# SGGS - Qualities Of Seeker



## Taranjeet singh (Dec 19, 2009)

I shall be posting the qualities that a seeker should develop as per SGGS ji. The  following are the qualities as per pages 1-8.
 
 The next post would cover the qualities as per the further/next pages.With His blessings I shall try to post these regularly.I would request that these posts should be left open for editing for some time so that the serialization may be done on weekly basis. 

*Pages1-8*

*To obey His Command*

 1. Obey the Hukam of His Command, and walk in the Way of His Will. [Page-1]

*Contemplation*

 2. What words can we speak to evoke His Love?In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness. [Page-2]

*Sing His/Naam Praises *

 3. Sing, and listen, and let your mind be filled with love. [Page-2]

 3a.One who is blessed to sing the Praises of the Lord,O Nanak, is the king of kings. [Page-5]

 3c. Speak of Him continually, and remain absorbed in His Love. [Page-5]

*Have Faith in Him*

 4. Only one who has faith comes to know such a state of mind. [Page-3]

 
*Love of Naam *

5. But when the intellect is stained and polluted by sin,it can only be cleansed by the Love of the Name. [Page-4]

*Self Cleansing*

6.Listening and believing with love and humility in your mind,cleanse yourself with the Name, at the sacred shrine deep within. [Page-4]

*Inculcating Virtues*

7. All virtues are Yours, Lord, I have none at all. Without virtue, there is no devotional worship. [Page- 4]

*Contentment*
8. Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. [Page-6]

*Humility*

9. Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. [Page-6]

*Meditation*

10. Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. [Page-6]

*Remembrance Of Death*

11. Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick. [Page-6]

 *Brotherhood of mankind*

12. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. [Page-6]

*Conquer your Mind*

13. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. [Page-6]

*Spiritual Wisdom* 

14. Let spiritual wisdom be your food, and compassion your attendant. [Page-6]
 14a.Let self-control be the furnace, and patience the goldsmith. 
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

*Compassion*

15. Let spiritual wisdom be your food, and compassion your attendant. [Page-6]
15a.Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]
 *
Self Control*

16. Let self-control be the furnace, and patience the goldsmith. 
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

*Patience*

17. Let self-control be the furnace, and patience the goldsmith. 
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

*Understanding*

18. Let self-control be the furnace, and patience the goldsmith. 
Let understanding be the anvil, and spiritual wisdom the tools. [Page-8]

*Fear of God*

19. With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat. [Page-8]

*Love For Lord*

20. In the crucible of love, melt the Nectar of the Name,and mint the True Coin of the Shabad, the Word of God. [Page-8]


May kindly advise for better presentation to avoid overlapping etc. The numbering shall be done next-saturday.

To be edited.....
*Up to So Dar ~ That Door. Raag Aasaa, First Mehl*


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## Taranjeet singh (Dec 26, 2009)

*Do not Forget HIM*
Those who forget their Lord and Master are vile and despicable. [page 10]
*Have Faith in HIM*
The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord. [Page 10]

*Be in Satsang*
Obtaining the Name of the Lord, Har, Har, they are satisfied; joining the Sangat, the Blessed Congregation, their virtues shine forth. [Page-10]

Blessed, blessed is the Sat Sangat, the True Congregation, where the Lord's Essence is obtained. Meeting with His humble servant, O Nanak, the Light of the Naam shines forth.[Page-10]

*Upto Raag Gujri Mehl-5*


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## Taranjeet singh (Dec 28, 2009)

*1. Join the Sat Sangat/Saadh Sangat*


·        [/FONT]my Dear Lord of souls, one who joins the Sat Sangat, the True Congregation, is saved. [Page-10]

*2. Remember/Serve/Meditate on HIM*
·        [/FONT]Those who meditate on You, Lord, those who meditate on You-those humble beings dwell in peace in this world. [Page-11]


They are liberated,      they are liberated-those who meditate on the Lord. For them, the noose of      death is cut away. [Page-11]
Those who serve,      those who serve my Dear Lord, are absorbed into the Being of the Lord,      Har, Har. [page-11]
Blessed are they,      blessed are they, who meditate on their Dear Lord. Servant Nanak is a      sacrifice to them. [Page-11]
 
*3. Earn His Devotion*


Devotion to You,      devotion to You, is a treasure overflowing, infinite and beyond measure.      {Page-11]
Your devotees, Your      devotees praise You, Dear Lord, in many and various and countless ways.      [Page-11]
For You, many, for      You, so very many perform worship services, O Dear Infinite Lord; they      practice disciplined meditation and chant endlessly.[Page-11]
 For You, many, for You, so very many read      the various Simritees and Shaastras. They perform rituals and religious      rites. 
Those devotees, those devotees are sublime, O servant Nanak,      who are pleasing to my Dear Lord God. [Page-11]
They alone      understand, whom You inspire to understand; they continually      chant and repeat the Lord's Praises. {page-11]
Those who serve You      find peace. They are intuitively absorbed into the      Lord's Name. ||3|| [page-11]


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## Taranjeet singh (Dec 31, 2009)

After analyzing the Qualities we come across the following qualities besides other. These are:


*To obey His Command*
*Contemplation*
*Sing His/Naam Praises *
*Have Faith in Him*
*Love of Naam *
*Self Cleansing*
*Inculcating Virtues*
*Contentment*
*Humility*
*Meditation*
*Remembrance Of Death*
*Brotherhood of mankind*
*Conquer your Mind*
*Spiritual Wisdom* 
*Compassion*
*Self Control*
*Patience*
*Understanding*
*Fear of God*
*Love For Lord*
 



*Do not Forget HIM*
*Have Faith in HIM*
*Be in Satsang*
 



*Join the Sat Sangat/Saadh Sangat*
*Remember/Serve/Meditate on HIM*
*Earn His Devotion*
 
Let us Look at the very first quality that is extracted from bani.
*

1. To obey His Command*
One come across this in the First Paudi of jap ji sahib.
_ 

Kiv Sachiara Hoyeate Kiv Kure Tutte Paal. _
_Hukum Rajai Chalna Nanak Likhya Naal._


A Sikh or person of God should live and accept the command of God easily and without too much emotional distress. Live in contentment and in Chardikala (positive attitude) 
*SGGS Page 209 Shabad 657*Sabad-1​ *"Renounce the intellectual cleverness of your   mind, O humble servants of the Lord; understanding the Hukam of His Command,   peace is found. *​ *Whatever   God does, accept that with pleasure; in comfort and in suffering, meditate on   Him. (1)"*​ 
*SGGS Page 253 Shabad 792*Sabad-2​ *"Shalok: *​ *He   wanders around in the four quarters and in the ten directions, according to   the dictates of his karma. Pleasure and pain, liberation and reincarnation, O   Nanak, come according to one's pre-ordained destiny. (1)"*​ 
*Sabad-1*


*This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 209 *

 gauVI mhlw 5 ]
   go*u*rr*ee* mehal*aa* 5 ||
 _Gauree, Fifth Mehla:_
 
pwrbRhm pUrn prmysur mn qw kI Et ghIjY ry ]
   p*aa*rabreham p*oo*ran param*ae*s*u*r man th*aa* k*ee* outt geh*ee*j*ai* r*ae* ||
 _He is the Supreme Lord God, the Perfect Transcendent Lord; O my mind, hold tight to the Support of the One_
 
ijin Dwry bRhmMf KMf hir qw ko nwmu jpIjY ry ]1] rhwau ]
   j*i*n dhh*aa*r*ae* brehama(n)dd kha(n)dd har th*aa* k*o* n*aa*m jap*ee*j*ai* r*ae* ||1|| reh*aa*o ||
 _who established the solar systems and galaxies. Chant the Name of that Lord. ||1||Pause||_
 
mn kI miq iqAwghu hir jn hukmu bUiJ suKu pweIAY ry ]
   man k*ee* math th*i**aa*gah*u* har jan h*u*kam b*oo*jh s*u*kh p*aa**ee**ai* r*ae* ||
 _Renounce the intellectual cleverness of your mind, O humble servants of the Lord; understanding the Hukam of His Command, peace is found._
 
jo pRBu krY soeI Bl mwnhu suiK duiK EhI iDAweIAY ry ]1]
   j*o* prabh kar*ai* s*o**ee* bhal m*aa*nah*u* s*u*kh dh*u*kh ouh*ee* dhh*i**aa**ee**ai* r*ae* ||1||
 _Whatever God does, accept that with pleasure; in comfort and in suffering, meditate on Him. ||1||_
 
koit piqq auDwry iKn mih krqy bwr n lwgY ry ]
   k*o*tt path*i*th o*u*dhh*aa*r*ae* kh*i*n meh*i* karath*ae* b*aa*r n l*aa*g*ai* r*ae* ||
 _The Creator emancipates millions of sinners in an instant, without a moment's delay._
 
dIn drd duK BMjn suAwmI ijsu BwvY iqsih invwjY ry ]2]
   dh*ee*n dharadh dh*u*kh bha(n)jan s*u**aa*m*ee* j*i*s bh*aa*v*ai* th*i*seh*i* n*i*v*aa*j*ai* r*ae* ||2||
 _The Lord, the Destroyer of the pain and sorrow of the poor, blesses those with whom He is pleased. ||2||_
 
sB ko mwq ipqw pRiqpwlk jIA pRwn suK swgru ry ]
   sabh k*o* m*aa*th p*i*th*aa* prath*i*p*aa*lak j*ee*a pr*aa*n s*u*kh s*aa*gar r*ae* ||
 _He is Mother and Father, the Cherisher of all; He is the Breath of life of all beings, the Ocean of peace._
 
dyNdy qoit nwhI iqsu krqy pUir rihE rqnwgru ry ]3]
   dh*ae*(n)adh*ae* th*o*tt n*aa*h*ee* th*i*s karath*ae* p*oo*r reh*i*ou rathan*aa*gar r*ae* ||3||
 _While giving so generously, the Creator does not diminish at all. The Source of jewels, He is All-pervading. ||3||_
 
jwicku jwcY nwmu qyrw suAwmI Gt Gt AMqir soeI ry ]
   j*aa*ch*i*k j*aa*ch*ai* n*aa*m th*ae*r*aa* s*u**aa*m*ee* ghatt ghatt a(n)thar s*o**ee* r*ae* ||
 _The beggar begs for Your Name, O Lord and Master; God is contained deep within the nucleus of each and every heart._
 
nwnku dwsu qw kI srxweI jw qy ibRQw n koeI ry ]4]16]137]
   n*aa*nak dh*aa*s th*aa* k*ee* saran*aa**ee* j*aa* th*ae* br*i*thh*aa* n k*o**ee* r*ae* ||4||16||137||
 _Slave Nanak has entered His Sanctuary; no one returns from Him empty-handed. ||4||16||137||_
 

*
Sabad-2
This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 253 *

 sloku ]
   sal*o*k ||
 _Salok:_
 
kuMt cwir dh idis BRmy krm ikriq kI ryK ]
   k*u*(n)tt ch*aa*r dheh dh*i*s bhram*ae* karam k*i*rath k*ee* r*ae*kh ||
 _He wanders around in the four quarters and in the ten directions, according to the dictates of his karma._
 
 sUK dUK mukiq join nwnk iliKE lyK ]1]
  s*oo*kh dh*oo*kh m*u*kath j*o*n n*aa*nak l*i*kh*i*ou l*ae*kh ||1||
  _Pleasure and pain, liberation and reincarnation, O Nanak, come according to one's pre-ordained destiny. ||1||_ 
​


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## max314 (Dec 31, 2009)

There is an error in translation/interpretation here.

The part about 'obeying His will' is all wrong.  It's not about 'obeying'.  It's about 'accepting'.  You see, we cannot escape His will.  It is inescapable.  It is absolute.  Thus peace can only be found in accepting it.

Consider: You try to put a piece of food in your mouth.  But it falls on the floor.  It was the last piece and you were really looking forward to it.  But - to remain peaceful - one must accept this as the will of the universe/God/whatever.  That is, you must accept God's 'hukkam'.

Simple.

Do not overcomplicate it.


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## Admin (Dec 31, 2009)

:welcome: *Back* Max314! So nice to see you around after a big break. 

:happysingh:


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## max314 (Dec 31, 2009)

It's an absolute pleasure - many thanks for your warm welcome 

I apologise for my extended absence, but I needed time to figure out the answer to the Big Question.  I'll give you a hint - it's in Gurbani :}{}{}:  I also needed time to understand my own mind.  I didn't think I had any right to keep banging on about others until I knew how my own mind worked.  And I'll give you a hint - it's in Gurbani :}{}{}:

Of course, I read around the subject.  I didn't restrict my reading just to Gurbani.  Like any kind of study, it sometimes helps to read about the same concept(s) from different sources.  Which is what I did.

I also wondered if it was worth me coming back, but then I realised that the thing I had 'figured out' only made sense if it was shared with others.  And unless you're willing to share it, you're not really _living_ your enlightenment.  Because it belongs to no-one.  And it belongs to everyone.

So that's my excuse for why I was away.  And it's the reason I'm back.

I expect to tread on plenty of toes, but that's okay.  The truth has a tendency to be painful as long as you fight it.  But once you accept it, you realise it is the only path to true bliss.


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## Taranjeet singh (Jan 2, 2010)

max314 said:


> There is an error in translation/interpretation here.
> 
> The part about 'obeying His will' is all wrong.  It's not about 'obeying'.  It's about 'accepting'.  You see, we cannot escape His will.  It is inescapable.  It is absolute.  Thus peace can only be found in accepting it.
> 
> ...



*Your user name ‘max’ is quite interesting. It keeps me close to my profession. We have a company In India by this name that deals with Insurance products and other financial products like securitization.*

*Anyways, Very many thanks for your input in the form of Hukum and will. It was very helpful. You have clarified the concept of HIS Hukum with the help of the concept of HIS will. WE are not discussing HIs 'will' but are discussing His Hukum and that is only to be obeyed.*

*Though I do not agree with my friend that everything is wrong. The translation has been taken from the most neutral site i.e. srigranth.org and the substance for presentation from sikhiwiki. None the less it has been a use ful contribution. I was discussing only the ‘Hukum’, the divine Hukum. The Bhana or HIS will was not the part of discussion. However, since it has been touched it would be appropriate to discuss both of them to the extent that the context pf the present thread requires at this point of time. With this limitation I begin that I have understood of the two terms.*

*A very important concept of ‘Hukum’ has been touched in the above post and before proceeding ahead it would be necessary to state few words about this. Needless to state that ‘Hukum’ and ‘Will’ are two words that are treated as synonyms .These may be. But there is subtle difference between the two. The ‘Will’ shall be discussed at appropriate place when the turn of the same is assigned during the writing of the post. However, it is to press upon that there are two distinct terms and may have some convergence so far as the meaning is concerned. But ‘will’ is a different concept and is generally reflected by the meaning of a Punjabi word i.e. ‘Bhana’. Hukum is Divine order and Bhana is Will, of course, divine. The cause is the divine will and it finds expression through the Divine Hukum.*
*HUKAM, in ordinary parlance, would mean* *command or order. It is an Arabic word. It is a divine order and a divine law and writ that is meant for regulating the entire universe. It is fairly important concepts of Sikhism. The word occurs in Pudi-1 and 2 and Its importance in Sikh theology is indicated by its occurrence at the very beginning of the SGGS ji, in paudi-1 of the Jap ji Sahib**. *
·*So how can you become truthful? And how can the veil of illusion be torn away?*
·*Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1|| *
*The Guru sahib points at a question as to how one can become sachiara and seek enlightenment. In the very next line we find an answer .States Guru Nanak ji: Obey the Hukum of HIS command meaning submit to the Hukum and walk in its way.*
*In Paudi-2, Guru ji tells the nature of the Command. The salient features are as follows:*
·*Though Hukum all everything exists in the forms. And HIS Hukum is beyond description.*
·*All life came into existence through Hukum, and by hukam some gets  distinction and*
·*Some arc exalted by the hukam, some are not .Some must suffer while others find joy. *
·*Some receive by the hukam blessing, Others are incarnated time to time *
·*All come within the hukam, none beyond its authority**.*
hukmY AMdir sBu ko bwhir hukm n koie ] (1-9, jpu, mÚ 1)
The last line of the above paudi is important though.

 nwnk hukmY jy buJY q haumY khY n koie ]2] (1-10, jpu, mÚ 1)
*Those who understand the Hukum casts away the Ego. We must keep in mind the several important hypothesis that can be derived from the above paudi in regard to the Hukum.*
*As Akal Purakh is  beyond human comprehension, so should be HIS Hukum, All are subject to Hukam and are under the authority of Hukum. By understanding Hukum only man can come out of ego that is stated to be a disease in bani i.e.’ haumein’.It has been stated to be the cause of out alienation from the Akaal.*
In the next paudi there is a reference to the eternal law 
[hukmI hukmu clwey rwhu ] (2-2, jpu, mÚ 1)
[The Commander, by His Command, leads us to walk on the Path]

By Thy hukam Thou didst create all forms. 
hukmI sgl kry Awkwr ] (150-15, mwJ, mÚ 1)
*The Lord, by the Hukam of His Command, has created the entire creation.*

*Assessing or guessing the Hukum is not a physical exercise it has a spiritual dimension in itself. If one has to know the Hukum one is required to follow the path of spirituality. It would resemble the path used for the realization of holy ‘sabda’. Extending the principle we can say that after decoding the Hukum thru. meditation  and simran one overcomes ‘ haumai’ and finds the cherished reward. *
The Hukum is realized through the Guru. When one follows the Guru's Teachings, then he realizes the Hukam of God's Command. [904-11] Those who obey the Hukam of the Lord's Command, are the perfect persons in the world.[512-11]

swcy gur qy hukmu pCwnu ]2] (414-8, Awsw, mÚ 1)
*Through the True Guru, the Command of the Lord's Will is realized. ||2||*
*Nutshell*
*In nutshell, Hukum is the Divine law and ‘will’ is the cause of the Hukum. The divine ‘will’ is expressed through the Divine Hukum. This is ratified by the line:* *The Hukam of Your Command is the pleasure of Your Will, Lord. To say anything else is far beyond anyone's reach.[17-1 sriraag] and Further the Hukam of His Command cannot be erased; whatever He has written, shall go with the mortal.[1091-7] The Hukum has the sanction of HIS will ,the Bhana.  Hukum is an expression of the will only. Hukum is the medium through which the ‘will’ is reflected. It may be compared with the promulgation of the ordinary laws and statutes in civil society these days. The various laws and enactments that we see around us are to regulate our physical life are nothing but the intent of the legislature or senate as one may like to call. The law is the expression of the will of the legislature/senate. I think the same principle is applicable here except of the fact that in the case of Divine the same entity is responsible for the will and the law. *
*I do agree that translators/interprtors do take liberty of using the term ‘will’ in place of ‘Hukum’ that appears in Bani. Still, I think that they have done a marvelous job. They have brought Bani closer to many by putting in the English translations. *


*Bhul chuk Mauf*


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## max314 (Jan 2, 2010)

Many thanks for your contribution, *twinkle*.

The presumed 'neutrality' of the source is not the issue.  Nor is the effoty of the translators in question.  But neither of these things exempts the nature of the translation from being right or wrong.  And as committed as the translators are, they often miss the poetry of the Guru Granth Sahib, which tends to make for clunky translations that often fail to communicate the exact message of Gurbani.

Furthermore, those passages you kindly quoted still fit perfectly if the interpretation of 'Hukkam' is the one I espoused in the post above.  The idea that nothing occurs outside God's 'Hukkam' means that everything that is happening is as it is meant to happen.  And everything that has yet to happen will happen in precisely that way.  That's why it says, "Those who understands the Hukkam casts away the ego."  Because those who understand the Hukkam realise that they have no power over it, and thus dissolve their individual ego to be at peace with the way of things.  Hence, "All come within Hukkam, and none beyond its authority."

This is not the Abrahamic conception of following a certain set of rules and obeying God's command.  Rather, it's a much more holistic conception that posits that struggling against 'Hukkam' is futile - all is as it is meant to be.

Gurbani also says, "Not even a single leaf can move unless God wills it."

This is the same concept re-iterated in a different way.


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## Tejwant Singh (Jan 2, 2010)

Twinkle & Max.

Guru fateh.

Please allow me to add my 2 cent worth.

SGGS, our only Guru is filled with the verses that show us how to breed goodness within, hence to get rid of the negative forces that surround us, albeit in the cosmic nature or in the nature of another person. 

Hukum, Will, Bhana have the same message using different scenarios. Our visionary Gurus used different words and different ways to explain the same i.e. to shed Me-ism and embrace One-ism in order to be harmonious with the self ( Sehaj). 

It is the same method we as parents use  at times to convince our young kids when they are too stubborn to get the message. We want the message to be understood and accepted and practiced upon. SGGS teaches us great parenting skills but first we have to accept the parenting skills of the SGGS for ourselves.

Tejwant Singh


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## max314 (Jan 5, 2010)

Many thanks for your post, respected *Tejwant* ji.

I agree that Gurbani espouses certain techniques for shedding 'Me-ism' and embracing 'One-ism' (very well put by the way - I enjoy those terms very much!  ), as many religions have done over the years.  Indeed, this is how we get different 'religions'.  It is simply their techniques differ.

These enlightened men have all tried their best to find the ideal way to guide people.  And then, of course, there are those who try to guide themselves, often relying on multiple sources to do so.  It is different for everyone - no two peoples' journeys are ever exactly the same


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## BhagatSingh (Jan 5, 2010)

Max314 ji, welcome back!
A few questions after I read your first post.

you Hukam defined as "all is as it is meant to be"

What does it mean to accept His hukam?
How does accepting the hukam, affect our mind?
(You did say it gives peace to the mind but I want to take a step back to understand what is there that provides this peace.)


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## max314 (Jan 5, 2010)

You are very kind, *Bhagat* ji :yes:

And yes, I'd be honoured to answer your questions.

*1. - "What does it mean to accept His hukam?"*
Very simply, it means to accept what is.  Like the piece of food that fell on the floor.  Or the hamster you had to give back to class after a Summer break you'd spent bonding with it.  Or a loved one who dies.  Whether the event is large or small, all things - including all of your 'decisions' - are part of His hukam.  Nothing and no-one can escape it.  The reason for this is that 'ek onkar' means 'all is one'.  Like a glass of water, no one drop of water can be distinguished from the whole.  And if you stir the top of the glass, it will affect the movement of particles at the bottom of the glass.  Because it is all connected.

That - according to gurbani - is the nature of the universe.  And we are those indistinguishable drops of water, moving as the mass of water moves.

Peace merely comes in accepting this fact.


*2. - "How does accepting the Hukam affect our mind?"*
Because it dissolves ego.  Again, something that is mentioned in gurbani in relation to hukam.

To use Tejwant's terminology, as long as a person resists 'One-ism' and clings to 'Me-ism' (i.e. as long as you insist on hanging on to your identity as a drop of water instead of accepting the fact that you are one with the whole glass) you will be in a state of suffering.  As long as you are investing in the _image_ and the _idea_ of your own 'self', you remain susceptible to the 'Five Thieves' of pride, greed, attachment, lust and anger.  Therefore, it is only by dissolving the ego that we rid ourselves of these weights.  By realising that the image of our 'self' is a false one, and that the only entity that exists is the ONE entity - 'ek onkar'.  And thus accepting the way of the universe (in other words, accepting your fate or destiny) is the only true way of finding peace.

This is why prayer/meditation is so important.  It reminds us of this fact and brings us back to that sate of mind.  Kirtan aids in this, since music is such a great facilitator of emotion - it can make one angry or sad, but it can also make one joyous and balanced, and kirtan generally tends to focus on the latter.

This is the affect that accepting hukam has on the mind.


I hope that makes some kind of sense


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## Taranjeet singh (Jan 7, 2010)

*2.Understanding Naam*

*It is important to understand the Naam as the Guru Sahibs have tried to explain it in the Granth sahib.The Naam is the pivot and the entire bani is around this central point. No other wealth is as great as the Naam. As per the Granth sahib, It is bestowed only by the True Lord and through the Perfect Word of the Shabad and it abides in the mind. Every sikh wants to understand it and tries to have full appreciation of it as the journey begins and ends at Naam. However, there appears to be no uniformity in approach in the matter of interpretation of Naam. To some it imports a meaning that may not be in consonance with the meaning that is assigned by another. However, it is for sure that Naam is to be realized by the aspirant. It should be an experience in itself and should be unique to the individual aspirant. It is as if the Naam is not a constant and cannot be told. Had it been the case the Guru sahibs would have told this for the benefit of the seekers so that the absorption into Naam is simplified. As this has not been done by Guru sahibs it makes one speculate that this has either to be understood by everyone of us or it has to be realized by each one of us by individual endeavor. In any case it has to be the individual’s journey. It has great significance and importance as it has been stated that”That person, within whose heart the Lord's Name does not well up - may that person burst and die. Kabir says that Whoever sings or listens to the Lord's Name with conscious awareness, without a doubt, in the end, he obtains the highest status.He further advises to accumulate the wealth of the Lord's Name; that wealth does not go anywhere because without the Naam, the mortal is a leper, blinded by emotional attachment. With the very limited knowledge that I have about Bani I shall state that I have in mind. There are many doubts and the sangat may kindly feel free to clarify these or even criticize. It shall be welcome.*
*In simplest term Naam is the name of the Lord.


It is after grasping the meaning of Naam that one can engage in praising the Naam. In fact, the Granth is full of the sabad that eulogizes the Naam and the God. Naam at many places, seems to be as potent as the God himself. In fact the Godhead in Sikhism shall be incomplete without the mention of the Naam. Extending this to its logical conclusion the Naam is at the beginning of the Godhead of Sikhism and its philosophy as Naam is stated to be the God as the seeker who succeeds is merged into the Naam. To the same effect we have another line that states it very clearly: When the Guru showers His Grace upon us, He blesses us with the Naam; through the Naam, we merge in the Naam. In this Dark Age of Kali Yuga, only the Naam, the Name of the Lord, shall be of any real use to us. Says Nanak: meditating on the Naam, the Name of the Lord, your affairs shall be resolved. 

In Jap ji sahib the Guru clearly states that one should be in Praises of the Naam, the Name of the Lord; write over and over again that He has no end or limitation.With the body of saffron, and the tongue a jewel, and the breath of the body pure fragrant incense;with the face anointed at the sixty-eight holy places of pilgrimage, and the heart illuminated with wisdom -with that wisdom, chant the Praises of the True Name, the Treasure of Excellence. The Ambrosial Naam, the Name of the Lord, is eternally pure. However, at places it becomes clear that Naam may not be the Name that can be expressed in the alphabets but it may be some form of philosophy that requires understanding. One such line is: Whoever obtains the Sublime Essence of the Naam becomes immortal. Immortatility may refer to the merger of the being in Naam and that his subsequent cycle of Birth and rebirths is over and he gets permanently established in the state of bliss.
The Naam stated in the Granth carries itself no significant philosophy that may be unique to Sikhism. The creation of the expanse was through the one word as is stated in japu ji sahib. He created the vast expanse of the Universe with One Word. 

It is not clear from this line [Kita Pasao eko kavao] of jap Ji sahib if that is the case. The querist does not find an answer to this question easily as he has to read the entire Granth to find out the magical attributes of the Naam before arriving at some meaningful conclusion. The created universe is the manifestation of HIS Name. There is no place without Naam. Thus Naam is every where, it permeates every place. Naam has all the attributes of the Super being and hence Naam and the Lord can be used as synonyms for the limited purpose of this article. If we refer to the Line of ‘Kita pasao eko kavao’ it would appear that the entire expanse was created by one word and that one word is, theoretically speaking, the only word that we know of to have been stated by the Lord. However, no confirmation is obtained in the text that states clearly that ‘that one word’ is the Naam i.e. it sustains the entire creation. That one word has divinity also as it created the whole expanse. Can that one word be the Naam of the Lord or the Naam that we understand? That ‘one word’ is the link between the absolute and the relative form of the God i.e. the ‘Sargun’ and ‘Nirgun’ Format of the lord. This query is also not answered in the vicinity of the text as quoted above. We do not know of any other word that has relationship with the Divine Himself. This is the word that is apparent. But we also do not know this word. But can this word be known unless it is told by the Great Master Himself. That one word carries around it so much of fire and creative potency that it cannot be probably written or translated in the limited alphabets that we are aware of. This word has all the attributes to qualify for naam except for the fact that there is no confirmation in the Bani or the Granth sahib. 

The Naam is stated to be the True Wealth. Since Naam is within each one of us it has to be in some form of the presence of divinity. It is stated further that :The Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness. One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. Those who understand are Gurmukh. They meet and merge with the True One. They become the Radiant Manifestation of the Excellence of the True One and says Nanak:  they are contented with the Naam, the Name of the Lord. They offer their bodies and souls to God. 

It is true that anyone who has the Naam would be contended with it as there is nothing more that a seeker desires so that he is with Him and final merger takes place. It is also well known that His speech cannot be appreciated by us and it is through Guru Shabad that we come to know of His speech. Entire bani is thus his speech.

Praising the Naam

By praising the Naam, one becomes pleasing to the True One. With each and every breath, the devotees should remember the Naam. Those on whom He showers Mercy can only Chant the Naam, the Name of the Lord, with the tongues. 

The nine treasures and the miraculous spiritual powers come by contemplating the Immaculate Naam, the Name of the Lord. Says Nanak:’ praise the Naam, the Name of the Lord; this is your service to the Lord, the Truest of the True.’; praise the Naam, the Name of the Lord; as Gurmukh and one shall be emancipated.

Note: These are author's views and need not reflect any established philosophy of sikhism.

Bhul Chuk Mauf ..to be contd.*


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## Taranjeet singh (Jan 9, 2010)

*2.1 Is Naam Constant or Unchangeable*

*As per the Line of SGGS ‘Remembering the Naam, the Name of the Lord, the fruit of liberation is obtained. The other few Tuks that appear in the Granth sahib states that in this age, the Naam, the Name of the Lord, is glory and without the Name no one can attain the glory. The treasures of the Naam are within. Naam can be realized through the guidance of the Guru. It carries with itself magical qualities. *

*Guru Sahibs had attained the Naam. Granth states this very clearly. *

*I wonder very much as to why they did not share with us. I speculate that the naam, stated to be the name of Lord, probably, cannot be written in words or even expressed in language. Had it been so Guru Sahibs must have told us about the same. It is for this reason that each one of us is required to find out this magical word on which we have to meditate. ‘Waheguru’ is the name of the Lord and it is also as per ‘Gurumantar’ and not as per the Granth sahib i.e. the ‘sabad guru’. *

*Till we attain the naam we have to practice it and may be one day we are blessed with it. Hence the entity Naam is not a constant and is a variable. It may vary from seeker to seeker or may not vary but definitely has to be realized by each and every individual. Till one does not attain the naam, if it is attainable,one has to be satisfied with Gurumantar. It is not fixed like Rama or Krishna for Hindus. *

*Is it so?*


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## vsgrewal48895 (Jan 9, 2010)

*OBLIGATIONS OF A SIKH TO THE GURU*​

*ABSTRACT*​
A Sikh is one who follows the teachings of Sabd Guru in thought, word, deed, and spirit as a way of life.  He/she needs to delibrate, with contemplation, and reflection on the teachings willingly, and truth fully with rigorous honesty. Equality of all human beings is one of the cardinal principle of Sikh Faith.

*ਜੋ ਅੰਤਰਿ ਸੋ**ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ **॥* ਗੁਰਮੁਖਿਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥
_Jo Antar So Baahar Daykhhu Avar Na Doojaa Ko-ee Jee-o, Gurmukh Ayk Darisat Kar Daykhhu Ghat Ghat Jot Samo-ee Jee-o._


Akal Purkh is within - see It outside as well; there is no other than The Creator. As Guru willed,
look upon all with the single eye of *equality* as Divine Light is contained in each and every heart.  -----Guru Nanak, Raag Sorath, AGGS, Page, 599-2


Cordially,

Virinder

Please find the full article at this link
http://www.sikhphilosophy.net/spiritual-articles/28870-re-sggs-qualities-of-seeker.html


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## Taranjeet singh (Jan 10, 2010)

*2.2Attributes and Magical Qualities of Naam*
*
The Granth Sahib describes the magical qualiies of naam. Some of these are given below.The list is not exhaustive but is only indicative.*
*
1.Without the Naam, all occupations are useless,[240-5] *
*

2.They do not age, they do not die and fall into hell, if they meditate on the Naam, the Name of the Lord.[438-15]*
*

3.Without the Naam, the Name of the Lord, the thoughtless fools wander in doubt, and are ruined.[439-10]*
*

4.Donations to charity, meditation and penance - above all of them is the Naam.[401-2]*
*

5.Celibacy, chastity, self-discipline and the practice of truthfulness are obtained from the Perfect Guru, by meditating on the Naam, the Name of the Lord.[129-10] *
*

6.Associating with the Naam, listening to it with the ears, one is saved.[284-13]*
*

7.It has many attributes and qualities but has no clear definition. Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows and their faces are radiant in the Court of the Lord, and many are saved along with them. [8-12] *
*

8.No one can overthrow those who have been established by the True Guru. The Treasure of the Naam, the Name of the Lord, is within them, and through the Naam, they are radiant and famous. They worship the Naam, and they believe in the Naam. The True One is forever Intact and Unbroken.[17-17,Sriraag] *
*

9.The magical attributes of Naam are stated in Japuji Sahib that by mere Listening and believing with love and humility in cleanse the mind. [4-15]*
*

10.The Naam abides deep within the minds of the Gurmukhs, who are cleansed of all their filth.[121-3]*
*

11.The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within.[28-11] *
*

12.The Gurmukhs shed their ego; attuned to the Naam.[29-11] *
*

13.Those who are attached to the Naam are saved and  through the Shabad, their ego is banished.[33-14] *
*

14.Meditating on the Naam with a pure mind, the Door of Liberation is found.[33-18]*
*

15.Night and day, remain attuned to the Naam, and the pain of corruption shall be dispelled from within. [35-12] *
*

16.But with a polluted mind, devotional service cannot be performed, and the Naam, the Name of the Lord, cannot be obtained.[39-9] *
*

17.The filth of many incarnations is washed away, and the Immaculate Naam is implanted within.[40-10]*
*

18.Nanak, without the Naam, the Name of the Lord, no one is liberated.[161-1]*
*


19.Bani states that the entire universe and the nature is the manifestation of Naam. The Naam has not been defined in the entire Granth. Claryfying the fate of those who do not remember the naam Guru states that the fate of such people would not be very good in the next life. Those who forget the Naam-what will happen when they go to the Court of the Lord? [17-19] *
*


20.A seeker is asked to remember the Naam till he lives. The blinds who have forgotten the Naam remain in utter darkness. *
*


21.Their comings and goings in reincarnation do not end; through death and rebirth, they are stated to be wasting away.[19-3] *
*

22.Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality. Attached to duality, they putrefy and die; they are filled with the fire of desire within.[19-10] *
*

23.As stated above Naam purifies the body and mind.[Japu Ji Sahib]*
*

24.That body is said to be pure, in which the Name abides.[19-16] *
*

25.The Gurmukh praises the Naam, and the fire of egotism is extinguished.[20-1]*
*

26.Day and night, continually serve the Lord God; the True Guru has ‘given’ the Naam.[20-11] *
*

27.Here there is a presumption that Naam has been given to the seeker and he has to serve the True Guru. Much is left for the imagination and calculation on the part of seeker. Is the true Guru the Lord/Creator Himself or the Guru of Sikhs i.e ‘Sabad Guru’? Is Naam to be realized or understood leaves another form of confusion but the entire thing should become clear after the entire reading of the Granth sahib. If Naam is given by the True Guru ,what shall be the fate of the Naam that is stated to be within us.? *
*

28.However, there is admonition that one should  never forget the Naam, the Name of the Lord.[21-16]*
*

29.Those who have the Naam within, become steady and stable, forever and ever .[26-19]*
*

30.The words of those who are lovingly attuned to the Naam are true forever.[28-5] *
*

31.Nanak, through the Naam, greatness is obtained; through the Word of the Guru's Shabad, He is realized. ||8||5||22||[68-3] *
*

32.Nanak lives by meditating, meditating on the Naam. His stubborn doubt and fear have departed.[108-19] *
*

33.In the Ambrosial Nectar of the Naam, you shall abide in lasting peace.[222-18]*
*

34.Hearing the Naam, pain and sorrow are removed.[256-6] *
*

35.The Naam is the panacea, the remedy to cure all ills.[274-18]*
*


36.One who has obtained the Ambrosial Naam, the Name of the Immaculate Lord - his body enjoys the pleasure of spiritual wisdom.[360-1] *
*

37.I have taken the medicine of the Name of the Lord.I have found peace, and the seat of pain has been removed.[378-12] *
*

38.Meditating on the Naam, the Name of the Lord, with intuitive ease and poise, spiritual wisdom is revealed.[429-1] *
*

39.**The One Name abides in his heart, and he conquers his ego and duality.[429-18]*


*Most of the quotes given above presume that the seeker has already been blessed with Naam.

**
**twinkle ji  - There is a lot of merit in seeing all the different ways that Naam is understood. However you must abide by forum rules. Please see my next post. Thank you, Naryanjot Kaur*
*
**

Gsinkl
*


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## spnadmin (Jan 10, 2010)

twinkle ji

With all due respect to you. You are making a valiant  effort in your seva to gather together the many aspects of Naam in one thread.  I have this concern. SPN strongly discourages the posting of 1 line of a shabad out of the context of the entire shabad, and absent any personal vichaar of the shabad in its entirety. 

The post above is basically a collection of single lines from many places in Sri Guru Granth Sahib. Is it your plan to exhaust the complete body of references to Naam in this thread before you have completed what you set out to accomplish.

If so I must ask you to reconsider. Please post a complete shabad in Gurmukhi and English each time you wish to note a reference to Naam, and then provide us with a synopsis of your understanding of the shabad. You can discuss each shabad as a separate post in the thread. Make sure to include the Ang of the shabad.

I will check tomorrow. Thanks, Narayanjot Kaur.


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## Taranjeet singh (Jan 10, 2010)

*Ang no.4*

ਅਸੰਖ  ਨਾਵ  ਅਸੰਖ  ਥਾਵ  ॥
असंख नाव असंख थाव ॥
Asaŉkẖ nāv asaŉkẖ thāv.
Countless names, countless places.
ਅਗੰਮ  ਅਗੰਮ  ਅਸੰਖ  ਲੋਅ  ॥
अगम अगम असंख लोअ ॥
Agamm agamm asaŉkẖ lo▫a.
Inaccessible, unapproachable, countless celestial realms.
ਅਸੰਖ  ਕਹਹਿ  ਸਿਰਿ  ਭਾਰੁ  ਹੋਇ  ॥
असंख कहहि सिरि भारु होइ ॥
Asaŉkẖ kėhahi sir bẖār ho▫e.
Even to call them countless is to carry the weight on your head.
ਅਖਰੀ  ਨਾਮੁ  ਅਖਰੀ  ਸਾਲਾਹ  ॥
अखरी नामु अखरी सालाह ॥
Akẖrī nām akẖrī sālāh.
From the Word, comes the Naam; from the Word, comes Your Praise.
ਅਖਰੀ  ਗਿਆਨੁ  ਗੀਤ  ਗੁਣ  ਗਾਹ  ॥
अखरी गिआनु गीत गुण गाह ॥
Akẖrī gi▫ān gīṯ guṇ gāh.
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
ਅਖਰੀ  ਲਿਖਣੁ  ਬੋਲਣੁ  ਬਾਣਿ  ॥
अखरी लिखणु बोलणु बाणि ॥
Akẖrī likẖaṇ bolaṇ bāṇ.
From the Word, come the written and spoken words and hymns.
ਅਖਰਾ  ਸਿਰਿ  ਸੰਜੋਗੁ  ਵਖਾਣਿ  ॥
अखरा सिरि संजोगु वखाणि ॥
Akẖrā sir sanjog vakẖāṇ.
From the Word, comes destiny, written on one's forehead.
ਜਿਨਿ  ਏਹਿ  ਲਿਖੇ  ਤਿਸੁ  ਸਿਰਿ  ਨਾਹਿ  ॥
जिनि एहि लिखे तिसु सिरि नाहि ॥
Jin ehi likẖe ṯis sir nāhi.
But the One who wrote these Words of Destiny-no words are written on His Forehead.
ਜਿਵ  ਫੁਰਮਾਏ  ਤਿਵ  ਤਿਵ  ਪਾਹਿ  ॥
जिव फुरमाए तिव तिव पाहि ॥
Jiv furmā▫e ṯiv ṯiv pāhi.
As He ordains, so do we receive.
ਜੇਤਾ  ਕੀਤਾ  ਤੇਤਾ  ਨਾਉ  ॥
जेता कीता तेता नाउ ॥
Jeṯā kīṯā ṯeṯā nā▫o.
The created universe is the manifestation of Your Name.
ਵਿਣੁ  ਨਾਵੈ  ਨਾਹੀ  ਕੋ  ਥਾਉ  ॥
विणु नावै नाही को थाउ ॥
viṇ nāvai nāhī ko thā▫o.
Without Your Name, there is no place at all.
ਕੁਦਰਤਿ  ਕਵਣ  ਕਹਾ  ਵੀਚਾਰੁ  ॥
कुदरति कवण कहा वीचारु ॥
Kuḏraṯ kavaṇ kahā vīcẖār.
How can I describe Your Creative Power?
ਵਾਰਿਆ  ਨ  ਜਾਵਾ  ਏਕ  ਵਾਰ  ॥
वारिआ न जावा एक वार ॥
vāri▫ā na jāvā ek vār.
I cannot even once be a sacrifice to You.
ਜੋ  ਤੁਧੁ  ਭਾਵੈ  ਸਾਈ  ਭਲੀ  ਕਾਰ  ॥
जो तुधु भावै साई भली कार ॥
Jo ṯuḏẖ bẖāvai sā▫ī bẖalī kār.
Whatever pleases You is the only good done,
ਤੂ  ਸਦਾ  ਸਲਾਮਤਿ  ਨਿਰੰਕਾਰ  ॥੧੯॥
तू सदा सलामति निरंकार ॥१९॥
Ŧū saḏā salāmaṯ nirankār. ||19||
You, Eternal and Formless One. ||19||




*Giving the significance of the word, Guru states that the words are also gifted to us by the Almighty as it is through the words that we can express Naam and can make effort to attain it if it is so destined. Further it is through the words that we appreciate you and your creation and attributes. It can be stated here that the entire granth sahib that eulogizes the God/Naam is in words. It is through the words that one can attain the spiritual wisdom and one can praise HIM through sabads and spoken words. Even our destiny can be expressed through the words. It is stated that we all have our destiny inscribed on our foreheads.  We receive only that He gives. Our all efforts are pointless if something is not destined for us.There is no one who can inscribe destiny on HIM. He is all potent.*

*One of the important lines in the sabad states clearly that the entire creation is the manifestation of HIS name and that is all pervasive. There is no place without HIS Name. It is impossible to describe the creative potency as we cannot think of it and nothing happens without "Your" order and only that act is stated to be good that pleases "You."
*


 -
 *Reference Line*: The creation is manifestation of his Name and that his name is all pervasive.


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## spnadmin (Jan 11, 2010)

*One of the important lines in the sabad states clearly that the entire creation is the manifestation of HIS name and that is all pervasive. There is no place without HIS Name. It is impossible to describe the creative potency as we cannot think of it and nothing happens without your order and only that act is stated to be good that pleases you.

*This is really beautiful....Thanks so much for the inspiration. *
*


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## Taranjeet singh (Jan 11, 2010)

*Sabad No.2*

*[ Ang 8]*

ਸਲੋਕੁ  ॥
सलोकु ॥
Salok.
Shalok:
ਪਵਣੁ  ਗੁਰੂ  ਪਾਣੀ  ਪਿਤਾ  ਮਾਤਾ  ਧਰਤਿ  ਮਹਤੁ  ॥
पवणु गुरू पाणी पिता माता धरति महतु ॥
Pavaṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ.
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
ਦਿਵਸੁ  ਰਾਤਿ  ਦੁਇ  ਦਾਈ  ਦਾਇਆ  ਖੇਲੈ  ਸਗਲ  ਜਗਤੁ  ॥
दिवसु राति दुइ दाई दाइआ खेलै सगल जगतु ॥
Ḏivas rāṯ ḏu▫e ḏā▫ī ḏā▫i▫ā kẖelai sagal jagaṯ.
Day and night are the two nurses, in whose lap all the world is at play.
ਚੰਗਿਆਈਆ  ਬੁਰਿਆਈਆ  ਵਾਚੈ  ਧਰਮੁ  ਹਦੂਰਿ  ॥
चंगिआईआ बुरिआईआ वाचै धरमु हदूरि ॥
Cẖang▫ā▫ī▫ā buri▫ā▫ī▫ā vācẖai ḏẖaram haḏūr.
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
ਕਰਮੀ  ਆਪੋ  ਆਪਣੀ  ਕੇ  ਨੇੜੈ  ਕੇ  ਦੂਰਿ  ॥
करमी आपो आपणी के नेड़ै के दूरि ॥
Karmī āpo āpṇī ke neṛai ke ḏūr.
According to their own actions, some are drawn closer, and some are driven ****her away.
ਜਿਨੀ  ਨਾਮੁ  ਧਿਆਇਆ  ਗਏ  ਮਸਕਤਿ  ਘਾਲਿ  ॥
जिनी नामु धिआइआ गए मसकति घालि ॥
Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows -
ਨਾਨਕ  ਤੇ  ਮੁਖ  ਉਜਲੇ  ਕੇਤੀ  ਛੁਟੀ  ਨਾਲਿ  ॥੧॥
नानक ते मुख उजले केती छुटी नालि ॥१॥
Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||
O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||

​ *Sabad: Nut shell*

*This world is a game of play for the Lord. The drama is staged at the sweet will of the Almighty and we are His creatures who play as per the bigger play that is going on around us. In this world of play He has provided us with all that we need like air, water and besides the never ending resources of the Earth. Days and nights are created and that has also purpose so that we can take rest. Our acts make our destiny and hence are recorded .These acts bring us either close to the Almighty or make move away from HIM. We are thus our self responsible for all that is happening. In Bani there is usage of metaphors and the meaning may not be exact and verbatim else the commentary may not be possible. Some space has to be given to the interpreters.*

*The Guru clearly brings out the significance of the practice of meditation on Naam, the name of the Lord and states that who have worked on this shall carry with them this precious possession with themselves and shall be rewarded properly at appropriate time during the currency of this journey i.e. till we all merge into Him as per His wishes. The devotees who meditate on Naam shall get due acknowledgment in His court and shall also be saving those who are close to the devotee. Many others are saved like this along with the person who actually does the work of remembering Him through meditation on Naam, the name of the Lord. The present Hymn thus also sings the glory of meditation on Naam that is indirectly the praise of Naam. Naam is unique to sikh- philosophy. It’s significance is no less than the Lord himself. By knowing Naam we can know Him. This is the basic logic.*

*Note**: *
*At many other places we are advised to indulge in chanting of the Naam as well. Thus Guru sahibs have given us the option that suit us most.*

*Qualities a seeker*

*Every seeker has to be in praise of Naam, the name of Lord. There is no place in HIS creation that is without Naam [as per sabad NO.-1]as the entire creation is the manifestation of the Naam through which ever route we may come on the earth. We also carry this Naam but we do not know this and the day we are blessed with this knowledge we shall achieve higher stage of spirituality and then we have the chance of getting out of the cycle of Death and Birth that is going on for quite some time. The total emphasis in the Granth Sahib is to achieve this stage i.e. to be able to recognize this naam. We have other lines in bani as well that states like wise. One line that comes to mind is ‘Man toon apna mool pachan.’[It may not be an exact replica of the original line.]Oh! my foolish mind, Know thyself![Meaning: Oh my mind why do not you consider yourself as the part of divinity by losing your individualization. Recognize that there is no difference between all others and you as all are His creation.]*


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## vsgrewal48895 (Jan 12, 2010)

Dear Tej  Ji,

Here are my two cents on the subject;

*HOW TO LIVE IN GOD’ S WILL/**ਭਾਣਾ*
*ABSTRACT*​
Willingness, honesty, open mind, and humility are indispensable principles to accept God’s Will as Guru willed person (ਗੁਰਮੁਖਿ). Faith is necessary but alone it can avail nothing. We can have faith and can still keep God out of our lives. We have to turn our will and lives to the care of God. Thy Will be done.

ਕਾਰਕਮਾਵਹਿ ਸਚ ਕੀ ਲਾਹਾ ਮਿਲੈ ਰਜਾਇ ॥ਪੂੰਜੀ ਸਾਚੀ ਗੁਰੁ ਮਿਲੈ ਨਾ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਇ ॥
_Kaar Kamaaveh Sach Kee Laahaa Milai Rajaa-ay._ _Pūnjī sāc__ẖ__ī gur milai nā __ṯ__is __ṯ__il na __ṯ__amā▫e__._


Practice Truth by abiding in God’s Will, and reap the profits. With the Merchandise of Truth, meet the Guru, who does not have a trace of greed. -----*Guru Nanak, Siri Raag, AGGS, Page, 59-2*
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For full article, please refer to;


www.sikhphilosophy.net/.../24482-*how-to-live-in-gods*-*will*.html


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## Taranjeet singh (Jan 12, 2010)

Sabad-3
Ang-10

ਰਾਗੁ  ਗੂਜਰੀ  ਮਹਲਾ  ੪  ॥
रागु गूजरी महला ४ ॥
Rāg gūjrī mėhlā 4.
Raag Goojaree, Fourth Mehl:
ਹਰਿ  ਕੇ  ਜਨ  ਸਤਿਗੁਰ  ਸਤਪੁਰਖਾ  ਬਿਨਉ  ਕਰਉ  ਗੁਰ  ਪਾਸਿ  ॥
O humble servant of the Lord, O True Guru, O True Primal Being: I offer my humble prayer to You, O Guru.


ਹਮ  ਕੀਰੇ  ਕਿਰਮ  ਸਤਿਗੁਰ  ਸਰਣਾਈ  ਕਰਿ  ਦਇਆ  ਨਾਮੁ  ਪਰਗਾਸਿ  ॥੧॥
I am a mere insect, a worm. O True Guru, I seek Your Sanctuary. Please be merciful, and bless me with the Light of the Naam, the Name of the Lord. ||1||


ਮੇਰੇ  ਮੀਤ  ਗੁਰਦੇਵ  ਮੋ  ਕਉ  ਰਾਮ  ਨਾਮੁ  ਪਰਗਾਸਿ  ॥
O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord.


ਗੁਰਮਤਿ  ਨਾਮੁ  ਮੇਰਾ  ਪ੍ਰਾਨ  ਸਖਾਈ  ਹਰਿ  ਕੀਰਤਿ  ਹਮਰੀ  ਰਹਰਾਸਿ  ॥੧॥  ਰਹਾਉ  ॥
Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||


ਹਰਿ  ਜਨ  ਕੇ  ਵਡ  ਭਾਗ  ਵਡੇਰੇ  ਜਿਨ  ਹਰਿ  ਹਰਿ  ਸਰਧਾ  ਹਰਿ  ਪਿਆਸ  ॥
The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord.


ਹਰਿ  ਹਰਿ  ਨਾਮੁ  ਮਿਲੈ  ਤ੍ਰਿਪਤਾਸਹਿ  ਮਿਲਿ  ਸੰਗਤਿ  ਗੁਣ  ਪਰਗਾਸਿ  ॥੨॥
Obtaining the Name of the Lord, Har, Har, they are satisfied; joining the Sangat, the Blessed Congregation, their virtues shine forth. ||2||


ਜਿਨ  ਹਰਿ  ਹਰਿ  ਹਰਿ  ਰਸੁ  ਨਾਮੁ  ਨ  ਪਾਇਆ  ਤੇ  ਭਾਗਹੀਣ  ਜਮ  ਪਾਸਿ  ॥
Those who have not obtained the Sublime Essence of the Name of the Lord, Har, Har, Har, are most unfortunate; they are led away by the Messenger of Death.


ਜੋ  ਸਤਿਗੁਰ  ਸਰਣਿ  ਸੰਗਤਿ  ਨਹੀ  ਆਏ  ਧ੍ਰਿਗੁ  ਜੀਵੇ  ਧ੍ਰਿਗੁ  ਜੀਵਾਸਿ  ॥੩॥
Those who have not sought the Sanctuary of the True Guru and the Sangat, the Holy Congregation; cursed are their lives, and cursed are their hopes of life. ||3||


ਜਿਨ  ਹਰਿ  ਜਨ  ਸਤਿਗੁਰ  ਸੰਗਤਿ  ਪਾਈ  ਤਿਨ  ਧੁਰਿ  ਮਸਤਕਿ  ਲਿਖਿਆ  ਲਿਖਾਸਿ  ॥
Those humble servants of the Lord who have attained the Company of the True Guru, have such pre-ordained destiny inscribed on their foreheads.


ਧਨੁ  ਧੰਨੁ  ਸਤਸੰਗਤਿ  ਜਿਤੁ  ਹਰਿ  ਰਸੁ  ਪਾਇਆ  ਮਿਲਿ  ਜਨ  ਨਾਨਕ  ਨਾਮੁ  ਪਰਗਾਸਿ  ॥੪॥੪॥
Ḏẖan ḏẖan saṯsangaṯ jiṯ har ras pā▫i▫ā mil jan Nānak nām pargās. ||4||4||
​Blessed, blessed is the Sat Sangat, the True Congregation, where the Lord's Essence is obtained. Meeting with His humble servant, O Nanak, the Light of the Naam shines forth. ||4||4||


 *Sabad-3                    *
Ang-10
Sabad-3-Nutshell
In this ‘sabad’ the Guru Sahib is addressing to devotee of Sat purukh, the Primal being and prays hat he should be enlightened with the Naam, the name of the Primal being. Guru Sahib has also addressed HIM as HIS best friend and has made repeated requests for the enlightenment through the Naam. He further states that he has learnt through the teachings imparted by Guru that Naam is the breath of his life and he shall also follow the same i.e. with each breath he shall remember Naam. He has also stated that the sift-salah [praise] of the Al-mighty be his prime occupation through simran i.e. with every breath he would remember the Naam. The Lord's Name is an elixir that purifies a person's mind and soul. Kabeer says that the most amazing and wonderful effect of reciting the Lord’s Name by a person i s that the whole village where that person lives becomes a sanctuary. The implication here is that if one per son does a good act, sooner or later others are going to follow him.


The Lord’s Kirtan is his occupation and he does His eulogization through this mode i.e. the Kirtan. The author adds here that in Sikhism the remedy for all the maladies is the Naam. Its practice has distinct effects. It is a cure of ‘Haumein’ and also helps overcoming the ‘Maya’ through the Grace of the Almighty. 


Blessed are the servants of the Lord who have developed faith in the Lord and have a constant longing for HIM. The Longing for the Lord develops by constantly remembering HIM.[The Guru clearly brings out the significance of the practice of meditation on Naam, the name of the Lord and states that who have worked on this shall carry with them this precious possession with themselves and shall be rewarded properly at appropriate time during the currency of this journey i.e. till we all merge into Him as per His wishes.-_Ref-sabad-2_]

The servants of the Lord feel satisfaction when they are blessed with Naam that is stated to be the precious Jewel. They consolidate their virtues in the company of the Holy Sangat and become more virtuous and get recognition as their faces become radiant.

In the line no-3 of the Sabad, Guru sahib states that those who have not obtained the sublime essence of the Naam are most unfortunate people and fall again into the cycle of Birth and death. Their life is hopeless as they do not seek the Guru and his blessings in the form of the Umbrella of his protection and they are also not tempted to join the Sangat.

But such a company of the Guru and His blessings are also obtained if one has such pre-ordained destiny without which it is not feasible. Every one comes into the world with pre-ordained destiny and gets that he is destined to get. If it is not destined that he would not get the Guru and the Holy Sangat and as a consequences he would always be deprived of. 
Guru Sahib have given very high place to the company of Sadh sangat where one gets the essence of the Lord by meeting the humble servants of the lord in the Sangat.


Qualities of the seeker

 

Faith in      Him 
Longing      for HIM
Praise-sift      salah of Almighty
Joining      Sat Sangat
 
In Sikhism lot of emphasis is placed in developing spiritual appetite and the place recommended for this is the company of Sangat where one comes to know the essence of the Lord if one has the faith and longing of the Lord. Praising Him, through any mode that is prescribed in the Granth, is also recommended. His constant ‘Simran’ is supposedly the best occupation of the seeker.


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## spnadmin (Jan 12, 2010)

In Sikhism lot of emphasis is placed in developing spiritual appetite and the place recommended for this is the company of Sangat where one comes to know the essence of the Lord if one has the faith and longing of the Lord

Twinkle ji - Thank you for this insight.


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## Taranjeet singh (Jan 13, 2010)

*Sabad -No-4*
*Page-11*

ਆਸਾ  ਮਹਲਾ  ੪  ॥

Aasaa, Fourth Mehl:
ਤੂੰ  ਕਰਤਾ  ਸਚਿਆਰੁ  ਮੈਡਾ  ਸਾਂਈ  ॥
You are the True Creator, my Lord and Master.

ਜੋ  ਤਉ  ਭਾਵੈ  ਸੋਈ  ਥੀਸੀ  ਜੋ  ਤੂੰ  ਦੇਹਿ  ਸੋਈ  ਹਉ  ਪਾਈ  ॥੧॥  ਰਹਾਉ  ॥
Whatever pleases You comes to pass. As You give, so do we receive. ||1||Pause||


ਸਭ  ਤੇਰੀ  ਤੂੰ  ਸਭਨੀ  ਧਿਆਇਆ  ॥
All belong to You, all meditate on you.




ਜਿਸ  ਨੋ  ਕ੍ਰਿਪਾ  ਕਰਹਿ  ਤਿਨਿ  ਨਾਮ  ਰਤਨੁ  ਪਾਇਆ  ॥
Those who are blessed with Your Mercy obtain the Jewel of the Naam, the Name of the Lord.




ਗੁਰਮੁਖਿ  ਲਾਧਾ  ਮਨਮੁਖਿ  ਗਵਾਇਆ  ॥
The Gurmukhs obtain it, and the self-willed manmukhs lose it.




ਤੁਧੁ  ਆਪਿ  ਵਿਛੋੜਿਆ  ਆਪਿ  ਮਿਲਾਇਆ  ॥੧॥
You Yourself separate them from Yourself, and You Yourself reunite with them again. ||1||


ਤੂੰ  ਦਰੀਆਉ  ਸਭ  ਤੁਝ  ਹੀ  ਮਾਹਿ  ॥
You are the River of Life; all are within You.




ਤੁਝ  ਬਿਨੁ  ਦੂਜਾ  ਕੋਈ  ਨਾਹਿ  ॥
There is no one except You.




ਜੀਅ  ਜੰਤ  ਸਭਿ  ਤੇਰਾ  ਖੇਲੁ  ॥
All living beings are Your playthings.


ਵਿਜੋਗਿ  ਮਿਲਿ  ਵਿਛੁੜਿਆ  ਸੰਜੋਗੀ  ਮੇਲੁ  ॥੨॥
The separated ones meet, and by great good fortune, those suffering in separation are reunited once again. ||2||


ਜਿਸ  ਨੋ  ਤੂ  ਜਾਣਾਇਹਿ  ਸੋਈ  ਜਨੁ  ਜਾਣੈ  ॥
They alone understand, whom You inspire to understand;


ਹਰਿ  ਗੁਣ  ਸਦ  ਹੀ  ਆਖਿ  ਵਖਾਣੈ  ॥
they continually chant and repeat the Lord's Praises.




ਜਿਨਿ  ਹਰਿ  ਸੇਵਿਆ  ਤਿਨਿ  ਸੁਖੁ  ਪਾਇਆ  ॥
Those who serve You find peace.


ਸਹਜੇ  ਹੀ  ਹਰਿ  ਨਾਮਿ  ਸਮਾਇਆ  ॥੩॥
They are intuitively absorbed into the Lord's Name. ||3||


ਤੂ  ਆਪੇ  ਕਰਤਾ  ਤੇਰਾ  ਕੀਆ  ਸਭੁ  ਹੋਇ  ॥
You Yourself are the Creator. Everything that happens is by Your Doing.


ਤੁਧੁ  ਬਿਨੁ  ਦੂਜਾ  ਅਵਰੁ  ਨ  ਕੋਇ  ॥
There is no one except You.


ਤੂ  ਕਰਿ  ਕਰਿ  ਵੇਖਹਿ  ਜਾਣਹਿ  ਸੋਇ  ॥
You created the creation; You behold it and understand it.


ਜਨ  ਨਾਨਕ  ਗੁਰਮੁਖਿ  ਪਰਗਟੁ  ਹੋਇ  ॥੪॥੨॥
O servant Nanak, the Lord is revealed through the Gurmukh, the Living Expression of the Guru's Word. ||4||2||​

*Sabad-Nutshell*


Singing the Praises of the creator/Lord Guru ji states that whatever pleases HIM comes to pass and the humble devotes meditate on HIM. Further those lucky ones who are blessed with HIS Grace receive the precious gift of Naam and the Gurmukhs obtain it, and the self-willed manmukhs lose it. He himself separate them from himself HE himself reunites with them again as it is his play only. Explaining the philosophy Guru Ram das ji further states that everyone is within the Lord and HE is the one who gives them the gift of life. He is the only one who is responsible for this creation and there is no one else besides this. All living beings are his playthings. The separated ones meet, and by great good fortune, those suffering in separation are reunited once again. This is understood by only those whom the LORD makes them to understand and they continually chant and repeat the Lord's Praises.
 

 Those who serve HIM find peace. They are intuitively absorbed into the Lord's Name as Guru further reiterates that “You Yourself are the Creator. Everything that happens is by Your Doing. You created the creation; You behold it and understand it.”

 Says Nanak: ‘the Lord is revealed through the Gurmukh; the Living Expression of the Guru's Word. ’Guru's word means Gurbani. Thus it is through the practice of Gurbani and by practically living the way the Guru has told in the bani as contained in Granth sahib  that one can become Gurmukh..
*
Qualities of Seeker*


Practice Gurbani
Be a Gurmukh
Find Peace in HIS remembrance
The importance of       association is well known.  In fact, the word "Gurmukh" is of extreme       importance to remember. It is by our associating with things, both subjective and       objective, we tend to get influenced. And these influences manifest in our actions.       Repetitive actions form our habits and the sum total of our habits is our character, the       gateway to our ultimate destiny. This aspect has been       well known to all our ancients.Hence by being a Gurmukh one tends to elevate himself by associating himself with the Guru's word thus increasing his chances manifold to get the Grace of the Holy word i.e. the Naam .


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## Taranjeet singh (Jan 14, 2010)

*Sabad -5*
*Page-12*



ਆਸਾ  ਮਹਲਾ  ੫  ॥
Aasaa, Fifth Mehl:
ਭਈ  ਪਰਾਪਤਿ  ਮਾਨੁਖ  ਦੇਹੁਰੀਆ  ॥
This human body has been given to you.


ਗੋਬਿੰਦ  ਮਿਲਣ  ਕੀ  ਇਹ  ਤੇਰੀ  ਬਰੀਆ  ॥
This is your chance to meet the Lord of the Universe.


ਅਵਰਿ  ਕਾਜ  ਤੇਰੈ  ਕਿਤੈ  ਨ  ਕਾਮ  ॥
Nothing else will work.


ਮਿਲੁ  ਸਾਧਸੰਗਤਿ  ਭਜੁ  ਕੇਵਲ  ਨਾਮ  ॥੧॥
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||


ਸਰੰਜਾਮਿ  ਲਾਗੁ  ਭਵਜਲ  ਤਰਨ  ਕੈ  ॥
Make every effort to cross over this terrifying world-ocean.


ਜਨਮੁ  ਬ੍ਰਿਥਾ  ਜਾਤ  ਰੰਗਿ  ਮਾਇਆ  ਕੈ  ॥੧॥  ਰਹਾਉ  ॥
You are squandering this life uselessly in the love of Maya. ||1||Pause||


ਜਪੁ  ਤਪੁ  ਸੰਜਮੁ  ਧਰਮੁ  ਨ  ਕਮਾਇਆ  ॥
I have not practiced meditation, self-discipline, self-restraint or righteous living.


ਸੇਵਾ  ਸਾਧ  ਨ  ਜਾਨਿਆ  ਹਰਿ  ਰਾਇਆ  ॥
I have not served the Holy; I have not acknowledged the Lord, my King.


ਕਹੁ  ਨਾਨਕ  ਹਮ  ਨੀਚ  ਕਰੰਮਾ  ॥
Says Nanak, my actions are contemptible!


ਸਰਣਿ  ਪਰੇ  ਕੀ  ਰਾਖਹੁ  ਸਰਮਾ  ॥੨॥੪॥
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||



​ *Shabad-5-Nutshell*
 

 The shabad can be divided into two parts for the sake of analysis. The first part contains the significant word i.e. ‘Naam’. Guru states that it is very difficult to obtain the human junie and it should be properly utilized in obtaining union with the Lord. Guru states in the first part of the sabad:
 

 ‘This human body has been given to you. This is your chance to meet the Lord of the Universe. Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Nam. Make every effortto cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya.’ 
 

 Nam is a collection of sounds possessing the capacity to signify a person, place, thing or idea, is a key term in Sikh theology, embodying a concept of central importance. It subsumes within it the revelation of God`s being, the only fit object of contemplation for the individual, the standard to which his life must conform, and the essential means of purification and liberation. Nam translates easily and accurately into the English word `Name`, but this does not provide an actual understanding of its full import as a conceptual category in Sikhism. Even as commonly understood, a name is not a mere label. It expresses something of the nature of whatever it designates, or at least points towards that nature. As used in the compositions of the Gurus, the word nam is a summary expression for the whole nature of Akal Purakh (God). Anything which may be affirmed concerning Akal Purakh is an aspect of nam. Because He is all powerful, it follows that omnipotence is part of nam. Because He knows all things, omniscience is similarly a feature of nam. The many and varied qualities which may be attributed to Akal Purakh, His timelessness, His transcendence and immanence, even His manifestation in the form of the created world of time and space are all to be regarded as aspects of nam. And because Akal- Purakh is infinite, so too is His Name.This stress upon nam as an expression of the inherent nature of Akal Purakh should not imply that it is essentially passive. In the Sikh belief, it is crucial that individuals should understand its active role.
 

 The second part of the shabad emphasizes the condition of those who have not practiced meditation, self-discipline, self-restraint or righteous living and not served the Holy and further have not acknowledged the Lord. 
 

 In such a situation Nanak advises that one should pray that as the actions are contemptible! and should also pray for the Sanctuary of Lord and further should ask for preserving the honor. 
*
*
*Qualities of Seeker: *
 

Meditate upon HIS Nam

Note:
A great stress is given on Nam Simran in Sikhism. A  Sikh is required to lead a virtuous, pure and pious life. This virtue can be attained by always remembering and repeating name of God with full  concentration, breath by breath. Nam will create love and affection for all those who are created by God. It is strongly believed that a pious person would be compassionate and contended.  He will aspire to serve the needy. He will have no enmity with any one as he knows that God lives in every  human being. Hurting of humanity would hurt God. So serve His Creation  to serve God and remember Name of God day and night. The mortal can  attain God by  living in Him, by dying  in Him, by Naming Him and in loving Him 
Sikhism believes in worshipping One God (_Puja  Akal Ki_) who lives every where and in hearts of all. Every Sikh is  required to worship Shabad and adore God’s Name. The Name of God washes away the dirt of mind. Sikhism  believes in observance of both Bani and Bana. 
Higher truth is not experienced through the  normal process by an average person. Higher truth is not mere fantasy or hallucination of philosophical speculation  that comes into the mind of a person but it is in  fact an experience undergone through  practice of psychosomatic discipline, Simran and regulated Saadhna.  
“Recognize thyself
 O' vicious mammon worshipper recognize thy origin.  This body is made from blood and semen and shall be taken to fire. According to true mark on the brow (fate), the body is in the power of breath.”
 
swkq inrguixAwirAw Awpxw  mUlu pCwxu ] 
rkqu ibMdu kw iehu qno  AgnI pwis iprwxu ] 
pvxY kY vis dyhurI msqik  scu nIswxu ] 
(63)




Sikh Missionary Society(U.K.) - Sikhism - Principles - Nam Japna (Meditation or contemplation on the Name of God)

​


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## vsgrewal48895 (Jan 14, 2010)

*HOW TO LIVE IN GOD’ S WILL/**ਭਾਣਾ*
*ABSTRACT*​
Willingness, honesty, open mind, and humility are indispensable principles to accept God’s Will as Guru willed person (ਗੁਰਮੁਖਿ). Faith is necessary but alone it can avail nothing. We can have faith and can still keep God out of our lives. We have to turn our will and lives to the care of God. Thy Will be done.

ਕਾਰਕਮਾਵਹਿ ਸਚ ਕੀ ਲਾਹਾ ਮਿਲੈ ਰਜਾਇ ॥ਪੂੰਜੀ ਸਾਚੀ ਗੁਰੁ ਮਿਲੈ ਨਾ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਇ ॥
_Kaar Kamaaveh Sach Kee Laahaa Milai Rajaa-ay._ _Pūnjī sāc__ẖ__ī gur milai nā __ṯ__is __ṯ__il na __ṯ__amā▫e__._


Practice Truth by abiding in God’s Will, and reap the profits. With the Merchandise of Truth, meet the Guru, who does not have a trace of greed. -----*Guru Nanak, Siri Raag, AGGS, Page, 59-2*
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You can find the complete article at http://www.sikhphilosophy.net/spiritual-articles/24482-how-to-live-in-gods-will.html


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## Taranjeet singh (Jan 14, 2010)

*Sabad-6*
*Page-13*

ਰਾਗੁ  ਗਉੜੀ  ਪੂਰਬੀ  ਮਹਲਾ  ੪  ॥
Raag Gauree  Poorbee, Fourth Mehl:


ਕਾਮਿ  ਕਰੋਧਿ  ਨਗਰੁ  ਬਹੁ  ਭਰਿਆ  ਮਿਲਿ  ਸਾਧੂ  ਖੰਡਲ  ਖੰਡਾ  ਹੇ  ॥
The body-village is filled to overflowing  with anger and sexual desire; these were broken into bits when I met  with the Holy Saint.


ਪੂਰਬਿ  ਲਿਖਤ  ਲਿਖੇ  ਗੁਰੁ  ਪਾਇਆ  ਮਨਿ  ਹਰਿ  ਲਿਵ  ਮੰਡਲ  ਮੰਡਾ  ਹੇ  ॥੧॥
By pre-ordained destiny,  I have met with the Guru. I have entered into the realm of the Lord's  Love. ||1||


ਕਰਿ  ਸਾਧੂ  ਅੰਜੁਲੀ  ਪੁਨੁ  ਵਡਾ  ਹੇ  ॥
Greet  the Holy Saint with your palms pressed together; this is an act of  great merit.


ਕਰਿ  ਡੰਡਉਤ  ਪੁਨੁ  ਵਡਾ  ਹੇ  ॥੧॥  ਰਹਾਉ  ॥
Bow down before Him; this is a virtuous action  indeed. ||1||Pause||


ਸਾਕਤ  ਹਰਿ  ਰਸ  ਸਾਦੁ  ਨ  ਜਾਣਿਆ  ਤਿਨ  ਅੰਤਰਿ  ਹਉਮੈ  ਕੰਡਾ  ਹੇ  ॥
The wicked shaaktas, the faithless cynics, do  not know the Taste of the Lord's Sublime Essence. The thorn of egotism  is embedded deep within them.


ਜਿਉ  ਜਿਉ  ਚਲਹਿ  ਚੁਭੈ  ਦੁਖੁ  ਪਾਵਹਿ  ਜਮਕਾਲੁ  ਸਹਹਿ  ਸਿਰਿ  ਡੰਡਾ  ਹੇ  ॥੨॥
The more they walk  away, the deeper it pierces them, and the more they suffer in pain,  until finally, the Messenger of Death smashes his club against their  heads. ||2||


ਹਰਿ  ਜਨ  ਹਰਿ  ਹਰਿ  ਨਾਮਿ  ਸਮਾਣੇ  ਦੁਖੁ  ਜਨਮ  ਮਰਣ  ਭਵ   ਖੰਡਾ  ਹੇ  ॥
The humble servants of the Lord are absorbed  in the Name of the Lord, Har, Har. The pain of birth and the fear of  death are eradicated.


ਅਬਿਨਾਸੀ  ਪੁਰਖੁ  ਪਾਇਆ  ਪਰਮੇਸਰੁ  ਬਹੁ  ਸੋਭ  ਖੰਡ  ਬ੍ਰਹਮੰਡਾ  ਹੇ  ॥੩॥
They have found the  Imperishable Supreme Being, the Transcendent Lord God, and they receive  great honor throughout all the worlds and realms. ||3||


ਹਮ  ਗਰੀਬ  ਮਸਕੀਨ  ਪ੍ਰਭ  ਤੇਰੇ  ਹਰਿ  ਰਾਖੁ  ਰਾਖੁ  ਵਡ  ਵਡਾ  ਹੇ  ॥
I am poor and meek, God, but I belong to You!  Save me-please save me, O Greatest of the Great!




ਜਨ  ਨਾਨਕ  ਨਾਮੁ  ਅਧਾਰੁ  ਟੇਕ  ਹੈ  ਹਰਿ  ਨਾਮੇ  ਹੀ  ਸੁਖੁ  ਮੰਡਾ  ਹੇ  ॥੪॥੪॥
Servant Nanak takes the Sustenance and Support of the Naam. In  the Name of the Lord, he enjoys celestial peace. ||4||4||


​ *Sabad-Nutshell*


The shabad can be thought of divided into three parts. The first part deals with the condition of the body when it is engrossed with the lower instincts. The second part deals with the development of ego and consequences. The last part deals with the effect of Naam. These are dealt with in the following three paragraphs. In the last part in this sabad the stage of the one who has absorbed in Naam is described. 


The body is filled to overflowing with anger and sexual desire; these were broken into bits when one meets the Holy Saint. By pre-ordained destiny, we meet with the Guru and one enters into the realm of the Lord's Love. Guru advises us to greet the Holy Saint with palms pressed together and states that this is an act of great merit. One should always bow down before Him as this is a virtuous action indeed. 


The wicked the faithless cynics, do not know the Taste of the Lord's Sublime Essence. The thorn of egotism is embedded deep within them. The more they walk away, the deeper it pierces them, and the more they suffer in pain, until finally, the Messenger of Death smashes his club against their heads. 




The humble servants of the Lord are absorbed in the Name of the Lord. The pain of birth and the fear of death are eradicated. They find the Imperishable Supreme Being, the Transcendent Lord God, and they receive great honor throughout all the worlds and realms. Guru, in all humility, states that he also belongs to the Lord and requests Him to save him. Says Nanak: ‘He takes the Sustenance and Support of the Naam and in the Name of the Lord, he enjoys celestial peace.’
*
*
*Qualities of Seeker: *


 Always Take support of Naam if one is blessed with


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## king john (Jan 15, 2010)

Its too late now anyway because i have already ordered it but what sort if things do you get inside and is it good quality?:happykaur:


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## vsgrewal48895 (Jan 15, 2010)

King John Ji,

As understand your question there are five vices to be controled and five virtues to be developed i order to be on the path of spirituality;


*FIVE VICES/**ਅਵਗੁਣ** & FIVE VIRTUES/** ਗੁਣ*


*ABSTRACT*​
In Sikh faith Lust, Anger, Greed, Attachment, and Ego are five vices.  And five virtues are Truth, Contentment, Compassion, and Faith in the existence of God, and Fortitude. The aim of life should not be to become saints but to make an effort to grow along spiritual lines in the search of Truth.  Truth is the other name of God in Sikh thought. Guru Nanak warns about these five thieves living in the mortal body in Raag Gujri;

ਏਕ ਨਗਰੀ ਪੰਚ ਚੋਰ ਬਸੀਅਲੇ ਬਰਜਤ ਚੋਰੀ ਧਾਵੈ ॥ ਤ੍ਰਿਹਦਸ ਮਾਲ ਰਖੈ ਜੋ ਨਾਨਕ ਮੋਖ ਮੁਕਤਿ ਸੋ ਪਾਵੈ ॥
_Ėk nagrī panc__ẖ c__ẖor basī*alė barja__ṯ c__ẖorī __ḏẖāvai. Ŧarih__ḏas māl rak__ẖai jo Nānak mok__ẖ muka__ṯ so pāvai._

In the one village of the body, live the five thieves; they have been warned, but they still go out stealing. One who keeps his assets safe from the three modes and the ten passions, O Nanak, attains liberation and emancipation.-----Guru Nanak, Raag Gujri, AGGS, Page, 503-6

-------------------------------------------------------------------------------------------------------------------

For full article please find it at this link
*http://www.sikhphilosophy.net/spiritual-articles/24254-five-vices-and-five-virtues.html*


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## Taranjeet singh (Jan 16, 2010)

Sabad-7
Ang-15
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥

Siree Raag, First Mehl:

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ॥
Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass.

ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ॥
Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium.

ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਏ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥੧॥
I am caught in these tastes and flavors, and in self-conceited praise. These are my actions, O my Creator! ||1||

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ ॥
O Baba, speak only that which will bring you honor.

ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥੧॥ ਰਹਾਉ ॥
They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep. ||1||Pause||


ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥
The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood,

ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥
the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -
ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥
these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart? ||2||

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥
Those words are acceptable, which, when spoken, bring honor.

ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥
Harsh words bring only grief. Listen, O foolish and ignorant mind!

ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥੩॥
Those who are pleasing to Him are good. What else is there to be said? ||3||

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥
Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord.


ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ ॥
What praise can be offered to them? What other adornments can be bestowed upon them?


ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨ ਨਾਇ ॥੪॥੪॥
O Nanak, those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name. ||4||4||




*Sabad-Nutshell*

Guru Sahibs count some attributes of lower instincts that are to be avoided by the seekers e.g. Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass. Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium. One may also be caught in these tastes and flavors, and in self-conceited praise. As an advice Guru Sahibs says “O Baba, speak only that which will bring you honor.” They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep. 


If one is engrossed in the pleasures of senses one may not be the eligible recipient of the Gift of Naam. Continuing with the above thoughts Guru sahib further states “The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood, the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart?
Continuing with his thoughts about the speech and as to what kind of language we should employ Guru Sahibs states that “Those words are acceptable, which, when spoken, bring honor. Harsh words bring only grief. Listen, O foolish and ignorant mind! Those who are pleasing to Him are good. What else is there to be said?” And who are pleasing to the Lord. This aspect has been dealt with at various places in Granth sahib. But those who keep themselves engaged in HIS simran are definitely loving to Him. Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord. Guru sahib states that no praises would be enough for these types of devotees as they have already made themselves eligible for HIS grace.


Says Nanak:” those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name.”


Qualities of seeker


Avoid Greed, falsehood, cheating and slandering
Avoid Anger and the pleasures of self-praises
Avoid Harsh words
Indulge in actions and deeds that brings HIS grace


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## Taranjeet singh (Jan 16, 2010)

*Sabad-7*
*Ang-15*​ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥

Siree Raag, First Mehl:

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ॥
Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass.

ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ॥
Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium.

ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਏ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥੧॥
I am caught in these tastes and flavors, and in self-conceited praise. These are my actions, O my Creator! ||1||

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ ॥
O Baba, speak only that which will bring you honor.

ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥੧॥ ਰਹਾਉ ॥
They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep. ||1||Pause||


ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥
The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood,

ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥
the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -
ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥
these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart? ||2||

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥
Those words are acceptable, which, when spoken, bring honor.

ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥
Harsh words bring only grief. Listen, O foolish and ignorant mind!

ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥੩॥
Those who are pleasing to Him are good. What else is there to be said? ||3||

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥
Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord.


ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ ॥
What praise can be offered to them? What other adornments can be bestowed upon them?


ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨ ਨਾਇ ॥੪॥੪॥
O Nanak, those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name. ||4||4||




*Sabad-Nutshell*

Guru Sahibs count some attributes of lower instincts that are to be avoided by the seekers e.g. Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a rotting carcass. Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium. One may also be caught in these tastes and flavors, and in self-conceited praise. As an advice Guru Sahibs says “O Baba, speak only that which will bring you honor.” They alone are good, who are judged good at the Lord's Door. Those with bad karma can only sit and weep. 


If one is engrossed in the pleasures of senses one may not be the eligible recipient of the Gift of Naam. Continuing with the above thoughts Guru sahib further states “The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood, the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart?
Continuing with his thoughts about the speech and as to what kind of language we should employ Guru Sahibs states that “Those words are acceptable, which, when spoken, bring honor. Harsh words bring only grief. Listen, O foolish and ignorant mind! Those who are pleasing to Him are good. What else is there to be said?” And who are pleasing to the Lord. This aspect has been dealt with at various places in Granth sahib. But those who keep themselves engaged in HIS simran are definitely loving to Him. Wisdom, honor and wealth are in the laps of those whose hearts remain permeated with the Lord. Guru sahib states that no praises would be enough for these types of devotees as they have already made themselves eligible for HIS grace.


Says Nanak:” those who lack the Lord's Glance of Grace cherish neither charity nor the Lord's Name.”


Qualities of seeker


Avoid Greed, falsehood, cheating and slandering
Avoid Anger and the pleasures of self-praises
Avoid Harsh words
Indulge in actions and deeds that brings HIS grace


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## vsgrewal48895 (Jan 16, 2010)

Dear Seeker Ji,

Let us take these one by one;

Avoid Greed, falsehood, cheating and slandering 
Avoid Anger and the pleasures of self-praises 
Avoid Harsh words 

*GREED/**ਲੋਭ**/**ਲਬੁ*​ 


*ABSTRACT*​ 


Greed one of the lower instincts of humans born with is defined as an excessive desire to acquire or possess more, especially more material wealth, than one need or deserves. The origins of greed are not mysterious. Greed is not a rational force.

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ॥
_Lab Kutaa Koorh Choohrhaa Thag KhaaDhaa Murdaar._

Greed is a dog; falsehood is a filthy street-sweeper, and cheating is eating a rotting carcass. -----Guru Nanak, Siri Raag, AGGS, Page, 15-9For full article please see; www.sikhphilosophy.net/spiritual-articles/24276-*greed*.html


*ANGER/**ਕ੍ਰੋਧੁ*​ 


*ABSTRACT*​ 

Anger is the inability to bear a situation or an object. It may cause an intention to do harm to the object. Anger can manifest itself as an aversion – in its exaggerated form. It is next to lust and one of the major components of the lower (animal) instincts with which we are born with. It is one of the normal feelings of an individual. It is an emotion of displeasure. He who angers you conquers you. No man can think clearly when his fists are clenched. When we work through anger, our goal is to find other interpretations or conclusions so that our feelings of anger will be diminished in a calmer consideration of the situation.

*ਮਨ ਮਹਿਕ੍ਰੋਧੁ ਮਹਾ ਅਹੰਕਾਰਾ ॥ਪੂਜਾ ਕਰਹਿਬਹੁਤੁ ਬਿਸਥਾਰਾ ॥*
*Man meh kroḏẖ mahā ahaŉkārā. Pūjā karahi bahuṯ bisthārā.*



*Within the mind dwell anger and massive ego. Worship services are performed with great pomp and ceremony. -----Guru Arjan, Raag Parbhati, AGGS, Page, 1348-1*



*For full article, please see;ANGER/ਕ੍ਰੋਧੁ ABSTRACT Anger is the inability to ... - 2 visits - 7:20am SPIRITUALISM -A SIKH PERSPECTIVE BY Virinder S. . .... When we work through anger, our goal is to find other interpretations or conclusions so that our ...*
*spiritualism-asikhperspective.blogspot.com/.../anger-virinder-s.html -*


*INSIPID TALK/ਫਿਕਾ ਬੋਲਿ*​


*ABSTRACT*​



*Harsh words/talk is considered ill-mannered or discourteous or a rude behavior. A person can be evaluated the way he/she talks or communicates verbally or otherwise. Insipid (ਫਿਕਾ) talk causes only grief and a humble talk brings respect says Guru Nanak in Sri Raag; *​ 

*ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥ ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥*​
*Jiṯ boli¬ai paṯ pā¬ī¬ai so boli¬ā parvāṇ. Fikā bol vigucẖṇā suṇ mūrakẖ man ajāṇ.​*​



*Those words are acceptable, which, when spoken, bring honor. Harsh words bring only grief. Listen, O foolish and ignorant mind! -----Guru Nanak, Sri Raag, AGGS, Page, 15-14*​ 



*For Full article, please see;www.sikhphilosophy.net/spiritual-articles/24487-insipid-talk.html*​*
*

*Cordially, *​ 
*Virinder*​


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## Taranjeet singh (Jan 16, 2010)

Respected Virinder ji

Thanks for your valuable input. I am giving below some lines that are connected with speech.Hope you can read the Gurmukhi font as I have some difficulty. It shall not be possible to post full sabads for the contextual purposes. Nonetheless, the limited purpose for which we are sharing these would not require the posting of full sabads. Our Granth sahib is fountain source of wisdom.

Regards!!

1. muhO ik bolxu bolIAY ijqu suix Dry ipAwru ] (2-4, jpu, mÚ 1)
What words can we speak to evoke His Love?

2.AMimRq vylw scu nwau vifAweI vIcwru ] (2-5, jpu, mÚ 1)
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.


3.nwnk iPkY boilAY qnu mnu iPkw hoie ] (473-14, Awsw, mÚ 1)
O Nanak, speaking insipid words, the body and mind become insipid.

4. iPko iPkw sdIAY iPky iPkI soie ] (473-14, Awsw, mÚ 1)
He is called the most insipid of the insipid; the most insipid of the insipid is his reputation.

 5.iPkw drgh stIAY muih Qukw iPky pwie ] (473-14, Awsw, mÚ 1)
The insipid person is discarded in the Court of the Lord, and the insipid one's face is spat upon.

6.ggY goie gwie ijin CofI glI goibdu grib BieAw ] (432-16, Awsw, mÚ 1)
Gagga: One who renounces the singing of the songs of the Lord of the Universe, becomes arrogant in his speech


7.jo jIie hoie su augvY muh kw kihAw vwau ] (474-11, Awsw, mÚ 2)
Whatever is in the mind, comes forth; spoken words by themselves are just wind.

8.hir jn aUqm aUqm bwxI muiK bolih praupkwry ] (493-4, gUjrI, mÚ 4)
The humble servants of the Lord are exalted, and exalted is their speech. With their mouths, they speak for the benefit of others.

9.AMqir guru AwrwDxw ijhvw jip gur nwau ] (517-15, gUjrI, mÚ 5)
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru's Name.

10. nyqRI siqguru pyKxw sRvxI sunxw gur nwau ] (517-15, gUjrI, mÚ 5)
Let your eyes behold the True Guru, and let your ears hear the Guru's Name.

11.sw rsnw jil jwau ijin hir kw suAwau n pwieAw ] (550-9, ibhwgVw, mÚ 3)
Let that tongue, which has not tasted the Name of the Lord, be burnt

12.mMdw iksY n AwiK JgVw pwvxw ] (566-5, vfhMsu, mÚ 1)
Do not speak ill of others, or get involved in arguments.

13.kUVu boil ibKu KwvxI bhu vDih ivkwrw rwm ] (570-3, vfhMsu, mÚ 3)
Speaking falsehood, one eats poison, and the evil within increases greatly.

14.sbdY swdu n AwieE nwim n lgo ipAwru ] (594-1, vfhMsu, mÚ 3)
One who does not savor the taste of the Shabad, who does not love the Naam, the Name of the Lord,

15. rsnw iPkw bolxw inq inq hoie KuAwru ] (594-1, vfhMsu, mÚ 3)
and who speaks insipid words with his tongue, is ruined, again and again.

16.hir rsnw hir jsu gwvY KrI suhwvxI ] (647-16, soriT, mÚ 3)
The tongue which sings the Lord's Praises, is so very beautiful.

17. jo min qin muiK hir bolY sw hir BwvxI ] (647-17, soriT, mÚ 3)
One who speaks the Lord's Name, with mind, body and mouth, is pleasing to the Lord.

18.hir gun gwvq praupkwr inq iqsu rsnw kw molu ikCu nwhI ]1] rhwau ] (824-7, iblwvlu, mÚ 5)
He continually sings the Glorious Praises of the Lord, and always does good for others; his tongue is priceless. ||1||Pause||

19.mITw boly AMimRq bwxI Anidnu hir gux gwau ] (853-5, iblwvlu, mÚ 3)
His speech is sweet, and his words are nectar; night and day, he sings the Glorious Praises of the Lord.

20.tUtY nyhu ik bolih shI ] (933-9, rwmklI dKxI, mÚ 1)
Love is broken, when one speaks in defiance.
 tUtY bwh duhU ids ghI ] (933-9, rwmklI dKxI, mÚ 1)
The arm is broken, when it is pulled from both sides.
 tUit prIiq geI bur boil ] (933-9, rwmklI dKxI, mÚ 1)
Love breaks, when the speech goes sour.

21. ilKy bwJhu suriq nwhI boil boil gvweIAY ] (566-1, vfhMsu, mÚ 1)
Without pre-ordained destiny, understanding is not attained; talking and babbling, one wastes his life away.

22 ijQY jwie bhIAY Blw khIAY suriq sbdu ilKweIAY ] (566-1, vfhMsu, mÚ 1)
Wherever you go and sit, speak well, and write the Word of the Shabad in your consciousness.

23 mMdw iksY n AwiK JgVw pwvxw ] (566-5, vfhMsu, mÚ 1)
Do not speak ill of others, or get involved in arguments.


24.Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra.

Almost all the lines are valuable .I am very much fascinated by the 7th one.


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## vsgrewal48895 (Jan 16, 2010)

Dear Twinkle Ji,

I agree with you and thanks for sharing all the references and I fully enjoyed them.

#7 should be read with the next line than it becomes more pertinent;

ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥ 

_Bīje bikẖ mangai amriṯ vekẖhu ehu ni▫ā▫o. ||2|| _

He sows seeds of poison, and demands Ambrosial Nectar. Behold - what justice is this? ||2|| 

Emphasis has to be placed on earning spiritual knowledge as a prerequisite to spiritual elevation through understanding the message contained in and following it honestly, truthfully by selfless service of the humanity. There will always be some tension between those committed to finding the truth in a reasonably understanding scholarly way and those with inherited understanding, who wants to preserve their blind religious way. This challenge has to be dealt with human maturity in a constructive and creative way.
The danger to the Sikh philosophy comes from degeneration of morals, from beclouding one's mental horizon and from the atrophy of moral and spiritual nature. Individuals put their vested interest first, and truths and ideals go begging. Moral life cannot be lived in aloof. Morality is the pre-requisite and nurse of spirituality. All the present problems are self-inflicted in ignorance. Ignorance of reality is no excuse. The only cure is self-knowledge; by making the individual's conscious of his infinite worth to progress spiritually towards God. For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient.

Cordially,

Virinder


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## Taranjeet singh (Jan 16, 2010)

Respected Grewal ji,

I have no words to thank you for the nicely authored pieces of advice for me.I do get your message and the general warning.I shall be careful in that. I am too young and ignorant to profess upon the sikh philosophy.

I am still grappling with as to how to become a sikh in the true sense of the word . As a first step I have stopped being angry with anyone or everyone. I do practice it in my social and professional life. It had a salubrious effect. I have got some control over my speech and have got some improvement in my physical and mental health.

Thanks once again and hope to interact with you in future at more frequent intervals.My name is Taranjeet singh.

Regards.!


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## Taranjeet singh (Jan 18, 2010)

*Sabad-8
Ang-16​*
ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧ ॥
सिरीरागु महलु १ ॥
Sirīrāg mahal 1.
Siree Raag, First Mehl:

ਜਾਲਿ ਮੋਹੁ ਘਸਿ ਮਸੁ ਕਰਿ ਮਤਿ ਕਾਗਦੁ ਕਰਿ ਸਾਰੁ ॥
जालि मोहु घसि मसु करि मति कागदु करि सारु ॥
Jāl moh gẖas mas kar maṯ kāgaḏ kar sār.
Burn emotional attachment, and grind it into ink. Transform your intelligence into the purest of paper.

ਭਾਉ ਕਲਮ ਕਰਿ ਚਿਤੁ ਲੇਖਾਰੀ ਗੁਰ ਪੁਛਿ ਲਿਖੁ ਬੀਚਾਰੁ ॥
भाउ कलम करि चितु लेखारी गुर पुछि लिखु बीचारु ॥
Bẖā▫o kalam kar cẖiṯ lekẖārī gur pucẖẖ likẖ bīcẖār.
Make the love of the Lord your pen, and let your consciousness be the scribe. Then, seek the Guru's Instructions, and record these deliberations.

ਲਿਖੁ ਨਾਮੁ ਸਾਲਾਹ ਲਿਖੁ ਲਿਖੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੧॥
लिखु नामु सालाह लिखु लिखु अंतु न पारावारु ॥१॥
Likẖ nām sālāh likẖ likẖ anṯ na pārāvār. ||1||
Write the Praises of the Naam, the Name of the Lord; write over and over again that He has no end or limitation. ||1||

ਬਾਬਾ ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੁ ॥
बाबा एहु लेखा लिखि जाणु ॥
Bābā ehu lekẖā likẖ jāṇ.
O Baba, write such an account,

ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਹੋਇ ਸਚਾ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
जिथै लेखा मंगीऐ तिथै होइ सचा नीसाणु ॥१॥ रहाउ ॥
Jithai lekẖā mangī▫ai ṯithai ho▫e sacẖā nīsāṇ. ||1|| rahā▫o.
that when it is asked for, it will bring the Mark of Truth. ||1||Pause||

ਜਿਥੈ ਮਿਲਹਿ ਵਡਿਆਈਆ ਸਦ ਖੁਸੀਆ ਸਦ ਚਾਉ ॥
जिथै मिलहि वडिआईआ सद खुसीआ सद चाउ ॥
Jithai milėh vaḏi▫ā▫ī▫ā saḏ kẖusī▫ā saḏ cẖā▫o.
There, where greatness, eternal peace and everlasting joy are bestowed,

ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥
तिन मुखि टिके निकलहि जिन मनि सचा नाउ ॥
Ŧin mukẖ tike niklahi jin man sacẖā nā▫o.
the faces of those whose minds are attuned to the True Name are anointed with the Mark of Grace.

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥
करमि मिलै ता पाईऐ नाही गली वाउ दुआउ ॥२॥
Karam milai ṯā pā▫ī▫ai nāhī galī vā▫o ḏu▫ā▫o. ||2||
If one receives God's Grace, then such honors are received, and not by mere words. ||2||

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਰਖੀਅਹਿ ਨਾਵ ਸਲਾਰ ॥
इकि आवहि इकि जाहि उठि रखीअहि नाव सलार ॥
Ik āvahi ik jāhi uṯẖ rakẖī▫ahi nāv salār.
Some come, and some arise and depart. They give themselves lofty names.

ਇਕਿ ਉਪਾਏ ਮੰਗਤੇ ਇਕਨਾ ਵਡੇ ਦਰਵਾਰ ॥
इकि उपाए मंगते इकना वडे दरवार ॥
Ik upā▫e mangṯe iknā vade ḏarvār.
Some are born beggars, and some hold vast courts.

ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥੩॥
अगै गइआ जाणीऐ विणु नावै वेकार ॥३॥
Agai ga▫i▫ā jāṇī▫ai viṇ nāvai vekār. ||3||
Going to the world hereafter, everyone shall realize that without the Name, it is all useless. ||3||

ਭੈ ਤੇਰੈ ਡਰੁ ਅਗਲਾ ਖਪਿ ਖਪਿ ਛਿਜੈ ਦੇਹ ॥
भै तेरै डरु अगला खपि खपि छिजै देह ॥
Bẖai ṯerai dar aglā kẖap kẖap cẖẖijai ḏeh.
I am terrified by the Fear of You, God. Bothered and bewildered, my body is wasting away.

ਨਾਵ ਜਿਨਾ ਸੁਲਤਾਨ ਖਾਨ ਹੋਦੇ ਡਿਠੇ ਖੇਹ ॥
नाव जिना सुलतान खान होदे डिठे खेह ॥
Nāv jinā sulṯān kẖān hoḏe diṯẖe kẖeh.
Those who are known as sultans and emperors shall be reduced to dust in the end.

ਨਾਨਕ ਉਠੀ ਚਲਿਆ ਸਭਿ ਕੂੜੇ ਤੁਟੇ ਨੇਹ ॥੪॥੬॥
नानक उठी चलिआ सभि कूड़े तुटे नेह ॥४॥६॥
Nānak uṯẖī cẖali▫ā sabẖ kūṛe ṯute neh. ||4||6||
O Nanak, arising and departing, all false attachments are cut away. ||4||6||



​*Sabad-8-Nutshell*


In this part shabad Guru ji is telling us that to Praise Naam and get out of emotional attachments. In metaphoric language the sweetness flows as follows:

Burn emotional attachment, and grind it into ink. Transform your intelligence into the purest of paper. Make the love of the Lord your pen, and let your consciousness be the scribe. Then, seek the Guru's Instructions, and record these deliberations. Write the Praises of the Naam, the Name of the Lord; write over and over again that He has no end or limitation. Says Nanak:’ O Baba, write such an account, that when it is asked for, it will bring the Mark of Truth. “

If one receives God's Grace, then such honors are received.[Divine grace, is a concept central to Sikh religious tradition affirming its faith in a Transcendental Being responsive to human prayer and appeal for forgiveness and mercy. It reiterates at the same time a belief in the sovereignty of Divine Will (raza) overriding the law of karma which itself is a constituent of hukam, the all pervading and all regulating Divine Law. From His Will flows grace which as the divine initiative leads the seeker to his ultimate destiny. It is postulated as the critical determinant in this process.] There, where greatness, eternal peace and everlasting joy are bestowed, the faces of those whose minds are attuned to the True Name are anointed with the Mark of Grace.

Expressing the futility of life that goes without the Naam simran and meditation the Guru sahib states that some come, and some arise and depart. They give themselves lofty names. Some are born beggars, and some hold vast courts. Emphasizing the significance of Naam Guru Sahib further cautions that going to the world hereafter, everyone shall realize that without the Name, it is all useless. 

In the last part of the shabad Guru Sahib states that :’ I am terrified by the Fear of You, God. Bothered and bewildered, my body is wasting away. Those who are known as sultans and emperors shall be reduced to dust in the end.’ Says Nanak: “arising and departing, all false attachments are cut away.’

*Qualities of seekers*
·	Burn Emotional Attachments
·	Praise Naam


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## Taranjeet singh (Jan 19, 2010)

*Shabad 9
Ang-19*
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥
सुंञी देह डरावणी जा जीउ विचहु जाइ ॥
Suñī ḏeh darāvaṇī jā jī▫o vicẖahu jā▫e.
The empty body is dreadful, when the soul goes out from within.

ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥
भाहि बलंदी विझवी धूउ न निकसिओ काइ ॥
Bẖāhi balanḏī vijẖvī ḏẖū▫o na niksi▫o kā▫e.
The burning fire of life is extinguished, and the smoke of the breath no longer emerges.

ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥
पंचे रुंने दुखि भरे बिनसे दूजै भाइ ॥१॥
Pancẖe runne ḏukẖ bẖare binse ḏūjai bẖā▫e. ||1||
The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ||1||

ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥
मूड़े रामु जपहु गुण सारि ॥
Mūṛe rām japahu guṇ sār.
You fool: chant the Name of the Lord, and preserve your virtue.

ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥
हउमै ममता मोहणी सभ मुठी अहंकारि ॥१॥ रहाउ ॥
Ha▫umai mamṯā mohṇī sabẖ muṯẖī ahaŉkār. ||1|| rahā▫o.
Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥
जिनी नामु विसारिआ दूजी कारै लगि ॥
Jinī nām visāri▫ā ḏūjī kārai lag.
Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality.

ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥
दुबिधा लागे पचि मुए अंतरि त्रिसना अगि ॥
Ḏubiḏẖā lāge pacẖ mu▫e anṯar ṯarisnā ag.
Attached to duality, they putrefy and die; they are filled with the fire of desire within.

ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥
गुरि राखे से उबरे होरि मुठी धंधै ठगि ॥२॥
Gur rākẖe se ubre hor muṯẖī ḏẖanḏẖai ṯẖag. ||2||
Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. ||2||

ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥
मुई परीति पिआरु गइआ मुआ वैरु विरोधु ॥
Mu▫ī parīṯ pi▫ār ga▫i▫ā mu▫ā vair viroḏẖ.
Love dies, and affection vanishes. Hatred and alienation die.

ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥
धंधा थका हउ मुई ममता माइआ क्रोधु ॥
Ḏẖanḏẖā thakā ha▫o mu▫ī mamṯā mā▫i▫ā kroḏẖ.
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger.

ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥
करमि मिलै सचु पाईऐ गुरमुखि सदा निरोधु ॥३॥
Karam milai sacẖ pā▫ī▫ai gurmukẖ saḏā niroḏẖ. ||3||
Those who receive His Mercy obtain the True One. The Gurmukhs dwell forever in balanced restraint. ||3||

ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥
सची कारै सचु मिलै गुरमति पलै पाइ ॥
Sacẖī kārai sacẖ milai gurmaṯ palai pā▫e.
By true actions, the True Lord is met, and the Guru's Teachings are found.

ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
सो नरु जमै ना मरै ना आवै ना जाइ ॥
So nar jammai nā marai nā āvai nā jā▫e.
Then, they are not subject to birth and death; they do not come and go in reincarnation.

ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥
नानक दरि परधानु सो दरगहि पैधा जाइ ॥४॥१४॥
Nānak ḏar parḏẖān so ḏargahi paiḏẖā jā▫e. ||4||14||
O Nanak, they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord. ||4||14||​
*Shabad-Nutshell*

The shabad can be divided into four parts. The first part describes as to what happens to the body when it becomes dust and the dust mixes with the dust. In the second part Guru ji cautions that one should chant the name of the Lord and preserve the virtues as it is with these virtues that one can fruitfully engage oneself in the devotional worship as devotional worship is not possible without virtues.[Jap ji sahib]

Thus Guru ji states in the first part of the shabad :’The empty body is dreadful, when the soul goes out from within. The burning fire of life is extinguished, and the smoke of the breath no longer emerges.The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ‘


In the second part Guru ji addresses the one who has forgotten His naam as:’You fool: chant the Name of the Lord, and preserve your virtue. Egotism and possessiveness are very enticing; egotistical pride has plundered everyone.’ 


In the third part of the shabad Guru ji explains the consequences of forgetting the Naam, Name of the Lord and the state of Gurmukh who are blessed with the Grace of the Lord. 
He explains that :’Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality. Attached to duality, they putrefy and die; they are filled with the fire of desire within'.Similarly Guru ji explains the state of those who are protected by the Guru." Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. Love dies, and affection vanishes. Hatred and alienation die. Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger. Those who receive His Mercy obtain the True One.The Gurmukhs dwell forever in balanced restraint." 

In the concluding part of the shabad Guru states that it is by true actions, the True Lord is met. Then, they are not subject to birth and death; they do not come and go in reincarnation. Says Nanak, ‘they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord.’ 

*Qualities of seeker*
·	Always remember Naam
·	Try to develop virtues and remain engaged in the devotional worship.

*To understand: What is duality*
The following is added after editing the post.
Maya is the creative power of the supreme One by which He Creates this universe. Man is created to live and work in the world so ordinarily his senses have to look outwards into the world of objects. But a man gets totally absorbed in desires and objects of the world, thus he forgets his true identity, and falls a victim to ‘duality’, which prevents his realization. Duality is the belief that spirit and matter are two totally different entities, and other than Brahman (Pure Spirit) there is existence of creatures who can never unite with Him. It is due to Maya that a man thinks that he is this mind � body � intellect. A man who identifies his Self with body etc. cannot attain infinite Bliss. Indeed such a person is going to suffer here and hereafter. Guru Nanak has invented an appropriate word for such a person suffering from duality, under the influence of Maya ‘Manmukh’. And for a person who does not identify his self with his body etc. and is devoted to Brahman, Guru Nanak has invented the word ‘Gurmukh’ (Maya is the cause of duality) Maya has many meanings : power of creation of Parabrahma; power that creates duality i.e. delusion or illusion in a person’s mind; this duality or delusion, or illusion itself; of the nature of the three Gunas (power of action that binds). All these meanings have been used in GGS.

 Anyone can realize Brahman regardless of his caste, class, color, gender, occupation, status etc. This path of devotion, however, does not work for persons who are not truthful, have no character, are not kind, and have not controlled their ego, desires, senses and mind. But such persons are not lost provided, while walking this path of Naam Simarana, they do so with whole hearted sincerity for then such impurities get washed away. Serving humanity purifies the mind and thus prepares one for Realization. If every person is equal before Parabrahma, the Supreme One, then there should be no ill treatment of any creature especially of lower caste people and weak people including women! Not only are all human beings equal before Him, but they, who are devoted to Him, are also Him. Whosoever chants His Naam with loving devotion, he gets bliss and moksha. Brahmin (the superior caste) is one who has realized Parabrahma, and not the one who is merely born into one.

Sikhism-Hinduism : Philosophical Relationship by Vishwa Mohan Tiwari, Air Vice Marshal (Retd)

*Dualism and non-dualism*

The goal of both Sikhism and Hinduism is to achieve happiness here and now and also to attain Mokshaï hereafter i.e. liberation from the cycle of birth and death. Looking at the complexity, and difficulty of the other three Paths or Yogas,

Guru Nanak chose the simplest Path of Devotion. In this Path there are three ways:

*1.	Dualist Path of devotion*

There is the God and separately there is His creation. He gives His grace and is merciful, but no person’s soul can ever unite with the God. Some dualists believe that He has a form (saakaar or saguna i.e. Brahman with form). 

*2.	Non-dualist Path of devotion*

There is the Supreme One who is formless (Niraakaar or Nirguna), and there is His creation, but in essence both are the same. Any person’s soul can unite with Him, indeed the soul is the same in every one, and the Atman and Brahman are the same. 

*3.	Dualist Non-dualist Path*

The Supreme One is indeed formless, but He also takes forms when needed to restore justice. This path believes in awataarawaada (the other two paths do not believe in this).

Out of these, Guru Nanak chose the Non-dualist (Advaitic or Nirguna) Path, which had been already used by Santa Naamadeva and Santa Kabir etc. who had been preaching the non-dualistic (Advaitic, Nirguna) Path for the past 200 years.



*Maya in sikhism*

In Sikhism, the world is transitory and a passing phase. However, it is viewed as relatively real. God is viewed as the only reality, but within God exist both conscious souls and unconscious objects; these created objects are also real. The events which occur in nature are real but the effects they generate are unreal. Maya is as the events are real yet Maya is not as the effects are unreal. Consider the following examples. In the moonless night, a rope laying on the ground may be mistaken for a snake. We know that the rope alone is real, not the snake. However, the non-apprehension of the rope gives rise to the misapprehension of the snake. Once the darkness is removed, the rope alone remains; the snake disappears. Similarly, in the darkness of the night, a pole may be mistaken for a ghost. As the darkness is removed, the ghost disappears; only the pole remains as reality.

Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa.
In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord .
(sggs 332).

Raaj bhuiang prasang jaise hahi ab kashu maram janaaiaa.
Like the story of the rope mistaken for a snake, the mystery has now been explained to me. Like the many bracelets, which I mistakenly thought were gold; now, I do not say what I said then . (sggs 658).[5]

One understanding of the snake or serpent is its relation to money, it is said even in the story of Adam and Eve that they were tempted by the devil in the form of a serpent, in other ancient mythologies the symbol of the snake was affialated with money, even today the double serpent symbol is present in the symbol of the dolar, when we think money we think of $, which was formed by snake symbols. Maya in modern Punjabi refers to Money, however in Guru Granth Sahib is referring to the grand scheme of the illusion of the world of what we see, touch, i.e. Materilism, and from this Maya everything else of evil, indulgence and raviishing evil lusts are born, but rejecting Maya a person of secularity can take first steps towards spirituality.

Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.
You are squandering this life uselessly in the love of Maya.
Sri Guru Granth Sahib M.5 Guru Arjan Dev ANG 12

The teachings of the Sikh Gurus push the idea of sewa(selfless service) and simran(praying/praying to God/Meditating/remembering ones true death hence remembering God). The depths of these 2 and the answer to all of Sikhism comes from Sangat(congregation), by joining the congregation of true Saints one is saved. The extract(shabad) from Guru Granth Sahib is talking about how the world is indulged in Materilism and all wonder around.

http://en.wikipedia.org/wiki/Maya_(illusion)


One may like to offer valuable comments in regard to duality and Maya.


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## Taranjeet singh (Jan 21, 2010)

*Sabad -10
Ang 20*
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਨਾਨਕ ਬੇੜੀ ਸਚ ਕੀ ਤਰੀਐ ਗੁਰ ਵੀਚਾਰਿ ॥
नानक बेड़ी सच की तरीऐ गुर वीचारि ॥
Nānak beṛī sacẖ kī ṯarī▫ai gur vīcẖār.
O Nanak, the Boat of Truth will ferry you across; contemplate the Guru.

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਵਹੀ ਪੂਰਿ ਭਰੇ ਅਹੰਕਾਰਿ ॥
इकि आवहि इकि जावही पूरि भरे अहंकारि ॥
Ik āvahi ik jāvhī pūr bẖare ahaŉkār.
Some come, and some go; they are totally filled with egotism.

ਮਨਹਠਿ ਮਤੀ ਬੂਡੀਐ ਗੁਰਮੁਖਿ ਸਚੁ ਸੁ ਤਾਰਿ ॥੧॥
मनहठि मती बूडीऐ गुरमुखि सचु सु तारि ॥१॥
Manhaṯẖ maṯī būdī▫ai gurmukẖ sacẖ so ṯār. ||1||
Through stubborn-mindedness, the intellect is drowned; one who becomes Gurmukh and truthful is saved. ||1||

ਗੁਰ ਬਿਨੁ ਕਿਉ ਤਰੀਐ ਸੁਖੁ ਹੋਇ ॥
गुर बिनु किउ तरीऐ सुखु होइ ॥
Gur bin ki▫o ṯarī▫ai sukẖ ho▫e.
Without the Guru, how can anyone swim across to find peace?

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂ ਮੈ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
जिउ भावै तिउ राखु तू मै अवरु न दूजा कोइ ॥१॥ रहाउ ॥
Ji▫o bẖāvai ṯi▫o rākẖ ṯū mai avar na ḏūjā ko▫e. ||1|| rahā▫o.
As it pleases You, Lord, You save me. There is no other for me at all. ||1||Pause||

ਆਗੈ ਦੇਖਉ ਡਉ ਜਲੈ ਪਾਛੈ ਹਰਿਓ ਅੰਗੂਰੁ ॥
आगै देखउ डउ जलै पाछै हरिओ अंगूरु ॥
Āgai ḏekẖ▫a▫u da▫o jalai pācẖẖai hari▫o angūr.
In front of me, I see the jungle burning; behind me, I see green plants sprouting.

ਜਿਸ ਤੇ ਉਪਜੈ ਤਿਸ ਤੇ ਬਿਨਸੈ ਘਟਿ ਘਟਿ ਸਚੁ ਭਰਪੂਰਿ ॥
जिस ते उपजै तिस ते बिनसै घटि घटि सचु भरपूरि ॥
Jis ṯe upjai ṯis ṯe binsai gẖat gẖat sacẖ bẖarpūr.
We shall merge into the One from whom we came. The True One is pervading each and every heart.

ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਹੀ ਸਾਚੈ ਮਹਲਿ ਹਦੂਰਿ ॥੨॥
आपे मेलि मिलावही साचै महलि हदूरि ॥२॥
Āpe mel milāvahī sācẖai mahal haḏūr. ||2||
He Himself unites us in Union with Himself; the True Mansion of His Presence is close at hand. ||2||

ਸਾਹਿ ਸਾਹਿ ਤੁਝੁ ਸੰਮਲਾ ਕਦੇ ਨ ਵਿਸਾਰੇਉ ॥
साहि साहि तुझु समला कदे न विसारेउ ॥
Sāhi sāhi ṯujẖ sammlā kaḏe na vesāra▫o.
With each and every breath, I dwell upon You; I shall never forget You.

ਜਿਉ ਜਿਉ ਸਾਹਬੁ ਮਨਿ ਵਸੈ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੇਉ ॥
जिउ जिउ साहबु मनि वसै गुरमुखि अम्रितु पेउ ॥
Ji▫o ji▫o sāhab man vasai gurmukẖ amriṯ pe▫o.
The more the Lord and Master dwells within the mind, the more the Gurmukh drinks in the Ambrosial Nectar.

ਮਨੁ ਤਨੁ ਤੇਰਾ ਤੂ ਧਣੀ ਗਰਬੁ ਨਿਵਾਰਿ ਸਮੇਉ ॥੩॥
मनु तनु तेरा तू धणी गरबु निवारि समेउ ॥३॥
Man ṯan ṯerā ṯū ḏẖaṇī garab nivār same▫o. ||3||
Mind and body are Yours; You are my Master. Please rid me of my pride, and let me merge with You. ||3||

ਜਿਨਿ ਏਹੁ ਜਗਤੁ ਉਪਾਇਆ ਤ੍ਰਿਭਵਣੁ ਕਰਿ ਆਕਾਰੁ ॥
जिनि एहु जगतु उपाइआ त्रिभवणु करि आकारु ॥
Jin ehu jagaṯ upā▫i▫ā ṯaribẖavaṇ kar ākār.
The One who formed this universe created the creation of the three worlds.

ਗੁਰਮੁਖਿ ਚਾਨਣੁ ਜਾਣੀਐ ਮਨਮੁਖਿ ਮੁਗਧੁ ਗੁਬਾਰੁ ॥
गुरमुखि चानणु जाणीऐ मनमुखि मुगधु गुबारु ॥
Gurmukẖ cẖānaṇ jāṇī▫ai manmukẖ mugaḏẖ gubār.
The Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness.

ਘਟਿ ਘਟਿ ਜੋਤਿ ਨਿਰੰਤਰੀ ਬੂਝੈ ਗੁਰਮਤਿ ਸਾਰੁ ॥੪॥
घटि घटि जोति निरंतरी बूझै गुरमति सारु ॥४॥
Gẖat gẖat joṯ niranṯrī būjẖai gurmaṯ sār. ||4||
One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. ||4||

ਗੁਰਮੁਖਿ ਜਿਨੀ ਜਾਣਿਆ ਤਿਨ ਕੀਚੈ ਸਾਬਾਸਿ ॥
गुरमुखि जिनी जाणिआ तिन कीचै साबासि ॥
Gurmukẖ jinī jāṇi▫ā ṯin kīcẖai sābās.
Those who understand are Gurmukh; recognize and applaud them.

ਸਚੇ ਸੇਤੀ ਰਲਿ ਮਿਲੇ ਸਚੇ ਗੁਣ ਪਰਗਾਸਿ ॥
सचे सेती रलि मिले सचे गुण परगासि ॥
Sacẖe seṯī ral mile sacẖe guṇ pargās.
They meet and merge with the True One. They become the Radiant Manifestation of the Excellence of the True One.

ਨਾਨਕ ਨਾਮਿ ਸੰਤੋਖੀਆ ਜੀਉ ਪਿੰਡੁ ਪ੍ਰਭ ਪਾਸਿ ॥੫॥੧੬॥
नानक नामि संतोखीआ जीउ पिंडु प्रभ पासि ॥५॥१६॥
Nānak nām sanṯokẖī▫ā jī▫o pind parabẖ pās. ||5||16||
O Nanak, they are contented with the Naam, the Name of the Lord. They offer their bodies and souls to God. ||5||16||​
*Shabad-Nutshell*

In the shabad says Nanak :” the Boat of Truth will ferry you across; contemplate the Guru. Some come, and some go; they are totally filled with egotism. Through stubborn-mindedness, the intellect is drowned; one who becomes Gurmukh and truthful is saved.” Emphasizing the need of a Guru to show us the path the Guru ponders as to how can anyone swim across to find peace without the Guru? Giving oneself to the will of God Guru sahib further prays, ‘As it pleases You, Lord, You save me. There is no other for me at all.’ 

One can see the coming and the departure of the various Jivas but ultimately all shall find rest by merging into the One from whom they came. The True One is pervading each and every heart. He Himself unites us in Union with Himself; the True Mansion of His Presence is close at hand.

It is advised that with each and every breath one should dwell upon the super consciousness so that one never forgets this reality and the more the Lord and Master dwells within the mind, the more the Gurmukh drinks in the Ambrosial Nectar. Guru Sahib impresses upon the fact that this garb of body and mind are all His belongings and therefore he further longs that that the pride should be gotten rid of so that one may merge with the Lord. 
The One who formed this universe created the creation of the three worlds and the Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness. One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. Hence one should become Gurmukh as those understand recognize this. They meet and merge with the True One. They become the Radiant Manifestation of the Excellence of the True One.

In the concluding line says Nanak :”they are contented with the Naam, the Name of the Lord. They offer their bodies and souls to God.”  

*Qualities of seeker*

Be a Gurmukh
	Understand and appreciate Guru’s teachings


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## Taranjeet singh (Jan 26, 2010)

*Sabad-11
Page-22*

सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਹਰਿ ਹਰਿ ਜਪਹੁ ਪਿਆਰਿਆ ਗੁਰਮਤਿ ਲੇ ਹਰਿ ਬੋਲਿ ॥
हरि हरि जपहु पिआरिआ गुरमति ले हरि बोलि ॥
Har har japahu pi▫āri▫ā gurmaṯ le har bol.
Meditate on the Lord, Har, Har, O my beloved; follow the Guru's Teachings, and speak of the Lord.

ਮਨੁ ਸਚ ਕਸਵਟੀ ਲਾਈਐ ਤੁਲੀਐ ਪੂਰੈ ਤੋਲਿ ॥
मनु सच कसवटी लाईऐ तुलीऐ पूरै तोलि ॥
Man sacẖ kasvatī lā▫ī▫ai ṯulī▫ai pūrai ṯol.
Apply the Touchstone of Truth to your mind, and see if it comes up to its full weight.

ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਐ ਰਿਦ ਮਾਣਕ ਮੋਲਿ ਅਮੋਲਿ ॥੧॥
कीमति किनै न पाईऐ रिद माणक मोलि अमोलि ॥१॥
Kīmaṯ kinai na pā▫ī▫ai riḏ māṇak mol amol. ||1||
No one has found the worth of the ruby of the heart; its value cannot be estimated. ||1||

ਭਾਈ ਰੇ ਹਰਿ ਹੀਰਾ ਗੁਰ ਮਾਹਿ ॥
भाई रे हरि हीरा गुर माहि ॥
Bẖā▫ī re har hīrā gur māhi.
O Siblings of Destiny, the Diamond of the Lord is within the Guru.

ਸਤਸੰਗਤਿ ਸਤਗੁਰੁ ਪਾਈਐ ਅਹਿਨਿਸਿ ਸਬਦਿ ਸਲਾਹਿ ॥੧॥ ਰਹਾਉ ॥
सतसंगति सतगुरु पाईऐ अहिनिसि सबदि सलाहि ॥१॥ रहाउ ॥
Saṯsangaṯ saṯgur pā▫ī▫ai ahinis sabaḏ salāhi. ||1|| rahā▫o.
The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Word of His Shabad. ||1||Pause||

ਸਚੁ ਵਖਰੁ ਧਨੁ ਰਾਸਿ ਲੈ ਪਾਈਐ ਗੁਰ ਪਰਗਾਸਿ ॥
सचु वखरु धनु रासि लै पाईऐ गुर परगासि ॥
Sacẖ vakẖar ḏẖan rās lai pā▫ī▫ai gur pargās.
The True Merchandise, Wealth and Capital are obtained through the Radiant Light of the Guru.

ਜਿਉ ਅਗਨਿ ਮਰੈ ਜਲਿ ਪਾਇਐ ਤਿਉ ਤ੍ਰਿਸਨਾ ਦਾਸਨਿ ਦਾਸਿ ॥
जिउ अगनि मरै जलि पाइऐ तिउ त्रिसना दासनि दासि ॥
Ji▫o agan marai jal pā▫i▫ai ṯi▫o ṯarisnā ḏāsan ḏās.
Just as fire is extinguished by pouring on water, desire becomes the slave of the Lord's slaves.

ਜਮ ਜੰਦਾਰੁ ਨ ਲਗਈ ਇਉ ਭਉਜਲੁ ਤਰੈ ਤਰਾਸਿ ॥੨॥
जम जंदारु न लगई इउ भउजलु तरै तरासि ॥२॥
Jam janḏār na lag▫ī i▫o bẖa▫ojal ṯarai ṯarās. ||2||
The Messenger of Death will not touch you; in this way, you shall cross over the terrifying world-ocean, carrying others across with you. ||2||

ਗੁਰਮੁਖਿ ਕੂੜੁ ਨ ਭਾਵਈ ਸਚਿ ਰਤੇ ਸਚ ਭਾਇ ॥
गुरमुखि कूड़ु न भावई सचि रते सच भाइ ॥
Gurmukẖ kūṛ na bẖāv▫ī sacẖ raṯe sacẖ bẖā▫e.
The Gurmukhs do not like falsehood. They are imbued with Truth; they love only Truth.

ਸਾਕਤ ਸਚੁ ਨ ਭਾਵਈ ਕੂੜੈ ਕੂੜੀ ਪਾਂਇ ॥
साकत सचु न भावई कूड़ै कूड़ी पांइ ॥
Sākaṯ sacẖ na bẖāv▫ī kūrhai kūṛī pāŉ▫e.
The shaaktas, the faithless cynics, do not like the Truth; false are the foundations of the false.

ਸਚਿ ਰਤੇ ਗੁਰਿ ਮੇਲਿਐ ਸਚੇ ਸਚਿ ਸਮਾਇ ॥੩॥
सचि रते गुरि मेलिऐ सचे सचि समाइ ॥३॥
Sacẖ raṯe gur meli▫ai sacẖe sacẖ samā▫e. ||3||
Imbued with Truth, you shall meet the Guru. The true ones are absorbed into the True Lord. ||3||

ਮਨ ਮਹਿ ਮਾਣਕੁ ਲਾਲੁ ਨਾਮੁ ਰਤਨੁ ਪਦਾਰਥੁ ਹੀਰੁ ॥
मन महि माणकु लालु नामु रतनु पदारथु हीरु ॥
Man mėh māṇak lāl nām raṯan paḏārath hīr.
Within the mind are emeralds and rubies, the Jewel of the Naam, treasures and diamonds.

ਸਚੁ ਵਖਰੁ ਧਨੁ ਨਾਮੁ ਹੈ ਘਟਿ ਘਟਿ ਗਹਿਰ ਗੰਭੀਰੁ ॥
सचु वखरु धनु नामु है घटि घटि गहिर ग्मभीरु ॥
Sacẖ vakẖar ḏẖan nām hai gẖat gẖat gahir gambẖīr.
The Naam is the True Merchandise and Wealth; in each and every heart, His Presence is deep and profound.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਦਇਆ ਕਰੇ ਹਰਿ ਹੀਰੁ ॥੪॥੨੧॥
नानक गुरमुखि पाईऐ दइआ करे हरि हीरु ॥४॥२१॥
Nānak gurmukẖ pā▫ī▫ai ḏa▫i▫ā kare har hīr. ||4||21||
O Nanak, the Gurmukh finds the Diamond of the Lord, by His Kindness and Compassion. ||4||21||​
*Sabad-Nutshell*

Guru ji advises to meditate on the Lord, and further states lovingly,’O my beloved and follow the Guru's Teachings’. One should test oneself by applying the Touchstone of Truth to one’s mind, and see if it comes up to its of anticipated level of purity and truthfulness through meditation as stated above. One cannot find the worth of the gem that is in the heart/mind. [_Here Guru ji is talking about the Naam that is stated to be present in everyone in the mind._] 

[_Mind has no seat in the physical body of five elements but it is said to be the product of the five elements (panch tat). The nature of mind is thus governed by what we consume as diet. According to a school of thoughts One can see a relationship between what we consume in food and its outcome as to the quality in terms of tri-gunas i.e Sato, Rajo or Tamo.Generally speaking, it is preferred to have the food that is satvik in nature i.e it produces Sato guna in the mind. _] 

Guru Sahib further states: ‘O Siblings of Destiny, the Diamond of the Lord is made known only when the Guru throws light.’ 

[_For us the Guru is ‘sabad-guru’ and we have to help ourselves through its guidance that we get illuminated or another way of putting it is that we may be helped by the Guru Sahibs as and when we require further Guidance.I do not rule out this possibility as well. It may happen when we are sleeping and may be in our dreams or in any other fashion_] 

The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Lord through the sabads of Guru [_i.e. bani for us_]

The True Merchandise, Wealth and Capital[ _i.e. Naam_] are obtained when the Guru enlightens us. As fire is extinguished by pouring on water, the streams of desire [ that keep us in ego and in Maya] are enslaved and the physical death will not affect one and in this way, one crosses over the terrifying world-ocean, carrying others across with you. ||2||

The Gurmukhs do not like falsehood. [ _i.e. Maya oriented worldly affairs_] They are imbued with Truth; they love only Truth. The shaktas, the faithless cynics, do not like the Truth and their foundations are false [_i.e. their affairs are based on maya or the materialistic way of life or may be hedonism_]. Imbued with Truth, one will meet the Lord and the finally are absorbed into the Lord. ||3||

[_'Lord' in place of 'Guru', it is the meaning derived by me i.e Imbued with the truth one shall meet the Lord and finally will be united with Him. Thus the term ‘Guru’ in this line would mean Lord and not the Guru Sahibs in their physical garbs. For me it is an example of the usage of the term ‘Guru’ for the ‘Lord.’  _]

Within the mind are emeralds and rubies, the Jewel of the Naam, treasures and diamonds. The Naam is the True Merchandise and Wealth; in each and every heart, His Presence is deep and profound. Says Nanak;’ the Gurmukh finds the Diamond of the Lord, by His Kindness and Compassion.’ ||4||21||

*Qualities of seeker*


Meditate on Lord
Follow Guru’s Teachings
Improve the Quality of Mind
Always seek Sangat


Bhul Chuk Mauf


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## spnadmin (Jan 27, 2010)

Thanks †winkle ji for each day you help us turn our minds to †he messages that are worth more than diamonds and emeralds and rubies. We need more reflection on Gurbani. You are helping that need along.


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## Taranjeet singh (Jan 27, 2010)

I am doing that was directed by you. My contribution is only to act as per your will/orders. If you like anything it is your magnanimity only.
I really do appreciate your kind and encouraging words and these are required as well for the successful covering the entire Granth Sahib ji.

Regards!


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## spnadmin (Jan 27, 2010)

twinkel ji

Please -- this is ::::::::! All I did was give my opinion on a few phrases.


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## Taranjeet singh (Jan 31, 2010)

Sabad-12
Page 30

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ 
ਘਰ ਹੀ ਸਉਦਾ ਪਾਈਐ ਅੰਤਰਿ ਸਭ ਵਥੁ ਹੋਇ ॥ 
ਖਿਨੁ ਖਿਨੁ ਨਾਮੁ ਸਮਾਲੀਐ ਗੁਰਮੁਖਿ ਪਾਵੈ ਕੋਇ ॥
 ਨਾਮੁ ਨਿਧਾਨੁ ਅਖੁਟੁ ਹੈ ਵਡਭਾਗਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥ 

It is as per sikh philosophy and Guru’s teachings that every one has His ‘Jot’ in oneself. Each and everyone has to realize the Lord oneself. It may be through the manifestation of naam that is also stated to be within all of us and is attainable with His blessings.The realization is possible through the Gurmat and teachings of the Guru as contained in the bani.Expressing the same theme the shabad states that everything is in this body. One should seek the sanctuary of the Guru i.e. should follow Gurmat and do Naam simran with every breath. This is the treasure that is stated to be inexhaustible. With a great fortune one can receive this in exhaustible treasure.

ਮੇਰੇ ਮਨ ਤਜਿ ਨਿੰਦਾ ਹਉਮੈ ਅਹੰਕਾਰੁ ॥ 
ਹਰਿ ਜੀਉ ਸਦਾ ਧਿਆਇ ਤੂ ਗੁਰਮੁਖਿ ਏਕੰਕਾਰੁ ॥੧॥ ਰਹਾਉ ॥ 

One should instruct the mind that it stops slandering and should also get rid of ego and pride i.e the lower instincts that are always an obstacle in the path of spirituality. Haume is stated to be a disease and has appeared in bani at many places. In ordinary parlance it can be stated to be ‘khudi’ or ‘aapa’. One should always remember /meditate the Lord by adopting the teachings of the Guru as contained in bani. The word Gurmukh has also appeared at many places and would imply any one who has become Gur oriented. It is possible by seeking the sanctuary of the Guru. At present we have ‘sabad Guru’ as our Guru and hence all the teachings contained is the wisdom of Guru and one should seek its sanctuary. Thus ‘Gurmukh’ can be said for a person who walks along the path as shown in the ‘sabad- Guru.’

ਗੁਰਮੁਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰਿ ॥ 
ਹਲਤਿ ਪਲਤਿ ਸੁਖੁ ਪਾਇਦੇ ਜਪਿ ਜਪਿ ਰਿਦੈ ਮੁਰਾਰਿ ॥
 ਘਰ ਹੀ ਵਿਚਿ ਮਹਲੁ ਪਾਇਆ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥੨॥ 

By following Guru’s teachings the seeker also tend to obtain the superior qualities  and rises above the lower insticts and his face also radiates a glow that may be the result the inner peace. They remain happy here and in the next world by the constant practice of meditaing upon the lord. The Fortunate one finds the presence of the Lord within this body itself by reflecting upon the words of Guru as contained in bani.[I am repeating these things as I have realized the meaning of the words after spending some time over the bani.] Thus one can find the Lord in oneself by practicing bani and making it fit into the life.

ਸਤਗੁਰ ਤੇ ਜੋ ਮੁਹ ਫੇਰਹਿ ਮਥੇ ਤਿਨ ਕਾਲੇ ॥
 ਅਨਦਿਨੁ ਦੁਖ ਕਮਾਵਦੇ ਨਿਤ ਜੋਹੇ ਜਮ ਜਾਲੇ ॥ 
ਸੁਪਨੈ ਸੁਖੁ ਨ ਦੇਖਨੀ ਬਹੁ ਚਿੰਤਾ ਪਰਜਾਲੇ ॥੩॥

Very unfortunate are the persons who do not abide by the instructions as contained in the ‘Sabad Guru’.The fate of manmukhs is stated be very pitiable as they are not the recepient of the Grace of Guru. They are never happy and Night and day, they suffer in pain; they see the noose of Death always hovering above them. In this paragraph a comparison is done between the state of affairs of manmukh and Gurmukh whose condition is stated in the previous stanza. Even in their dreams, they find no peace; they are consumed by the fires of intense anxiety.[Speaking ,generally, it can be stated that Manmukhs lead a very misrable life.]

ਸਭਨਾ ਕਾ ਦਾਤਾ ਏਕੁ ਹੈ ਆਪੇ ਬਖਸ ਕਰੇਇ ॥ 
ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਵਈ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਦੇਇ ॥ 
ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਆਪੇ ਜਾਣੈ ਸੋਇ ॥੪॥੯॥੪੨॥ {ਪੰਨਾ 30

In this stanza Guru Sahibaan impresses upon the fact that Both Gurmukhs and Manmukhs are made by the Lord Himself. He Himself takes mercy upon Manmukhs and nothing can be stated for sure as it is fairly known that nothing is in the hand of poor creatures and only that pleases the Lord come to pass. It is only by becoming Gurmukh that one can find the essence of the Lord and He knows His doings.


Meaning Of Gurmukh
SGGS Gurmukhi-Gurmukhi Dictionary
(1) ਗੁਰੂ ਦੇ ਮੁਖ, (ਭਾਵ) ਗੁਰੂ ਦੇ ਉਪਦੇਸ਼/ਸਿਖਿਆ ਵਿਚ। (2) ਗੁਰੂ ਵੱਲ ਮੂੰਹ ਕਰਕੇ, (ਭਾਵ) ਗੁਰੂ ਦੀ ਰਜਾ ਵਿਚ ਤੁਰਨ ਵਾਲਾ ਹੁਕਮੀ ਬੰਦਾ। (3) ਗੁਰੂ ਦੇ ਮੁਖ ਤੋਂ, (ਭਾਵ) ਗੁਰੂ ਰਾਹੀਂ/ ਦੁਆਰਾ ਗੁਰੂ ਦੀ ਸ਼ਰਨ ਲੈ ਕੇ। (4) ਗੁਰੂ। (5) ਗੁਰ ਉਪਦੇਸ਼ ਰਾਹੀਂ/ਦੁਆਰਾ। (6) ਗੁਰਮੁਖਾਂ ਵਾਲੀ। (7) ਗੁਰਮੁਖ ਵਾਸਤੇ/ਲਈ 

Mahan Kosh Encyclopedia
ਗੁਰੂ ਦੇ ਮੁਖ ਵਿੱਚ. ਭਾਵ- ਗੁਰੂ ਦੇ ਉਪਦੇਸ਼ ਅਤੇ ਬਾਣੀ ਵਿੱਚ. "ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ". (ਜਪੁ)। (2) ਗੁਰਮੁਖਤਾ ਕਰਕੇ. "ਗੁਰਮੁਖਿ ਮਿਲੀਐ ਮਨਮੁਖਿ ਵਿਛੁਰੈ". (ਮਾਝ ਅਃ ਮਃ ੫)। (3) ਦੇਖੋ, ਗੁਰਮੁਖੀ। (4) ਦੇਖੋ, ਗੁਰਮੁਖ. "ਗੁਰਮੁਖਿ ਮੁਕਤਾ ਗੁਰਮੁਖਿ ਜੁਗਤਾ". (ਮਾਝ ਅਃ ਮਃ ੫)। (5) ਪ੍ਰਧਾਨ ਗੁਰੂ ਨੇ. ਆਦਿ ਗੁਰੂ ਨੇ. "ਓਅੰ ਗੁਰਮੁਖਿ ਕੀਓ ਅਕਾਰਾ". (ਬਾਵਨ) ਓਅੰ (ਬ੍ਰਹਮ) ਆਦਿਗੁਰੂ ਨੇ। (6) ਗੁਰਮੁਖ ਨੂੰ. "ਗੁਰਮੁਖਿ ਸਦਾ ਹਜੂਰਿ". (ਸ੍ਰੀ ਮਃ ੧).

Qualities of seeker
·	Follow the Guru Teachings
·	Meditate  upon Him

Bhul Chuk Mauf


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