# Fear Of God



## Sikh80

BY ibnu inrBau ikau QIAY gurmuiK sbid smwie ]1] rhwau ] (18-6, isrIrwgu, mÚ 1)
2.Without the Fear of God, how can anyone become fearless? Become Gurmukh, and immerse yourself in the Shabad. ||1||Pause|


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## Sikh80

BY ibnu koie n lµGis pwir ] (151-4, gauVI guAwryrI, mÚ 1)
Without the Fear of God, no one crosses over the world-ocean.
BY qin Agin BKY BY nwil ] (151-4, gauVI guAwryrI, mÚ 1)
The fire of fear within the body is burnt away by the Fear of God.


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## Sikh80

BY Bau GVIAY sbid svwir ] (151-5, gauVI guAwryrI, mÚ 1)
Through this Fear of God, we are adorned with the Word of the Shabad


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## Sikh80

BY ibnu GwVq kcu inkc ] (151-5, gauVI guAwryrI, mÚ 1)
Without the Fear of God, all that is fashioned is false


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## Sikh80

buDI bwjI aupjY cwau ] (151-6, gauVI guAwryrI, mÚ 1)
The desire for the worldly drama arises in the intellect,
 shs isAwxp pvY n qwau ] (151-6, gauVI guAwryrI, mÚ 1)
but even with thousands of clever mental tricks, the heat of the Fear of God does not come into play.


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## Sikh80

mwrU mhlw 1 ]
m*aa*r*oo* mehal*aa* 1 ||
_Maaroo, First Mehla: _

imil mwq ipqw ipMfu kmwieAw ]
m*i*l m*aa*th p*i*th*aa* p*i*(n)dd kam*aa*e*i**aa* ||
_The union of the mother and father brings the body into being._

iqin krqY lyKu ilKwieAw ]
th*i*n karath*ai* l*ae*kh l*i*kh*aa*e*i**aa* ||
_The Creator inscribes upon it the inscription of its destiny._

ilKu dwiq joiq vifAweI ]
l*i*kh dh*aa*th j*o*th vadd*i**aa**ee* ||
_According to this inscription, gifts, light and glorious greatness are received._

imil mwieAw suriq gvweI ]1]
m*i*l m*aa*e*i**aa* s*u*rath gav*aa**ee* ||1||
_Joining with Maya, the spiritual consciousness is lost. ||1||_

mUrK mn kwhy krsih mwxw ]
m*oo*rakh man k*aa*h*ae* karaseh*i* m*aa*n*aa* ||
_O foolish mind, why are you so proud?_

auiT clxw KsmY Bwxw ]1] rhwau ]
o*u*t(h) chalan*aa* khasam*ai* bh*aa*n*aa* ||1|| reh*aa*o ||
_You shall have to arise and depart when it pleases your Lord and Master. ||1||Pause||_

qij swd shj suKu hoeI ]
thaj s*aa*dh sehaj s*u*kh h*o**ee* ||
_Abandon the tastes of the world, and find intuitive peace._

Gr Cfxy rhY n koeI ]
ghar shhaddan*ae* reh*ai* n k*o**ee* ||
_All must abandon their worldly homes; no one remains here forever._

ikCu KwjY ikCu Dir jweIAY ]
k*i*shh kh*aa*j*ai* k*i*shh dhhar j*aa**ee**ai* ||
_Eat some, and save the rest,_

jy bwhuiV dunIAw AweIAY ]2]
j*ae* b*aa*h*u*rr dh*u*n*ee**aa* *aa**ee**ai* ||2||
_if you are destined to return to the world again. ||2||_

sju kwieAw ptu hFwey ]
saj k*aa*e*i**aa* patt hadt*aa*e*ae* ||
_He adorns his body and ress in silk robes._

Purmwieis bhuqu clwey ]
f*u*ram*aa*e*i*s bah*u*th chal*aa*e*ae* ||
_He issues all sorts of commands._

kir syj suKwlI sovY ]
kar s*ae*j s*u*kh*aa*l*ee* s*o*v*ai* ||
_Preparing his comfortable bed, he sleeps._

hQI paudI kwhy rovY ]3]
hathh*ee* po*u*dh*ee* k*aa*h*ae* r*o*v*ai* ||3||
_When he falls into the hands of the Messenger of Death, what good does it do to cry out? ||3||_

Gr GuMmxvwxI BweI ]
ghar gh*u*(n)manav*aa*n*ee* bh*aa**ee* ||
_Household affairs are whirlpools of entanglements, O Siblings of Destiny._

pwp pQr qrxu n jweI ]
p*aa*p pathhar tharan n j*aa**ee* ||
_Sin is a stone which does not float._

Bau byVw jIau cVwaU ]
bho b*ae*rr*aa* j*ee*o charr*aa**oo* ||
_So let the Fear of God be the boat to carry your soul across._

khu nwnk dyvY kwhU ]4]2]
kah*u* n*aa*nak dh*ae*v*ai* k*aa*h*oo* ||4||2||
_Says Nanak, rare are those who are blessed with this Boat. ||4||2||_


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## Sikh80

fir Gru Gir fru fir fru jwie ] (151-7, gauVI, mÚ 1)
Place the Fear of God within the home of your heart; with this Fear of God in your heart, all other fears shall be frightened away.
 so fru kyhw ijqu fir fru pwie ] (151-7, gauVI, mÚ 1)
What sort of fear is that, which frightens other fears?


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## Sikh80

frIAY jy fru hovY horu ] (151-9, gauVI, mÚ 1)
Be afraid, if you have any fear, other than the Fear of God.
 fir fir frxw mn kw soru ]1] rhwau ] (151-9, gauVI, mÚ 1)
Afraid of fear, and living in fear, the mind is held in tumult. ||1||Pause||


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## Sikh80

Bau Kwxw pIxw AwDwru ] (151-11, gauVI, mÚ 1)
Let the Fear of God be your food, drink and support.
 ivxu KwDy mir hoih gvwr ]3] (151-11, gauVI, mÚ 1)
Without doing this, the fools simply die. ||3||


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## Sikh80

fir Gru Gir fru fir fru jwie ] (151-7, gauVI, mÚ 1)
Place the Fear of God within the home of your heart; with this Fear of God in your heart, all other fears shall be frightened away.
 so fru kyhw ijqu fir fru pwie ] (151-7, gauVI, mÚ 1)
What sort of fear is that, which frightens other fears?


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## Sikh80

*Bau Kwxw pIxw AwDwru ] (151-11, gauVI, mÚ 1)*
*Let the Fear of God be your food, drink and support.*
*ivxu KwDy mir hoih gvwr ]3] (151-11, gauVI, mÚ 1)*
Without doing this, the fools simply die.


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## Sikh80

Liberation from Maya dose not constitute disappearance of material energy or world. It is the change in one's vision. It is the ceasing of the conditioned mind's imagining. Thus, transcending Maya simply means living in the material world but not of it. It is liberation from ignorance: false ego-sense, bondage, or limitedness. As the lotus flower remains untouched by water and mud it grows in, similarly, the liberated man remains untouched or unaffected in the midst of Maya...


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## Sikh80

*How one can conquer the formidable fortress of Maya? 
*This fortress is reinforced with double walls and triple moats. Its mean of defense are five elements, with their twenty-five categories, attachment, pride, jealousy, and the awesomely powerful Maya. Lust is the window of this fortress; pain and pleasures are the gatekeepers; virtue and sin are the gates. Quarrelsome anger is the great supreme commander, and mind is the rebel king there. Their armor is the pleasure of taste and flavors, their helmets are worldly attachments; they take their aim with the bows of their corrupt intellect. The greed that fills their heart is the arrow. How mortals can conquer this impregnable fortress


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## Sikh80

Many are Ruined without Fear OF Lord.

fwhpix qin suKu nhI ibnu fr ibxTI fwr ] (933-14, rwmklI dKxI, mÚ 1)
In jealousy, the body is not at peace; without the Fear of God, multitudes are ruined.


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## Sikh80

Many are Ruined without Fear OF Lord.

fwhpix qin suKu nhI ibnu fr ibxTI fwr ] (933-14, rwmklI dKxI, mÚ 1)
In jealousy, the body is not at peace; without the Fear of God, multitudes are ruined.


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

Thanks for the wonderful Sabads from the true Gurus. The original words from Gurdev stimulate my memory of the results of Naam Simran.

The translations and vyaakhyas provided do not convince me.

At many occasions the reverend Gurus sing of love with God. May I ask how is it possible for a person to enliven love and fear together?


Balbir Singh


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## Sikh80

I am trying to put in brief ,may be it is helpful, though having a fear for something that may not be tangible[_*1*that cannot be touched; incorporeal; impalpable ,ordesignating or of any of certain business assets, esp. goodwill, that have no material being but have monetary value or,__that cannot be easily defined, formulated, or grasped; vague]_yet intangible ,formless yet in all forms and all pervasive and permeating each and every one should itself give the feeling of someone beyond human comprehension and generatess the feeling of some one very big and worthy of respect as HE is the provider to all of us and is the Architect Of our Destiny. Without HIM we cannot exist as we exist for He wanted us and that is why we are even interacting. This should be a reason enough that we should have develop fear ofr such a wonderful and magnanimous personality.
1.
God's Fear does not mean to be afraid of God. It simply implies respect, Love, reverence, veneration or Adb for the Divine Law, _Hukam_ etc.
2.
"Fear" (respect, reverence, Love or Adb) keeps a seeker in the scale of morality and righteousness, which, in turn, encourages Spiritual Life, Spiritual discipline, meditation, cultivation of Self-knowledge through inner inquiry and one-pointed conscious Love for God. With the help of these Divine Attributes, one adorns _Bhgati_ (devotion) with its important element of _Bairaag_ — detachment from materiality and temptations, and attachment to the practice of Love and devotion of the Pure Self (_Joti-Svaroopa_) within. According to the SGGS, only those deeds are "excellent" (good _Karanee_) that are done in the Fear of God (respect, reverence, Love or Adb), otherwise they are "false". Thus the third Guru Sahib says, "Forsake desire, and abide in the Fear of God; O Nanak, these are the most excellent actions".
3.
Although both the unfaithful (_Bemukh, Saakat_, the _Manmukh_ or nonbeliever) and the faithful (the opposite of _Bemukh_ or believer) entertain the Fear, but the Fear of both is something different. In separation from God, the _Bemukh_ or _Saakat_ is full of all other fears (e.g., fear of death, repeated suffering etc.). It's common to see such people subscribe to religion out of fear. They practice the various religious injunctions because of apprehension that nonperformance of the same will lead to retribution from God. Ignorance is the root of such fear. The basis of any religion is Love of God and hence anything done out of fear is due to immaturity. In True Love, how there can be any room for any kind of reprisal? The faithful, on the other hand, Fears the All -powerful God in deep reverence, respect, Love, Adb etc. So he has no other fears (such as the fear of death etc.) because he does not consider himself to be separate from God at any given moment

I am putting it as it is as there is nothing new that I have added.
t.b.contd.


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## Sikh80

Spiritual value is associated not merely with Love and devotion of God but also linked to having the Fear of God (respect, reverence, Love, Adb etc.) and the practice of _Dharma_ — the social responsibility of caring for the entire Creation. According to the SGGS, the true Love of God is the result of the Fear of God. In other words, in the absence of such Fear of God (respect, reverence, Love, Adb etc.), there can be no True Love of God. "This Fear of God adorns the Love of the Lord", states Baabaa Nanak in the SGGS. The SGGS further observes that without the Fear of God neither will one get inspiration for devotion (_Bhagti_) nor will one remember and Love Him and nor will one's sinful mind (stained with _Bikaars_ or negative propensities) become Pure, an essential ingredient for God Realization. You see it's like a dominal effect. In nutshell, the Fear of God is an essential element in developing _Prema-Bhagti _(Loving Devotion). Furthermore, as indicated in the SGGS, Pure Awareness or Consciousness (God, Divine Creator etc.) alone is Fearless, but everything else functions in the Fear of God. 

It shall not be within me to explain to you all that should come naturally from within.​


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## Sikh80

DIET AND SPIRITUALITY


Kindly go thru. the above as well.It shall be helpful.


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## Sikh80

_Akath Kahani Prem Ki, Kutch Kahi Na Jaye_
_Goonge Keri Sarkara, Baithe Muskae_
*Akqa khanaI p`oma kI, kCu khI na jaaya *
*gaUMgao korI sarkra, baOzo mauskaya *
TranslationInexpressible is the story of Love
It cannot be revealed by words
Like the dumb eating sweet-meat
Only smiles, the sweetness he cannot tell

[Kabir ji]​


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

Thanks for your posts and the reference
"Akath Kahani Prem Ki, Kutch Kahi Na Jaye
Goonge Keri Sarkara, Baithe Muskae."

I cannot imagine someone smiling while experiencing love but in fear.
God is without fear. Why should HE inject His beloved ones with fear?
I have also not found any Vaak from Gurdev singing the coexistence of love and fear.

The first post of this thread is this.
suriq hovY piq aUgvY gur bcnI Bau Kwie ] (18-3, isrIrwgu, mÚ 1)
Surati happens. Honor blossoms. Through the spoken Gur one consumes Bhao.

This is unimaginable that through Gur Bachanee fear fills one completely.

I feel the translation provided 'Intuitive understanding is obtained and one is welcomed with honor, through the Guru's Word, filled with the Fear of God' is not convincing.

Truth is that through the Gur speech one realizes the true Sabad.
Please listen. Guru Naanak Jee is singing.
gur bcnI scu sbid pCwqw ]
"gur bachanee sachu sabadi pachhaataa." SGGS Ang 154-6

Is Gurdev singing totally the opposite here? Please ponder.
hAu mnu qnu dyvAu kwit gurU kAu myrw BRmu BAu gur bcnI Bwgy ]
"ha-o manu tanu dayva-u kaati guroo ka-u mayraa bharamu bha-u gur bachnee bhaagay." SGGS 172-2


Balbir Singh


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## Sikh80

Dear sir,
I have gone thru. the above post. How can one develop devotion with out fear? God is all love. He has given us that we need to be with HIM and that is the aim of Life as well. If we cannot be with HIm we will be below the expected level of purity and spirituality. Hence we should have HIS blessings and Grace to be out of this rut of Incarnations.If we could not achieve it, we have wasted this life. We get devoted to HIm for seeking HIS blessings so that we attain the level of purity. The fact that we may or we may not get that level should bring in enough fear in me that I try to follow my Gurus and do all that is expected Of a sikh [Nitnem and practising all that is prescribed ].I think we mortals have enough cause to be afraid of HIM that we may fail in the examination of life. It is this way that I have developed the concept.
Regarding your observation that Guru sahibs have not said so, the entire thread is full of quotes from SGGS ji.Still if you need you may go thru. the 'tuks' as provided.
Naam jap, simran,meditation, Going to Gurudwara and listening to HIS praises are to develop Love for HIM.

Regards.
E&OE


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## Sikh80

I am providing the following Lines of SGGS ji as a proof as to we should have Fear Of Almighty as an essential ingredient. I do remember that in some of my thread you have quoted this as 'Bakwaas'. But it matters a little. We are learner and that we shall be till we fade away into oblivion after some time.
****************************
Bau Kwxw pIxw AwDwru ] (151-11, gauVI, mÚ 1)
Let the Fear of God be your food, drink and support.
ivxu KwDy mir hoih gvwr ]3] (151-11, gauVI, mÚ 1)
Without doing this, the fools simply die. ||3||


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## spnadmin

Sikh80 ji

You are developing a topic that has interested me too. For the sake of discussion -- Could it me that fear of God could mean "awe" rather than "fear" as we normally use the world? We are struck by "awe" rather than "frightened".  In other words, our "awe" in the face of the greatness of God brings us to our knees and causes us to reconsider our relationship to the Almighty.

Balbir makes an excellent point - love that is colored by fear is not truly love. But one can be in awe of the One whom we love.


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## Sikh80

*Yes aad ji,*

We are entering into the virgin land of semantics that in itsef is an interesting area of discussion.however, at present you seem to have snubbed me with your superior knowledge of language. 
Let us look at the meaning of the two words as is given in the dictitionary that is in the right side Drawer of my writing Table. Let us see how it provides an interpretation. You may kindly go throw it.I am giving below the analysis of Awe and Fear.

*awe*
*n.*
*1*a mixed feeling of reverence, fear, and wonder, caused by something majestic, sublime, sacred, etc. 
*2*[Archaic] the power of inspiring intense fear or fearful reverence 
*3*[Obs.] terror; dread 
*vt.*
*awed*, *aw#[ing* to inspire awe in; fill with awe 
*stand (*or* be) in awe of* to respect and fear

*SYN.—**awe* refers to a feeling of fearful or profound respect or wonder inspired by the greatness, superiority, grandeur, etc. of a person or thing and suggests an immobilizing effect; *reverence* is applied to a feeling of deep respect mingled with love for something one holds sacred or inviolable and suggests a display of homage, deference, etc.; *veneration* implies worshipful reverence for a person or thing regarded as hallowed or sacred and specifically suggests acts of religious devotion; *dread*, as it comes into comparison here, suggests extreme fear mixed with awe or reverence _[_a _dread_ of divine retribution_]_


*fear*
*n.*
*1*a feeling of anxiety and agitation caused by the presence or nearness of danger, evil, pain, etc.; timidity; dread; terror; fright; apprehension 
*2*respectful dread; awe; reverence 
*3*a feeling of uneasiness or apprehension; concern !a _fear_ that it will rain" 
*4*a cause for fear; possibility; chance !there was no _fear_ of difficulty" 
*vt.*
*1*[Obs.] to fill with fear; frighten 
*2*to be afraid of; dread 
*3*to feel reverence or awe for 
*4*to expect with misgiving; suspect !I _fear_ I am late" 
*vi.*
*1*to feel fear; be afraid 
*2*to be uneasy, anxious, or doubtful *for fear of* in order to avoid or prevent


*SYN.—**fear* is the general term for the anxiety and agitation felt at the presence of danger; *dread* refers to the fear or depression felt in anticipating something dangerous or disagreeable _[_to live in _dread_ of poverty_]_; *fright* applies to a sudden, shocking, usually momentary fear _[_the mouse gave her a _fright]_; *alarm* implies the fright felt at the sudden realization of danger _[_he felt _alarm_ at the sight of the pistol_]_; *terror* applies to an overwhelming, often paralyzing fear _[_the _terror_ of soldiers in combat_]_; *panic* refers to a frantic, unreasoning fear, often one that spreads quickly and leads to irrational, aimless action _[_the cry of “fire!” created a _panic]_

Fear looks to be slightly inferior as compared to awe inso far as it generates lower feelings like anxiety, agitation. Awe gives some room for a feeling of fearful or profound respect or wonder inspired by the greatness, superiority, grandeur, etc. of a person or thing and suggests an immobilizing effect.

The chances are that I would be only 50 percent with you till I have understood the meaning Of both the words and its implications in the context. One reason the Fear is used in Translations is that it is fairly simple meaning word.


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## spnadmin

*Yes aad ji,

We are entering into the virgin land of semantics that in itsef is an interesting are of discussion.however, at present you seem to have snubbed me with your superior knowledge of language. 
Let us look at the meaning of the two words as is given in the dictitionary that is in the right side Drawer of my writing Table. Let us see how it provides an interpretation. You may kindly go throw it.I am giving below the analysis of Awe and Fear.

*Dear Sikh80 -- Did I offend you? I did not mean to do that at all, but rather was taking your ideas and responding to them. 

The analysis of "awe" and "fear" is an excellent strategy. What I get from your analysis is that "awe " can include the idea of "fear". But "fear" doesn't seem to include the idea of "awe". 

Also, you have taken a very original approach that helps to sort things out. While you were doing your research on the English language, I was looking at the words used in Gurmukhi for awe and fear in SGGS. What I found was that there are several words that can mean "awe" and several that can mean "fear". Not just one word for either. And "bao" "bhao" "bau" "bhau" have been use to mean both "awe" and "fear".

To make things more complicated:

  ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥
 kaisee aarathee hoe || bhav khanddanaa thaeree aarathee ||
 What a beautiful Aartee, lamp-lit worship service this is! O Destroyer of Fear, this is Your Ceremony of Light.​ 
The One whom we fear, is the Destroyer of Fear. A wonderful concept!

This is why translation is so tricky. Let's keep at this. And forgive me if I offended you.


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## Sikh80

aad0002 said:


> *Yes aad ji,*
> 
> *We are entering into the virgin land of semantics that in itsef is an interesting area of discussion.however, at present you seem to have snubbed me with your superior knowledge of language. *
> *Let us look at the meaning of the two words as is given in the dictitionary that is in the right side Drawer of my writing Table. Let us see how it provides an interpretation. You may kindly go through it.I am giving below the analysis of Awe and Fear.*
> 
> Dear Sikh80 -- Did I offend you? I did not mean to do that at all, but rather was taking your ideas and responding to them.
> 
> The analysis of "awe" and "fear" is an excellent strategy. What I get from your analysis is that "awe " can include the idea of "fear". But "fear" doesn't seem to include the idea of "awe".
> 
> Also, you have taken a very original approach that helps to sort things out. While you were doing your research on the English language, I was looking at the words used in Gurmukhi for awe and fear in SGGS. What I found was that there are several words that can mean "awe" and several that can mean "fear". Not just one word for either. And "bao" "bhao" "bau" "bhau" have been use to mean both "awe" and "fear".
> 
> To make things more complicated:
> 
> ​​ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥
> kaisee aarathee hoe || bhav khanddanaa thaeree aarathee ||
> What a beautiful Aartee, lamp-lit worship service this is! O Destroyer of Fear, this is Your Ceremony of Light.​
> 
> The One whom we fear, is the Destroyer of Fear. A wonderful concept!
> 
> This is why translation is so tricky. Let's keep at this. And forgive me if I offended you.


 
First Of all I want to make it clear that I am not at all offended, as there is no reason for this.
Yes, we shall discuss this at length. However, The destroyer Of fear [Bhao/v Khandana] is always The Creator if we completely surrender to HIM.
Thus we shall have only ONE to be afraid of or to be in awe of.[which ever word fits in]. I am also inclined to agree to use/prefer to the word 'awe' instead .But Fear is more commonly employed word, hence the reason for continuing with it one because of its proximity to the exact meaning of the word and the other because of simplicity.
E&OE 
We have both choices to use.


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## spnadmin

Sikh80

Glad you decided to continue the discussion. And very happy that I didn't say something that hurt you. These are the kinds of threads that are learning experiences -- because one has to go back time and again to Guruji to find answers. 

What I wanted to ask, because English is my native language and therefore I don't know the answer -- 

When someone born a Sikh and a native speaker of Punjabi reads "bhao", or the other spellings, is "Fear" the automatic understanding of the word "bhao"? Or does the meaning depend on the context in which the word is used?


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## Sikh80

'Baho' is a hindi word[bhay] as well meaning almost the same i.e fear.[should be afraid of as english equivalence]But in Punjabi also we do not have any equivalence of 'awe'. May be there is some word but it shall not convey the idea in _Toto. _
_Both the words, as per english Translations, as per word meaning given above,_ have some degree of overlap. 
Awe contains fear as:
a mixed feeling of reverence, fear, and wonder, caused by something majestic, sublime, sacred, etc. Archaic] the power of inspiring intense fear or fearful reverence , terror; dread 

Similarly Fear would mean to include Awe as well:

' respectful dread; awe; reverence'

Both the words have some element of
Synonymity between them.

Coming back to your question ,it is to state that there is no Punjabi equivalence of Awe.


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## spnadmin

Sikh80

Very interesting. So my next point of curiosity would be -- In Punjabi, does the meaning of "bhao" change from simple fear to fear with reverence, awe, respectful fear, wonder,  or other uses of fear according to the sentence or context in which the word is used? 

If this is getting on your nerves, let me know.


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## Sikh80

No ,my nerve fibres are ok. I am taking time as the question that you have required to be answered is tricky. I am tempted to write that 'Bhao'/'bhay' can be treated as mathematical constant to mean to be 'afraid of.' It should lead to that there is no element of 'reverence ' attached to it unless the context makes it clear by use of some adjective etc. _or_ 

The subject matter states so. 

What are you arriving at. ?????

You want to replace 'Fear' with 'awe'.


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## Sikh80

Many are Ruined without Fear OF Lord.

fwhpix qin suKu nhI ibnu fr ibxTI fwr ] (933-14, rwmklI dKxI, mÚ 1)
In jealousy, the body is not at peace; without the Fear of God, multitudes are ruined.


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## Sikh80

Without  Fear of God no devotional worship
BY ibnu Bgiq n hoeI kb hI BY Bwie Bgiq svwrI ]6] (911-3, rwmklI, mÚ 3)
Without the Fear of God, devotional worship is never performed; through the Love and the Fear of God, devotional worship is embellished. ||6||


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

Quote from your post #31 of this thread "Regarding your observation that Guru sahibs have not said so, the entire thread is full of quotes from SGGS ji."
Perhaps it is the misleading translation.  The entire thread is full of those.
The true Guru's Vaaks is ever original Truth.

Quote "Still if you need you may go thru. the 'tuks' as provided.
Naam jap, simran,meditation, Going to Gurudwara and listening to HIS praises are to develop Love for HIM."
Thank God, the true Guru's Vaaks are developing Love for HIM, not fear. I have heard preachers trying to develop fear in listeners. 
Does the Guru help developing love but God wants people to live in fear? Are they working against one another?

Quote from your post #32 of this thread "I am providing the following Lines of SGGS ji as a proof as to we should have Fear Of Almighty as an essential ingredient. I do remember that in some of my thread you have quoted this as 'Bakwaas'."

Thanks for referring the wonderful Vaaks from Gurdev.
Bau Kwxw pIxw AwDwru ] (151-11, gauVI, mÚ 1)
Let the Fear of God be your food, drink and support.
ivxu KwDy mir hoih gvwr ]3] (151-11, gauVI, mÚ 1)
Without doing this, the fools simply die. ||3||

I feel the wrong translation may incite blunders. So is the case with the above translation that is Bakwaas.
Bhao eating and Bhao drinking are idiomatic expressions. Those express the opposite meanings. Bhao Khaanaa (eating) means to have fear. Bhao Peena (drinking) means getting rid of fear.
Are the readers sure Bhao means fear like the translators?
In my observation, today's Sikh is a translated Sikh, not the true Guru's Sikh.


Balbir Singh


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## Sikh80

Balbir Singh said:


> Pray Truth for all and say Satsriakaal!
> Dear all and Sikh80 Jee!
> 
> Quote from your post #31 of this thread "Regarding your observation that Guru sahibs have not said so, the entire thread is full of quotes from SGGS ji."
> Perhaps it is the misleading translation. The entire thread is full of those.
> The true Guru's Vaaks is ever original Truth.
> 
> Quote "Still if you need you may go thru. the 'tuks' as provided.
> Naam jap, simran,meditation, Going to Gurudwara and listening to HIS praises are to develop Love for HIM."
> Thank God, the true Guru's Vaaks are developing Love for HIM, not fear. I have heard preachers trying to develop fear in listeners.
> Does the Guru help developing love but God wants people to live in fear? Are they working against one another?
> 
> Quote from your post #32 of this thread "I am providing the following Lines of SGGS ji as a proof as to we should have Fear Of Almighty as an essential ingredient. I do remember that in some of my thread you have quoted this as 'Bakwaas'."
> 
> Thanks for referring the wonderful Vaaks from Gurdev.
> Bau Kwxw pIxw AwDwru ] (151-11, gauVI, mÚ 1)
> Let the Fear of God be your food, drink and support.
> ivxu KwDy mir hoih gvwr ]3] (151-11, gauVI, mÚ 1)
> Without doing this, the fools simply die. ||3||
> 
> I feel the wrong translation may incite blunders. So is the case with the above translation that is Bakwaas.
> Bhao eating and Bhao drinking are idiomatic expressions. Those express the opposite meanings. Bhao Khaanaa (eating) means to have fear. Bhao Peena (drinking) means getting rid of fear.
> _Are the readers sure Bhao means fear like the translators?_
> _In my observation, today's Sikh is a translated Sikh, not the true Guru's Sikh._
> 
> 
> Balbir Singh


Keeping Rest aside your posts , as usual, are very informative.Will keep the view posted on your observations.


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## Sikh80

suriq hovY piq aUgvY gurbcnI Bau Kwie ] (18-3, isrIrwgu, mÚ 1)
1.Intuitive understanding is obtained and one is welcomed with honor, through the Guru's Word, filled with the Fear of God.
[kindly check the meaning of the above]


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## Sikh80

BY ibnu inrBau ikau QIAY gurmuiK sbid smwie ]1] rhwau ] (18-6, isrIrwgu, mÚ 1)
2.Without the Fear of God, how can anyone become fearless? Become Gurmukh, and immerse yourself in the Shabad. ||1||Pause||

[Balbir Ji,
Kindlly check the meaning of this as well.


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## Sikh80

jhvw ieMdRI eyku suAwau ] (153-5, gauVI, mÚ 1)
The tongue and the sex organs each seek to taste.
 idsit ivkwrI nwhI Bau Bwau ] (153-6, gauVI, mÚ 1)
The eyes which look upon corruption do not know the Love and the Fear of God.
 Awpu mwry qw pwey nwau ]2] (153-6, gauVI, mÚ 1)
Conquering self-conceit, one obtains the Name. ||2||
 sbid mrY iPir mrxu n hoie ] (153-6, gauVI, mÚ 1)
One who dies in the Word of the Shabad, shall never again have to die.

[Balbir ji,
Kindly check the meaning Of this as well.]


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

Quote "Kindly check the meaning Of this as well."
In my view, those are out of track.

One who is blessed with true Naam Simran and his conscious mind is growing listens Guru's word and experiences His Wisdom.
Others spend life in reading and searching for its meaning.

**************

This is what Gurdev is singing in the first Vaak.
ijhvw ieMdRI eyku suAwau ]
"jivhaa indree ayku suaau." SGGS Ang 153-5
Tongue sense has one purpose.

The funny translation provided is 'The tongue and the sex organs each seek to taste'.
May I ask since when sex organ tastes like tongue and the word sense (indree) means sex indree?


Balbir Singh


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## Sikh80

Dear BalBir ji,
One should not try to distort the Bani. There is warning to this effect in Guru Granth sahib ji as well. It would be advisable for you that you do your home work properly so that you arrive at the meaning correctly. I cannot translate things for you. Please check the meaning at other site before commenting on the forum.It may be quite prejudicial to the interest of others who are learning.
I am not oblidged to make you see the point.


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

Have you also an advice for those who have translated Gurbaanee wrongly by adding their own words and imaginations to explain Guru's words?
Please let me know if you have a purpose to promote particular translations and do not wish readers to know the truth.


Balbir Singh


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## spnadmin

Sikh80 said:


> No ,my nerve fibres are ok. I am taking time as the question that you have required to be answered is tricky. I am tempted to write that 'Bhao'/'bhay' can be treated as mathematical constant to mean to be 'afraid of.' It should lead to that there is no element of 'reverence ' attached to it unless the context makes it clear by use of some adjective etc. _or_
> 
> The subject matter states so.
> 
> What are you arriving at. ?????
> 
> You want to replace 'Fear' with 'awe'.



Sikh80 ji

Thanks for taking the question seriously. I am not arriving at any particular point. My curiosity about the way that a word changes meaning in context is behind my questions. Not speaking Punjabi, the meaning of  fear in context would not be something I would be able to figure out on my own. So I depend on your understanding.


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## Sikh80

You are most welcome. I shall try to do to the extent it is possible for me.


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## Sikh80

BY ibnu Bgiq n hoeI kb hI BY Bwie Bgiq svwrI ]6] (911-3, rwmklI, mÚ 3)
Without the Fear of God, devotional worship is never performed; through the Love and the Fear of God, devotional worship is embellished. ||6||


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## Sikh80

No devotional worship without Fear
inkit vsY dyKY sBu soeI ] (831-9, iblwvlu, mÚ 1)
He dwells close at hand, and sees all,
 gurmuiK ivrlw bUJY koeI ] (831-9, iblwvlu, mÚ 1)
but how rare is the Gurmukh who understands this.
 ivxu BY pieAY Bgiq n hoeI ] (831-9, iblwvlu, mÚ 1)
Without the Fear of God, there is no devotional worship.


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## Sikh80

No devotional worship without Fear
ibnu BY BgqI qrnu kYsy ] (829-9, iblwvlu, mÚ 5)
Without the Fear of God, and devotional worship, how can anyone cross over the world-ocean?


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## Sikh80

BY qy aupjY Bgiq pRB AMqir hoie sWiq ] (814-10, iblwvlu, mÚ 5)
From the Fear of God, devotion wells up, and deep within, there is peace.
 nwmu jpq goivMd kw ibnsY BRm BRWiq ]1] (814-11, iblwvlu, mÚ 5)
Chanting the Name of the Lord of the Universe, doubt and delusions are dispelled. ||1||


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## Sikh80

No devotion without Fear
BY ibnu Bgiq n hoveI nwim n lgY ipAwru ] (788-13, sUhI, mÚ 3)
Without the Fear of God, there is no devotional worship, and no love for the Naam, the Name of the Lord.


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## Sikh80

No devotional worship without Fear
ibnu BY BgqI qrnu kYsy ] (829-9, iblwvlu, mÚ 5)
Without the Fear of God, and devotional worship, how can anyone cross over the world-ocean?


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## Sikh80

Fear leads to detatchment
jW Bau pwey Awpxw bYrwgu aupjY min Awie ] (490-17, gUjrI, mÚ 3)
When God instills His fear, a balanced detachment springs up in the mind.
 bYrwgY qy hir pweIAY hir isau rhY smwie ]2] (490-18, gUjrI, mÚ 3)
Through this detachment, the Lord is obtained, and one remains absorbed in the Lord. ||2||


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## Sikh80

Leads to salvation
gUjrI jwiq gvwir jw shu pwey Awpxw ] (516-8, gUjrI kI vwr, mÚ 3)
The milkmaid's status is very low, but she attains her Husband Lord
 gur kY sbid vIcwir Anidnu hir jpu jwpxw ] (516-8, gUjrI kI vwr, mÚ 3)
when she reflects upon the Word of the Guru's Shabad, and chants the Lord's Name, night and day.
 ijsu siqguru imlY iqsu Bau pvY sw kulvMqI nwir ] (516-9, gUjrI kI vwr, mÚ 3)
She who meets the True Guru, lives in the Fear of God; she is a woman of noble birth.
 sw hukmu pCwxY kMq kw ijs no ik®pw kIqI krqwir ] (516-9, gUjrI kI vwr, mÚ 3)
She alone realizes the Hukam of her Husband Lord's Command, who is blessed by the Creator Lord's Mercy.

 BY pieAY mlu ktIAY inrml hovY srIru ] (516-10, gUjrI kI vwr, mÚ 3)
By the Fear of God, filth is washed off, and the body becomes immaculately pure.


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## Sikh80

AMqir prgwsu miq aUqm hovY hir jip guxI ghIru ] (516-11, gUjrI kI vwr, mÚ 3)
The soul is enlightened, and the intellect is exalted, meditating on the Lord, the ocean of excellence.
 BY ivic bYsY BY rhY BY ivic kmwvY kwr ] (516-11, gUjrI kI vwr, mÚ 3)
One who dwells in the Fear of God, lives in the Fear of God, and acts in the Fear of God.
 AYQY suKu vifAweIAw drgh moK duAwr ] (516-12, gUjrI kI vwr, mÚ 3)
He obtains peace and glorious greatness here, in the Lord's Court, and at the Gate of Salvation.


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## Sikh80

BY qy inrBau pweIAY imil joqI joiq Apwr ] (516-12, gUjrI kI vwr, mÚ 3)
Through the Fear of God, the Fearless Lord is obtained, and one's light merges in the Infinite Light.
 nwnk KsmY BwvY sw BlI ijs no Awpy bKsy krqwru ]1] (516-12, gUjrI kI vwr, mÚ 3)
O Nanak, that bride alone is good, who is pleasing to her Lord and Master, and whom the Creator Lord Himself forgives.


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all!

Guru Gobind Singh Jee put His best efforts to make Sikhs brave Singhs.
The translators of Sri Guru Granth Sahib Jee are trying their best to make Sikhs cowards full of fears.

I want to ask why they have translated  and understood words like bha-o, bha-ay fear of God. I have not seen any Sikh trembling with fear of God. Is this the reason that true Sikhs are rare?


Balbir Singh


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## Sikh80

Interesting observation, but I do not know any translator.


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

One knows a translator for his translations. 
Why the translations provided have convinced many, please explain?


Balbir Singh


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## Sikh80

Dear Balbir ji,
Translations that we are talking of are handy and are easily available. Hence these are in vogue. Had the translations not been available, one would have referred to 'Tikkas' as we call them in Punjabi. Referring to Tikka is a time consuming affair. Hence we are moving from the culture of study to the visual culture. In translations we are not applying our grey matter to work and we take the thing as it is. It suits a human being.Hence we take a short cut by referring to translations.I do agree that translations are not at all reliable means to learning.
But it is short cut.

Regards.


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Sikh80 Jee!

Quote "I do agree that translations are not at all reliable means to learning."
What may happen to those who want to know truly God Nirbhao (without bhao) but are training them to tremble with fear?


Balbir Singh


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## drkhalsa

Dear Balbir Singh Ji 


Satsriakal!

Thanks for the posts 




> I want to ask why they have translated  and understood words like bha-o, bha-ay fear of God



Can you please give your views about these words it can be of use 

Thanks 

Jatinder  singh


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all and Jatinder Jee!

Quote "Can you please give your views about these words it can be of use?"
Dear Veer, right now I am busy writing an interesting chapter on this topic for the next book in preparation. Please wait a little. I would love to share it with all soon.


Balbir Singh


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## drkhalsa

Dear Balbir Singh ji

Satsriakal!
Thanks for the reply !

It good to know that you are writing book 

Have you already written any book ? if yes what the name /title


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## Sikh80

http://www.baisakhi1999.org/amritkakaars.htm


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## Sikh80

*Saach Kahou Sun Laih Sabhai*
*Jin Prem Kio Tin Hi Prabh Paio

* Guru Gobind Singh carved a golden path to blessedness for us; a sublime culture which is a sure path to blessedness. He planted the banner of Truth, the banner of Divine Peace and Universal Love, the banner of Righteousness and True Dharma and the banner of the Eternal Glory of Lord's Nam.

 *When mind and body are offered at the lotus feet of the beloved Satguru they are purified.* With body attired in His identity, in His proud uniform and with mind rolling at His holy feet both mind and body are controlled by the Divine. *The mind remains dyed with the Nectar of the Divine Name and the body performs only pure and heroic deeds.*


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## Sikh80

http://www.baisakhi1999.org/amritkakaars.htm


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## Sikh80

Translation from Dr Sant Singh Khalsa.


Page 950: 
As fire purifies metal, 

so does the Fear of the Lord eradicate the filth of evil-mindedness.

O Nanak, beautiful are those humble beings, who are imbued with the Lord's Love. || 1 ||

……………..

Page 1380; (When the Fear of God fills the body, it becomes thin; the blood of greed departs from within. Just as metal is purified by fire, the Fear of God removes the filthy residues of evil-mindedness. )

This is interesting from Baba Farid ji. He says something and it can lead doubt being left in the mind of Sikhs. So Guru Amardas ji clarifies Baba Farid’s sloak. 
....

Fareed, not even a drop of blood would issue forth, if someone cut my body. Those bodies which are imbued with the Lord - those bodies contain no blood. || 51 || 

THIRD MEHL: This body is all blood; without blood, this body could not exist. Those who are imbued with their Lord, do not have the blood of greed in their bodies. 

When the Fear of God fills the body, it becomes thin; the blood of greed departs from within. Just as metal is purified by fire, the Fear of God removes the filthy residues of evil-mindedness. 

O Nanak, those humble beings are beautiful, who are imbued with the Lord's Love. || 52 || 
Re: Doing PAATH or SIMRAN out of fear


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## Sikh80

Without HIS fear we are worst than worms.


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## Sikh80

But we do not do as we are advised to.


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## Sikh80

I try to follow but do fail many times.How about you.?


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## Archived_member2

Pray Truth for all and say Satsriakaal!
Dear all!

Please listen. Guru Raam Daas Jee is singing.
ijsu AMqru ihrdw suDu hY myrI ijMduVIey iqin jin siB fr suit Gqy rwm ]
"Jis antaru hirdaa sudhu hai mayree jinduReeay tini jani sabhi dar suTi ghate raam." SGGS Ang 540-19
Whose inner heart is pure, from those people all fears Raam throws off.

May I ask if preachers and translators do not include God's fear, in the above mentioned 'all fears'?
Are the persons still impure in hearts who are realizing any kind of fear within?

This is another glaasee of spiritual Truth from Guru Naanak Dev Jee. Please drink it.

fr cUky ibnsy AMiDAwry ]
"Dar chooke binse andhiaare."

pRgt Bey pRB purK inrwry ]
"Paragt bhae parabh purakh niraare." SGGS 1077-13


Balbir Singh


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## Sikh80

Dear Balbir ji,
You should give standard translations as well even if you feel that your translation does not match the one that is given in your book.

In anycase , we shall have to refer to Tikka of Sahib singh ji.


*Request from a MOD. Dear Friend your efforts are really apprectiable when you quote from various sources in your post Kindly take some time in 
1) formating the text in some editor like WORD before pasting 
2)edit the whole passge to give apporpiate gaps 
3) scale various text to same size and also same Font 

It just make your post more readable and I have tried doing this to your post .I hope you will like the suggestions*


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## Sikh80

ang 950: 

As fire purifies metal, so does the Fear of the Lord eradicate the filth of evil-mindedness.
O Nanak, beautiful are those humble beings, who are imbued with the Lord’s Love. || 1 ||


"We know gurbani, as we read it everyday and find suitable quotes according to our own convenience or occasion. But if we know, what we say, then why do we do all wrong things in our life? If the Fear of the Lord eradicate the filth of evil-mindedness, then why are not we purified during our whole life?  We say a lot of things to convince others that we know all, but do we follow? 
I think we read gurbani because we enjoy it and not due to fear. These are my views."

*Quoted from Sikhnet as per the link provided above.*


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## Sikh80

pIpw pRxvY prm qqu hY siqguru hoie lKwvY ]2]3] (695-15, DnwsrI, Bgq pIpw jI)
  Peepaa prays, the Lord is the supreme essence; He reveals Himself through the True Guru. ||2||3||


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## Sikh80

*Shabad and Frae Of God*
​
ਜਤੁ  ਪਾਹਾਰਾ  ਧੀਰਜੁ  ਸੁਨਿਆਰੁ  ॥
जतु पाहारा धीरजु सुनिआरु ॥
Jaṯ pāhārā ḏẖīraj suni*ār.
Let self-control be the furnace, and patience the goldsmith.
ਅਹਰਣਿ  ਮਤਿ  ਵੇਦੁ  ਹਥੀਆਰੁ  ॥
अहरणि मति वेदु हथीआरु ॥
Ahraṇ maṯ vėḏ hathī*ār.
Let understanding be the anvil, and spiritual wisdom the tools.
ਭਉ  ਖਲਾ  ਅਗਨਿ  ਤਪ  ਤਾਉ  ॥
भउ खला अगनि तप ताउ ॥
Bẖa*o kẖalā agan ṯap ṯā*o.
*With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat.*
ਭਾਂਡਾ  ਭਾਉ  ਅੰਮ੍ਰਿਤੁ  ਤਿਤੁ  ਢਾਲਿ  ॥
भांडा भाउ अम्रितु तितु ढालि ॥
Bẖāŉdā bẖā*o amriṯ ṯiṯ dẖāl.
In the crucible of love, melt the Nectar of the Name,
ਘੜੀਐ  ਸਬਦੁ  ਸਚੀ  ਟਕਸਾਲ  ॥
घड़ीऐ सबदु सची टकसाल ॥
Gẖaṛī*ai sabaḏ sacẖī taksāl.
and mint the True Coin of the Shabad, the Word of God.
ਜਿਨ  ਕਉ  ਨਦਰਿ  ਕਰਮੁ  ਤਿਨ  ਕਾਰ  ॥
जिन कउ नदरि करमु तिन कार ॥
Jin ka*o naḏar karam ṯin kār.
Such is the karma of those upon whom He has cast His Glance of Grace.
ਨਾਨਕ  ਨਦਰੀ  ਨਦਰਿ  ਨਿਹਾਲ  ॥੩੮॥
नानक नदरी नदरि निहाल ॥३८॥
Nānak naḏrī naḏar nihāl. ||38||
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||


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## Sikh80

*Shabad-02*
​ਸਿਰੀਰਾਗੁ  ਮਹਲਾ  ੧  ॥
सिरीरागु महला १ ॥
Sirīrāg mehlā 1.
Siree Raag, First Mehl:

ਆਵਹੁ  ਭੈਣੇ  ਗਲਿ  ਮਿਲਹ  ਅੰਕਿ  ਸਹੇਲੜੀਆਹ  ॥
आवहु भैणे गलि मिलह अंकि सहेलड़ीआह ॥
Āvhu bẖaiṇė gal milah ank sahėlṛī*āh.
Come, my dear sisters and spiritual companions; hug me close in your embrace.

ਮਿਲਿ  ਕੈ  ਕਰਹ  ਕਹਾਣੀਆ  ਸੰਮ੍ਰਥ  ਕੰਤ  ਕੀਆਹ  ॥
मिलि कै करह कहाणीआ सम्रथ कंत कीआह ॥
Mil kai karah kahāṇī*ā samrath kanṯ kī*āh.
Let's join together, and tell stories of our All-powerful Husband Lord.

ਸਾਚੇ  ਸਾਹਿਬ  ਸਭਿ  ਗੁਣ  ਅਉਗਣ  ਸਭਿ  ਅਸਾਹ  ॥੧॥
साचे साहिब सभि गुण अउगण सभि असाह ॥१॥
Sācẖė sāhib sabẖ guṇ a*ugaṇ sabẖ asāh. ||1||
All Virtues are in our True Lord and Master; we are utterly without virtue. ||1||

ਕਰਤਾ  ਸਭੁ  ਕੋ  ਤੇਰੈ  ਜੋਰਿ  ॥
करता सभु को तेरै जोरि ॥
Karṯā sabẖ ko ṯėrai jor.
O Creator Lord, all are in Your Power.

ਏਕੁ  ਸਬਦੁ  ਬੀਚਾਰੀਐ  ਜਾ  ਤੂ  ਤਾ  ਕਿਆ  ਹੋਰਿ  ॥੧॥  ਰਹਾਉ  ॥
एकु सबदु बीचारीऐ जा तू ता किआ होरि ॥१॥ रहाउ ॥
Ėk sabaḏ bīcẖārī*ai jā ṯū ṯā ki*ā hor. ||1|| rahā*o.
I dwell upon the One Word of the Shabad. You are mine-what else do I need? ||1||Pause||

ਜਾਇ  ਪੁਛਹੁ  ਸੋਹਾਗਣੀ  ਤੁਸੀ  ਰਾਵਿਆ  ਕਿਨੀ  ਗੁਣੀ  ॥
जाइ पुछहु सोहागणी तुसी राविआ किनी गुणीं ॥
Jā*ė pucẖẖahu sohāgaṇī ṯusī rāvi*ā kinī guṇī.
Go, and ask the happy soul-brides, "By what virtuous qualities do you enjoy your Husband Lord?

ਸਹਜਿ  ਸੰਤੋਖਿ  ਸੀਗਾਰੀਆ  ਮਿਠਾ  ਬੋਲਣੀ  ॥
सहजि संतोखि सीगारीआ मिठा बोलणी ॥
Sahj sanṯokẖ sīgārī*ā miṯẖā bolṇī.
We are adorned with intuitive ease, contentment and sweet words.

ਪਿਰੁ  ਰੀਸਾਲੂ  ਤਾ  ਮਿਲੈ  ਜਾ  ਗੁਰ  ਕਾ  ਸਬਦੁ  ਸੁਣੀ  ॥੨॥
पिरु रीसालू ता मिलै जा गुर का सबदु सुणी ॥२॥
Pir rīsālū ṯā milai jā gur kā sabaḏ suṇī. ||2||
We meet with our Beloved, the Source of Joy, when we listen to the Word of the Guru's Shabad." ||2||

ਕੇਤੀਆ  ਤੇਰੀਆ  ਕੁਦਰਤੀ  ਕੇਵਡ  ਤੇਰੀ  ਦਾਤਿ  ॥
केतीआ तेरीआ कुदरती केवड तेरी दाति ॥
Kėṯī*ā ṯėrī*ā kuḏraṯī kėvad ṯėrī ḏāṯ.
You have so many Creative Powers, Lord; Your Bountiful Blessings are so Great.

ਕੇਤੇ  ਤੇਰੇ  ਜੀਅ  ਜੰਤ  ਸਿਫਤਿ  ਕਰਹਿ  ਦਿਨੁ  ਰਾਤਿ  ॥
केते तेरे जीअ जंत सिफति करहि दिनु राति ॥
Kėṯė ṯėrė jī*a janṯ sifaṯ karahi ḏin rāṯ.
So many of Your beings and creatures praise You day and night.

ਕੇਤੇ  ਤੇਰੇ  ਰੂਪ  ਰੰਗ  ਕੇਤੇ  ਜਾਤਿ  ਅਜਾਤਿ  ॥੩॥
केते तेरे रूप रंग केते जाति अजाति ॥३॥
Kėṯė ṯėrė rūp rang kėṯė jāṯ ajāṯ. ||3||
You have so many forms and colors, so many classes, high and low. ||3||

ਸਚੁ  ਮਿਲੈ  ਸਚੁ  ਊਪਜੈ  ਸਚ  ਮਹਿ  ਸਾਚਿ  ਸਮਾਇ  ॥
सचु मिलै सचु ऊपजै सच महि साचि समाइ ॥
Sacẖ milai sacẖ ūpjai sacẖ meh sācẖ samā*ė.
Meeting the True One, Truth wells up. The truthful are absorbed into the True Lord.

ਸੁਰਤਿ  ਹੋਵੈ  ਪਤਿ  ਊਗਵੈ  ਗੁਰਬਚਨੀ  ਭਉ  ਖਾਇ  ॥
सुरति होवै पति ऊगवै गुरबचनी भउ खाइ ॥
Suraṯ hovai paṯ ūgvai gurbacẖnī bẖa*o kẖā*ė.
*Intuitive understanding is obtained and one is welcomed with honor, through the Guru's Word, filled with the Fear of God.*

ਨਾਨਕ  ਸਚਾ  ਪਾਤਿਸਾਹੁ  ਆਪੇ  ਲਏ  ਮਿਲਾਇ  ॥੪॥੧੦॥
नानक सचा पातिसाहु आपे लए मिलाइ ॥४॥१०॥
Nānak sacẖā pāṯisāhu āpė la*ė milā*ė. ||4||10||
O Nanak, the True King absorbs us into Himself. ||4||10||


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## Sikh80

*Shabad 03*


ਸਿਰੀਰਾਗੁ  ਮਹਲਾ  ੧  ॥
सिरीरागु महला १ ॥
Sirīrāg mehlā 1.
Siree Raag, First Mehl:

ਭਲੀ  ਸਰੀ  ਜਿ  ਉਬਰੀ  ਹਉਮੈ  ਮੁਈ  ਘਰਾਹੁ  ॥
भली सरी जि उबरी हउमै मुई घराहु ॥
Bẖalī sarī je ubrī ha*umai mu*ī gẖarāhu.
It all worked out-I was saved, and the egotism within my heart was subdued.

ਦੂਤ  ਲਗੇ  ਫਿਰਿ  ਚਾਕਰੀ  ਸਤਿਗੁਰ  ਕਾ  ਵੇਸਾਹੁ  ॥
दूत लगे फिरि चाकरी सतिगुर का वेसाहु ॥
Ḏūṯ lagė fir cẖākrī saṯgur kā vėsāhu.
The evil energies have been made to serve me, since I placed my faith in the True Guru.


ਕਲਪ  ਤਿਆਗੀ  ਬਾਦਿ  ਹੈ  ਸਚਾ  ਵੇਪਰਵਾਹੁ  ॥੧॥
कलप तिआगी बादि है सचा वेपरवाहु ॥१॥
Kalap ṯi*āgī bāḏ hai sacẖā vėparvāhu. ||1||
I have renounced my useless schemes, by the Grace of the True, Carefree Lord. ||1||


ਮਨ  ਰੇ  ਸਚੁ  ਮਿਲੈ  ਭਉ  ਜਾਇ  ॥
मन रे सचु मिलै भउ जाइ ॥
Man rė sacẖ milai bẖa*o jā*ė.
O mind, meeting with the True One, fear departs.


ਭੈ  ਬਿਨੁ  ਨਿਰਭਉ  ਕਿਉ  ਥੀਐ  ਗੁਰਮੁਖਿ  ਸਬਦਿ  ਸਮਾਇ  ॥੧॥  ਰਹਾਉ  ॥
भै बिनु निरभउ किउ थीऐ गुरमुखि सबदि समाइ ॥१॥ रहाउ ॥
Bẖai bin nirbẖa*o ki*o thī*ai gurmukẖ sabaḏ samā*ė. ||1|| rahā*o.
*Without the Fear of God, how can anyone become fearless? Become Gurmukh, and immerse yourself in the Shabad. ||1||Pause||*

ਕੇਤਾ  ਆਖਣੁ  ਆਖੀਐ  ਆਖਣਿ  ਤੋਟਿ  ਨ  ਹੋਇ  ॥
केता आखणु आखीऐ आखणि तोटि न होइ ॥
Kėṯā ākẖaṇ ākẖī*ai ākẖaṇ ṯot na ho*ė.
How can we describe Him with words? There is no end to the descriptions of Him.

ਮੰਗਣ  ਵਾਲੇ  ਕੇਤੜੇ  ਦਾਤਾ  ਏਕੋ  ਸੋਇ  ॥
मंगण वाले केतड़े दाता एको सोइ ॥
Mangaṇ vālė kėṯ*ṛė ḏāṯā ėko so*ė.
There are so many beggars, but He is the only Giver.

ਜਿਸ  ਕੇ  ਜੀਅ  ਪਰਾਣ  ਹੈ  ਮਨਿ  ਵਸਿਐ  ਸੁਖੁ  ਹੋਇ  ॥੨॥
जिस के जीअ पराण है मनि वसिऐ सुखु होइ ॥२॥
Jis kė jī*a parāṇ hai man vasi*ai sukẖ ho*ė. ||2||
He is the Giver of the soul, and the praanaa, the breath of life; when He dwells within the mind, there is peace. ||2||

ਜਗੁ  ਸੁਪਨਾ  ਬਾਜੀ  ਬਨੀ  ਖਿਨ  ਮਹਿ  ਖੇਲੁ  ਖੇਲਾਇ  ॥
जगु सुपना बाजी बनी खिन महि खेलु खेलाइ ॥
Jag supnā bājī banī kẖin meh kẖėl kẖėlā*ė.
The world is a drama, staged in a dream. In a moment, the play is played out.

ਸੰਜੋਗੀ  ਮਿਲਿ  ਏਕਸੇ  ਵਿਜੋਗੀ  ਉਠਿ  ਜਾਇ  ॥
संजोगी मिलि एकसे विजोगी उठि जाइ ॥
Sanjogī mil ėksė vijogī uṯẖ jā*ė.
Some attain union with the Lord, while others depart in separation.

ਜੋ  ਤਿਸੁ  ਭਾਣਾ  ਸੋ  ਥੀਐ  ਅਵਰੁ  ਨ  ਕਰਣਾ  ਜਾਇ  ॥੩॥
जो तिसु भाणा सो थीऐ अवरु न करणा जाइ ॥३॥
Jo ṯis bẖāṇā so thī*ai avar na karṇā jā*ė. ||3||
Whatever pleases Him comes to pass; nothing else can be done. ||3||

ਗੁਰਮੁਖਿ  ਵਸਤੁ  ਵੇਸਾਹੀਐ  ਸਚੁ  ਵਖਰੁ  ਸਚੁ  ਰਾਸਿ  ॥
गुरमुखि वसतु वेसाहीऐ सचु वखरु सचु रासि ॥
Gurmukẖ vasaṯ vėsāhī*ai sacẖ vakẖar sacẖ rās.
The Gurmukhs purchase the Genuine Article. The True Merchandise is purchased with the True Capital.

ਜਿਨੀ  ਸਚੁ  ਵਣੰਜਿਆ  ਗੁਰ  ਪੂਰੇ  ਸਾਬਾਸਿ  ॥

जिनी सचु वणंजिआ गुर पूरे साबासि ॥
Jinī sacẖ vaṇaṇji*ā gur pūrė sābās.
Those who purchase this True Merchandise through the Perfect Guru are blessed.

ਨਾਨਕ  ਵਸਤੁ  ਪਛਾਣਸੀ  ਸਚੁ  ਸਉਦਾ  ਜਿਸੁ  ਪਾਸਿ  ॥੪॥੧੧॥
नानक वसतु पछाणसी सचु सउदा जिसु पासि ॥४॥११॥
Nānak vasaṯ pacẖẖāṇsī sacẖ sa*uḏā jis pās. ||4||11||
O Nanak, one who stocks this True Merchandise shall recognize and realize the Genuine Article. ||4||11||​


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## Sikh80

*Shabad 04*

ਸਿਰੀਰਾਗੁ  ਮਹਲਾ  ੧  ਘਰੁ  ੪  ॥
Siree Raag, First Mehl, Fourth House:

ਸੋਈ  ਮਉਲਾ  ਜਿਨਿ  ਜਗੁ  ਮਉਲਿਆ  ਹਰਿਆ  ਕੀਆ  ਸੰਸਾਰੋ  ॥
He is the Master who has made the world bloom; He makes the Universe blossom forth, fresh and green.

ਆਬ  ਖਾਕੁ  ਜਿਨਿ  ਬੰਧਿ  ਰਹਾਈ  ਧੰਨੁ  ਸਿਰਜਣਹਾਰੋ  ॥੧॥
He holds the water and the land in bondage. Hail to the Creator Lord! ||1||

ਮਰਣਾ  ਮੁਲਾ  ਮਰਣਾ  ॥
*Death, O Mullah-death will come,*

ਭੀ  ਕਰਤਾਰਹੁ  ਡਰਣਾ  ॥੧॥  ਰਹਾਉ  ॥
*so live in the Fear of God the Creator.* ||1||Pause||

ਤਾ  ਤੂ  ਮੁਲਾ  ਤਾ  ਤੂ  ਕਾਜੀ  ਜਾਣਹਿ  ਨਾਮੁ  ਖੁਦਾਈ  ॥
You are a Mullah, and you are a Qazi, only when you know the Naam, the Name of God.

ਜੇ  ਬਹੁਤੇਰਾ  ਪੜਿਆ  ਹੋਵਹਿ  ਕੋ  ਰਹੈ  ਨ  ਭਰੀਐ  ਪਾਈ  ॥੨॥
You may be very educated, but no one can remain when the measure of life is full. ||2||

ਸੋਈ  ਕਾਜੀ  ਜਿਨਿ  ਆਪੁ  ਤਜਿਆ  ਇਕੁ  ਨਾਮੁ  ਕੀਆ  ਆਧਾਰੋ  ॥
He alone is a Qazi, who renounces selfishness and conceit, and makes the One Name his Support.

ਹੈ  ਭੀ  ਹੋਸੀ  ਜਾਇ  ਨ  ਜਾਸੀ  ਸਚਾ  ਸਿਰਜਣਹਾਰੋ  ॥੩॥
The True Creator Lord is, and shall always be. He was not born; He shall not die. ||3||

ਪੰਜ  ਵਖਤ  ਨਿਵਾਜ  ਗੁਜਾਰਹਿ  ਪੜਹਿ  ਕਤੇਬ  ਕੁਰਾਣਾ  ॥
You may chant your prayers five times each day; you may read the Bible and the Koran.

ਨਾਨਕੁ  ਆਖੈ  ਗੋਰ  ਸਦੇਈ  ਰਹਿਓ  ਪੀਣਾ  ਖਾਣਾ  ॥੪॥੨੮॥
Says Nanak, the grave is calling you, and now your food and drink are finished. ||4||28||​


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## Sikh80

*Shabad05
[only in English]
*Siree Raag, First Mehl, Fifth House:
ang 25-18


The Undeceiveable is not deceived by deception. He cannot be wounded by any dagger.

As our Lord and Master keeps us, so do we exist. The soul of this greedy person is tossed this way and that. ||1||

Without the oil, how can the lamp be lit? ||1||Pause||

*Let the reading of your prayer book*
*be the oil and the Fear of God be the wick for the lamp of this body.*

Light this lamp with the understanding of Truth. ||2||
Use this oil to light this lamp.

Light it, and meet your Lord and Master. ||1||Pause||
This body is softened with the Word of the Guru's Bani;
you shall find peace, doing seva (selfless service).
All the world continues coming and going in reincarnation. ||3||

In the midst of this world, do seva,
and you shall be given a place of honor in the Court of the Lord.
Says Nanak, swing your arms in joy! ||4||33||​


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## Sikh80

*Shabad06*
ang 29

Siree Raag, Third Mehl:
*[Sat Sangat-Holy Congregation]*
​
The self-willed manmukhs are engrossed in emotional attachment; they are not balanced or detached.

They do not comprehend the Word of the Shabad. They suffer in pain forever, and lose their honor in the Court of the Lord.

The Gurmukhs shed their ego; attuned to the Naam, they find peace. ||1||


O my mind, day and night, you are always full of wishful hopes.

Serve the True Guru, and your emotional attachment shall be totally burnt away; remain detached within the home of your heart. ||1||Pause||

The Gurmukhs do good deeds and blossom forth; balanced and detached in the Lord, they are in ecstasy.

Night and day, they perform devotional worship, day and night; subduing their ego, they are carefree.

By great good fortune, I found the Sat Sangat, the True Congregation; I have found the Lord, with intuitive ease and ecstasy. ||2||


That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam.

His inner being is not touched by anger or dark energies at all; he has lost his selfishness and conceit.

The True Guru has revealed to him the Treasure of the Naam, the Name of the Lord; he drinks in the Sublime Essence of the Lord, and is satisfied. ||3||


Whoever has found it, has done so in the Saadh Sangat, the Company of the Holy. Through perfect good fortune, such balanced detachment is attained.

The self-willed manmukhs wander around lost, but they do not know the True Guru. They are inwardly attached to egotism.
O Nanak, those who are attuned to the Shabad are dyed in the Color of the Lord's Name. *Without the Fear of God, how can they retain this Color?* ||4||8||41||​


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## Sikh80

*Shabad07*
*ang 33*

*Siree Raag, Third Mehl:*
*[True Guru Instils the Fear of God]*
[_Notes:]_
[In the Granth sahib ji the word 'Guru' has been employed to express the 'Guru' and the 'Lord' Himself. It is with careful study that one comes to a meaning that is consonance with the sikh philosophy. The present shabad is also an example of the same. The creatures have been stated to be helpless at many places. 
It is His grace that counts at the end of the day and one is blessed with all that is required to attain the high spiritual status.We are fortunate the for us Bani Is God Himself and we have 'Shabad guru' in the form of Granth sahib ji. Granth sahib Maharaah ji contains 'Dhur Ki bani' and is almost like the 'speech of God' or the 'word of God' or the 'shabad of god' and like wise. Sikhs are lucky to have such a divinity with them.]

The Lord of the Universe is the Treasure of Excellence; His limits cannot be found.

He is not obtained by mouthing mere words, but by rooting out ego from within.

*Meeting the True Guru, one is permeated forever with the Fear of God, who Himself comes to dwell within the mind.* ||1||

O Siblings of Destiny, one who becomes Gurmukh and understands this is very rare.

To act without understanding is to lose the treasure of this human life. ||1||Pause||

Those who have tasted it, enjoy its flavor; without tasting it, they wander in doubt, lost and deceived.

The True Name is the Ambrosial Nectar; no one can describe it.

Drinking it in, one becomes honorable, absorbed in the Perfect Word of the Shabad. ||2||

He Himself gives, and then we receive. Nothing else can be done.

The Gift is in the Hands of the Great Giver. At the Guru's Door, in the Gurdwara, it is received.

Whatever He does, comes to pass. All act according to His Will. ||3||

The Naam, the Name of the Lord, is abstinence, truthfulness, and self-restraint. Without the Name, no one becomes pure.

Through perfect good fortune, the Naam comes to abide within the mind. Through the Shabad, we merge into Him.

O Nanak, one who lives in intuitive peace and poise, imbued with the Lord's Love, obtains the Glorious Praises of the Lord. ||4||17||50||


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## Sikh80

Shabad 08

ang 35


[_Notes_: Those who understand the Guru's shabad are filled with the Fear of Lord that is essential for the devotional worship without which attaining the highest goal is stated to be difficult. Those who understand the word of guru shabad are blessed with the spiritual wealth.The term 'Guru's shabad' is everything stated by Guru and in the context would stand for complying with the various edicts contained in the Granth sahib that contains the word of God. If we Consider the Lord as the Supreme Guru even then it shall stand  to logic that Guru word is bani.It is as per the understanding that I have obtained.]


Siree Raag, Third Mehl:

*Those who contemplate the Word of the Guru's Shabad are filled with the Fear of God.*

They remain forever merged with the Sat Sangat, the True Congregation; they dwell upon the Glories of the True One.

They cast off the filth of their mental duality, and they keep the Lord enshrined in their hearts.

True is their speech, and true are their minds. They are in love with the True One. ||1||

O my mind, you are filled with the filth of egotism.

The Immaculate Lord is eternally Beautiful. We are adorned with the Word of the Shabad. ||1||Pause||

God joins to Himself those whose minds are fascinated with the True Word of His Shabad.

Night and day, they are attuned to the Naam, and their light is absorbed into the Light.

Through His Light, God is revealed. Without the True Guru, understanding is not obtained.

The True Guru comes to meet those who have such pre-ordained destiny. ||2||

Without the Name, all are miserable. In the love of duality, they are ruined.

Without Him, I cannot survive even for an instant, and my life-night passes in anguish.

Wandering in doubt, the spiritually blind come and go in reincarnation, over and over again.

When God Himself bestows His Glance of Grace, He blends us into Himself. ||3||

He hears and sees everything. How can anyone deny Him?

Those who sin again and again, shall rot and die in sin.

God's Glance of Grace does not come to them; those self-willed manmukhs do not obtain understanding.

They alone see the Lord, unto whom He reveals Himself. O Nanak, the Gurmukhs find Him. ||4||23||56||


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## Sikh80

Respected Friends,

There is wealth in the form of 'shabad' in the Granth sahib that deals with various topics of. I shall be posting these 'shabad' almost on daily basis on various topics. One is free to refer to the Granth sahib and any other commentary for exact meaning of the shabads and the bani.


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## Sikh80

Shabad 10
ang 54

[ _Notes:_At many places the 'soul' has been stated and addressed as  bride. In the present shabad also soul has been referred to as the bride and the Lord is referred to as the Husband. It is through and for the love, the love of God, that one develops the Fear of the god. The term 'word of shabad' is also a term that is widely employed in the Granth sahib translations in english.

 It stands for the celestial word  having element of divinity present in it. It is naam as well that is the essence as per sikh philosophy. 
As these are of intrinsic value it is better to avoid any controversy in regard to the terms like 'word of sabad' and 'sabad' and Naam etc.,
 After analyzing the translation of English and linking them with the Gurmukhi script I have simplified the things in my own way i.e. if the word 'Sabad ' is not pre-fixed by any other word the 'sabad' stands for the 'celestial word'.In case it has some pre- fix; the pre-fix should be looked into carefully. If the pre-fix is Guru i.e 'Guru Sabad' it should stand for the Teachings of Guru. The rule has worked for me fine. However, it is not to generalize. One should,of course, be guided by the context as well. 

One should be guided by one's own meaning in case it is felt that there is some variance assigned to the meanings. I shall not take up the questions.One may post the opinion in regard to these. ] 

First Mehl:
All are brides of the Husband Lord; all decorate themselves for Him.But when the time comes to settle their accounts, their red robes are corrupt.His Love is not obtained through hypocrisy. Her false coverings bring only ruin. ||1||
In this way, the Dear Husband Lord ravishes and enjoys His bride.The happy soul-bride is pleasing to You, Lord; by Your Grace, You adorn her. ||1||Pause||
She is decorated with the Word of the Guru's Shabad; her mind and body belong to her Husband Lord.With her palms pressed together, she stands, waiting on Him, and offers her True prayers to Him.*Dyed in the deep crimson of the Love of her Darling Lord, she dwells in the Fear of the True One.* Imbued with His Love, she is dyed in the color of His Love. ||2||
She is said to be the hand-maiden of her Beloved Lord; His sweetheart surrenders to His Name.True Love is never broken; she is united in Union with the True One.
Attuned to the Word of the Shabad, her mind is pierced through. I am forever a sacrifice to Him. ||3||
That bride, who is absorbed into the True Guru, shall never become a widow.Her Husband Lord is Beautiful; His Body is forever fresh and new. The True One does not die, and shall not go.
He continually enjoys His happy soul-bride; He casts His Gracious Glance of Truth upon her, and she abides in His Will. ||4||
The bride braids her hair with Truth; her clothes are decorated with His Love.Like the essence of sandalwood, He permeates her consciousness, and the Temple of the Tenth Gate is opened.
The lamp of the Shabad is lit, and the Name of the Lord is her necklace. ||5||
She is the most beautiful among women; upon her forehead she wears the Jewel of the Lord's Love.
Her glory and her wisdom are magnificent; her love for the Infinite Lord is True.
Other than her Beloved Lord, she knows no man. She enshrines love for the True Guru. ||6||
Asleep in the darkness of the night, how shall she pass her life-night without her Husband?
Her limbs shall burn, her body shall burn, and her mind and wealth shall burn as well.
When the Husband does not enjoy His bride, then her youth passes away in vain. ||7||
The Husband is on the Bed, but the bride is asleep, and so she does not come to know Him.
While I am asleep, my Husband Lord is awake. Where can I go for advice?
The True Guru has led me to meet Him, and now I dwell in the Fear of God. O Nanak, His Love is always with me. ||8||2||


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## Sikh80

*Shabad 11
*
*Siree Raag, First Mehl:*
*ang 57*
[Notes: Besides Fear of God the shabad deals with the significance of Guru and Naam in our lives.  Naam is said to have a cleansing effect on the mind. Guru Shaibs have stated in Jap ji sahib [paudi-1]  as to how to purify our mind. The answer is  given in the very next to the question posed i.e _Kiv Sachiara Hoiaye Kiv Kurhe Tute Paal  _i.e answerto this question  is_ Hukum  Rajai Chalna  Nanak likhya Naal. _Thus as per the this one has to accept all things as Gift by accepting_ HIS will. _In the present shabad it is stated that one's mind is cleansed by Naam. It is also referred to as the 'True merchandise'. Trading in merchandise would be Simran on 'naam' with our breath that is the capital we are given to spend here on this earth. Thus we pay the price by spending breaths in Simran and one exchange these breaths with the Simran on Lord.This is the trade that is referred to in the shabad. WE trade our breaths with the permannent merchandise i.e the Simran and object of Simran.
The rest of the shabad is almost self explanatory. I have not given The Gurmukhi Format of sabad to make the things look simple.]


Through the Guru, the Pure One is known, and the human body becomes pure as well.The Pure, True Lord abides within the mind; He knows the pain of our hearts.With intuitive ease, a great peace is found, and the arrow of death shall not strike you. ||1||
O Siblings of Destiny, filth is washed away by bathing in the Pure Water of the Name.You alone are Perfectly Pure, O True Lord; all other places are filled with filth. ||1||Pause||

The Temple of the Lord is beautiful; it was made by the Creator Lord.The sun and the moon are lamps of incomparably beautiful light. Throughout the three worlds, the Infinite Light is pervading.In the shops of the city of the body, in the fortresses and in the huts, the True Merchandise is traded. ||2||

The ointment of spiritual wisdom is the destroyer of fear; through love, the Pure One is seen.The mysteries of the seen and the unseen are all known, if the mind is kept centered and balanced.If one finds such a True Guru, the Lord is met with intuitive ease. ||3||

He draws us to His Touchstone, to test our love and consciousness.The counterfeit have no place there, but the genuine are placed in His Treasury.Let your hopes and anxieties depart; thus pollution is washed away. ||4||

Everyone begs for happiness; no one asks for suffering.
But in the wake of happiness, there comes great suffering. The self-willed manmukhs do not understand this.
Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad. ||5||

The Vedas proclaim, and the words of Vyaasa tell us,
that the silent sages, the servants of the Lord, and those who practice a life of spiritual discipline are attuned to the Naam, the Treasure of Excellence.Those who are attuned to the True Name win the game of life; I am forever a sacrifice to them. ||6||

Those who do not have the Naam in their mouths are filled with pollution; they are filthy throughout the four ages.
Without loving devotion to God, their faces are blackened, and their honor is lost.Those who have forgotten the Naam are plundered by evil; they weep and wail in dismay. ||7||
*I searched and searched, and found God. In the Fear of God, I have been united in His Union.*

Through self-realization, people dwell within the home of their inner being; egotism and desire depart.O Nanak, those who are attuned to the Name of the Lord are immaculate and radiant. ||8||7||


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## Sikh80

Shabad 12
Maajh, Third Mehl:
ang 112

[_Notes_: In this 'shabad' we come across a new concept i.e _dying in the word of Shabad_. There is nothing that literal translation can be of any assistance in assigning meaning to this expression.It has also appeared in The Granth sahib at many places. The term implies as to losing or subduing the Ego that is called as Haume. The practice of word of sabad helps getting rid of haume. Naam and its practice helps cleansing the mind and one become humble person. Humility is a virtue of significant value in Sikhism. Sikhism is a way of leading life in righteous way i.e. by being truthful and by becoming '_Sachiara_' that is discussed in the previous paras. One is advised to not to remain in delusions of Duality. In this shabad Soul has been addressed to as the Bride. The meanings are self explanatory.] 


One who dies in the Word of the Shabad is truly dead.
Death does not crush him, and pain does not afflict him.
His light merges and is absorbed into the Light, when he hears and merges in the Truth. ||1||

I am a sacrifice, my soul is a sacrifice, to the Lord's Name, which brings us to glory.One who serves the True Guru, and focuses his consciousness on Truth, following the Guru's Teachings, is absorbed in intuitive peace and poise. ||1||Pause||

This human body is transitory, and transitory are the garments it wears.Attached to duality, no one attains the Mansion of the Lord's Presence.Night and day, day and night, they burn. Without her Husband Lord, the soul-bride suffers in terrible pain. ||2||

Her body and her status shall not go with her to the world hereafter.Where she is called to answer for her account, there, she shall be emancipated only by true actions.Those who serve the True Guru shall prosper; here and hereafter, they are absorbed in the Naam. ||3||

*She who adorns herself with the Love and the Fear of God,*
by Guru's Grace, obtains the Mansion of the Lord's Presence as her home.Night and day, day and night, she constantly ravishes and enjoys her Beloved. She is dyed in the permanent color of His Love. ||4||

The Husband Lord abides with everyone, always;but how rare are those few who, by Guru's Grace, obtain His Glance of Grace.My God is the Highest of the High; granting His Grace, He merges us into Himself. ||5||

This world is asleep in emotional attachment to Maya.
Forgetting the Naam, the Name of the Lord, it ultimately comes to ruin.The One who put it to sleep shall also awaken it. Through the Guru's Teachings, understanding dawns. ||6||
One who drinks in this Nectar, shall have his delusions dispelled.
By Guru's Grace, the state of liberation is attained.
One who is imbued with devotion to the Lord, remains always balanced and detached. Subduing selfishness and conceit, he is united with the Lord. ||7||

He Himself creates, and He Himself assigns us to our tasks.
He Himself gives sustenance to the 8.4 million species of beings.O Nanak, those who meditate on the Naam are attuned to Truth. They do that which is pleasing to His Will. ||8||4||5||​


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## spnadmin

Sikh 80 ji

From another thread

*ਪੰਚ ਭੂਤ ਸਚਿ ਭੈ ਰਤੇ ਜੋਤਿ ਸਚੀ ਮਨ ਮਾਹਿ ॥
panch bhooth sach bhai rathae joth sachee man maahi ||

The body of the five elements is dyed in the Fear of the True One; the mind is filled with the True Light.*

Guru Nanak 
Ang 20
Sriraag

This means to me -- Once there is a complete transformation of consciousness -- consciousness of the universe, the universe of 5 elements, -- how we encounter the 5 elements -- the universe as we know it, Once this consciousness is dyed, changed, transformed by Fear of God, then the light enters -- the light that is already in the Word of the Shabad.

But here is my question. What happens first?  Does the light of the shabad change us so that consciousness changes. Or must our consciousness change before the light enters us? I have not been able to understand this.

*Note: I am recusing myself as moderator, so that i can continue as a discussant in this thread. *


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## Sikh80

Respected aadji,

I shall like to answer in the morning. [my time] It is 11.40 p.m here right now _plus _I also want to consult some works before answering a very senior member.


Regards and Thanks


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## Sikh80

Respected aad ji,
I have posted the reply to this in  the thread of 'Understanding Gurbani'. Let us discuss this over there. 
May kindly have a look and opine. I am continuing the sabads on 'Fear Of God'.


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## Sikh80

Shabad 13
Ang 112-15

Maajh, Third Mehl:

[_Note_s: The Shabad emphasizes that HE Himslef is everything. He himself instills the Fear of God. Tha shabad discusses Fear of God , devotional worship, perfect Karma and all that is pre-ordained. All of these are concepts in sikhism.Once the concepts are clear the assignment of the meaning follows. ]


Diamonds and rubies are produced deep within the self.
They are assayed and valued through the Word of the Guru's Shabad.Those who have gathered Truth, speak Truth; they apply the Touch-stone of Truth. ||1||

I am a sacrifice, my soul is a sacrifice, to those who enshrine the Word of the Guru's Bani within their minds.
In the midst of the darkness of the world, they obtain the Immaculate One, and their light merges into the Light. ||1||Pause||

Within this body are countless vast vistas;
the Immaculate Naam is totally Inaccessible and Infinite.
He alone becomes Gurmukh and obtains it, whom the Lord forgives, and unites with Himself. ||2||

My Lord and Master implants the Truth.
By Guru's Grace, one's consciousness is attached to the Truth.
The Truest of the True is pervading everywhere; the true ones merge in Truth. ||3||

The True Carefree Lord is my Beloved.
He cuts out our sinful mistakes and evil actions;
with love and affection, meditate forever on Him. *He implants the Fear of God and loving devotional worship within us*. ||4||

Devotional worship is True, if it pleases the True Lord.
He Himself bestows it; He does not regret it later.
He alone is the Giver of all beings. The Lord kills with the Word of His Shabad, and then revives. ||5||

Other than You, Lord, nothing is mine.
I serve You, Lord, and I praise You.
You unite me with Yourself, O True God. Through perfect good karma You are obtained. ||6||


For me, there is no other like You.
By Your Glance of Grace, my body is blessed and sanctified.
Night and day, the Lord takes care of us and protects us. The Gurmukhs are absorbed in intuitive peace and poise. ||7||


For me, there is no other as Great as You.
You Yourself create, and You Yourself destroy.
You Yourself create, destroy and adorn. O Nanak, we are adorned and embellished with the Naam. ||8||5||6||​


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## Sikh80

*Shabad 14
*

*Maajh, Third Mehl:*
ang 114


[_Notes_: It is always useful to see the line of Pause or Rahao before undertaking the analysis of sabad. 'Rahao' line contains the important mesage as that is likely to be conveyed through the sabad.In this case the line contains the reference to true Guru who Himslef is a Nectar i.e the giver of the Naam. One can assign meaning to the shabads as per one's understanding.It is the best way of conceptualizing Bani.]


The Nectar of the Guru's Bani is very sweet.Rare are the Gurmukhs who see and taste it.The Divine Light dawns within, and the supreme essence is found. In the True Court, the Word of the Shabad vibrates. ||1||

I am a sacrifice, my soul is a sacrifice, to those who focus their consciousness on the Guru's Feet.The True Guru is the True Pool of Nectar; bathing in it, the mind is washed clean of all filth. ||1||Pause||

Your limits, O True Lord, are not known to anyone.
Rare are those who, by Guru's Grace, focus their consciousness on You.Praising You, I am never satisfied; such is the hunger I feel for the True Name. ||2||

I see only the One, and no other.
By Guru's Grace, I drink in the Ambrosial Nectar.
My thirst is quenched by the Word of the Guru's Shabad; I am absorbed in intuitive peace and poise. ||3||

The Priceless Jewel is discarded like straw;
the blind self-willed manmukhs are attached to the love of duality.As they plant, so do they harvest. They shall not obtain peace, even in their dreams. ||4||

Those who are blessed with His Mercy find the Lord.
The Word of the Guru's Shabad abides in the mind.
*Night and day, they remain in the Fear of God; conquering their fears, their doubts are dispelled. *||5||

Dispelling their doubts, they find a lasting peace.
By Guru's Grace, the supreme status is attained.
Deep within, they are pure, and their words are pure as well; intuitively, they sing the Glorious Praises of the Lord. ||6||

They recite the Simritees, the Shaastras and the Vedas,
but deluded by doubt, they do not understand the essence of reality.Without serving the True Guru, they find no peace; they earn only pain and misery. ||7||

The Lord Himself acts; unto whom should we complain?
How can anyone complain that the Lord has made a mistake?
O Nanak, the Lord Himself does, and causes things to be done; chanting the Naam, we are absorbed in the Naam. ||8||7||8||​


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## Sikh80

*Shabad 15*

*Maajh, Third Mehl:*
*ang123*


Your devotees look beautiful in the True Court.
Through the Word of the Guru's Shabad, they are adorned with the Naam.They are forever in bliss, day and night; chanting the Glorious Praises of the Lord, they merge with the Lord of Glory. ||1||
I am a sacrifice, my soul is a sacrifice, to those who hear and enshrine the Naam within their minds.
The Dear Lord, the True One, the Highest of the High, subdues their ego and blends them with Himself. ||1||Pause||

True is the Dear Lord, and True is His Name.
By Guru's Grace, some merge with Him.
Through the Word of the Guru's Shabad, those who merge with the Lord shall not be separated from Him again. They merge with intuitive ease into the True Lord. ||2||

There is nothing beyond You;
You are the One who does, sees, and knows.
The Creator Himself acts, and inspires others to act. Through the Guru's Teachings, He blends us into Himself. ||3||


The virtuous soul-bride finds the Lord;
*she decorates herself with the Love and the Fear of God.*She who serves the True Guru is forever a happy soul-bride. She is absorbed in the true teachings. ||4||

Those who forget the Word of the Shabad have no home and no place of rest.
They are deluded by doubt, like a crow in a deserted house.
They forfeit both this world and the next, and they pass their lives suffering in pain and misery. ||5||

Writing on and on endlessly, they run out of paper and ink.
Through the love with duality, no one has found peace.
They write falsehood, and they practice falsehood; they are burnt to ashes by focusing their consciousness on falsehood. ||6||

The Gurmukhs write and reflect on Truth, and only Truth.
The true ones find the gate of salvation.
True is their paper, pen and ink; writing Truth, they are absorbed in the True One. ||7||

My God sits deep within the self; He watches over us.
Those who meet the Lord, by Guru's Grace, are acceptable.
O Nanak, glorious greatness is received through the Naam, which is obtained through the Perfect Guru. ||8||22||23||​


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## Sikh80

*Shabad 16*
*Second Mehl:*
*ang 139*

He is seen, heard and known, but His subtle essence is not obtained.
How can the lame, armless and blind person run to embrace the Lord?
*Let the Fear of God be your feet, and let His Love be your hands; let His Understanding be your eyes*.

Says Nanak, in this way, O wise soul-bride, you shall be united with your Husband Lord. ||2||​


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## Sikh80

*Shabad 17*
Shalok, First Mehl:
ang 148

[ _Notes_: How to meditate upon Him,Amritvella, Journey of soul in body]


Those who praise the Lord in the early hours of the morning and meditate on Him single-mindedly,
are the perfect kings; at the right time, they die fighting.

In the second watch, the focus of the mind is scattered in all sorts of ways.So many fall into the bottomless pit; they are dragged under, and they cannot get out again.


In the third watch, both hunger and thirst bark for attention, and food is put into the mouth.That which is eaten becomes dust, but they are still attached to eating.


In the fourth watch, they become drowsy. They close their eyes and begin to dream.Rising up again, they engage in conflicts; they set the stage as if they will live for 100 years.
*If at all times, at each and every moment, they live in the fear of God -*
*O Nanak, the Lord dwells within their minds, and their cleansing bath is true. ||1||*​


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## Sikh80

*Shabad 18*

Pauree:
ang 149
 After looking around in the four directions, I looked within my own self.*There, I saw the True, Invisible Lord Creator.*
I was wandering in the wilderness, but now the Guru has shown me the Way.
Hail to the True, True Guru, through whom we merge in the Truth.
I have found the jewel within the home of my own self; the lamp within has been lit.
Those who praise the True Word of the Shabad, abide in the peace of Truth.
*But those who do not have the Fear of God, are overtaken by fear. They are destroyed by their own pride.*
Having forgotten the Name, the world is roaming around like a wild demon. ||24||​


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## Sikh80

*Shabad 19*
Shalok, Third Mehl:
ang 149​
In fear we are born, and in fear we die. Fear is always present in the mind.O Nanak, if one dies in the* fear of God*, his coming into the world is blessed and approved. ||1||​


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## Sikh80

*Shabad 20*
Third Mehl:​ ang 149-10

Without the fear of God, you may live very, very long, and savor the most enjoyable pleasures.
O Nanak, if you die without the fear of God, you will arise and depart with a blackened face. ||


​


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## Sikh80

*Sabad 21*
*ang 151*

_[Notes_: Fear of God , Love of God and devotional worship are stated to be linked with each other and are dependent upo one another in this link. If one has reached the state of devotional worship, it is an achievement[Gyani Maskeen ji]
​
Raag Gauree Gwaarayree, First Mehl, Chau-Padas & Du-Padas:

One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace:
The Fear of God is overpowering, and so very heavy,
while the intellect is lightweight, as is the speech one speaks.
So place the Fear of God upon your head, and bear that weight;by the Grace of the Merciful Lord, contemplate the Guru. ||1||
*Without the Fear of God,* no one crosses over the world-ocean.This Fear of God adorns the Love of the Lord. ||1||Pause||
*The fire of fear within the body is burnt away by the Fear of God.Through this Fear of God, we are adorned with the Word *of the Shabad.*Without the Fear of God*, all that is fashioned is false.Useless is the mold, and useless are the hammer-strokes on the mold. ||2||
The desire for the worldly drama arises in the intellect,
but even with thousands of clever mental tricks, *the heat of the Fear of God does not come into play*.
*O Nanak, the speech of the self-willed manmukh is just wind.*
*His words are worthless and empty, like the wind. ||3||1||*​


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## Sikh80

*Sabad 22*
*ang 153*
​
The conscious mind is engrossed in sexual desire, anger and Maya.The conscious mind is awake only to falsehood, corruption and attachment.It gathers in the assets of sin and greed.So swim across the river of life, O my mind, with the Sacred Naam, the Name of the Lord. ||1||
Waaho! Waaho! - Great! Great is my True Lord! I seek Your All-powerful Support.I am a sinner - You alone are pure. ||1||Pause||

Fire and water join together, and the breath roars in its fury!
The tongue and the sex organs each seek to taste.
*The eyes which look upon corruption do not know the Love and the Fear of God*.Conquering self-conceit, one obtains the Name. ||2||

One who dies in the Word of the Shabad, shall never again have to die.Without such a death, how can one attain perfection?
The mind is engrossed in deception, treachery and duality.
Whatever the Immortal Lord does, comes to pass. ||3||


So get aboard that boat when your turn comes.
Those who fail to embark upon that boat shall be beaten in the Court of the Lord.
Blessed is that Gurdwara, the Guru's Gate, where the Praises of the True Lord are sung.
O Nanak, the One Creator Lord is pervading hearth and home. ||4||7||​


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## Sikh80

*Sabad 23
*
*Gauree, First Mehl:*
*ang 154*


[_Notes_: UNSPOKEN speech is said to be the story/sermon of the Lord.Since He is without limit and is fathomless all that we speak in His praise shall always fall short of the reality and hence we cannot do justice even in singing His praises and hence bani, praises, naam and all that cannot be described are, generally, accepted as unspoken speech. Those who practice naam are stated to be trying to recite the unspoken. It is as per my understanding. Further the shabad emphasizes that it is always better to have One as the anchor as we shall have to be afraid of only a single entity and not be afraid of anything else hence we become fearless by following this line of thinking and Taking Him as an anchor and be in His Fear .]


Those who speak the Unspoken, drink in the Nectar.
Other fears are forgotten, and they are absorbed into the Naam, the Name of the Lord. ||1||

*Why should we fear, when fear is dispelled by the Fear of God*?
Through the Shabad, the Word of the Perfect Guru, I recognize God. ||1||Pause||

Those whose hearts are filled with the Lord's essence,
are blessed and acclaimed, and intuitively absorbed into the Lord. ||2||

Those whom the Lord puts to sleep, evening and morning -
those self-willed manmukhs are bound and gagged by Death, here and hereafter. ||3||

Those whose hearts are filled with the Lord, day and night, are perfect.O Nanak, they merge into the Lord, and their doubts are cast away. ||4||11||​


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## Sikh80

*Shabad 24
*
*Gauree, First Mehl:*
[ _Notes:_ Guru Sahibaan are telling the significance of fear of God in the life of a devotee. It is equivalent to the surrender of mind and body to the Lord. ]


Those who live a spiritual lifestyle - they alone are true.
What can the false know about the secrets of liberation? ||1||
Those who contemplate the Way are Yogis.They conquer the five thieves, and enshrine the True Lord in the heart. ||1||Pause||

Those who enshrine the True Lord deep within,
realize the value of the Way of Yoga. ||2||

The sun and the moon are one and the same for them, as are household and wilderness.The karma of their daily practice is to praise the Lord. ||3||

They beg for the alms of the one and only Shabad.They remain awake and aware in spiritual wisdom and meditation, and the true way of life. ||4||

*They remain absorbed in the fear of God*; they never leave it.Who can estimate their value? They remain lovingly absorbed in the Lord. ||5||

The Lord unites them with Himself, dispelling their doubts.
By Guru's Grace, the supreme status is obtained. ||6||

In the Guru's service is reflection upon the Shabad.
Subduing ego, practice pure actions. ||7||

Chanting, meditation, austere self-discipline and the reading of the Puraanas,says Nanak, are contained in surrender to the Unlimited Lord. ||8||6||​


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## Sikh80

*Shabad 25
*
*Gauree, First Mehl:*
*ang 223*
​
To practice forgiveness is the true fast, good conduct and contentment.Disease does not afflict me, nor does the pain of death.I am liberated, and absorbed into God, who has no form or feature. ||1||

What fear does the Yogi have?
The Lord is among the trees and the plants, within the household and outside as well. ||1||Pause||

The Yogis meditate on the Fearless, Immaculate Lord.
Night and day, they remain awake and aware, embracing love for the True Lord.Those Yogis are pleasing to my mind. ||2||
The trap of death is burnt by the Fire of God.Old age, death and pride are conquered.They swim across, and save their ancestors as well. ||3||

Those who serve the True Guru are the Yogis.*Those who remain immersed in the Fear of God become fearless*.They become just like the One they serve. ||4||

The Name makes a man pure and fearless.
It makes the masterless become the master of all. I am a sacrifice to him.Such a person is not reincarnated again; he sings the Glories of God. ||5||

Inwardly and outwardly, he knows the One Lord;
through the Word of the Guru's Shabad, he realizes himself.
He bears the Banner and Insignia of the True Shabad in the Lord's Court. ||6||

One who dies in the Shabad abides in his own home within.
He does not come or go in reincarnation, and his hopes are subdued.Through the Word of the Guru's Shabad, his heart-lotus blossoms forth. ||7||​Whoever is seen, is driven by hope and despair,
by sexual desire, anger, corruption, hunger and thirst.
O Nanak, those detached recluses who meet the Lord are so very rare. ||8||7||


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## Sikh80

*Shabad 26*

Gauree, Third Mehl:
ang 232


The mind has intuitively healed itself, through the Fear of God.
The mind is attuned to the Word of the Shabad; it is lovingly attuned to the Lord.It abides within its own home, in harmony with the Lord's Will. ||1||

Serving the True Guru, egotistical pride departs,
and the Lord of the Universe, the Treasure of Excellence, is obtained. ||1||Pause||

*The mind becomes detached and free of desire, when it experiences the Fear of God, through the Shabad.*
My Immaculate God is pervading and contained among all.
By Guru's Grace, one is united in His Union. ||2||

The slave of the Lord's slave attains peace.
My Lord God is found in this way.
By the Grace of the Lord, one comes to sing the Glorious Praises of the Lord. ||3||

Cursed is that long life, during which love for the Lord's Name is not enshrined. Cursed is that comfortable bed which lures one into the darkness of attachment to sexual desire.
Fruitful is the birth of that person who takes the Support of the Naam, the Name of the Lord. ||4||

Cursed, cursed is that home and family, in which the love of the Lord is not embraced.He alone is my friend, who sings the Glorious Praises of the Lord.
Without the Lord's Name, there is no other for me. ||5||

From the True Guru, I have obtained salvation and honor.
I have meditated on the Name of the Lord, and all my sufferings have been erased.
I am in constant bliss, lovingly attuned to the Lord's Name. ||6||

Meeting the Guru, I came to understand my body.
The fires of ego and desire have been totally quenched.
Anger has been dispelled, and I have grasped hold of tolerance. ||7||

The Lord Himself showers His Mercy, and bestows the Naam.
How rare is that Gurmukh, who receives the jewel of the Naam.
O Nanak, sing the Glorious Praises of the Lord, the Unknowable, the Incomprehensible. ||8||8||​


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## Sikh80

*Shabad 27
*
*Gauree, Third Mehl:*
*ang 233*

_[Notes_: The shabad speaks about the effect of the Fear of God on Mind. The fear of God helps the mind to be in equipoise.It is the state where the real devotion begins. The word of shabad has been extensively used by the translators. It generally stands for the The dibvine 'word' or Naam as is generally implied and referred to in the scriptures.One may call it 'sabad', word., Naam or akhar etc. By instilling the Fear one also sheds off the ego and also seeks detachment and finally it reaches the stage where there is no hope and desires left in the mind.]


The mind has intuitively healed itself, *through the Fear of God.*
The mind is attuned to the Word of the Shabad; it is lovingly attuned to the Lord.It abides within its own home, in harmony with the Lord's Will. ||1||

Serving the True Guru, egotistical pride departs,
and the Lord of the Universe, the Treasure of Excellence, is obtained. ||1||Pause||

The mind becomes detached and free of desire, when it experiences the Fear of God, through the Shabad.
My Immaculate God is pervading and contained among all.
By Guru's Grace, one is united in His Union. ||2||

The slave of the Lord's slave attains peace.
My Lord God is found in this way.
By the Grace of the Lord, one comes to sing the Glorious Praises of the Lord. ||3||

Cursed is that long life, during which love for the Lord's Name is not enshrined.Cursed is that comfortable bed which lures one into the darkness of attachment to sexual desire.
Fruitful is the birth of that person who takes the Support of the Naam, the Name of the Lord. ||4||

Cursed, cursed is that home and family, in which the love of the Lord is not embraced.He alone is my friend, who sings the Glorious Praises of the Lord.

Without the Lord's Name, there is no other for me. ||5||
From the True Guru, I have obtained salvation and honor.
I have meditated on the Name of the Lord, and all my sufferings have been erased.
I am in constant bliss, lovingly attuned to the Lord's Name. ||6||


Meeting the Guru, I came to understand my body.
The fires of ego and desire have been totally quenched.
Anger has been dispelled, and I have grasped hold of tolerance. ||7||

The Lord Himself showers His Mercy, and bestows the Naam.
How rare is that Gurmukh, who receives the jewel of the Naam.
O Nanak, sing the Glorious Praises of the Lord, the Unknowable, the Incomprehensible. ||8||8||​


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## Sikh80

*Shabad 28*
*Aasaa, First Mehl:*
*ang 350*​
Make your intellect your instrument, and love your tambourine;
thus bliss and lasting pleasure shall be produced in your mind.
This is devotional worship, and this is the practice of penance.
So dance in this love, and keep the beat with your feet. ||1||


Know that the perfect beat is the Praise of the Lord;
other dances produce only temporary pleasure in the mind. ||1||Pause||

Play the two cymbals of truth and contentment.
Let your ankle bells be the lasting Vision of the Lord.
Let your harmony and music be the elimination of duality.
So dance in this love, and keep the beat with your feet. ||2||


*Let the fear of God within your heart and mind be your spinning dance, and keep up, whether sitting or standing.To roll around in the dust is to know that the body is only ashes.So dance in this love, and keep the beat with your feet. ||3||*


Keep the company of the disciples, the students who love the teachings. As Gurmukh, listen to the True Name.
O Nanak, chant it, over and over again.
So dance in this love, and keep the beat with your feet. ||4||6||​


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## Sikh80

*Shabad29
*
*Aasaa, First Mehl:*
*ang 357*


[_Notes_: In this shabad also the soul has been referred to as the Bride. The Almighy is referred to as The Lord Himself and the Place of His seat is stated to be the 'in-laws house'. The soul has to receive/get the glane of His grace for being eligible for seeing HIM or meeting Him. In this shabad also there is a reflection of the helplessness of the soul as everything it receives is only after He has castes His glance. One comes to know of His likings through the Guru. Here ,for us, Guru would mean the 'sabad guru' i.e. the only guru that we have with us for guidance.Since the Bani has been given the status of the God we also have the God Himself guiding us.In the end of the sabad the fear of God and the love of Lord are stated to be the ornaments that every soul should wear.Thus getting His grace itself become th sub-objective of our life and drawing one step backward we should always try to do things that are pleasant to Him. We do not come across many 'tuks' that deal with the subject matter. I am quoting one of these below.
 

syeI quDuno gwvih jo quDu Bwvin rqy qyry Bgq rswly ] (6-11, jpu, mÚ 1)

They alone sing, who are pleasing to Your Will. Your devotees are imbued with the Nectar of YourEssence.

 In similar fashion the following Lines also contain as to How to please Him.

 

gieAw su jobnu Dn pCuqwnI ]3] (357-2, Awsw, mÚ 1)
My beautiful youth has run away, and now I, the soul-bride, repent and regret. ||3||
AjY su jwgau Aws ipAwsI ] (357-3, Awsw, mÚ 1)
   Even now, I am held by hope and desire.
BeIly audwsI rhau inrwsI ]1] rhwau ] (357-3, Awsw, mÚ 1)
I am depressed; I have no hope at all. ||1||Pause||

haumY Koie kry sIgwru ] (357-4, Awsw, mÚ 1)
She overcomes her egotism, and adorns herself;
qau kwmix syjY rvY Bqwru ]4] (357-4, Awsw, mÚ 1)
the Husband Lord now ravishes and enjoys the soul-bride on His Bed. ||4||
 qau nwnk kMqY min BwvY ] (357-4, Awsw, mÚ 1)
Then, O Nanak, the bride becomes pleasing to the Mind of her Husband Lord;]​ 
Let us Look at the shabad itself:​

In this world of my father's house, I, the soul-bride, have been very childish;I did not realize the value of my Husband Lord. ||1|| 

My Husband is the One; there is no other like Him. If He bestows His Glance of Grace, then I shall meet Him. ||1||Pause|| 

In the next world of my in-law's house, I, the the soul-bride, shall realize Truth;I shall come to know the celestial peace of my Husband Lord. ||2|| 

By Guru's Grace, such wisdom comes to me,so that the soul-bride becomes pleasing to the Mind of the Husband Lord. ||3||

 Says Nanak, she who adorns herself with the Love and the *Fear of God*,enjoys her Husband Lord forever on His Bed. ||4||27||​


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## Sikh80

*Shabad 30
**Aasaa, First Mehl:*
ang 413

_[Notes_: As per sikh scriptures the devotional worship is of supreme importance. Without devotional worship it is difficult to realize Him. To do meaningful devotional worship one has to be in the state of equipoise .The equipoise has become a concept in sikhism and talks of as to how should we accept the two extremes without getting our mind really bothered by these extremes like pleasure and pain or heat and cold. These extremes are stated to be the stimuli for the senses only and should be suitably reacted to. Anyone who is above the three dispositions is the one who can attain the equipoise or the intuitive peace. It is at this stage that the devotional worship begins. We may struggle through out our lives but if we are not able to develop fear and love of God the devotional worship is not possible.It is essential to do simran on wahegure and with passage of time and after some delay the love for god develops.[Maskeen ji].If one can get even the blessings for devotional worship the purpose of life should be treated as fulfilled to a great extent.Gyani ji has laid lot of importance on Simran. The present shabad is a summary of the concepts of equipoise, devotional worship, subduing of senses and Fear of god besides the five passions that are to be suitably controlled and corrected.] 

When someone dies, the five passions meet and mourn his death.Overcoming self-conceit, he washes off his filth with the Word of the Shabad.One who knows and understands, enters the home of peace and poise.Without understanding, he loses all his honor. ||1||

Who dies, and who weeps for him?O Lord, Creator, Cause of causes, You are over the heads of all. ||1||Pause||

Who weeps over the pain of the dead?Those who weep, do so over their own troubles.God knows the condition of those who are so affected.Whatever the Creator does, comes to pass. ||2||

One who remains dead while yet alive, is saved, and saves others as well.Celebrate the Victory of the Lord; taking to His Sanctuary, the supreme status is obtained.I am a sacrifice to the feet of the True Guru.The Guru is the boat; through the Shabad of His Word, the terrifying world-ocean is crossed over. ||3||

He Himself is Fearless; His Divine Light is contained in all.
Without the Name, the world is defiled and untouchable.
Through evil-mindedness, they are ruined; why should they cry out and weep?They are born only to die, without hearing the music of devotional worship. ||4||

Only one's true friends mourn one's death.Those under the sway of the three dispositions continue to mourn on and on.
Disregarding pain and pleasure, center your consciousness on the Lord.Dedicate your body and mind to the Love of the Lord. ||5||

The One Lord dwells within the various and countless beings.
There are so many rituals and religious faiths, their number is innumerable.*Without the Fear of God, and devotional worship, one's life is in vain*.Singing the Glorious Praises of the Lord, the supreme wealth is obtained. ||6||

He Himself dies, and He Himself kills.He Himself establishes, and having established, disestablishes.He created the Universe, and by His Divine Nature, instilled His Divine Light into it.
One who reflects upon the Word of the Shabad, meets the Lord, without doubt. ||7||


Pollution is the burning fire, which is consuming the world.
Pollution is in the water, upon the land, and everywhere.
O Nanak, people are born and die in pollution.By Guru's Grace, they drink in the Lord's sublime elixir. ||8||4||​


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## Sikh80

*Shabad 31
*
*Aasaa, Third Mehl:*
*ang 428*
​
Those whom the Lord has caused to drink in the Ambrosial Nectar, naturally, intuitively, enjoy the sublime essence.
The True Lord is care-free; he does not have even an iota of greed. ||1||

The True Ambrosial Nectar rains down, and trickles into the mouths of the Gurmukhs.Their minds are forever rejuvenated, and they naturally, intuitively, sing the Glorious Praises of the Lord. ||1||Pause||

The self-willed manmukhs are forever forsaken brides; they cry out and bewail at the Lord's Gate.Those who do not enjoy the sublime taste of their Husband Lord, act according to their pre-ordained destiny. ||2||

The Gurmukh plants the seed of the True Name, and it sprouts. He deals in the True Name alone.Those whom the Lord has attached to this profitable venture, are granted the treasure of devotional worship. ||3||

The Gurmukh is forever the true, happy soul-bride;* she adorns herself with the fear of God and devotion to Him*.Night and day, she enjoys her Husband Lord; she keeps Truth enshrined within her heart. ||4||

I am a sacrifice to those who have enjoyed their Husband Lord.
They dwell forever with their Husband Lord; they eradicate self-conceit from within. ||5||

Their bodies and minds are cooled and soothed, and their faces are radiant, from the love and affection of their Husband Lord.
They enjoy their Husband Lord upon His cozy bed, having conquered their ego and desire. ||6||


Granting His Grace, He comes into our homes, through our infinite Love for the Guru.The happy soul-bride obtains the One Lord as her Husband. ||7||


All of her sins are forgiven; the Uniter unites her with Himself.
O Nanak, chant such chants, that hearing them, He may enshrine love for you. ||8||12||34||


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## Sikh80

Shalok 32

Shalok, First Mehl:
Ang 464

*[ The literal Meaning of the shabad is self explanatory]*


In the Fear of God, the wind and breezes ever blow.
In the Fear of God, thousands of rivers flow.
In the Fear of God, fire is forced to labor.
In the Fear of God, the earth is crushed under its burden.
In the Fear of God, the clouds move across the sky.
In the Fear of God, the Righteous Judge of Dharma stands at His Door.
In the Fear of God, the sun shines, and in the Fear of God, the moon reflects.
They travel millions of miles, endlessly.
In the Fear of God, the Siddhas exist, as do the Buddhas, the demi-gods and Yogis.
In the Fear of God, the Akaashic ethers are stretched across the sky.
In the Fear of God, the warriors and the most powerful heroes exist.
In the Fear of God, multitudes come and go.
God has inscribed the Inscription of His Fear upon the heads of all.
O Nanak, the Fearless Lord, the Formless Lord, the True Lord, is One. ||1||


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## Sikh80

*Shabad 33*
*Shalok, First Mehl:*
*ang 468*​

There is a famine of Truth; falsehood prevails, and the blackness of the Dark Age of Kali Yuga has turned men into demons.
Those who planted their seed have departed with honor; now, how can the shattered seed sprout?
If the seed is whole, and it is the proper season, then the seed will sprout.
O Nanak, without treatment, the raw fabric cannot be dyed.
In the* Fear of God* it is bleached white, if the treatment of modesty is applied to the cloth of the body.
O Nanak, if one is imbued with devotional worship, his reputation is not false. ||1|


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## Sikh80

*Shabad 34
*
*Goojaree, First Mehl, 
*
*Fourth House:*
*ang 505*
​
[_Notes_: The shabad talks of the glory of Naam and that one is to be in His meditation through the naam. The translator has stated the name of the lord as Naam in the following verse. Though it may not be the exact interpretation of the concerned line but many have suggested that as we are not aware of Naam, the Love for the same and the lord becomes Naam for the devotees.Thus Naam is also reflective of the Lord Himself as the Nam is the sagun form of the lord. As per the sikhism the 'waheguru' Gurumantra also points out at this. The love of lord and the Fear of The lord are intermingled and as per what is gathered  it is difficult to state as to which precedes but it should be the love of Lord that should precede. _One can engage in devotional worship once the ornamental fear of Lord is instilled in the mind_.The basic point to begin with is to develop the love of Lord that should lead to the fear of lord and this should result in the devotional worship and without it not much can be achieved. It is for the individual to develop the love of Lord. It does not happen automatically. As per Maskeen ji the constant meditation and recitation of 'waheguru' is helpful in developing the Love of Lord. Once the Naam is implanted one reaches the stage of fear of lord. It requires practice. All other attachments are temporal it is the attachment to this naam that we can swim across the tides and waves of this world.As Lord is shapeless so should be His love and His naam.We can just speculate over naam that is the insignia of the Lord. WE have to appreciate the creator and His attributes and the potency.To me Lord is in the nature, all pervasive and fathomless like its manifestation in the format of Nature."wahguru' answers all the queries. Sikhism ,in essence, boils down to the recitation and the meditation Of This naam i.e. 'waheguru'.One may point out if there is some flaw in this.I shall ,however, not reply to the same as it a matter of belief only. ]


One Universal Creator God. By The Grace Of The True Guru:

The devotees worship the Lord in loving adoration. They thirst for the True Lord, with infinite affection.They tearfully beg and implore the Lord; in love and affection, their consciousness is at peace. ||1||

Chant the Naam, the Name of the Lord, O my mind, and take to His Sanctuary.The Lord's Name is the boat to cross over the world-ocean. Practice such a way of life. ||1||Pause||

O mind, even death wishes you well, when you remember the Lord through the Word of the Guru's Shabad.
The intellect receives the treasure, the knowledge of reality and supreme bliss, by repeating the Lord's Name in the mind. ||2||

The fickle consciousness wanders around chasing after wealth; it is intoxicated with worldly love and emotional attachment.
Devotion to the Naam is permanently implanted within the mind, when it is attuned to the Guru's Teachings and His Shabad. ||3||

Wandering around, doubt is not dispelled; afflicted by reincarnation, the world is being ruined.
The Lord's eternal throne is free of this affliction; he is truly wise, who takes the Naam as his deep meditation. ||4||

This world is engrossed in attachment and transitory love; it suffers the terrible pains of birth and death.
Run to the Sanctuary of the True Guru, chant the Lord's Name in your heart, and you shall swim across. ||5||

Following the Guru's Teaching, the mind becomes stable; the mind accepts it, and reflects upon it in peaceful poise.
That mind is pure, which enshrines Truth within, and the most excellent jewel of spiritual wisdom. ||6||

By the Fear of God, and Love of God, and by devotion, man crosses over the terrifying world-ocean, focusing his consciousness on the Lord's Lotus Feet.
The Name of the Lord, the most pure and sacred, is within my heart; this body is Your Sanctuary, Lord. ||7||

The waves of greed and avarice are subdued, by treasuring the Lord's Name in the mind.Subdue my mind, O Pure Immaculate Lord; says Nanak, I have entered Your Sanctuary. ||8||1||5||​


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## Sikh80

*Shabad 35*
*Shalok, Third Mehl:*
*ang 516*



The milkmaid's status is very low, but she attains her Husband Lord,when she reflects upon the Word of the Guru's Shabad, and chants the Lord's Name, night and day.*She who meets the True Guru, lives in the Fear of God;* she is a woman of noble birth.She alone realizes the Hukam of her Husband Lord's Command, who is blessed by the Creator Lord's Mercy.
She who is of little merit and ill-mannered, is discarded and forsaken by her Husband Lord.
By *the Fear of God*, filth is washed off, and the body becomes immaculately pure.
The soul is enlightened, and the intellect is exalted, meditating on the Lord, the ocean of excellence.
*One who dwells in the Fear of God, lives in the Fear of God, and acts in the Fear of God.*
He obtains peace and glorious greatness here, in the Lord's Court, and at the Gate of Salvation.
*Through the Fear of God, the Fearless Lord is obtained, and one's light merges in the Infinite Light.*
O Nanak, that bride alone is good, who is pleasing to her Lord and Master, and whom the Creator Lord Himself forgives. ||1||​


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## Sikh80

*Shabad 36
*
*Third Mehl:*
*ang 549-11*


Serve the Guru, and wait upon Him; as you work, maintain the Fear of God.
As you serve Him, you will become like Him, as you walk according to His Will.
O Nanak, He Himself is everything; there is no other place to go. ||2||


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## Sikh80

*Shabad 37*
*Shalok, Third Mehl:
ang 551* ​[_ Notes_: The meaning of the slok is self explanatory. By developing the Love of Lord one is instilled with the fear of Lord that automatically leads to the devotional worship which is supposed to be the first step for successful devotion and the Service of Lord.The same is the message conveyed here. If one develops the fear of Lord one need not be afraid of anything else in this world of human affairs. In this Shabas/slok the 'word of sabad' is again glorified as it has intrinsic divinity associated with it.This has already been discussed in the earlier _Notes_.]

O Shaykh, abandon your cruel nature; live in the *Fear of God* and give up your madness.Through the *Fear of the Guru*, many have been saved; in this fear, find the Fearless Lord.

Pierce your stone heart with the Word of the Shabad; let peace and tranquility come to abide in your mind.If good deeds are done in this state of peace, they are approved by the Lord and Master.O Nanak, through sexual desire and anger, no one has ever found God - go, and ask any wise man. ||1|​


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## Sikh80

*Shabad 38*
*ang 553*

[_Notes:_ The expression Like "gurmukh' and 'Manmukh' are also typical to sikhism. Gurmukh is said to be one who acts as per the teachings of the Guru and Manmukh does not. It is the literal meaning and is accepted. However we can say that Gurmukh is a person whose face is turned toward th God.He obeys the Guru. Gurmukh is stated to be the quality of a devotee.It is only a Gurmukh who is blessed with the Guru's teaching and who is able to realize the God. One may also state Gurmukh as the one who is God conscious. In fact the terms at macro level tends to take the meaning arrived at by taking the translation of an Athiest and a Theist.However,it is only a subjective evaluation and many may differ.Being Gurmukh is an essential qualification for a devotee as per Sikhism.The term has a specific connotation in sikhism. In wider context it fits in for a person who remains in Fear of God and is in possession of the most precious possession i.e. Love Of God and devotional worship. The term is detailed out in many verses of Granth sahib.]
​ [gurmuiK pUrw jy kry pweIAY swcu Aqolu ]1] rhwau ] (17-11, isrIrwgu, mÚ 1)
One who attains perfection as Gurmukh, obtains the Immeasurable True Lord. ||1||Pause||]
 Let us look at the sabad]

As Gurmukh, these are obtained, O Nanak; partaking of them, one's sins depart. ||1||​
Mardaanaa:

The human body is the vat, self-conceit is the wine, and desire is the company of drinking buddies.
The cup of the mind's longing is overflowing with falsehood, and the Messenger of Death is the cup-bearer.
Drinking in this wine, O Nanak, one takes on countless sins and corruptions.
So make spiritual wisdom your molasses, the Praise of God your bread, and the Fear of God the meat you eat.
O Nanak, this is the true food; let the True Name be your only Support. ||2||

If the human body is the vat, and self-realization is the wine, then a stream of Ambrosial Nectar is produced.
Meeting with the Society of the Saints, the cup of the Lord's Love is filled with this Ambrosial Nectar; drinking it in, one's corruptions and sins are wiped away. ||3||​


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## Sikh80

Acceptance of Death: A Basic Precept
  Bhupinder Singh*
_* Principal Piping Engineer. Fluor Corp. USA. Email: bo.singh@fluor.com_

Recently we had a death in the family. The death was at a real ripe age but there were associated health problems preceding the death. I was wondering that I may be in a death-bed like that one day, but I may wish to leave the body without a struggle in medical terms. The old age should not warrant confinement to the hospitals and nursing homes alone. The effort to prolong the life should not get translated into prolonging the suffering. The vagaries of age can make one infirm, weak and also in pain, but it should not result in waiting for death to come and put an end to all the sufferings. Is there any thing that could be done to improve those odds?
When one visits hospitals one can see old patients on life saving devices.  The doctors and the family members are working against the clock to save the life of the patient and to prolong life.  Death has become a symbol failure against the life.  Death has ceased to mean as a final progression of life.  Interestingly Dr. Sherwin B. Nuland in his book *How We Die* has also expressed the similar sentiments in these words; “It is also the recognition that the real event at the end of our life is our death, not an attempt to prevent it.”   

Suddenly I remembered about the last days of Guru Nanak Dev ji. Till the end, he was active in Kartarpur farming his wheat fields and singing hymns in praise of God.  The community at Kartarpur drinking in the inspiration of his divine songs and from his personal aura learnt from the master, the art of loving worship of the Lord. At the human level we see from Guru Ji’s life that he kept a very active pace of life both physically and mentally. When the call came from heaven, Guru Ji told the crowds that they would make him happy if they rejoiced with him on his return. He sang a song of joy and asked all those around him to join in singing the wedding song. The song is:

“jY Gir kIriq AwKIAY krqy kw hoie bIcwro ] iqqu Gir gwvhu soihlw isvirhu isrjxhwro ]1] qum gwvhu myry inrBau kw soihlw ] hau vwrI ijqu soihlY sdw suKu hoie ]1] rhwau ] inq inq jIAVy smwlIAin dyKYgw dyvxhwru ] qyry dwnY kImiq nw pvY iqsu dwqy kvxu sumwru ]2] sMbiq swhw iliKAw imil kir pwvhu qylu ] dyhu sjx AsIsVIAw ijau hovY swihb isau mylu ]3] Gir Gir eyho pwhucw sdVy inq pvMin ] sdxhwrw ismrIAY nwnk sy idh AwvMin ]4]1]”

“_Jai ghar keerat aakhee-ai kartae kaa hoe beechaaro. {censored} ghar gaavahu sohila sivarihu sirajanehaaro.1. Tum gaavahu maerae nirabho kaa sohilaa.  Hau vaaree jith sohilai sadhaa sukh ho-e. Rahaao. Nit nit jeearrae samaaleean dhaekhai-gaa devan-haar. Terae daanai keemat naa pavai tis daatae kavan sumaar. 2. Sambat saahaa likhiaa mil kar paavahu tel. Dehu sajan aseesarree*-*aa jio hovai sah*i*b sio mael. 3.  Ghar ghar eaeho paahuchaa sadh-rhe nit pavan.  Sadhan-haaraa simareeai Naanak sae deh aavann_. 4. 1.”
                              (SGGS: 12)​ Meaning: 
_
Sing the praises of the Creator from the mind which contemplates his excellences. Sing now my wedding song (of praise), from the mind which dwells on the Universal Creator. Sing, all of you sing, the song of praises of my God, who is above fear. I am sacrifice to the song of Praise that brings everlasting joy. [Pause] He is the bestower who looks after us and takes care of all of us. Even his (bounties) are beyond evaluation, how can we evaluate the bestower of the bounties. [2] The time of departure from this world is fixed, so come together and pour the oil of blessing. Oh my friends bless me that I may unite with my Lord. [3] Every home (in body form) in due time receives these messages (of departure from this world). In fact these messages are delivered every day, every moment. (Nanak says! Oh friends!) Let us dwell on the One who sends out these messages, for the day of our departure is getting closer every moment. [4]._


Now, this Shabad or song is a part of the daily night’s prayer before going to bed for a Sikh. Guru Ji, by his death’s example has set a tone for us to remember that death is not tragic end of life but a celebration of return to the Creator. He also made us remember death every night before going to bed. In fact there are anecdotes from Guru Ji’s life where he asked his companions Bala and Mardana as to how far they could see their lives. Guru Ji, after hearing their answers and being asked by them to share his own insight told them that I am sure of the breath that I have taken in, but am not sure of the next one. This little anecdote tells us that Guru Ji constantly remembered death.


However, when we look at our lives, we find that we are completely enveloped in trying to get going with our lives. We are concerned about our careers, ********s, family, house, children, and new cars. In the process our own death appears so remote that we assume that we are invincible. But, when someone close and dear to us dies, we cry as if some untold incident has taken place. Guru Ji portrays this picture as:

“EhI EhI ikAw krhu hY hosI soeI ] qum rovhugy Es no qum@ kau kauxu roeI ]”

“_Ooee Ooee kiya karoh, hai ho-see so-ee. Tum rowvohgehi ous noo, tum ko kauan ro-ee._”                                    (SGGS: 418)

*   Meaning*:
Why do you sob and cry at the death of a close one? That Lord is present now and will be ever present. If you cry at the death of close one, who will wail for you when your time comes?
  Because of our preoccupation with becoming successful, we don’t step back and look at the big picture to see what is going on. Is this it? Is that all of it? Is that all that I want? Am I missing something? Am I having a feeling of being empty? We need someone to wake us up and make us probe in that direction. That won’t happen automatically, therefore Guru Ji has written about it to provoke us to start thinking about it. At present we think that if we gain acceptance of being successful in the eyes of others then we are successful. We have defined our success in terms of material gain; bigger houses, new cars, etc. Because, that is what others can see of us to evaluate if we are successful or not, and then be held in higher esteem. However, the successful life as Guru Ji has defined is the life which is approved and accepted by God. That yardstick is not tangible so it has been pushed to the side and everyone is in a race to become more successful materially than the other. In order to bring the non tangible aspects of life into focus, Guru Ji has described the scenario of the fate after death.
  When that scenario plays before our eyes, it will awaken us. It will enkindle a thought about the purpose of life because we will constantly remember that I have to die too. The remembrance of death opens another vista, where we can imagine as to how we would like to be remembered by others at our own funeral. Better still will be if one takes to heart Guru Ji’s words and transform them into a mission statement:
     “BeI prwpiq mwnuK dyhurIAw ] goibMd imlx kI ieh qyrI brIAw ] Avir kwj qyrY ikqY n kwm ] imlu swDsMgiq Bju kyvl nwm ]1] srMjwim lwgu Bvjl qrn kY ] jnmu ibRQw jwq rMig mwieAw kY ]”

_“Bha-ee parapat maanukh dayhuree-aa. Gobind Milan kee eh tayree bar-ee-aa. Avar kaaj tayrai kitai na kaam. Mil Sadh sangat bhaj kayval naam. Saranjaam lag bhavjal taran kai. Janam britha jaat rang maa-ee-aa kai.”                       (SGGS: 12)_

*Meaning*:
 Having received the gift of human body, it has bestowed you with a unique opportunity to meet Lord. All other efforts are of no avail, so in the company (guidance of) of the holy, make remembrance of Naam your sole initiative. Prepare and dedicate yourself to crossing the sea of worldliness. Your life is being dissipated in the pursuit of illusion (maya or material world).
  Facing the death, changes the perspective of the way we view ourselves and our world. We will see the world differently and strip it of all the chaff and look at the core, the essential and vital aspects. So what is to be done? In Farid Ji’s words:
     “PrIdw jn@I kMmI nwih gux qy kMmVy ivswir ] mqu srimMdw QIvhI sWeI dY drbwir ]”
         “_Farida jinee kamee naahe gun tae kamreh visaar. Mut Sarminda theevaee saaee da-ae darbar_”
(SGGS:1381)​
*Meaning:* 
Farid says – Abandon those deeds that don’t produce any virtues, otherwise you will be put to shame in the Lord’s court.


So we can see that Guru’s have incorporated Farid Ji’s word to tell us that these are compatible with Guru’s own thought process and we all need to become virtuous. These words are not just congruent with Guru Ji’s thought process, but also worthy of same veneration as they have been included in Guru Granth Sahib by Guru Ji.  Guru Ji says that for acquiring virtues, ego has to be removed:

“gurmuiK gux vyhwJIAih mlu haumY kFY Doie ]”
         “_Gurmukh gun wayhaajeeahai mul haumai kadah dhoae_.”
                              (SGGS: 311)​ Meaning: The virtues are acquired by the seeker through the Guru, and the dirt, sin of egoism is washed off.

Now, how to get rid of the ego is a problem? Guru ji has provided an answer for it.
     “haumY dIrG rogu hY dwrU BI iesu mwih ] ikrpw kry jy AwpxI qw gur kw sbdu kmwih ]”
          “_Haumai deerag rog hai daaroo bhee is mahe. Kirpaa Karae je aapnee ta gur ka shabad kama-hae_.”
(SGGS: 466)​ *Meaning*:
 Ego is a chronic disease but the cure for it is also within the human body. If the Lord bestows his grace, then one transforms his life according to Guru’s teachings.

Once the life transformation process is initiated, then ego’s grip will start weakening. Slowly and slowly its grip will loosen, then one can rid oneself of the false self, or ego. Ego has continual appetite for all there is, and it is never satisfied. In Hazrat Inyat Khan’s words:

“It is the realization of innumerable fault which makes one humble and effaces the little self from one’s consciousness. And it is in the effacement of the self that real spiritual attainment lies.”                                                       (Hazrat Inyat Khan; Mastery: Page 135)

So our earnest effort will be to efface this ego. When ego is effaced under Guru’s guidance then _naam_ fills in there. 

Guru Ji has defined how _naam_ can be acquired in these words:
     “Awpu mwry qw pwey nwau ]”
“_Aap maareh taa paae naao_.”
(SGGS: 153)​ Meaning: If one effaces ego then only he obtains _naam_.
Then, Guru ji has clarified that polar opposite relationship of _naam_ and ego:
     “haumY nwvY nwil ivroDu hY duie n vsih iek Twie ]”
          “_Haumai naavai naal virodh hai, doae na Vasai ik dhaae_.”
                           (SGGS: 580)​ Meaning: Ego is enemy of _naam_. The two cannot stay together in one place.

So, what effort has to be made to attain _naam_?

“sqgur kw Bwxw mMin leI ivchu Awpu gvwie ] eyhw syvw cwkrI nwmu vsY min Awie ] nwmY hI qy suKu pweIAY scY sbid suhwie ]”

“_Satgur ka bhana mun laee vichon aap gavaae. Ehaa seva chakaree naam vassai mun aa-ae. Nammai he teh sukh paeeai, sachai shabad suhaaae_.”                         (SGGS: 34)

*Meaning:* 

Submission to the Will of God is the way to get rid of ego. This is the service by which _naam_ dwells in the mind. Remembrance of _naam_ provides bliss and it makes the life beautiful.

No wonder Guru Ji has laid great emphasis on the remembrance of _naam_.  Because with _naam_ ego has to be displaced, therefore Guru Ji wants us to make optimal use of this opportunity to remember _naam_.  _Naam_ will be the harbinger of bliss. So, Guru Ji is trying to inspire us with these words to embark on remembrance:

“eIhw Kwit clhu hir lwhw AwgY bsnu suhylw ]”
          “_Eehaan khaatt chalaho har laahaa, aagai basan suhaelaa_.”
                          (SGGS: 13)​ Meaning: Earn the profit of _naam_ here (in this world) and depart with it, so that you will live blissfully hereafter.

One who learns how to die while alive learns how to kill ego, this in turn develops the intrinsic motivation. By developing intrinsic motivation one does not depend upon external approval or recognition for measuring one’s own success in life. Their motivation is fuelled by knowing the purpose of life. Those who depend on external motivation for their drive cannot stand up to tough challenges nor have a long-term commitment. But internal motivation provides them that fuel that helps them weather setbacks and maintain focus and have a strong mental attitude. It is because of their commitment, and understanding of the ego traits they completely purge their ego. 

Once ego is completely purged and grace is obtained, one’s life becomes richer with the inner wealth. Because knowing the purpose of life, one has set a lofty ideal for himself/herself and in setting that ideal, one can soar from Earth to Heaven. When one soars mentally in the heavens then old age will come, but the effects of old age will be obliterated. The aging process is part of nature’s working, but the side effects of sickness can be avoided.  It is for this reason Guru Ji has declared that _naam_ is cure for all the diseases.  Guru Ji is guaranteeing it with these words:

“srb rog kw AauKdu nwmu ]”
_          “Sarab rog kaa aoukhadh naam.”_
(SGGS: 274)​ *Meaning*:
The n_aam_ is the panacea, the remedy to cure all ills.
In addition it has been said that the person will not be affected by the vagaries of the old age as in these words:

“jrw mrw kCu dUKu n ibAwpY AwgY drgh pUrn kwm ]”
         “_Jaraa maraa kachh dhookh na biyapeh, aagai dhargai pooran kaam_.” 
(SGGS: 824)​ *Meaning*: 
The pains of old age and death shall not make one miserable. After death in the court of the Lord the success is assured.

We can see that Guru Ji has clearly defined that if the objective of life is clearly understood and one has worked toward its fulfillment, then neither the old age nor death can impair the quality of life at the later age. This is again amply demonstrated from the life of Guru Amar Das Ji who lived to the ripe old age of ninety five (95) years.

Guru Ji’s teaching is unique in the sense that it is asking us to prepare for our death. We plan for our children’s education, their wedding, and our own retirements but we fail to plan for our own death. Here is some flavoring of some current thinking on the issues of death.

“Our expectations as a culture for end-of-life care are too low.” – 

Dr. Ira Byock; Dying Well

“When it comes to dying, pain comes in many flavors.” – Robert Wrenn
Octavio Paz the famous Mexican poet reminds us that the civilization that denies death ends by denying life. Our Gurus have written about life and have written about death as well. We have failed to embrace that aspect as it creates a fear. But Guru’s teaching tells to die while one is alive so that fear of death is eliminated and every moment of life becomes celebration and then Guru Ji says even life after death also becomes a celebration.
We have seen that Guru Ji is not a taker of life but he is a giver of life. Even when Guru Gobind Singh Ji asked for heads in Anandpur Sahib, he bestowed a new life in the five who offered their heads. He gave them eternal life and made them his beloved Sikhs. Every Sikh, everyday, everywhere when they offer their prayers, immortalize the saga of five beloved by remembering them as an integral part of the prayer. By invoking their names in our prayers we are not only immortalizing their saga alone, but it also serves as an inspiration for us that we can be transformed too. When we offer our head to our Guru, we can join the elite whom we honor daily in our prayers. By dying the death of ego we can live an eternal life. That is the role and message of Guru Ji; that we can transform death to life.  The death is not a physical death but the death of ego.  Because with our mind we have associated ourselves with our body, but Guru Ji wants to change it to association with the Immortal God.  
Even if the sickness and hospitalization becomes a reality with the old age still the end does not have to be in defiance fighting for life. Again I would like to quote from Dr. Sherwin Nuland:

“The medical training makes doctors treat old age as an adversary, but it does not have to be treated as that.”

Instead Gurus and Bhagats have shown that death should not be a cause of mourning but of celebration.  Here are few quotes that reflect this view point.    
     “sPl sPl BeI sPl jwqRw ]” 
       “_Safal safal bhaee safal jaatraa_”              (SGGS: 687)​
*Meaning:* 

My life journey has become fruitful, fruitful, and fruitful.
By saying it thrice Guru Arjan Dev Ji has underscored its significance and relevance. Now let us see what Namdev Ji says:
     “sPl jnmu mo kau gur kInw ]”
       “_Safal janam mo kau gur keena_”              (SGGS: 857)​ 
*Meaning*:  
The Guru has made my life fruitful (successful).
The death of a close one is a call that reminds us that our turn is coming too.  Guru Ji has shown that potential and the reach of human beings. If the death and the knowledge can galvanize us to explore our true potential, soar and then experience the soul, it will change our perspective too.  When one is clear that one has accomplished what is there to accomplish, makes one free from the rat race of the world. One has understood and experienced that being is not a body but the soul thus the fear of death also departs. Kabir has expressed that feeling in these words:
     “kbIr ijsu mrny qy jgu frY myry min Awnµdu ] mrny hI qy pweIAY pUrnu prmwnµdu ]”
_          “Kabir jis maranae thae jag ddarai maerae mun anand.  Maranae hee thae paaeeai pooran paramaanand._
(SGGS:1365)​ *Meaning*:
 Kabir, the world is afraid of death - that death fills my mind with bliss. It is only by death that perfect, supreme bliss is obtained.
Let us pray to Guru Ji that it may become our experience too.  It will not just eliminate the fear of death but it will take us to the new heights where it is anticipated as final end in the physical form and becoming one with God living for ever.

Acceptance of Death: A Basic Precept


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## Sikh80

*Shabad 39*
*Wadahans, First Mehl:*
*ang 582*​_[Notes_: Guru Sahibs state that all that we see is temporal and is an illusion of Maya. Anything that is visible to the eyes shall pass away and all that remains and shall remain is the truth. I am reminded of a very popular quote that is apt to describe the same.
 
"The unreal has no being and the real has no non-being; and the truth about both has also been seen by men who know the reality?" 

The unreal has no existence while the real is never non-existent.

It is only saying what has also been affirmed by other sages who realized the truth of the Soul's identity with the all-pervading Supreme Spirit and one is advised to be like Him. 

I think Jap ji sahibs single line answers this.


_Kiv Sachiara hoiaye ,Kiv Kureh Totey Paal._

The second stanza of the verse also emphasizes that we should always be in consciousness of the 'sabad'. It is the only way to find peace.it is the only answer to be clean. Sabad washes all the sins and cleanses the mind.The same stanza signifies the importance of guru. Blessed are sikhs as they have the Guru for all the times.  

We are all guided by the pre-ordained destiny as per our karmas.The next stanza signifies the karmic reactions.There is an advice and instructions contained in the same that why should we feel sorry for anything that happens and is not per our Will and wishes. But it is His will. 
Why not accept it gracefully.!

 All that He does is good. But we fail to understand as our senses and intellect cannot sense the bigger purpose of His Hukum._

Hukum Rajai Chalna, Nanak Likhaya naal.

_We should not be emotionally attached to anyone. it does not mean that we should neglect all those who are kiths and kins. But we should remain detached from the world of Human affairs.Let us also remember that the bodies of all beings are destructible, the Soul is imperishable.  Soul never dies as it has an element of divinity as is confirmed by the eternal Bani . The shabad has summed up many concepts of sikhism like Karma, pre- ordained destiny, Guru, life and death, attachment and detachment and the futility of crying at the death as it is HIs Hukum. Let us do for which we have come here.

Let us look at the sabad :


O Baba, whoever has come, will rise up and leave; this world is merely a false show. One's true home is obtained by serving the True Lord; real Truth is obtained by being truthful.
By falsehood and greed, no place of rest is found, and no place in the world hereafter is obtained.No one invites him to come in and sit down. He is like a crow in a deserted home.
Trapped by birth and death, he is separated from the Lord for such a long time; the whole world is wasting away.Greed, worldly entanglements and Maya deceive the world. Death hovers over its head, and causes it to weep. ||1||

Come, O Baba, and Siblings of Destiny - let's join together; take me in your arms, and bless me with your prayers.
O Baba, union with the True Lord cannot be broken; bless me with your prayers for union with my Beloved.
Bless me with your prayers, that I may perform devotional worship service to my Lord; for those already united with Him, what is there to unite?Some have wandered away from the Name of the Lord, and lost the Path. The Word of the Guru's Shabad is the true game.Do not go on Death's path; remain merged in the Word of the Shabad, the true form throughout the ages.Through good fortune, we meet such friends and relatives, who meet with the Guru, and escape the noose of Death. ||2||

O Baba, we come into the world naked, into pain and pleasure, according to the record of our account.The call of our pre-ordained destiny cannot be altered; it follows from our past actions.The True Lord sits and writes of ambrosial nectar, and bitter poison; as the Lord attaches us, so are we attached.
The Charmer, Maya, has worked her charms, and the multi-colored thread is around everyone's neck.
Through shallow intellect, the mind becomes shallow, and one eats the fly, along with the sweets.Contrary to custom, he comes into the Dark Age of Kali Yuga naked, and naked he is bound down and sent away again. ||3||

O Baba, weep and mourn if you must; the beloved soul is bound and driven off.The pre-ordained record of destiny cannot be erased; the summons has come from the Lord's Court.The messenger comes, when it pleases the Lord, and the mourners begin to mourn.Sons, brothers, nephews and very dear friends weep and wail.*Let him weep, who weeps in the Fear of God, cherishing the virtues of God. *No one dies with the dead.O Nanak, throughout the ages, they are known as wise, who weep, remembering the True Lord. ||4||5||​


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## Astroboy

God is everywhere *but* he doesn’t seem to be where we desperately want HIM to be.
Because we, as Soul, are trapped in the clutches of Maya. Mind and the senses control our Consciousness.


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## Sikh80

Namjap ji,

You have pointed very correctly when you state that the mind corrupts. One can make out 'senses' and their seats in the body. However, about mind, it cannot be sid so. It is stated that mind is also made up of five elements. In that case it should be in our body. 

Where exactly is the seat of the Mind.? Kindly enlighten. Also give some quote of bani if the same is readily available. You may answer me whenever you have the time with you.

Regards


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## Astroboy

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥
Maṯ vicẖ raṯan javāhar māṇik jė ik gur kī sikẖ suṇī.
Within the *mind* are gems, jewels and rubies, if you listen to the Guru's Teachings, even once.
*Guru Nanak Dev*   -  [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]




ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 
ੴ सतिगुर प्रसादि ॥ 
Ik&shy;oaŉkār saṯgur parsāḏ. 
One Universal Creator God. By The Grace Of The True Guru: 

ਦੇਵਾ ਪਾਹਨ ਤਾਰੀਅਲੇ ॥ 
देवा पाहन तारीअले ॥ 
Ḏėvā pāhan ṯārī&shy;alė. 
God makes even stones float. 

ਰਾਮ ਕਹਤ ਜਨ ਕਸ ਨ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥ 
राम कहत जन कस न तरे ॥१॥ रहाउ ॥ 
Rām kahaṯ jan kas na ṯarė. ||1|| rahā&shy;o. 
So why shouldn't Your humble slave also float across, chanting Your Name, O Lord? ||1||Pause|| 

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨੁ ਰੂਪ ਕੁਬਿਜਾ ਬਿਆਧਿ ਅਜਾਮਲੁ ਤਾਰੀਅਲੇ ॥ 
तारीले गनिका बिनु रूप कुबिजा बिआधि अजामलु तारीअले ॥ 
Ŧārīlė ganikā bin rūp kubijā bi&shy;āḏẖ ajāmal ṯārī&shy;alė. 
You saved the prostitute, and the ugly hunch-back; You helped the hunter and Ajaamal swim across as well. 

ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮੁਕਤਿ ਭਏ ॥ 
चरन बधिक जन तेऊ मुकति भए ॥ 
Cẖaran baḏẖik jan ṯė&shy;ū mukaṯ bẖa&shy;ė. 
The hunter who shot Krishna in the foot - even he was liberated. 

ਹਉ ਬਲਿ ਬਲਿ ਜਿਨ ਰਾਮ ਕਹੇ ॥੧॥ 
हउ बलि बलि जिन राम कहे ॥१॥ 
Ha&shy;o bal bal jin rām kahė. ||1|| 
I am a sacrifice, a sacrifice to those who chant the Lord's Name. ||1|| 

ਦਾਸੀ ਸੁਤ ਜਨੁ ਬਿਦਰੁ ਸੁਦਾਮਾ ਉਗ੍ਰਸੈਨ ਕਉ ਰਾਜ ਦੀਏ ॥ 
दासी सुत जनु बिदरु सुदामा उग्रसैन कउ राज दीए ॥ 
Ḏāsī suṯ jan biḏar suḏāmā ugarsain ka&shy;o rāj ḏī&shy;ė. 
You saved Bidur, the son of the slave-girl, and Sudama; You restored Ugrasain to his throne. 

ਜਪ ਹੀਨ ਤਪ ਹੀਨ ਕੁਲ ਹੀਨ ਕ੍ਰਮ ਹੀਨ ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਤੇਊ ਤਰੇ ॥੨॥੧॥ 
जप हीन तप हीन कुल हीन क्रम हीन नामे के सुआमी तेऊ तरे ॥२॥१॥ 
Jap hīn ṯap hīn kul hīn karam hīn nāmė kė su&shy;āmī ṯė&shy;ū ṯarė. ||2||1|| 
Without meditation, without penance, without a good family, without good deeds, Naam Dayv's Lord and Master saved them all. ||2||1||


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## Sikh80

*Shabad 40
*
*Sorat'h, First Mehl, Third House:*
*ang 599*

[Notes:The shabad deals and discusses the Grace of Lord and the concurrent concepts. it essential for achieving the ultimate goal of life. Likewise the Teachings of the Guru are also an ornament for the devotee. It is through Guru's teachings that one is blessed with naam as the darkness is dispelled by constantly and continuously pondering over the teachings.It is for this reason that Nitnem is recommended in sikhism. One has to develop the love for the lord that leads to the Fear Of God. It is with the fear of God that devotional worship or devotion is developed for the Almighty. It is through this route that we remember Him and attain the bliss. It is by taking His name or keeping Him in consciousness that one can be through the labyrinth of the worldy affairs.Ignorance lurks at the core of the objective, the outward-looking, mind thus one has to be in constant dwelling state of naam and that is the noblest of all the occupation till one is here.


shI slwmiq siB Qok aubwry gur kw sbdu vIcwry ] rhwau ] (625-17, soriT, mÚ 5)

_Everything is safe and sound, as we contemplate the Word of the Guru's Shabad. ||Pause||_​

Sabad 40


One Universal Creator God. By The Grace Of The True Guru:
When I am pleasing to Him, then I sing His Praises.
Singing His Praises, I receive the fruits of my rewards.
The rewards of singing His Praises are obtained,
when He Himself gives them. ||1||

O my mind, through the Word of the Guru's Shabad, the treasure is obtained;this is why I remain immersed in the True Name. ||Pause||

When I awoke within myself to the Guru's Teachings,
then I renounced my fickle intellect.
When the Light of the Guru's Teachings dawned,
and then all darkness was dispelled. ||2||

When the mind is attached to the Guru's Feet,
then the Path of Death recedes.
*Through the Fear of God, *one attains the Fearless Lord;
then, one enters the home of celestial bliss. ||3||


Prays Nanak, how rare are those who reflect and understand,
the most sublime action in this world.
The noblest deed is to sing the Lord's Praises,
and so meet the Lord Himself. ||4||1||12||​


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## Sikh80

*In continuity with the previous post*

Sikhism emphasizes Bhakti Marg or the path of devotion. It does, however, recognizes the limited value of Gyan Marg(Path of Knowledge) and Karam Marg(Path of Action). It also lays stress on the need for earning God's Grace in order to reach the spiritual goal. Sikh has the right to action but not to its results as the latter is dependent upon HIS grace. One should persuade himself that fruits of action i.e. achieving salvation as per the teachings of SGGS ji and assume that the result simply does not exist. Sikh should not desire any fruits and neither should he grow disillusioned with action. In any case one would get the results of Karmas in the next births/Incarnations as per the edict contained in the SGGS ji. On a macro level a seeker has a right to action as per the teachings, but not to its fruits. At the same time seeker/aspirant/sikh ought not to lose faith that results in doubts and duality in the performance of the duties. In other words, he should be constantly and devotedly engaged in its performance of praise of lord and devotion durimg the service of the Almighty. It has been stated that worship of the lord /worship of the one God is the only worthwhile action. The human body is meant for worship of God is pointed at more than one places in the SGGS ji. The significance of Naam is illustrated with some Of the quotes of Granth Sahib ji. It may not be in exact relevance but it is always good to remember Him in any manner that is possible.

1.siqguir syivAY nwmu min vsY ivchu BRmu Bau BwgY ] (590-10, vfhMsu, mÚ 3) [Serving the True Guru, the Naam comes to abide in the mind, and doubts and fears run away.]

2.hir hir nwmu AvKdu muiK pwieAw jn nwnk suiK vsMqI ]4]12]62] (625-2, soriT, mÚ 5) [The Lord, Har, Har, has placed the medicine of the Naam into my mouth; servant Nanak abides in peace. ]

3.jgjIvn nwmu qumwrw ] (625-4, soriT, mÚ 5)[Your Name is the Life of the world.]

4.nwm ibnw nwhI ko bylI ibKu lwdI isir Bwrw ] (688-14, DnwsrI, mÚ 1)[Without the Naam, the Name of the Lord, the mortal has no friend at all; he carries loads of sin on his head.]

The Gurus believed that this life has a purpose and a goal. It offers an opportunity for self and God realization. Moreover man is responsible for his own actions. He cannot claim immunity from the results of his actions. He must therefore be very vigilant in what he does. Finally, the Sikh Scripture (Sri Guru Granth Sahib) is the perpetual Guru. This is the only religion that has given the Holy Book the status of a religious preceptor. There is no place for a living human Guru (Dehdhari) in Sikh religion.

E & O.E


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## Sikh80

*Shabad 41
*
*Sorat'h, Fourth Mehl:*
*ang 605*
​_[Notes_: In the following lines one has tried to offer as per sikh philosophy. I have stressed upon the significance of sangat in the spiritual journey.Sangat,however, is not the thrust of the sabad.The sabad sings the glory of the Lord. He is the doer Himself. It is He who instills the Fear in the mind of the mortals. The fear of God is developed when we Love HIM.Thus the God Himself causes all to carry out the devotional worship.He is the causes of all causes and Does everything for the Human beings.​  It is for the human beings and the mortals to meditate upon Him and obtain the blessings of the Naam or sabad. We should do that is pleasing to Him. Guru sahib have stated clearly that He likes the devotional worship. One should ,therefore,always be in His meditation and sing His praises in sangat and obtain the bliss after attaining the prescribed spiritual experience.​
Sangat creates an atmosphere conducive to a spiritual experience. This is the first step of a process meant to alter the state of one's mind, to bring it to a state where the internal turmoil subsides for a duration. The spiritual vibrations of the in the company of sangat lift the soul to a level where it becomes capable of connecting with the divinity. It essentially prepares the person for what he has come there for. Every bit of information is thoroughly screened by our rational mind before it is accepted or rejected. But if we are to learn anything from a A Guru, the sieve has to be temporarily put away. Subliminal thoughts have to penetrate the mind in their entirety, without being filtered or diluted in any way.]

Let us have a look at the sabad.
God Himself is the balance scale, He Himself is the weigher, and He Himself weighs with the weights.He Himself is the banker, He Himself is the trader, and He Himself makes the trades.The Beloved Himself fashioned the world, and He Himself counter-balances it with a gram. ||1||

My mind meditates on the Lord, Har, Har, and finds peace.
The Name of the Beloved Lord, Har, Har, is a treasure; the Perfect Guru has made it seem sweet to me. ||Pause||


The Beloved Himself is the earth, and He Himself is the water; He Himself acts, and causes others to act.The Beloved Himself issues His Commands, and keeps the water and the land bound down.*The Beloved Himself instills the Fear of God;* He binds the tiger and the goat together. ||2||

The Beloved Lord Himself is the firewood, and He Himself keeps the fire within the wood.The Beloved Lord Himself, all by Himself, permeates them, and because of the Fear of God, the fire cannot burn the wood.The Beloved Himself kills and revives; all draw the breath of life, given by Him. ||3||

The Beloved Himself is power and presence; He Himself engages us in our work.As the Beloved makes me walk, I walk, as it pleases my Lord God.The Beloved Himself is the musician, and the musical instrument; servant Nanak vibrates His vibration. ||4||4||​


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## Sikh80

*Shabad 42
*
*Sorat'h, First Mehl, First House, Ashtapadees, Chau-Tukas:*
*ang 642*




Notes: The shabad summarizes the sikh philosophy and most of the concepts are discussed/stated in the present shabad. The status of man is 'poor creature'. All that happens is as per HIs command and will.We all act as per that is pre-ordained and is inscribed on our forehead. There is but One God and we should focus on HIm and we shall get all that is pre-ordained. But He is powerful and we seek the Glance of the Grace. In the end Shabad is the Guru. There is nothing much that can be written as the shabad is self explanatory.
​One Universal Creator God. By The Grace Of The True Guru:

I am not torn by duality, because I do not worship any other than the Lord; I do not visit tombs or crematoriums.
I do not enter the houses of strangers, engrossed in desire. The Naam, the Name of the Lord, has satisfied my desires.
Deep within my heart, the Guru has shown me the home of my being, and my mind is imbued with peace and poise, O Siblings of Destiny.

You Yourself are all-knowing, and You Yourself are all-seeing; You alone bestow intelligence, O Lord. ||1||

My mind is detached, imbued with detachment; the Word of the Shabad has pierced my mind, O my mother.
God's Light shines continually within the nucleus of my deepest self; I am lovingly attached to the Bani, the Word of the True Lord Master. ||Pause||

Countless detached renunciates talk of detachment and renunciation, but he alone is a true renunciate, who is pleasing to the Lord Master.

The Word of the Shabad is ever in his heart; *he is absorbed in the Fear of God*, and he works to serve the Guru.
He remembers the One Lord, his mind does not waver, and he restrains its wanderings.
He is intoxicated with celestial bliss, and is ever imbued with the Lord's Love; he sings the Glorious Praises of the True Lord. ||2||

The mind is like the wind, but if it comes to rest in peace, even for an instant, then he shall abide in the peace of the Name, O Siblings of Destiny.

His tongue, eyes and ears are imbued with Truth; O Lord, You quench the fires of desire.
In hope, the renunciate remains free of hopes; in the home of his own inner self, he is absorbed in the trance of deep meditation.
He remains content, satisfied with the charity of the Naam; he drinks in the Ambrosial Amrit with ease. ||3||
There is no renunciation in duality, as long as there is even a particle of duality.
The whole world is Yours, Lord; You alone are the Giver. There is not any other, O Siblings of Destiny.
The self-willed manmukh dwells in misery forever, while the Lord bestows greatness upon the Gurmukh.
God is infinite, endless, inaccessible and unfathomable; His worth cannot be described. ||4||
The consciousness in deep Samaadhi, the Supreme Being, the Lord of the three worlds - these are Your Names, Lord.
The creatures born into this world have their destiny inscribed upon their foreheads; they experience according to their destinies.
The Lord Himself causes them to do good and bad deeds; He Himself makes them steadfast in devotional worship.
*The filth of their mind and mouth is washed off when they live in the Fear of God*; the inaccessible Lord Himself blesses them with spiritual wisdom. ||5||
Only those who taste it know its sweet taste, like the mute, who eats the candy, and only smiles.
How can I describe the indescribable, O Siblings of Destiny? I shall follow His Will forever.
If one meets with the Guru, the Generous Giver, then he understands; those who have no Guru cannot understand this.
As the Lord causes us to act, so do we act, O Siblings of Destiny. What other clever tricks can anyone try? ||6||
Some are deluded by doubt, while others are imbued with devotional worship; Your play is infinite and endless.
As You engage them, they receive the fruits of their rewards; You alone are the One who issues Your Commands.
I would serve You, if anything were my own; my soul and body are Yours.
One who meets with the True Guru, by His Grace, takes the Support of the Ambrosial Naam. ||7||
He dwells in the heavenly realms, and his virtues radiantly shine forth; meditation and spiritual wisdom are found in virtue.
The Naam is pleasing to his mind; he speaks it, and causes others to speak it as well. He speaks the essential essence of wisdom.
The Word of the Shabad is his Guru and spiritual teacher, profound and unfathomable; without the Shabad, the world is insane.
He is a perfect renunciate, naturally at ease, O Nanak, whose mind is pleased with the True Lord. ||8||1||​


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## Sikh80

ang645
Shabad 43
Third Mehl:

Notes: The emphasis on shabad may be on something else. However, it is through the Fear of God that we can restrain our wandering minds that is stated to be like a camel and cannot be subdued due to the tendencies of maya. It is subdued by Guru's Grace when we instill Fear of The Almighty. His simran is the best deed that one is edicted to indulge in on a continued basis. It is through this that one comes over the ego and the duality. Fear of God is thus not an ornamental gift but a precious possession to us.

We cannot, probably, do this unless we are blessed upon.
Great are HIS ways.


The mind of the self-willed manmukh is so very stubborn; it is stuck in the love of duality.​ He does not find peace, even in dreams; he passes his life in misery and suffering.
The Pandits have grown weary of going door to door, reading and reciting their scriptures; the Siddhas have gone into their trances of Samaadhi.
This mind cannot be controlled; they are tired of performing religious rituals.
The impersonators have grown weary of wearing false costumes, and bathing at the sixty-eight sacred shrines.
They do not know the state of their own minds; they are deluded by doubt and egotism.
By Guru's Grace, the Fear of God is obtained; by great good fortune, the Lord comes to abide in the mind.
When the Fear of God comes, the mind is restrained, and through the Word of the Shabad, the ego is burnt away.
Those who are imbued with Truth are immaculate; their light merges in the Light.
Meeting the True Guru, one obtains the Name; O Nanak, he is absorbed in peace. ||2||​


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## Sikh80

Ang 647
shabad 44
​Notes: The shabad discusses one of the important state of mind that only Gurmukh or Guru oriented can achieve.The state is referred to as an ego less or without Haume. It is with this state of mind that one can attain the intuitive poise; the sahaj. It is the first step in the direction. Ego can be overcome by practicing truthfulness  contentment and attaining spiritual wisdom.
Ego separates us from the divinity. Namm simran has been stated to be the remedy of all.
There are references to this state at other places in bani as well:​ *
jo jn mir jIvy iqn@ AMimRqu pIvy min lwgw gurmiq Bwau jIau ] (447-4, Awsw, mÚ 4)*
 
Those humble beings who remain dead while yet alive, drink in the Ambrosial Nectar; through the Guru's Teachings, their minds embrace love for the Lord.

All this comes when the  the fear of God is imprinted on the mind.
Let us look at the sabad:
​



Shalok, Third Mehl:
Great men speak the teachings by relating them to individual situations, but the whole world shares in them.
One who becomes Gurmukh knows the Fear of God, and realizes his own self.
If, by Guru's Grace, one remains dead while yet alive, the mind becomes content in itself.
Those who have no faith in their own minds, O Nanak - how can they speak of spiritual wisdom? ||1||

​


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## Sikh80

shabad 45 
ang 649
Third Mehl:

Notes: The shabad emphasizes, as per the understanding of the things yet attained by me, that the single most objective of this human birth is to take this soul nearer to HIM and if possible get it merged into the Almighty. One who is lost in delusion does not see the things in correct perspective.He is lost in desires and hopes and that is the progeny of reincarnations. One can_ Kill  _those by constant practice of Naam. This practice is also obtained as a gift from the Lord after understanding the Supreme being. This body is also like a field of combat and when divine forces dwells up one understands the reality and practices righteousness else the thoughts degenerates into demoniacal powers only.
The final clue to the mystery of the fight between these forces is seen when one has the urge to practice naam or the 'sabad'. 
All these blessings are possible only when one develops the fear of the Almighty. The success belongs to the one who understands this and knows the difference between good and the bad. Victory lies in subduing matter and perceiving HIM and becoming one with the Supreme Essence.This is the only conquest or defeat after which there is neither any conquest nor defeat as the one becomes, in essence, the one with the  ONE.

​ 
The fools do not know the difference between good and bad; they are deceived by their self-interests.
But if they contemplate the Word of the Shabad, they obtain the Mansion of the Lord's Presence, and their light merges in the Light.
The Fear of God is always on their minds, and so they come to understand everything.
The True Guru is pervading the homes within; He Himself blends them with the Lord.
O Nanak, they meet the True Guru, and all their desires are fulfilled, if the Lord grants His Grace and so wills. ||2||



​


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## Sikh80

Shabad46

ang686
Dhanaasaree, First Mehl:​Notes:The essence of the shabad seems to me that the intuitive poise is of essence and that one should try to attain this kind of stage. This is also called as 'sahaj'. If one attains this stage one is freed of the rebirths and cycles of transmigration and the devotee and the Lord become one.
​



That union with the Lord is acceptable, which is united in intuitive poise.
Thereafter, one does not die, and does not come and go in reincarnation.
The Lord's slave is in the Lord, and the Lord is in His slave.


Wherever I look, I see none other than the Lord. ||1||
The Gurmukhs worship the Lord, and find His celestial home.
Without meeting the Guru, they die, and come and go in reincarnation. ||1||Pause||


So make Him your Guru, who implants the Truth within you,
who leads you to speak the Unspoken Speech, and who merges you in the Word of the Shabad.
God's people have no other work to do;
they love the True Lord and Master, and they love the Truth. ||2||




The mind is in the body, and the True Lord is in the mind.
Merging into the True Lord, one is absorbed into Truth.
God's servant bows at His feet.
Meeting the True Guru, one meets with the Lord. ||3||




He Himself watches over us, and He Himself makes us see.
He is not pleased by stubborn-mindedness, nor by various religious robes.
He fashioned the body-vessels, and infused the Ambrosial Nectar into them;
God's Mind is pleased only by loving devotional worship. ||4||




Reading and studying, one becomes confused, and suffers punishment.
By great cleverness, one is consigned to coming and going in reincarnation.
One who chants the Naam, the Name of the Lord, and eats the food of the Fear of God
becomes Gurmukh, the Lord's servant, and remains absorbed in the Lord. ||5||




He worships stones, dwells at sacred shrines of pilgrimage and in the jungles,
wanders, roams around and becomes a renunciate.
But his mind is still filthy - how can he become pure?
One who meets the True Lord obtains honor. ||6||






One who embodies good conduct and contemplative meditation,
his mind abides in intuitive poise and contentment, since the beginning of time, and throughout the ages.
In the twinkling of an eye, he saves millions.
Have mercy on me, O my Beloved, and let me meet the Guru. ||7||
Unto whom, O God, should I praise You?
Without You, there is no other at all.
As it pleases You, keep me under Your Will.
Nanak, with intuitive poise and natural love, sings Your Glorious Praises. ||8||2||​


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## Sikh80

*shabd 47
ang 721*​Notes: The shabad explains the state of mind of almost all of us who have not developed the Fear of Lord. It is almost at the realization as to what we have missed that we start regretting that we have neither developed a truthful life and nor could develop the Fear of the Almighty, the causes of all causes. When Maya takes over ,as is the case with most of us, we have every tendency to forget HIM.In this state of affairs we are unable to develop the fear of Lord. The ultimate objective for the devotee is to get the state of devotional worship. The devotional worship is the result of the Love of Lord and the fear of Lord.
All these are inter-related.One has been advised to be in the state of Simran and over a passage of time one is likely to fall in love with the object of simran or the naam jap .i.e.Waheguru. Once one is blessed with this kind of Fear of God the devotion develops through the Love lo Lord.


It is through this that one understands the importance of sangat and the keertan.The company of saints/sangats/ devotees also help one to seek the Almighty. It is through the sangat that one can also get emanicipation. Thus the dwelling of fear of God is, in itself, a very precious quality.As per references in the bani , the development of fear is also due to HIS grace on the mortals. One's life is wasted if There is no Fear of Lord and one can only beg for forgiveness at the end and repent only.The Great master forgives those whom HE deems fit.




 _Let us have a look at the shabad._

​

I offer this one prayer to You; please listen to it, O Creator Lord.
You are true, great, merciful and spotless, O Cherisher Lord. ||1||
The world is a transitory place of mortality - know this for certain in your mind.
Azraa-eel, the Messenger of Death, has caught me by the hair on my head, and yet, I do not know it at all in my mind. ||1||Pause||
Spouse, children, parents and siblings - none of them will be there to hold your hand.
And when at last I fall, and the time of my last prayer has come, there shall be no one to rescue me. ||2||
Night and day, I wandered around in greed, contemplating evil schemes.
I never did good deeds; this is my condition. ||3||
I am unfortunate, miserly, negligent, shameless and without the Fear of God.
Says Nanak, I am Your humble servant, the dust of the feet of Your slaves. ||4||1||​


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## Sikh80

Shabad 48
ang 722

Tilang, First Mehl:
​Notes: The present shabd is in continuation of the shabd 47. The shabd here states almost everything that has been stated above. Here the emphasis is placed on Love of Lord and the Fear of Lord. Love of Lord or love for lord is also a precious gift. This finds an expression in Jap Ji sahib wherein it is stated that 'Priceless is the love for HIM'[5-17] Likewise Lord is also the lover of HIS devotees [416-12]. Thus this is a reciprocal and the one who loves HIM is also loved by HIM.
The Fear of Lord and the love for lord are complimentary.One does not exist without the other. Fear of Lord shall arise if we love HIM and serve HIM. 'The Fear of God adorns the Love of Lord.'[151-4] It is by HIS love one obtains the true wealth. One achieves the state of devotion. One can attain it once the illusion of Maya is lifted. The love of Lord springs up when one sheds of ego and accepts everything as HIS gift. The is the state of 'equipoise' that leads to contentment and puts one to lead a truthful life. One is advised to recognize the reality and differentiate between the illusion of Maya and the sat, the reality. One is required to be lost in HIS love day and night through Simran and Namjap.

Let us look at the shabad
​

O foolish and ignorant soul-bride, why are you so proud?
Within the home of your own self, why do you not enjoy the Love of your Lord?
Your Husband Lord is so very near, O foolish bride; why do you search for Him outside?
Apply the Fear of God as the maascara to adorn your eyes, and make the Love of the Lord your ornament.
Then, you shall be known as a devoted and committed soul-bride, when you enshrine love for your Husband Lord. ||1||
What can the silly young bride do, if she is not pleasing to her Husband Lord?
She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord's Presence.
Without the karma of good deeds, nothing is obtained, although she may run around frantically.
She is intoxicated with greed, pride and egotism, and engrossed in Maya.
She cannot obtain her Husband Lord in these ways; the young bride is so foolish! ||2||
Go and ask the happy, pure soul-brides, how did they obtain their Husband Lord?
Whatever the Lord does, accept that as good; do away with your own cleverness and self-will.
By His Love, true wealth is obtained; link your consciousness to His lotus feet.
As your Husband Lord directs, so you must act; surrender your body and mind to Him, and apply this perfume to yourself.
So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained. ||3||
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic - the bride obtains the nine treasures.
She who is loved by her Husband Lord, is the true soul-bride; O Nanak, she is the queen of all.
Thus she is imbued with His Love, intoxicated with delight; day and night, she is absorbed in His Love.
She is beautiful, glorious and brilliant; she is known as truly wise. ||4||2||4||​


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## Sikh80

Ang725
Shabad 49
​_Notes:_ The shabad has a reference to the omnipotent Lord and some HIs attributes  and qualities are discussed herein.It is fairly a lengthy shabad but in essence ,in relation to Fear of God, it is clearly stated that one who understands the Hukum or HIS will always remain in the Fear of Lord and then they understands the reality with the Grace of the Lord.Shabad is self -speaking in this context and does not require much elaboration. HIS Fear is a pre-requisite to devotion and that is a must before we can understand the reality and meet HIM or find HIM and finally merge into HIM.




Let us have a look at the full shabad.



​Tilang, First Mehl, Second House:
One Universal Creator God. By The Grace Of The True Guru:
The One who created the world watches over it; what more can we say, O Siblings of Destiny?
He Himself knows, and He Himself acts; He laid out the garden of the world. ||1||
Savor the story, the story of the Beloved Lord, which brings a lasting peace. ||Pause||
She who does not enjoy the Love of her Husband Lord, shall come to regret and repent in the end.
She wrings her hands, and bangs her head, when the night of her life has passed away. ||2||
Nothing comes from repentance, when the game is already finished.
She shall have the opportunity to enjoy her Beloved, only when her turn comes again. ||3||
The happy soul-bride attains her Husband Lord - she is so much better than I am.
I have none of her merits or virtues; whom should I blame? ||4||
I shall go and ask those sisters who have enjoyed their Husband Lord.
I touch their feet, and ask them to show me the Path. ||5||
She who understands the Hukam of His Command, O Nanak, applies the Fear of God as her sandalwood oil;
she charms her Beloved with her virtue, and so obtains Him. ||6||
She who meets her Beloved in her heart, remains united with Him; this is truly called union.
As much as she may long for Him, she shall not meet Him through mere words. ||7||
As metal melts into metal again, so does love melt into love.
By Guru's Grace, this understanding is obtained, and then, one obtains the Fearless Lord. ||8||
There may be an orchard of betel nut trees in the garden, but the donkey does not appreciate its value.
If someone savors a fragrance, then he can truly appreciate its flower. ||9||
One who drinks in the ambrosia, O Nanak, abandons his doubts and wanderings.
Easily and intuitively, he remains blended with the Lord, and obtains the immortal status. ||10||1||​


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## spnadmin

Sikh80 ji

You are an inspiration to me! It has been a week or more since we have focused on the pure speech of Waheguru without interruption.

thank you.


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## Sikh80

*Ang 737
Shabad 50*​ 
The following is from the bani of Fifth nanak dev ji maharaj ji. The  Guru is telling that one has to control the five senses and the five organs of senses  to achieve a meaningful life in the field of spirituality as a Sikh. It is after controlling the senses that one rises to the state of desirelessness and that the love of lord develops as the Simaran and Naam abhyaas show its effect and true colors. Till we have not achieved this we cannot said to have come over the ego i.e the sense of doership is not lost.We are instruments that are carrying HIS orders under HIS will but we think that we are  the doers of actions and that is ego of haume. It is with the development of the Fear of Lord that we are able to overcome this ego when we are blessed with HIS grace; the divine blessings. The loss of sense of doer ship of action is of prime significance as it is then that we can come over attachment to the worldly things that is all but an illusion and cause of our bondage.Attachment to the worldly things is the cause of desire and hopes that may lead to anger and anxiety, sorrow and grief etc that are meaningless.Hence attachment is to be overcome by undertaking actions without desires and hopes i.e by undertaking selfless service.

We can have a look at the shabad and try to chew it to establish as to what is fear of Lord. God is all Love.Why develop fear of HIM.?
This is the question that each one of us has to ponder and come out with an answer so that we are always truthful and are able to understand the reality and ultimately mingle with HIM forever and forever and have not to come here time and again and be in the crucible of hopes ,desire and anxiety...amen



Soohe Fifth Mehl:
The Giver has put this household of my being under my own control. I am now the mistress of the Lord's Home.
My Husband Lord has made the ten senses and organs of actions my slaves.
I have gathered together all the faculties and facilities of this house.
I am thirsty with desire and longing for my Husband Lord. ||1||
What Glorious Virtues of my Beloved Husband Lord should I describe?
He is All-knowing, totally beautiful and merciful; He is the Destroyer of ego. ||1||Pause||
I am adorned with Truth, and I have applied the mascara of the Fear of God to my eyes.
I have chewed the betel-leaf of the Ambrosial Naam, the Name of the Lord.
My bracelets, robes and ornaments beautifully adorn me.
The soul-bride becomes totally happy, when her Husband Lord comes to her home. ||2||
By the charms of virtue, I have enticed and fascinated my Husband Lord.
He is under my power - the Guru has dispelled my doubts.
My mansion is lofty and elevated.
Renouncing all other brides, my Beloved has become my lover. ||3||
The sun has risen, and its light shines brightly.
I have prepared my bed with infinite care and faith.
My Darling Beloved is new and fresh; He has come to my bed to enjoy me.
O Servant Nanak, my Husband Lord has come; the soul-bride has found peace. ||4||4||


​_Note_: Thank you aad ji. 
I am learning and sharing.You need not be grateful to me. I am also doing it for some selfish purpose that I do not know myself..When mind is pierced and tormented and we feel lonely we turn to HIM for guidance and that is all that I am doing right now. What torments me is not known to me as well. But surely we are all taking steps to move to larger consciousness where everything should be a bliss in whatever worldly state we are and may be. May He bless us all that 
we all long for.

Regards and thanks for everything and kindly continue with your threads HE is, 'what is detachment'.These are very inspiring.



​


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## Sikh80

Ang751
sabad 51

 *Notes:*

*The Guru sahibs impress upon us that this illusion of Maya is  transitory and shall pass away and those who are not attuned to the lord either through Simran or meditation are wasting away their lives; it is advised that we should recognize the value of Meditation on Naam and we shall be liberated.*

*In the second para it is impressed upon that without a good destiny the privilege of Naam and its simran is not obtained. Bani deals extensively with this aspect of pre-ordained destiny and forms an essential part of the entire sikh philosophy. Those who have the blessings of the guru /Lord get themselves attuned to the word of sabad.The word of sabad used in the translation is the same as we call as ‘Naam’. We shall die hundred deaths and It shall continue to happen till our deeds are free of any debts i.e. our good deeds exceeds the bad ones. The theory of Karmic debt is also explained in bani. *
*If we make any friend other than God, we shall die and mingle with the dust. Only by God's Grace can save us. It is also another important aspects of sikh philosophy. It is  By His Grace, He unites in His Union. *
*One is advised to be not to careless and is also advised to gather spiritual wisdom and that can also be attained by the Grace of the lord. By indecision and inner conflict, we shall come to ruin. Without being attuned to the Word of the Shabad and the Fear of God, all come under the gaze of the Messenger of Death and almost all have this kind of destiny. 
One should never forget the Naam, the Name of the Lord, the Support of the unsupported.*
_*The most important point that need be dwelt is as to how to develop the fear of God.this question has not been answered.if you have come across some Gurbani Tuk, kindly share.*_
​ 
 [/FONT]
Soohee, First Mehl, Ninth House:
One Universal Creator God. By The Grace Of The True Guru:
The color of safflower is transitory; it lasts for only a few days.
Without the Name, the false woman is deluded by doubt and plundered by thieves.
But those who are attuned to the True Lord, are not reincarnated again. ||1||
How can one who is already dyed in the color of the Lord's Love, be colored any other color?
So serve God the Dyer, and focus your consciousness on the True Lord. ||1||Pause||
You wander around in the four directions, but without the good fortune of destiny, you shall never obtain wealth.
If you are plundered by corruption and vice, you shall wander around, but like a fugitive, you shall find no place of rest.
Only those who are protected by the Guru are saved; their minds are attuned to the Word of the Shabad. ||2||
Those who wear white clothes, but have filthy and stone-hearted minds,
may chant the Lord's Name with their mouths, but they are engrossed in duality; they are thieves.
They do not understand their own roots; they are beasts. They are just animals! ||3||
Constantly, continually, the mortal seeks pleasures. Constantly, continually, he begs for peace.
But he does not think of the Creator Lord, and so he is overtaken by pain, again and again.
But one, within whose mind the Giver of pleasure and pain dwells - how can his body feel any need? ||4||
One who has a karmic debt to pay off is summoned, and the Messenger of Death smashes his head.
When his account is called for, it has to be given. After it is reviewed, payment is demanded.
Only love for the True One will save you; the Forgiver forgives. ||5||
If you make any friend other than God, you shall die and mingle with the dust.
Gazing upon the many games of love, you are beguiled and bewildered; you come and go in reincarnation.
Only by God's Grace can you be saved. By His Grace, He unites in His Union. ||6||
O careless one, you are totally lacking any wisdom; do not seek wisdom without the Guru.
By indecision and inner conflict, you shall come to ruin. Good and bad both pull at you.
Without being attuned to the Word of the Shabad and the Fear of God, all come under the gaze of the Messenger of Death. ||7||
He who created the creation and sustains it, gives sustenance to all.
How can you forget Him from your mind? He is the Great Giver, forever and ever.
Nanak shall never forget the Naam, the Name of the Lord, the Support of the unsupported. ||8||1||2||​


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## spnadmin

Sikh80 ji

Without much analysis (apologies) what this shabad defines for me: It contains everything within it that describes a devotional relationship with Waheguru. All that He Gives as the Giver. All that we must remember when we connect with the True Merchant.


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## Sikh80

*Respected aad ji,

Your observations should be correct. I had not analyzed the sabad as I found that it contains the essential concepts of sikhism and 'Fear Of God' is just one of them.
I shall put comments on this shabad when I  have the luxury of time.
17.07.2008: I have put up the notes as per my understanding in the above post.
Regards
*


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## Archived_Member5

The eternal child in mortal, seeks his freedom from the chains of restraint and perceived restriction, he breaks away from the bonds of unity to venture into beckoning new pastures. Sense and reason is forgotten as the ties binding his soul to propriety and fate are fettered. He gains his freedom, liberation, wealth, name, respect yet finds a tormenting within him, an urgent need for absolution of the unresolved. He returns, {comes to his senses, awakens} and a deep despair overcomes him, from what he has become and those he left behind. He has no peace, a tranquillity he bartered for baubles {meaningless knowledge serving a debased purpose}. He shudders, a wave of desolation and angst overcomes him {awakening of mind, soul}.  Returning to his the past {immortal soul} he finds it changed {altered perception} he himself has changed {new experiences, heightened emotions, spiritually awakened, searching needfully}. ‘’Jaana vaalle lort aarte nahin’’, {The departed do not again return} the listener laughed and retorted, ‘of course they do’. Physically, in this circumstance spiritually untrue. ‘raahi badal jaate, raaste badalta aur manzil saath badal jaate hain.’’  {The path changes, as the traveller has changed and the destiny alters in kind} 

Fear is an inherent survival instinct, it alerts the mind to potential dangers and hazards. The world is a complex environment. Consciousness, rid, sidh, budh is relative to a persons focus. GianMatt being the highest echelon of God consciousness. Fear precedes understanding, when mortal understands the teachings and commands of bani, why each tenet, vachan, is writ for his long term well being and protection. Understanding gains him Gian, akal, and he no longer fears the world for he understands it. 

Until the mind, with fear of failure, gains union with understanding, GiantMatt, it wanders subconsciously, in search of a truth to make sense of his world, conquer his fears and gain control of his mind and will. An awakening causes disturbance in the soul, altered chemical balance creates restlessness, as an addict without his daily dose becomes unsettled, thus the mind feels tormented* until it connects with the bliss of understanding and peace.  

The search for truth to banish needless fear is superseded by a need to still and silence the questioning mind. A mind questions, as hunger seeks suitable sustenance to fill the nutritional deficiency, reduce and finally eliminate the craving altogether. Not all are called to this higher state of sahej, and each individual’s personal truth is the truth instilling peace, light and love into his heart and mind.


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