# Remember Bani



## Sardara123 (Feb 15, 2008)

In Guru Granth Sahib Ji, Guru Ji describes how Bhagti needed to be done.

We need to stay linked with bani all the time, we need to understand the value of the devotional worship.


English Translatonsof a Shabad from Gurbani:
That body, which forgets the Word of the Guru's Bani,
cries out in pain, like a chronic patient. ||1||
To speak too much and babble is useless.
Even without our speaking, He knows everything. ||1||Pause||

Source: SikhiToTheMax


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## Astroboy (Feb 15, 2008)

we need to understand the value of the devotional worship.

Good going, Sardara Ji.

How to understand the surrender of ego?  Maybe a Gurmukh can explain this to a Manmukh.


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## Sardara123 (Feb 15, 2008)

In what kind of a world  a 'Manmukh' can have the ability to understand a 'Gurmukh'.


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## Astroboy (Feb 15, 2008)

I didn't know that Bani is only for Gurmukhs.


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## Sardara123 (Feb 15, 2008)

Guru Ji tells in the following shabad that it is impossible for a Manmukh to understand the Truth. Read the Shabad yourself.

Gurbani Shabad:

isrIrwgu mhlw 1 ]
ry mn AYsI hir isau pRIiq kir jYsI jl kmlyih ]
lhrI nwil pCwVIAY BI ivgsY Asnyih ]
jl mih jIA aupwie kY ibnu jl mrxu iqnyih ]1]
mn ry ikau CUtih ibnu ipAwr ]
gurmuiK AMqir riv rihAw bKsy Bgiq BMfwr ]1] rhwau ]
ry mn AYsI hir isau pRIiq kir jYsI mCulI nIr ]
ijau AiDkau iqau suKu Gxo min qin sWiq srIr ]
ibnu jl GVI n jIveI pRBu jwxY AB pIr ]2]
ry mn AYsI hir isau pRIiq kir jYsI cwiqRk myh ]
sr Bir Ql hrIAwvly iek bUMd n pveI kyh ]
krim imlY so pweIAY ikrqu pieAw isir dyh ]3]
ry mn AYsI hir isau pRIiq kir jYsI jl duD hoie ]
Awvtxu Awpy KvY duD kau Kpix n dyie ]
Awpy myil ivCuMinAw sic vifAweI dyie ]4]
ry mn AYsI hir isau pRIiq kir jYsI ckvI sUr ]
iKnu plu nId n soveI jwxY dUir hjUir ]
mnmuiK soJI nw pvY gurmuiK sdw hjUir ]5]
mnmuiK gxq gxwvxI krqw kry su hoie ]
qw kI kImiq nw pvY jy locY sBu koie ]
gurmiq hoie q pweIAY sic imlY suKu hoie ]6]
scw nyhu n quteI jy siqguru BytY soie ]
igAwn pdwrQu pweIAY iqRBvx soJI hoie ]
inrmlu nwmu n vIsrY jy gux kw gwhku hoie ]7]
Kyil gey sy pMKxUM jo cugdy sr qil ]
GVI ik muhiq ik clxw Kylxu Aju ik kil ]
ijsu qUM mylih so imlY jwie scw ipVu mil ]8]
ibnu gur pRIiq n aUpjY haumY mYlu n jwie ]
sohM Awpu pCwxIAY sbid Byid pqIAwie ]
gurmuiK Awpu pCwxIAY Avr ik kry krwie ]9]
imilAw kw ikAw mylIAY sbid imly pqIAwie ]
mnmuiK soJI nw pvY vICuiV cotw Kwie ]
nwnk dru Gru eyku hY Avru n dUjI jwie ]10]11]


English Translations:
Siree Raag, First Mehl:
O mind, love the Lord, as the lotus loves the water.
Tossed about by the waves, it still blossoms with love.
In the water, the creatures are created; outside of the water they die. ||1||
O mind, how can you be saved without love?
God permeates the inner beings of the Gurmukhs. They are blessed with the treasure of devotion. ||1||Pause||
O mind, love the Lord, as the fish loves the water.
The more the water, the more the happiness, and the greater the peace of mind and body.
Without water, she cannot live, even for an instant. God knows the suffering of her mind. ||2||
O mind, love the Lord, as the song-bird loves the rain.
The pools are overflowing with water, and the land is luxuriantly green, but what are they to her, if that single drop of rain does not fall into her mouth?
By His Grace, she receives it; otherwise, because of her past actions, she gives her head. ||3||
O mind, love the Lord, as the water loves the milk.
The water, added to the milk, itself bears the heat, and prevents the milk from burning.
God unites the separated ones with Himself again, and blesses them with true greatness. ||4||
O mind, love the Lord, as the chakvee duck loves the sun.
She does not sleep, for an instant or a moment; the sun is so far away, but she thinks that it is near.
Understanding does not come to the self-willed manmukh. But to the Gurmukh, the Lord is always close. ||5||
The self-willed manmukhs make their calculations and plans, but only the actions of the Creator come to pass.
His Value cannot be estimated, even though everyone may wish to do so.
Through the Guru's Teachings, it is revealed. Meeting with the True One, peace is found. ||6||
True love shall not be broken, if the True Guru is met.
Obtaining the wealth of spiritual wisdom, the understanding of the three worlds is acquired.
So become a customer of merit, and do not forget the Immaculate Naam, the Name of the Lord. ||7||
Those birds which peck at the shore of the pool have played and have departed.
In a moment, in an instant, we too must depart. Our play is only for today or tomorrow.
But those whom You unite, Lord, are united with You; they obtain a seat in the Arena of Truth. ||8||
Without the Guru, love does not well up, and the filth of egotism does not depart.
One who recognizes within himself that, ""He is me"", and who is pierced through by the Shabad, is satisfied.
When one becomes Gurmukh and realizes his own self, what more is there left to do or have done? ||9||
Why speak of union to those who are already united with the Lord? Receiving the Shabad, they are satisfied.
The self-willed manmukhs do not understand; separated from Him, they endure beatings.
O Nanak, there is only the one door to His Home; there is no other place at all. ||10||11||

source: SikhiToTheMax


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## Astroboy (Feb 15, 2008)

How does a Manmukh become a Gurmukh ?


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## Sardara123 (Feb 15, 2008)

Guru Ji tells the way in the following Shabad. If you want to know How.


Gurbani Shabad:

mwJ mhlw 5 ]
kauxu su mukqw kauxu su jugqw ]
kauxu su igAwnI kauxu su bkqw ]
kauxu su igrhI kauxu audwsI kauxu su kImiq pwey jIau ]1]
ikin ibiD bwDw ikin ibiD CUtw ]
ikin ibiD Awvxu jwvxu qUtw ]
kaux krm kaux inhkrmw kauxu su khY khwey jIau ]2]
kauxu su suKIAw kauxu su duKIAw ]
kauxu su snmuKu kauxu vymuKIAw ]
ikin ibiD imlIAY ikin ibiD ibCurY ieh ibiD kauxu pRgtwey jIau ]3]
kauxu su AKru ijqu Dwvqu rhqw ]
kauxu aupdysu ijqu duKu suKu sm shqw ]
kauxu su cwl ijqu pwrbRhmu iDAwey ikin ibiD kIrqnu gwey jIau ]4]
gurmuiK mukqw gurmuiK jugqw ]
gurmuiK igAwnI gurmuiK bkqw ]
DMnu igrhI audwsI gurmuiK gurmuiK kImiq pwey jIau ]5]
haumY bwDw gurmuiK CUtw ]
gurmuiK Awvxu jwvxu qUtw ]
gurmuiK krm gurmuiK inhkrmw gurmuiK kry su suBwey jIau ]6]
gurmuiK suKIAw mnmuiK duKIAw ]
gurmuiK snmuKu mnmuiK vymuKIAw ]
gurmuiK imlIAY mnmuiK ivCurY gurmuiK ibiD pRgtwey jIau ]7]
gurmuiK AKru ijqu Dwvqu rhqw ]
gurmuiK aupdysu duKu suKu sm shqw ]
gurmuiK cwl ijqu pwrbRhmu iDAwey gurmuiK kIrqnu gwey jIau ]8]
sglI bxq bxweI Awpy ]
Awpy kry krwey Qwpy ]
ieksu qy hoieE Anµqw nwnk eyksu mwih smwey jIau ]9]2]36]


English Translation:
Maajh, Fifth Mehl:
Who is liberated, and who is united?
Who is a spiritual teacher, and who is a preacher?
Who is a house-holder, and who is a renunciate? Who can estimate the Lord's Value? ||1||
How is one bound, and how is one freed of his bonds?
How can one escape from the cycle of coming and going in reincarnation?
Who is subject to karma, and who is beyond karma? Who chants the Name, and inspires others to chant it? ||2||
Who is happy, and who is sad?
Who, as sunmukh, turns toward the Guru, and who, as vaymukh, turns away from the Guru?
How can one meet the Lord? How is one separated from Him? Who can reveal the way to me? ||3||
What is that Word, by which the wandering mind can be restrained?
What are those teachings, by which we may endure pain and pleasure alike?
What is that lifestyle, by which we may come to meditate on the Supreme Lord? How may we sing the Kirtan of His Praises? ||4||
The Gurmukh is liberated, and the Gurmukh is linked.
The Gurmukh is the spiritual teacher, and the Gurmukh is the preacher.
Blessed is the Gurmukh, the householder and the renunciate. The Gurmukh knows the Lord's Value. ||5||
Egotism is bondage; as Gurmukh, one is emancipated.
The Gurmukh escapes the cycle of coming and going in reincarnation.
The Gurmukh performs actions of good karma, and the Gurmukh is beyond karma. Whatever the Gurmukh does, is done in good faith. ||6||
The Gurmukh is happy, while the self-willed manmukh is sad.
The Gurmukh turns toward the Guru, and the self-willed manmukh turns away from the Guru.
The Gurmukh is united with the Lord, while the manmukh is separated from Him. The Gurmukh reveals the way. ||7||
The Guru's Instruction is the Word, by which the wandering mind is restrained.
Through the Guru's Teachings, we can endure pain and pleasure alike.
To live as Gurmukh is the lifestyle by which we come to meditate on the Supreme Lord. The Gurmukh sings the Kirtan of His Praises. ||8||
The Lord Himself created the entire creation.
He Himself acts, and causes others to act. He Himself establishes.
From oneness, He has brought forth the countless multitudes. O Nanak, they shall merge into the One once again. ||9||2||36||


source:SikhiToTheMax


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## Sardara123 (Feb 15, 2008)

Punjabi translations for the above Shabad:

auh kyhVw mnu`K hY jo mwieAw dy bMDnW qoN Awzwd rihMdw hY qy pRBU dy crnW ivc juiVAw rihMdw hY? auh kyhVw mnu`K hY jo prmwqmw nwl fUMGI sWJ pweI r`Kdw hY qy aus dI is&iq-swlwh krdw rihMdw hY? (suc`jw) igRhsqI kOx ho skdw hY? mwieAw qoN inrlyp kOx hY? auh kyhVw mnu`K hY jo (mnu`Kw jnm dI) kdr smJdw hY? [1[
mnu`K (mwieAw dy moh dy bMDnW ivc) ikvyN b`J jWdw hY qy ikvyN (auhnW bMDnW qoN) suqMqr huMdw hY? iks qrIky nwl jnm mrn dw gyV mu`kdw hY? suc`jy kMm kyhVy hn? auh kyhVw mnu`K hY jo dunIAw ivc ivcrdw hoieAw BI vwsnw-rihq hY? auh kyhVw mnu`K hY jo Awp is&iq-swlwh krdw hY qy (hornW pwsoN) krWdw hY? [2[
suKI jIvn vwlw kOx hY? kOx du`KW ivc iGirAw hoieAw hY? snmuK iks ƒ ikhw jWdw hY? bymuK iks ƒ AwKIdw hY? pRBU-crnW ivc iks qrHW iml skIdw hY? mnu`K pRBU qoN ikvyN iv`CuV jWdw hY? ieh jwc kOx isKWdw hY? [3[
auh kyhVw Sbd hY ijs dI rwhIN ivkwrW vl dOVdw mn itk jWdw hY? auh kyhVw aupdyS hY ijs au~qy qur ky mnu`K du`K suK ieko ijhy shwr skdw hY? auh kyhVw jIvn-FMg hY ijs nwl mnu`K prmwqmw ƒ ismr sky? iks qrHW prmwqmw dI is&iq-swlwh krdw rhy? [4[
gurU dy d`sy rwh qy qurn vwlw mnu`K mwieAw dy bMDnW qoN Awzwd rihMdw hY qy prmwqmw dI Xwd ivc juiVAw rihMdw hY [ gurU dI srn ivc rihx vwlw mnu`K hI prmwqmw nwl fUMGI sWJ pWdw hY qy pRBU dI is&iq-swlwh krdw hY [ gurU dy snmuK rihx vwlw mnu`K hI BwgW vwlw igRhsq hY, auh dunIAw dI ikrq-kwr krdw hoieAw BI inrlyp rihMdw hY [ auhI mnu`Kw jnm dI kdr smJdw hY [5[
(Awpxy mn dy ip`Cy qur ky mnu`K AwpxI hI) haumY dy kwrn (mwieAw dy bMDnW ivc) b`J jWdw hY, gurU dI srn pY ky (iehnW bMDnW qoN) Awzwd ho jWdw hY [ gurU dy d`sy rwh au~qy quirAW mnu`K dw jnm mrn dw gyV mu`k jWdw hY [ gurU dy snmuK rih ky hI suc`jy kMm ho skdy hn [ gurU dy snmuK rihx vwlw mnu`K dunIAw dI ikrq-kwr krdw hoieAw hI vwsnw rihq rihMdw hY [ Ajyhw mnu`K jo kuJ BI krdw hY pRBU dy pRym ivc itk ky krdw hY [6[
gurU dy snmuK rihx vwlw mnu`K suKI jIvn vwlw hY, pr Awpxy mn dy ip`Cy qurn vwlw mnu`K in`q duKI rihMdw hY [ gurU dy d`sy rwh qy qurn vwlw mnu`K prmwqmw vl mUMh r`Kx vwlw hY, Awpxy mn dy ip`Cy qurn vwlw bMdw r`b vloN mUMh moVI r`Kdw hY [ gurU dy snmuK irhW prmwqmw ƒ iml skIdw hY, Awpxy mn dy ip`Cy qurn vwlw bMdw prmwqmw qoN iv`CuV jWdw hY [ gurU dy snmuK rihx vwlw mnu`K hI (shI jIvn dI) jwc isKWdw hY [7[
gurU dy mUMhoN inkilAw Sbd hI auh bol hY ijs dI brkiq nwl ivkwrW vl dOVdw mn Klo jWdw hY, gurU qoN imilAw aupdyS hI (ieh smr`Qw r`Kdw hY ik mnu`K aus dy Awsry) duK suK ƒ ieko ijhw kr ky shwrdw hY [ gurU dy rwh qy qurnw hI AjyhI jIvn cwl hY ik ies dI rwhIN mnu`K prmwqmw dw iDAwn Dr skdw hY qy prmwqmw dI is&iq-swlwh krdw hY [8[
(pr gurmuK qy mnmuK—ieh) swrI bxqr prmwqmw ny Awp hI bxweI hY, (sB jIvW ivc ivAwpk ho ky) auh Awp hI sB kuJ krdw hY qy (jIvW pwsoN) krWdw hY, auh Awp hI jgq dI swrI Kyf clw irhw hY [
hy nwnk! auh Awp hI Awpxy ie`k srUp qoN byAMq rUpW rMgW vwlw bixAw hoieAw hY [ (ieh swrw bhu rMgI jgq) aus ie`k ivc hI lIn ho jWdw hY [8[2[36[

source: Gurugranthdarpan


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## Astroboy (Feb 18, 2008)

Let me get this straight. Are we supposed to understand the 1430 pages of Sri Granth as a manual/instruction 

*OR *

consider the manual/instructions as the Guru ? 

My queries are genuine on behalf of new sikhs or/and enquirers of sikhism.


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## Sardara123 (Feb 18, 2008)

Sorry naamjap ji,


Please Go ahead and deleat every post you think I made too much, You are the leader, what is stopping you from doing that?

Under Gurmat Vichaar, Gurbani will be coming. All 1430 pages, again and again.

Gurbani is Guru.

Thanks


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## Astroboy (Feb 18, 2008)

Perhaps someone else can provide an appropriate answer. Sardara123 Ji, I respect your decision to keep mum on giving your views.


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## kaur-1 (Feb 18, 2008)

namjap said:


> Let me get this straight. Are we supposed to understand the 1430 pages of Sri Granth as a manual/instruction
> 
> *OR *
> 
> ...



What a "odd" question and oddly worded one at that too!. You really think a 'new' Sikh would ask a question in this manner? 

Naamjap do you really think of Sri Guru Granth Sahib ji as a mere manual/instructions like one for operating a microwave oven?


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## Astroboy (Feb 18, 2008)

If I knew the answer, I wouldn't raise such a question. Sant Singh Maskeen mentioned in one of his kathas that if a question is not answered, it remains authentic. So Kaur-1 Ji, please attempt to answer the question.


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## kaur-1 (Feb 18, 2008)

namjap said:


> Let me get this straight. Are we supposed to understand the *1430 pages of Sri Granth as a manual/instruction *
> 
> *OR *
> 
> ...



Naamjap ji, from several of your previous post, it seems that you are knowledgeable about Gur Sikhi.

Please think as to the way you have "stamped" Sri Guru Granth Sahib ji as mere 'pages' of manual/instructions.!


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## Astroboy (Feb 18, 2008)

How should I rephrase a valid question without loosing its intention for clear understanding ? I have no intention of stamping SGGS as a manual of instructions. But nobody seems to be able to give clear answers to new sikhs. Yet everyone else knows gurbani at the tip of their fingers. There's a missing link.


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## ekmusafir_ajnabi (Feb 18, 2008)

namjap said:


> If I knew the answer, I wouldn't raise such a question. Sant Singh Maskeen mentioned in one of his kathas that if a question is not answered, it remains authentic. So Kaur-1 Ji, please attempt to answer the question.


 
Naamjap ji,

There is an answer to all your questions. It is just that not all visitors/members are mature enough to face the truth. This is why such questions either remain unanswered or are communicated one to one. So do not expect Kaur-1 to repond to it in a sensible manner. She is more of a cautionary type and I by answering do not want to upset her mental balance.

What is your thought on this matter? You may not want to answer in the forum in the fear of getting a mouthfulls of cautionary advice. So feel free to PM me if you wish.

The issue of stamping came up once when a women posed a question to a Kathakar. She said something to the effect that whom you call a Guru, I have witnessed the binder putting his knee on it several times. How do you expect me to bow to the very "Book" that you call Guru?

 There was a reply to it. Perhaps Kaur-1 would like to contribute to this. One cannot expect to ask Sardara123 to contribute as he may still be feeding.

Kind Regards

Ekmusafir_ajnabi

Code Blue: We are definitely in the zone of sarcasm and that makes conversation personal and unique. But we are also on the cusp of negative personal attributions and  name-calling. This has a chilling effect on open forum dialog.Yes, private messages provide a clear channel for other forms of communication. Mod Warning.


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## spnadmin (Feb 18, 2008)

Going back to this concern: How should I rephrase a valid question without loosing its intention for clear understanding ? I have no intention of stamping SGGS as a manual of instructions. But nobody seems to be able to give clear answers to new sikhs. Yet everyone else knows gurbani at the tip of their fingers. There's a missing link...

Maybe other forum members old and new would like to share their understanding.

Thanks NamJap


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## kds1980 (Feb 18, 2008)

> There is an answer to all your questions. It is just that not all visitors/members are mature enough to face the truth. This is why such questions either remain unanswered or are communicated one to one. So do not expect Kaur-1 to repond to it in a sensible manner. She is more of a cautionary type and I by answering do not want to upset her mental balance.



Kaur-1 is quite sensible and spiritual girl which is rare to find these days.Its better for you not to read any of posts On SPN or it will upset your mental balance.


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## Astroboy (Feb 18, 2008)

ekmusafir_ajnabi said:


> Naamjap ji,
> 
> There is an answer to all your questions. It is just that not all visitors/members are mature enough to face the truth. This is why such questions either remain unanswered or are communicated one to one. So do not expect Kaur-1 to repond to it in a sensible manner. She is more of a cautionary type and I by answering do not want to upset her mental balance.
> 
> ...


 
Ekmusafir Ji,

I think it is a good Idea if you could PM me your answer. Please do not pass any remarks on others. You have received a Code Blue Mod Warning, so take it seriously. 

I have nothing against anyone. I think highly of Kaur-1 eventhough she has scolded me and you, Ek Ji. From her viewpoint she was correct. Don't take pangga with her. She has the wisdom to avoid an argument and keep her cool. I even thanked her for helping me take care of Jawanmard, a Shia - Member at sikhawareness.com


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## AmbarDhara (Feb 18, 2008)

Since Bani and Naam are the same. Today I am going to share the following words of Guru Ji with those who are interested in Gurbani.  Here Guru Ji talks about the effect of forgetting the Naam.

Nanak Bani Nirankaar Paarbrahm Parmesar
Waho Waho Bani Nirankaar Hai Tis Jevad Avar Na Koi
SGGS JI ANG 186
SATGURU PRASAAD​ 
ਦੂਖੁ ਰੋਗੁ ਸੋਗੁ ਬਿਸਰੈ ਜਬ ਨਾਮੁ ॥
dhookh rog sog bisarai jab naam ||
Pain, disease and sorrow come when one forgets the Naam, the Name of the Lord.​ 

SGGS JI ANG 225
SATGURU PRASAAD​ 
ਪਤਿ ਮਤਿ ਖੋਵਹਿ ਨਾਮੁ ਵਿਸਾਰੀ ॥੪॥
path math khovehi naam visaaree ||4||
Honor and good sense are lost, when one forgets the Naam, the Name of the Lord. ||4||​ 
Gurbani eis jag meh chaanan
Gurbani alakh lakhiayaa
Gurbani Gavo Bhaee
charan kamal parabh kay nit Dhi-aava-o​


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## Astroboy (Feb 18, 2008)

Pain, disease and sorrow come when one forgets the Naam, the Name of the Lord.

I had a friend who died of cancer. He was very very holy person even before he knew he has cancer. Somebody, please explain this phenomena.


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## AmbarDhara (Feb 18, 2008)

Since Bani and Naam are the same. Today I am going to share the following words of Guru Ji with those who are interested in Gurbani. Here Guru Ji talks about the cause of forgetting the Naam.


Nanak Bani Nirankaar Paarbrahm Parmesar
Waho Waho Bani Nirankaar Hai Tis Jevad Avar Na Koi
SGGS JI ANG 147
SATGURU PRASAAD​ 

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੂਲੁ ਹੈ ਵਿਚਿ ਹਉਮੈ ਨਾਮੁ ਵਿਸਾਰਿ ॥
thrai gun maaeiaa mool hai vich houmai naam visaar ||
The three qualities are the roots of Maya; in egotism, one forgets the Naam, the Name of the Lord.​ 


SGGS JI ANG 940
SATGURU PRASAAD​ 

ਏਕਾ ਬੇਦਨ ਦੂਜੈ ਬਿਆਪੀ ਨਾਮੁ ਰਸਾਇਣੁ ਵੀਸਰਿਆ ॥
eaekaa baedhan dhoojai biaapee naam rasaaein veesariaa ||
One who suffers from the disease of duality, forgets the Naam, the source of nectar.​ 


Gurbani eis jag meh chaanan
Gurbani alakh lakhiayaa
Gurbani Gavo Bhaee
charan kamal parabh kay nit Dhi-aava-o​ 

We need to kill our ego,   It makes us forget our real friend- Waheguru.​


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## AmbarDhara (Feb 18, 2008)

Maya is so attractive, makes human forget his real purpose, makes it blind of the reality.

Today I am going to share the following words of Guru Ji with those who are interested in Gurbani. 

Nanak Bani Nirankaar Paarbrahm Parmesar
Waho Waho Bani Nirankaar Hai Tis Jevad Avar Na Koi
SGGS JI ANG 1027 
SATGURU PRASAAD​ 

ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਆਇਆ ॥ 
chaar padhaarathh lai jag aaeiaa ||
He came into the world to obtain the four great blessings.​ 

ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ 
siv sakathee ghar vaasaa paaeiaa ||
He came to dwell in the home of the Shiva and Shakti, energy and matter.​ 

ਏਕੁ ਵਿਸਾਰੇ ਤਾ ਪਿੜ ਹਾਰੇ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥ 
eaek visaarae thaa pirr haarae andhhulai naam visaaraa hae ||6||
But he forgot the One Lord, and he has lost the game. The blind person forgets the Naam, the Name of the Lord. ||6||​ 
Gurbani eis jag meh chaanan
Gurbani alakh lakhiayaa
Gurbani Gavo Bhaee
charan kamal parabh kay nit Dhi-aava-o​


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## spnadmin (Feb 18, 2008)

What happens when we forget?  We suffer the pain of false consciousness when we forget that which we knew and when we forget that which was given to us. The shabad is very clear. No explanation is needed. ​
ਰੇ ਨਰ ਗਰਭ ਕੁੰਡਲ ਜਬ ਆਛਤ ਉਰਧ ਧਿਆਨ ਲਿਵ ਲਾਗਾ ॥ 
 rae nar garabh kunddal jab aashhath ouradhh dhhiaan liv laagaa ||
 O man, when you were coiled in the cradle of the womb, upside-down, you were absorbed in meditation.


 ਮਿਰਤਕ ਪਿੰਡਿ ਪਦ ਮਦ ਨਾ ਅਹਿਨਿਸਿ ਏਕੁ ਅਗਿਆਨ ਸੁ ਨਾਗਾ ॥ 
 mirathak pindd padh madh naa ahinis eaek agiaan s naagaa ||
 You took no pride in your perishable body; night and day were all the same to you-you lived unknowing, in the silence of the void.


 ਤੇ ਦਿਨ ਸੰਮਲੁ ਕਸਟ ਮਹਾ ਦੁਖ ਅਬ ਚਿਤੁ ਅਧਿਕ ਪਸਾਰਿਆ ॥ 
 thae dhin sanmal kasatt mehaa dhukh ab chith adhhik pasaariaa ||
 Remember the terrible pain and suffering of those days, now that you have spread out the net of your consciousness far and wide.


 ਗਰਭ ਛੋਡਿ ਮ੍ਰਿਤ ਮੰਡਲ ਆਇਆ ਤਉ ਨਰਹਰਿ ਮਨਹੁ ਬਿਸਾਰਿਆ ॥੧॥ 
 garabh shhodd mrith manddal aaeiaa tho narehar manahu bisaariaa ||1||
 Leaving the womb, you entered this mortal world; you have forgotten the Lord from your mind. ||1||


 ਫਿਰਿ ਪਛੁਤਾਵਹਿਗਾ ਮੂੜਿਆ ਤੂੰ ਕਵਨ ਕੁਮਤਿ ਭ੍ਰਮਿ ਲਾਗਾ ॥ 
 fir pashhuthaavehigaa moorriaa thoon kavan kumath bhram laagaa ||
 Later, you will regret and repent-you fool! Why are you engrossed in evil-mindedness and skepticism?


 ਚੇਤਿ ਰਾਮੁ ਨਾਹੀ ਜਮ ਪੁਰਿ ਜਾਹਿਗਾ ਜਨੁ ਬਿਚਰੈ ਅਨਰਾਧਾ ॥੧॥ ਰਹਾਉ ॥ 
 chaeth raam naahee jam pur jaahigaa jan bicharai anaraadhhaa ||1|| rehaao ||
 Think of the Lord, or else you shall be led to the City of Death. Why are you wandering around, out of control? ||1||Pause||


 ਬਾਲ ਬਿਨੋਦ ਚਿੰਦ ਰਸ ਲਾਗਾ ਖਿਨੁ ਖਿਨੁ ਮੋਹਿ ਬਿਆਪੈ ॥ 
 baal binodh chindh ras laagaa khin khin mohi biaapai ||
 You play like a child, craving sweets; moment by moment, you become more entangled in emotional attachment.


 ਰਸੁ ਮਿਸੁ ਮੇਧੁ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਚਾਖੀ ਤਉ ਪੰਚ ਪ੍ਰਗਟ ਸੰਤਾਪੈ ॥ 
 ras mis maedhh anmrith bikh chaakhee tho panch pragatt santhaapai ||
 Tasting good and bad, you eat nectar and then poison, and then the five passions appear and torture you.


 ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਛੋਡਿ ਸੁਕ੍ਰਿਤ ਮਤਿ ਰਾਮ ਨਾਮੁ ਨ ਅਰਾਧਿਆ ॥ 
 jap thap sanjam shhodd sukirath math raam naam n araadhhiaa ||
 Abandoning meditation, penance and self-restraint, and the wisdom of good actions, you do not worship and adore the Lord's Name.


 ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥ 
 oushhaliaa kaam kaal math laagee tho aan sakath gal baandhhiaa ||2||
 You are overflowing with sexual desire, and your intellect is stained with darkness; you are held in the grip of Shakti's power. ||2||

 ਤਰੁਣ ਤੇਜੁ ਪਰ ਤ੍ਰਿਅ ਮੁਖੁ ਜੋਹਹਿ ਸਰੁ ਅਪਸਰੁ ਨ ਪਛਾਣਿਆ ॥ 
 tharun thaej par thria mukh johehi sar apasar n pashhaaniaa ||
 In the heat of youthful passion, you look with desire upon the faces of other men's wives; you do not distinguish between good and evil.


 ਉਨਮਤ ਕਾਮਿ ਮਹਾ ਬਿਖੁ ਭੂਲੈ ਪਾਪੁ ਪੁੰਨੁ ਨ ਪਛਾਨਿਆ ॥ 
 ounamath kaam mehaa bikh bhoolai paap punn n pashhaaniaa ||
 Drunk with sexual desire and other great sins, you go astray, and do not distinguish between vice and virtue.


 ਸੁਤ ਸੰਪਤਿ ਦੇਖਿ ਇਹੁ ਮਨੁ ਗਰਬਿਆ ਰਾਮੁ ਰਿਦੈ ਤੇ ਖੋਇਆ ॥ 
 suth sanpath dhaekh eihu man garabiaa raam ridhai thae khoeiaa ||
 Gazing upon your children and your property, your mind is proud and arrogant; you cast out the Lord from your heart.


 ਅਵਰ ਮਰਤ ਮਾਇਆ ਮਨੁ ਤੋਲੇ ਤਉ ਭਗ ਮੁਖਿ ਜਨਮੁ ਵਿਗੋਇਆ ॥੩॥ 
 avar marath maaeiaa man tholae tho bhag mukh janam vigoeiaa ||3||
 When others die, you measure your own wealth in your mind; you waste your life in the pleasures of the mouth and sexual organs. ||3||


 ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥ 
 punddar kaes kusam thae dhhoulae sapath paathaal kee baanee ||
 Your hair is whiter than the jasmine flower, and your voice has grown feeble, as if it comes from the seventh underworld.

 ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥ 
 lochan sramehi budhh bal naathee thaa kaam pavas maadhhaanee ||
 Your eyes water, and your intellect and strength have left you; but still, your sexual desire churns and drives you on.


 ਤਾ ਤੇ ਬਿਖੈ ਭਈ ਮਤਿ ਪਾਵਸਿ ਕਾਇਆ ਕਮਲੁ ਕੁਮਲਾਣਾ ॥ 
 thaa thae bikhai bhee math paavas kaaeiaa kamal kumalaanaa ||
 And so, your intellect has dried up through corruption, and the lotus flower of your body has wilted and withered.


 ਅਵਗਤਿ ਬਾਣਿ ਛੋਡਿ ਮ੍ਰਿਤ ਮੰਡਲਿ ਤਉ ਪਾਛੈ ਪਛੁਤਾਣਾ ॥੪॥ 
 avagath baan shhodd mrith manddal tho paashhai pashhuthaanaa ||4||
 You have forsaken the Bani, the Word of the Immortal Lord, in this mortal world; in the end, you shall regret and repent. ||4||​
Sriraag
Sant Baini
Ang 93


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## ekmusafir_ajnabi (Feb 18, 2008)

kds1980;Its better for you not to read any of posts On SPN or it will upset your mental balance.[/quote said:
			
		

> Feeling is mutual here. You have demonstrated your own weakness.


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## ekmusafir_ajnabi (Feb 18, 2008)

Namjap ji



> I think it is a good Idea if you could PM me your answer. Please do not pass any remarks on others. You have received a Code Blue Mod Warning, so take it seriously.
> 
> I have nothing against anyone. I think highly of Kaur-1 eventhough she has scolded me and you, Ek Ji. From her viewpoint she was correct. Don't take pangga with her. She has the wisdom to avoid an argument and keep her cool. I even thanked her for helping me take care of Jawanmard, a Shia - Member at sikhawareness.com


 
It is ironic how the individuals responds to being insulted. No one steps forward when the Guru is being collectively Insulted by all. I fear none. However your point shall be considered.

Ekmusafir_ajnabi


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## ekmusafir_ajnabi (Feb 18, 2008)

namjap said:


> Pain, disease and sorrow come when one forgets the Naam, the Name of the Lord.
> 
> I had a friend who died of cancer. He was very very holy person even before he knew he has cancer. Somebody, please explain this phenomena.


 
Namjap ji,

Dukh daru sukh rog bhaya, jan sukh taam na hoye.

Pain, disease and sorrow come as a result of ones past karmic deeds. Some realise their errors before their previous life is terminated and in repentence they lead a lowly life being immersed in Naam.

Nar acheet paap te dar re. - O human be cautious of the sin you are unknowing committing. 

One ought to be cautious when taking panga. You never know who is on the other side. Most of the serious illnesses are due to this reason.

I hope that answers your question.

Ekmusfair_ajnabi


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## Astroboy (Feb 18, 2008)

Wah Ji Wah, Ekmusafir Ji,

Tusi ta chuppa rustum niklay !!!

Mein Sadke Java. (I'm pleased with your jawaab - answer) The only other persons who could answer this are a handful like Gurmit Singh from Universal Mind (this is his blog : Naam Aukhad ( Naam Medicine ), Amarpal or Gyani Jarnail Singh.


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## Astroboy (Feb 19, 2008)

Sri Guru Granth Sahib Ji or SGGS for short is more than just a scripture.
In fact SGGS has the same light shining in Shabads (hymns) as was in the first Guru. This holy text spans 1430 pages and the Shabads (hymns) are the actual words spoken not only by the Ten Gurus of Sikhism but also has those of Saints from other religions including Hinduism and Islam.


So Sikhs have 11 Gurus, 10 in human form the 11th is Sri Guru Granth Sahib Ji – not only a source of infinite spiritual wisdom. It might look strange to some but SGGSji is a Guru that knows your mind, a Guru that guides, a Guru that protects as a large number of Sikhs testify to this fact.

The Guru teaches his Sikh first life-affirmation by lifting him from ignorance and doubt through Gyan (knowledge). It is explained that the world is not a place of suffering, but a meaningful creation of God. A Sikh is enjoined to rise above ego, and live a truthful family life of seva (service of others) and simran. A Sikh shares his earnings, is helpful, regards others as equal and works towards progress on individual and social​


level. These simple looking ways of living are, in fact, most powerful and a secret of prosperity. You cannot smile unless you make others smile. You cannot have prosperity unless you share prosperity. A Sikh lives his life in the knowledge that Waheguru (God) is ever present (Hazoor) and all is HIS.

*The life of a Sikh is of simran.*​ 
*Naam* is a state where Waheguru is present in the conscious awareness and HIS presence is felt all around. The path in this world of a Sikh is that of being sometimes​


separated in ego and some times in union as he is a householder moving up in the ladder of spiritual union with Guru’s grace. A Sikh that follows guru’s teachings gets his needs fulfilled, the obstacles are removed and things happen effortlessly.
Naam means to know yourself SAME as HIM. Naam means to be aware of your divine origin. Gurus’ teaching is live life with Naam in this world. Here is what Guru Sahibji says that happens when Naam is forsaken:​ 


"Setting aside the Naam one who indulges in sensual pleasures, 
even in dreams, has no peace; his body becomes diseased"
- SGGS page 240​ 
There is nothing to despair as Guru Sahib further assures that:​

"The medicine of the Lord's Name is within all of us.

Without the Perfect Guru,
no one can come to know how to prepare it."
-SGGS page 259​ 
Simran is the path towards control hurtful emotions and experience of Naam – a state of raised consciousness. The first benefit of simran is disease eradication.​ 
“Through simran and simran, one eradicates all disease.”

-SGGS page 240​


Throughout history as well as today a large number of people bear testimony to the healing power of simran. The healing starts even at the beginning stage of Simran.​

The perfect Guru Sri Guru Granth Sahib Ji guides an individual on the healing method.

When decisions are to be made, the values on which these should be based are given in Gurbani. When you have worldly needs / problems, the stress is reduced and obstacles vanish through 
Ardas (prayer) method explained in Gurbani.​

Guru sahibji teaches his Sikh the way of life that is prosperous and in harmony with society and nature. When diseases afflict a person, the Naam medicine is explained in Gurbani. So to heal your bodies of disease. 

Learn to do simran.
To prevent afflictions keep doing simran.To live life of true abundance and prosperity live in Naam.​ 
*(Source: **Simran Healing - eSnips, share anything**)*​


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## Astroboy (Feb 19, 2008)

*To many, a disease comes as a surprise. A sudden heart attack or gall stones or cancer diagnosis do shock them and they keep recounting how they were living a healthy life with not even a fever or cold. They keep asking their Doctor about the cause. The answers given, range from blame being given to viruses, food, stress or their life style.*
The fact, however, is different. The cause is internal and the starting point is “how they think and behave “. Today, research in mind-body connection clearly points that
mind influences the body towards both health and disease. Anger, guilt, jealousy, anxiety, victim mentality, grief, remorse and other multitude of mind states influence
negatively our body’s physiology on a daily basis whereas the positive state of mind comprising love , warmth , confidence , helpfulness etc keep our body healthy.
Here are some examples of diseases linked with mind states by medical researchers:

Anger, hostile behavior and depressive symptoms in apparently healthy individuals may lead to cardiovascular disease and stroke.
- Psychosomatic Medicine ( Sept.2004)

Anxiety disorders have been linked with Oral health problems.
- General Dentistry (November/December 2003)

People who are happy and relaxed may have more Immunity to Common Cold than those who are depressed, nervous or angry.​
- Psychosomatic Medicine (July.2003).​ 

Angry resentment has been related to functional gastric complaints, particularly where patients reported unfair treatment in a study 
by IRVING D.HARRIS, MAJOR, MEDICAL CORPS, A.U.S
- Psychosomatic Medicine

Clinically, allergic children have been found to suffer from Maternal Rejection in a study by HYMAN MILLER M.D.1 and DOROTHY W. BARUCH Ph.D.
University of Southern California Medical School and reported in
- Psychosomatic Medicine

These are only randomly chosen examples. There is tremendous amount of data available on mind-body connection in disease. As an illustration of how thought and behavior affects the physiology resulting in High BP, let us look at this research study by Mary C. Davis, Ph D of Arizona State University in Tempe on Social situations in daily life. 

Davis and colleagues categorized 80 male and female study participants through a test measuring suspiciousness, resentment, and cynical mistrust as either high or low in hostility. 
Each study participant then took part in a brief discussion of capital punishment with an individual who had been trained to remain calm while presenting an opinion opposite from that of the study participant. Davis and colleagues found that High-hostile individuals showed greater increases in diastolic blood pressure and blood vessel constriction than did low-hostile individuals during this "mild social stressor".​
Their findings are published in the January/February 2000

issue of Psychosomatic Medicine


*This is an example of how our negative attitudes are silently affecting our body’s physiology. Thoughts are also energy and scientists are now beginning to find out how these turn into/affect matter.*

Researcher David R. Hawkins, M.D., PhD author of the book Power vs. Force: The Hidden Determinants of Human Behavior (1995) states that attitudes, thoughts, and
beliefs are connected with various energetic pathways to all of the body's organs.
These pathways are same as the meridians of Chinese medical treatment method –acupuncture. The Indian yoga system calls these pathways nadis’. The chakra system described in ancient Indian texts is a part of the energy body we have.

According to Hawkin’s the energy of thought induce changes in these energetic pathways and affect overall physiology. The research work of David R. Hawkins along with Nobelist Linus Pauling, and Eric Kandel, M.D have concluded that the mind, through our thoughts and memories, influences our physical beings at the most elementary levels. These levels are in our invisible energy body commonly known as Aura. (More about our aura or ethric body has been given in annexure.)
The frontier science research has revealed that change at consciousness level first creates a change in this energy field (AURA) and then the physical body.​ 
The direction of flow of creation of matter from mind is:


Consciousness ---->Energy Field ---->Physical (Body).


What we focus on in our conscious mind immediately gets manifested not only in our mind but in our body’s physiology as well. Mind affects the energy template of body and thereafter the physical body.
Thoughts - we focus on in our mind have corresponding emotional state in the body.
The thoughts and actions which are based on love, warmth, gratitude, appreciation, excitement, confidence, and cheerfulness have a positive effect on our body and keep its functioning healthy. Whereas thoughts and actions based on fear, hurt, revenge, guilt, anger, disappointment, loneliness etc make our body diseased.
The thoughts are the seeds we sow and what we reap is according to what we have sown. Even the circumstances in our life are attracted by the thoughts and beliefs we have. The thoughts we serve in our mind regularly shapes our thinking pattern and corresponding shape and functioning of the physical body. In essence we are what our thoughts are. This follows that thoughts that affect our body’s physiology 
adversely end up making our body diseased.​ 
Guru Sahib connects the cause of disease to negative pleasures.​


“The fools enjoy their pleasures; 
they must also endure all their pains.

From pleasures, arise diseases and the commission of sins.”
- SGGS-139​


If we could easily know which negative emotion and belief has caused a particular disease then a treatment method can be in that direction. At present medical science has only indications, even metaphysics also generalises the cause in many cases. But this, again, is a part approach as compared to holistic.



(Source: Simran Healing - eSnips, share anything)​


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## ekmusafir_ajnabi (Feb 19, 2008)

namjap said:


> Wah Ji Wah, Ekmusafir Ji,
> 
> Tusi ta chuppa rustum niklay !!!
> 
> Mein Sadke Java. (I'm pleased with your jawaab - answer) The only other persons who could answer this are a handful like Gurmit Singh from Universal Mind (this is his blog : Naam Aukhad ( Naam Medicine ), Amarpal or Gyani Jarnail Singh.


 

Veer ji,

"Jaan rah pya janey, Jaanvah piya jane"



> “The fools enjoy their pleasures;
> they must also endure all their pains.
> 
> From pleasures, arise diseases and the commission of sins.”
> - SGGS-139​





> Guru sahibji teaches his Sikh the way of life that is prosperous and in harmony with society and nature. When diseases afflict a person, the Naam medicine is explained in Gurbani. So to heal your bodies of disease.
> 
> Learn to do simran.
> To prevent afflictions keep doing simran.To live life of true abundance and prosperity live in Naam.​



SGGS is the medicine. If you just taste it, it has some effect. If you grasse it then the recoverly is fast and mor fruitfiul.

Waheguru. 

It takes one with the blessings of the Guru to know and understand this.

ekmusafir_ajnabi​


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