# Miracles In Sri Guru Granth Sahib



## vijaydeep Singh (May 29, 2008)

Gurfateh


Das thinks that sometimes God does show something para normal which we call supernatural.

Das did find a few instance in Shri Guru Granth Sahib Ji about that.


Das is not sure if das posted these things over here before.But if yes then take this to that threa else we can discuss about them over here.


ਆਸਾ ॥ 
आसा ॥ 
Āsā. 
Aasaa: 

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰੇ ॥ 
हरि हरि हरि हरि हरि हरि हरे ॥ 
Har har har har har har harė. 
The Lord, Har, Har, Har, Har, Har, Har, Haray. 

ਹਰਿ ਸਿਮਰਤ ਜਨ ਗਏ ਨਿਸਤਰਿ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥ 
हरि सिमरत जन गए निसतरि तरे ॥१॥ रहाउ ॥ 
Har simraṯ jan ga&shy;ė nisṯar ṯarė. ||1|| rahā&shy;o. 
Meditating on the Lord, the humble are carried across to salvation. ||1||Pause|| 

ਹਰਿ ਕੇ ਨਾਮ ਕਬੀਰ ਉਜਾਗਰ ॥ 
हरि के नाम कबीर उजागर ॥ 
Har kė nām Kabīr ujāgar. 
Through the Lord's Name, Kabeer became famous and respected. 

ਜਨਮ ਜਨਮ ਕੇ ਕਾਟੇ ਕਾਗਰ ॥੧॥ 
जनम जनम के काटे कागर ॥१॥ 
Janam janam kė kātė kāgar. ||1|| 
The accounts of his past incarnations were torn up. ||1|| 

ਨਿਮਤ ਨਾਮਦੇਉ ਦੂਧੁ ਪੀਆਇਆ ॥ 
निमत नामदेउ दूधु पीआइआ ॥ 
Nimaṯ nāmḏė&shy;o ḏūḏẖ pī&shy;ā&shy;i&shy;ā. 
Because of Naam Dayv's devotion, the Lord drank the milk he offered. 

ਤਉ ਜਗ ਜਨਮ ਸੰਕਟ ਨਹੀ ਆਇਆ ॥੨॥ 
तउ जग जनम संकट नही आइआ ॥२॥ 
Ŧa&shy;o jag janam sankat nahī ā&shy;i&shy;ā. ||2|| 
He shall not have to suffer the pains of reincarnation into the world again. ||2|| 

ਜਨ ਰਵਿਦਾਸ ਰਾਮ ਰੰਗਿ ਰਾਤਾ ॥ 
जन रविदास राम रंगि राता ॥ 
Jan Raviḏās rām rang rāṯā. 
Servant Ravi Daas is imbued with the Lord's Love. 

ਇਉ ਗੁਰ ਪਰਸਾਦਿ ਨਰਕ ਨਹੀ ਜਾਤਾ ॥੩॥੫॥ 
इउ गुर परसादि नरक नही जाता ॥३॥५॥ 
I&shy;o gur parsāḏ narak nahī jāṯā. ||3||5|| 
By Guru's Grace, he shall not have to go to hell. ||3||5|| 
(Ang 487).

ਦੂਧੁ ਕਟੋਰੈ ਗਡਵੈ ਪਾਨੀ ॥ 
दूधु कटोरै गडवै पानी ॥ 
Ḏūḏẖ katorai gadvai pānī. 
A cup of milk and a jug of water is brought to family god, 

ਕਪਲ ਗਾਇ ਨਾਮੈ ਦੁਹਿ ਆਨੀ ॥੧॥ 
कपल गाइ नामै दुहि आनी ॥१॥ 
Kapal gā&shy;ė nāmai ḏuhi ānī. ||1|| 
by Naam Dayv, after milking the brown cow. ||1|| 

ਦੂਧੁ ਪੀਉ ਗੋਬਿੰਦੇ ਰਾਇ ॥ 
दूधु पीउ गोबिंदे राइ ॥ 
Ḏūḏẖ pī&shy;o gobinḏė rā&shy;ė. 
Please drink this milk, O my Sovereign Lord God. 

ਦੂਧੁ ਪੀਉ ਮੇਰੋ ਮਨੁ ਪਤੀਆਇ ॥ 
दूधु पीउ मेरो मनु पतीआइ ॥ 
Ḏūḏẖ pī&shy;o mėro man paṯī&shy;ā&shy;ė. 
Drink this milk and my mind will be happy. 

ਨਾਹੀ ਤ ਘਰ ਕੋ ਬਾਪੁ ਰਿਸਾਇ ॥੧॥ ਰਹਾਉ ॥ 
नाही त घर को बापु रिसाइ ॥१॥ रहाउ ॥ 
Nāhī ṯa gẖar ko bāp risā&shy;ė. ||1|| rahā&shy;o. 
Otherwise, my father will be angry with me."||1||Pause|| 

ਸਇਨ ਕਟੋਰੀ ਅੰਮ੍ਰਿਤ ਭਰੀ ॥ 
सोइन कटोरी अम्रित भरी ॥ 
So&shy;in katorī amriṯ bẖarī. 
Taking the golden cup, Naam Dayv filled it with the ambrosial milk, 

ਲੈ ਨਾਮੈ ਹਰਿ ਆਗੈ ਧਰੀ ॥੨॥ 
लै नामै हरि आगै धरी ॥२॥ 
Lai nāmai har āgai ḏẖarī. ||2|| 
and placed it before the Lord. ||2|| 

ਏਕੁ ਭਗਤੁ ਮੇਰੇ ਹਿਰਦੇ ਬਸੈ ॥ 
एकु भगतु मेरे हिरदे बसै ॥ 
Ėk bẖagaṯ mėrė hirḏė basai. 
This one devotee abides within my heart, 

ਨਾਮੇ ਦੇਖਿ ਨਰਾਇਨੁ ਹਸੈ ॥੩॥ 
नामे देखि नराइनु हसै ॥३॥ 
Nāmė ḏėkẖ narā&shy;in hasai. ||3|| 
the Lord looked upon Naam Dayv and smiled. ||3|| 

ਦੂਧੁ ਪੀਆਇ ਭਗਤੁ ਘਰਿ ਗਇਆ ॥ 
दूधु पीआइ भगतु घरि गइआ ॥ 
Ḏūḏẖ pī&shy;ā&shy;ė bẖagaṯ gẖar ga&shy;i&shy;ā. 
The Lord drank the milk, and the devotee returned home. 


ਨਾਮੇ ਹਰਿ ਕਾ ਦਰਸਨੁ ਭਇਆ ॥੪॥੩॥ 
नामे हरि का दरसनु भइआ ॥४॥३॥ 
Nāmė har kā ḏarsan bẖa&shy;i&shy;ā. ||4||3|| 
Thus did Naam Dayv come to receive the Blessed Vision of the Lord's Darshan. ||4||3||

(Ang1163-1164)


One is testomnoy of Bhagat Ravidas Ji about Bhgat Namdev Ji while other is self Testomnoy by Bhagat namdev Ji.


ਹਸਤ ਖੇਲਤ ਤੇਰੇ ਦੇਹੁਰੇ ਆਇਆ ॥ 
हसत खेलत तेरे देहुरे आइआ ॥ 
Hasaṯ kẖėlaṯ ṯėrė ḏėhurė ā&shy;i&shy;ā. 
Laughing and playing, I came to Your Temple, O Lord. 

ਭਗਤਿ ਕਰਤ ਨਾਮਾ ਪਕਰਿ ਉਠਾਇਆ ॥੧॥ 
भगति करत नामा पकरि उठाइआ ॥१॥ 
Bẖagaṯ karaṯ nāmā pakar uṯẖā&shy;i&shy;ā. ||1|| 
While Naam Dayv was worshipping, he was grabbed and driven out. ||1|| 

ਹੀਨੜੀ ਜਾਤਿ ਮੇਰੀ ਜਾਦਿਮ ਰਾਇਆ ॥ 
हीनड़ी जाति मेरी जादिम राइआ ॥ 
Hīnṛī jāṯ mėrī jāḏim rā&shy;i&shy;ā. 
I am of a low social class, O Lord; 

ਛੀਪੇ ਕੇ ਜਨਮਿ ਕਾਹੇ ਕਉ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥ 
छीपे के जनमि काहे कउ आइआ ॥१॥ रहाउ ॥ 
Cẖẖīpė kė janam kāhė ka&shy;o ā&shy;i&shy;ā. ||1|| rahā&shy;o. 
why was I born into a family of fabric dyers? ||1||Pause|| 

ਲੈ ਕਮਲੀ ਚਲਿਓ ਪਲਟਾਇ ॥ 
लै कमली चलिओ पलटाइ ॥ 
Lai kamlī cẖali&shy;o paltā&shy;ė. 
I picked up my blanket and went back, 

ਦੇਹੁਰੈ ਪਾਛੈ ਬੈਠਾ ਜਾਇ ॥੨॥ 
देहुरै पाछै बैठा जाइ ॥२॥ 
Ḏėhurai pācẖẖai baiṯẖā jā&shy;ė. ||2|| 
to sit behind the temple. ||2|| 

ਜਿਉ ਜਿਉ ਨਾਮਾ ਹਰਿ ਗੁਣ ਉਚਰੈ ॥ 
जिउ जिउ नामा हरि गुण उचरै ॥ 
Ji&shy;o ji&shy;o nāmā har guṇ ucẖrai. 
As Naam Dayv uttered the Glorious Praises of the Lord, 

ਭਗਤ ਜਨਾਂ ਕਉ ਦੇਹੁਰਾ ਫਿਰੈ ॥੩॥੬॥ 
भगत जनां कउ देहुरा फिरै ॥३॥६॥ 
Bẖagaṯ janāŉ ka&shy;o ḏėhurā firai. ||3||6|| 
the temple turned around to face the Lord's humble devotee. ||3||6|| 
(Ang 1164)
ਮਲਾਰ ॥ 
मलार ॥ 
Malār. 
Malaar: 

ਮੋ ਕਉ ਤੂੰ ਨ ਬਿਸਾਰਿ ਤੂ ਨ ਬਿਸਾਰਿ ॥ 
मो कउ तूं न बिसारि तू न बिसारि ॥ 
Mo ka&shy;o ṯūŉ na bisār ṯū na bisār. 
Please do not forget me; please do not forget me, 

ਤੂ ਨ ਬਿਸਾਰੇ ਰਾਮਈਆ ॥੧॥ ਰਹਾਉ ॥ 
तू न बिसारे रामईआ ॥१॥ रहाउ ॥ 
Ŧū na bisārė rām&shy;ī&shy;ā. ||1|| rahā&shy;o. 
please do not forget me, O Lord. ||1||Pause|| 

ਆਲਾਵੰਤੀ ਇਹੁ ਭ੍ਰਮੁ ਜੋ ਹੈ ਮੁਝ ਊਪਰਿ ਸਭ ਕੋਪਿਲਾ ॥ 
आलावंती इहु भ्रमु जो है मुझ ऊपरि सभ कोपिला ॥ 
Ālāvanṯī ih bẖaram jo hai mujẖ ūpar sabẖ kopilā. 
The temple priests have doubts about this, and everyone is furious with me. 

ਸੂਦੁ ਸੂਦੁ ਕਰਿ ਮਾਰਿ ਉਠਾਇਓ ਕਹਾ ਕਰਉ ਬਾਪ ਬੀਠੁਲਾ ॥੧॥ 
सूदु सूदु करि मारि उठाइओ कहा करउ बाप बीठुला ॥१॥ 
Sūḏ sūḏ kar mār uṯẖā&shy;i&shy;o kahā kara&shy;o bāp bīṯẖulā. ||1|| 
Calling me low-caste and untouchable, they beat me and drove me out; what should I do now, O Beloved Father Lord? ||1|| 

ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ ॥ 
मूए हूए जउ मुकति देहुगे मुकति न जानै कोइला ॥ 
Mū&shy;ė hū&shy;ė ja&shy;o mukaṯ ḏėhugė mukaṯ na jānai ko&shy;ilā. 
If You liberate me after I am dead, no one will know that I am liberated. 

ਏ ਪੰਡੀਆ ਮੋ ਕਉ ਢੇਢ ਕਹਤ ਤੇਰੀ ਪੈਜ ਪਿਛੰਉਡੀ ਹੋਇਲਾ ॥੨॥ 
ए पंडीआ मो कउ ढेढ कहत तेरी पैज पिछंउडी होइला ॥२॥ 
Ė pandī&shy;ā mo ka&shy;o dẖėdẖ kahaṯ ṯėrī paij picẖẖaŉudī ho&shy;ilā. ||2|| 
These Pandits, these religious scholars, call me low-born; when they say this, they tarnish Your honor as well. ||2|| 

ਤੂ ਜੁ ਦਇਆਲੁ ਕ੍ਰਿਪਾਲੁ ਕਹੀਅਤੁ ਹੈਂ ਅਤਿਭੁਜ ਭਇਓ ਅਪਾਰਲਾ ॥ 
तू जु दइआलु क्रिपालु कहीअतु हैं अतिभुज भइओ अपारला ॥ 
Ŧū jo ḏa&shy;i&shy;āl kirpāl kahī&shy;aṯ haiŉ aṯibẖuj bẖa&shy;i&shy;o apārlā. 
You are called kind and compassionate; the power of Your Arm is absolutely unrivalled. 

ਫੇਰਿ ਦੀਆ ਦੇਹੁਰਾ ਨਾਮੇ ਕਉ ਪੰਡੀਅਨ ਕਉ ਪਿਛਵਾਰਲਾ ॥੩॥੨॥ 
फेरि दीआ देहुरा नामे कउ पंडीअन कउ पिछवारला ॥३॥२॥ 
Fėr ḏī&shy;ā ḏėhurā nāmė ka&shy;o pandī&shy;an ka&shy;o picẖẖvārlā. ||3||2|| 
The Lord turned the temple around to face Naam Dayv; He turned His back on the Brahmins. ||3||2|| 


(Ang 1292)

Here there is talk of making Temple move by Akal.

ਸੁਲਤਾਨੁ ਪੂਛੈ ਸੁਨੁ ਬੇ ਨਾਮਾ ॥ 
सुलतानु पूछै सुनु बे नामा ॥ 
Sulṯān pūcẖẖai sun bė nāmā. 
The Sultan said, "Listen, Naam Dayv: 

ਦੇਖਉ ਰਾਮ ਤੁਮ੍ਹ੍ਹਾਰੇ ਕਾਮਾ ॥੧॥ 
देखउ राम तुम्हारे कामा ॥१॥ 
Ḏėkẖ&shy;a&shy;u rām ṯumĥārė kāmā. ||1|| 
let me see the actions of your Lord."||1|| 

ਨਾਮਾ ਸੁਲਤਾਨੇ ਬਾਧਿਲਾ ॥ 
नामा सुलताने बाधिला ॥ 
Nāmā sulṯānė bāḏẖilā. 
The Sultan arrested Naam Dayv, 

ਦੇਖਉ ਤੇਰਾ ਹਰਿ ਬੀਠੁਲਾ ॥੧॥ ਰਹਾਉ ॥ 
देखउ तेरा हरि बीठुला ॥१॥ रहाउ ॥ 
Ḏėkẖ&shy;a&shy;u ṯėrā har bīṯẖulā. ||1|| rahā&shy;o. 
and said, "Let me see your Beloved Lord."||1||Pause|| 

ਬਿਸਮਿਲਿ ਗਊ ਦੇਹੁ ਜੀਵਾਇ ॥ 
बिसमिलि गऊ देहु जीवाइ ॥ 
Bismil ga&shy;ū ḏėh jīvā&shy;ė. 
Bring this dead cow back to life. 

ਨਾਤਰੁ ਗਰਦਨਿ ਮਾਰਉ ਠਾਂਇ ॥੨॥ 
नातरु गरदनि मारउ ठांइ ॥२॥ 
Nāṯar garḏan māra&shy;o ṯẖāŉ&shy;ė. ||2|| 
Otherwise, I shall cut off your head here and now."||2|| 

ਬਾਦਿਸਾਹ ਐਸੀ ਕਿਉ ਹੋਇ ॥ 
बादिसाह ऐसी किउ होइ ॥ 
Bāḏisāh aisī ki&shy;o ho&shy;ė. 
Naam Dayv answered, "O king, how can this happen? 

ਬਿਸਮਿਲਿ ਕੀਆ ਨ ਜੀਵੈ ਕੋਇ ॥੩॥ 
बिसमिलि कीआ न जीवै कोइ ॥३॥ 
Bismil kī&shy;ā na jīvai ko&shy;ė. ||3|| 
No one can bring the dead back to life. ||3|| 

ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥ 
मेरा कीआ कछू न होइ ॥ 
Mėrā kī&shy;ā kacẖẖū na ho&shy;ė. 
I cannot do anything by my own actions. 

ਕਰਿ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥ 
करि है रामु होइ है सोइ ॥४॥ 
Kar hai rām ho&shy;ė hai so&shy;ė. ||4|| 
Whatever the Lord does, that alone happens."||4|| 

ਬਾਦਿਸਾਹੁ ਚੜ੍ਹ੍ਹਿਓ ਅਹੰਕਾਰਿ ॥ 
बादिसाहु चड़्हिओ अहंकारि ॥ 
Bāḏisāhu cẖaṛĥi&shy;o ahaŉkār. 
The arrogant king was enraged at this reply. 

ਗਜ ਹਸਤੀ ਦੀਨੋ ਚਮਕਾਰਿ ॥੫॥ 
गज हसती दीनो चमकारि ॥५॥ 
Gaj hasṯī ḏīno cẖamkār. ||5|| 
He incited an elephant to attack. ||5|| 

ਰੁਦਨੁ ਕਰੈ ਨਾਮੇ ਕੀ ਮਾਇ ॥ 
रुदनु करै नामे की माइ ॥ 
Ruḏan karai nāmė kī mā&shy;ė. 
Naam Dayv's mother began to cry, 

ਛੋਡਿ ਰਾਮੁ ਕੀ ਨ ਭਜਹਿ ਖੁਦਾਇ ॥੬॥ 
छोडि रामु की न भजहि खुदाइ ॥६॥ 
Cẖẖod rām kī na bẖajeh kẖuḏā&shy;ė. ||6|| 
and she said, "Why don't you abandon your Lord Raam, and worship his Lord Allah?"||6|| 

ਨ ਹਉ ਤੇਰਾ ਪੂੰਗੜਾ ਨ ਤੂ ਮੇਰੀ ਮਾਇ ॥ 
न हउ तेरा पूंगड़ा न तू मेरी माइ ॥ 
Na ha&shy;o ṯėrā pūŉgaṛā na ṯū mėrī mā&shy;ė. 
Naam Dayv answered, "I am not your son, and you are not my mother. 

ਪਿੰਡੁ ਪੜੈ ਤਉ ਹਰਿ ਗੁਨ ਗਾਇ ॥੭॥ 
पिंडु पड़ै तउ हरि गुन गाइ ॥७॥ 
Pind paṛai ṯa&shy;o har gun gā&shy;ė. ||7|| 
Even if my body dies, I will still sing the Glorious Praises of the Lord."||7|| 

ਕਰੈ ਗਜਿੰਦੁ ਸੁੰਡ ਕੀ ਚੋਟ ॥ 
करै गजिंदु सुंड की चोट ॥ 
Karai gajinḏ sund kī cẖot. 
The elephant attacked him with his trunk, 

ਨਾਮਾ ਉਬਰੈ ਹਰਿ ਕੀ ਓਟ ॥੮॥ 
नामा उबरै हरि की ओट ॥८॥ 
Nāmā ubrai har kī ot. ||8|| 
but Naam Dayv was saved, protected by the Lord. ||8|| 

ਕਾਜੀ ਮੁਲਾਂ ਕਰਹਿ ਸਲਾਮੁ ॥ 
काजी मुलां करहि सलामु ॥ 
Kājī mulāŉ karahi salām. 
The king said, "The Qazis and the Mullahs bow down to me, 

ਇਨਿ ਹਿੰਦੂ ਮੇਰਾ ਮਲਿਆ ਮਾਨੁ ॥੯॥ 
इनि हिंदू मेरा मलिआ मानु ॥९॥ 
In hinḏū mėrā mali&shy;ā mān. ||9|| 
but this Hindu has trampled my honor."||9|| 

ਬਾਦਿਸਾਹ ਬੇਨਤੀ ਸੁਨੇਹੁ ॥ 
बादिसाह बेनती सुनेहु ॥ 
Bāḏisāh bėnṯī sunėhu. 
The people pleaded with the king, "Hear our prayer, O king. 
ਨਾਮੇ ਸਰ ਭਰਿ ਸੋਨਾ ਲੇਹੁ ॥੧੦॥ 
नामे सर भरि सोना लेहु ॥१०॥ 
Nāmė sar bẖar sonā lėho. ||10|| 
Here, take Naam Dayv's weight in gold, and release him."||10|| 

ਮਾਲੁ ਲੇਉ ਤਉ ਦੋਜਕਿ ਪਰਉ ॥ 
मालु लेउ तउ दोजकि परउ ॥ 
Māl lė&shy;o ṯa&shy;o ḏojak para&shy;o. 
The king replied, "If I take the gold, then I will be consigned to hell, 

ਦੀਨੁ ਛੋਡਿ ਦੁਨੀਆ ਕਉ ਭਰਉ ॥੧੧॥ 
दीनु छोडि दुनीआ कउ भरउ ॥११॥ 
Ḏīn cẖẖod ḏunī&shy;ā ka&shy;o bẖara&shy;o. ||11|| 
by forsaking my faith and gathering worldly wealth."||11|| 

ਪਾਵਹੁ ਬੇੜੀ ਹਾਥਹੁ ਤਾਲ ॥ 
पावहु बेड़ी हाथहु ताल ॥ 
Pāvhu bėṛī hāthhu ṯāl. 
With his feet in chains, Naam Dayv kept the beat with his hands, 

ਨਾਮਾ ਗਾਵੈ ਗੁਨ ਗੋਪਾਲ ॥੧੨॥ 
नामा गावै गुन गोपाल ॥१२॥ 
Nāmā gāvai gun gopāl. ||12|| 
singing the Praises of the Lord. ||12|| 

ਗੰਗ ਜਮੁਨ ਜਉ ਉਲਟੀ ਬਹੈ ॥ 
गंग जमुन जउ उलटी बहै ॥ 
Gang jamun ja&shy;o ultī bahai. 
Even if the Ganges and the Jamunaa rivers flow backwards, 

ਤਉ ਨਾਮਾ ਹਰਿ ਕਰਤਾ ਰਹੈ ॥੧੩॥ 
तउ नामा हरि करता रहै ॥१३॥ 
Ŧa&shy;o nāmā har karṯā rahai. ||13|| 
I will still continue singing the Praises of the Lord."||13|| 

ਸਾਤ ਘੜੀ ਜਬ ਬੀਤੀ ਸੁਣੀ ॥ 
सात घड़ी जब बीती सुणी ॥ 
Sāṯ gẖaṛī jab bīṯī suṇī. 
Three hours passed, 

ਅਜਹੁ ਨ ਆਇਓ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥੧੪॥ 
अजहु न आइओ त्रिभवण धणी ॥१४॥ 
Ajahu na ā&shy;i&shy;o ṯaribẖavaṇ ḏẖaṇī. ||14|| 
and even then, the Lord of the three worlds had not come. ||14|| 

ਪਾਖੰਤਣ ਬਾਜ ਬਜਾਇਲਾ ॥ 
पाखंतण बाज बजाइला ॥ 
Pākẖanṯaṇ bāj bajā&shy;ilā. 
Playing on the instrument of the feathered wings, 

ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਗੋਬਿੰਦ ਆਇਲਾ ॥੧੫॥ 
गरुड़ चड़्हे गोबिंद आइला ॥१५॥ 
Garuṛ cẖaṛĥė gobinḏ ā&shy;ilā. ||15|| 
the Lord of the Universe came, mounted on the eagle garura. ||15|| 

ਅਪਨੇ ਭਗਤ ਪਰਿ ਕੀ ਪ੍ਰਤਿਪਾਲ ॥ 
अपने भगत परि की प्रतिपाल ॥ 
Apnė bẖagaṯ par kī parṯipāl. 
He cherished His devotee, 

ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥ 
गरुड़ चड़्हे आए गोपाल ॥१६॥ 
Garuṛ cẖaṛĥė ā&shy;ė gopāl. ||16|| 
and the Lord came, mounted on the eagle garura. ||16|| 

ਕਹਹਿ ਤ ਧਰਣਿ ਇਕੋਡੀ ਕਰਉ ॥ 
कहहि त धरणि इकोडी करउ ॥ 
Kaheh ṯa ḏẖaraṇ ikodī kara&shy;o. 
The Lord said to him, "If you wish, I shall turn the earth sideways. 

ਕਹਹਿ ਤ ਲੇ ਕਰਿ ਊਪਰਿ ਧਰਉ ॥੧੭॥ 
कहहि त ले करि ऊपरि धरउ ॥१७॥ 
Kaheh ṯa lė kar ūpar ḏẖara&shy;o. ||17|| 
If you wish, I shall turn it upside down. ||17|| 

ਕਹਹਿ ਤ ਮੁਈ ਗਊ ਦੇਉ ਜੀਆਇ ॥ 
कहहि त मुई गऊ देउ जीआइ ॥ 
Kaheh ṯa mu&shy;ī ga&shy;ū ḏė&shy;o jī&shy;ā&shy;ė. 
If you wish, I shall bring the dead cow back to life. 

ਸਭੁ ਕੋਈ ਦੇਖੈ ਪਤੀਆਇ ॥੧੮॥ 
सभु कोई देखै पतीआइ ॥१८॥ 
Sabẖ ko&shy;ī ḏėkẖai paṯī&shy;ā&shy;ė. ||18|| 
Everyone will see and be convinced."||18|| 

ਨਾਮਾ ਪ੍ਰਣਵੈ ਸੇਲ ਮਸੇਲ ॥ 
नामा प्रणवै सेल मसेल ॥ 
Nāmā paraṇvai sėl masėl. 
Naam Dayv prayed, and milked the cow. 

ਗਊ ਦੁਹਾਈ ਬਛਰਾ ਮੇਲਿ ॥੧੯॥ 
गऊ दुहाई बछरा मेलि ॥१९॥ 
Ga&shy;ū ḏuhā&shy;ī bacẖẖrā mėl. ||19|| 
He brought the calf to the cow, and milked her. ||19|| 

ਦੂਧਹਿ ਦੁਹਿ ਜਬ ਮਟੁਕੀ ਭਰੀ ॥ 
दूधहि दुहि जब मटुकी भरी ॥ 
Ḏūḏẖeh ḏuhi jab matukī bẖarī. 
When the pitcher was filled with milk, 

ਲੇ ਬਾਦਿਸਾਹ ਕੇ ਆਗੇ ਧਰੀ ॥੨੦॥ 
ले बादिसाह के आगे धरी ॥२०॥ 
Lė bāḏisāh kė āgė ḏẖarī. ||20|| 
Naam Dayv took it and placed it before the king. ||20|| 

ਬਾਦਿਸਾਹੁ ਮਹਲ ਮਹਿ ਜਾਇ ॥ 
बादिसाहु महल महि जाइ ॥ 
Bāḏisāhu mahal meh jā&shy;ė. 
The king went into his palace, 

ਅਉਘਟ ਕੀ ਘਟ ਲਾਗੀ ਆਇ ॥੨੧॥ 
अउघट की घट लागी आइ ॥२१॥ 
A&shy;ugẖat kī gẖat lāgī ā&shy;ė. ||21|| 
and his heart was troubled. ||21|| 

ਕਾਜੀ ਮੁਲਾਂ ਬਿਨਤੀ ਫੁਰਮਾਇ ॥ 
काजी मुलां बिनती फुरमाइ ॥ 
Kājī mulāŉ binṯī furmā&shy;ė. 
Through the Qazis and the Mullahs, the king offered his prayer, 

ਬਖਸੀ ਹਿੰਦੂ ਮੈ ਤੇਰੀ ਗਾਇ ॥੨੨॥ 
बखसी हिंदू मै तेरी गाइ ॥२२॥ 
Bakẖsī hinḏū mai ṯėrī gā&shy;ė. ||22|| 
Forgive me, please, O Hindu; I am just a cow before you.||22|| 

ਨਾਮਾ ਕਹੈ ਸੁਨਹੁ ਬਾਦਿਸਾਹ ॥ 
नामा कहै सुनहु बादिसाह ॥ 
Nāmā kahai sunhu bāḏisāh. 
Naam Dayv said, "Listen, O king: 

ਇਹੁ ਕਿਛੁ ਪਤੀਆ ਮੁਝੈ ਦਿਖਾਇ ॥੨੩॥ 
इहु किछु पतीआ मुझै दिखाइ ॥२३॥ 
Ih kicẖẖ paṯī&shy;ā mujẖai ḏikẖā&shy;ė. ||23|| 
have I done this miracle? ||23|| 

ਇਸ ਪਤੀਆ ਕਾ ਇਹੈ ਪਰਵਾਨੁ ॥ 
इस पतीआ का इहै परवानु ॥ 
Is paṯī&shy;ā kā ihai parvān. 
The purpose of this miracle is 

ਸਾਚਿ ਸੀਲਿ ਚਾਲਹੁ ਸੁਲਿਤਾਨ ॥੨੪॥ 
साचि सीलि चालहु सुलितान ॥२४॥ 
Sācẖ sīl cẖālahu suliṯān. ||24|| 
that you, O king, should walk on the path of truth and humility."||24|| 

ਨਾਮਦੇਉ ਸਭ ਰਹਿਆ ਸਮਾਇ ॥ 
नामदेउ सभ रहिआ समाइ ॥ 
Nāmḏė&shy;o sabẖ rahi&shy;ā samā&shy;ė. 
Naam Dayv became famous everywhere for this. 

ਮਿਲਿ ਹਿੰਦੂ ਸਭ ਨਾਮੇ ਪਹਿ ਜਾਹਿ ॥੨੫॥ 
मिलि हिंदू सभ नामे पहि जाहि ॥२५॥ 
Mil hinḏū sabẖ nāmė peh jāhi. ||25|| 
The Hindus all went together to Naam Dayv. ||25|| 

ਜਉ ਅਬ ਕੀ ਬਾਰ ਨ ਜੀਵੈ ਗਾਇ ॥ 
जउ अब की बार न जीवै गाइ ॥ 
Ja&shy;o ab kī bār na jīvai gā&shy;ė. 
If the cow had not been revived, 

ਤ ਨਾਮਦੇਵ ਕਾ ਪਤੀਆ ਜਾਇ ॥੨੬॥ 
त नामदेव का पतीआ जाइ ॥२६॥ 
Ŧa Nāmḏėv kā paṯī&shy;ā jā&shy;ė. ||26|| 
people would have lost faith in Naam Dayv. ||26|| 

ਨਾਮੇ ਕੀ ਕੀਰਤਿ ਰਹੀ ਸੰਸਾਰਿ ॥ 
नामे की कीरति रही संसारि ॥ 
Nāmė kī kīraṯ rahī sansār. 
The fame of Naam Dayv spread throughout the world. 

ਭਗਤ ਜਨਾਂ ਲੇ ਉਧਰਿਆ ਪਾਰਿ ॥੨੭॥ 
भगत जनां ले उधरिआ पारि ॥२७॥ 
Bẖagaṯ janāŉ lė uḏẖri&shy;ā pār. ||27|| 
The humble devotees were saved and carried across with him. ||27|| 

ਸਗਲ ਕਲੇਸ ਨਿੰਦਕ ਭਇਆ ਖੇਦੁ ॥ 
सगल कलेस निंदक भइआ खेदु ॥ 
Sagal kalės ninḏak bẖa&shy;i&shy;ā kẖėḏ. 
All sorts of troubles and pains afflicted the slanderer. 

ਨਾਮੇ ਨਾਰਾਇਨ ਨਾਹੀ ਭੇਦੁ ॥੨੮॥੧॥੧੦॥ 
नामे नाराइन नाही भेदु ॥२८॥१॥१०॥ 
Nāmė nārā&shy;in nāhī bẖėḏ. ||28||1||10|| 
There is no difference between Naam Dayv and the Lord. ||28||1||10|| 

(Ang 1165-1166)

Here Akal on Eagle came and revived the dead cow.Das was given an explantion that Garuda means Sabad.But that is more neaer to Hindu Mythology as in them when Garuda flys with lord Vishnu his wings make sound Tubhyam Namami(I bow to you(Vishnu)).So that thing will not work.
ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ ਘਰੁ ੨ 
रागु गोंड बाणी कबीर जीउ की घरु २ 
Rāg gond baṇī Kabīr jī&shy;o kī gẖar 2 
Raag Gond, The Word Of Kabeer Jee, Second House: 

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

ਭੁਜਾ ਬਾਂਧਿ ਭਿਲਾ ਕਰਿ ਡਾਰਿਓ ॥ 
भुजा बांधि भिला करि डारिओ ॥ 
Bẖujā bāŉḏẖ bẖilā kar ḏāri&shy;o. 
They tied my arms, bundled me up, and threw me before an elephant. 

ਹਸਤੀ ਕ੍ਰੋਪਿ ਮੂੰਡ ਮਹਿ ਮਾਰਿਓ ॥ 
हसती क्रोपि मूंड महि मारिओ ॥ 
Hasṯī karop mūnd meh māri&shy;o. 
The elephant driver struck him on the head, and infuriated him. 

ਹਸਤਿ ਭਾਗਿ ਕੈ ਚੀਸਾ ਮਾਰੈ ॥ 
हसति भागि कै चीसा मारै ॥ 
Hasaṯ bẖāg kai cẖīsā mārai. 
But the elephant ran away, trumpeting, 

ਇਆ ਮੂਰਤਿ ਕੈ ਹਉ ਬਲਿਹਾਰੈ ॥੧॥ 
इआ मूरति कै हउ बलिहारै ॥१॥ 
I&shy;ā mūraṯ kai ha&shy;o balihārai. ||1|| 
I am a sacrifice to this image of the Lord". ||1|| 

ਆਹਿ ਮੇਰੇ ਠਾਕੁਰ ਤੁਮਰਾ ਜੋਰੁ ॥ 
आहि मेरे ठाकुर तुमरा जोरु ॥ 
Āhi mėrė ṯẖākur ṯumrā jor. 
O my Lord and Master, You are my strength. 

ਕਾਜੀ ਬਕਿਬੋ ਹਸਤੀ ਤੋਰੁ ॥੧॥ ਰਹਾਉ ॥ 
काजी बकिबो हसती तोरु ॥१॥ रहाउ ॥ 
Kājī bakibo hasṯī ṯor. ||1|| rahā&shy;o. 
The Qazi shouted at the driver to drive the elephant on. ||1||Pause|| 

ਰੇ ਮਹਾਵਤ ਤੁਝੁ ਡਾਰਉ ਕਾਟਿ ॥ 
रे महावत तुझु डारउ काटि ॥ 
Rė mahāvaṯ ṯujẖ dāra&shy;o kāt. 
He yelled out, "O driver, I shall cut you into pieces. 

ਇਸਹਿ ਤੁਰਾਵਹੁ ਘਾਲਹੁ ਸਾਟਿ ॥ 
इसहि तुरावहु घालहु साटि ॥ 
Iseh ṯurāvahu gẖālhu sāt. 
Hit him, and drive him on! 

ਹਸਤਿ ਨ ਤੋਰੈ ਧਰੈ ਧਿਆਨੁ ॥ 
हसति न तोरै धरै धिआनु ॥ 
Hasaṯ na ṯorai ḏẖarai ḏẖi&shy;ān. 
But the elephant did not move; instead, he began to meditate. 

ਵਾ ਕੈ ਰਿਦੈ ਬਸੈ ਭਗਵਾਨੁ ॥੨॥ 
वा कै रिदै बसै भगवानु ॥२॥ 
vā kai riḏai basai bẖagvān. ||2|| 
The Lord God abides within his mind. ||2|| 

ਕਿਆ ਅਪਰਾਧੁ ਸੰਤ ਹੈ ਕੀਨ੍ਹ੍ਹਾ ॥ 
किआ अपराधु संत है कीन्हा ॥ 
Ki&shy;ā aprāḏẖ sanṯ hai kīnĥā. 
What sin has this Saint committed, 

ਬਾਂਧਿ ਪੋਟ ਕੁੰਚਰ ਕਉ ਦੀਨ੍ਹ੍ਹਾ ॥ 
बांधि पोट कुंचर कउ दीन्हा ॥ 
Bāŉḏẖ pot kuncẖar ka&shy;o ḏīnĥā. 
that you have made him into a bundle and thrown him before the elephant? 

ਕੁੰਚਰੁ ਪੋਟ ਲੈ ਲੈ ਨਮਸਕਾਰੈ ॥ 
कुंचरु पोट लै लै नमसकारै ॥ 
Kuncẖar pot lai lai namaskārai. 
Lifting up the bundle, the elephant bows down before it. 

ਬੂਝੀ ਨਹੀ ਕਾਜੀ ਅੰਧਿਆਰੈ ॥੩॥ 
बूझी नही काजी अंधिआरै ॥३॥ 
Būjẖī nahī kājī anḏẖi&shy;ārai. ||3|| 
The Qazi could not understand it; he was blind. ||3|| 

ਤੀਨਿ ਬਾਰ ਪਤੀਆ ਭਰਿ ਲੀਨਾ ॥ 
तीनि बार पतीआ भरि लीना ॥ 
Ŧīn bār paṯī&shy;ā bẖar līnā. 
Three times, he tried to do it. 

ਮਨ ਕਠੋਰੁ ਅਜਹੂ ਨ ਪਤੀਨਾ ॥ 
मन कठोरु अजहू न पतीना ॥ 
Man kaṯẖor ajhū na paṯīnā. 
Even then, his hardened mind was not satisfied. 

ਕਹਿ ਕਬੀਰ ਹਮਰਾ ਗੋਬਿੰਦੁ ॥ 
कहि कबीर हमरा गोबिंदु ॥ 
Kahi Kabīr hamrā gobinḏ. 
Says Kabeer, such is my Lord and Master. 

ਚਉਥੇ ਪਦ ਮਹਿ ਜਨ ਕੀ ਜਿੰਦੁ ॥੪॥੧॥੪॥ 
चउथे पद महि जन की जिंदु ॥४॥१॥४॥ 
Cẖa&shy;uthė paḏ meh jan kī jinḏ. ||4||1||4|| 
The soul of His humble servant dwells in the fourth state. ||4||1||4|| 


(Ang 870-871)

Bhagat Kabir saved from Elephant.

ਗੰਗ ਗੁਸਾਇਨਿ ਗਹਿਰ ਗੰਭੀਰ ॥ 
गंग गुसाइनि गहिर ग्मभीर ॥ 
Gang gusā&shy;in gahir gambẖīr. 
The mother Ganges is deep and profound. 

ਜੰਜੀਰ ਬਾਂਧਿ ਕਰਿ ਖਰੇ ਕਬੀਰ ॥੧॥ 
जंजीर बांधि करि खरे कबीर ॥१॥ 
Janjīr bāŉḏẖ kar kẖarė Kabīr. ||1|| 
Tied up in chains, they took Kabeer there. ||1|| 

ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ॥ 
मनु न डिगै तनु काहे कउ डराइ ॥ 
Man na digai ṯan kāhė ka&shy;o darā&shy;ė. 
My mind was not shaken; why should my body be afraid? 

ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ ॥ ਰਹਾਉ ॥ 
चरन कमल चितु रहिओ समाइ ॥ रहाउ ॥ 
Cẖaran kamal cẖiṯ rahi&shy;o samā&shy;ė. Rahā&shy;o. 
My consciousness remained immersed in the Lotus Feet of the Lord. ||1||Pause|| 

ਗੰਗਾ ਕੀ ਲਹਰਿ ਮੇਰੀ ਟੁਟੀ ਜੰਜੀਰ ॥ 
गंगा की लहरि मेरी टुटी जंजीर ॥ 
Gangā kī lahar mėrī tutī janjīr. 
The waves of the Ganges broke the chains, 

ਮ੍ਰਿਗਛਾਲਾ ਪਰ ਬੈਠੇ ਕਬੀਰ ॥੨॥ 
म्रिगछाला पर बैठे कबीर ॥२॥ 
Marigcẖẖālā par baiṯẖė Kabīr. ||2|| 
and Kabeer was seated on a deer skin. ||2|| 

ਕਹਿ ਕੰਬੀਰ ਕੋਊ ਸੰਗ ਨ ਸਾਥ ॥ 
कहि क्मबीर कोऊ संग न साथ ॥ 
Kahi kambīr ko&shy;ū sang na sāth. 
Says Kabeer, I have no friend or companion. 

ਜਲ ਥਲ ਰਾਖਨ ਹੈ ਰਘੁਨਾਥ ॥੩॥੧੦॥੧੮॥ 
जल थल राखन है रघुनाथ ॥३॥१०॥१८॥ 
Jal thal rākẖan hai ragẖunāth. ||3||10||18|| 
On the water, and on the land, the Lord is my Protector. ||3||10||18|| 
(ang 1162)

Bhagat Kabir rescued in Ganges.


Das also wants to see where in Shri Guru Granth sahib Ji we are told to not to belive in miracles?

And why do some people oppose Bhai Sahib Bhai Randheer Singh Ji for his being pro Miracle?


----------



## Harjas Kaur Khalsa (May 29, 2008)

*Re: Miracles in Guru Granth Sahib Ji*

Someone who is liberated from the three gunas and Maya has no limitation to laws of nature.  Even science teaches us that materiality is only an illusion at the deepest level.  An example is very basic, even a single cell of the body, at atomic level, is a vast space with circling electrons of energy.  When my hand hits a wooden table or a steel door, what happens is the electron shells (which are the limits where spinning electrons collide) which are in my hand and in objects resist each other.  There are some physical forces which do not resist the limits of the electron shell, those are radiating waves which pass through our bodies.  Our lifeforce is energy.  God is energy and energy has the power to heal.

The ordinary consciousness of society tends to dismiss the experiential reality of nearly every human culture in history in favor of agnostic disbelief.  Traditional Western science has been limited by the agnosticism and skepticism rooted in confrontations with medieval Christianity, and thus made rudimentary philosophical assumptions about Reality being limited to that which is perceivable, and measurable to the senses and sensory extentions (microscope, telescope, microwaves, radar, etc).  Western society is geared to disbelief and ridicule of those factors of reality which remain unseen and largely unperceived by the general population.  And it is rooted in a hubris, a pride that mankind is really the center of the universe and intellectual achievements coupled with financial success the pinnacle of all meaningful Reality.  Traditional Western science and medicine are based on materialism and the agnostic business model.  But in the Native American Indian tradition it is referred to as spiritually disconnected from Ultimate Reality, and thus the true source of healing.  Moreover this public, professional and political opposition to depth spirituality is really another face of Maya which keeps people trapped in superifical ritualistic forms of religion and doubtful and disbelieving the authentic power of true spirituality.

When analyzed without bias there's nothing unreasonable or mythological about the reality of miracles.  Miracles and unexplainable phenomena have been occuring in recorded history for thousands of years and even modernly.  I believe the sections of Sikh society which promote an anti-historical world-view of Sikh religion as anti-superstition, anti-miracle, anti-yugs, anti-believing in reality of Hindu devas mentioned in Gurbani stems from British influence and attempts to make Sikhism more akin to Western culture and belief systems.  It is certainly NOT Indic, nor bear any resemblance to Gurbani or even historical janam-sakhis.  

Of a sense I have the belief that much of modern Sikhism was wrenched out of it's cultural and traditional wisdom moorings by politics and by deliberate distortion and deceit, much in the way Maharaja Dalip Singh was deceived and wrenched out of his religious and national identity by the British.  I believe this contemporary, politicized, agnostic and skeptical understanding of Sikhism has weakened our awareness of the meaning and power of Shabad, Naam Gurmantara.  Just look at the cultural deterioration evidenced in the disconnection from the medicinal use and consciousness transformation of the original musical Raags of Gurbani to vibrate the power of Shabad into our mind-body-soul.  It is my belief that correct tonal use and proper musical Raag has the power to effect physical and spiritual cleansing and cures.  Shabad-Gurbani is medicine of the highest order given to the world by a Satguru.  Yet contemporary society puts more faith in Western medical education while the average sangat remains disconnected from the authentic power of Shabad medicine and pranayam Naam Abiyaas Gurmantara.

People are saying all kinds of things in the name of Shri Guru Granth Sahib Ji, that there are no ghosts, no jams, no hells, no afterlife, no heavens, no reincarnation, no yoga, no God-consciousness of Guru.  And you have to wonder if these people have ever read Gurbani when they speak for what it does not say.  Because it contradicts them completely.

 ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲੁ ਮਨ ਏਕੈ ਜੇ ਕਰਿ ਦ੍ਰਿੜੁ ਚਿਤੁ ਕੀਜੈ ਰੇ ॥ 
aoukhadhh manthr mool man eaekai jae kar dhrirr chith keejai rae ||
O mind, there is only the One medicine, mantra and healing herb - center your consciousness firmly on the One Lord.

ਜਨਮ ਜਨਮ ਕੇ ਪਾਪ ਕਰਮ ਕੇ ਕਾਟਨਹਾਰਾ ਲੀਜੈ ਰੇ ॥੧॥ 
janam janam kae paap karam kae kaattanehaaraa leejai rae ||1||
Take to the Lord, the Destroyer of the sins and karma of past incarnations. ||1||
~SGGS Ji p. 156



​ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ ਅਉਖਧੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸਾਂਤਿ ਪਾਇ ਜੀਉ ॥ 
gur sabadh kamaaeiaa aoukhadhh har paaeiaa har keerath har saanth paae jeeo ||
Acting in accordance with the Word of the Guru's Shabad, the medicine of the Lord's Name is obtained. Singing the Kirtan of the Lord's Praises, divine peace is obtained.

ਹਰਿ ਕੀਰਤਿ ਰੁਤਿ ਆਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਖੇਤੁ ਜਮਾਇਆ ॥ 
har keerath ruth aaee har naam vaddaaee har har naam khaeth jamaaeiaa ||
The season of singing the Lord's Praise has arrived; the Lord's Name is glorified, and the Name of the Lord, Har, Har, grows in the field of the body.
~SGGS Ji p. 446​ 

Medical Miracles Really Do Happen

YouTube - Tong Ren:Healing the Sick FOX25 News 24 July 2007

YouTube - Theta Healing -- Part 1

YouTube - Theta Healing -- Part 2

YouTube - Theta Healing Folow up - May 07 Sweeps

YouTube - Cancer tumor - QiGong healing. Zhineng Qigong.

YouTube - Reiki & Sound Healing with Jessica Miller - ReikiMastery.com

YouTube - Sound Healing with Tibetan singing bowls

YouTube - Vibrational Awakening: The Healing Power of Sound


~Bhul chak maaf


----------



## dalbirk (May 30, 2008)

*Re: Miracles in Guru Granth Sahib Ji*

Dear Harjas Kaur Khalsa ji ,
WJKK WJKF 
It is my personal opinion that Sikhism does not believe in Ghosts , Jamdoot , Heaven & Hell , Incarnation ( Avtaar Vaad , God taking birth in human form) . But certainly does believe in 84 lac birth ( Transmigration of Soul ) . Also What exactly do u mean by God concousness of Guru ? Kindly explain  . Also it is agreed in Gurbani that doing miracles is the domain of God only , no human can do any miracles . Any miracles done by humans is not acceptable as they give boost to individual's ego only . ( Maybe any human doing miracles is just not possible ) 
Regards ,
Dalbir Singh


----------



## Harjas Kaur Khalsa (Jun 1, 2008)

*Re: Miracles in Guru Granth Sahib Ji*



> _It is my personal opinion that Sikhism does not believe in Ghosts , Jamdoot , Heaven & Hell , Incarnation ( Avtaar Vaad , God taking birth in human form) ._


As you may appreciate, personal opionion, while valid to the person (and everyone has personal opinions) doesn't carry much weight when it comes to analyzing what Sikhism does or does not teach regarding belief.  So let's have a look at some tuuks and pauris of Gurbani and see where these ideas may have a basis in Sikh teaching:

*1. Ghosts:*

ਜਿਤੁ ਦਿਨਿ ਦੇਹ ਬਿਨਸਸੀ ਤਿਤੁ ਵੇਲੈ ਕਹਸਨਿ *ਪ੍ਰੇਤ*ੁ ॥ 
jith dhin dhaeh binasasee thith vaelai kehasan *praeth *||
On that day when the body perishes-at that time, she becomes a *ghost.*

ਪਕੜਿ ਚਲਾਇਨਿ ਦੂਤ ਜਮ ਕਿਸੈ ਨ ਦੇਨੀ ਭੇਤੁ ॥ 
pakarr chalaaein dhooth jam kisai n dhaenee bhaeth ||
The Messenger of Death seizes and holds her, and does not tell anyone his secret.

ਛਡਿ ਖੜੋਤੇ ਖਿਨੈ ਮਾਹਿ ਜਿਨ ਸਿਉ ਲਗਾ ਹੇਤੁ ॥ 
shhadd kharrothae khinai maahi jin sio lagaa haeth ||
And her loved ones-in an instant, they move on, leaving her all alone.

ਹਥ ਮਰੋੜੈ ਤਨੁ ਕਪੇ ਸਿਆਹਹੁ ਹੋਆ ਸੇਤੁ ॥ 
hathh marorrai than kapae siaahahu hoaa saeth ||
She wrings her hands, her body writhes in pain, and she turns from black to white.

ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ 
jaehaa beejai so lunai karamaa sandharraa khaeth ||
As she has planted, so does she harvest; such is the field of karma.
~SGGS Ji p. 134​

When it comes to a concept like "ghosts" it becomes unclear what is not believed in.  Is it untrue that every physical being possesses an atma, or spiritual sheaths which encase an atma so that at death of the body there is a perceivable afterlife?  Is it untrue that such disembodied "spirits" of either people or inhuman beings would manifest on the material plane to be perceived by living people?  So I'm not sure what is not believed in Sikhism, is it atma, spiritual sheaths surrounding atma, afterlife, haunting spirit?


ਸਭ ਕਿਛੁ ਜੀਵਤ ਕੋ ਬਿਵਹਾਰ ॥ 
sabh kishh jeevath ko bivehaar ||
All things are mere diversions of life:  

ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬੰਧਪ ਅਰੁ ਫੁਨਿ ਗ੍ਰਿਹ ਕੀ ਨਾਰਿ ॥੧॥ ਰਹਾਉ ॥ 
maath pithaa bhaaee suth bandhhap ar fun grih kee naar ||1|| rehaao ||
mother, father, siblings, children, relatives and the wife of your home. ||1||Pause||

ਤਨ ਤੇ ਪ੍ਰਾਨ ਹੋਤ ਜਬ ਨਿਆਰੇ ਟੇਰਤ *ਪ੍ਰੇਤਿ *ਪੁਕਾਰਿ ॥ 
than thae praan hoth jab niaarae ttaerath *praeth* pukaar ||
When the soul is separated from the body, then they will cry out, calling you a *ghost*.

ਆਧ ਘਰੀ ਕੋਊ ਨਹਿ ਰਾਖੈ ਘਰ ਤੇ ਦੇਤ ਨਿਕਾਰਿ ॥੧॥ 
aadhh gharee kooo nehi raakhai ghar thae dhaeth nikaar ||1||
No one will let you stay, for even half an hour; they drive you out of the house. ||1||

ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਜਗ ਰਚਨਾ ਯਹ ਦੇਖਹੁ ਰਿਦੈ ਬਿਚਾਰਿ ॥ 
mrig thrisanaa jio jag rachanaa yeh dhaekhahu ridhai bichaar ||
The created world is like an illusion, a mirage - see this, and reflect upon it in your mind.
~SGGS Ji p. 536​


ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ 
sukh mai aan bahuth mil baithath rehath chehoo dhis ghaerai ||
In good times, many come and sit together, surrounding you on all four sides.

ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥੧॥ 
bipath paree sabh hee sang shhaaddith kooo n aavath naerai ||1||
But when hard times come, they all leave, and no one comes near you. ||1||  

ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ 
ghar kee naar bahuth hith jaa sio sadhaa rehath sang laagee ||
Your wife, whom you love so much, and who has remained ever attached to you,  

ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥੨॥ 
jab hee hans thajee eih kaaneiaa praeth praeth kar bhaagee ||2||
runs away crying, ""Ghost! Ghost!"", as soon as the swan-soul leaves this body. ||2||

ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ 
eih bidhh ko biouhaar baniou hai jaa sio naehu lagaaeiou ||
This is the way they act - those whom we love so much. 

ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥੩॥੧੨॥੧੩੯॥ 
anth baar naanak bin har jee kooo kaam n aaeiou ||3||12||139||
At the very last moment, O Nanak, no one is any use at all, except the Dear Lord. ||3||12||139||
~SGGS Ji p. 634​


*2. Jamdoot:*


ਜਿਹਵਾ ਜਲਉ ਜਲਾਵਣੀ ਨਾਮੁ ਨ ਜਪੈ ਰਸਾਇ ॥ 
jihavaa jalo jalaavanee naam n japai rasaae ||
Let that tongue be burnt in flames, which does not chant the Naam with love.  

ਘਟੁ ਬਿਨਸੈ ਦੁਖੁ ਅਗਲੋ *ਜਮ*ੁ ਪਕੜੈ ਪਛੁਤਾਇ ॥੫॥ 
ghatt binasai dhukh agalo jam pakarrai pashhuthaae ||5||
When the pitcher of the body bursts, there is terrible pain; those who are caught by the *Minister of Death* regret and repent. ||5||

ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਗਏ ਤਨੁ ਧਨੁ ਕਲਤੁ ਨ ਸਾਥਿ ॥ 
maeree maeree kar geae than dhhan kalath n saathh ||
Crying out, ""Mine! Mine!"", they have departed, but their bodies, their wealth, and their wives did not go with them. 

ਬਿਨੁ ਨਾਵੈ ਧਨੁ ਬਾਦਿ ਹੈ ਭੂਲੋ ਮਾਰਗਿ ਆਥਿ ॥ 
bin naavai dhhan baadh hai bhoolo maarag aathh ||
Without the Name, wealth is useless; deceived by wealth, they have lost their way.
~SGGS Ji p. 59​

ਚਿਤ੍ਰ ਗੁਪਤ ਕਾ ਕਾਗਦੁ ਫਾਰਿਆ *ਜਮਦੂਤਾ* ਕਛੂ ਨ ਚਲੀ ॥
chithr gupath kaa kaagadh faariaa *jamadhoothaa* kashhoo n chalee ||
The accounts of Chitr and Gupt, the recording scribes of the conscious and the subconscious are torn up, and the *Messenger of Death* cannot do anything.
~SGGS Ji p. 79​

*3.  Heaven & Hell:*


ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਸੁਰਗਿ ਮਛਿ ਪਇਆਲਿ ਜੀਉ ॥੧॥ 
thaeraa anth n paaeiaa *surag* mashh paeiaal jeeo ||1||
Your limits are not known to any of the beings in the *heavens*, in this world, or in the nether regions of the underworld. ||1||
~SGGS Ji p. 71​


ਚਿਤਿ ਨ ਆਇਓ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਖੜਿ *ਰਸਾਤਲਿ *ਦੀਤ ॥੭॥ 
chith n aaeiou paarabreham thaa kharr* rasaathal* dheeth ||7||
But still, if you do not come to remember the Supreme Lord God, then you shall be taken and consigned to the most *hideous hell*! ||7||

ਕਾਇਆ ਰੋਗੁ ਨ ਛਿਦ੍ਰੁ ਕਿਛੁ ਨਾ ਕਿਛੁ ਕਾੜਾ ਸੋਗੁ ॥ 
kaaeiaa rog n shhidhra kishh naa kishh kaarraa sog ||
You may have a body free of disease and deformity, and have no worries or grief at all;

ਮਿਰਤੁ ਨ ਆਵੀ ਚਿਤਿ ਤਿਸੁ ਅਹਿਨਿਸਿ ਭੋਗੈ ਭੋਗੁ ॥ 
mirath n aavee chith this ahinis bhogai bhog ||
you may be unmindful of death, and night and day revel in pleasures;

ਸਭ ਕਿਛੁ ਕੀਤੋਨੁ ਆਪਣਾ ਜੀਇ ਨ ਸੰਕ ਧਰਿਆ ॥ 
sabh kishh keethon aapanaa jeee n sank dhhariaa ||
you may take everything as your own, and have no fear in your mind at all;

ਚਿਤਿ ਨ ਆਇਓ ਪਾਰਬ੍ਰਹਮੁ *ਜਮਕੰਕਰ* ਵਸਿ ਪਰਿਆ ॥੮॥ 
chith n aaeiou paarabreham *jamakankar* vas pariaa ||8||
but still, if you do not come to remember the Supreme Lord God, you shall fall under the power of the *Messenger of Death*. ||8||
~SGGS Ji p. 71​


ਸਾਸਤ੍ਰ ਬੇਦ ਪਾਪ ਪੁੰਨ ਵੀਚਾਰ ॥ 
saasathr baedh paap punn veechaar ||
The Shaastras and the Vedas speak of sin and virtue;  

*ਨਰਕਿ ਸੁਰਗਿ *ਫਿਰਿ ਫਿਰਿ ਅਉਤਾਰ ॥੨॥ 
*narak surag* fir fir aouthaar ||2||
they say that mortals are reincarnated into *heaven and hell*, over and over again. ||2||

ਗਿਰਸਤ ਮਹਿ ਚਿੰਤ ਉਦਾਸ ਅਹੰਕਾਰ ॥ 
girasath mehi chinth oudhaas ahankaar ||
In the householder's life, there is anxiety, and in the life of the renunciate, there is egotism.
~SGGS Ji p. 385​


*4.  Incarnation ( Avtaar Vaad , God taking birth in human form): *

ਹੁਕਮੇ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਹੁਕਮੇ ਖੇਲ ਖੇਲਾਇਦਾ ॥੧੧॥ 
hukamae siv sakathee ghar vaasaa hukamae khael khaelaaeidhaa ||11||
By His Hukam, one dwells in the house of matter and energy - Shiva and Shakti. By His Hukam, He plays His plays. ||11||  

ਹੁਕਮੇ ਆਡਾਣੇ ਆਗਾਸੀ ॥ 
hukamae aaddaanae aagaasee ||
By the Hukam of His command, the sky is spread above.  

ਹੁਕਮੇ ਜਲ ਥਲ ਤ੍ਰਿਭਵਣ ਵਾਸੀ ॥ 
hukamae jal thhal thribhavan vaasee ||
By His Hukam, His creatures dwell in the water, on the land and throughout the three worlds. 

ਹੁਕਮੇ ਸਾਸ ਗਿਰਾਸ ਸਦਾ ਫੁਨਿ ਹੁਕਮੇ ਦੇਖਿ ਦਿਖਾਇਦਾ ॥੧੨॥ 
hukamae saas giraas sadhaa fun hukamae dhaekh dhikhaaeidhaa ||12||
By His Hukam, we draw our breath and receive our food; by His Hukam, He watches over us, and inspires us to see. ||12|| 

ਹੁਕਮਿ ਉਪਾਏ *ਦਸ ਅਉਤਾਰਾ* ॥ 
hukam oupaaeae *dhas aouthaaraa* ||
By His Hukam, He created His *ten incarnations*,  

ਦੇਵ ਦਾਨਵ ਅਗਣਤ ਅਪਾਰਾ ॥ 
dhaev dhaanav aganath apaaraa ||
and the uncounted and infinite gods and devils.  

ਮਾਨੈ ਹੁਕਮੁ ਸੁ ਦਰਗਹ ਪੈਝੈ ਸਾਚਿ ਮਿਲਾਇ ਸਮਾਇਦਾ ॥੧੩॥ 
maanai hukam s dharageh paijhai saach milaae samaaeidhaa ||13||
Whoever obeys the Hukam of His Command, is robed with honor in the Court of the Lord; united with the Truth, He merges in the Lord. ||13||  

ਹੁਕਮੇ ਜੁਗ ਛਤੀਹ ਗੁਦਾਰੇ ॥ 
hukamae jug shhatheeh gudhaarae ||
By the Hukam of His Command, the thirty-six ages passed.  

ਹੁਕਮੇ ਸਿਧ ਸਾਧਿਕ ਵੀਚਾਰੇ ॥ 
hukamae sidhh saadhhik veechaarae ||
By His Hukam, the Siddhas and seekers contemplate Him.
~SGGS Ji p. 1037​


ਸੁੰਨਹੁ ਉਪਜੇ *ਦਸ ਅਵਤਾਰਾ* ॥ 
sunnahu oupajae *dhas avathaaraa* ||
From the Primal Void, the *ten incarnations* welled up.  

ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਕੀਆ ਪਾਸਾਰਾ ॥ 
srisatt oupaae keeaa paasaaraa ||
Creating the Universe, He made the expanse. 

ਦੇਵ ਦਾਨਵ ਗਣ ਗੰਧਰਬ ਸਾਜੇ ਸਭਿ ਲਿਖਿਆ ਕਰਮ ਕਮਾਇਦਾ ॥੧੨॥ 
dhaev dhaanav gan gandhharab saajae sabh likhiaa karam kamaaeidhaa ||12||
He fashioned the demi-gods and demons, the heavenly heralds and celestial musicians; everyone acts according to their past karma. ||12||
~SGGS Ji p. 1038​


ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ 
brehamaa bisan mehaes dhaev oupaaeiaa ||
Brahma, Vishnu, Shiva and the deities were created.  

ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥ 
brehamae dhithae baedh poojaa laaeiaa ||
Brahma was given the Vedas, and enjoined to worship God.  

*ਦਸ ਅਵਤਾਰੀ* ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥ 
*dhas avathaaree* raam raajaa aaeiaa ||
*The ten incarnations*, and Rama the king, came into being.  

ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥ 
dhaithaa maarae dhhaae hukam sabaaeiaa ||
According to His Will, they quickly killed all the demons.

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥ 
ees mehaesur saev thinhee anth n paaeiaa ||
Shiva serves Him, but cannot find His limits.  

ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥ 
sachee keemath paae thakhath rachaaeiaa ||
He established His throne on the principles of Truth.  

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥ 
dhuneeaa dhhandhhai laae aap shhapaaeiaa ||
He enjoined all the world to its tasks, while He keeps Himself hidden from view.
~SGGS Ji p. 1279 ​


ਚਾਰੇ ਕੁੰਡਾਂ ਸੁਝੀਓਸੁ ਮਨ ਮਹਿ ਸਬਦੁ ਪਰਵਾਣੁ ॥ 
chaarae kunddaan sujheeous man mehi sabadh paravaan ||
You understand the four corners of the universe; in your mind, the Word of the Shabad is approved and supreme.  

ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿਓ ਕਰਿ ਨਦਰਿ ਨੀਸਾਣੁ ॥ 
aavaa goun nivaariou kar nadhar neesaan ||
You eliminate the comings and goings of reincarnation, and bestow the insignia of Your Glance of Grace.  

ਅਉਤਰਿਆ *ਅਉਤਾਰੁ* ਲੈ ਸੋ *ਪੁਰਖ*ੁ ਸੁਜਾਣੁ ॥ 
aouthariaa *aouthaar* lai so *purakh* sujaan ||
You are the *Avataar, the Incarnation* of the *all-knowing Primal Lord*.  

ਝਖੜਿ ਵਾਉ ਨ ਡੋਲਈ ਪਰਬਤੁ ਮੇਰਾਣੁ ॥ 
jhakharr vaao n ddolee parabath maeraan ||
You are not pushed or shaken by the storm and the wind; you are like the Sumayr Mountain.  

ਜਾਣੈ ਬਿਰਥਾ ਜੀਅ ਕੀ ਜਾਣੀ ਹੂ ਜਾਣੁ ॥ 
jaanai birathhaa jeea kee jaanee hoo jaan ||
You know the inner state of the soul; You are the Knower of knowers.  

ਕਿਆ ਸਾਲਾਹੀ* ਸਚੇ ਪਾਤਿਸਾਹ* ਜਾਂ ਤੂ ਸੁਘੜੁ ਸੁਜਾਣੁ ॥ 
kiaa saalaahee *sachae paathisaah* jaan thoo sugharr sujaan ||
How can I praise You, O *True Supreme King*, when You are so wise and all-knowing?  

ਦਾਨੁ ਜਿ ਸਤਿਗੁਰ ਭਾਵਸੀ ਸੋ ਸਤੇ ਦਾਣੁ ॥ 
dhaan j sathigur bhaavasee so sathae dhaan ||
Those blessings granted by the Pleasure of the True Guru - please bless Satta with those gifts.  

ਨਾਨਕ ਹੰਦਾ ਛਤ੍ਰੁ ਸਿਰਿ ਉਮਤਿ ਹੈਰਾਣੁ ॥ 
naanak handhaa shhathra sir oumath hairaan ||
Seeing Nanak's canopy waving over Your head, everyone was astonished.  

ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥ 
so ttikaa so baihanaa soee dheebaan ||
The same mark on the forehead, the same throne, and the same Royal Court. 

ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤ੍ਰਾ ਪਰਵਾਣੁ ॥੬॥ 
piyoo dhaadhae jaevihaa pothraa paravaan ||6||
Just like the father and grandfather, the son is approved. ||6||  

ਧੰਨੁ ਧੰਨੁ ਰਾਮਦਾਸ ਗੁਰੁ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨੈ ਸਵਾਰਿਆ ॥ 
dhhann dhhann raamadhaas gur jin siriaa thinai savaariaa ||
Blessed, blessed is Guru Raam Daas; He who created You, has also exalted You.  

ਪੂਰੀ ਹੋਈ ਕਰਾਮਾਤਿ ਆਪਿ ਸਿਰਜਣਹਾਰੈ ਧਾਰਿਆ ॥ 
pooree hoee karaamaath aap sirajanehaarai dhhaariaa ||
Perfect is Your miracle; the Creator Lord Himself has installed You on the throne.

ਸਿਖੀ ਅਤੈ ਸੰਗਤੀ *ਪਾਰਬ੍ਰਹਮੁ* ਕਰਿ ਨਮਸਕਾਰਿਆ ॥ 
sikhee athai sangathee *paarabreham* kar namasakaariaa ||
The Sikhs and all the Congregation recognize You as the *Supreme Lord God*, and bow down to You. 

ਅਟਲੁ ਅਥਾਹੁ ਅਤੋਲੁ ਤੂ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਿਆ ॥ 
attal athhaahu athol thoo thaeraa anth n paaraavaariaa ||
You are unchanging, unfathomable and immeasurable; You have no end or limitation.
~SGGS Ji p. 968​


ਗਾਵਹਿ ਕਪਿਲਾਦਿ ਆਦਿ ਜੋਗੇਸੁਰ ਅਪਰੰਪਰ *ਅਵਤਾਰ* ਵਰੋ ॥ 
gaavehi kapilaadh aadh jogaesur aparanpar *avathaar* varo ||
Kapila and the other Yogis sing of Guru Nanak. He is the* Avataar, the Incarnation of the Infinite Lord.*
~SGGS Ji p. 1389​


ਹੁਕਮਿ ਉਪਾਏ *ਦਸ ਅਉਤਾਰਾ *॥ 
hukam oupaaeae *dhas aouthaaraa *||
By His Hukam, He created His* ten incarnations*,

ਦੇਵ ਦਾਨਵ ਅਗਣਤ ਅਪਾਰਾ ॥ 
dhaev dhaanav aganath apaaraa ||
and the uncounted and infinite gods and devils.
~SGGS Ji p. 1037​




> _Also What exactly do u mean by God conciousness of Guru? Kindly explain ._


I mean that the physical body of Guruji is not God but created being, yet the Jyot of Guruji in all His physical forms, including Shabad Guru Ji Maharaaj, is Parabrahm.  The surat is merged with the Shabad.  This is why Guruji is NOT a mere man, with an opinion like anyone elses which you can debate or discard.  This is HOW Guruji was able to bring the Shabad Naam into the sansaar and create a boat of mukti for humankind.  No ordinary person with human consciousness could reach beyond the sansaar and grasp the nirgun and sargun infinity of Parabrahm Nirankaar, so Guruji's consciousness is merged with Almighty God, as Gurbani says:


ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ 
jaevadd aap jaanai aap aap ||
Only He Himself is that Great. He Himself knows Himself.
~SGGS Ji p. 5​



ਮੇਰੇ ਮਨ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ 
maerae man gur jaevadd avar n koe ||
O my mind, there is no other as great as the Guru.  

ਦੂਜਾ ਥਾਉ ਨ ਕੋ ਸੁਝੈ ਗੁਰ ਮੇਲੇ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥ 
dhoojaa thhaao n ko sujhai gur maelae sach soe ||1|| rehaao ||
I cannot imagine any other place. The Guru leads me to meet the True Lord. ||1||Pause||

ਸਗਲ ਪਦਾਰਥ ਤਿਸੁ ਮਿਲੇ ਜਿਨਿ ਗੁਰੁ ਡਿਠਾ ਜਾਇ ॥ 
sagal padhaarathh this milae jin gur ddithaa jaae ||
Those who go to see the Guru obtain all treasures. 

ਗੁਰ ਚਰਣੀ ਜਿਨ ਮਨੁ ਲਗਾ ਸੇ ਵਡਭਾਗੀ ਮਾਇ ॥ 
gur charanee jin man lagaa sae vaddabhaagee maae ||
Those whose minds are attached to the Guru's Feet are very fortunate, O my mother.  

ਗੁਰੁ ਦਾਤਾ ਸਮਰਥੁ ਗੁਰੁ ਗੁਰੁ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥ 
gur dhaathaa samarathh gur gur sabh mehi rehiaa samaae ||
The Guru is the Giver, the Guru is All-powerful. The Guru is All-pervading, contained amongst all. 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਡੁਬਦਾ ਲਏ ਤਰਾਇ ॥੨॥ 
gur paramaesar paarabreham gur ddubadhaa leae tharaae ||2||
The Guru is the Transcendent Lord, the Supreme Lord God. The Guru lifts up and saves those who are drowning. ||2||  

ਕਿਤੁ ਮੁਖਿ ਗੁਰੁ ਸਾਲਾਹੀਐ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥ 
kith mukh gur saalaaheeai karan kaaran samarathh ||
How shall I praise the Guru, the All-powerful Cause of causes?  

ਸੇ ਮਥੇ ਨਿਹਚਲ ਰਹੇ ਜਿਨ ਗੁਰਿ ਧਾਰਿਆ ਹਥੁ ॥ 
sae mathhae nihachal rehae jin gur dhhaariaa hathh ||
Those, upon whose foreheads the Guru has placed His Hand, remain steady and stable.  

ਗੁਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਆਲਿਆ ਜਨਮ ਮਰਨ ਕਾ ਪਥੁ ॥ 
gur anmrith naam peeaaliaa janam maran kaa pathh ||
The Guru has led me to drink in the Ambrosial Nectar of the Naam, the Name of the Lord; He has released me from the cycle of birth and death. 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਸੇਵਿਆ ਭੈ ਭੰਜਨੁ ਦੁਖ ਲਥੁ ॥੩॥ 
gur paramaesar saeviaa bhai bhanjan dhukh lathh ||3||
I serve the Guru, the Transcendent Lord, the Dispeller of fear; my suffering has been taken away. ||3||
~SGGS Ji p. 49​



> _Also it is agreed in Gurbani that doing miracles is the domain of God only , no human can do any miracles . Any miracles done by humans is not acceptable as they give boost to individual's ego only . ( Maybe any human doing miracles is just not possible )_



So which is it, they can be done but not allowed?  Or they can't be done?


ਸਿਧੁ ਹੋਵਾ *ਸਿਧਿ* ਲਾਈ *ਰਿਧਿ* ਆਖਾ ਆਉ ॥ 
sidhh hovaa* sidhh* laaee* ridhh* aakhaa aao ||
If I were to become a* Siddha*, and work *miracles*, summon wealth  

ਗੁਪਤੁ ਪਰਗਟੁ ਹੋਇ ਬੈਸਾ ਲੋਕੁ ਰਾਖੈ ਭਾਉ ॥ 
gupath paragatt hoe baisaa lok raakhai bhaao ||
and become invisible and visible at will, so that people would hold me in awe 

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੩॥ 
math dhaekh bhoolaa veesarai thaeraa chith n aavai naao ||3||
-seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||3||
~SGGS Ji p. 14​
Gurbani clearly says siddhas can work powers but this can cause them to go astray and forget God.  It doesn't say miraculous powers are not possible for a human being.



ਸੁਖ ਸਾਗਰ ਸੁਰਿਤਰੁ ਚਿੰਤਾਮਨਿ *ਕਾਮਧੇਨ* ਬਸਿ ਜਾ ਕੇ ਰੇ ॥ 
sukh saagar surithar chinthaaman *kaamadhhaen* bas jaa kae rae ||
The Lord is the ocean of peace; the miraculous tree of life, the jewel of miracles and the *wish-fulfilling cow* are all under His power.  

ਚਾਰਿ ਪਦਾਰਥ *ਅਸਟ ਮਹਾ ਸਿਧਿ* ਨਵ ਨਿਧਿ ਕਰ ਤਲ;;; ਤਾ ਕੈ ॥੧॥ 
chaar *padhaarathh asatt mehaa* sidhh nav nidhh kar thal thaa kai ||1||
The four great blessings, the* eight great miraculous spiritual powers* and the nine treasures are in the palm of His hand. ||1||  

ਹਰਿ ਹਰਿ ਹਰਿ ਨ ਜਪਸਿ ਰਸਨਾ ॥ 
har har har n japas rasanaa ||
Why don't you chant the Lord's Name, Har, Har, Har? 

ਅਵਰ ਸਭ ਛਾਡਿ ਬਚਨ ਰਚਨਾ ॥੧॥ ਰਹਾਉ ॥ 
avar sabh shhaadd bachan rachanaa ||1|| rehaao ||
Abandon all other devices of words. ||1||Pause||
~SGGS Ji p. 1106​
Gurbani says there are 8 miraculous spiritual powers and that the Lord God Himself is the jewel of miracles.  Thus, there is also some positive spiritual development which works through the God which is the blessing of holiness.  Nowhere does Gurbani say miracles are impossible, miracles are forbidden.  Nowhere.  There is a careful message of spiritual maturity on how to obtain those powers and how NOT to selfishly use them.  But the search for a Gurmukh is for the Giver of Gifts, and not to selfishly seek Him merely for His gifts.  And that is a very different matter.  Gurbani is describing the God as a great boon, fulfiller of wishes and miracles and blessing.  So clearly what powers are ascribed to God are wonders.  But the greatest miracle of Gurbani is that we have a Satguru who can lead us to the God and liberate us from the ocean of suffering.  You are right, spiritual path is not about dazzling feats which boost the ego.  But this is not to discredit that God is all-powerful and capable of miraculous or wondrous intervention to transform the lives of human beings for the better.  

The thing about miracles, even if someone's life is saved through amazing means (and such events have occured), those persons still have to die when it is their time.  No one on the planet is immune from suffering.  The key is not to chase after miracles, but to live drenched in the Presence of the miracle maker.  And who can deny good people and blessings give great peace to the suffering.  Such things are a medicine and a seva.  This is NOT the same as some baba trying to make money off the gullible.  So let's be wise and not confuse true blessing, true Presence of Vaheguru, and authentic miracle (which may be as hidden as simply giving someone something to live for who was wanting to die and not be dramatic like cancer cure) with something negative like egotism and riddhia siddhia.  Because we are talking about radically different things.  

But in truth, if you deny the possibility of wondrous efficacy of Shabad, prayer and Naam Jap, then don't be surprised if calamity befalls your life and nothing intervenes, because you have to be OPEN to the Presence of Guru and TRUST in the reality of Guru and BELIEVE that God is capable to actually intervene in order for it to ever happen.  Even medical doctors acknowledge that people with faith and positive outlook have had spontaneous remissions and cures, so clearly, even medically something is at work, and faith is a part of it.

Medical Miracles Really Do Happen

~bhul chak maaf karni ji


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## pk70 (Jun 2, 2008)

*Re: Miracles in Guru Granth Sahib Ji*

\
*Dalbir Singh Ji,*
*As you asked, I would try to answer as per Gurbani states. *
*In context of Gurbani understanding, your opinion is part of those who do not stick to references and  do not look at it as a reality verified by Guru Ji. Look at the following Guru Vak*
ਜਿਤੁ ਦਿਨਿ ਦੇਹ ਬਿਨਸਸੀ ਤਿਤੁ ਵੇਲੈ* ਕਹਸਨਿ** ਪ੍ਰੇਤੁ ॥* 
jith dhin dhaeh binasasee thith vaelai kehasan *praeth *||
On that day when the body perishes-at that time, she becomes a *ghost.*
*Kehn= people say that, what? Pret= ghost, is it admission by Guru ji about ghosts?
*ਪਕੜਿ ਚਲਾਇਨਿ ਦੂਤ ਜਮ ਕਿਸੈ ਨ ਦੇਨੀ ਭੇਤੁ ॥ 
pakarr chalaaein dhooth jam kisai n dhaenee bhaeth ||
The Messenger of Death seizes and holds her, and does not tell anyone his secret.
*Jamdoot= according to Hindu mythology there are special people known as Jamdoot to take the soul out of body, a nonsense concept, Gurbani states clearly that soul leaves body and go some where to Sky( gainare), jamdoot is also used as symbol of death, nothing more than that., here is Guru Nanak Ji in context of death *
 ਪੰਨਾ 580, ਸਤਰ 15
ਨਉ ਦਰ ਠਾਕੇ ਹੁਕਮਿ ਸਚੈ ਹੰਸੁ ਗਇਆ *ਗੈਣਾਰੇ* ॥
नउ दर ठाके हुकमि सचै हंसु गइआ गैणारे ॥
Na*o ḏar ṯẖākė hukam sacẖai hans ga*i*ā gaiṇārė.
The nine doors are closed by the True Lord's Command, and the swan-soul takes flight into the skies.
*So above" Jamdoot" is used just as a reference death.
*ਛਡਿ ਖੜੋਤੇ ਖਿਨੈ ਮਾਹਿ ਜਿਨ ਸਿਉ ਲਗਾ ਹੇਤੁ ॥ 
shhadd kharrothae khinai maahi jin sio lagaa haeth ||
And her loved ones-in an instant, they move on, leaving her all alone.
*Here Guru ji indicates about importance of death which is usually forgotten and persons indulge in vices and get involved in the people they love, seldom they remember The Almighty. Whole Shabad is about the importance of Almighty and the certain death.

*

[/FONT]ਤਨ ਤੇ ਪ੍ਰਾਨ ਹੋਤ ਜਬ ਨਿਆਰੇ ਟੇਰਤ [/FONT]*ਪ੍ਰੇਤਿ [/FONT]*ਪੁਕਾਰਿ ॥ 
 [/FONT] than thae praan hoth jab niaarae ttaerath *praeth* pukaar ||
When the soul is separated from the body, then they will cry out, calling you a *ghost*.
*Again note down the word” prêt pukaar” who does so, people whom the dead loved over Almighty, they call him ghost as they look at the lifeless body, the following Guru Vaak clears the picture.*
ਜਿਹਵਾ ਜਲਉ ਜਲਾਵਣੀ ਨਾਮੁ ਨ ਜਪੈ ਰਸਾਇ ॥ 
jihavaa jalo jalaavanee naam n japai rasaae ||
Let that tongue be burnt in flames, which does not chant the Naam with love. 
You see here the importance of Nam Simran
ਘਟੁ ਬਿਨਸੈ ਦੁਖੁ ਅਗਲੋ *ਜਮ*ੁ ਪਕੜੈ ਪਛੁਤਾਇ ॥੫॥ 
ghatt binasai dhukh agalo jam pakarrai pashhuthaae ||5||
When the pitcher of the body bursts, there is terrible pain; those who are caught by the *Minister of Death* regret and repent. ||5||


*Now think why  so called imaginary jamdoot do repent,  you must understand, death comes to every one, there is no such thing that special jamdoot come for some and don’t come for others, realty is this that there is no jamdoot, here words are used in context of fear of death, being in love with HIM a persons see death as a CALL of GOD others tremble and imagine jamdoot.*




ਚਿਤ੍ਰ ਗੁਪਤ ਕਾ ਕਾਗਦੁ ਫਾਰਿਆ *ਜਮਦੂਤਾ* ਕਛੂ ਨ ਚਲੀ ॥
chithr gupath kaa kaagadh faariaa *jamadhoothaa* kashhoo n chalee ||
The accounts of Chitr and Gupt, the recording scribes of the conscious and the subconscious are torn up, and the *Messenger of Death* cannot do anything.
~SGGS Ji p. 79
*This is a crystal clear picture of the whole story; neither those imaginative chitrgupt nor jamdoot could do anything to the person who lives in HIS simran, why not? Because the person knows that death is HIS call, nothing to fear and no one special is writing any thing( no chitrgupt), it is HIM only who does all, when HE gives blessings, nothing exists. Enlightened Sikh dies to be with HIM, he/she has fear of none but HIM, here being in love, fear is replaced with love and happiness to be with HIM.*


ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ 
brehamaa bisan mehaes dhaev oupaaeiaa ||
Brahma, Vishnu, Shiva and the deities were created. 

[/FONT]ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥ 
brehamae dhithae baedh poojaa laaeiaa ||
Brahma was given the Vedas, and enjoined to worship God. 
 [/FONT] *ਦਸ ਅਵਤਾਰੀ* ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥ 
*dhas avathaaree* raam raajaa aaeiaa ||
*The ten incarnations*, and Rama the king, came into being. 

ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥ 
dhaithaa maarae dhhaae hukam sabaaeiaa ||
According to His Will, they quickly killed all the demons.

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥ 
ees mehaesur saev thinhee anth n paaeiaa ||
Shiva serves Him, but cannot find His limits. 
*All talk prevailed in Guru times is presented as per HIS ordinance, this is all HIS play, even considered so big guys, Guru ji says about them, that none could even know HIM and HIS infinity. References are used and Guru ji beautifully adds his commentary which is the final truth. Read the following
*ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥ 
sachee keemath paae thakhath rachaaeiaa ||
He established His throne on the principles of Truth. 

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥ 
dhuneeaa dhhandhhai laae aap shhapaaeiaa ||
He enjoined all the world to its tasks, while He keeps Himself hidden from view.
~SGGS Ji p. 1279 


  . ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ 
jaevadd aap jaanai aap aap ||
Only He Himself is that Great. He Himself knows Himself.
~SGGS Ji p. 5
*Isnt it clear that no one knows about HIM, all sayings either are guesses or just creation of human mind. When no one `knows then why claims are being made about HIS incarnations? Why does Guru ji states HIM as” AJOONI”? Because HE is, only in HIS Sargun sroop, HE is present, not in chosen ones but in all.[/FONT]*
[/FONT]ਗੁਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਆਲਿਆ ਜਨਮ ਮਰਨ ਕਾ ਪਥੁ ॥ 
gur anmrith naam peeaaliaa janam maran kaa pathh ||
The Guru has led me to drink in the Ambrosial Nectar of the Naam, the Name of the Lord; He has released me from the cycle of birth and death. 

[/FONT]ਗੁਰੁ ਪਰਮੇਸਰੁ ਸੇਵਿਆ ਭੈ ਭੰਜਨੁ ਦੁਖ ਲਥੁ ॥੩॥ 
gur paramaesar saeviaa bhai bhanjan dhukh lathh ||3||

 [/FONT] I serve the Guru, the Transcendent Lord, the Dispeller of fear; my suffering has been taken away. ||3||
~SGGS Ji p. 49
*Above Guru Vaak makes clear the rest doubts about all in questions. Guru shows the real way out of this cycle of birth and death, Guru gives HIS NAAM known as AMBROSIAL NECTOR. Gurbani is in poetry form,  it should not be read and understood as verse, there are symbols, metaphors and references. I hope I have stated what you have asked me specially, there should be no confusion. If HE comes in incarnation, then, why there is a need to get out of this cycle? If our ORIGIN is in  this cycles, so what is wrong with staying in cycles with HIM  then?  Truth remains that HE is beyond Birth and Death and there is no chitrgupt, no jamdoot(special agents of death, what about those agents, are they out of birth and death cycle themselves? If so, then we must assume a lot of souls are employed by HIM to do different jobs. O.K. Who is witness to that? NONE because it is fabrication of human mind, these words are used  just  as fear of death as imagined by some before Guru ji came on stage) Gurbani talks about Hindu talks but keeps  his own message above all of this.*


 [/FONT]


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## Harjas Kaur Khalsa (Jun 3, 2008)

*Re: Miracles in Guru Granth Sahib Ji*



> _Gurbani is in poetry form, it should not be read and understood as verse, there are symbols, metaphors and references._



You are entitled to your viewpoint.  And I take it you have never had an experience with a ghost or much experience with dying people.  If you had, you would not be so quick to dismiss as "nonsense" powerful symbolic realities.  I say symbolic because these things are really quite beyond the fullness of human understanding, and so we speak in terms of this thing being like that thing which we can relate to.  People tend to speak in terms of likes, similarities, symbolism.  Just because a concept is symbolically richer and more powerful than the human mind can wrap a concept around doesn't by any means reflect that the symbolism is fake, nonsense or dismissable.

But I concede, I have no words which could give you an experience you have not had.  Only such an experience could shake your skepticism.  You believe according to your world view and understanding because you have not had any other experience to demonstrate another reality.  Only then would you possibly accept the reality that Gurbani has described something which has been described in nearly every religion and culture known to humanity since ancient times, as not being mere stories or fiction but the afterlife.  I would suggest you are interpreting Gurbani according to the limitations of the scientific material realm, which has no faith in what it can't measure or see and disbelieves what it can't touch, and thus scoffs at any other reality than this world, or the certainty of the body-corpse at death.  The fact that some scientists have done credible research into the afterlife and communications with the dead seems not to impress you as you don't even investigate the "possibility" that Gurbani is telling you something true without discrediting outright that it is poetic exaggeration, or fabrication in the form of mere metaphor.

An avatar by definition doesn't have to come into this sansaar, but does so in order to reach God's Jyot into the darkness to liberate stuck souls.  An avatar is like a Guru, without whom we could not come close to God.  And I qualify that I am not saying anywhere in Gurbani it says for Sikh to follow or worship previous avatars.  Nowhere in Gurbani does it say to worship Guru.  But Gurbani says avatars were a manifestation (sargun presence) of the God in past ages for the purpose of uplifting humanity, and that even these have fallen into Maya.  Therefore in the Kalyug Guruji gives us the Naam which originates in the Shabad which comes from the sound-current of the Naad which is not even from this level of materiality of the sansaaric world.  The Naad, the Shabad and the Naam vibrate at a frequency beyond our dimensionality and emanate from the nirgun Parabrahm.  The Naam can't fall under corruption as did devas or avataras from past ages, and we are enjoined to worship only the Vaheguru.  But this isn't the same thing as saying that heavens, hells, devas, asuras, avataras are fake and unreal or silly stories for the superstitious.  Nowhere does Gurbani say that.  It says they exist.



ਅਖਰ ਮਹਿ ਤ੍ਰਿਭਵਨ ਪ੍ਰਭਿ ਧਾਰੇ ॥ 
akhar mehi thribhavan prabh dhhaarae ||
In the Word, God established the three worlds.  

ਅਖਰ ਕਰਿ ਕਰਿ ਬੇਦ ਬੀਚਾਰੇ ॥ 
akhar kar kar baedh beechaarae ||
Created from the Word, the Vedas are contemplated. 

ਅਖਰ ਸਾਸਤ੍ਰ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾ ॥ 
akhar saasathr sinmrith puraanaa ||
From the Word, came the Shaastras, Simritees and Puraanas.  

ਅਖਰ ਨਾਦ ਕਥਨ ਵਖ੍ਯ੍ਯਾਨਾ ॥ 
akhar naadh kathhan vakhyaanaa ||
From the Word, came the sound current of the Naad, speeches and explanations.  

ਅਖਰ ਮੁਕਤਿ ਜੁਗਤਿ ਭੈ ਭਰਮਾ ॥ 
akhar mukath jugath bhai bharamaa ||
From the Word, comes the way of liberation from fear and doubt.  

ਅਖਰ ਕਰਮ ਕਿਰਤਿ ਸੁਚ ਧਰਮਾ ॥ 
akhar karam kirath such dhharamaa ||
From the Word, come religious rituals, karma, sacredness and Dharma.  

ਦ੍ਰਿਸਟਿਮਾਨ ਅਖਰ ਹੈ ਜੇਤਾ ॥ 
dhrisattimaan akhar hai jaethaa ||
In the visible universe, the Word is seen.

ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਨਿਰਲੇਪਾ ॥੫੪॥ 
naanak paarabreham niralaepaa ||54||
O Nanak, the Supreme Lord God remains unattached and untouched. ||54||
~SGGS Ji p. 261​



> _Guru shows the real way out of this cycle of birth and death, Guru gives HIS NAAM known as AMBROSIAL NECTOR._


What exactly is the ambrosial nectar of Naam?  Is it something material like sugar water?  Is it simply chanting in a meditative state?  Is it listening to kirtan or reading Gurbani?  What is Naam?  Is it something in this world which is perceivable?  Or is it also another form of poetic license to describe fiction and metaphor?  Where exactly do our discrediting of teachings from Gurbani end, and with what concepts do they begin?  It doesn't seem Gurbani has made that distinction and said, believe in these things, but disregard as mere fiction these others.

That is why I disregard that figurative approach to reading Gurbani.  When I read Gurbani, I take it to mean that Guru says it means exactly what it says, and not as what I myself accept or reject as implausible or fake.  Again, any comments or story about ghosts or jams would fail to be persuasive.  At some point you will have the experience, and at that time, words won't even be necessary.

~Bhul chak maaf


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## pk70 (Jun 3, 2008)

*Re: Miracles in Guru Granth Sahib Ji*

Quote Vijaydeep JiAng 870-871)

Bhagat Kabir saved from Elephant.

Das also wants to see where in Shri Guru Granth sahib Ji we are told to not to belive in miracles?

And why do some people oppose Bhai Sahib Bhai Randheer Singh Ji for his being pro Miracle? 
*Vijaydeep Singh Ji,first of let me congratulate you in your faith in Guru Granth Sahib Ji, many of your other posts were really interesting that proves how hard work you have done in this field.*
*Regarding the miracles quoted through your post by taking refuge of some Shabad, I must disagree since the message Guru ji is trying to convey is not miracle but importance of the path he advocates through Guru Shabad repeatedly, all miracles are credited to HIM not to human beings. Kabir ji was put before an Elephant, was it Kabir ji who stopped it with miracle powers or AkaalPurakh whose Ordinance remained as per His will? Your answer will define if Gurmat believes in miracle done by human beings or just by HIM. Namdev ji expresses a certain kind of picture how Akaal Purakh rode on that thing. because being totally in tune to HIM, how mind feels is beynd words, so Namdev ji remained imbued to the Lord the rest whatever happened is credited to HIM. By the way, Namdev ji states that it is HIM who does all this but Namdev was honored because this is the way the World is conditioned to look at these things. If you watch A.E. Channel, there is guy named Chris Smith, with single hand he stops twenty people from pushing him away from the point he stands. What is that? Miracle?  He says it is control of mind. In Guru Granth Sahib ji, Guru Sahiban offer to bow on those who has experienced HIM, to those who remain imbued to HIM. Why? Dominant idea in Guru Granth Sahib Ji is HIM, any one who walked on the path , was praised personally by Guru Sahibaan.  Your question “if there is anywhere in Guru Granth Sahib written not to believe in them”, is also answerable. You will find at numerous places where Guru ji hints at “ridhyaa Sidhya” as useless or of no value if one is not imbued with HIM, actually some time these things infuse ego and keep us away from real path of being in love with HIM without “I-ness”. In Guru Shabad” Moti ta mandir ..” this exceptional mind controlling games are treated as worthless along with other powers. In both of the Shabadas you quoted, it is not the miracle done by any one but by HIM that is accepted by both Bhagatas and Guru ji as well.. In Sidh Gosht Guru ji makes clear he has no those kind of tactics to impress others but NAAM. Isn’t it sufficient to follow what was said to follow instead of wasting energy on this is there  or this is not there. *


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## pk70 (Jun 3, 2008)

*Re: Miracles in Guru Granth Sahib Ji*

Harjas kaur khalsa  Quote
_Gurbani is in poetry form,   it should not be read and understood as verse, there are symbols, metaphors   and references._ 
        You are entitled to your viewpoint. And I take it you have never had an experience with a ghost or much experience with dying people. If you had, you would not be so quick to dismiss as "nonsense" powerful symbolic realities
*My Respected Bhainji,*
*My older brother died in my hands, the death was violent. What more experience do I need?*
* In reality,there are no special employees of GOD as per Hindu mythology, as there is no witness of it as you know Experience of God is witnessed in Gurbani*
  . I say symbolic because these things are really quite beyond the fullness of human understanding, and so we speak in terms of this thing being like that thing which we can relate to. People tend to speak in terms of likes, similarities, symbolism. Just because a concept is symbolically richer and more powerful than the human mind can wrap a concept around doesn't by any means reflect that the symbolism is fake, nonsense or dismissable.
*If they are symbols, then they do not exist, death occurs, soul leaves the body alone into the SKY as per Guru Nanak. Nonesense because they are shown as coming specially to take soul from the body, Gurbani clarifies that soul leaves body alone.

*. I would suggest you are interpreting Gurbani according to the limitations of the scientific material realm, which has no faith in what it can't measure or see and disbelieves what it can't touch, and thus scoffs at any other reality than this world, or the certainty of the body-corpse at death
*My understanding of Gurbani is not based on British  influence( as you state quite often) or scientific material realm but the message of Guru Ji. Guru ji doesn’t want people to get into any kind of ritualism, supernatural fears, practice hypocrisy in view of religion, so why would he advocate such things which put fears in the minds of people. He sets his followers free of all imaginative fears, reduced caste system, Sati, mistreatment of women or poor/backward considered people. It becomes unimaginable for me to agree that Guru ji follow what brought nothing but disunity, fears and exploitation of the commoners. As I told you earlier, a friend of mine who happens to be Native American, I asked him last week” Buddy what has happened to your hair?’ He replied” Singh, I offered them to one of my dead relative”*
*I didn’t comment. Did I believe what he said? No, How a dead can get his hair? For him it is very sacred, I respect that. Is it a truth or not? I am not interested in it all, I just got one thing, my buddy has a lot of respect for that dead person, and humbly I accept that act of offering. Going deep into such things, taking them as factual [/FONT]**phenomena is like enslaving mind with unnecessary traditions or beliefs. Even questioning his act is nonsense.*     .

 The fact that some scientists have done credible research into the afterlife and communications with the dead seems not to impress you as you don't even investigate the "possibility" that Gurbani is telling you something true without discrediting outright that it is poetic exaggeration, or fabrication in the form of mere metaphor.
*Gurubani’s major purpose is to take masses to the Original Source-The Creator, to get involve HIM unconditionally and to live by giving preference HIM to rest of the world, literally to live in HIS love. Why to take detour when straight path is shown and lights are on.
*An avatar by definition doesn't have to come into this sansaar, but does so in order to reach God's Jyot into the darkness to liberate stuck souls. An avatar is like a Guru, without whom we could not come close to God. And I qualify that I am not saying anywhere in Gurbani it says for Sikh to follow or worship previous avatars.
*Any one who gets inflicted with Maya disqualifies himself or herself to be worthy of special respect, Gurbani talks about them,  never verifies about their true existence or non existence because the purpose of Gurbani is to lead persons to HIM but not to confuse them over the past. In HIS Sargun Sroop, all are considered His form not selected one like Hindu Avtaras. For Hindus they were GODS, I respect that but for Sikhs they carry no weight.*
   Nowhere in Gurbani does it say to worship Guru. But Gurbani says avatars were a manifestation (sargun presence) of the God in past ages for the purpose of uplifting humanity, and that even these have fallen into Maya. Therefore in the Kalyug Guruji gives us the Naam which originates in the Shabad which comes from the sound-current of the Naad which is not even from this level of materiality of the sansaaric world. The Naad, the Shabad and the Naam vibrate at a frequency beyond our dimensionality and emanate from the nirgun Parabrahm. The Naam can't fall under corruption as did devas or avataras from past ages, and we are enjoined to worship only the Vaheguru. But this isn't the same thing as saying that heavens, hells, devas, asuras, avataras are fake and unreal or silly stories for the superstitious. Nowhere does Gurbani say that.
*First of all, let me disagree with you on Naam concept, using it as Naad( though Naad also stands Kirtan) then making it more difficult to understand, has been practice of Yogis, Brahmins, Guru ji doesn’t keep his views on it as esoteric but turn them into exoteric  by simplifying them for all. **Nam** is not experienced through vibrations, it is lived in HIS love” JIN KE CHOLE RATHRE KANT TINA KE PAAS” no vibration etc. **Nam** being given by some people to others is also a Brahmin ritual; if it is practiced by Sikhs, it goes against Gurmat, Guru Ji shows HIM within us, how? By having a complete surrender of”I ness”, in that state of mind, something blossoms, visible presence of HIM, Why Guru ji says” mehl meh baithe APPAR APPAAR”? Think about it. Living Gurbani is true Sikhi, rest is just “shingar/decoration” never guarantees of any thing.*
          It says they exist.
ਅਖਰ ਮਹਿ ਤ੍ਰਿਭਵਨ ਪ੍ਰਭਿ ਧਾਰੇ ॥ 
akhar mehi thribhavan prabh dhhaarae ||
In the Word, God established the three worlds. 
*It means, all three world were created as per HIS Ordinance*
ਅਖਰ ਕਰਿ ਕਰਿ ਬੇਦ ਬੀਚਾਰੇ ॥ 
akhar kar kar baedh beechaarae ||
Created from the Word, the Vedas are contemplated. 
*AS per His Hukam, through a language(word) Vedas were read and discussed*
ਅਖਰ ਸਾਸਤ੍ਰ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾ ॥ 
akhar saasathr sinmrith puraanaa ||
From the Word, came the Shaastras, Simritees and Puraanas. 
*Here again simrati and Puranas were also expression of HIS ordinance*
ਅਖਰ ਨਾਦ ਕਥਨ ਵਖ੍ਯ੍ਯਾਨਾ ॥ 
akhar naadh kathhan vakhyaanaa ||
From the Word, came the sound current of the Naad, speeches and explanations. 
*As per His ordinance their discussion and keertan occured*
ਅਖਰ ਮੁਕਤਿ ਜੁਗਤਿ ਭੈ ਭਰਮਾ ॥ 
akhar mukath jugath bhai bharamaa ||
From the Word, comes the way of liberation from fear and doubt. 
*It is also His Ordinance to be liberated from fears and illusions of the world
*ਅਖਰ ਕਰਮ ਕਿਰਤਿ ਸੁਚ ਧਰਮਾ ॥ 
akhar karam kirath such dhharamaa ||
From the Word, come religious rituals, karma, sacredness and Dharma. 
*It is again because of His Ordinance that some walk on true path,  here same idea goes on
*ਦ੍ਰਿਸਟਿਮਾਨ ਅਖਰ ਹੈ ਜੇਤਾ ॥ 
dhrisattimaan akhar hai jaethaa ||
In the visible universe, the Word is seen.
*Akhar hai jeta= all the world, dhristiman= visible, means all this visible world is His Sargun Sroop, think about the following Vaak
*ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਨਿਰਲੇਪਾ ॥੫੪॥ 
naanak paarabreham niralaepaa ||54||
O Nanak, the Supreme Lord God remains unattached and untouched. ||54||
~SGGS Ji p. 261
*BUT Nanak says HE remains beyond it, untouched un attached
[/FONT]* *What is dominance idea? HIM, Guru ji is taking us to HIM by talking about all other things, nothing is verified in any way but idea is built on all known stuff cemented with HIS ordinance. So nothing happens beyond His Hukam*
  Quote:
_Guru shows the real way out   of this cycle of birth and death, Guru gives HIS NAAM known as AMBROSIAL   NECTOR._ 
        What exactly is the ambrosial nectar of Naam? Is it something material like sugar water? 
*NO it is not like that. It is pure as amrit word is used to convey piousness. It is living in HIS love as it sows the seeds of Harmony by eliminating conflicts.*
  Is it simply chanting in a meditative state? 
*No, it is again embracing His Ordinance suitable or not suitable, meditate is nothing then an effort to overcome other distractions. It brings state of mind” ja ja dekha tah tah tu hai”*
  Is it listening to kirtan or reading Gurbani?
*No, that is also to settle mind on HIM since it is all about HIM,*
       What is Naam? Is it something in this world which is perceivable?
*Naam is HIM, HIS presence, Understanding of His Ordinance. Yes you can perceive if mind is taken to that state of mind with the help of Guru bachan. *
   Or is it also another form of poetic license to describe fiction and metaphor?
*No, it is the only way out to address HIM to the people who understand through a language only. Symbolic? Yes in a way, it is all about HIM. There is no special thing to utter, only attention on HIM is necessary but it should be undivided, no need to practice anything since it is an experience, to have it, first you have to over come which hinders  achieving that state of mind. Nam should not be used as” a license to do any thing” because it is some thing you get downed in being zeroed in”I-ness”*
   Where exactly do our discrediting of teachings from Gurbani end, and with what concepts do they begin? 
*Gurbani is beyond discrediting, if some try, they don’t know what they are doing, there is only one concept of Gurbani – taking human beings back to Him by over coming all the trash society starts putting in head since birth which, in fact, remains useless in pursuit of liberation.” Munn pardessya  Ghare aa” ( ghre=home)advice is repeated, what is that,  aren’t we home all the time?  No we are not, we follow  our mind influenced by that trash, then wander aimlessly never to realize HIM, Guru ji says, no, within, you will find HIM, he answers also why we cannot see HIM within, really gives a detail of the obstacles and advises us first to fall in love with HIM. No one can fall in love with Him if mind is divided, period. If a Bus is chattered to **San Francisco** and the other one is to L.A, and while sitting in Bus chartered to **L.A.** I think I am going to **San Francisco**, it is my fault not the bus *
    It doesn't seem Gurbani has made that distinction and said, believe in these things, but disregard as mere fiction these others.
*Gurbani supersedes all prevailed talks’ stories by simply taking the mind into HIS refuge. Let me say in different way. You have pain, there is known medicine , you[/FONT]** take it but pain remains after subsiding for some time, then you get another medicine, it totally eliminates the pain, why would you care about the other known medicine any way? Literally it was useless. Because it was available there, does it mean it was real medicine? Sikh doesn’t give weight on any prevailed, myths, real things or whatever, he/she just follow none but Guru, literally never feels important to talk about their existence or not. If so, isn’t it waste of time to wrangle over things that were not addressed as important to follow*.
 That is why I disregard that figurative approach to reading Gurbani. When I read Gurbani, I take it to mean that Guru says it means exactly what it says, and not as what I myself accept or reject as implausible or fake
*I appreciate that; however, the way you quote Gurbani, it sounds contrary to Guru message, let me give example You wrote in your post” GOD TAKES BIRTH”*
*GURU JI SAYS” AJONI, SWAMBH”” AKAAL”, how you can justify you are going by Guru Message. His Sargun Sroop is around us, we can respect that but it is His Nirgun Sroop, Truth Seekers long for. Living among His Sargun sroop, Satguru Nanak feels pains of separation from HIM, why? Answer is simple, His sargun sroop also acts like Maya, it is only His Nirgun sroop that fills mind with unending happiness, something lovable to merge with.*
. Again, any comments or story about ghosts or jams would fail to be persuasive. At some point you will have the experience, and at that time, words won't even be necessary.
*My purpose of following Gurbani is to live it, though tough it is, many temptations, ego and anger are so strong that make me fall repeatedly but living Gurbani  has become so attractive to me that falls actually help me to get stronger, in this pursuit, Jama, ghost etc cease to exist. *
*
[/FONT]*


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