests of heart. --Hebrews 4:12 For those new to Sikhism, my humble request for you to open discussions in this forums so that your insight about the unseen can become visible and understandable. - begum[/LIST] [/LIST] [/QUOTE]
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