# Part III Liberation Mukti-Niravan



## Sikh80 (Nov 17, 2007)

*Part III –Liberation, Mukti , Nirvaan*
*Earlier reference* :


http://www.sikhphilosophy.net/gurmat-vichaar/17857-part-ii-liberation-mukti-salvation.html

http://www.sikhphilosophy.net/gurmat-vichaar/17756-liberation-mukti-salvation.html
http://www.sikhphilosophy.net/spiritual-articles/17707-can-we-know-him.html

*Doubts raised in last post*: yes, Status _quo_ maintained [
 

*Answersd received *: None
*Consequences:*  Doubts on ‘word of sabad’ and sabad/naam/naamdan as it as .
*Present Post in brief*: Deals with grey areas [for me ] like ‘_sabad’/’word of sabad_’; ‘_naam’_ and ‘_Name of lord’_,_’Naam Daan’_ etc., as used .It may not be grey areas for those who understand Naam and word of sabad when it appears in translations. But for me it is a grey area. You may kindly post if you have a clarity.It is an humble effort to present the state Of affairs amongst the sikhs with intellect of my level 

*Acknowledgements/indebtness *


Begum ji.
Kelly-Kaur ji.and aadji


Thrust Areas of present Post: *naam,Name of God,sabad.,word of sabad.etc and interrelated issues.*
*Part –III *


*Liberation/Mukti/Salvation*
0
Naam
Naam is ,as stated in Gurbani, is present in each one of us.It is enclosed in 'kothri. This is locked by the lock of pawan and there is key of 'pawan'.It is for seeker to locate this and open it and get to know of Naam. It can be obtained thru. the help of the Saints and guru. A sikh must look for guidance in the SGGS ji. Irrrespective of the differences in the english translations it is fairly accepted that Naam is a precious jewel and is an ambriosal nectar. One is deemed to be liberated if one finds the Naam that is bestowed upon the aspirant By the NIrankaar Himself as per HIS grace. We may do everything and anything that is prescribed but we shall receive everything only if He let's us else we are all in the same boat. 

One may continue the personal search for the mutual benefit.The present post represents the understanding or the misunderstanding of the SGGS ji. May be I am not a capable person to de-bug the meaning of some lines that appear to be not connected with the text of the particular page.It has happened with me at various places. 
It is not understood as to what is the meaning of the following terms:

a] Akath Katha.
b] Unspoken speech.

The other doubts shall be posted as and when that is required.


nwmu inDwnu soeI pwey ik®pw kry pRBu soie ]3] (405-5, Awsw, mÚ 5)
He alone obtains the treasure of the Naam, the Name of the Lord, unto whom God shows His Mercy. ||3||

Gr mMdr KusI nwm kI ndir qyrI prvwru ] (16-19, isrIrwgu, mÚ 1)
The Naam, the Name of the Lord, is the pleasure of houses and mansions. Your Glance of Grace is my family, Lord.



ijnI siqguru syivAw iqnI pwieAw nwmu inDwnu ] (26-7, isrIrwgu, mÚ 3)
Those who serve the True Guru obtain the Treasure of the Naam.



syeI suKIey chu jugI ijnw nwmu AKutu Apwru ]3] (26-11, isrIrwgu, mÚ 3)
Those who attain the Inexhaustible Name of the Infinite Lord remain happy throughout the four ages. ||3||



ijs nau Awip dieAwlu hoie so gurmuiK nwim smwie ]2] (27-6, isrIrwgu, mÚ 3)
That Gurmukh, unto whom the Lord shows His Kindness, is absorbed in the Naam, the Name of the Lord. ||2||





ijnI gurmuiK nwmu iDAwieAw ivchu Awpu gvwie ] (28-11, isrIrwgu, mÚ 3)
The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within.


*so swDU bYrwgI soeI ihrdY nwmu vswey ] (29-14, isrIrwgu, mÚ 3)*
That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam.

*Need Of Religion *

1

From times immemorial, man has felt the need of some power of deity to liberate him from his toils and to protect him from dangers. Further, he seeks to obtain peace and hope through contact with a superior power that is called Divinity. Religion has occupied an important place in the history of civilization and philosophy. It gives a meaning and purpose to human life and satisfies man's longing for _peace and salvation._ The primitives believed in spirits, magic and images of gods. The basic forms of religious expression are sacrifice, prayer and ritual. 
*Definition of Religion*
2.

Religion has been defined as "_the relationship between man and the super- human power he believes in and depends upon_". According to Jakob Burchardt, "_Religions are the expression of the eternal and indestructible metaphysical cravings of human nature_." It includes a rule of conduct or principle of individual life on which one's peace of mind depends. _Religions offer different paths to salvation_._ The goal of religion is getting in tune with the infinite_. Moreover, the philosophy of religion is neither ceremony nor ritual nor going to the temple, but an inner experience which finds God everywhere. 

*Major Characteristics of Religion*

3.

Religion consists of a number of beliefs relating to a reality which cannot be demonstrated by proof, but which is an inexorable certainty to the believer. This reality induces him to adopt certain modes of action and behavior. When Guru Arjan(fifth Sikh Guru) was asked as to which is the best religion in the world, he answered: "_The best religion in the world is the one which stresses the power of prayer and the performance of noble deeds_." _Holy living or altruistic action is the practical side of religion_[1]. 
*4.*

*Broad Characteristics of Sikhism : Enlisted*

Sikhism is a monotheistic faith. It recognizes God as the only One. He who is not subject to time or space. He who is the Creator, Sustainer and Destroyer of the Universe. 
· Moreover in Sikhism, ethics and religion go together. The inculcation of moral qualities and the practice of virtue in everyday life is a vital step towards spiritual development. Qualities like honesty, compassion, generosity, patience, humility etc. can be built up only by effort and perseverance. The lives of the Gurus show how they lived their lives according to their code of ethics. 
· Sikhism does not believe in Avtarvada, i.e God takes a human form. It does not attach any value to gods and goddesses and other deities as is done by Hindus. 

The Sikh religion rejects all rituals and routine practices like fasting and pilgrimage, omens and austerities. The goal of human life to merge with God is accomplished by following the teachings of the Guru, by meditation on the holy Name and performance of acts of service and charity. 
*Usage of ‘Naam’ in Gurbani*

5.

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)[2]. 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. 


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.]_

*Self- Realisation and God Realisation urpose Of Life*
6.

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[3]. 

*Sikhs beliefs Revisited*


*Maya and Transitory nature of World*

7.
Sikhs believe that prior to creation, all that existed was God and His will . When God willed, the entire cosmos was created and by Hukum/command the creation was set to motion. From the beginnings, God nurtured "_enticement and attachment_" to _Maya_, or the human perception of reality[4]. I have taken some ‘quotes’ from SGGS to amplify the points. It is to help myself so that my approach in the paper falls in line with the sikhi. Most of the quotes have been given the part II of the post


I had to include these references to make the material as much objective as possible so that the post is elf contained and may be read independent of the earlier posts in this series. That what is stated as ‘reality’ in wikipedia is referred to as an ‘illusion’ and ‘transitory’ as already amplified in the last write as what we see is not a reality for sikhs. 


5.nwnk iks no bwbw roeIAY bwjI hY iehu sMswro ] (580-4, vfhMsu, mÚ 1)
Nanak: for whom should we mourn, O Baba? _This world is merely a play._

6.bwbw AwieAw hY auiT clxw AD pMDY hY sMswrovw ] (581-8, vfhMsu, mÚ 1)
O Baba, he has come, and now he must get up and depart; _this world is only a way-station._

7.bwbw AwieAw hY auiT clxw iehu jgu JUTu pswrovw ] (581-17, vfhMsu, mÚ 1)
O Baba, whoever has come, _will rise up and leave; this world is merely a false show_.

8.DMDw rovY mYlu n DovY supnµqru sMswro ] (581-15, vfhMsu, mÚ 1)
They weep for the sake of worldly affairs, and they do not wash off their own filth; _the world is merely a dream._

8.

That we see is unreal .And that what we cannot see [Truth/Sat] is real i.e soul and the God Himself. He is One and only One. He has manifest form and the unmanifest forms[5]. In the manifest form He is present in the entire creation.And some of the other ‘quotes’ are taken from the bani of Jap ji sahib are also reproduced below. The text is reproduced in Gurmukhi so that those who understand the gurmukhi can savour the original text of Gurbani.


*9*
*Word/sabad and Naam/Anhat Naad/sound current/Bani*


The scriptures states will/Hukum was through a ‘word’ and the entire creation came to a pass. The ‘_word_’ that brought this creation into being is a holy name ,as considered by them. 

*10.*

The ‘_word of sabad_’ and the ‘_Naam_’, as most of the commentators and writers have presented, is considered to be a holy name of the God Himself. The following is from the ‘bani’ of Sri Guru Nanak dev ji Maharaj the first Guru of Sikhs.

9.kIqw pswau eyko kvwau ] (3-16, jpu, mÚ 1)
_[You created the vast expanse of the Universe __with One Word__.]_


*Usage of the ‘word’ and ‘word Of sabad’*


11.

The usage of the ‘_sabad_’ has appeared at many places in the SGGS ji.It has been employed by the translators in the following ways.

‘Sabad’ means word of Gurbani as contained in SGGS ji and other scroptures.
At other places it has different meanings i.e ‘word of the Shabad’
‘Guru’s shabad’ woild stand for Guru’s teachings as contained in the Bani’s of Guru Sahibaans.
‘Sabad’ also is used for the hymn/poems that are chantedung in the Gurudwars for the purpose of eulogisation of the Almighty.
_The manner in which the word/terms like ‘sabad/’word of sabad’ is used is not all clear_. The meaning of these terms is left to the reader for further investigation. Author is also handicapped as he is unable to discuss the said topic at the forum as It may not be feasible. 

*‘Word of the Shabad’ and ‘Shabad’ : Absence of clarity*

12.
On account of the translations or on account of the knowledge of the gurmukhi dialect in which SGGS ji has been authored there is a confusion so far as the ‘sabad’ or ‘word of sabad’ is concerned insofar, as the English translations of the scripture is concerned. _There is no uniformity of opinion about these expressions. One has to take a recourse to personal judgement_._[something that the author is not in favor of]_ On account of the popularity of the Internet many sikhs find it convenient to practice ‘nitnem’ with the help of the electronic format of the banis as it is handy and some contains the meanings in English and makes the case of better understanding._As per that the author has observed this area is not clear to very many persons._ I am no exception. On account of lack of clarity many feel that they have not interpreted the Bani propperly.

*Effect of Confusion*

13.

On account of confusion as to when one is to interpret the ‘_sabad_’ occuring in gurbani the process of appreciation becomes fairly complicated and one has to take recourse to the translations. In most of the cases the problem is sorted out by inferrinng the ‘sabad’ as the ‘sabad’ of Bani itself. This is not to suggest that this is a universal principle. This may not be so. One may have to seek clarification of these terms from an appropriate body/forum of sikhs wherein these kinds of problems can be referred to and cleared once for all. The following are given to make the point clear. I am not touching the topic further and leave it for the comprehension of the readers. 

· 10.scVw dUir n BwlIAY Git Git sbdu pCwxovw ] (581-5, vfhMsu, mÚ 1)
· _[Do not search for the True Lord far away; recognize the __‘Word of the Shabad__’ in each and every heart._]


· 11.sqguru scu pRBu inrmlw sbid imlwvw hoie ]1] rhwau ] (27-3, isrIrwgu, mÚ 3)
· [_The True Guru leads us to meet the Immaculate True God through the Word of His Shabad._]


· 12.sbid rqy sy inrmly hau sd bilhwrY jwsu ] (27-13, isrIrwgu, mÚ 3)
_· __[Attuned to the ‘__Word of the Shabad__’, they are immaculate and pure. I am forever a sacrifice to them.]_



· 13.siqguru sdw dieAwlu hY Avgux sbid jlwey ] (583-4, vfhMsu, mÚ 3)

_The True Guru is forever merciful; through the’ Word of His Shabad’, demerits are burnt away._
· 14.scY sbid hrKu sdw dir scY sicAwru ] (586-10, vfhMsu, mÚ 3)
· _Through the’__ True__Word of the Shabad__’, be always happy, and you shall be acclaimed as True in the True Court._[What is the true word of sabad or Word of sabad is another line that has confused many..author]



· 15.ipru inrmwielu sdw suKdwqw nwnk sbid imlwey ] (583-6, vfhMsu, mÚ 3)
_· __The Immaculate Husband Lord is forever the Giver of peace; O Nanak, through the ‘Word of His Shabad’, He is met._




· 16.eyhw kwieAw roig BrI ibnu sbdY duKu haumY rogu n jwie ] (588-15, vfhMsu, mÚ 3)
· _This body is filled with disease; without the ‘Word of the Shabad’, the pain of the disease of ego does not depart__._


*Usage of Akhar/word*


14.

The another word used to represent is ’Akhar’ that in Gurmukhi means ‘word’.The following lines are reproduced for ready reference as these appear in Jap ji Sahib.Akhar in Gurmukhi means ‘word’. This is the literal translation as well.

From the Word, comes the Naam[6]; from the Word, comes Your Praise.
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
From the Word, come the written and spoken words and hymns.
From the Word, comes destiny, written on one's forehead.
But the One who wrote these Words of Destiny-no words are written on His Forehead.
As He ordains, so do we receive.
The created universe is the manifestation of_ Your Name.__y_
Without Your _Name_, there is no place at all.
[_yy_The Name is discussed in the following paras][7]

The above is also reflective of the creativity of the creator. His potency and other attributes are stated to be beyond description as Man is not capable of doing so. Someone of His nature can do this and as there is none this cannot be done. One need to go only in detailed commentary of japji sahib to get a clear vision as to How mighty the Almighty is. He alone is capable of doing everything and does that is pleasing to HIM. Some of the ‘quotes’ in this regard are reproduced for ready reference.It is futher emphasized that the created beings have to be within HIS Hukum [command ] and will and it is He alone is the Truth.

*15.*

It is not the idea of expanding on HIS attributes here hence I shall trail down the thoughts that I left .It is also believed that through this ‘_word_’ also called as ‘_Sabad_’/’_Shabad_’. HE also put in HIS creative energy that is responsible for the sustainance of this manifest form and the evolution and the growth. This ‘_sabad/shabad_’ is the _link_ that is available for any human being to achieve The Almighty and be blessed with. 

17.qum swcy hm qum hI rwcy sbid Byid Puin swcy ] (597-2, soriT, mÚ 1)
_You are True, and I am absorbed into You;__ through the mystery of the Shabad, I shall ultimately become True as well._



18.sbid imlY so imil rhY ijs nau Awpy ley imlwie ] (27-4, isrIrwgu, mÚ 3)
[_One whom the Lord merges into Himself is merged in the Shabad_, and remains so merged.]


Usage of The term ‘Naam’ the ‘Name of lord’ or something more than this: Are these really different


*16.*

Likewise another term that is employed to convey the idea is ‘_naam_’.This is also treated as a ‘_holy word_’. From the following it is clear that ‘naam’ wherever used refers to Name of the lord as well. The translators , _in their own wisdom_’ has not done full justice as the original word in Gurmukhi has been stated to be either of the two i.e ‘naam’ or the ‘Name of the lord.’ In absence of any clear indication this is a grey area like the ‘sabad’ and the ‘word of sabad’ as discussed above. One is required to do some academic exercise.




19.nwmY qy siB aUpjy BweI nwie ivsirAY mir jwie ] (603-6, soriT, mÚ 3)
_[__From the Naam, everyone originated_, O Siblings of Destiny; forgetting the Naam, they die away.]




20.ivxu nwvY nwhI swbwis ]3]32] (25-15, isrIrwgu, mÚ 1)
[_Without the Name, no one is approved._]




21.ijs nau Awip dieAwlu hoie so gurmuiK nwim smwie ]2] (27-6, isrIrwgu, mÚ 3)
[_That Gurmukh[8], unto whom the Lord shows His Kindness, is absorbed in the Naam, the Name of the Lord_.]



22.ijsu jl iniD kwrix qum jig Awey so AMimRqu gur pwhI jIau ] (598-4, soriT, mÚ 1)
The _treasure of the Name_, for which you have come into the world - that Ambrosial Nectar is with the Guru.


*17.*

As the Naam here has been referred to as the cause of Creation ,it has some element of divimity present in it. Hence the treatment given to it may be as ‘holy word’.As per the authors understanding there is not adequate literature available on this subject and the present material on this subject does not also clarity the matter beyond this or I am not aware of. Hence I shall not go beyond this.[9]

One may have to refer to some other authentic material for further investigation. I have given a brief touch up to the subject as per the little appreciation of the subject that I have. 


*Usage of Naam and Name in two distict ways*


*18.*

As per my understanding the term is used in two imporatnt ways. 

The first refers to 

The _Name of the lord_ that can be as per the convenience of the individual, it can be Ram/Shiva/Waheguru/Ek-ongkar or Satnaam or any other word/term.”waheguru’ is also stated to be ‘Gurumantar’ for sikhs.’Ek-ongkar’ is also stated to be ‘beej Mantra’.Besides this ‘mool mantar’ refers to the standard line that is the first line of SGGS ji. And is fairly well known to sikhs.[10]

These Mantras are practised by sikhs in their daily routines in Simran or jap/Naam jaap/ajapa- jap etc.Most of the sikhs presume that it is the ‘Naam simran’ as well. I do believe so and the sangat that I mix with also believe so. These are all attributes of the Creator. He can be referred to as many other terms..SGGS makes an allusion to aad guru, jugad guru, Satguru, Sri gurudev, Guru etc for referring to the Creator. The True Guru has implanted the Naam, the Name of the Lord, within me; it is the Eliminator of obstructions, the Destroyer of all pains[11].
The second refers to

is as per the references that are available as per the SGGS ji in the form of ‘_Naam_’ i.e. a blessing sought for the Almighty and it is the insignia/indica of the creator.It is believed that one who is blessed with _Naamdan_ merges with the creator.As this ‘Naam’ is HIS indica no one can ,probably, expand on this. It can be described by the one who has been bestowed with the Gift. In the bani there are many reference that Guru Sahibaans were blessed with such a gift. Anyone who has this blessing is ‘God’ Himself. It is also stated that The SGGS ji contains the Banis of The gurus and various saints who had attauned these spritual heights. Sri Guru Arjan Dev ji Maharj, who compiled the SGGS ji, was approached by some saints with the requests that their banis should be included in he Granth sahib. However, this was not done on the basis of the fact that those persons had not attained the spritual heighs and purity that they could be treated as the God and their bains were not taken in for inclusion in the SGGS ji. The banis of all the Gurus and saints etc, are considered as a direct revealation/words of the lord Himslef. Hence it is one of the reason that sikhs call SGGS ji as ‘sabad Guru’ i.e God manifest in the format of ‘_words_’ in the shape of Banis. However, this does not simplify the problem as stated above.
*19.*

*‘Naam’/‘Name of the lord’ as referred to in the Bani*




23.nwnk nwim imlY vifAweI hir dir sohin AwgY ]2] (590-11, vfhMsu, mÚ 3)
*O Nanak, through the Naam, the Name of the Lord, greatness is obtained; he shall be resplendent in the Court of the Lord hereafter. ||2||*




24.hir nwmu vxMjih rMg isau lwhw hir nwmu lY jwvih ] (590-12, vfhMsu, mÚ 3)
[They trade _lovingly in the Lord's Name__,_ and depart after earning the profit of the Lord's Name.]



25.kMcn kwieAw inrmlI jo sic nwim sic lwgI ] (590-16, vfhMsu, mÚ 3)
That body is golden and immaculate, which is _attached to the True Name of the True Lord_.


26.nwau iDAweIAY nwau mMgIAY nwmy shij smwie ]1] (26-5, isrIrwgu, mÚ 3)
[Meditate _on the Name, worship the Name, and through the Name,_ you shall be absorbed in intuitive peace and poise.]


27.hir kw nwmu iDAweIAY sqsMgiq myil imlwie ]2] (26-16, isrIrwgu, mÚ 3)
*[So meditate on the Name of the Lord; join and merge with the Sat Sangat, the True Congregation.]*




28.soeI soeI sdw scu swihbu swcw swcI nweI ] (6-13, jpu, mÚ 1)
_That True Lord is True, Forever True, and True is __His Name_.


29.vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
_Great is the Master, Great __is His Name__. Whatever happens is according to His Will._


‘Naam ‘ and its reference in the bani



*20.*



In the following the ‘Naam’ that refers to is of the second category i.e which referes to something that is realised by following the teachings as contained in SGGS ji:


30.ijnI siqguru syivAw iqnI pwieAw nwmu inDwnu ] (26-7, isrIrwgu, mÚ 3)
_[Those who serve the True Guru obtain the Treasure of__ the Naam__.]_


In the above the ‘treasure of naam’ has been stated by the translators instead of the Name of the lord.In the original Gurmukhi text the word used is ‘_naam Nidhaan_’ and the literally would mean treaure of name as well but the translators have employed the term as word/expression as ‘_Treasure of naam_’.



31.beIAir nwim suohwgxI scu svwrxhwro ] (581-3, vfhMsu dKxI, mÚ 1)
_Through__ the Naam,__ the soul-bride becomes the Lord's favorite_; she is adorned with Truth.




32.sdw nwmu smwly siqguru hY nwly siqguru syiv suKu pwieAw ] (584-3, vfhMsu, mÚ 3)

[They _dwell constantly upon the Naam_, and the True Guru is with them; they serve the True Guru, and so obtain peace.]


33.ibnu gur hir nwmu n iknY pwieAw myry BweI ] (591-7, vfhMsu, mÚ 3)
_Without the Guru, no one has found the Lord's__ Name_, O my Siblings of Destiny.


34.siqguru Byty qw nwau pwey haumY mohu cukwieAw ]3] (600-1, soriT, mÚ 3)
*But when he meets the True Guru, then he obtains the Name; he sheds egotism and emotional attachment. *




35.AauKDu nwmu inrml jlu AMimRqu pweIAY gurU duAwrI ]4] (616-18, soriT, mÚ 5)
*The medicine of the Naam, and the Immaculate Water of Ambrosial Nectar, are obtained through the Guru's Gate. ||4||*



*21.*



The author has thus presumed that ‘naam’ and the ‘name’ are two distinct expression having their own weight and meaning in the context and there is no fixed rule for the usage of these terms as per the usage found in English Translations.One need to arrive at the consencus to sort out this problem. There may be experts but the doubt prevails in the ordinary person. English Translations ,on account of this, are not to be taken as reliable and would be misleading. Even if these are correct there should be rules that need to be spelt out as to when one is to interpret ‘naam’ as the name of Lord and as to when it is to be treated as the gift of lord i.e. ‘naam’



The author has completely relied on the translations and do believe that it is correct.It shall hold good only in the case the translations are correct. 

And



36.gur imilAY nwmu pweIAY cUkY moh ipAws ] (26-11, isrIrwgu, mÚ 3)
_[Meeting with the Guru, the Naam is obtained, and the thirst of emotional attachment departs.]_

It is clear from the above that in these lines, atleast as per the translation, the naam[as per bani] refers to the’Naam’ that is the ‘_holy naam’ /sabad_’which may have different essence than the ordinary name of the lord[12].Similarly in the following:



37.jnu nwnku jIvY nwmu lY hir dyvhushij suBwie ]5]2]35] (26-19, isrIrwgu, mÚ 3)
_[Servant Nanak lives by chanting __the Naam__. O Lord, please give it to me, in Your Natural Way.]_




*Conclusion*



*22.*



It is concluded that the terms ‘naam’ and ‘name’ are two different entities. However, it would be as per individual understanding that would, probably, be the best guide. One may accept the translations of SGGS ji as well. The decision is all yours. In the case someone is clear about the concept one may kindly share. 



38.BUfVY nwmu ivswirAw bUfVY ikAw iqsu cwro ] (580-12, vfhMsu dKxI, mÚ 1)
[_The evil person has forgotten the Naam_; he has drowned - what can he do now?]



39.AMimRqu nwmu sdw min mITw sbdy pwvY koeI ]3] (604-1, soriT, mÚ 3)
_The Ambrosial Nectar of the Naam is ever-sweet to the mind;_ but how few are those who obtain the Shabad. ||3||


40.vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
*Great is the Master, Great is His Name. Whatever happens is according to His Will.*



Overlap in ‘word of Sabad’ and ‘Sabad’


23.

As per that is stated above the Bani of the SGGS is referred to as a word of the God there is an overlap ,atleast in English Translations of SGGS ji, in so far as the original word of ‘sabad’[_holy word_] and the words contained in the Bani of SGGS ji. Whatever little reasoning power that I possess, it is concluded that most consider that as the SGGS ji’s banis are also word of Guru sahibaan who were themselves insignia of Almighty anything contianed in SGGS ji would be treated as the ‘_word of God_’ or the word from the ‘_mouth of God_’ and hence the ‘_sabad_’ and the ‘_word of saba_d’ are equivalent. I have put forward the way I have analysed.One can always draw one’s conclusion and inferences. 

24.

While conducting a study in the matter of ‘_meta physics_’ it has been observed that many analysts may vary but they may reach the same conclusion so far as the end result is concerned. Hence even though some may vary that holy ‘sabad’ and Bani are two differennt aspects so far as sikhi is concerned.I have no choice to admit that it is individual analysis that is presented along with sufficient reasoning and logic. If one has different point of view it would be his prerogative to explain the same. I am not likely to take questions on this aspect that is not clear to me but is presented here as per understanding. I may not have much to contribute on this except that is presented here. Please feel free to conceptualise the way that suits you or that fits well with your thought pattern. I cannot give any proof of this in any scientific manner as I am not discussing the topic like Newton’s law or Enistien’s theory of relativity though at point all sciences and religion merge together into one that we call at philosphy and it is not my area of interest right now.In future it may or may be not. I proceed with these limitations in mind. It is how any reader should interpret as well. One need not get along with this and hence can abandon further study or one may give the benefit of doubt and then proceed further[13]. 


*Anhat naad and unstuck melody/sahaj Dhun/Naad*


*25.*

It has been stated by Gyani Maskeen ji, in one of his lectures/kathas, that the celestial word uttered by Him at the time of creation was a sweet music and is still pervading. One can hear it. It is for the person to develop those senses to listen to the ‘word’. Thus the anhaat naad[sound current] is also treated as synonyms with the ‘sabad’ and ‘naam’ as discussed above. The translators have extensively used the term ‘sound current’ to express the concepts that are stated here.


41.qh Anhd sbd Agwjw ] (621-11, soriT, mÚ 5)
_There, the unstruck melody of the Shabad resounds._



42.nau iniD pweI vjI vwDweI vwjy Anhd qUry ] (577-6, vfhMsu, mÚ 5)
_I have obtained the nine treasures, congratulations are pouring in, and the unstruck melody resounds._





43.ibnvMiq nwnk suKu nwim BgqI dir vjih Anhd vwjy ]4]3] (578-16, vfhMsu, mÚ 5)
Prays Nanak, happiness comes from devotional worship of the Naam; at His Door, the _unstruck melody_ resounds. ||4||3||



44.kmlu pRgwis sdw rMig rwqw Anhd sbdu vjwieAw ] (602-14, soriT, mÚ 3)
_The lotus of his heart blossoms forth, he is ever imbued with the Lord's Love, and the unstruck melody of the Shabad resounds within him._


45.siqgur syvy qw _shj Duin_ aupjY giq miq qd hI pwey ] (604-3, soriT, mÚ 3)
_Serving the True Guru, the divine melody wells up within, and one is blessed with wisdom and salvation._



46.gurmuiK nwdM gurmuiK vydM gurmuiK rihAw smweI ] (2-8, jpu, mÚ 1)
_The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading._



47.vwjy nwd Anyk AsMKw kyqy vwvxhwry ] (6-5, jpu, mÚ 1)
_The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there_.





48.suKu pwieAw shj Duin aupjI rogw Gwix imtweI ] rhwau ] (619-7, soriT, mÚ 5)
I have found peace, and the _celestial sound current_ resounds within me; countless diseases have been eradicated. ||Pause||

*Naamdan referred to in Ardas*


*26.*

The term ‘_Naam Dan_’ has been employed in the ‘_Bani[14]_’ that makes one believe that this may have the word that has to be realised by a sikh by following the various teachings of the Guru sahibs. This is discussed in the next paragraphs._Naamdaan_ is also referred to in the prayers of sikhs. It is referred to as Ardas when it is read in the sangat in Gurudwaras and is of great significance. 



*What is Hukum or HIS command*


*27.*

As per the cue provided by drkhalsa ji and Kelly ji in the earlier posts the Hukum is the order of the Almighty. This is very clearly stated as follows in Japji Sahib ji as well. 

49.ikv sicAwrw hoeIAY ikv kUVY qutY pwil ] (1-6, jpu, mÚ 1)
[So how can you become truthful? And how can the veil of illusion be torn away?]


50. hukim rjweI clxw nwnk iliKAw nwil ]1] (1-7, jpu, mÚ 1)
[O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will.] 


*How to achieve Naam or How it can be achieved*


*28.*

To achieve one has to realize Naam and be blessed with HIS Grace as the Lord Himself selects/choses the one on whom this is to be blessed upon.There is , however, a firm belief that ‘Naam’ is everything. It is the cure for and of all. It is the end of all the knowledge in itself. It has all the wisdom that one may require for realizing HIM and in various expressions employed by various authors Nam is the Name of God. 

[What is Naam ? In the Nad-bind Upanishad, we find, :A yogin ought to sit in Sidha Asan, and adopting Vaishnavi Mudra, should hear within him the "Sound" coming from the right side. (Nad-bind Shalok 31)

In the Muslim scriptures, It is variously described as Kalam-i-Ilahi (The Voice of God), Nida-i-Asmani (the Sound from Heaven), Ism-i-Azam (the Great Name), Saut-i-Sarmadi (the Intoxicating Sound), Saut-i-Nasira (the Sound Melodious), Kalam-i-Majid (the Great Commandment) and Kalam-i-Haq (the Voice of Truth) which can be heard inside, and It was taught as Sultan-ul-Azkar or the King of prayers. And listen to the call of Music coming from above.

MAULANA RUMI The whole world is reverberating with Sound, To listen to It thou must unseal thine inner ears, Then shalt thou hear an Unending Music, And that shall lead thee beyond the confines of death. SHAH NIAZ Drive away all skepticism from thy mind, And listen to the strains of heavenly music, And receive within thee the messages of God, For these come only by holy communion with the self. The Prophet declared that he heard the Voice of God, And it fell on his ears as clearly as any other sound, But God has sealed thy ears, And so ye listen not to His Voice. MAULANA RUMI[15]]


*Example of significance of Naam/Name of Lord*



*29.*

*The following is a sabad taken from ang 1231 along with the translation *



*· nwie mMinAY suKu aUpjY nwmy giq hoeI ]*
*nwie mMinAY piq pweIAY ihrdY hir soeI ]*
*nwie mMinAY Bvjlu lµGIAY iPir ibGnu n hoeI ]*
*nwie mMinAY pMQu prgtw nwmy sB loeI ]*
*nwnk siqguir imilAY nwau mMnIAY ijn dyvY soeI[16] ]9]*

*· [With faith in the Name, peace wells up; the Name brings emancipation.*
*With faith in the Name, honor is obtained. The Lord is enshrined in the heart.*
*With faith in the Name, one crosses over the terrifying world-ocean, and no obstructions are ever again encountered.*
*With faith in the Name, the Path is revealed; through the Name, one is totally enlightened.*
*O Nanak, meeting with the True Guru, one comes to have faith in the Name; he alone has faith, who is blessed with it. ||9||]*

*Wide reference of Naam in SGGS ji*


*30.*

It is widely referred to in the Granth sahib, the Holy book of Sikhs[17] that is almost worshipped in the Gurudwaras.[place of holy congregation of sangat [holy saints] where ‘Guru’s bani’ is recited and hymns are sung eulogising the Almighty ,the Creator/Lord .[The term ‘Lord’ is used by many Translators who have translated the Holy granth from the original Gurmukhi/punjabi to English]. To achieve ‘_Naam’_ is one the objectives of life of a sikh as it is the insignia of the omnipotent and omni present creator.

*31.*

*Theological*: The Divine Name, or _Sabad_, is identified with the presence of God which can be realized in one’s own consciousness. All spiritual expression of divine knowledge by the Gurus is called ‘_Sabad_’, or ‘_Bani_’. In practical, religious and mystical life, each prophet or Guru gave a word, or a formula of words, which not only describes the divine spirit but also, when used for practice in contemplation, was instrumental to the complete realization of the Divine presence. Therefore, from the theological point of view, according to Guru Nanak, there are two types of Names: Firstly, there are attributive names of the Supreme Reality, such as, Hari, Govind, Ram, Haq, Rahim, etc. Secondly, there are names that are brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as, we find the Name "_OM_" in the Upanishads, ‘_Ahura Mazda_’ in the _Zend Avastha_, Tao of Lao Tzu, ‘Omkar’ and ‘WaheGuru’ by the Sikh Gurus. _Omkar _and _Waheguru_ are immensely evocative and highly esteemed in the Sikh scriptures[18].

*32.*

According to Guru Nanak, the Divine Name (_NAAM_), or the Word, which he also calls _Sabad_, is the Cause of the universe. It is the way of His expression. The phenomenal world is the attribute with which God is described. The attributes of God can be found only in an outward expression or manifestation in the external world. Besides, it is through these attributes that God manifests His creative activities in the world. Therefore everything of this world is an aspect of the Divine Name, or the Word, to which it owes its existence.

*33.*

If one is not able to realise Naam it is stated that one has wasted this human life which is a precious gift to the Human being. The Human format of the living being is to be used for the salvation and merger with the creator also referred to as the Primal being[19].The living beings have to undergo 8.40 million incarnations to realize this Human body that is supposed to be the temple of the lord as He is present in it and is also present everywhere outside this.I am not making any attempt to compare the Hindu philosphy or the Vedantic philosphy here. There are some common points between the two. The practices of the Hindus and the sikhs makes the two as different faiths as the sikhs do not believe in the rituals being performed by them especially the idolatory. Sikhs also believe that the Creator ,Himself is performing the three functions of the creation, sustainance and the destruction of the creation. Hindus believe in the concept of ‘trimurti’, a term that is commonly employed to express that the three functions are performed by the Brahma, Vishnu and Shivas respectively. Baba Nanak also did not believe in caste syatem where in the entire society is divided on the basis of the birth. I am not going into the details of this aspect. 


*God and Hindu Philosphy *

*34.*
In Hindu philosophy, the existence of the universe is governed by the trimurti of Brahma(the Creator), Vishnu (the Sustainer) and Shiva(the Destroyer). The sequence of Avtars of Vishnu- the Ten Avtars is generally accepted by most Hindus today as correlating well with Darwin's theory of evolution, the first Avatar generating from the environment of water[20].There appears to be a general concensus between Hindu philosphy and Sikhism so far as the appearance of water as the first environment is concerned[21].
*35.*

In Hinduism, nature and all of God's creations are manifestations of Him. He is within and without his creations, pervading the entire universe and also observing it externally. Hence all animals and humans have a divine element in them that is covered by the ignorance and illusions of material or profane existence.Sikhs do believe that HE ia all pervasive and is omnipresent. He is also inside the human beings and all living beings.

*Sabad /Word of Sabad/ Naam: Does it matter.*

36.

It is to be appreciated that most of the sikhs practice the jap/simran on either of word/term like ‘satnaam’/ek-ongkar/waheguru ….etc.All these words are the attributes of the lord or are the names of the lord [waheguru].The mool-mantra is reflective of the attributes of the Lord/Creator. It does not matter as to the meaning of sabad/word of sabad/Naam or name of lord. Hence in practice this does not matter.One is required to maintain the simran, jap and practice of truth etc,.To me, even waheguru’/’satnam’/ek-onkar and love for God are all love ford and hence the Naam initself.likwwise my friends may think of Mool-mantra,beej Mantra and Gurumantra as the extended names of God and he can be remembered .
In any case One will come to know of ‘Naam’ if one rises to a very high level of sprituality. We acnnot know that state of affairs while we are living in tri-gunas.It shall be possible when we are in ‘Turia.’ 
But one can do fine if the exact meanig of a particular line ,containing sabad, is concerned. The topic may be of interest to them who are interested in further study. There is no further query on the topic as it is related to the part II of the topic[22].

Alternatives
37. 

scu vxMjih gur sbd isau lwhw nwmu leyin ]26] (756-9, sUhI, mÚ 3)
[They deal in Truth, through the _Word of the Guru's Shabad_, [23]and they earn the profit of the Naam. ||26||]

In Gurbani there is a reference to Guru’s sabad.I shall not try to translate it into some equivalent.However, it is fairly suggestive of seemingly another way of attaining ‘Naam’ that is considered as precious jewel.

[1]http://www.gurmat.info/sms/smspublications/introductiontosikhism2/chapter1.html#What%20is%20religion?


[2] As per my understanding, these are also as per the verses of Geeta., the holy Book of Hindus that is also believed to be the teachings of Lord Krishna and discusses the ‘_Science of soul’/Karmas/Reincarnations_ of the beings. The Sikhism is amalgamation of all the three Margs i.e devotional, gyan and karma. The gurus have impressed upon the understanding of self and the creatoe[gyan ], they have impressed upon the devotional worship[bhakti] and the practice of deeds for the earning livelihood of the self and the family[karma]. Gurus have also not stated that one should be a renunciate for achieveing the salf and the creator. 

[3]http://www.gurmat.info/sms/smspublications/introductiontosikhism2/chapter1.html#What%20is%20religion?


[4] Origin belief - Wikipedia, the free encyclopedia

[5] It is fairly well known that Sikhs believe that God is in both formats of manifest and un manifest.[_sakaar _and _Niraakar_ or _Nirgun _or_ Sargun_.[Nirakaar and nirgun: _without shape_ and _without any qualities_.] This would be an edict of Guru Sahibaan only as no one could have known this. The one who is of HIS statuture would have declared this. We are just helpless creature and have to accept that is contained in the teachings as contained in Bani’s and the other scriptural literature. 

[6] I have avoided the translations for the simple reason that it may lead to confusion.

[7]_It would be for the individual to accept the translation or assign the meaning to sabad/’word of ‘sabad’ as per one’s understanding._ It always help to have a clear understanding as to that one is reading and reciting with reverence and respect and has placed all the faith else the process is just mechanical.It has been the case with me for last few years when I was not aware of thse fine differences whether these may only be in my perception and may not be actually there.]


[8] *Gurmukh*: Gurmukh is one who belives that He is one and also establishes Him in his mind and reflects/contemplate upon Guru’s teachings and abide by them. The opposite of this term that is employed is *Manmukhs* that would mean those who listen to their own minds and are faithless. Gurmukhs are the ones who are also entitlement to liberation with HIS grace and Mercy as the case may be.


[9] _The author does not have adequate knowledge about this most respected tangible or non-tangible/intangible ‘terms’ that is ‘word/sabad/naam’_. This is equated with the lord Himself. Naam can only be realized through Guru and is bestowed on the one whom the creator selects. One will be required to follow the code of conduct as is contained in the teachings of 10 Guru Sahibans who are held in reverence by all the Sikhs. Guru Granth sahib ji is the ‘living jot’ of the ten Gurus. As per Dashmesh ji , the tenth Guru, the SGGS ji is the living Guru. Sikhs do not recognize any living person as Guru. It is strictly prohibited and no sikh worth the salt adopts any human being as his Guru.

[10] [Ek-ong kar satnam karta-purukh nirbhao nirver akal-muran ajoni saibhang gurprasad.] 


[11]ibGn ibnwsn siB duK nwsn siqguir nwmu idRVwieAw ] (622-3, soriT, mÚ 5)

[12] The author requests the readers to please check the meaning as the text and the translations are picked from the Translations that are easily available on the net. Those who know Gurmukhi will have an edge as they can have an access to the original words that are employed in Bani. They can throw light. 

[13] The major purpose of this paper is to throw some light on this uncovered aspect of the faith and beliefs and I very humbly state that I amnot an expert in this area. It should be one’s understanding and appreciation that counts. I do have intentions of discussing this unexplored area that is not often discussed by the people._This may be on account of the sensitive nature of the subject matter and further I am not blessed with ‘word’ or ‘sabad’ or ‘naam’ and my knowledge is plainly academic_.The author has visited many sites of sikhism during the process of study that stretched over six to seven months but could not get suitable clarification worth mentioning. I have , ofcourse, quoted some materail on this from the various posts available on this site and references have been made to some materail available on other sites.

[14] Bani refers to the holy words /hymns Of the Guru sahibs that are contained in various scriptures of Sikhs including the SGGS ji. 

[15] Quoted from the post Of Respected Begum ji placed at URL http://www.sikhphilosophy.net/gurmat-vichaar/16923-what-is-faith-dharama-per-gurbani-4.html


[16]Quoted from the post of respected ‘Soul jot’ji: http://www.sikhphilosophy.net/interfaith-dialogues/5619-with-faith-in-the-name.html


[17] The Holy book is known as Sri Guru Granth Sahib ji, I shall use the short form SGGS ji.

[18] From the post of respected Begum ji _[supra]_

[19] Aad Guru. 

[20] Ibid sl.1 above.

[21] As per katha Sant Maskeen ji.

[22] The author has done his own research and have found some material on the practice of reaching above the state of Trigunas or out of Trigunas and establishing oneself in ‘turia’ and it is believed that gurbani can be fully appreciated once one has achieved the Turia. The bani has been authored by all those who had achieved that state of affairs and perfect communication is established once one has achieved the ‘fourth’ state. It is only personal experience.


[23] In ordinary language it should have meant guru’s teachings and hence Sabad Guru



E&OE..............
To be continued..................................


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## Archived_member2 (Nov 17, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

The true Gurus are singing today also. True Naam is available in the company of a SaaDhoo, Saint or a true Guru through their mouth (Gurmukhi).
It is pity that to keep the business running, preachers are singing that true Naam is available through a book.
Please ponder. The reverend Gurus never say that a book gives the true Naam.

The curiosity is how will people get Mukti carrying a book on the head but missing the true Guru and Naam.


Balbir Singh


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## Astroboy (Nov 17, 2007)

Meaning of Life: my shattered mind learns from the mysteries


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## Sikh80 (Nov 17, 2007)

Balbir Singh said:


> Pray Truth for all and say Satsriakaal!
> Dear all and Seeker07 Jee!
> 
> The true Gurus are singing today also. True Naam is available in the company of a SaaDhoo, Saint or a true Guru through their mouth (Gurmukhi).
> ...


 
.........am grateful for your valuable comments. Could you kindly guide as to where these kinds of Sadhoo and saints are available and will they not be moreor less God.?
Even the meeting with Saint is pre-destined as per gurbani.

swDu imlY pUrb sMjog ] (153-2, gauVI, mÚ 1)
[One meets the Holy Saint only through perfect destiny.]


It also noted  that 'naaam' will be given in 'Gurmukhi'. What will happen to a devotee if he/she does not know gurmukhi.


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## Archived_member2 (Nov 18, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

Quote "Could you kindly guide as to where these kinds of Sadhoo and saints are available" 
Missing the true Saadhoos and Saints are the habit of ego. Accepting their invitation is difficult for the mind.
The reverend Gurus are calling today also 'aavao and gaavao', come and sing with them the true Naam.

Quote "and will they not be moreor less God.?"
God is everybody, HIS Sargun Roop. Everybody is full of the same energy and essence. In many this energy is not ready to light as it resides in wood (kaathee or body) that is wet. In true Sadhoos and Saints it is lit.

Quote "Even the meeting with Saint is pre-destined as per gurbani."
One also recognizes God's Grace by meeting the Saint. Naam does not fall from the sky.

Quote "It also noted that 'naaam' will be given in 'Gurmukhi'. What will happen to a devotee if he/she does not know gurmukhi."
The true Gurus have not used the term Gurmukhi to explain the script.
Gurmukhi means the Gur (knowledge) through the Mukh. This is not another translation but truth.


Balbir Singh


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## drkhalsa (Nov 18, 2007)

Dear Balbir Singh ji 
Sat Sri Akal 

NIce to see you gain after long time!



> Quote "Could you kindly guide as to where these kinds of Sadhoo and saints are available"
> Missing the true Saadhoos and Saints are the habit of ego. Accepting their invitation is difficult for the mind.
> The reverend Gurus are calling today also 'aavao and gaavao', come and sing with them the true Naam.



For humans like me in whom ego is still influencing the decisions do you think active search for Sadhoo will be of any use as you said that Ego likes Missing it 
Instaed One can fall in hands of Dera Guru who already claim themselves Satguru 

Dont you think it will turm up to be even worse Situation to land at he feets of False  ( Anaa ) Guru 

Plz Guide 

Thanks


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## Archived_member2 (Nov 18, 2007)

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

Quote "Instaed One can fall in hands of Dera Guru who already claim themselves Satguru."
Sikhs wish Truth in the buildings called Gurdwaras. Are Baabaas holding the stage there true Gurus?
Please be true to your soul. Reject all Baabaas who promise results in the future. Move on. 
Strange, people visit a building where beggars sing with a begging basket in front of them. They try to give a feel that visitors have reached the True Guru.
I have met many Baabaas. They whisper that they are also searching but they cannot give up their source of income.
One reaches the true Gurdwaaraa and receives true Naam. Rest are all Deraas.

Quote "Dont you think it will turm up to be even worse Situation to land at he feets of False ( Anaa ) Guru."
How many are still waiting to get their eyes operated? How long they should wait till they put their name on the list?
Please keep watch on the Baabaas who are criticizing the Deraa Baabaas. Let all know when someone finds a difference. They are shopkeepers wishing more customers only.

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

The true Seeker does not stay and stick to any place unless it is the true Naam way.


Balbir Singh


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## Sikh80 (Nov 18, 2007)

Dear Balbir ji,
I am restricted to the confines of Sri Guru Granth Sahib ji.It is not a book for me.
rwm sMq mih Bydu ikCu nwhI eyku jnu keI mih lwK krorI [208-17]
[Between the Lord and His Saint, there is no difference at all. Among hundreds of thousands and millions, there is scarcely one humble being.]
If I had the kind of awareness as that is reflected by your posts I would have achieved all that I needed from this life.It is my fair presumption that Naam Is given/bestowed upon us by none other but HIMSELF.


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## drkhalsa (Nov 19, 2007)

Balbir Singh Ji Sat Sri Akal

Thanks for the advice !

you are the second one giving this advice of moving on !
I really appreciate your efforts 

Thanks 

Jatinder Singh


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## Archived_member2 (Nov 19, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

Quote "I am restricted to the confines of Sri Guru Granth Sahib ji.It is not a book for me."
Sri Guru Granth Sahib Jee is the experience and result of true Naam Simran. Experiencing Truth through true Naam Simran is knowing the true Guru and His written Words.
One does not achieve wisdom by pretending.
No one can achieve wisdom of Naam by printing, buying, reading, singing, discussing or stealing Sri Guru Granth Sahib Jee. Ignorant may feel to become wiser by possessing Him though.
The reverend Gurus did not write their experiences for these purposes either.

Quote "If I had the kind of awareness as that is reflected by your posts I would have achieved all that I needed from this life."
Awareness grows by the Grace of God through true Naam Simran. Total awareness is the achievement of God and losing the hold of all worldly things one needs for life.

Quote "It is my fair presumption that Naam Is given/bestowed upon us by none other but HIMSELF."
Nirgun Prabhu reveals confirming HIS Existence through true Naam, HIS Sargun Attribute.
Sargun Prabhu meets one as the SaaDhoo, Saint and the true Guroo.

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

A normal human being living on earth is full of lust and wishes for the material world. He waits living and wishing Nirgun Prabhu to fill his lap with all Sargun gifts.

Nirgun Prabhu presents HIS Nirgun Saroop.
Sarguna Prabhu has given all to everyone what HE WILLS.


Balbir Singh


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## Sikh80 (Nov 19, 2007)

Dear Balbir ji,
SSA.
Thanks for the interest that you have shown.You would be aware that the present thread is meant for seeking clarifications and finding a solution to that. No one is teaching anyone. One is also not supposed to be tought. The clarifications are sought strictly as per Gurbani. There are many doubts that have been expressed in this thread. I am sure you would have taken care to read them.

The points that are raised by you and, incidentally, subsequently answered by you are of not much help to me. I can feel that you have better understanding of Gurbani. You should ,therefore, contribute for the mutual benefit. I am not seeking any personal guidance. Choice is all but yours. Your input would be helpful in clarifying the basic concepts that have been raised in the posts.

E&OE


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## Astroboy (Nov 19, 2007)

Seeker07 Ji,

The another word used to represent is ’Akhar’ that in Gurmukhi means ‘word’.The following lines are reproduced for ready reference as these appear in Jap ji Sahib.Akhar in Gurmukhi means ‘word’. This is the literal translation as well.

If I'm not mistaken - Akhar means letters, not words.

~ begum ~


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## Archived_member2 (Nov 19, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

This post is referring a blind by birth.
Many feel they are not blind because they can read.

The questions about light in a blind person are never ending. He may borrow the experiences of all people describing light.

Remembering each written line through the enlightened Gurus is not the cause of spiritual growth.

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

These are the curiosities raised in the referred links from your earlier posts.

Quote "I would be grateful if one can provide an input as to the reason of the creation/universe. It should be clearly supported by the Gurbani and SGGS ji."
God is the doer. He is the reason. He may reveal his reason when seeking vanishes.

For sure, the seeker and his questions do not end by reading any Granth without the primary Naam Simran.

Gurdev is singing.

ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ 
दूजै भाइ पड़ै नही बूझै ॥ 
Ḏūjai bẖā*ė paṛai nahī būjẖai.
Secondary views he reads, does not resolves.

ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥ 
त्रिबिधि माइआ कारणि लूझै ॥ 
Ŧaribaḏẖ mā*i*ā kāraṇ lūjẖai. SGGS Ang 127-11
In three-way Maya he is entangled reasoning. 

Quote from the second link "This seems to be unsolved mystery."
This remains mystery till one receives true Naam and grows further in consciousness.

Quote "The only objective of the life would be to get to know ‘sabad’ or the name of the one who used it to express Him that may be referred as ‘naam’ in Granth sahib ji."
This is what all Gurus sing.

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

By raising questions about it one does not receive the wisdom of Naam or Sabad.
By God's Grace through the SaaDhoo, Saint and the true Guroo one receives the wisdom of Naam or Sabad.


Balbir Singh


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## Sikh80 (Nov 19, 2007)

Begum ji,
I am reproducing the relevant page of the Teeka of Sahib Singh ji for reference purpose.
You are right that 'Akhar' in Gurmukhi can be used in twin sense that is alphabets and words.

May like to go thru. the following as well.
===========================================
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥ ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥ ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥ ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥ ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥
pdArQ:-  AKrI-A`KrW dI rwhIN hI[ swlwh-is&iq[ gux gwh-guxW dy gwhux vwly, guxW dy vwk&[ bwix ilKxu-bwxI dw ilKxw[ bwix-bwxI, bolI[ bwix bolxu-bwxI (bolI ) dw bolxw[ AKrw isir-A`KrW dI rwhIN hI[ sMjogu-BwgW dw lyK[ vKwix-vKwixAw jw skdw hY, d`isAw jw skdw hY[ ijin-ijs Akwl purK ny[ eyih-sMjog dy ieh A`Kr[ iqsu isir-aus Akwl purK dy m`Qy au~qy[ nwih-(koeI lyK) nhIN hY[ ijv-ijs qrHW [ Purmwey-Akwl purK hukm krdw hY[ iqv iqv-ausy qrHW[ pwih-(jIv) pw lYNdy hn, Bogdy hn[
ArQ:- (BwvyN Akwl purK dI kudriq dw lyKw l&z ‘AsMK’ qW ikqy irhw, koeI BI Sbd kw&I nhIN hY, pr) Akwl purK dw nwm BI A`KrW dI rwhIN hI (ilAw jw skdw hY), aus dI isi&q-swlwh BI A`KrW dI rwhIN hI kIqI jw skdI hY[ Akwl purK dw igAwn BI A`KrW dI rwhIN hI (ivcwirAw jw skdw hY)[ A`KrW dI rwhIN hI ausdy gIq Aqy guxW dw vwk& ho skIdw hY[ bolI dw ilKxw qy boxw BI A`KrW  dI rwhIN hI d`isAw jw skdw hY[ (ies krky Sbd ‘AsMK’ vriqAw igAw hY, auNJ) ijs Akwl purK ny (jIvW dy sMjog dy) ieh A`Kr ilKy hn, aus dy isr  au~qy koeI lyK khIN hY (Bwv, koeI mnu`K aus Akwl purK dw lyKw nhIN kr skdw)[ ijs ijs qrHW auh Akwl purK hukm krdw hY ausy qrHW (jIv Awpxy sMjog) Bogdy hn[
===================================


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## Sikh80 (Nov 19, 2007)

mwieAw dy pRBwv dy kwrn mnu`K ivkwrW ivc pY jWdw hY qy ies dI mq mYlI ho jWdI hY[ ieh myl ies ƒ Su`D-srUp prmwqmw qoN ivCoVI r`KdI hY qy jIv duKI rihMdw hY[ nwm-ismrn hI ieko vsIlw hY ijs nwl mn dI ieh mYl Dup skdI hY[ (so, ismrn qW ivkwrW dI ieh mYl Do ky mn ƒ pRBU nwl mylx vwsqy hY; pRBU qy aus dI rcnw dw AMq pwx leI jIv ƒ smrQ nhIN bxw skdw) [ijs mnu`K ny nwm ivc ic`q joiVAw hY, ijs ƒ ismrn dI lgn l`g geI hY, ijs dy mn ivc pRBU dw ipAwr aupijAw hY, aus dw Awqmw Su`D piv~qr ho jWdw hY[ pr ieh BgqI aus dI imhr nwl hI imldI hY[bMdgI dw ieh is`tw nhIN ho skdw ik mnu`K ieh d`s sky ik jgq kdoN bixAw[ nw pMifq, nw kwzI, nw jogI, koeI BI ieh Byd nhIN pw sky[ prmwqmw byAMq v`fw hY, aus dI vifAweI BI byAMq hY, aus dI rcnw BI byAMq hY[pRBU dI kudrq dw ihswb krn l`igAW ‘hzwrW’ jW ‘l`KW’ dy ihMdsy BI vrqy nhIN jw skdy[ ieqnI byAMq kudrq hY ik ies dw lyKw krn l`igAW igxqI dy ihMdsy hI mu`k jWdy hn[so, bMdgI nwl pRBU dw AMq nhIN pY skdw[ pr ies dw ieh Bwv nhIN ik bMdgI dw koeI lwB nhIN[ bMdgI dI brkiq nwl mnu`K SwhW pwqSwhW dI BI prvwh nhIN krdw, ‘nwm’ dy swhmxy byAMq Dn BI aus ƒ qu`C jwpdw hY[pRBU byAMq guxW dw mwlk hY, aus dI pYdw kIqI rcnw BI byAMq hY[ ijauN ijauN ieh AwKIey ik auh v`fw hY iqauN iqauN auh hor v`fw, hor v`fw prqIq hox l`g pYNdw hY[ jgq ivc nw koeI aus pRBU jyfw v`fw hY qy ies vwsqy nw koeI d`s skdw hY ik pRBU ikqnw v`fw hY[pRBU dI vifAweI d`sxI qW ikqy rhI, aus dI b^SS hI ieqnI v`fI hY ik ilKx ivc ilAWdI nhIN jw skdI[ jgq ivc jo v`fy v`fy id~sdy hn ieh sB aus pRBU dy dr qoN mMgdy hn[ auh qW sgoN ieqnw v`fw hY ik jIvW dy mMgx qoN ibnw iehnW dIAW loVW jwx ky Awpxy Awp hI dwqW dyeI jWdw hY[jIv dI mUrKqw vyKo, dwqW vrqdw vrqdw dwqwr ƒ ivswr ky ivkwrW ivc pY jWdw hY qy keI du`K klyS shyV lYNdw hY[ pr ieh du`K klyS BI pRBU dI dwq hI hY, ikauNik iehnW du`KW klySW dy kwrn hI mnu`K ƒ muV rzw ivc qurn dI smJ pYNdI hY qy ieh is&iq-swlwh krn l`g pYNdw hY[ ieh is&iq-swlwh sB qoN au~cI dwq hY[ [
jgq ivc byAMq ivdvwn ho cu`ky hn qy pYdw huMdy rihxgy[ pr, nw Ajy qk koeI lyKw kr sikAw hY qy nw hI AgWh ƒ koeI kr skygw ik pRBU ivc ikqnIAW vifAweIAW hn, ikqnIAW b^SSW jIvW au~qy auh kr irhw hY[ byAMq hn ausdy gux qy byAMq hn ausdIAW dwqW[ ies Byq ƒ aus pRBU qoN ibnw hor koeI nhIN jwxdw, ieh kMm mnu`K dI qwkq qoN bhuq pry dw hY[ aus mnu`K ƒ hoCw jwxo jo pRBU dy guxW qy dwqW dw h`d-bMnw l`B skx dw dwhvw krdw,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,


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## Sikh80 (Nov 20, 2007)

Srdwr blbIr jI
AsI sb luk icp krdy krdy hI inkl jwnw hy, qy jwdw mwn iks gl dw, 
grbwnI dI smj nwl koeI bhuqw qy kuj nhI ho jwnw jIoa , jy nwim dI 
bkss ho geI, pwr lg jwnw hy nhI qy .. jo kj hy so qyrw………kw lwgy myrw…..qyrw qujko Arpn svwmI sb kj hy qyrw………zn nwnk dI hybynqI …………sqsrIkwl…………………kl qk dI mhlq


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## Astroboy (Nov 20, 2007)

(Source : Sant Kirpal Singh: Guru Nanak's JAP JI)


Guru Nanak, in this stanza, gives the picture of those engaged in good deeds, those who seek to reach Him in diverse ways. These set ways, though praiseworthy, are not to be compared to the God-vision made possible by communion with and practice of the Holy Word, by which means alone, one can make God's Will his own. 

STANZA XVII

Countless there are that remember Thee, and countless those 
that love Thee; 
Countless there are that worship Thee, and countless those 
that seek Thee in austerity and penance; 
Countless there are that recite from sacred books Thy praises; and 
Countless those that, absorbed in Yoga, stand indifferent to the world; 
Countless those Thy devotees who contemplate Thy attributes 
and wisdom; and 
Countless those that practice truth and charity; 
Countless are the heroes that boldly face the foeman's steel; and 
Countless those who have vowed silence, meditate on Thee 
with unceasing love. 
What power have I to conceive of Thy wonderful nature? 
Too poor, am I, to make an offering of my life to Thee. 
Whatever pleaseth Thee is good: 
Thou art forevermore; 
O, Formless One.
Having spoken of the pious, Nanak now lists the impious. 

STANZA XVIII

Innumerable are the fools, stark blind in ignorance; and 
Innumerable the thieves and crooks that thrive on ill-gotten gains; Innumerable those that exercise tyranny and oppression; and Innumerable the cut-throats living by heinous crimes; 
Innumerable those that revel in shameless sins; and 
Innumerable the liars that practise fraud and falsehood; 
Innumerable the impious that live on unwholesome(1) foods; and Innumerable the slanderers who add to their burden 
by calumniating others. 
Innumerable, the many for lowly Nanak to describe. 
What power have I to conceive of Thy wonderful nature? 
Too poor, am I, to make an offering of my life to Thee. 
Whatever pleaseth Thee is good; 
Thou art forevermore; O Formless One !
(1). The words used in the original are Mal and Bhakh. which mean eating unwholesome food and refer to non-vegetarian diet and intoxicants. Even vegetarian diet and otherwise harmless drinks, if procured by unfair means, are also classed as unwholesome and as such their use proves a positive hindrance on the Path. 

Manifold is His beauty, and vast is His creation. It baffles all description. Words cannot picture it adequately. Yet if words are inadequate, they are the only means at our disposal. God Himself is nameless, and the various names by which He is described were employed by the Master-souls: and though these can never do full justice to the subject which is indescribable, yet they give us some vague idea and stimulate us towards the Path. 

Stanza XIX

Countless Thy names and countless Thy places; 
Unapproachable and inaccessible Thy innumerable 
heavenly plateaux; 
Even by the word countless,(1) we fail to describe Thee; 
By words we describe Thee and by words we praise Thee. 
By words, we acquire Divine knowledge, and in words are sung 
Thy hymns and attributes; 
It is words we employ in speech and in writing; 
In them is our fate ordained; 
But He who ordains is above such writ. 
As Thou ordaineth, so do we receive. 
Thou art immanent in all; 
And nothing is where Thy Word is not. 
What power have I to conceive of Thy wonderful nature? 
Too poor, am I, to make an offering of my life to Thee. 
Whatever pleaseth Thee is good; 
Thou art forevermore; O Formless One !
(1). The words count and countless are of little consequence for the Almighty. He who is immanent in everything and is the very life of the creation itself, knows every particle thereof.


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## Astroboy (Nov 20, 2007)

*Please be informed that Sant Kirpal Singh founded the Ruhani Satsang which is an offshoot of Radha Soami sect. While taking the good points of translation of the JapJi Sahib, I have disregarded his other teaching which are not in line with Sikhism. Radha Soami belongs to the Snatan Sikh movement - which means - they mix Sikh scriptures with Hindu beliefs. *

*Members of the public are warned NOT to follow these dehdhari gurus. Complains by ex-santmat followers are as ligitimate as expressed in this site*:-
Church of the Churchless: Sant Mat, version 2.0


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## Sikh80 (Nov 20, 2007)

vwihgur jI kw Kwlsw vwihgur jI kI Fqh ,

Sq srup swD sgNq jIE,

kwPI smwN hon AwieAw hy jd gurbwnI smJn dI koiSS kIqI sI , myrw Apnw KXwl sI kY isKI mwrg qoN cNgw mwrg koeI nhI ho skdw jI ]mYrw XkIn qWN eyih hI hY ]

pr jd vI kUj isKn dI cwh hoeI hy mYN bwnI bfI vkq lw ik pVI, ‘nwim’ qy ‘sbd’ do AKr eysy hn jyh mY AjY qk nhIN smJ sikXw hwN ! ieh khwvq hI lgdI hY ]ieh dyK ik kuC Ajb lgdw hY ik gUrmUK ipAwry kuC dsnw TIk nhIN smJdY ]hYrwngI vI bhUq huNdI hY !rb dw nwm qwN jO kUj vI hO skdw hyY, ‘vwihgUr’ nuN nwm dw drjw dynw kuC glq nhIN jwpdw !
bwkI dujY nwim dI myhr vwihgur jI Awip hI krngY!
AKr dw vwDw Gwtw mwP!

dws




-
vwihgur jI kw Kwlsw vwihgur jI kI Fqh ,

Sq srup swD sgNq jIE,

kwPI smwN hon AwieAw hy jd gurbwnI smJn dI koiSS kIqI sI , myrw Apnw KXwl sI kY isKI mwrg qoN cNgw mwrg koeI nhI ho skdw jI ]mYrw XkIn qWN eyih hI hY ]

pr jd vI kUj isKn dI cwh hoeI hy mYN bwnI bfI vkq lw ik pVI, ‘nwim’ qy ‘sbd’ do AKr eysy hn jyh mN AjY qk nhIN smJ sikXw hwN ! ieh khwvq hI lgdI hY ]ieh dyK ik kuC Ajb lgdw hY ik gUrmUK ipAwry kuC dsnw TIk nhIN smJdY ]hyYrwngI vI bhUq huNdI hY !rb dw nwm qwN jO kUj vI hO skdw hyY, ‘vwihgUr’ nu nwm dw drjw dynw kuC glq nhIN jwpdw !
bwkI dujY nwim dI myhr vwihgur jI Awip hI krngY!
AKr dw vwDw Gwtw mwP!

dws


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## Sikh80 (Nov 20, 2007)

*Sikh Philosphy *
[FONT=Arial,Verdana, Helvetica]The Sikh religion is strictly monotheistic, believing in One Supreme God. Absolute yet All-pervading, the Eternal, the Creator, the Cause of Causes, without enmity, without hate, both Immanent in His creation and beyond it. It is no longer the God of one nation, but the GOD OF GRACE. That being so, He creates man not to punish him for his sins, but for the realisation of his true purpose in the cosmos and to merge in from where he issued forth.</B> [/FONT]
[FONT=Arial,Verdana, Helvetica][/FONT]
[FONT=Arial,Verdana, Helvetica]'[/FONT]O my mind, thou art the embodiment of Light; 
know thy Essence' 
'O my mind, the Lord is ever with thee; 
through the Guru's Word enjoy His Love.' 
'Knowing thy essence thou knowest thy Lord; 
and knowest thou the mystery of birth and death'. 
_(Guroo Granth Saaheb Jee, P. 441)_ 
The basic postulate of Sikhism is that life is not sinful in its origin, but having emanated from a Pure Source, the True One abides in it. Thus sayeth Naanak: 
*'O my mind, thou art the spark of the Supreme Light; know thy essence.' *
Not only the whole of Sikh Philosophy, but the whole of Sikh history and character flows from 'this principle'. 
The Sikhs do not recognise the caste system nor do they believe in Idol-worship, rituals or superstitions. The gods and goddesses are considered as nonentities. 
This religion consists of practical living, in rendenng service to humanity and engendering tolerance and brotherly love towards all. The Sikh Guroo's did not advocate retirement from the world in order to attaining salvation. It can be achieved by any one who earns an honest living and leads a normal life and shares his/her earnings with the needy. 
[FONT=Arial,Verdana, Helvetica][/FONT]
_[FONT=Arial,Verdana, Helvetica]'[/FONT]He alone, O Nanak, knoweth the Way who earneth with the sweat of his brow and then shareth it with the others'. _
_(Guroo Granth Saaheb Jee, P. 1245) _
The Guroo's gave new hope to the down-trodden mankind to join his fraternity as equals. He is a creator of the NEW MAN in the New World supported by a New morality. 
Riches and personal possessions are not hinderence in living by spiritual ideals. Sikhism does not believe in the maxim, "It is easier for a camel to go through the eyes of a needle than for a rich man to enter into the kingdom of God" On the other hand the Sikh dictum is as under: 

'They, who are attuned to the Lord by the Guru's Grace, 
Attain to the Lord in the midst of Maayiaa, (i.e., Worldly Illusions/Wealth).' 
(Guroo Granth Saaheb Jee. P. 921) Sikhism does not accept the ideology of pessimism. It advocates self-confidence, optimism and hope. The maxim, "Resist not evil but whosoever shall smite thee onto the right cheek, turn to him the other also", does not find any place in Sikh way of life. On the other hand it enjoins its followers to practice self-determination, self-respect, and self-defence : "When an affair is past every other remedy, 
It is righteous, indeed, to unsheath the sword." 
[FONT=Arial,Verdana, Helvetica](Guroo Gobind Singh Jee)[/FONT]



THE UNIQUE SPIRIT OF SIKHSIM


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## Sikh80 (Nov 20, 2007)

<>
The Sikh religion is monotheistic, believing in One Supreme God. Absolute yet All-pervading, the Eternal, the Creator, the Cause of Causes, without enmity, without hate, both Immanent in His creation and beyond it. It is no longer the God of one nation, but the GOD OF GRACE. That being so, He creates human not to punish them for their sins, but for the realization of their true purpose in the cosmos and to merge themselves into Him. The basic postulate of Sikhism is that life is not sinful in its origin, but having emanated from a Pure Source, the True One abides in it. Not only the whole of Sikh Philosophy, but the whole of Sikh history and character flows from 'this principle'. The Sikhs do not recognize the caste system nor do they believe in Idol-worship, rituals or superstitions. The gods and goddesses are considered as nonentities. This religion consists of practical living, in rendering service to humanity and engendering tolerance and brotherly love towards all. The Sikh Gurus did not advocate retirement from the world in order to attaining salvation. It can be achieved by any one who earns an honest living and leads a normal life and shares his/her earnings with the needy. Sikhism does not accept the ideology of pessimism. It advocates self-confidence, optimism and hope. The maxim, "Resist not evil but whosoever shall smite thee onto the right cheek, turn to him the other also", does not find any place in Sikh way of life. On the other hand it enjoins its followers to practice self-determination, self-respect, and self-defense. Sikhs believe in 'Naam' as the source of origin of the entire nature including the entire mankind. Many believe that it is not possible to see HIM. It is to be noted that there is no organized and structured sector in which one is imparted the knowledge and interpretation of the scripture that is authored in old dialect of Punjabi or Gurmukhi that most of them cannot understand. For this reason many terms and expressions are likely to be misinterpreted on account of the free flow of the English translations of the scriptures. There is also no effort by any central body to enforce some ethical laws in this direction.


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## Sikh80 (Nov 21, 2007)

*III-1*

*Alternate Routes to liberation*


*00*

With the limited knowledge / intellect and the inputs received, it is my firm belief that one can get ‘Naam’ with  patience and understanding self and the nature. It is through self- realization that one can realize Him. ‘Naam’ and ‘sabad’ are the two most important terms that has appeared in Gurbani literature. However, it seems that not enough can be stated on this as the material is scant and the persons who have been blessed with such a jewel [or the blessed state of mind] are fairly limited. After listening to Gyani Maskeen ji today morning, it became apparent that Gurmukhs who have realized HIM would only be few. I do not know any person who would state that one has received the grace. May be it is out of humility that person do not talk of this or admit so.

*01*

This is not to suggest that the Sikhism has only one route available. ‘Naam’/’sabad’ may be the pen ultimate stage of liberation or merger. Dhan Sri Guru Granth sahib ji has various places indicated in more than one ways that suggests that one can reach the goal with confidence by following the edicts contained in Granth Sahib ji. It is the way that one looks at. 

We are all contemporarian undertaking this journey of life. No one is superior or inferior. We all have all the nuts and bolts that were produced and fitted in HIS workshop. He is the artist and the Creator; we are just like his paintings, all of us are entitled for the best that HE has to bless us with. None can be advisor. Our sole and single Guru is SGGS ji. 

ijs no ik®pw krY iqsu Awpn nwmu dyie ]  
[He Himself gives His Name to those, upon whom He bestows His Mercy.]

*02.*

_No Sadhoo and no saint unless he falls within the definition as contained in SGGS ji,  if there is some sadhoo and saint we shall meet Him if HE so directs to me and not otherwise._

*03.*

Howsoever, knowledgeable one may be the above is a stated fact of Granth sahib ji. I may be an ignorant so far as the Gurbani is concerned but the above words infuse lot of confidence whenever I read these lines or when I feel discouraged by the various advisors and critiques and by their so called statements and pieces of advices. There are some experiences that I would like to share with you over a period of time. But if you are the one who is seriously pursuing Sikhism, do it with full force. He shall caste HIS glance when we are worthy of it. Let us try to be worthy of HIS glance.  Let us beg for Mercy in collective manner that HE listens to us. If any living being has the courage to disappoint I have ten times the courage to beg for His mercy and beg for the mercy for the one who causes me to be in that state. I have started maintaining a diary and keep on putting on gems like above. The above line may not a stand- alone and may be pre-conditioned. His grace and Mercy cannot be pre-conditioned. It is HIS glance and Mercy that we come here and it will be with HIS glance that we shall depart. I am counting a few of the ways that should lead to the achievement of the elevated state of affairs. Let us analyse the bani and that has been stated in SGGs ji in this regard.

*04*

*Bani-Sachi Bani- Significance therof*


siqgur kI bwxI siq siq kir jwxhu gurisKhu hir krqw Awip muhhu kFwey ] (308-5, gauVI, mÚ 4)
[O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.]

_Comments:_
In the above it has been emphasized that Bani, as contained in The SGGS, is a word from the Mouth of Almighty and everything contained in it is all but Truth and Sat. Bani is the recorded form of the hymns and the teachings of the Guru’s as contained in the sikh scriptures and by following the Bani one can find the destination Sachkhand. There are many who will try to deviate  by showing that what we are doing is not the right way but carry on the way you feel is accorded and approved by the scripture, there is no one to tell us that what we practice is wrong. Anything done as per the SGGS ji is approved irrespective of the fact whether we have been blessed with ‘Naam’ or not. That stage will follow automatically. For me ‘Naam’ is ‘waheguru’. You may select that suits you. None dare suggest that what is to be done is to be incorrect. One need not listen to even the best commentator if his comments causes you to deviate from the truth or makes one sad for some time. If one slanders it would be his own fate and destiny. Let us see as to how the Guru Sahibans have condemned slandering. 

*05.*
*Slandering and Condemnation*


ikrqu inMdk kw Duir hI pieAw
The fate of the slanderer is pre-ordained from the very beginning of time.
 nwnk jo iqsu BwvY soeI iQAw 
[O Nanak, whatever pleases God's Will comes to pass.]



E&OE


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## Archived_member2 (Nov 21, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

Quote "No Sadhoo and no saint unless he falls within the definition as contained in SGGS ji, if there is some sadhoo and saint we shall meet Him if HE so directs to me and not otherwise."
People's mind examines every person they meet if he is a true SaaDhoo, Saint or a fake.
God enjoys those people missing the true Guru's suggestion.
Strange some read that much and lack so much of Gurbaanee.

Thanks for the wonderful reference from Guru Arjan Dev Jee.
ijs no ik®pw krY iqsu Awpn nwmu dyie ] (1, gauVI suKmnI, gurU Arjn dyv) 
"jis no kirpaa karai tis aapan naam dayi." SGGS 281-1

I feel to ask why have you missed these Vaaks from Gurdev.

Awpn nwmu siqgur qy pwieE ]1] rhwau ] (6, gauVI, gurU Arjn dyv)
"aapan naam satgur tay paa-i-o." ||1|| rahaa-o. (6, Gaurhee, Guru Arjan Dev) SGGS 187-6

swDU sMgiq qau bsY jau Awpn hoih dieAwl ] (17, gauVI, gurU Arjn dyv) 
"saaDhoo sangat ta-o basai ja-o aapan hohi da-i-aal." (17, Gaurhee, Guru Arjan Dev) SGGS 255-17

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

Sri Guru Granth Sahib Jee is not only available in printed form. He is available in spoken form on CDs and audio Cassettes also. He is present in Data form on Internet too.
May I ask why so many are missing true Naam then?


Balbir Singh


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## drkhalsa (Nov 21, 2007)

> People's mind examines every person they meet if he is a true SaaDhoo, Saint or a fake.



Dear Balbir Singh ji   Sat Sri Akal!!


Do you suggest that one should not examine the sadoo he meets 

then how is one going to recognize one??

may be one who can give you the glimpse of god /nam !? is this the answer

 actually i was just trying to guess may be you can tell what you think

Jatinder Singh


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## Archived_member2 (Nov 21, 2007)

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

People's mind examines even God unconsciously. With what else their mind is busy when everything is God Himself?

Please do not leave the SaaDhoo who preaches Naam. A true SaaDhoo will be happy and ready with your blessed time without delay.
A fake will find many reasons to send one away.

The true source of water does not send anyone away without drinking.


Balbir Singh


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## Sikh80 (Nov 21, 2007)

*III-2*
*Bani and Service of Lord.*



*Naam for The Pre-destined*


*06*
Naam is the greatest gift that one can be blessed with. As per Gurbani, only rare are blessed with His grace. It is very clearly stated that :

koit mDy iknY pCwixAw hir nwmw scu soeI ] (769-1, sUhI, mÚ 3)
[Among millions, there is scarcely one who realizes the Name of the True Lord.]

After listening to Gyani Maskeen ji today morning, it became apparent that Gurmukhs who have realized HIM would only be few[1]. It is for those lucky few who are blessed with such a destiny and have the blessings of the Almighty. ‘Naam’ is the creative potency and, probably, there is none on earth who can describe as what ‘Naam’ is and how much potent it is. 

kudriq kvx khw vIcwru ] (4-2, jpu, mÚ 1)
[How can Your Creative Potency be described?]

He Himself knows this.

*07*
*Karmas*

One’s destiny is molded as per the deeds that are done by the one. Hence the deeds in actions and thoughts make us that we should be as per the Law of karma. It is not essential to know that as to when the reward of good karmas will be received. This is the single area about which nothing much can be speculated and stated. It is HE who decides as to when the fructification will take place. It is not with in our hands to see that we get the fruits of karmas immediately. It would be provided as per the bigger plan of the nature.


*08*

*His Service and devotion*


However, we should be in HIS service to the extent that we can. It is through ‘Bani’ that we are advised to serve Him as much as we can. 

ijin syivAw iqin pwieAw mwnu [2]
[Those who serve Him are honored.]

To some extent we can serve Him through singing His praises through ‘sabads[3]’ or more clearly ‘sabad keertan’or By contemplating on HIS teachings. There are endless ways in which one can serve HIM. Gurbani lays stress upon the service of the lord in Holy Sangat. The is a clear emphasis on keertan as well. The bani and as to constant listening to the same has a beneficial effect on Human mind.


ihrdY suix suix min AMimRqu BwieAw ] (366-11, Awsw, mÚ 4)
[Constantly listening to the Ambrosial Gurbani in the heart, it becomes pleasing to the mind.]


*09 *



*Amrit Vela: the Best Time for contemplation*


The Gurbani stresses that Amrit Vela is the best time for remembering Him and and His greatness and contemplation. In Gurbani Early Hours are significant as the mind is at rest and can reflect upon the HIM and His creativity and creative potency. Guru Nanak Dev ji has also stated to this effect in Jap ji sahib:

AMimRq vylw scu nwau vifAweI vIcwru ]
[In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.]
*10*


*Devotion and Love for Lord*


The service has to be carried out in such a manner that there is an element of devotion and love of Lord. The devotion and love for Lord are the two main attributes that are essential ingredients for having the fear of God. All the three elements like the devotion, love and Fear of Lord go side by side. We all have dispositions and hence these factors will grow up with time as per the nature and the experience that they want to have during service and contemplation. The creator is all Love. He gives all that we need.

*11*
*Service and devotion Leads to Realization of ‘Naam’ *

I would not state much in this regard as Gurbani itself states as follows.Why should now I think of ‘incomprehensible ‘Naam’ when an alternate route to the same is available. For most of us the route available to us is the guidance provided by Dhan sriguru Granth sahib ji.


gurbwxI hir AlKu lKwieAw ]1] (366-12, Awsw, mÚ 4)
Through Gurbani, the Incomprehensible Lord is comprehended. ||1||

One need not get upsets if the devotional aspect is not present in the beginning. By constant practice and contemplation of the words of Gurbani one gets with the devotional aspect of service. The lord Himself blesses the aspirant with such a devotion.

Bgiq Kjwnw Awpy dIAw kwlu kMtku mwir smwxy rwm ] (769-3, sUhI, mÚ 3)
[He Himself blesses them with the treasure of devotion; conquering the thorny pain of death, they merge in the Lord]
 kwlu kMtku mwir smwxy hir min Bwxy nwmu inDwnu scu pwieAw ] (769-3, sUhI, mÚ 3)
[Conquering the thorny pain of death, they merge in the Lord; they are pleasing to the Lord's Mind, and they obtain the true treasure of the Naam]

One can obtain the precious gift through devotion and service as well that is enshrined as an important principle as per the bani. The followings are also taken from bani to show as to how powerful and potent is the bani itself that teaches us about the realisation of Naam.

gur kI bwxI nwim vjwey ] (362-11, Awsw, mÚ 3)
[Through the Word of the Guru's Bani, the Naam resounds]


inrml bwxI inj Gir vwsw ] (362-18, Awsw, mÚ 3)
[Through the Immaculate Bani of the Word, the mortal dwells within the home of his own inner self.]

It is through the Gurbani that one is able to attain the peace and retain one’s mind in self and at the feet of the Almighty. It is with HIS grace that one can overcome ego and Haume through constant practice of the ’sabad’ of Guru or Gurubani. Guru Bani is, in itself , a powerful tool to obtain the Brahmgyan and knowledge of the creator. Understanding the creator and creativity ultimately lead to the self realization and God realization. It is my firm faith the realization of the self and God is possible through constant recitation/reading and contemplation of the bani. The bani will leave an impression on the mind and the same will be at peace with self over a period of time. One’s thoughts and deeds will be governed by the Bani. It is through the constant practice of Bani that one’s mind come to rest and is at peace with self.[4]





E &OE
to be contd.



[1] Para00 of the post III-1, I have now stopped thinking in terms of Naam. I have been greatly benefited by the advice of Japjisahib04 ji who advised me sincerely to practice ‘waheguru’. I shall be ever grateful for such an advice.

[2] ] (2-7, jpu, mÚ 1)

[3] ‘Sabad’ here has been used to represent literally the ‘sabad’ as is understood in the context of ‘sabad –keertan’. 

[4] In the end it is stated that ‘naam’ is the name of the lord and the lord Himself. Whether we do the service of the Lord or the naam would be inconsequential. After contemplating on this during the past two days I have reached this conclusion.


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## Archived_member2 (Nov 22, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

Please come to know true Naam Simran. Your understanding, explanation and writings will not be the same.

The experience of Truth is exactly as the true Gurus have explained it. It is not as many interpret it.


Balbir Singh


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## Sikh80 (Nov 22, 2007)

Dear Balbir ji,
Believe me,I am very small person. I do not know many things that you speak of.I do appreciate the pain that you feel for me. Kindly let us know as to what is resulting in pain to you that you are not able to sit in piece for a minute.
Das


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## drkhalsa (Nov 22, 2007)

Dear Balbir Singh ji  Sat Sri Akal!!




> Please do not leave the SaaDhoo who preaches Naam. A true SaaDhoo will be happy and ready with your blessed time without delay.
> A fake will find many reasons to send one away.
> 
> The true source of water does not send anyone away without drinking.



Thanks for your post!

I m not sure whether I have met one in my life so the question of leaving  does not seems relevant 
may i havent been that fortunate




Jatinder Singh


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## Archived_member2 (Nov 22, 2007)

Pray Truth for all and say Satsriakaal!
Dear all and Seeker07 Jee!

Quote "Kindly let us know as to what is resulting in pain to you that you are not able to sit in piece for a minute."
It is your wrong interpretation.

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

Quote "After listening to Gyani Maskeen ji today morning, it became apparent that Gurmukhs who have realized HIM would only be few [1]."
Story tellers and preachers always wish that people refer them this way. Is the above explanation from the true Guru or Gyani Maskeen Jee? Should Sikhs now listen to Gyani Maskin Jee's tapes to experience Truth?

Quote "‘Naam’ is the creative potency and, probably, there is none on earth who can describe as what ‘Naam’ is and how much potent it is."
All grapes of True Naam are sweet, also those that the fox does not get with efforts.
Enlightened persons are singing today also Naam's potent.
One does not imitate anyone after he participates once in the Naam Chorus with the true Guru.

Quote "To some extent we can serve Him through singing His praises through ‘sabads [3]’ or more clearly ‘sabad keertan’or By contemplating on HIS teachings."
I could not find it where the true Gurus have said so. Please provide one reference from Gurdev that explains 'sayvi-aa' is singing His Praises through 'Sabad Keertan'.

Quote "The Gurbani stresses that Amrit Vela is the best time for remembering Him and and His greatness and contemplation. In Gurbani Early Hours are significant as the mind is at rest and can reflect upon the HIM and His creativity and creative potency."
Please provide one reference from Gurdev that states Amrit Velaa is early hours. I will be grateful.

Quote "The devotion and love for Lord are the two main attributes that are essential ingredients for having the fear of God."
This shows that your mind understands something else than that the true Guru sings. Please confirm your views referring the Guru's Vaak and oblige.

Quote "All the three elements like the devotion, love and Fear of Lord go side by side. "
No where in Gurbaanee I have found this combination.

Quote "Why should now I think of ‘incomprehensible ‘Naam’ when an alternate route to the same is available."
It is some big baqwaas. It is totally opposite of that all what Gurdev is singing.

Quote "One need not get upsets if the devotional aspect is not present in the beginning. By constant practice and contemplation of the words of Gurbani one gets with the devotional aspect of service."
Surely your guru is your mind.
The true Naam works and gives results from the very moment one receives it. True Gurus never say that the result of true Naam is somewhere in the future.

Quote "One can obtain the precious gift through devotion and service as well that is enshrined as an important principle as per the bani."
Devotion and service are the results of true Naam Simran, not the prerequisites. I am not sure if one can find a reference from Gurbaanee for that.

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

The person who has eaten the mango once cannot express its taste sometimes real and mostly fake.
Even a dumb person can express the sweet taste of the mango truly through his mimics.


Balbir Singh


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## Sikh80 (Nov 22, 2007)

III-3

*Bani and service to lord*



Bgiq BMfwr gurbwxI lwl (376-14]
[Gurbani is the jewel, the treasure of devotion.]

Bgiq BMfwr gurbwxI lwl ] (376-14]
[Gurbani is the jewel, the treasure of devotion.]
gwvq sunq kmwvq inhwl ]2] (376-15,]
[Singing, hearing and acting upon it, one is enraptured.] 

and

ijs no ndir kry soeI jnu pwey gur kw sbdu sm@wly ] (797-]
[That humble being, who is blessed by the Lord's Glance of Grace obtains Him, and contemplates the Word of the Guru's Shabad.]


*12.*
*Naam: A Tribute*


· Such is the Name of the Immaculate, Divine Lord.I am just a beggar; You are invisible and unknowable.Love of Maya is like a cursed woman, ugly, dirty and promiscuous.Power and beauty are false, and last for only a few days.
· But when one is blessed with the Naam, the darkness within is illuminated. 
· All teachings, instructions and understandings are Yours; the mansions and sanctuaries are Yours as well. One whose father is known, cannot be illegitimate.
· One who belongs to the One Lord, has no fear.

*13.*

*Complete Surrender to The Creator: Ordained By Bani*

One who belongs to the creator and tries to identify with Him should have no fear. The major cause of our worries and tensions are on account of the fact that we think that we are the doer while it may not be the case in reality. We are just not able to take HIM with us. We do not surrender to HIM. Somewhere deep within me still remains the element of ‘self’ that does not permit complete surrender. It is the way I feel. However, with constant practice one can attain that state of affairs where one feels that HE is the Doer and one is only a watcher.


krqw kry krwvY soie ]3] (796-3, ]
[The Creator acts, and causes all to act. ]



pRB kI AwigAw mwin suKu pwieAw Brmu ADyrw lhI ]1] (529-16]
[Surrendering to the Will of God, I attain peace, and the darkness of doubt is dispelled.]

I am reminded of Hindu’s very popular Aarti :
‘Om jai jagdish hare………………………………………….. 


Gurbani also has the following ‘tuk’ that is in essence, the same as is contained in the ‘Aarti’. Everything is given by HIM, Himself so what can we offer Him from our side.

mnu qnu Dnu sBu pRBU kyrw ikAw ko pUj cVwvey ] (542-8]
[The mind, body and all wealth belong to God; so what can anyone offer to Him in worship?]


The sense of surrender is attained by offering HIM everything that we have both in wordly ways and all that stuff that we carry in our top storey called the grey matter including the mind that is also made of five 'tatts'. The following line sums up the position as follows:

smrQ AgQ Apwr pUrn jIau qnu Dnu qum@ mnw ] (543-11]
[Almighty, sublime, infinite, perfect Lord - my soul, body, wealth and mind are Yours.]


God Himself created the world, and He himself takes care of it. Without the God's Fear, doubt is not dispelled, and love for His Name is not embraced. Through the _Satguru_, the Fear of God wells up , and the Door of Salvation is realized. Through the God"s Fear, natural state of Being is realized. It is through the God's Fear, reflecting on the Guru's Teachings that this terrifying world-ocean is crossed over. Through the God's Fear, the Fearless Lord is realized; He is Limitless. The self-willed _Manmukhs_ do not appreciate the value of the God's Fear, and burning in desire, they weep and wail...(sggs 1288).

14.
*Control Of Mind: Possible through Bani *

One who accepts the wisdom of the Guru's Teachings, is absorbed into the Lord. Control of the mind is the most difficult thing to practice. Mind has been stated as a wild animal in drunken state,.it keeps on moving from place to place by being in ‘furkay’ [Beechar] of various kinds. The uncontrolled mind is the biggest hurdle in the path of the seeker. However through the Bani the mind comes to a state of calmness and peace and it gets imbued in ‘simran’.Simran is the state of mind when it is in peace and is engaged in the contemplation of the creator. As He cause us to move, so do we move according to the Pleasure of His Will. 

gur bcnI mnu shj iDAwny ] (796-5,]
[Through the Word of the Guru's Teachings, the mind intuitively meditates on the Lord.]

Once mind is under control one can surrender to the Almighty for HIS own benefit. When the He is pleased and appeased, one is absorbed in the Lord's Name. One who is blessed by the Lord's Mercy remains focused on the Lord's meditation.

*15.*

*Gurbani Leads to Shabad Realisation*

And Imbued with the Lord's Love, the mind is satisfied. It is true that we cannot live without the Architect of our Destiny. But it is through the constant practice and contemplation of the Gurbani that we are able to realize the ‘shabad’

hir ibnu ikau rhIAY gur sbid pCwny ]1] (796-6,]
[Without the Lord, how can anyone survive? Through the Word of the Guru's Shabad, He is realized.]


gurmiq hir rsu pweIAY hoir iqAwghu inhPl kwmw (799-7] 
[Under Guru's Instructions, obtain the sublime, subtle essence of the Lord; renounce other fruitless actions.]

*15.1 Realisation Of Naam through Keertan*

The following line of Gurbani speaks for itself. The significance of bani can be realized when the full implications of this line are taken into consideration. Keeratn is another way of service of the master. Guru Sahibs have made it clear that through devotional worship and by generationg love and fear of the Creator one can reach the stage of the realization of Naam.

krxI kIriq nwmu vsweI ] (363-3,]
Singing the Kirtan of the Lord's Praises, the Naam abides within the mind.

*16. *


*Control Of Mind:Evil-mindedness and Gurbani*


Gurbani has touched this aspect at various places. One has to be of pure mind to seek His shelter. There are many aspects of Human nature that do not qualify for the good conduct. Unless and until the mind is washed of the filth the surrender is not possible. He Himself leads the mortals to focus on Him, and He Himself causes them to chase after Maya.He Himself imparts understanding, and He reveals Himself.He Himself is the True Guru, and He Himself is the Word of the Shabad. According to sikhism Such is His play, One and Only Lord is contained among all. To the devotee the Word of the Guru's Shabad appears very sweet. And his thirst is quenched, and mind and body find peace.

Sikhism is a religion and Religion is a faith. Religion is above the trap –game of semantics. Religion does not require intellectualization. It is the individual action that would ultimately govern whether what has been done would fall under the category of good or not good [let’s call it evil]. The answer is straight- forward. God will like us happy with ultimate goal that we all merge into HIM after the passage of time and on doing some acts. HE has given us intellect to differentiate between good and evil and to refrain from doing that is not good. It is how we use this intellect. Thus evil is the creation of the man and the self and none else. Further it is to noted that Religion is above all the logics and science. Science begins observations and ends with ‘hence proved’. This is not workable in Religion. We do not adopt some magic formula of ‘hence proved’ while studying/practice religion. For the Sikhs the writs as Given in SGGS ji are above all. There cannot be two opinions. There are some references that I quote as per my limited exposure to Gurbani. The following are the references that are given in sequence of their appearance in the HOLY Granth Sahib that may be helpful for clarifying the matters to some extent.

*16.1. *

*Consequences Of evil-mindedness*

*16.1.1.*

It is _our__ own evil actions that keep us separate from HIM and we need not accuse any one else.[_ Page 136, Line 17Guru Arjan Dev ] 

*16.1.2.*

The evil-minded ones forget the Naam, and then depart.[ Guru Nanak Dev Page 152, Line 11]

*16.1.3.*

The evil-minded are consigned to separation from the Lord[Guru Ram Das-Page 306, Line 5] 

*16.1.4.*

Evil-mindedness disappears, and his ego is subdued, when one meditates in remembrance on the Name of the Lord.[Guru Arjan Dev] Those who speak and listen to the Lord's Name, all find peace. Those who believe in it, obtain the supreme treasure. One can refer to the relevant lines of Dhan Sri Guru Granth ji Maharaj. The Gurmukhs are imbued with the love of the Word of the Shabad.They abide in the home of their own being, singing the Glorious Praises of the Lord. The Shabad deep within the nucleus of the self dispels the darkness of ignorance. To the devotee the Word of the Guru's Shabad appears very sweet. And his thirst is quenched, and mind and body find peace. As per gurbani those who Vibrate upon the Lord, the filth of their evil-mindedness is washed away. Those who meditate on the Lord obtain the fruits of their rewards, and the bonds of Maya are all broken.


*17.*


*Other mentions and cures for evil-mindedness*


pUjhu gur ky pYr durmiq jwie jir ] (519-12,]
[Worship the Feet of the Guru, and your evil-mindedness shall be burnt away.]

*17.1 *

*Love of Lord’s name–Evil-mindedness is washed*

ijau ijau qyrw hukmu iqvY iqau hovxw ] (523-4]
[As is the Hukam of Your Command, so do things happen]


jh jh rKih Awip qh jwie KVovxw ] (523-4,]
[Wherever You keep me, there I go and stand.]


nwm qyrY kY rMig durmiq Dovxw ] (523-5,]
[With the Love of Your Name, I wash away my evil-mindedness]

*17.2*

*By love of lord Egotism is removed.*

khq nwnku scy isau pRIiq lwey cUkY min AiBmwnw ] (798-1,]
[Says Nanak, loving the True Lord, the mind's egotism and self-conceit is eradicated.]


khq suxq sBy suK pwvih mwnq pwih inDwnw ]4]4] (798-1, ]
[Those who speak and listen to the Lord's Name, all find peace. Those who believe in it, obtain the supreme treasure.] 


*18.*
*Reference in Gurbani to Door Of Salvation*

nwnk mukiq duAwrw Aiq nIkw nwn@w hoie su jwie ]
haumY mnu AsQUlu hY ikau kir ivcu dy jwie ]
siqgur imilAY haumY geI joiq rhI sB Awie ]
iehu jIau sdw mukqu hY shjy rihAw smwie[1] 
Third Mehl:


_O Nanak, the gate of liberation is very narrow; only the very tiny can pass through. Through egotism, the mind has become bloated. How can it pass through? Meeting the True Guru, egotism departs, and one is filled with the Divine Light. Then, this soul is liberated forever, and it remains absorbed in celestial bliss_.[2] 



*19.*

*Concept Of Guru In Sikhism*

In Sikhism the term 'Guru' is not used for a teacher or a guide or an expert or even a human body. The word Guru is composed of two terms.

GU- means darkness and
RU- means Light.

For Sikhs, Guru is the Light that dispels all darkness. It is called JOT (Divine Light). Guru Nanak, the founder Guru of Sikhism was regarded as the embodiment of Divine Light.

The Guru in Sikhism is a perfect Prophet or Messenger of God in whom the Light of God shines fully, visibly and completely. Guru is in union with Divine. Thus he ushers the devotees, the seekers of Truth into a spiritual birth. Through him the Glory of the Lord is transmitted to humanity. On account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit.

God is in the Guru and Guru is in God. Though God is everywhere and in everybody but His traits are illuminated through the Guru. The Jot (Divine Light) that enshrined Guru Nanak's body and the Primal Jot of God are, therefore, one and the same.

The guruship and the Jot has been passed from Guru Nanak, the founding Guru of Sikhism, to the Sikh scripture, Grandh Sahib. When Guru Nanak conferred Guruship on Guru Angad, the JOT was passed on and Guru Angad too became the embodiment of Divine Light. In the same way all the nine Gurus were the embodiments of Guru Nanak Jot. The tenth Master, Guru Gobind Singh then conferred the Guruship on Guru Granth Sahib (Holy Scripture of Sikhs). As a result, Guru Nanak JOT is, enshrined and preserved in Guru Granth Sahib which became the embodiment of Divine Light. It is the Living Guru for ever[3].



*20*


*Nutshell*


In nutshell, It is _our__ own evil actions that keep us separate from HIM and we need not accuse any one else what to say of God._ The evil-minded ones forget the ‘Naam’ or ‘Naam Simran[4]’ of the same, and then depart. The evil-minded are consigned to separation from the Lord*. *However, the evil- mindedness disappears, and ego is subdued, when one meditates in remembrance on the Name of the Lord and may reach the door of salvation as well that has been briefly discussed at para.10 above. One is required to be a constant visitor to the Bani so that the fickleness of the mind is erased and one can attune oneself with ‘Naam’ in Simran and meditation. The reading and recitation of the bani plays a major role in self-purification and the realization of the self. The Lord's Name abides deep within the nucleus of one who realizes the Bani of the Guru's Word within his soul. Now, this is the essence of the teachings of the four ages: for the human race, the Name of the One Lord is the greatest treasure. Celibacy, self-discipline and pilgrimages were the essence of Dharma in those past ages; but in this Dark Age of Kali Yuga, the Praise of the Lord's Name is the essence of Dharma. [p.797] Those who are attached to HIM are saved, like iron which is carried across with wood.

[1]This Shabad is by Guru Amar Daas Ji in Raag Gujri on Pannaa 509 

[2]http://www.sikhitothemax.com/Page.asp?SourceID=G&PageNo=&ShabadID=1887&Format=2


[3]http://www.1stholistic.com/Prayer/hol_sikh-history.htm#ConceptofGuru

[4] I would prefer to use the term Name-simran, however, due to conventional usage Naam simran is being used.







E & OE.
to be contd................


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## Sikh80 (Nov 23, 2007)

*Bani leading to Liberation*


III-4
*21.*



*Salvation: need of leading Honest and Pious life*


In order to attain salvation one must live a honest life and meditate on God and should be contended with life and with all that one receives. 

jo dyie shxw mnih khxw AwiK nwhI vwvxw ] (566-7]
[Be satisfied with what God gives you; tell your mind not to complain uselessly.]


haumY bUJY qw dru sUJY ] (466-15]
[When one understands ego, then the Lord's gate is known.]

*21.1.*
*Attaining Salvation: Sikhi ways*


Sikhism shows the way to attain salvation and become One with God. Sikhism instructs that we do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. Mortals have wandered lost and confused through countless lifetimes and yet they have not overcome the fear of death. Nanak says, tell your conscience, reciting the name of Lord, and you shall merge in the fearless Lord. All mortals in this whole world roam around like beggar; Lord is the giver of all. Nanak says, by reciting Him in the heart, all work comes to completeness. The ones who always long happiness should start reciting the name of Lord. Tell you tongue to recite the Name of Lord and tell your ears to hear the Name of Lord. Says Nanak, tell your conscience if you do so, you shall not be caught in the cycle of birth and death ever. 


*21.2.*

Whenever a mortals who recites the name of Lord loses strength and is caught in worldly means and cannot do anything at all to save himself. He then asks God for help, God helps him with the strength which is greatest of all. Then he regains his strength and is able to do forsake this world. He knows that the almighty God is with him. Nanak says, everything is in the hand of God; He is the greatest savior and protector. Nanak has enshrine the Name of Lord in his heart and he says there is nothing else equivalent to it. Its His Name by reciting all the troubles disappear and Lord Himself come in appearance.

22.

*Human life most precious Gift Of Lord*

The human life is precious and is obtained as a reward of the precious and valuable Karmas of earlier incarnations.The present life is not to be wasted on account of lack of the wisdom or be sheer giving away to the senses and the sensual pleasures. The guru Sahibaans have laid stressed upon acquiring spritual wisdom. It is also a must for the seeker. Without spritual wisdom the progress of seeker is quite slow. 

dulB jnmu puMn Pl pwieE ibrQw jwq AibbykY ] (658-8,]
[I obtained this precious human life as a reward for my past actions, but without discriminating wisdom, it is wasted in vain.]

*22.1.*

Nanak says, human body is hard to attain, do not waste it. Mortals have numerous friends in good time and none in bad. Nanak says, tell your conscience to recite the Name of Lord, and He shall be your companion in the end (at the time of death). 


*22.2.*

God has given you body, wealth, peace, and house to live. Nanak says, why don’t you recite the name of Lord? Lord is the only giver of peace and happiness, and there is none else. God is the savior of sinners. He is the destroyer of fear, eradicator of evil-mindedness and the protector of every orphan. Nanak says, He always resides near you, make an attempt to know Him. Immerse your mind in Him, just like the fish in the water and you shall not be caught in the cycle of birth and death again. Always recite the One, by reciting whom you attain salvation. And salvation is attained only by reciting the name of God. Your dignity lies in merging in the one whom you originated from. Nanak says, tell your conscience to recite the name of Lord, and you shall be able to meet Him.

*23*


*Spritual wisdom and significance in Realisation of Lord*



The significance of the knowledge has been mentioned at more than one place in the Granth sahib ji.


ividAw vIcwrI qW praupkwrI ] (356-14]

[Contemplate and reflect upon knowledge, and you will become a benefactor to others.]


Awqmu cIin@ prm suKu pwieAw ]4]15] (375-3,]
[Realizing his own self, he has obtained supreme peace.]


Awpu pCwxih sbid mrih mnhu qij ivkwr ] (430-5]
[He understands his own self, and dies in the Word of the Shabad; he banishes corruption from his mind.]


Guru sahibans have laid the significance of self- realization that has been stated in most of the religions and philosophies as ‘know thyself’. Gurbani puts lot of significance on this aspect of knowledge. As we tend to understand ourselves in relationship with the other elements of creation we gradually develop an understanding of Prakarti [nature] and Purusha [spirit]. 


Let us see the following quote that states to this effect. Gurbani places emphasis on the spritual wisdom and understanding. The following line places an emphasis on the need of understanding and the knowledge.


bnu bUJy vfw Pyru pieAw iPir AwvY jweI ](]511-14, 
[Without understanding, one must wander around the cycle of reincarnation, and continue coming and going.]

*23.2.*

The real cause of delusion is on account of the entanglements caused by excessive indulgence in Maya that creates ‘trishna’ that leads to desires and the same has to be overcome. It is to be noted that as per Sikhism this ‘Maya’ is also the creation of the Almighty. It has been nicely states as follows in Gurbani.

mhw mohnI mgn ipRA pRIiq pRwn ] (380-7,]
[The mortal is intoxicated with the great enticement of Maya, which is dearer to him than life.]

At other places it has been stated that it is necessary to control the mind so that the knowledge can be realized. Mind and its control has been taken as quite serious as unless and until the mind is purified it shall not be possible to achieve the understanding of the divine. The intellect can understand the world of the three modes. 

iehu mnu mugDu khhu ikau rhsI ] (415-9[]
[Tell me, how can this stupid mind be rescued?]


ibnu smJy jm kw duKu shsI ] (415-9[]
[Without understanding, it shall suffer the pains of death.]


*23.3.*

*Overcoming Self conceit and egotism*


*One is required to over come self-conceit and egotism. This is one of the most important aspects of the self- control. For a person of ordinary intellect it is very difficult to overcome the ‘haume’/’self conceit’ so as to achieve the purification of mind. It is only after one has overcome the ego that one starts understanding. It is also possible that one can attain the liberation by meeting the lord as well after ‘Haume’ is overcome.*


Awpu gieAw soJI peI gur sbdI mylw ]1] (421-12]
[When self-conceit is eradicated, and understanding is obtained, one meets the Lord, through the Word of the Guru's Shabad.]


igAwn Apwru sIgwru hY soBwvMqI nwir ] (426-13]
[Spiritual wisdom is the incomparable decoration of the happy soul-bride.]

*23.4. *

*Rising to the level of Equipoise*

The one who is not affected by happiness, pain, greed, emotional attachment and egotistical pride. The one who is beyond praise and slander, and treats iron and gold alike. The one who is not touched by pain or pleasure, and treats his friends and enemies alike. The one who does not terrorize anyone and neither is afraid of anybody. The one who leaves all the materialistic things, renounces wealth and have detached himself from this world. The one who recites the name of God day and night, Nanak says, that person is the one who knows what is salvation, that person becomes spiritually aware, that is the person whose future is bright and that person becomes the image of Lord. The truth is that by become the image of Lord it means that there remains no difference between God and that individual. Just like a drop of water merges in the ocean. 



*23.5 *

*Realising that the world is temporary phenomeneon*

Consider this world just like a dream. Nothing here is true besides God. Says Nanak, tell conscience that all mortals are created in this world just like ripples on the water, who comes in existence and fade away all the time. Nanak says, nothing in this world is ours. 

WE should be worried if death was to wipe only you. But this is the condition everyone in this whole world has to face, no one is stable here. The one who has taken birth has to die, everyone has to perish. The world and its affairs are totally fake, be aware of this my friend. Just like a sand castle, this world will not last long. _This world is like a dream, nothing lasts forever here_. Baba Nanak ji says, this is the time to sing praises of Lord and give up all entanglements. Nanak says, stable is the worshipper of God, enshrine this in your mind. Stable is the Name of Lord and stable is Lord. Says Nanak, rare are ones who have enchanted the praises of Lord. 



*24.*


*Estimating the value of service to Lord*


In sikh scriptures the service to the Lord and devotional wprship has been emphasised . Even the guru’ sabad admits that the value of devotional service cannot be estimated even though one’s primary duty is to have faith, recite the Name of God and remember Him/Lord/Creator/Primal for every possible moment.


kvnu jwnY pRB qum@rI syvw ] (805-8]
[Who can know the value of serving You, God?]


eyks ibnu nwhI ko dUjw ] (805-10, [
[There is no other than the One Lord.]


qum@ hI jwnhu ApnI pUjw ]2] (805-10]
[You alone know Your worship and adoration.]
*25. *

*Detachment from the world :emphasised*


Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. Furthermore, Guru Ji said that your mind has to be detached from this world, you have to look this world as a temporary place, you will not be here forever, one day you will have to die and nothing here appears to be of permanent nature.

AY jI ikAw mwgau ikCu rhY n dIsY iesu jg mih AwieAw jweI ] (504-17,]
[O Dear One, what should I ask of You? Nothing appears permanent; whoever comes into this world shall depart.]

What we do while we are alive is critical, so we have to make our decisions wisely. Furthermore, we do not have to detach ourself from this world physically, oneyou can lead a normal family life and still be able to meet God[1]. 


E&OE
To be contd……..






[1]The life to lead in order to attain salvation is clearly explained by Ninth Guru, Guru Teg Bahadur Ji in his sloks (name of a part of scripture). It is translated and summarized as follows: 

Mortals are attached to this fake world and are not detached from it even for a moment. Your wealth, your spouse and everything you posses, which you think as of your own, Nanak says, the truth is that none of them shall go along with you at the time of your death. Mortal view this world as his own, but nothing here belongs to him. Mortal’s consciousness dwindles all the time because of money and among millions is one, who actually remembers God. Mortal have not enchanted the praises of Lord and have wasted all of his life. Mortals do not remember the name of Lord, and are completely drenched in money. All naïve and foolish mortals are worried about money. Nanak says, without reciting the name of Lord, this life is useless. Without reciting the name of Lord, you shall be caught in the cycle of birth and death again. For the one who does not recite the name of Lord, the use of his body is no greater than that of any animal that walks on this earth. Nanak says, everything is useless without reciting the name of Lord.[ Please refer:http://www.realsikhism.com/faq/salvation.html ]


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## Sikh80 (Nov 24, 2007)

*Part III-5*


*Gurubani and Naam*


*26*

*Gurbani and Meaning thereof*


*Gurbani:* Sikh scripture; ordained by the Guru.


_Gur_ means Guru and _bani_ means speech. Therefore Gurbani means the speech of the Gurus. The Sikh Gurus wrote their teachings in the Sikh scripture, the Guru Granth Sahib. This compilation of writing is called Gurbani. Gurbani must be treated with great respect. 


The following ‘Shabad’ is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 189. The ‘shabad’ shows the significance and the importance that Sikhs give to the “naam’that is bestowed by Himself. As stated in the ‘shabad’ only those with perfect destiny are blessed with this Nectar.


gauVI mhlw 5 ] 
nwmu Bgq kY pRwn ADwru ] 
nwmo Dnu nwmo ibauhwru ]1] 
nwm vfweI jnu soBw pwey ] 
kir ikrpw ijsu Awip idvwey ]1] rhwau ] 
nwmu Bgq kY suK AsQwnu ] 
nwm rqu so Bgqu prvwnu ]2] 
hir kw nwmu jn kau DwrY ] 
swis swis jnu nwmu smwrY ]3] 
khu nwnk ijsu pUrw Bwgu ] 
nwm sMig qw kw mnu lwgu ]4]49]118]
The Naam, the Name of the Lord, is the Support of the breath of life of His devotees. 
The Naam is their wealth, the Naam is their occupation. ||1|| 
By the greatness of the Naam, His humble servants are blessed with glory. 
The Lord Himself bestows it, in His Mercy. ||1||Pause|| 
The Naam is the home of peace of His devotees. 
Attuned to the Naam, His devotees are approved. ||2|| 
The Name of the Lord is the support of His humble servants. 
With each and every breath, they remember the Naam. ||3|| 
Says Nanak, those who have perfect destiny 
- their minds are attached to the Naam. ||4||49||118|| 



*‘Shabad’ and ‘Guru’ *


*27.*

*Shabad is* a hymn of the Guru Granth Sahib or other Sikh scriptures.

The word shabad is generally used to denote any single hymn from the Guru Granth Sahib or more abstractly the command of God. Shabads are sung in the _Gurdwara_ and in holy congregations to praise God. In this context it would be relevant to examine the meaning or the word ‘Guru’_and _

*Guru is* A spiritual leader for Sikhs.
As already discussed the word _Guru_ is combination of two small words _Gu_ and _Ru_. _Gu_ means Darkness and _Ru_ means Light. Literally translated, Guru means “The Light that dispels darkness”. The Guru is a highly spiritual teacher who has been sent to Earth by God to enlighten people. The Guru is in direct communion with God and it is through the Guru, that Sikhs come to know about God. There are a total of 10 living Sikh Gurus, who brought knowledge of God to the people. The Sikh Gurus provided guidance for about 240 years. They taught the basic _values of freedom, brotherhood, charity, obedience, understanding, sympathy, patience, humility, simplicity, piety, and outlined the path to spirituality_ in life. The eternal Guruship (spiritual and temporal authority) in the Sikh faith lye in the Guru Granth Sahib (the Sikh Holy Scripture) and the Guru Panth (the association /commonwealth of Sikhs). It is from the Guru Granth Sahib that Sikhs receive guidance for life.[1]

*28*

*Sabad Guru*

The hymns that were recorded and were put into the SGGS ji constitute the most important part of the scriptures. Its place amongst the Sikhs is that Of Guru. The concept of Guruship in Human form came to an end after the tenth Guru Sahib. The Bani i.e the recorded hymns/teachings as compiled and put in the SGGS ji is termed as the ‘sabad guru’.i.e the Guru in the form of words as the Bani is in written forms. The bani is stated to be God him self in the form of ‘sabad’. It is clarified at this point that we are using ‘sabad’ and ‘word’ in the context of the followings:


Sabad as the hymns/teachings as contained in the SGGS ji.
Sabad in the form of ‘Sabad guru’ i.e. reflecting the Bani in generic form. The Guru’s sabad would imply the teachings of the Gurus’
The ‘sabad’ is also used in the context of the divine word. It is also referred to as equivalent to ‘Naam’. This ’sabad’ has some element of divinity attached to it. The meaning beocmes clear once we go through the Bani and infer/deduce the meaning of ‘sabad’ as appearing in the context.
 
*29*
*Sabad-Guru and Relevant ‘Tuks’ about Bani*

29.1
*Sing the praises of the Guru or Lord-Bani*

eyko riv rihAw Gt AMqir muiK bolhu gur AMimRq bYnw ]1] rhwau ] (366-12] 
[The One Lord is pervading and permeating deep within the heart; with your mouth, recite the Ambrosial Hymns of the Guru. ||1||Pause||]



*In the present context the ‘Guru’ would stand for the creator or the primal being. The Sikhs put lot of importance to remembering Him and thanking HIM for all that He has given the mankind/mortals. The utterance of Gurbani is also one one of the nucleus concept of the Sikhs. The keetan of the ‘sabad’ of Bani sung in the praise of the Lord has been stated as the support of the life of a devotee. *

hir kIrqnu AwDwru inhclu eyhu Dnuo ]2] (398-14,]
[The Kirtan of the Lord's Praise is my Support; this wealth is everlasting.]

30.

*Difference between ‘Name of Lord’ and ‘Naam’*


In the similar context the ‘Name of the Lord’ is also deemed as the support of the devotees. The kertan sung in the praise of lord and the eulogizing of the name of the Lord are both the support of the devotees. Thus doing the regular ‘paath’ of the ‘bani’ or remembering and eulogizing Him will bring equivalent results so far as the seeker /devotee is concerned. He would be equally benefited as per the faith that is placed on the Bani or the Name of the Lord. 

hir nwmu slwhin sdw sdw vKru hir nwmu ADwru ] (28-14,]

[They praise the Name of the Lord forever and ever. The Name of the Lord is their Merchandise and Support.]


It is again to be recapitulated that ‘Name of lord’ and ‘Naam’ are two entities that look similar but have totally different connotations and quite different meaning assigned to them. The name of the lord can be Rama, Satnaam , Ek-ongkar and ‘waheguru’. Most of us do practice ‘waheguru’ though. This is not a generalization. One can select the name of the lord that one likes. On the other hand ‘naam’ for Sikhs has divinity attached to it. The translators have used the words like ‘nectar’ and ‘amrit’ for the ‘Naam’. 

*31. His Grace and Naam*

‘_Naam’_ is the representation of the creative power of the Almighty. He bestows this on His devotees on whom He castes His glance of Mercy or in other words the devotee has to become a subject of His grace. No one can claim it for a right. Once this precious gift is obtained or realized by the devotee there remains little to be achieved. Naam is said to be the causes of all causes and all potent that is as unfathomable as the Lord Hmself. Anything that has some element of Him has to be like Him. ‘Naam’ is thus the link, between His sargun form and the Nirgun form. Naam is the joint beween the explict and all that is implicit. It joins the ‘Aakar’ and the ‘Niraakar’. One may visualize this in some other format so that both the express and the implied format i.e. ‘Nature’ and ‘Purusha’ can be related to. Naam can again be said to be the explicit form, in its small way, of the implicit/Nirakaar form of the almighty.It is subtler that our senses cannot reach it. 

*32. No documentation of the recipients Of Naam*

It can be said with cent percent degree of confidence that it is not on record as to how many people have been blessed with ‘Naam’. The various qualities of ‘naam’ are presented in the ‘shabad’ under the para. 26 above. It is again to remind the readers that it is impossible to explain as to what ‘Naam’ is. None except He Himself can be capable of this. Sikhs are blessed with the ‘sabad guru’ which is the seat of the teachings of all the Saints and Gurus. Sikhs can hope for the liberation and emanicipation through the teachings of the Sri Guru Granth sahib ji Maharaj. No living Guru/saint/Sadhoo can help any one. One has to place total reliance on the Guru [sabad-guru] which will guide the us/aspirants to come across the means to reach that stage of purity and self-control that he can become the entitled recipient of this ‘nectar’ with His grace. One cannot even suggest methods and means of recordings as to how to document this incidence. It is beyond comprehension of the author. May be it can be done but I know not how.

inrmolku hIrw imlY n aupwieAw ] (801-12,]
[This priceless jewel is not obtained by any efforts.]


*33 Explanation as to why Naam is difficult to achieve*


Some happenings of the nature can be repeated and some experiences and happenings of nature cannot be repeated in any manner unless one receive guidance. The experience of being graced with ‘Naam’ may fall in this category. Some Great souls have attained that level of spirituality to become eligible for the grace to receive the ‘nectar’. But the experience of one cannot be repeated unless the giver of ‘nectar’/’source of nectar’ so decides/selects. The religion is not a perfect model of any structured science. Hence it is not possible to repeat the experience of attaining ‘Naam’ with whatever accuracy and precision one may try to narrate it for the benefit of those others who are interested. ‘Naam’ is or would be unique experience the description of which may be impossible. Many theologians might have speculated over this aspect. However, it is an impossible task for any individual. Only His grace is the only ready made answer.


34.
*Naam is inside Body*
hau iPrau audwsI mY ieku rqnu dswieAw ] (801-11,]
[I wander around, sad and depressed, seeking the jewel of the One Lord.]
and 
hir kw mMdru iqsu mih lwlu ] (801-12, ]
[That jewel is within the body, the Temple of the Lord]

*In the end it is to state that the importance given to bani is no less. As per Dhan Sri Guru Granth sahib ji:*

ijnw gurbwxI min BweIAw AMimRiq Cik Cky ] (449-14]

[Those whose minds are pleased with the Word of the Guru's Bani, drink in the Ambrosial Nectar again and again.]

It is after getting necessary guidance and following the various edicts contained therein that one can seek the Grace of the Almighty for special favours. Anyone who does not follow the rules laid down in Bani in spirit and practice can think of the proximity to ‘naam’ or otherwise. The strict compliance of the norms set out in Bani would be a pre-requisite for the attainment of the nectar else we shall all get the benefit of Naam-simran that we are carrying out. 





E&OE
To be contd………………..Bani and significance

[1] *Gurdwara:* Sikh place of worship; house of God.: The _Gurdwara _is a Sikh place of worship. Gurdwara is a compound word created by combining _Gur_ for Guru and _Dwara_ meaning door or house. Thus the word Gurdwara means the door or house of the Guru. The Guru Granth Sahib is always present at a Gurdwara as well as a Nishan Sahib (the Sikh flag - orange in color with the Sikh insignia - the Khanda).


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## Sikh80 (Nov 24, 2007)

*III-6*

*[35-40]*
*Bani and liberation*

*35*


*Bani and Imporatnce to the Route Of Liberation*


Continuing with para 29 [this is reproduced for the sake of continuity] it is to show that Guru Sahibs have put great support on the Bani as well. It is not to state that it is equivalent to anything else.Gurbani has its own inherent power or the intrinsic power.
Sing the praises of the Guru or Lord-Bani


eyko riv rihAw Gt AMqir muiK bolhu gur AMimRq bYnw ]1] rhwau ] (366-12] 

[The One Lord is pervading and permeating deep within the heart; with your mouth, recite the Ambrosial Hymns of the Guru. ||1||Pause||]

In the present context the ‘Guru’ would stand for the creator or the primal being. The Sikhs put lot of importance to remembering Him and thanking HIM for all that He has given the mankind/mortals. The utterance of Gurbani is also one one of the nucleus concept of the Sikhs. The keetan of the ‘sabad’ of Bani sung in the praise of the Lord has been stated as the support of the life of a devotee. 

hir kIrqnu AwDwru inhclu eyhu Dnuo ]2] (398-14,]
[The Kirtan of the Lord's Praise is my Support; this wealth is everlasting.]

*36.*

*How to Locate Him in our own self: Guide as per SGGS ji*


The following are the important Compositions of Sri Guru Amar Das Jee, teaching us how union with God is attained while living in this world in our own house in the normal way. God’s Light abides in us all, is called Guru Jot or Sat Guru Poora, or SABDA; which has all the Qualities of Absolute God and is also our Guide or Teacher. Those who are Blessed by God to live with Him abidng in them, attain every thing; Naam[1] and ultimate Union with Him. GOD ALONE IS THE BESTOWER OF NAAM TO THE DEVOTEE, NONE ELSE. The claims of both old and modern fake gurus, sants, prophets, Avtars, etc. are thus repudiated. 

The Guru also teaches us that God alone is the DOER who is the creator and none else; whom He blesses he finds Him abiding within him, live with Him, love Him and attain guidance and unon with Him. Those, who are not blessed by Him, they are enticed with the material allurements of the world, they lose the GEM within them and go after petty worldly comforts, and degenerates themselves. Although God is Formless, it is He Who makes the devotees realize His presence within themselves and everywhere. Also those unfortunate seekers who search Him outside from within themselves are like the deer, who has the musk within him, but aimlessly wanders from place to place in search of the Musk. 

Let us read carefully the following Composition - “The _love of Maya_ is enticing; without teeth, it has eaten up the world. The self-willed _manmukhs _are eaten away, while the _Gurmukhs_ (who live with God abiding in them) are saved; they focus their consciousness on the True Name. Without the Name, the world wanders around insane; the Gurmukhs come to see this. Involved in worldly affairs, the one led by the waves of his Mind, wastes his life in vain; the peace-giving Lord does not come to abide in his mind. O Nanak, they alone obtain Naam (love of God), who have such pre-ordained destiny. 1 

M.3: The home within all is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it. He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. The manmukh forsakes the Ambrosial Nectar within him, and instead gathers poison; the Creator Himself has fooled him. How rare are the Gurmukhs, who obtain this understanding; they behold the Lord God within themselves. Their minds and bodies are cooled and soothed, and their tongues enjoy the sublime taste of the Lord. Through the Lord abiding in us in the Form of SABDA, the Naam (love of Lord) wells up; and it through the Lord abiding in us in the Form of SABDA, we are united with the SUPREME LORD. Without love of the SABDA, the whole world is insane, and it loses its life in vain. The Lord abiding in us in the Form of SABDA alone is Ambrosial Nectar; O Nanak, the Gurmukhs obtain it. 2 

_Pauree _


The Lord God is _inaccessible_; tell me, how can we find Him? He has no form or feature, and He cannot be seen; tell me, how can we meditate on Him? The Lord is formless, immaculate and inaccessible; which of His Virtues should we speak of and sing? They alone walk on the Lord's Path, whom the Lord Himself instructs. _The Perfect Guru (The Lord abiding in us) has revealed Him to me; loving Him, He is found. 4”_

“_Slok M.3. Maya mumta mohni jin vin dunta jag khaya. Mumukh khadai gurmukh obrai jin sach naam chit laya. Bin navai jug kamla phire gurmukh nadir aaya. Dhunda kartia nehphal janam gavariya such data mun na vasaya. Nanak Naam tina ko milya jin ko dhur likh paeiya. (1)_ 


_M.3. ghar hi meh amrit bharpoor hai munmukha sadd na paiya. Join kastoori mirag na janai bharmda bharam bholaya. Amrit tuj bikh sungreh katai aap khoaiya. Gurmukh virlai sojhi paei tin aundar braham dikhaya. Tun mun seetal hoeiya rasna har sad aaiya. Sadai hi nao opjai sadai mail milaya. Bin sadai sabh jug bohrana birtha janam gavaiya. Amrit eiko sabad hai Nanak gurmukh paiya. (2)_
_Pauri . so har purkh agam hai koho kit bidh paeiye. Tis roop na raikh aadirist koho jun kio dhiaaeiye. Nirankar niranjan har agam kia keh gun gaeiye. Jis aap bojhaey aap so har marag paeiye. Gur poore vakhaliya gur seva paeiye. (4)_” 
(Slok M.3, Sorath ki Var, pages 643 –44[2])


*37. Sikhism the Religion Created by God*

The Sikh Gurus were in direct communion with God and narrated only God’s Word. Guru Nanak Dev Ji writes, 

*37.1*

“_When I speak, I speak as You make me speak_” (Guru Granth Sahib, 565). 

*37.2*

Furthermore, the fourth Guru, Guru Ram Das Ji writes, “_O God, O Creator, Lord and Master of the devotee Nanak, as You wish, so do I speak_” (Guru Granth Sahib, 800). 

*37.3*

In addition, “_O Sikhs of Guru, know that the Word of the True Guru is true, absolutely true. The Creator Lord Himself causes the Guru to chant it_” (Guru Granth Sahib, 308). 

Everything Sikh Gurus said was instructed to them by God. 

*37.4*

Guru Arjun Dev Ji (the fifth Guru) writes, “_What can I say? I don't know what to say. Whatever pleases God, so do I speak_” (Guru Granth Sahib, 1202). 

*37.5*

In addition, “_The Word of the Guru has been emanated from God. It eradicates all anxiety_” (Guru Granth Sahib, 627).[3]

Before the coming of the Gurus, India was filled with discrimination due to a very strong belief in the caste system. Most people believed in making pilgrimages, black magic and other such superstitions. Essentially people had forgotten God. God sent the Sikh Gurus in this world in order to enlighten people and showed them the path to salvation and eternal bliss. 


*38 Final testimony: By Dashmesh Pita ji,*

The tenth Guru, Guru Gobind Singh Ji writes, “_I did not wanted to come in this world. My mind was immersed in God. Then somehow God explained me His purpose and sent me to this world with His directive. Then God said, ‘I establish thee as my son, You are to create a religion. Go and create a religion and stop people from doing unrighteousness and evil actions.’ I stood up, with my palms joined and bowing my head to God and said, ‘I will only be able to create a religion when You help me.’ This is the reason God send me in this world and I was born in this world. I speak as God told me. I have no enmity with anyone. Those who call me God, will fall into the pit of hell. Consider me as a humble servant of God and have no doubt about it. I am a servant of the Supreme Being and have come to witness His worldly play. I have come in this world for this purpose. God sent me for the purpose of religion. Wherever you will spread this religion, evil and wicked will be eliminated. I have taken birth for this purpose. Let the holy men understand this well. I have come to spread the divine religion, protection of the devotees of God and the annihilation (elimination) of all evils._” _(Guru Gobind Singh Ji, Vachitar Natak). _



*39. Bani the Creation of the Blessed ones’*

Hence Guru Gobind Singh Ji completed the purpose for which he and the nine Gurus before Him were sent: by creating the Sikh religion. God’s purpose of enlightening people was started by sending Guru Nanak Dev Ji in this world, carried on by sending the next eight Gurus and completed by sending Guru Gobind Singh Ji. Hence Sikhism is a religion created by God through the Sikh Gurus[4]. _There is hardly any point of disagreement on this_.

It is thus to re-emphasize that Gurbani is the creation of the creator or the creation of those personalities who were in direct communion with the Creator. The produce of the representatives [if I may use this expression] of the creator is likely to be as precious like any other gift of the lord. The bani is, therefore, holier than any other thing of the creator. The ‘sabad guru’ is hence, rightly treated as the living guru by the Sikhs. It is God in itself. Anything stated in it is truth and hence the we all bow to it and seek all that we require to. 

The recitation of the Bani would bring forth all the fruits and rewards as is done by practicing the Truth. I do not know the ‘sabad’, I do not know ‘Naam’ but I know where to access Bani and how to meet HIM. It is for me know and for you now to select that suits. Recitation of the bani and putting it into practice is of immense importance to the Sikhs or, in fact, anyone who seeks HIM. It is a divinity and all divine. I do not know ‘Nam –Simran’ as I am not sure if I am doing _Naam_ simran or ‘_Name_ Simran’. 


But I know that bani is holy and I would be benefited to by practicing the same.

And that

But I know that I am reciting that is holy and the taste of it on the tongue is like a spicy flavor of the sound current [Sggs ji], hence we should:

*40.*
*Love Gurbani*


gur kI bwxI isau rMgu lwie ] (387-13, Awsw, mÚ 5)
[Embrace love for the Word of the Guru's Bani.]


May He bless us all with the precious jewel but till then let us be happy with the Bani and its Teachings………………………………………………._.Amen_


_And_

jnu nwnku boly gux bwxI gurbwxI hir nwim smwieAw ]4]5] (494-5, gUjrI, mÚ 4)

[Servant Nanak chants the Glorious Words of the Guru's Bani; through them, one is absorbed into the Naam, the Name of the Lord. ||4||5||]


[1] Some commentators have used Naam as a ‘Love for the Lord’ as well.

[2] Source: Internet, I do not have the site to quote. But anyone who is interested can easily ‘google out’.

[3] There would be differences in the English Translations but the pith and the substance would be the same.I am not reproducing the concerned ‘tuk’s from Guru Granth sahib ji.

[4]Adopted from : http://www.realsikhism.com/faq/creation.html


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## Sikh80 (Nov 28, 2007)

*Part VII-42-50*

*Bani and Liberation*

Miss Pearl S. Buck, a Nobellaureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib:
.... I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none. They speak for the human heart and the searching mind. ...

_He cannot be obtained by any effort[1] .If the Lord grants His Grace, and then we come to meet the True Guru. His Kindness unites us united in His Union._

*42.*
*Guru’s Teachings Lead to Naam*


The Divine name is identitical with God; that is to say, there is not the least difference between God and His name.Considering the time of human life as invaluable and transitory, one should make use of it performing the very best deeds and should not waste even a single moment. If for reason even a moment is wasted without remembrance of God either through bani or through meditation and remembrance of God one should repent for it severly so that such an error does not occur _else __it can be summed up that the man has not realised the worth of time that we have been alloted for a specific purpose.Thinking of the Almighty in mind, recitingHIs holy name through speech and rendering through the body disinterested service to the world, treating all manifestations of God -this is the best form of action. Even in dialy life the sabad keeratn and meditation should be given primary importance and the worldly transactions should be secondary.One should get up early in the morning and in case it is not done one should make a rule to observe some kind of an act wherein he is reminded of this ,say, one should observe a fast for few hours and get engaged in Ajapa jap. _

gur swKI imitAw AMiDAwrw ] (126-10]
[Through the Guru's Teachings, the _darkness of spiritual ignorance is dispelled_.]

Through Gurus Teachings that are contained in the Scriptures one can rise to the level of attaining Naam that is stated to be the supreme spiritual status. Bani is the teachings of our Guru Sahiban. Sri Guru Granth sahib ji Maharaj is the source of these teachings besides other scripture that are generally not mentioned but a reference to them is made either directly or indirectly.

There are certain ‘tuks’ that we do not understand and the interpretation of the lines is almost impossible for person of my intellect. At many places, in posts, I have asked for the clarification from the sangat. If anyone feels to share as to that can be shared it would be the privilege of the author and for the benefit of the sangat. One of the sentence/’tuk’ of similar status is as follows:

gurmiq nwmu AMimRq jlu pwieAw Agin buJI gur sbid buJeIAw ]4] (834-18,]

[Following the Guru's Teachings, I have obtained the _Ambrosial Water of the Naam_, and the fire has been put out. _The Word of the Guru's Shabad has put it out._ ||4||]

The essence of the above line is clear but the verbatim meaning, as given, is not clear. There seems to be duplication in the translation .It is not amplified as the translation and its defect are self-evident. There is overlap of the translated lines. Both the lines refer to expression ‘put out’. It could have been at one place and should have been used only in a single sentence. One can see meaning from other work of translation and give the feed back that may be necessary. However, The point is clear that ‘Bani’ leads to the ‘Naam’ as well and hence its significance of bani/Gurmat in our daily life cannot be undermined for obvious reasons that is not discussed. The Word of the Guru’s Shabad breaks the bonds of the three-phased Maya. Through the Guru's Shabad, liberation is achieved[2].

One has to follow the teachings of the Guru with extreme love and caution else it would be of no avail to know the things only. It would only be a piece of knowledge if that is ordained is not put to practice. One is required to put these into practice else every effort shall be futile. 

khY pRBu Avru Avru ikCu kIjY sBu bwid sIgwru Pokt PokteIAw ] (836-10] 
[If God says one thing, and the soul-bride does something else, then all her decorations are useless and false.]

In order to make spiritual discipline practiced in seclusion more valuable, one may resort to the practice of Meditation, Chanting, singing of hymns of praise and recitation of sacred texts of scriptures. This should be characterized by reverence and devotion and should not be carried out in a disinterested manner. One should have full involvement while doing Nit nem and in any case the same should not be treated as mechanical compliances. Considering any duty as cumbersome and burden is not to make that activity beneficial. The same action if done delightfully or with devotion and dedication is an act of high order. 

*43. *
*Welling Up of Love for God.*

The SGGS ji informs the follower: "Pilgrimages, fasts, purification and self-discipline are of no use, nor are rituals, religious ceremonies or empty worship. O Nanak, emancipation comes only by loving devotional worship; through duality, people are engrossed in duality. ||2||" [SGGS jipage 75][3]

It is through constant recitation and contemplation of the Guru’s teachings and sabad that one starts understanding the Creator /creativity and to some extent oneself. Knowing one self is also one of the important aspects in the process of the realization of the God and liberation. The highest effort in the form of observance of duties is a vital means to realization. 

AMqir ipAws auTI pRB kyrI suix gur bcn min qIr lgeIAw] (835-19] 
[The thirst for God has welled up deep within me; hearing the Word of the Guru's Teachings, my mind is pierced by His arrow.]


One should also make efforts to accomplish supremely good deeds as quickly as possible as there is no certainity when the encaged soul may fly away and the body may fall. The development of love of God may be on account of many factors. It may on account of understanding HIS magnanimity and His creative powers and other attributes that are beautifully described. It is through this contemplation that one comes to know of His greatness as to how this creation is being run. In the end it can be stated that whatever efforts that one may put in, the basic fact remains that the fructification of all this is dependent upon HIS grace. We are just the follow that we are told to follow, rest is His pleasure. And we have no choice as well.

ikAw hm jIA jMq bycwry brin n swkh eyk romweI ] (822-11]
[What am I? _Just a poor living being_. I cannot even describe one of Your hairs, O Lord.]

Having this attitude and love for the God it is natural that the devotion to the Almighty springs up within us. Let us also remember that It is Guru’s teachings that we merge with HIM as and when it pleases HIM. A mortal cannot do much about this. It is his duty to carry out his duty and put no claim to the fruits. Unadulterated love for God is the most secret thing. Nothing could be greater than this.

hir Awpy myly syv krwey ] (126-14,]
[The Lord Himself leads us to merge with Him and serve Him.]
scw nwmu sdw hY inrmlu gur sbdI mMin vswvixAw ]1] rhwau ] (126-16] 
[The True Name is eternally pure and immaculate. Through the Word of the Guru's Shabad, it is enshrined within the mind. ||1||Pause||]


*44 *

*Devotional worship : A Treasure of Past karmas*

rqn pdwrQ gurmiq pwvY swgr Bgiq BMfwr Kul@eIAw ] (834-5]
[The treasure of jewels is found in the ocean of the Guru's Teachings. The treasure of _devotional worship _is opened to me.]

The development of the attitude of love and devotion is also HIS gift. Without His blessings it is not possible for a man to develop a sense of devotion toward the creator. The man is lost in this worldly jungle of hopes and desires [Trishna] created by Maya [illusion] and entire life is wasted by most of us. These kinds of indications are provided in the Granth sahib ji at more than one place. The _devotional worship is stated to be a treasure _in the above line. The development of the devotional worship for the Lord is the direct result of the past deeds and karmas. Without this package of past karmas to one’s account the development of the devotional worship is not possible. And anything done without devotion would tantamount to mere karma –kaand and meaningless rituals. ‘Bani’ has at many places stated to this aspect. It is important to understand this aspect of the service of the lord.

*44.1*


*Devotional worship and Liberation*


The devotional worship has been discussed at many places and in many contexts. The Gurbani instructs us that it is through the Devotional worship that one may find emancipation.

hir kI Bgiq mukiq Awnµdu ] (154-15]
[Through devotional worship of the Lord, liberation and bliss are obtained.]

Thus development of love and reverence toward ‘bani’ will give rise to the ‘Fear God’ that has also been stated to be an essential ingredient for liberation. It may be noted that Guru Bani tells us clearly that through the love of worship one can attain the supreme bliss as stated below:

Bgiq Bgiq krqy hir pwieAw jw hir hir hir hir nwim smeIAw ]7] (837-5]
[Worshipping, worshipping Him with devotion, I found the Lord, and then I merged into the Name of the Lord, Har, Har, Har, Har. ||7|]|

There is no peace without devotional worship of the Lord. As many breaths and morsels as one takes, O my mind - so many times, one should sing His Glorious Praises.[sggs ji]


Without devotional worship of the Lord, where can anyone find stability? People wander around endlessly. The supreme state of bliss is attainable while alive by being immersed in the devotional worship of the lord. This state is like to be liberated in the life itself. If the liberation is divided into two classes i.e. liberation in the present life and the liberation from the cycle of incarnation and re incarnations one would definitely like to be liberated while alive. 

gurmuiK Bgiq prwpiq hovY jIviqAw ieau mrIAY ] (245-18]
[The Gurmukh obtains devotional worship of the Lord, and thus remains dead while yet alive.]

The Granth sahib explains as to what is devotional worship.

_This is right conduct, and this is the correct lifestyle, to obey the Command of the Lord's Will; this is your devotional worship_[4].

*44.2*

*Developing devotional worship.*

It is being told to us that the devotional worship cannot be developed unless we give up selfishness and conceit. A clean heart is the pre-requisite of the development of this quality. The human body is in the grip of greed and attachment. Without meditating and vibrating upon the Lord, it is reduced to ashes. It is best way to start remembering Him and keeping HIM in the consciousness. One should always depend on God. By doing this there is enhancement in the valuable virtues such as, patience, boldness, serenity fearlessness and self- confidence.


· There is wisdom equal to the knowledge of God.
· There is no glory equal to the glory of God.
· There is no gain equal to God-realization. There is no friend like holy sangat.
· There is no one like God. There cannot be so.

*44.3*

scI Bgiq ivchu Awpu Koie ] (159-3]
[True devotional worship consists of eliminating selfishness and conceit from within.]

It would not be out of context to state that The Lord is under the power of His devotees as well.[5]

*44.4*

pRB Bgq vis dieAwl ] (837-15]
[The Merciful Lord God is under the power of His devotees.]


*44.5*
hir Awpy myly syv krwey ] (126-14, ]
[The Lord Himself leads us to merge with Him and serve Him.]

*44.6*
gur syvw qy hir pweIAY jw kau ndir kryie ] (850-13]
[Serving the Guru, one finds the Lord, when the Lord blesses him with His Glance of Grace]

*44.7*

mwns qy dyvqy Bey scI Bgiq ijsu dyie ] (850-14]
[Human beings become angels, when the Lord blesses them with true devotional worship.]

*44.8*

gurmuiK syvk Bwie hir Dnu imlY iqQhu krmhIx lY n skih hor QY dys idsMqir hir Dnu nwih ]8] (853-1, iblwvlu, mÚ 3)

[Through loving service, the Gurmukhs receive the wealth of the Naam, but the unfortunate ones cannot receive it. This wealth is not found anywhere else, in this country or in any other. ]

*44.9*

pMifq sUr CqRpiq rwjw Bgq brwbir Aauru n koie ] (858-11, iblwvlu, Bgq rivdws jI)
[Among the religious scholars, warriors and kings, _there is no other equal to the Lord's devotee._]

*44.10*

pRym Bgiq ijsu Awpy dyie ] (867-10, goNf, mÚ 5)
[One whom the Lord Himself blesses with loving devotional worship]

jg mih ivrly kyeI kyie ]3] (867-11, goNf, mÚ 5)
is very rare in this world.] 

*44.11*

In the end it shall be worthwhile to mention that:

Bwie Bgiq pRB kIrqin lwgY ] (869-5, goNf, mÚ 5)
[One who is committed to loving devotional worship of God, and the Kirtan of His Praises,]

jnm jnm kw soieAw jwgY ]3] (869-5, goNf, mÚ 5)
[awakens from the sleep of countless incarnations.]

*45. *

*Guru’s Word : Sound Current Of naad.*

Gurbani states that the Guru’s word [the words contained in ‘sabad-guru’] are the sound current of Naad and are full of wisdom. The wisdom has been compared to the spiritual wisdom as is contained in the Vedas that is stated to be the creation of the Creator. The sound current of Naad and similar expression are employed by the translators to convey that one can achieve the _Turia state_ i.e. the state without of the ‘trigunas’. Thus the Guru’s teachings help one attain the opening of the ‘tenth Gate’ and make one nearer to the ‘Naam’.

gurmuiK nwdM gurmuiK vydM gurmuiK rihAw smweI ] (2-8,]
[The _Guru's Word is the Sound-current of the Naad_; the Guru's Word is the _Wisdom of the Vedas_; the_ Guru's Word is all-pervading_]


The wisdom of Guru is obtained by practicing the edict contained in the bani. It is for the devotee to interpret the ‘Bani’ with great caution and place a deep respect in the bani.

iKmw sIgwr kry pRB KusIAw min dIpk gur igAwnu bleIAw]
[If the soul-bride adorns herself with compassion and forgiveness, God is pleased, and her mind is illumined with the lamp of the Guru's wisdom.]

Thus the Guru’s teachings/Bani and is constant practice is essential for the devotees. ‘Bani’ is all but the guru’s teachings. It is for the individual aspirant and the devotee to interpret them and try to get the maximum benefit in reaching the goal of the life that is clearly stated in the SGGS ji. The above are the two very specific requirements that is stated for the mortal, it however, does not undermine the presence of other divinely qualities that should be present in the Gurmukhs.


*46.*
*Through Bani: Visualize HIM *


scw siqguru scI bwxI ijin scu ivKwilAw soeI ] (769-8, sUhI, mÚ 3)
[True is the True Guru, and True is the Word of His Bani; through it, the True Lord is seen.]

The above ‘tuk’ in essence reflects that anything that is called as the ‘bani’ is true. It is through ‘Bani’ that one is able to see the Lord. Again nothing much is left if one has got the blessings of His darshan. ‘Darshan’ would imply to have a physical glimpse of the Almighty in sargun/nirgun form. This state is generally available to the devotees of very high level of spirituality. 

*47 Merger: Through Guru’s Teaching *

Bani is pure and immaculate and it describes that it through the passage of practicing and contemplating the Guru’s teachings one can merge with HIM and attain all that we seek for that is getting out of the wheels of carnation and re-incarnations.

hir jgjIvnu inrBau dwqw gurmiq shij smwvixAw ]1] rhwau ] (126-4] 
[Through the Guru's Teachings, I merge with intuitive ease into the Lord, the Life of the World, the Fearless One, the Great Giver. ||1||Pause||]

*48. Bani: His location, presence and Realisation*

Bani also tell that He is not anywhere else but is present with in us. It is through the Guru’s sabad i.e. Gurbani or all his teachings one can realize Him subject to HIS grace.

iesu guPw mih ieku Qwnu suhwieAw ] (126-18]
[Within the cave of this body, there is one beautiful place.]

gur kY sbid iehu guPw vIcwry ] (127-1]
[Through the Word of the Guru's Shabad, search this cave.]

The Giver of peace is eternally blissful. Through the Guru's Teachings, we are absorbed in intuitive peace.[6] Deep within the our self is the Light of God; It radiates throughout the expanse of His creation[7]. Through the Shabad, the Word of the Perfect Guru, the Lord is realized. Night and day, they perform the Lord's devotional service; day and night, they find intuitive peace. 
Without the Word of the Guru's Shabad, no one finds release[8]. Through the Word of the Guru's Shabad, the Mansion of the Lord's Presence is revealed within the home of one's own heart[9].

*49.*
*Conclusion*
To sum up it can be stated that the devotional worship as stated in Gurbani can make one move to the liberation. The devotional worship is one of the method to reach Him subject to the fulfillment of all the other conditions. Needless to state that one should have all the divinely qualities that are stated to be of significance for any aspirant. AS per Hindu philosophy one should not entertain any desire, except for realizing God; as the desire is conducive to rebirth. Hence wish, lust, longing, thirst for some worldly thing i.e. all forms of desire should be given up.Through hypocrisy, devotional worship does not come, and the Supreme Lord God is not found.
Liberated is the man who even while alive treats the body as dead. [Jeevan –Mukt] As there is no relation of the man with the lifeless body similarly a liberated soul has no relation at all with his own body while being alive. He is a liberated soul.Why forsake God, and attach yourself to another? Without the Lord, you cannot even live.The ignorant fool does not feel any shame; the evil man wanders around deluded.God is the Purifier of sinners; if he forsakes God, tell me, where he can find a place of rest?O Nanak, by loving devotional worship of the Merciful Lord, he attains the state of eternal life. Embrace love for the Lord God, and in detachment, unite with Him.Give up your sandalwood oil, expensive clothes, perfumes, tasty flavors and the poison of egotism.Do not waver this way or that, but remain wakeful in the service of the Lord. One who does not serve the True Guru, and who does not love the Word of the Shabad,earns the very painful disease of egotism; he is so very selfish.Acting stubborn-mindedly, he is reincarnated over and over again.The birth of the Gurmukh is fruitful and auspicious. The Lord unites him with Himself. [SGGS ji]Forever and ever, worship and adore Him; this is the most wonderful wisdom[10].



*50 *


*Effect of Devotion and worship*



*50.1*



*Restraint and Controlloing of senses*

_[source : Extracts of Commentary on Geeta form site’ unknown’ ]_

Devotional worship is also needed for the purpose of controlling the senses.Restraint and prohibition alone cannot subdue the senses. Along with negation of senses there must also be incessant contemplation of the God. 
The feeling of attachment still persists in men who have got over their concern with the objects of sense. Desire is born from attachment. And there is anger when there is an obstacle in the way of satisfaction of desire.Confusion and ignorance arise from anger. Distinction between the eternal and the transient is obliterated. Confusion of memory weakens the seeker’s dedication and loss of discrimination makes him deviate from his goal of being one with God.

*50.2*

The worshipper’s mind should rather always be concerned with that-word, form, incarnation, or abode by which his mind may be enabled to be one with God.The mind is drawn to sensual objects when the discipline of worship is relaxed. Thoughts of these objects produce attachment, which in its own turn results in desire for them. Anger is generated if the satisfaction of this desire is obstructed in any way. And ignorance finally undoes the power of discernment. The Way of Selfless Action is also said to be the Way of Knowledge, for it has always to be kept in view that desire must not be allowed to enter the worshipper’s mind. There are, after all, no real fruits of the desires. A man who does not always think of God strays from the right path that will lead him to ultimate bliss and glory. However, there is one consolation. The chain of worship is only broken, not completely destroyed. Once the joy of worship has been experienced, when taken up again, it resumes from the same point at which it was discontinued.

*50.3*

After careful reading of the Holy book one would come across almost similar type of philosophy expressed at various places. I can think of the following lines to this effect:

jb Awsw AMdysw qb hI ikau kir eyku khY ] (877-7, ]
[As long as there is hope, there is anxiety; so how can anyone speak of the One Lord?]

Awsw BIqir rhY inrwsw qau nwnk eyku imlY ]4] (877-7,]
[In the midst of hope, remain untouched by hope; then, O Nanak, you shall meet the One Lord.]


ien ibiD swgru qrIAY ] (877-8,]
[In this way, you shall cross over the world-ocean]


jIviqAw ieau mrIAY ]1] rhwau dUjw ]3] (877-8, ]
[This is the way to remain dead while yet alive. ]

Seek out the Lord God, your only true Friend. He shall dwell in your mind, by great good fortune.


E&OE
To be contd…..







[1] aupwie n ikqI pwieAw jwey ] (127-10,]


[2]iqRibiD bMDn qUtih gur sbdI gur sbdI mukiq krwvixAw ]3] (127-12, mwJ, mÚ 3)

[3] Sikhism other observations - Wikipedia, the free encyclopedia

[4]iehI Acwr iehI ibauhwrw AwigAw mwin Bgiq hoie qum@wrI ] (377-18, Awsw, mÚ 5)

[5] SGGS ji.

[6] sdw Anµid rhY suKdwqw gurmiq shij smwvixAw ]2] (126-6, ]
Gr hI mih pRIqmu sdw hY bwlw ] (126-5] [Within the home of the self is the Eternally Young Beloved.] 

[7]AMqir joiq prgtu pwswrw ] (126-10,]

[8] ibnu gur sbd n CUtis koie ] (839-4]

[9]gur kY sbid mhlu Gru dIsY ]1] rhwau ] (839-2, iblwvlu, mÚ 1)

[10] sdw sdw AwrwDIAY eyhw miq ivsyK ] (49-12, isrIrwgu, mÚ 5) 


[11]hir pRBu sjxu loiV lhu min vsY vfBwgu ] (845-3, iblwvlu, mÚ 4)


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## Sikh80 (Nov 29, 2007)

*A Guide to Naam - Simran*

Simran is the ladder leading to God. It is heard to climb heavenward without Naam. Some masters conceive simran to be the essence of worship. By the study of spiritual books, by hearing the words of pure souls, we are prompted to be at one with God. Through Simran we begin to walk on the path leading to God. Studying the Guide To London, wakes the desire to visit London, but to do so we must leave our home and undertake a voyage. Simran is the souls voyage to the heavens. The divine knowledge that we acquire through Simran, becomes part and parcel of our being. Without Simran, knowledge sharpens our mind and worsens our previous state. There is a world of difference between a hair-splitting philosopher, and those who, through Simran, acquire divine knowledge. The teachings of good souls and the words of Mahapursh in books cannot by themsleves create faith. He alone can have the fortitude to be sawn in half who has firm faith in union with God after death. He alone can mock death, who is at one with the source of life.

1
Simran washes and purifies the mind and helps it to concentrate. The wondering mind is feeble, the concentrated mind is strong and capable of deep thought. Only Simran provides the most convenient and effective means for concentration.
2
In the concentrated state of mind, Simran creates a yearning to realise God. Simran, unlike other methods, helps us to be at one with our original self, which automatically results in the dislike for wordly pleasures.
3
It creates a wondrous ecstasy in the soul, and the greater the ecstasy, the greater the aversion to sensual pleasures.
4
The concentrated mind tries to know and realise the soul and the Infinate Soul.
5
Simran saves the mind from wavering. It stabilises its concentration and does not permit its derailment.
6
Simran tends to keep God’s attributes constantly before us and thus these permeate our being.
7
Simran lightens and calms the mind
8
Simran exterminates the illusion of egoism and selfness.
9
It makes the mind at one with God.
10
Only Sikhism truly shows the full glory and relevance of Naam Simran as revealed by Guru Nanak Dev Ji.

Gurbani comprises the daily recitation of the prescribed portions of our daily prayers, repetition of a particular verse or verses, and participation in sangat kirtan singing. The average mind wonders and is full of dreams and fantasies. Gurbani transforms and purifies the ideas, and helps us understand the teachings of the Gurus. Thereby, we are led to remember God. Thus when we concentrate on Gurbani our baser thoughts are purified and we are then blessed with heavenly sights, which produce an ecstatic feeling. 

To recite the prescribed daily prayers, to resort to a Gurdwara to listen to kirtan, or God’s praises is what devout Sikhs do. But earnest spiritual seekers must practise Naam also. The sacred Word gives us a glimpse of the kingdom of God, of Sachkhand. But though the Sacred Word gives us a vision of the peace and beauty of that realm of the spirit, _it is Naam alone that can groom us to take our place in it. Those who seek to dwell in God’s realm, must seek refuge in Naam._ To travel over land we require a car or train, but for an aerial journey we need an aircraft. Similarly, in life, we need the assistance of Gurbani and if we wish to soar to the realm of the spirit, we need naam. In its contact with the world, the soul cannot remain unsullied, unless it is inspired by gurbani. But if the soul wishes to fly Godward, it requires the wings of Naam. Initially one must create love for gurbani and step by step, one should start practising Naam alongside it. 

In the initial stages we should recite aloud gurbani or else the mind will not be able to concentrate upon it. And as the mind becomes anchored we can read gurbani in an undertone, till eventually we can recite it mentally. This method is suggested by many mahapursh who hold the view that progress in stages helps ultimately to read gurbani in silence, which paves the way for the practise of Naam. 

The prescribed daily routine of gurbani recitation should of course be gone through, but devotees should also try to progress with Guru Granth Sahib Ji with intelligent care. We cannot grasp the core of Guru Ji without two or three carefull readings from end to end. In Guru Granth Sahib Ji there is light for every spiritual stage, and if we only try, we can find usefull paths suited to our individual needs. If we study Guru Ji thus, we are guided by them at each step, as a living teacher guides our footsteps. At first one is astonished at the close inter-connection between the soul and Guru Granth Sahib Ji, which seem to answer your problems as they arise. 

If we go repeating a verse, its sense becomes rooted in our mind, the mind is moulded accordingly, and when it is thus moulded, it is bound to assume the corresponding form is due course. 

Many intelligent people labour under a delusion about Naam. They do not understand the scientific truth underlying it, and in a way they are justified in their scepticism, for it is impossible to realise the potency of Naam without actually practising it. How can we know the taste of something that we have never tasted? The best way to thoroughly understand the philosophy of Naam............................. is to practise it.

Another problem about Naam is that the initial stages are so difficult and puzzling that few people take to it, but we must bear in mind that diamonds are found in hard rocks, and pearls in the mouths of oysters. 

As soon as the name of any object is mentioned, its form, attributes, nature and our reaction to it rush into our minds. Name a friend and you have before your minds eye his form, nature and all the memories associated with him Similarly, if we repeat God’s Name, His attributes, as conceived by us, can be visualised. Through the study of gurbani and by listening to the discourses of holy men, we form some sort of mental picture of God. As we repeat God’s Name, this picture grows clearer to us. Even if we have no mental concept of God, by repetition of His Name, His attributes are realised, and so we go on doing so, His attributes are slowly assimilated by us. It is a peculiar quality of our mind that if something impresses us profoundly, and if we aspire to be shaped in the same pattern, we are gradually moulded accordingly.

Guru Ji says “You are moulded in the form of what you adore” 

The edifice of Naam has been raised on this natural trait of the mind. In the hottest weather, if we visualise snow capped mountains and we concentrate on this mental vision – cold blasts or air, people shivering – we shall in time begin to fell cold ourselves, or at any rate the intensity of the heat will diminish. Through repetition of God’s Name, we begin to be moulded in His pattern and we begin to assimilate His virtues. 

Naam is essential if the mind is to remain in repose. Naam is a sort of train, aeroplane or ladder leading to God. It is the key that unlocks the gate to Heaven. Adoration begins with Naam and Naam leads to perfection. Guru Granth Sahib Ji uses the word Naam many times. Naam has been used for simran and also for the spiritual stages resulting from it. There, Naam signifies the realisation of the end as also the means adopted. Just as when we see a magnificent palace, we might remark “How great is the power of money,” similarly, the blissful condition produced by Naam is also called Naam.

Naam can be practised at any time and anywhere, but, in the initial stages it would be prudent to practise in a secluded place with a peaceful and tranquil mind. Beautiful surroundings – a river bank, the foot of a hill, a garden – are conductive to turning thoughts towards God. If such natural surroundings are not available we might resort to a special room reserved for simran. After some time we will associate the room with reverence and devotion. It is a place of pilgrimage where one can wash away the dirt of the mind and imbibe a fresh spiritual impulse. Incense, flowers and perfumes induce a spiritual urge and aura. When we have made sufficient progress in the realm of Simran, it is immaterial where we turn to God.

Amritwella period of the early morning is believed to be the best time for Naam. During these hours there is perfect silence and calm in nature and the attuned mind is in raptures in His unity effortlessly and without disturbance. This period is also called the Brahm hour or heavenly time. When we have sufficiently advanced in simran, we become accustomed to it at all hours and no rigid schedule is necessary. In the last stage, simran is life and life is simran. A break in simran, as Guru Gobind Singh Ji has said is tantamount to the agony of dwelling near the hole of a cobra.

In the initial stages we would do well to practise Naam seated. In seclusion one should squat cross legged on the floor in an erect position even if it is slightly inconvenient at first. To avoid fatigue a cushion may be used to sit upon. When practising simran we must observe the golden rule of alert concentration on God. When the spiritual seeker has mastered the preliminary steps he will find that when his mind descends from a higher spiritual plane and he is again conscious of the world around and of his physical frame, he will find it easier to control his body and mind if he is sitting upright.

When beginning the practise of simran, we should do well to think of Guru Nanak Dev Ji’s ideal personality. 

In the initial stage of simran we should practise by uttering the Divine Name aloud. If this fails to result in mental concentration we might resort to the beads of the rosary. Subdued utterance of the Divine Name and listening to its sound helps us concentrate. At first the mind does wander and concentration is difficult to attain. In this tug-of-war, irrelevant thoughts are bound to occur but one need not despair, as Guru Arjun Dev Ji says “There is no escape except through Simran.” We may select any of God’s names according to our creed or faith because all names are sacred. Personally I would use the word “Waheguru” for simran and recommend it to all Sikhs. All other names, Ram, Raheem, Allay, Madho symbolise a particular attribute of God and when a spiritual seeker grows conscious both of the immanence and glory of God he would not like to call God by a name that is indicative of only one attribute. It would be like referring to the ocean as a cup or bowl, it would diminish the area of one who is meditating on the All-Pervasive. 

The great poet/author of Suraj Parkash Bhai Santokh Singh and many other writers expound the meaning of the word “Waheguru.” Bhai Gurdas Ji says that Guru Nanak Dev Ji originally recited the word of “Waheguru”.

Waheguru sach manater sunia….. 1st Var of Bhai Gurdas Ji.
Waheguru gur mantar hai jap hauimai koi …. 13th Var. 

In the preliminary stages many seekers of the truth, while resorting to the simran of “Waheguru” fix their mind on Guru Nanak Dev Ji or Guru Gobind Singh Ji but they have to face a great difficulty in the final stages. One may have a picture of Guru Nanak Dev Ji before your eyes while doing simran, at first this device proves useful in promoting concentration. As one progresses one may visualise the picture scintillating with sparks of light as if Guru Ji were present in the flesh, and your joy knows no bounds. Whenever you choose you get a glimpse of Guru Ji. 


When the state develops further it becomes hard to contemplate God in His transcendence, while our union with Him is the climax of spiritual growth. When one now tries to concentrate on the formless one, there rises before you a picture of Guru Ji, and it is only with great effort, greater then the effort to bring a picture of the Guru in the mind, to break this habit. It is therefore essential to reflect on the Formless God from the very outset, else difficulties arise. The concentration and meditation should therefore be only on the Guru’s shahad and the seeker should dwell on His Name by process of meditation.

*Second Stage.*

Repetition on the Name at times leads to automatic mental simran: the lips cease to move and yet mental simran progresses. This induces mental peace and joy. As we grow spiritually mental simran will always progress unceasingly. The physical aspect of simran ends and mental repetition continues day by day. The external attractions and distractions begin to drop while mental harmony with Him begins. All the powers of the mind, which were diffused in external objects begin to be concentrated through sweet soft mental sinran. The seeker perceives a flood of mental peace through his whole body; the mind is at rest, the lips are motionless and yet mental simran continues. 
Those who are regular in the recitation of gurbani especially as a mental process taste this joy now and then. But it is far more useful and methodical to get to the stage of mental simran through the repetition of Naam. Some seekers deeply preplexed in this stage – they could recite gurbani mentally, but when they begin Naam-simran they can only continue for a short period. At this stage if we accustom ourselves to the practise of Simran with our every breath it brings much joy. As we intake we mentally utter “Wah” and when we exhale we utter “Guru.” The lips do not move, this is mental simran and we practise Naam with our every breath, this is the second stage.
*The Third Stage.*

Mental Simran promotes concentration and the gentle sound the mental Simran creates within our being becomes more audable. The sounds of the external world are drowned in the sound of Simran within. We hear nothing but the music of Simran within. The music is pitched at such a high key that even when travelling on a train moving at high speed, for the person practising mental Simran the rattle of the wheels is inaudible.

The spiritual stage gradually continues to such an extent that we consider even the recitation of mental Simran as superfluous. Then the physical process of Simran ceases, but the mind is now in union with God. Now, both the physical and mental state of Simran ceases and the mind is perfectly at rest. This is called *SAHEJ* stage, whose peace and bliss defy description.


The true joy of Naam is experienced at this stage. The mind is in a state of inebriation and is full of unfathomable bliss, and the joys of the world stand no comparison to it and pale into insignificance. Sant Attar Singh Ji once said “This spiritual stage is superior to the previous stages and the very object of Simran is to attain this state of peace. Let the mind remain in the state of Sahej as long as it will stay there. When it descends take to Simran, and through simran it could regain the same ideal state of Sehaj. In the course of time, the mind will ever abide in the state of ceaseless mental peace and bliss.”

The seeker labours under another illusion. In this spiritual state he fall into a state of “*Sukh Nindra*” or Sleep of Ease, which the yogis call the sleep of Tandra. In this stage we live as in a sweet dreamless sleep when all thought is absent. But the devotee must beware of this sleep and remain poised in the state of Sahej. This sleep of Ease blocks the way to further spiritual progress, and labouring under a delusion, we fancy that this is the culminating stage of spiritual advancement. 

In this state of Sahej the seeker perceives within himself many centres where consciousness could rest in a state of concentration and when him mind is diverted to such centres he feels unfathomable joy. As compared with this supreme bliss the pleasures of the world are nothing. The love and union of a man and woman is supposed to be delightful, but, the seeker finds in Sahej that indescribable unfathomable bliss of exhilaration and invigorating buoyancy that defies description. 

There are six centres in the body where consciousness is concentrated; a little below the navel, the heart, the neck, midway between the nose and eyes and the cortex of the brain. When consciousness is concentrated in the cortex of the brain, bliss is unbounded and mind feels the intoxication of joy. The Gurus call this *Dasam Duar*, or the tenth gate. Impatience to reach this marvellous centre is not desirable. Only the ideal seeker can aspire to reach this centre. When one reaches this centre one derives infinite delight and are averse to returning to our normal waking condition. We enter into a Samadhi or trance like state and some pure souls can shed their mortal frame while in this stage. Those who attain this stage are not much interested in worldly affairs. Descending from this stage one feels like a stranger and perceives that humanity in general is on the wrong track. Some say that householders should not indulge too much in the excess of smadhi for it tends to create too much detachment from worldly affairs and one feels disinclined to throw one’s whole heart into normal matters. 

http://www.info-sikh.com/PageNaam1.html


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## Sikh80 (Nov 29, 2007)

*Naam : Definition thereof and clarifications*

*Naam Jaap*
*Naam Japo* or *Naam Japna* - Is the rememberance of God by repeating and focussing the mind on His name. The names given to God primarily refer to the attributes of the Almighty and His various qualities. The guideline in the *Rehit Mariyada* of Guru Gobind Singh demands that the Sikh engages in Naam Simran as part of his or her everyday routine. 

This concept is also permeated in the Sri Guru Granth Sahib as the way in which humans can conquer ego, greed, attachment, anger and lust, together commonly called the Five Evils or Five Thieves and to bring peace and tranquillity into ones mind. The Sikhs practise both the quiet individual recitation of Naam in ones mind and this is commonly called Naam _Simran_ while the loud and communal recitation of Naam is called _Naam Jaap_. However, this is not a strict definition of these phases and variations are found among the different Sikh communities. 

The term *Naam* refers to the various names given to God as used by the Sikhs. *Naam Japo* refers to the meditation, vocal singing of Shabads or hymns, from the Sri Guru Granth Sahib or the chanting of the various Names of God, specially the chanting of the word Waheguru, which means _Wonderful Lord_. Singing of hymns with musical accompaniment is generally referred to as *Kirtan*. 

This act of meditation, singing and chanting is a one of three main pillars of Sikhism and is the term used to refer to this very important activity in the everyday life of a Sikh – the singing, quite meditation, listening of sacred text or sacred words. Critical importance is given to meditation in the SGGS. The other two pillars are Kirat Karni and Wand kay Shako. 
Guru Ji says in the SGGS: Read Text in Red
SGGS Page 189 ​*With my hands I do His work; with my tongue I sing His Glorious Praises.*​*With my feet, I walk on the Path of my Lord and Master. ((1)) 
It is a good time, when I remember Him in meditation. 
Meditating on the Naam, the Name of the Lord, I cross over the terrifying world-ocean. ((1)(Pause)) 
With your eyes, behold the Blessed Vision of the Saints. 
Record the Immortal Lord God within your mind. ((2)) 
Listen to the Kirtan of His Praises, at the Feet of the Holy. 
Your fears of birth and death shall depart. ((3))
Enshrine the Lotus Feet of your Lord and Master within your heart. 
Thus this human life, so difficult to obtain, shall be redeemed. ((4)(51)(120)) *​


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## Sikh80 (Nov 30, 2007)

*Re: Naam : Definition thereof and clarifications*

*Naam :*Definition , I have extracted a definition Of Naam that I consider as most appropriate. Readers may like to share their views on this.

*Naam* is not mere repetition of God's name. Naam here stands for attribute/s. It is a noun.We find many such forms in Mool Mantra. Naam Simran therefore is to concentrate on attributes of Waheguru and realize his grandeur and mercy.

Source: sikhiwiki


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## Sikh80 (Nov 30, 2007)

Part 3-VIIi
51

*Bani and Liberation*
The following lines indicate the significance of the gurbani. I am not aware of naam or when will I be blessed with the same. But I am quite sure that I can go to my Guru and have His advice as and when required. I can seek that thru. sabad guru.

I can walk down to gurudwara and participate in the sabad keertan. Gurbani has been called as the store-house of jewels. Infact it has been sated in the Gurbani that one can hear the unstuck sound current .This is the expression that is generally used wherin the 'Dasam Dwar' is deemed to be open or when the spiritual state of the Human being is at peak and one can negotiate the super-soul or the Lord. 

The practicising of the bani thus leads to the Lord. Thus besides 'naam simran' the recitation of the Bani also provides a route to the liberation. I need not understand the 'word of sabad' or 'sabad' or the 'akath katha' but by constant practice and company of sabad guru I have my chances of being with HIM . Yes, I shall be blessed as and when the understanding of 'word of sabad' etc. comes to me.


kIrqnu inrmolk hIrw ] (893-19, rwmklI, mÚ 5)
The Kirtan of the Lord's Praise is a priceless diamond.


Awnµd guxI ghIrw ] (893-19, rwmklI, mÚ 5)
It is the ocean of bliss and virtue.


Anhd bwxI pUMjI ] (893-19, rwmklI, mÚ 5)
In the Word of the Guru's Bani is the wealth of the unstruck sound current.


It was the initial proposition that there has to be some alternate route to liberation. In my opinion that the bani and its recitation provides the same.


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## Sikh80 (Dec 1, 2007)

*Guru Tegh Bahadur's Bani: Liberation and spritual reachings*
It is generally believed that the bani of the Ninth Guru was incorporated in the Holy volume under the various musical measures at Talwandi Sabo, now called Damdama Sahib, by Guru Gobind Singh when he stayed there for some months, after the battle of Chamkaur, in 1705. But modern research has brought to light some manuscript copies of the Holy volume transcribed much before that. Sardar G.B. Singh, the author of "Puratan Biran" (old volumes) in Punjabi mentions on page 215 that he found in "Dacca Sangat" a "Bir" (volume) which was finished on Aghan Vadi 7 Samvat 1732, 17 days after the martyrdom of Guru Tegh Bahadur at Delhi. Copying must have begun much before that, most probably before the Ninth Guru left Anandpur. This volume contains all the slokas composed when the Guru was imprisoned at Delhi. It is surmised that these slokas were brought to Anandpur along with the head of the Ninth Guru and entered in the "Dacca Sangat" manuscript at the proper place. He also found some copies in which the whole bani of the Ninth Guru is given at the end after adding new blank pages to the Bir.
Professor Gurbachan Singh Talib in his book jointly written with Dr. Fauja Singh of the History Department of the Punjabi University, also gives details of a Bir no. 97 in the Reference Library of the Shiromani Gurudwara Committee, on page 119: "This bears on the Colophon the year 1739 (Bikram Era) which would work out to be 1682 of the Christian Era. This copy purports to be made at Damdama Sahib one of the Gurudwaras at Anandpur Sahib". These facts show that the hymns of the Ninth Guru were circulated among the several sangats much before 1762 AD.
The Sikhs believe that the five successors of Guru Nanak, whose Bani is included in Guru Granth Sahib further clarified and emphasized what the first Guru had taught. Professor S. Radhakrishnan in his book, "Religion and Literature", published by Hind Pocket Books (P) Ltd., Delhi-32, has summarised the teachings of Guru Nanak on several topics in a chapter entitled, "Adi Granth and the Sikh Religion". About Gurbani he says:
"The word of the Guru is the music which the Sikhs hear in their moment of ecstasy; the word of the Guru is the highest scripture. By communion with the Word we attain the vision unattainable"[1] i.e. we realise Him pervading His creation. "Guru Arjan says about the Holy Granth: The Book is the abode of God."[2] The hymns are set in music. We find in the Adi Granth a wide range of mystical emotion, intimate expression of personal realisation of God and rapturous hymns of Divine Love."
When we analyse the teachings of the Ninth Guru we shall find the same teachings, but with emphasis on different aspects suiting the circumstances he found himself.
When Guru Tegh Bahadur assumed the leadership of the Sikh faith, Emperor Aurangzeb reigned in Delhi. As we have previously seen, he had imprisoned and starved his own brothers - Dara Shukoh and Murad - and disgraced his eldest son Muazzam, who afterwards succeeded the throne as Bahadur Shah. On account of his crimes he was heartily disliked even by his own co-religionists. He then sent for his priests and asked them what he was to do to regain the sympathy of Muslims. His counsellors felt that it could be done by converting Hindus to Islam. He should send more money and other prsents to Mecca. All this being done, he was to issue proclamations throughout the empire that the hindus should embrace Islam, and that those who did should receive "jagirs", State service and all immunities granted to royal favourites.
"The experiment of conversion was first tried in Kashmir. There were two reasons for it. In the first place, the Kashmiri pundits were supposed to be educated, and it was thought that if they were converted, the inhabitants of Hindustan would readily follow their example; secondly Peshawar and Kabul, Muslim countries were near, and if the Kashmiris offered any resistance to their conversion, the mohammadans might declare a religious war and over power them. It was also believed by the emperor, without foundation to it, as it afterwards turned out, that the Kashmiris might be tempted by promises of money and government appointments, because the beggary and meanness of the inhabitants of that country was proverbial."[4]
Throughout the teachings of the Ninth Guru, therefore, love of mammon and worldly goods is strongly deprecated, so that for their sake the inhabitants of Hindustan be not tempted to change their religion. If the bulk of the hindu majority changed their religion in fear or greed, there was a great danger of the Sikh minority being persecuted and crushed.
"O Man, hold firmly to this truth in thy mind; The whole world is like a dream and like a dream will soon be no more. A man may elaborately build a wall of sand, but it will not last even for a short while. Similarly transient are pleasures of Maya (mammon) why art thou entangled in them, O ignorant man." (Sorathi 8)
( A God-illuminated person is not one who wisely talks about gnosis, but a person knowing his soul to be immortal). He does not fear anyone nor does he terrorize others. (Sloka 16) Guru Amardas proclaimed: "Man, thou art an image of light, realise thy source." The Ninth Guru emphasized this truth: "Good men, know this body to be mortal. Recognize God that dwells in it alone to be everlasting." (1 Basant)
In Gurbani terms such as "maya" and "prakriti", used in "Sankhya" and "Vedantic" literature have been employed, but their connotation is different. Sankara says maya is neither real nor unreal, it is "anirvachani" i.e. inexpressible in words. It is some power outside Brahmin and when it envelopes Brahmin, it limits Brahmin into "jiva". But in Gurbani, "Maya is a slave of the Lord, it serves those in constant communion with Him".[6] Maya functions to hide the reality. "Maya makes us forget God, creates delusion and makes man love the other."[7] Gurbani does not picture the universe as a creation of Prakriti of Maya. "The world comes into existence by His decree ("Hukam"), but Hukam cannot be described in words. By His decree jivas come into being."[8] Liberation does not come through knowledge, but by the destruction of egoism by being in tune with the Infinite. The jiva does not become brahmin when his ignorance is destroyed. "The rivers and streams fall into the ocean, but do not know its extent."[9]
In the Mul-Mantra i.e. the basic creed of Sikhism, God has been described as "Ajuni", which means that he does not take birth. He is unborn. The Gurus were opposed to the Hindu doctrine of "avtarvaad", but in their hymns you find that they used names for God which the masses used for incarnations of Vishnu, e.g. Rama and Krishna. Guru Arjan in the "Bhairon" measure condemns those who on the birthday of Sri Krishna place the idols in a cradle and sing, lullabies rocking the supposed new-born child to sleep:
"Those who sing lullabies commit a grievous sin. May that mouth burn which says the Lord enters the womb. He is neither born nor does He die; Neither comes He nor goes. The Lord of Nanak pervades everywhere." (4.1)
But in the "majh" he addresses God as 'Murari'. In "Sabad Hazare" of Guru Gobind Singh we find the same. In the 4th Sabad he calls God 'Nilkanth' (a name of Siva), Madho, Murari (the names of Krishna), but in the next sabad in "Kalyan", he says:
"Put your faith only in the Creator and not in His creation. Consider Him to be the Supreme Lord, who is from the beginning, is never born, who is unconquerable and indestructable."
All this implies that having explained to the masses that the Formless one does not come to the world they used all the names that Hindus or Muslims were using to denote the object of their worship.
Another fact that may puzzle some scholars is the use of analogies from the "Pauranic" lore. The stories of the liberation of the Courtesan, of Ajamal, the elephant, the Hunter and Draupadi, the wife of the Pandavas were current among the Hindu masses and the Gurus used these to emphasize the efficacy of the Name. Says Bhai Gurdas:
"If the nurse Putana[10] was saved, it does not mean that poisoning others is a good act. If Ajamal was saved, men should not soil their souls by committing adultry."
And to emphasize this he says:
"If someone in a fall from a date-palm tree did not break his limbs, don't you climb a date-palm tree and let yourself fall in the belief that you too would be unhurt."[11]
Analogy is an illustration, not a logical reasoning. The Gurus used these old stories to emphasize the efficacy of the Name in saving such great sinners and exhorted his listeners to enshrine the Name in their hearts to save themselves.
During the times of the Gurus it was a general custom amongst those who wanted to work for their spiritual progress to retire to the mountains, caves and forests. This practice had continued from the time of the Upanishadas. Swami Vivekanand on page 182 of his english translation of the Yoga of Patanjli, called Raj-Yoga gives the following quotation from Svetasvatra Upanishad:
"In (lonely) places, as mountain caves, where the floor is ever free of pebbles or sand, where there are no disturbing noises, from men or waterfalls, in places helpful to the mind and pleasing to the eyes, yoga is to be practiced (mind is to be joined)." 11.10
When the practice of Hatha-Yoga started then too similar directions were laid down for its practice. In Chapter II, Sloka 12 of "Hathayoga Pradipka" by Sri Atmaram Swami it has been laid down:
"The place where hatha yoga is to be practiced should have the following qualificationsThe practitioner of Hatha yoga should live above in a small "matha" or monastery, situated in a place free from rocks, water and fire, of the extent of the bow's length, in a country where begging is easy and which is ruled over by a virtuous king where there is no disturbance."
Though the social and political conditions in the country underwent great change by the invasion of the foreign hordes and their establishing themselves as the rulers of the country, the yogins went on following the old directions irrespective of the fact that the religion of the invaders who became rulers was opposed to their own. This escapist tendency was harmful for society.
Guru Nanak admonished the Siddhas on the Golden Mountain for this. Says Bhai Gurdas:
"Ths Siddhas asked Nanak how the residents of the plains below fared."
Guru Nanak replied:
"Naths, the moon of truth is invisible in the darkness of falsehood. The ignorant yogins only know how to cover their bodies with ashes everyday. The Siddhas have hidden themselves in the mountains, who will lead the masses to cross the stream of samsara?"
The Gurus, therefore, preached against this tendency. Says the Ninth Guru:
"Why go to search forests (to find Him). He who dwells in all hearts but remains ever pure, pervades thy heart also. Just as fragrance fills the rose and reflection the mirror, the Lord pervades all without a break; search Him inside thee. The Guru hath revealed this knowledge that the Oam pervades inside and outside. Saith Nanak, without knowing thyself the scum of doubt will not be removed."
All schools of Indian philosophy have laid salvation or freedom from transmigration as the goal for the individual, but they differ in the description of this final achievement. The "Nyaya" and "Vaisesika" scholars believe that the soul (atman) is an eternal and all-pervading substance. The qualities of the soul are cognition, desire, aversion, pleasure, pain etc. These cannot belong to any physical substance. So, there must be an immaterial substance called 'soul' of which they are the qualities. The soul is different and distinct from the body. The senses, the mind and the stream of consciousness."with the attainment of liberation through the knowledge of the reality, the soul becomes free from its connection with the body and has no experience of pleasure and pain or consciousness of any kind.
The "sankhya" and the "yoga" schools consider Purusa and Prakriti as two coeval entities. Rishi Patanjli points to a God, but he is not the creator of Purusas (souls) or Prakriti. The nature of the soul is pure consciousness unchanging and abiding. "The bondage of the self is affected by its identification with the 'buddhi' and egoity. And this identification is due to the reflection of the pure spirit in the buddhi and the consequent failure on the part of the spirit to distinguish itself from the former. This non-discrimination results in the identification of the two, which further leads to the identification of the pure selfwith the successive series of the evolutes. It is for this reason that the pure spirit which by its intrinsic nature is free and pure, risen above pain and sin and moral and intellectual defects, comes to feel its subjection to all these limitations.
It is, however, the prescence of pain, which sums up all the limitations and defects, that compels the spirit to think about the means of delivery from its meshes. Hence the necessity of philosophical knowledge. It is the theoretical and practical conviction that the subject as pure spirit is by its very nature free from all contamination of pain and misery that ultimately leads to its emancipation. The emancipation is achieved by the discriminative knowledge that the self is entirely different from the unaffected by the not-self. This, however, is not easy to achieve. The theoretical conviction must mature in direct realization of the truth."[11] The cessation of pain is what a saved soul gains. There is no mention of bliss which the Vedanties assert.
The "Purav Mimansa" deals with Dharma which produces prosperity like heaven. Jainism, Saharswamin and Prabhakra have not spoken of "moksa". Kumarila and Saliknatha and their followers could not ignore it, since the system would not be complete or perfect without it. Kumarila understands it as freedom from rebirth, the cause of pain and suffering. For the past "karman" should be exhausted through experience without any residue to produce a body. The seeker for liberation should not perform any prohibited action or any action for reward, since both these would generate new bondages. He should do both compulsory and conditional ("nitya" and "naimittika") the ommission of which would produce sin and suffering.[12]
What the Vedant philosophy of Samkara says on this subject has already been touched upon briefly. When through knowledge a jivatma realises truth "I am Brahm", the shackles of maya break and it regains the bliss natural to it.
But the conception of the Supreme Reality in Gurbani differs from all Six Schools of Philosophy. The God of Guru Nanak is "Karta Purakhu". Unlike the Purusha of Samkhaya, He is not a mere witness of the show that Prakriti displays. He is both efficient and material cause of the universe, unlike the God of Nyaya and Vaisesaka schools. The Gurus rejected the Karma-kand or the ritual portion of the Vedas which the Purva Mimamsa lays stress on. He is not "Tatastha" like the Brahmin of Samkara. He Himself creates, sustains and destroys the universe. All animate and inanimate substances in the world have been created by Him. So, the jivatma is to realise these facts and try to be in tune with the Infinite. By destroying its egoism it achieves the supreme object of its life.
"By singing His praises thy impurity will be removed and the poison of Haumain (egoism) spread all over will be destroyed."[13]
To the question, "What present should we offer to have a vision of His court? What words should we utter to win His love?", Guru Nanak replies in Pauri iv of Japu:
"Meditation on His name and His glory in the ambrosial hours of the morning. Our actions procure us this vesture (body), but the door of liberation is opened through His grace."
Our meditation should be so intense "That we may realize His prescence everywhere." In Pauri xx of Japu the first Guru proclaims:
"If the hands, feet, or body are covered with dust, they are cleansed by washing them with water. if clothes are made unclean, by use of soap they are washed of impurity. If the buddhi (intellect) is defined by sin, love of the Name will purify it."
In the light of these teachings we shall now analyze the hymns of the Ninth Guru.
"The person who has given up his egoism (haumai) by recognising God as the creator, shall get deliverance; be sure of this truth, O my mind." (Sloka 19)
"Consider the man, who meditates God day and night as His image. Between God and His servant there is no dissimilarity - recognize this to be true." (Sloka 29)
"Sing the praises of God, good men; You have got the priceless human birth: why waste it? Take refuge with God who purifies sinners and the support of the holy. Why forget Him, by whose rememberance the Elephant got rid of his fear." (Gauri 2.5)
But a man cannot serve God and mammon both. Hence the Guru says:
"Give up pride and attachment to mammon, and devote your heart to the worship of God. Saith Nanak, this is the way to salvation - through the teachings of the Guru find it." (Gauri 2.4)
Of the use of mere study of religious books:
Religion is a matter of experience. You have to realise the truth, which the religious scriptures point out.
"Good men, rest comes only when a man seeks and finds the asylum of Hari. The study of Vedas and Puranas should result in the rememberance of God's Name. The person whom greed, delusion, wealth, sense of possession and indulgence in sensual pleasures do not attract and for whom pleasure and pain are alike, is the image of God."
So is he who considers hell and heaven, nectar and poison and gold and copper alike.
"For whom praise and dispraise are the same, and on whom greed and attachment have no effect. Consider him only enlightened whom pain and pleasure do not entrap. Nanal; conside such a person saved." (Gauri 2.7)
For purifying the heart and getting rid of inclinations towards sin, rememberance of the Name is the only remedy. Washing the body in the water of sacred rivers may remove dirt of the body, but such bathing does not remove the foulness of the mind.
"Without the Name of Hari man is subject to sorrows; Without devotion doubt is not removed - the Guru has revealsed this secret. Bathing at sacred places and fasts are of no avail, if one does not take refuge in God. Yoga and sacrifices will bring no reward to him who neglects to praise Him. Forsaking pride and attachment to worldly pleasures, one should sing the praises of God. Says Nanak, the mortal who acts thus will be a jiwan mukta i.e. is saved whilst alive." (Bilawal 2.2)
Without devotion to God life is wasted:
"He who does not devote himself to God, has wasted his life bear this in mind. He who has not his mind under control will not get any reward from pilgrimages and fasts, this truth I proclaim. Just as a stone placed in water is not pierced by it, Regard the man who has no devotion in Him to be hard-hearted in the same way. In this Kali-age liberation is obtained through the Name, the Guru has revealed this secret. Saith Nanak, that man is great who sings the praises of the Lord." (Bilawal 2.3)
Guru Arjan has proclaimed in Sukhmani, Sloka and Pauri I of Ashatpadi ix that the entire character of him who enshrines God's Name in his heart is changed:
"He, who enshrines the Name in his heart see God pervading all beings. Every second he worships the Lord. Nanak, he becomes an Apars (untouched by Maya) and he saves all. Falsehood does not touch his tongue. His heart longs for the vision of the Impeccable. He does not cast an evil eye on the womenfolk of others. He loves the company and service of good men, He has controlled his senses and is free of the five evils. Nanak, amongst millions there is one such apars."
The Ninth Guru in measure Basant says:
"Mother, I have obtained the wealth of the God's Name. My mind is rid of running hither and thither - It has found its rest. Illusion and desire of possession have departed from my body - the pure knowledge of God has dawned. Greed and delusion do not touch me now. I have grasped firmly devotion to God. The doubt about birth and death is no more. Now that I have obtained the jewel of the Name, All desire has been removed from my mind: It is now absorbed in bliss. He alone sings the praises of Hari, on whom the ocean of Grace showers His compassion. Saith Nanak, such wealth is found rarely by some through the Guru's Word." (Basant 3.3)
For purifying the mind in order that it may contain the Name, ethical conduct is indispensable. In the very first hymn of the Gauri, Guru Tegh Bahadur has emphasized this point:
"Good men: discard pride of mind. Flee day and night lust, wrath and the company of evil men. He who regards pleasure and pain, honour and dishonour as alike. And rises above joy and sorrow - Such a one knows the Truth. He renounces praise and obloquy and seeks to achieve the state that is inexpressible. Nanak, this way is hard - Only the rare God-oriented man knows it." (Gauri 2.1)
Again:
"Do not think that the yogi knows the right way in whose mind you see avarice, attachment to wealth and worldly possessions. Rcognise him only as a yogi who engages neither in praise nor in obloquy of others and to whom gold and iron are alike, and who has risen above pleasure and sorrow. Such a man, who has stablized his restless mind that was running in all the ten directions, is to be regarded as emancipated, saith Nanak." (Dhanasari 2.3)
Liberation is attained by him:
"Who in pain is not affected by it, Who has no attachment to pleasure and is fearless, and who thinks of gold as a clod of earth. Neither does he indulge in praise nor cavalling at others. And has no greed, delusion of pride in him. He remains aloof from happiness and sorrow and cares not for honour or dishonour. He gives up all hope and desire, and has no desire. Him lust and wrath do not touch. In the heart of such a man does Brahmin abide. A man who the Master favours follows this way of life and he is absorbed in the Lord, just as water merges into water." (Sorathi 2.11)
Transcience of worldly things must be recognized by a person who seeks spiritual progress. While performing the worldly duties he must not forget his duty to God. Our relationship with wife, children, brothers, sisters, friends and companions ends with death. The Guru reminds us that even our body which accompanied us when we were born, is left behind when we depart. The Guru wants man to ponder upon these truth and not neglect his spiritual life.
"Wake up, O mind, wake up: why dost thou sleep negligently? The body that was born with thee will not accompany thee when thou shalt depart. Mother, father, progeny and other relations, to whom thou remainst attached, Will consign thy body to flames when life departs from it. Know that thy affairs with the world last only as long as thou art alive. At thy death the whole thing will pass off like a dream; so sing the praises of Hari." (Tilang 2.2)
"O mortal, remember Him night and day. Every moment thy life is passing away like water from cracked pitcher. Why dost thou not sing the praises of Hari, thou ignorant fool: Thou hast forgotten death, entangled in false covetousness. Even now if you chant the praises of Hari, nothing is lost. Saith Nanak, by devotion to Hari thou shalt attain the state of fearlessness." (Tilang 2.1)
Every creed has some external forms. "While the meaning is alive in these they are not only harmless but pregnant and life-giving. When we come to think that they possess in themselves material and magical virtues, then the purpose which they serve is to hide God from us and make us practically into aetheists."[14] At the time of the advent of Guru Nanak split-eared yogins who followed Gorakh Nath had a large following among the masses of Punjab. They admitted both Hindus and Muslims to their sect. They laid great stress on outer forms. Guru Nanak in measure Suhi, hymn 7 drew their attention to this aspect of their practice.
"Yoga does not consist in the patched coat nor in the staff and rubbing ashes on the body. Nor does yoga consist in ear-rings nor in close-cropping the hair. It does not consist in sounding the horn. The way to yoga is found when we remain in tune with the Impeccable amidst worldly temptations. Mere talk cannot turn a man into a yogi. He who considers all men equal is alone to be called a yogi."
The Ninth Guru says on this theme:
"Man, thou didst not embrace the teachings of the Guru: of what avail is the shaving of thy head or doning ochre-coloured robes; Thou has forsaken truth and adopted falsehood; thus hast thou lost the goal of life. Thou hast filled thy belly by deceitful methods and slept like a beast. The way to devotion to God thou didst not learn and didst sell thyself to mammon. Thou didst entangle thyself with sensual pleasures and forget the Jewel of the Name. Thou didst remain ignorant and didst not remember God; thy life was wasted. Saith Nanak: Lord! exercise thy own virtue of forgiveness. The mortal always errs." (Sorathi 1.10)
It has been mentioned earlier in this script that in the "Jaijwanti" measure we find only the four hymns of Guru Tegh Bahadur. In these he has emphasized the transitoriness of worldly pleasures and possessions and urges man to devote himself to the Name and thus attain the goal of life. We may in the end reproduce what is stated in these four hymns.
"Remember Rama, remember Him. It will stand thee in good stead. Forsake following the illusion and take shelter with Consider the pleasures of the world transitory; this whole paraphernalia is short-lived. Wealth of which thou art so proud will pass of like a dream; The empire of the whole world is a wall of sand. The servant of God, Nanak says, the body will perish. Moment by moment passed yesterday, Today is also passing similarly." (2.1)
"Worship, O worship God, thy life is fast passing. What shall I tell thee again and again? Thou understand not, thou ignorant man: Thy body shall melt like a hailstone before long, Give up all doubts and meditate on the Name of God. In the end this alone will accompany thee. Give up like poison the sensual pleasures, and enshrine the praise of Hari in thy heart. Nanak, the servant of God, reminds thee - Thy opportunity is slipping." (2.2)
"O man, what shall be thy lot? To the Name of God didst thou not lend thy ear in this world, and remained totally engrossed in sensual pleasures and didst not turn away thy mind from these.
Thou wast born a man, but didst not remember God even for an instant. Thou hast become a slave to gratification of lust and hast got thy feet shackled.
Nanak, the servant of God warns thee - this world is like a dream. Why dost thou not remember God, slave mammon is?" (2.3)
"Thy life is passing in vain Day and night thou dost listen to religious books yet thou dost not understand the truth, ignorant man. Death is approaching and thou hast nowhere to flee from it. Thy, body, which thou regardest as permanent shall return to dust; why dost thou not remember God, O thou who are without shame and ignorant? Nanak, the servant of God tells thee to give up pride in thy heart and devote thyself to God and thus live thy life in this world." (2.4)

*NOTES & REFERENCES:*
[1] Japu
[2] Sarang V.2.90
[3] Pages 140 and 149
[4] M.A. Macauliffe, "The Sikh Religion", Vol.IV
[5] Asa Chhant, Guru III, 2,7.
[6] Var Siri - Sloka 2, Guru III
[7] Anand, Pauri 19
[8] Japu 2.
[9] Majh, Chaupade 2.8 9. Japu, 23.
[10] Nurse sent by Raja Kamsa of Mathura to poison the infant Krisna.
[11] HPWE, pp. 223 and 226.
[12] Ibid, p.268.
[13] Sukhmani XIX, 7.
[14] Froude, "Short Studies", Vol.1

http://www.allaboutsikhs.com/articles/guru-tegh-bahadurs-bani-spiritual-and-ethical-teaching-gateway-to-si.html


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## Sikh80 (Dec 4, 2007)

*Five Vices: What are These*


It is every Sikh's duty to defeat the Five vices: Kam (Lust), Krodh (Rage), Lobh (Greed), Moh (Attachment) and Ahankar (Ego). The Guru Granth Sahib gives clear warning about these plunderers, thus: 


Within this body dwell the five thieves:
sexual desire, anger, greed, emotional attachment and egotism.​​


They plunder the Nectar, but the self-willed manmukh does not realize it;... *sggs page 600*​

The Gurmukhs, (Guru oriented) people realise the existence of these five while the Manmukhs (own-mind centred) folks do not and are under the constant exploits of the five - their actions, thoughts and behaviour are totally governed by these negative emotions. They have not learnt to recognise the influence of these negative internal forces and are under their total control. 
The Guru ask us all to watch over the traits of our minds and the influence of these five emotions and regulate our thoughts in a positive way. Sikhs are encouraged to 'tackle' these five vices with NaamSimran (prayer, meditation) and with positive virtues of Seva (selfless service), Sat (Truth), Santokh (Contentment), Daya (Compassion), Nimrata (Humility) and Pyare (Love), etc. A Sikh needs to constantly guard and to overcome these five internal evils; to always be vigilant and on guard to tackle the negative effects of these five thieves at all times! Gurbani offers clear guidance to the devotee and many warnings of how to be spiritually aware of the damage that these vices can cause. The Sikh needs to keep the mind engaged in positive work and under the influence of creative and useful forces. 



A Sikh is encouraged to spend time in regular reading and critically analysing and understand the meaning of Gurbani (hymns) found in the Guru Granth Sahib; also to keep company of Sadh Sangat - like-minded Gurmukh (Guru oriented) folks who have similar positive goals in life. Daily recitation of hymns reminds and teaches him or her of how to avoid the pitfalls of life in this world; to become a better person; to value life; to attain maximum benefit from their time on this planet; to improve ones spiritual understanding; to understand the message of God and to attain a higher consciousness. 


The Shabads below help explain the position the Gurus take on this issue: 
*Gurbani*

*1). Wastes the body*

In the following Shabad, the Guru explains in very clear terms that lust and wrath will eat away the body away just as borax dissolves and eats away pure gold. So the pure God-given body will be wasted away if one allows the mind to be overcome by rage, anger or lust. One is given a very clear warning to guard oneself from these negative emotions. 



Lust and wrath wastes the body away, as borax melts gold. *sggs page 932*​
*2). Sexually promiscuous*

*a). Abandoning own partner*

In the following Shabads, the Guru clarifies the need to restrain ones sexual relations to just ones partner and not to allow your thoughts to wonder outside that one and only sexual relationship that is allowed in Sikhism. The Guru allows states that promiscuous behaviour will bring painful diseases to the person. 



With bowl in hand, wearing his patched coat, great desires well up in his mind.


Abandoning his own wife, he is engrossed in sexual desire; his thoughts are on the wives of others. *sggs page 1013*​

*b). Painful diseases*


Painful diseases afflict those who are sexually promiscuous. *sggs page 1189*​


*3). Wounds of the soul*


Sexual desire and anger are the wounds of the soul.
The evil-minded ones forget the Naam, and then depart. ॥2॥ *sggs page 152*​

*4). Lead to ruin *



Sexual desire, anger, and egotism lead to ruin.
Meditating on the Lord, the Lord's humble servants are redeemed. ॥1॥ *sggs page 388*​


*5). Suffer in pain *


For a moment of sexual pleasure, you shall suffer in pain for millions of days.


For an instant, you may savor pleasure, but afterwards, you shall regret it, again and again.*sggs page 403*​

*6). About Purity of Virginity *


Let the remembrance of death be the patched coat you wear, let the purity of virginity
be your way in the world, and let faith in the Lord be your walking stick. *sggs page 6*​


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## Sikh80 (Dec 4, 2007)

*Haumai/Egoity/self centeredness the Basis of All Evils*

Although it is permissible to identify haumai with ahankar, the fact that haumai is not included in the evil pentad and yet comes in for the strongest censure in the Scripture would lead to the conclusion that it is regarded as a major evil in addition to those forming the pentad. It may be added that haumai or egoity, self-centredness, the personality system, the belief in one's individual existence, is the basis of all the other evils. From this standpoint, ahankar may be reckoned as an offshoot of haumai. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (sva-bhava or atma-bhava) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God (ik onkar) is the first principle, there can be no room for the reality of an 'individual existence' or 'one's own existence' apart from or along with the existence of God. To say that God alone is the reality means that there is no other reality that belongs to someone else, and that there is no someone else who can claim an independent reality of his own. The truth is that there is no truth in haumai. 


Nevertheless, this unreal reality, this false truth—haumai—apparently exists. It is unreal and false from the standpoint of God who is the only absolute Reality; it is real and true from the standpoint of the fettered creatures coursing in sansar. These creatures have assumed a reality of their own; every fettered being is seemingly convinced of its own existence; this conviction flourishes in its ignorance of God's reality. There can be no such thing as co-existence of God and not-God; Reality and falsity cannot co-exist as cannot light and darkness. 

Therefore, where there is awareness of God's reality there is absence of one's own reality, and vice versa; where there is awareness of one's own existence or haumai, there is absence of the awareness of God's existence. The Scripture says:

"Haumai jai ta kant samai—God is realized only when one eradicates egoity" (GG, 750); literally, '(one) merges into (one's) Lord only when (her/his) egoity has disappeared'. 

The five evils, lust, wrath, greed, attachment and egoity, flourish on the soil of the belief in one's individualized existence. By destroying the doctrine of one's own existence or the belief in one's individual reality, the sages (sant, sadh) cancel in one stroke, as it were, the entire catalogue of evils. Desire, anger, avarice, infatuation, egoism, passion, jealousy, hypocrisy, pride, deception, falsehood, violence, doubt, and nescience and other forms of depravity listed in the Guru Granth Sahib do not affect him who has overcome his own self and found his essence in God's reality. Liberation (mukti, mokh) means the extinction of all the evils headed by haumai. 

The Sikh canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in sansar and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of Sikhism; the moral training of a Sikh is in fact directed towards controlling the senses and eradicating the evils. The seeker of liberation has first to liberate himself of the yoke of the pentad. No headway can be made towards God-realization without discarding the cardinal evils. Kabir says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123). 

Loving devotion (bhagti, bhakti) to God is, according to Sikhism, the way to ultimate release. One can love God only when one has annihilated self-love; this means that the devotee must be humble and surrender himself fully unto God. The Gurus stress the necessity of taking refuge in God. To this end, one must first renounce pride (man). Constant awareness of God (simran) is the panacea for all ills. He who enshrines the Lord's lotus feet in his heart destroys sins of many existences. Devotion to God eradicates the evils in an instant and purifies the body (GG, 245). The destruction of evils may be viewed both as a cause and consequence of the practice of nam simran. Awareness of God's presence comes only when lust, wrath, avarice, attachment and egoity have departed from the devotee; when the devotee lives in constant awareness of God, the evils touch him not. Such a person is unaffected by pleasure and pain, for he has freed himself from evils such as lobh, moh and abhiman. Guru Tegh Bahadur describes such a sage as one liberated while still alive and calls him an image of God on earth (GG, I426-27). 

Another way of overcoming haumai and other evils is to keep the company of the saints (sant, sadh) who radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (kali-kales) by taking refuge in the sangat, the holy fellowship. It is by discarding the most powerful of evils, egoity, that one can get admission to this sacred society. Egoity ceases as one takes to the company of the holy (GG, 271). A third method of overcoming the evils is to submit oneself to the instruction of the spiritual preceptor (guru). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (kharagu karara) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (sant prasadi) and destroys lust, anger and insanity born of egoism (unmad). In Guru Nanak's Sidh Gosti it is stated that without the preceptor one's efforts bear no fruit. The importance of living up to the instruction of the holy preceptor can be judged from the concept of the 'Guru-oriented person' (gurmukh) so central to the Sikh moral system. A gurmukh is one who has turned his face towards the Guru, that is to say, a person who by practising what the Guru teaches has freed himself from the depravities and lives in the Divine presence. He achieves this position by conquering the evils under the guidance of the Guru and ever remains in tune with the Supreme Reality




Source
Five evils - SikhiWiki, free Sikh encyclopedia.


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## Sikh80 (Dec 5, 2007)

*Five evils and Overcoming them*
*A.*

*Five evils* or *five thieves* (panchadosh or panj vikar) as they are referred to in Sikh Scripture, the Guru Granth Sahib, are, according to Sikhism, the five major weaknesses of the human personality at variance with its spiritual essence. The common evils far exceed in number, but a group of five of them came to be identified because of the obstruction they are believed to cause in man's pursuit of the moral and spiritual path. The group of five evils comprises Kam (Lust), Krodh (Rage), Lobh (Greed), Moh (Attachment) and Ahankar (ego) in Punjabi; translated into English these words mean lust/addiction, wrath/rage/anger, materialistic greed, attachment/worldly infatuation and ego/pride respectively. The word 'evil' here may be understood to represent the connotation of Punjabi pap (sin), dokh (defect), or kilbikh (defilement).


It is the primary aim of the practising Sikh to subdue the actions of these five inner evils and render them useless. The actions of one's mind should be above, beyond and without interference from these five inner urges or sins. It's a Sikh's duty to not base their life subject to these five passions of the human heart. To live a life in devotion to the Almighty Waheguru in positive Spirits (Chardikala) and in His Mercy (Hukam). To remember God in Naam Simran, engaged in Community Service (Sewa) and to practise the Five Virtues. By taking these positive steps, the *Five Evils* are overcome and rendered ineffective. By adopting this daily routine and discipline the person's actions become pure (Nirmal) and rewarding to the soul and the negativity of the person is removed.


The number five (panj, panca) is traditional and has been used in a variety of contexts. One comes across repeated references to pentads in philosophy, religion, ethics, mythology and history of India. The god Shiva has five faces, hence his name Pancanana; the Buddha analysed human personality into five aggregates (panca-skandha) and laid down five moral precepts (pancasila); the Upanisads speak of the five fires (pancagni) and five sheaths or wrappers investing the self (pancakosah); Jainism has its five vows (pancavratas), and the Yoga system its five abstentions (yamas) and five observations (niyamas); five are the organs of sense, five the organs of action, five the objects of sense, five the gross and subtle elements (panca mahabhuta or panca tattva). There are also the traditions of five makaras of Tantric Yoga, five kakars of later Sikhism and of the first five members of the Khalsa community and so on. The list of pentads (pancaka) can be lengthened. However, theologically, no special significance attaches to the number five in the group of evils except that these five human failures are believed to constitute strong hindrances to spiritual progress.


*History of Five Evils*

The early Vedic literature bears no reference to the concept of 'five evils'; the terms moha, kama, krodha and aham do occur in the Vedic texts, but they are not enumerated as a series of evils. Moreover, these words do not seem to have any significant relation to ethical and soteriological ideas in the Vedic age. It was the ascetic sages of non-Vedic tradition, the munis and sramanas who propounded the philosophy of renunciation and the methods of sense-control. The impact of their ideas and practices was felt by the Upanisadic teachers. 


Thus the Upanisads, though they do not condemn kama or desire, are aware of the evils like raga or passion, avidya or nescience, moha or delusion, and ahankara or egoity. These evils are mentioned and condemned in some of the post-Buddhistic Upanisads such as the Prasna, Svetasvatara, Aitareya, Isa and Mundaka. The last-named text refers to 'the sages whose defilements have been destroyed' (ksinadosah), although it does not enumerate the 'defilements'.


Long before these later Upanisads, however, leaders of sramanic philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered sine qua non for ultimate release. It is in the teachings of Kapilamuni, Parsvanatha, Sakyamuni and Mahavira that one finds a detailed discussion of the nature and function of kama, krodha, lobha, moha and ahankara and many other kindred vices.


The old Pali texts contain three lists of evils and factors which obstruct meditation and moral perfection. The list of five 'hindrances' (nivaranas) consists of sensuous desire, ill will, sloth and torpor, restlessness and sceptical doubt. These hindrances blind man's mental vision and make concentration difficult. The list of ten 'fetters' (sanyojanas), which bind beings to sansara, comprises the following: belief in a permanent individuality, sceptical doubt, belief in the efficacy of mere moral observances and rituals, sensual passion, ill will, desire for existence in the material world, desire for existence in the immaterial world, conceit, restlessness and nescience.


*Buddhist Concept*

The first two in the list of five hindrances, viz. sensuous desire (kamacchanda) and ill will or malice are the same as the first two in the list of five evils mentioned in the Sikh canon. Likewise, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and nescience (avidya), included in the Buddhist list of ten fetters, are comparable to egoity, lust, wrath, pride and delusion or attachment of Sikh enumeration.


The third Buddhist list of ten 'defilements' (Pali kilesa, Punjabi kalesh and Skt. klesa), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false views, sceptical doubt, sloth, distraction, shamelessness and recklessness. In this list, again, the first four defilements are nearly identical with those included in the list of' ‘five evils' minus lust (kama). This last evil is mentioned separately and repeatedly in the Buddhist scriptures in Pali as well as in Sanskrit. Similarly wrath (krodha) is mentioned separately as a powerful enemy of holy life. Early Buddhist sources describe the triad of lobha, dosa (dvesa), and moha as the three roots of evil (akusala-mula). One of the standard Buddhist words for evil is klesa which may be translated as 'defilement' or ‘depravity’. A list of six defilements is found in some BuddhistSanskrit sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa).


*Jainism Concept*

The Jaina sources also contain details concerning evils and defilements. All the five evils of the Sikh list are found repeatedly mentioned in the sacred literature of Jainism. The Avasyakasutra has a list of eighteen sins which includes among others wrath (krodha), conceit, delusion (maya), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' (kasaya). 


The Dasavaikalikasutra states that four kasayas, viz. wrath, conceit, delusion and greed, cause rebirth. The Uttaradhyayanasutra mentions moha, trsna (synonym of 
kama) and lobha as the sources of sorrow.


The Yogasutra (II. 3) has a list of five defilements or hindrances called panca-klesah. These are nescience (avidya), egoity (asmita), passion (raga), ill will (dvesa) and the will to live (abhinivesa). It should be pointed out here that avidya equals moha; asmita is identical with ahankara; raga is similar to kama; dvesa is not different from krodha; and abhinivesa belongs to the category of lobha understood as continuous desire for existence in sansar.


*Bhagavagita Concept*

The Bhagavadgita mentions all the five evils although they are not enumerated as forming a pentad. The text mentions kama as desire or wish and at one point it is identified with krodha. Besides kama and krodha the Bhagavadgita mentions passion (raga), ill will, attachment, delusion, egoity, greed, conceit and nescience (ajnana), and employs terms such as papa, dosa and kalmasa for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities. Medieval Buddhist, Jainist, and Brahmanical authors of religious and philosophical works continued to discuss the meaning, nature and methods of eradicating the five and more evils. The Tantric adepts (siddhas) recommended rather radical techniques of combating the evil psychological forces, especially through the method of 'conquering passions through passions'. Reference may be made here to Tulasidasa who, in a series of quadriparti verses (chaupais) in his Ramacharitamanasa, acknowledges the universality of kama, krodha, lobha, moha, mana and trsna which afflict not only men but also the gods.


*The Five Inner Thieves*

There is no philosophical or theological explication of the five evils, collectively or individually, in Sikh Scripture, but man is repeatedly warned against them. They have been called diseases or maladies which afflict human beings with disastrous effects. The evil pentad is however mentioned at numerous places in the Holy Book. In at least five instances the list consists of the following: 
kam, krodh, lobh, moh and abhiman or ahankar. 

At one place instead of moh and abhiman we have "mad" and "ninda". Here the word "mad" may be interpreted in the sense of 'intoxication born of egoity'. The word ninda means slander. In two of the seven instances cited here the members of the evil pentad are called 'five thieves' (panch-chor). In a hymn by Kabir the list has trishna (craving), kam, krodh, mad and matsar as the five evils. The word trishna (Skt. trsna) means craving or desire, while the word matsar means jealousy. Often the five evils are referred to as 'the five' (panch) or 'al1 the five' (sare panch). At places the five organs of sense (jnanendriyas) are also often referred to as 'the five'.
One, two, three or four of the five cardinal evils are repeatedly mentioned almost throughout the body of the Sikh canon. The triad kam, krodh and lobh finds as frequent a mention as the triad kam, krodh and ahankar or moh, lobh and ahankar. Among the five evils the one that is condemned more than the others is ahankar. When only two of the five are mentioned, the pair consists either of kam and krodh, or of moh and "guman", or of lobh and moh; when a group of four out of the five evils is cited, it usually consists of the first four, kam, krodh, lobh and moh. Since the Sikh canon is a composite text containing the religious poetry not only of the Gurus but also of several saints and Sufis from various regions, synonyms, occasionally from different languages, occur. Thus lobh is also called lalach; man is called garab (Sanskrit garva) and guman; moh is also called bharam (Skt. bhrama). A word of most frequent occurrence is haumai. It is perhaps derived from aham, 'I' or egoity, the essential element of ego; hankar, ahankar are its semantic cognates. The word man is employed in a double sense; sometimes it is clearly used in the sense of 'honour' or 'respect'. In most cases, however, it is synonymous with "abhiman".

*Is Haumai (Ego) is Worst Evil*

Although it is permissible to identify "haumai" with "ahankar", the fact that "haumai" is not included in the evil pentad and yet comes in for the strongest censure in the Scripture would lead to the conclusion that it is regarded as a major evil in addition to those forming the pentad. It may be added that haumai or egoity, self-centredness, the personality system, the belief in one's individual existence, is the basis of all the other evils. From this standpoint, ahankar may be reckoned as an offshoot of haumai. The assertion or affirmation of 'I' runs counter to the affirmation of 'Thou'; the consciousness of 'self existence' or 'one's own existence' (sva-bhava or atma-bhava) is diametrically opposed to the consciousness of God's existence. In a system in which the sole reality of God (ik onkar) is the first principle, there can be no room for the reality of an 'individual existence' or 'one's own existence' apart from or along with the existence of God. To say that God alone is the reality means that there is no other reality that belongs to someone else, and that there is no someone else who can claim an independent reality of his own. The truth is that there is no truth in haumai.
Nevertheless, this unreal reality, this false truth—haumai—apparently exists. It is unreal and false from the standpoint of God who is the only absolute Reality; it is real and true from the standpoint of the fettered creatures coursing in sansar. These creatures have assumed a reality of their own; every fettered being is seemingly convinced of its own existence; this conviction flourishes in its ignorance of God's reality. There can be no such thing as co-existence of God and not-God; Reality and falsity cannot co-exist as cannot light and darkness. Therefore, where there is awareness of God's reality there is absence of one's own reality, and vice versa; where there is awareness of one's own existence or haumai, there is absence of the awareness of God's existence. The Scripture says: "Haumai jai ta kant samai—God is realized only when one eradicates egoity" (GG, 750); literally, '*(one) merges into (one's) Lord only when (her/his) egoity has disappeared'*.
The five evils, lust, wrath, greed, attachment and egoity, flourish on the soil of the belief in one's individualized existence. By destroying the doctrine of one's own existence or the belief in one's individual reality, the sages (sant, sadh) cancel in one stroke, as it were, the entire catalogue of evils. Desire, anger, avarice, infatuation, egoism, passion, jealousy, hypocrisy, pride, deception, falsehood, violence, doubt, and nescience and other forms of depravity listed in the Guru Granth Sahib do not affect him who has overcome his own self and found his essence in God's reality. Liberation (mukti, mokh) means the extinction of all the evils headed by haumai.


The Sikh canon also points to the way of extinguishing evils of all kinds. It is acknowledged that the five evils afflict all beings in sansar and that it is difficult to control them. Yet the possibility of conquering them is not ruled out in the theological framework of Sikhism; the moral training of a Sikh is in fact directed towards controlling the senses and eradicating the evils. The seeker of liberation has first to liberate himself of the yoke of the pentad. No headway can be made towards God-realization without discarding the cardinal evils. Kabir says, "He alone cherishes the Lord's feet who is rid of desire, wrath, greed and attachment—kamu krodhu lobhu mohu bibarjit haripadu chinai soi (GG, 1123).

*Devotion and Sadh Sangat*

Loving devotion (bhagti, bhakti) to God is, according to Sikhism, the way to ultimate release. One can love God only when one has annihilated self-love; this means that the devotee must be humble and surrender himself fully unto God. The Gurus stress the necessity of taking refuge in God. To this end, one must first renounce pride (man). Constant awareness of God (simran) is the panacea for all ills. He who enshrines the Lord's lotus feet in his heart destroys sins of many existences. Devotion to God eradicates the evils in an instant and purifies the body (GG, 245). The destruction of evils may be viewed both as a cause and consequence of the practice of nam simran. Awareness of God's presence comes only when lust, wrath, avarice, attachment and egoity have departed from the devotee; when the devotee lives in constant awareness of God, the evils touch him not. Such a person is unaffected by pleasure and pain, for he has freed himself from evils such as lobh, moh and abhiman. Guru Tegh Bahadur describes such a sage as one liberated while still alive and calls him an image of God on earth (GG, I426-27).


Another way of overcoming "haumai" and other evils is to keep the company of the saints (sant) or Sadh Sangat (holy congregation) who both radiate virtuous qualities. One kills lust, wrath, greed and other depravities of the evil age (kali-kales) by taking refuge in the sangat, the holy fellowship. It is by discarding the most powerful of evils, egoity, that one can get admission to this sacred society. Egoity ceases as one takes to the company of the holy (GG, 271). A third method of overcoming the evils is to submit oneself to the instruction of the spiritual preceptor (guru). He who would overcome the five evils must follow his teaching. The wisdom obtained from the preceptor is like a swift sword (kharagu karara) which cuts through confusion, infatuation, avarice and egoity (GG, 1087). One celebrates God's virtues through the favour of the sage (sant prasadi) and destroys lust, anger and insanity born of egoism (unmad). In Guru Nanak's Sidh Gosti it is stated that without the preceptor one's efforts bear no fruit. The importance of living up to the instruction of the holy preceptor can be judged from the concept of the 'Guru-oriented person' (gurmukh) so central to the Sikh moral system. A gurmukh is one who has turned his face towards the Guru, that is to say, a person who by practising what the Guru teaches has freed himself from the depravities and lives in the Divine presence. He achieves this position by conquering the evils under the guidance of the Guru and ever remains in tune with the Supreme Reality.

Source:
http://en.wikipedia.org/wiki/Five_Evils

*Virtues to overcome five evils*

B. 

Wisdom (gyan) : is the complete knowledge of a set of religious principles. It can be achieved by hearing good, thinking good and doing good. A man of wisdom tries to achieve a high moral standard in his life and interaction with others. According to Sikhism, the first steps to wisdom is to consider oneself as an ignorant person who has to learn a lot in life. 

Truthful Living (sat) : This is more than 'truth'. It means living according to the way of God i.e. the thoughts should match the words that a person speaks and his actions should also match his words. Truthful living brings a person closer to God. 

Justice (niaon) : means freedom and equal oppurtunities for all. Respect for the rights of others and strict absence of attempts to exploit a fellowbeing. Sikhism forbids the desire to loot anothers property. It also strictly instructs the Sikhs to show respect even for the women and children of an enemy. 

Temperance (santokh) : means self control which has to be developed through meditation and prayers. A Sikh has to banish evil thoughts from his mind by constantly repeating Gods name and reciting prayers. Torture to the body to develop self-control is not advocated in Sikhism.

Patience (dhiraj) : implies a high level of tolerance and empathy for others. It requires control over ones ego and willingness to overlook anothers weakness or mistakes. It requires that a Sikh should be strongwilled, but kind hearted.

Courage (himmat) : means bravery i.e. absence of fear. It is the ability to stake ones life for ones convictions and for saving others from injustice or cruelty. 

Humility (namarta) : is a deliberate denial of pleasure at one's own praise and admiration. It means underplaying ones own strengths and respecting the abilities of others. It is the antidote to 'ahankar'

Contentment (sabar) : means refraining from worldly fears and submitting oneself to the will of God. The typical worldly fears can be fear of death, poverty, disrespect and defeat. It is this virtue that has given the Sikhs the moral strength to withstand the various atrocities committed on their community in the last three centuries. 


Source:
http://www.sikhphilosophy.net/spiritual-articles/5325-the-five-evils-and-moral-values.html


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## Sikh80 (Dec 5, 2007)

*The gate Of Liberation*

*This Shabad is by Guru Amar Daas Ji in Raag Gujri on Pannaa 509 

*mÚ 3 ]
nwnk mukiq duAwrw Aiq nIkw nwn@w hoie su jwie ]
haumY mnu AsQUlu hY ikau kir ivcu dy jwie ]
siqgur imilAY haumY geI joiq rhI sB Awie ]
iehu jIau sdw mukqu hY shjy rihAw smwie ]2]

ma 3 ||
n*aa*nak m*u*kath dh*u**aa*r*aa* ath n*ee*k*aa* n*aa*nh*aa* h*o*e s j*aa*e ||
ho*u*m*ai* man asathh*oo*l h*ai* k*i*o kar v*i*ch dh*ae* j*aa*e ||
sath*i*g*u*r m*i*l*i**ai* ho*u*m*ai* g*ee* j*o*th reh*ee* sabh *aa*e ||
e*i*h*u* j*ee*o sadh*aa* m*u*kath h*ai* sehaj*ae* reh*i**aa* sam*aa*e ||2||

_Third Mehl:_
_O Nanak, the gate of liberation is very narrow; only the very tiny can pass through._
_Through egotism, the mind has become bloated. How can it pass through?_
_Meeting the True Guru, egotism departs, and one is filled with the Divine Light._
_Then, this soul is liberated forever, and it remains absorbed in celestial bliss. ||2||_

SikhiToTheMAX - Enabling Gurmat Knowledge


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## Astroboy (Dec 6, 2007)

It takes alot of tact to stay above the 5 evils and imbibe the virtues in our lives because most of the time we are out there amongst people whose only purpose is survival. 

Sadly, this has become the most important priority today at the expense of refined living. The animal instinct are widely exhibited by society. 

I will touch on the topic of "how to" immunize oneself from vices that surround us. Reciting gurbani verses and shabads in time of uncertainity is universal but more important than a reaction to a fear factor is knowing "how to" shrug the mud off your back when you're hit. It's an art of walking away when you're not prepared to take on more trouble than you already have in this troubled world.

More Later.


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## Sikh80 (Dec 6, 2007)

*Sahaj ... A state Of Mind ….Liberation………*



*S*ahaj, In Sikh vocabulary, refers to a state of mental and spiritual equipoise without the least intrusion of ego; unshaken natural and effortless serenity attained through spiritual discipline. Ego (aharn or haumai) develops out of the undifferentiated primordial being as a result of the sociocultural conditioning factors that generate as a result of a process of individuation. 

*Ego and its effect On Sahaj*


*E*go is thus a mere psychic substantive, a myth that not only begins to shroud the primordial nature of the human soul, but also is responsible for all kinds of emotional and volitional disturbances. When this ego is quelled, and one resides once again in the innate, undisturbed, effortless state of the soul, sahaj is said to have been attained. Although called a state (avastha), in fact it transcends all states, for it is a return to the soul as it was before any `states` differentiated or derived from it. The word sahaj is derived from Sanskrit twin roots: saha, together, andja, born. Thus, it means born together (with oneself), hence innate. It signifies innate nature, or one`s natural spontaneous self shorn of all external conditioning influences that cramp the soul. Sahaj is, thus, renascent freedom or liberation of the soul. 

*History Of Sahaj*


*T*he term has a long history. The basic concept came from the leftist Tantric cults in whose vocabulary sahaj signified a protest against the formalism of orthodox religion. They decried the bondage of artificial conventions and affirmed the nontransgression of the natural. Sahaj was, thus, the basic tenet of the Indian antinomianism. The Sahajyana Buddhists, Natha Yogis, and Sahajiya Saivites, all in their own time and in their specific way, emphasized the cultivation of sahaj, but they were all in a sense Tantric in outlook, for the raison d`etre of these schools with the solitary exception of the Nathapanthis was to be found in particular sexoyogic practices as a part of relgious pracices. However, the followers of these sects, in fact, seem to have stretched their antinomian protest to its utmost limit and held that the most meritorious acts are such natural ones as eating and drinking which sustain life, sexual intercourse which propagates it, and the natural functions which give it ease. In actual practice, it really amounted to a total surrender to carnal appetites. As a result of this, these cults went into disrepute and the original concept of sahaj became besmirched with questionable ethical connotations. 

*Revival of Sahaj and Sikhism*


Its reintroduction into the Indian mystic lore by the preceptors of the Sikh faith signified a new turn in the history of this term, for they invested it with a new breadth of meaning and mystical import coupled with sublime ethical and aesthetic connotations that conduced to the elevation of the soul. The Sikh concept of sahaj shared with that of the sects mentioned (a) rejection of external formalities, (b) rejection of priestly authority, and in a positive way, (c) recognition of the Guru as essential for spiritual growth and advancement, _and _(d)_ recognition of the Ultimate Reality as an experience of unruffled equipoise and ineffable bliss. _

However, it differed from them not only in its rejection at once of sexoyogic practices (of Sahaj ayanis) as well as in the derogation of women (of Nathapanthis), but even in the breadth of conceptualization. 

For the Gurus, man`s original nature was of the nature of light or intuitive knowledge "_man tunjoti sarupu hai apana mulu pachhanu_" (GG,441). _A reattainmenf of this natural self, with its attendant peace and equipoise is sahaj_. In this state, life is unaffected by any artificiality or putup appearances for they are but the defences of the empirical ego (haumai) and that, in sahaj, is conquered. Then with a basic dispositional spontaneity, love, goodness and compassion blossom forth from the being. This widened concept of sahaj signifies a transcendent stateone beyond the ordinary modes of being (gunas), beyond the habitual levels of consciousness and beyond the illusion of duality or maya. 

To appreciate fully the breadth of meaning of the Sikh concept of sahaj, it may be looked at from various aspects. In its cognitive aspect, it can be seen as a state of illumination, one of heightened consciousness, mystical awareness (sahaj rahas) or intuitive knowledge. In this state the duality of subject and object (which results from a process of individuation and egoformation) vanishes. Since all feelings of duality basically develop around the subjectobject dichotomy, with the dissolution of the latter, these disappear, distances vanish and reality comes to be perceived with the impact of immediacy. In its conative aspect, sahaj` is a slate of freedom wherein everything happens with natural ease (saha; subhai). Spontaneity is the ground of every kind of behaviourvegetative, emotive and moral. On the emotive or aesthetic planes, it signifies the discovery of the great harmony within as well as without. _In sahaj`, as it were, an inner door (dasam dvar) of aesthetic perception opens up and one directly perceives the rhythmicity of one`s being weave an `unstruck melody` (anhat nad) which is accompanied by a pervading feeling of unconditioned bliss _(sahaj anand). 

A deeper significance of existence seems to emerge in sahaj`. When one becomes oriented to it, emotional turbulence ceases. Pleasures and pains pass like ripples over the surface while the mighty deep underneath remains unruffled. Then, it appears, one dons pleasures and pains just as one changes one`s garments "sukhu dukhu dui dan kapare pahirahijai manukh" (GO, 149). _This is how sahaj epitomizes mental equipoise in which all turbulence of emotions is calmed_.


While the egocentrics abide in doubt and carry anxieties in their heart which permit them to sleep, the wise wake and sleep in sahaj` "manmukhi bharamai sahasa hovai an tan chinta nid na sovai giam jagahi savahi subhai Nanak nami ratia ball jau"(GG, 646). Peace being the hallmark of this state, all running about and all feverish pursuits cease. Wandering itself is worn out for now a new dignity in life is found. 


*Sahaj a state of Freedom*


*S*_ahaj has been called a state of freedom. _It betokens freedom from desire (trsna), from conflict (dvandva) and from illusion (maya). One is liberated from the cramping influence of social compulsions, yet one does not become a fugitive from social responsibility. On the contrary, since one is also cured simultaneously of the equally cramping compulsion of egoism, one no longer lives for oneself. One lives more for others. _In sahaj` one is also liberated from the servility of carnal needs_. In this state neither drowsiness, nor hunger remains; and one ever abides in the Divine Bliss of Hari Nam (God`s Name). Pleasure and sorrow occur not where the allpervading self shineth forth "gunmikhi an tan sahaju hai manu charia dasavai akasi tithai ungh na bhukh hai hari AMRIT namu sukh vasu nanak dukhu sukhu viapat nahijithai atam ram pragasu" (GG,1414). Sahaj` also spells an awareness of the great vital harmony (sahajdhuni) within as one gets attuned to the inner rhythm of Being. 

*O*ne also simultaneously discovers selfsame harmony and mystical rhythmicity pervading the entire gamut of the mighty cosmos. The intensity of this experience is a great aesthetic wonderment. It is a creative joy of the highest ordersheer `joy` in contradistinction to `enjoyment` of the sense objects. It is, therefore, not ephemeral like the latter, but is an abiding state of undiminishing bliss. Although illumination, spontaneity, freedom, equipoise, and harmony may be described as the chief characteristics of sahaj`, there are several other subtle characteristics of this state alluded to at several places in the SGGS ji as, for example, in the following passage : 

*O*ne who abideth in sahaj Looketh alike on friend and foe. What he heareth is essence true; And in his seeing is meditation. He sleepeth in calm, he riseth in peace From `being` to `becoming` with natural ease. Sad or glad, he abideth in sahaj; Effortless his silence; spontaneous his utterance. In poise he eateth, in poise he loveth. In sahaj` he findeth distances bridged. (GG,236) 



Friend and foe are one and the same to them.
Whatever they speak is wisdom.
Whatever they hear is the Naam, the Name of the Lord.
Whatever they see is meditation. ||2||
They awaken in peace and poise; they sleep in peace and poise.
That which is meant to be, automatically happens.
In peace and poise, they remain detached; in peace and poise, they laugh.
In peace and poise, they remain silent; in peace and poise, they chant. 
In peace and poise they eat; in peace and poise they love.
The illusion of duality is easily and totally removed.
They naturally join the Saadh Sangat, the Society of the Holy.
In peace and poise, they meet and merge with the Supreme Lord God. 
They are at peace in their homes, and they are at peace while detached.
 
*Sahaj A supermost spiritual State*


*I*t is thus the supremest spiritual state. How can, then, this state be attained ? Actions, however meritorious, do not bring it about. In fact, sahaj` does not sprout so long as one abideth in maya "maia vichi sahaju na upajai maia dujai bhai"(GG, 68). To become detached from the world of maia (maya), one does not need actions, but gian (jnana), which comes from the grace of the Guru. Says Guru Amar Das: "_0 brother! there can be no sahaj without the Guru`s benevolence. Sahaj sprouts from the Word, whereby one meets the Lord the True One "bhal re gur binu sa.ha.ju na hoi._.." (GG,68). From the true Word emanates the sahajdhuni ( the tune of sahaj) and the mind gets absorbed in Truth 

"sachai sabadi sahaj dhuni upajai mani sachai liv lai (GG,1234). And then the very music of sahaj that is being played at His door, also becomes the brandmark of the seeker "(ere duarai dhuni sahaj ki mathai mere dagar (GG,970).


1. Sabadarth Sri Guru Granth Sahib. 1959
2. Gurdas, Bhai, Varan. Amritsar, 1962
3. Jodh Bhai, Nirnai. ,1932
4. Taran Singh, Sahaj te Anandu. Amritsar, n.d
5. Talib, Gurbachan Singh, Guru Nanak : His Personality and Vision. Jalandhar, 1969
6. Harbans Singh, ed., Perspectives on Gum Nanak. ,1975
7. Diwana, Mohan Singh, Guru Nanak Dev and Sahaj. Jalandhar, 1973
8. Ray, Niharranjan, The Sikh Gurus and the Sikh Society. Delhi, 1970
9. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981

E & O E


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## Sikh80 (Dec 6, 2007)

*Summary Of the present Post up till now*

*1. Nitnem (Daily religious observance)*
One should always do 'Nitnem'. It is the treasure, asset, wealth and property of a sikh.

_"Amrit Vailey Uth Kae jaae Ander Dariaao Nahuande_
_Sahaj Samadh Agaadh Vich Ek Mun Hoae Gur Jap Japande,_
_Mathe Tikke Lal Lae Sadh Sangat Chal Jaae Behande,_
_Sabad Surat Liv Leen Hoae Satgur Bani Gaae Sunande,_
_Bhaae Bhagat Bhai Varetmaan Gur Sewa Gurpurb Karande_
_Sanjhe Sodar Gavana Mun Male Milande_
_Raat Kirat Sohila Kar Aarti Parshad Vandande_
_Gurmukh Sukh Fal Piram Chakhande." (Bhai Gurdas Ji)_


It is the sacred obligation of every baptised Sikh to daily recite at least the following five banies (Holy Hymns) of Nitnem :

Early Morning : Japji Sahib, Jaap Sahib, Sudha Swaiyae, Chaupei, Anand Sahib followed by Ardas (offering prayer)

Evening : Rehraas Sahib
Night : Kirtan Sohila

_"Gursikh Rahat Sunho Hae Meet Parbhate Uth Kar Hit Cheet_

_Waheguru Gurmantra Su Jaap Kar Ishnan Parae Jap Jaap_
_Sandhiya Samae Sunae Rehraas Kirtan Katha Sunnae Har Yaas_

_In Meh Nem Ju ek Karaae So Sikh Amarpuri Meh Jaae" (Bhai Nandlal Ji)_

Sant Ji Maharaj Also preached that one should recite Nitnem before coming to the morning Dewan (holy congregation) otherwise he fails to do it afterwards.


*2. Meditation on the Divine Name is the Prime righteousness of all human beings.*
_"Jinee Aaesa Har Naam Na Cheteo Se Kahe Jag Aayae Ram Raje" (450)_
_"Sodhat Sodhat Sodh Beechara Bin Har Bhajan Nahi Chhutkara" (260)_




*3. Wondrous power of meditation*
All the time continuous meditation on the Divine Name with full devotion and concentration, creates a wondrous power that is keeping billions of Suns, Moons, spheres and the entire creations of the Universe moving.
_"Naam Japat Kot Soor Ujjaraa Binsae Bhram Andheraa" (700)_



Sant Ji Maharaj uttered these words when an engineer was showing him a power plant where electricity was being generated by fast rotation of the dynemo.





*4. Method of Nam - Simran (Meditation) -*

Feel the presence of the Almighty within, with full faith and devotion, recite the Divine Name with the tongue in the beginning - the lips and the tongue continue gently moving up and down and slowly go on uttering 'Waheguru', 'Waheguru' at a stretch with love and attention; then by and by continue uttering 'Waheguru', 'Waheguru', gently with the tip of the tongue touching the palate and the lips remaining almost still; in the third stage with breathing - 'Wahe' should go along with the breath while inhaling and 'Guru' should emerge alongwith the breath while exhaling.

_"Bahar Bhitter Eko Janaho Eh Gur giam Batai" (684)_

By reciting the Divine Name in this way and after continuous intense meditation, the fourth stage is bestowed upon the searcher in which the Divine word and the devoted mind become one and merge.

_"Kabir Too Too Karta To Hoohaa Mujh Meh Raha Na Hoohn._
_Jab Aappa Par Ka Mit Gayaa Jat Dekhau tat Too" (1375)_


But the essential requirement of all these steps of Nam-Simran is that one should do it realizing the presence of Akal Purakh within and every where.
_"Gur Kee Murat Mun Meh Dhiaan._
_Gur Kae Shabad Mantar Mun Maan._
_Gur Kae Charan Ridae Lae Dharon._
_Gur Parbrehm Sada Namaskaro" (864)_




*5. The occult powers (ridh-sidh) are of no avail. The realization of God consciousness, 'Atam-Pad' is a far higher stage.*


_"Ridh sidh Sabh Moh hae Naam Naa Vasse Mun Aayee" (593)_
_"Achar Chare Tan Sidh Hoi Sidhi Te Budh Paee._
_Prem Ke Ser Laage Tan Bhiter Taan Bhrum Kateyaa Jaayee" (607)_





*6. Spiritual Humility is not possible without selfless service.*




_"Sewa Karat Hoi Nihkami Tis Ko Hot Prapat Swami" (286)_
_"Kar Kirpa Jiskae Hirdae Gareebe Bassave._
_Nanak Eehaan Mukat Aagae Sukh Paave" (278)_
_"Gur Sewa Te Sukh Oopjae Phir Dukh Na Lage Aaaye._
_Jaman Marna Mit Gayaa Kaale Ka Kichh Naa Basai" (651)_





*7. Rising above the trinity of Tamo, Rajo and Sato is considered as achieving the stage of God consciousness or opening of Trikuti. Realizing the God within is the opening of Dasam Dwaar.*




_"Trikuti Chhutae Daswa Dar Khule Tan Mun Khiwaa Bhai" (1123)_

_"The Chand Na Suraj Pawan Na Pani. Sakhi Jaagi Gurmukh Jaani." (974)_

_"Dinas Na Raen Baed Nahi Shastra Tahaa Basse Nirankara" (484)_

_"Begampur Saher Ko Naun. Dookh Andoh Nahin The Thau" (345)_

_"Gurmukh Anter Sehaj Hai Mun Charyaa Daswai Akaas_
_Tithai Oongh Na Bhuk Hai Har Amrit Naam Sukh Vaas_
_Nanak Dukh Sukh Viaapat Nahi Jithe Atam Ram Pargaas" (1414)_


*8. Sabad Guru Surat Dhun Chela (943). Sant Ji Maharaj clarified that our guru is 'Shabad' only. Never was body guru nor it will be in future. It is not appropriate to worship 'body'.*


_"Bani Guru Guru Hai Bani Vich Bani Amrit Saare' (982)_
_"Wah Wah Bani Nirankaar Hai Tis Jewad Avar Na Koi._
_Wah Wah Agam Athah Hai Wah Wah Sacha Soi" (515)_


*9. All Jantras, Mantras and Tantras fade away with the supremacy of Gurbani (The Divine Hymns).*


_"Dhur Kee Bani Aayee. Tin Sagli Chint Mittai" (628)_
_"Sunat Japat Har Naam Jass Tan Kee Door Ballai._
_Mahan Mantra Nanak Kathe Har Ke Gun Gaaee" (814)_
_"Kajar Koth Meh Bhaee Na Kaaree Nirmal Baran Banio Ree._
_Maha Mantra Gur Hirdai Basio Acharaj Naam Sunio Ree" (384)_
_"Ram Nam Jo Jan Japae Andin Sad Jaagai._
_Tant Mant Nah Johee {censored} Chhakh Na Lagai" (817)_






*10. 'Panth' means Gurmat Way of Life. Masses does not mean Panth. Those who follow the messages of Dashmesh Pita are Panth.*
_"Charan Chalo Marg Gobind._
_Mittae Paap Japiai Har Bind" (281)_

_"Poora Satguru Janiai Poore Poora That Banaya._
_Poore Poora Sadhsang Poore Poora Mantra Dhrirayaa._
_Poore Poora Param Ras Poora Gurmukh Panth Challayaa._
_Gurmukh Panth Suhelraa Manmukh Bareh Vaat Phirande._
_Gurmukh Paar Langhidaa Manmukh Bhawjal Vich Doobande." ( Bhai gurdas ji )_

_"Santa Sangat Paayeea Jit Jamke Panth Na Jaeeyai" (132)_

_"Gur Satgur Daatte Panth Battaiya Har Milyaa Aaye Prabh Meri._

_Andin Anand Bhaiya Vadbhagi Sabh Aas Puji Jan Keri" (170)_


_"Mere Heeare Preet Ramrai Ki Gur Marag Panth Bataiya" (172)_


*11. One should not make an appeal for money is Sangat in the holy presence of Sri Guru Granth Sahib Ji. If everybody contributes his 'Daswandh' (One tenth of one's income) there will be no shortage of funds and all the programmes will run smoothy.*
_"Ghal Khai Kich Hathon Deh Nanak Rah Pacchane Sayee" (1245)_

*12. In holy congregation, Ardas (prayer) need to be performed briefly and the requests too be short.*

_"Vin Boliaa Sabh Kich Janda Kis Aagee Keechai Ardas Nanak_
_Ghat Ghat Eko Vartada Sabad Kare Pargaas" (1420)_


Sant Ji Maharaj also used to advise that it is not appropriate to stand with a naked sword in hands before Sri Guru Granth Sahib Ji while offering prayer (Ardas). It is befitting to make a request with folded hands before the Master.


*13. One should always use one's tongue for meditation and praising the bounties of the Almighty. It should not be used for evil speaking, back-biting, uttering hateful words, or bestowing good fortunes and curses.*

_"Rasna Japti Toohee Toohee" (1215)_
_"Rasna Japae Na Nam Til Til Kar Katiai" (1363)_
_"Rasna Gun Gopal Nidh Gayan._
_Shant Sehaj Rehus Mun Upjio Saglae Dookh Palayan" (174)_


*14. The highest degree of meditation is to bear adusive, harsh or rough language of any one without any reaction.*
_"Ustat Ninda Dou Tiagae. Khojae Pad Nirbana" (219)_
_"Nindo Nindo Moko Log Nindo. Ninda Jan Ko Khari Piyari" (339)_
_"Ridae Sudh Jao Ninda Hoe. Hamre Kaprae Nindak Doe" (339)_
_"Ninda Kare so Humra Meet. Nindak Mahe Hamara Cheet" (339)_
_"Loken Kee Chaturae Upmaa Te Baesantar Jaar._
_Koee Bhala Kahao Bhavae Boora Kahao Hum Tan Deeo Hai Daar." (528)_


*15. Those are the religious deeds which lead to the achievement of the God consciousness (Atam Pad).*


_"Sarab Dharam Meh Shresht Dharam._
_Har Ko Naam Jap Nirmal Karam" (266)_


*16. Feelings of brotherhood and fraternity are achieved only by listening to the holy hymns in congregation (Sangat).*


_"Beesar Gai Sabh Taat Parai Jab Te Sadh Sangat Mohe Paayee._
_(Pause) Na Ko Bairee Nahe Bigaana Sagal Sang Hum Ko Ban Aaee._
_Jo Prabh Keeno So Bhal Manieo Eh Sumat Sadhu Te Paaee._
_Sab Meh Rav Rehaa Prabh Ekae Pekh Pekh Nanak Bigsaaee" (1299)_
_"Sabh Ko Aaesae Teree Bettha Ghat Ghat Anter Too Hai Vootha._
_Sebhe Sanjhiwal Sadain Too Keesae Na Dishe Bahara Jio." (97)_
_"Gursikha Eko Piar Gur Mitaa Pootan Bhaieean Gur Satguru Bolho Sabh Gur Aakh Guru Jeevaeea" (648)_


*17. One who craves to make a speech, should not and one who does not like, should deliver a speech; when requested.*

_"Aaver Updesai Aap Na Karae Aavat Javat Janmae Mare" (269)_
_"Pareea Jeti Aarjaa Pareh Jete Sas Nanak Lakhae Ek Gal Hor Haumai Zakhna Zakh" (467)_
_"Kaetae Kaheh Vakan Keh Keh Jawna Ved Kaheh Vakhiaan Ant Na Pawna Pareea Nahi Bhed Bujhia Pawna" (148)_
One who want to make a speech, his lecture would be based on his egoism or cleverness but one who does not have such a craving, he would be guided in his lecture by the Almighty and words uttered by him would flow smoothly from his inner soul.
_"Re Jan Mun Madho Sio Laeeya Chaturae Na Chaturbhuj Paieya" (324)_
_"Keh Kabir Bhagat Kar Paiya Bholae Bhai Milae Raghraiya" (324)_



*18. Peace will prevail in this universe when all the human beings will get up early in the morning, take bath, medidate on The Divine Name recite holy hymns, and sing praises.*

_"Gur Satgur Ka Jo Sikh Akhae Su Bhaalke Uth Har Naam Dhiawae._
_Udam Kare Bhalke Parbhati Ishnaan Kare Amrit Sar Nahvae._
_Updes Guru Har Har Jap Jape Sabh Kilbikh Paap Dokh Leh Javae._
_Phir Cherae Diwas Gurbani Gavae Behndia Uthdia Har Naam Dhiavae._
_Jo Sas Giraas Dhiae Mera Har Har So Gursikh guru Mun Bhaivae._
_Jisno Dyal Hovae Mera Swami Tis Gursikh Guru Updes Sunnave._
_Jan Nanak Dhoor Mangae Tis Gursikh Kee Jo Aaap Jape Aurah Naam Japavae" (305)_


*19. Unless one gets away with the attachment of body and ego, the veil of ignorance is not dispelled and he would not be able to achieve the sphere of God consciousness.*
_"Sadho Eh Tan Mithia Jano._
_Ya Bhitar Jo Ram Basat Hai Sacho Tahe Pachano" (1186)_





*20. Concentration on Akal Purakh and a stage of oneness with Him cannot be achieved unless one shuns attachment with the worldy materialistic things.*

_"Drisatmaan Hai Sagal Mithena. Ek Mangao Daan Gobind Sant Rena" (1083)_
_"Jo Deesai So Sagal Binasae Jio Badar Kee Chaaee._
_Jan Nanak Jag Janeo Mithia Rehio Ram Sarnaee" (1204)_
_"Eh Jag Dhoae Ka Pahar Tai Sacha Maniea Kih Beechaar" (1187)_
_"Re Nar Eh Sachi Jie Dhaar Sagal Japat Hai Jaisae Supna Binsat Lagat Na Bar" (633)_


*21. Living to the Will of the God and obeying His command is real Gursikhi. Whatever He does is right. There is peace in His Will.*


_"So Sikh Sakha Bandhap Hai Bhaee Je Gur Ke Bhanee Vich Aavae" (601)_
_"Hukam Maneia Hovae Parwan Tan Khasmae Ka Mehal Piaesee" (471)_
_"Hukam Razaee Chalna Nanak Likhia Naal" (1)_
_"Jo Hoaa Hovat So Jaanae. Prabh Apne Ka Hukam Pachaanae" (286)_
_"Mane Satgur Hukam Hukam Manaiya Bhana Manae Hukam Gur Phurmaya" (Bhai Gurdas Ji)_

_"Ek Mun Ek Aradhna Baber Jande Varaj Rahaave._
_Hukmee Banda Hoi Kai Khasmae Da Bhana Tis Bhowae." (Bhai Gurdas Ji)_





*22. One should never indulge in rough or harsh talk while sitting in Sangat in the holy presence of Sri Guru Granth Sahib Ji.*

_"Gaafal Gian Vihoonia Gur Bin gian Na Bhal Jio._
_Khichotaan Veegochiae Bure Bhala Duae Naal Jio._
_Bin Shabdae Bhae Ratia Sabh Johi Jamkaal Jio" (751)_
_"Bahoota Bolan Zakhan Hoi. Vin Bole Jainae Sabh Soe" (661)_




*23. One should come in time to attend the holy congregation. Sant Ji Maharaj always emphasized on this and advised, "Late comers hurt the feelings of those who sit attuned with Him. Let it be raining torrentially or there is a storm, one must be punctual and stick to the given timings."*





_"Zakhar Zhangi Meeh Varsae Bhee Gur Dekhan Jaee Samund Sagar_
_Hovae Bhoo Khara Gursikh Langh Gur 8 Peh Jaee." (757)_



*24. Peace will prevail and the country will have no problems when you will have a common kitchen.*
_"Sabhee Sanjhiwaal Sadain Too Keesae N Dishae Bahra Jio" (97)_


Amrit Bani
E&.O.E


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## Sikh80 (Dec 9, 2007)

I am posting a write up in eulogisation of the Granth sahib ji. Kindly refer to the link given below in case of further research.

*The Science of Naad & Gurbani*


_(As explained by Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji)_


Naad means "the essence of all sounds". All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth or ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete
balance. When Guru Arjun Dev, the fifth Guru Nanak, compiled the Siri Guru Granth Sahib, in 1604, he put in only those Banis which were in Naad.[1] These compositions are called Gurbani.

There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper
teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulsation in the pituitary gland. When the pituitary gland gives impulsation,
the entire glandular system secretes and a human being obtains bliss. This is the science.

Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. There are two banis: "kachee
bani" is that which does not fit on the Naad. It is not a balanced sound current. "Pakee bani" is that which fits on the Naad and is balanced. One who knows the Naad knows the Aad, the Primal Creativity. One who knows the Aad is Parmayshwaar, the Supreme God.

The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning for a change in consciousness. Bani has to be understood by the heart, not by the head. There is no
power in the head, it is in the heart. The head is for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for the heart. Whosoever lives with the head to God and heart for self, that prayer is complete.

The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in Naad. Torah, Bible and Vedas are not in Naad because none of them felt that much pain of separation between God and the beloved.

*Word Definitions*
Rensubhai - Continual repetition of Gurbani
Naad - The essence of all sounds
Gurbani - A perfect combination of sounds related to all the 5 elements in complete balance
Bani - That which ??? on the Naad and is balanced

One who knows the naad knows the Aad, which is God.

*Siri Guru Granth Sahib*


Siri Guru Granth Sahib is the Guru, and it contains the Guru. What is the Guru? It is the formula for experiencing one's own divinity. Siri Guru Granth Sahib has the power to give one the experience of God because it is a Siri Guru. Here is the progression: Guru, the one who tells you the truth of the formula, and Siri Guru, the one who tells you the universality of the formula, the application of the entire applied formula. Siri Guru Granth Sahib always tells you what you need to hear in order to be able to rise above
the limitations of the particular time and space. Waheguru is the ecstasy of the experience of the application of the formula. In other words, by doing what the Guru says, you experience the blessing of that.

*The Science of Naad and Gurbani*


Naad means "the essence of all sounds." All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth and ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete balance. When Guru Arjan Dev, the fifth Guru Nanak, compiled Siri Guru Granth Sahib in 1604, he only put in those banis which were in naad. These compositions were called Gurbani. 

When we break up the words, "Siri Guru Granth Sahib," into their naad, the syllables of each word tell the essence of the meaning of Siri Guru Granth Sahib. Every word has a naad, and every naad has a combination. Siri means the entire light of the sun's creativity, Lakshmi. Whatever has been created, whatever is possibly created, shall be created or can be created, is called siri. Guru ("Gu" means darkness, and "ru" means light) means from darkness to light, from ignorance to knowledge. Guru is one who gives you the technology to remove your ignorance about something.

Granth ("gra" means knot, "an" means ultimate, and "naath" means owner, master, God) is that which creates the ultimate knot with God. Anything which creates the ultimate knot with God is called a granth. Granth is not a book and can never be a book. Sahib ("saa" means light, infinity, and "hib" means now) is the totality of here and now.

*How Naad Works In Recitation of Gurbani*
There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulse in the pituitary gland. When the pituitary gland gives impulses, the entire
glandular system secretes and a human being obtains bliss. This is the science.

Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. One who knows the naad, knows the aad, which is the primal creativity. One who knows the aad is Parameshwar, the supreme God.

The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning to experience a change in consciousness. Bani has to be understood by the heart, not by the head. There is no power in the head; it is in the heart. The leadis for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for theheart. "Whosoever lives with head to God and heart for self, that prayer is complete." (Siri Singh Sahib
Yogi Bhajan)

The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in naad. The following are the daily banis given by Guru Gobind Singh, and which tattvas (element) they relate to:



Japji, Shabad Hazare Ether
* Jaap Sahib, Tavprasad Swaye Air
* Anand Sahib Fire
* Rehiras (including Bentee Chaupaee) Water
* Kirtan Sohila Earth

These banis should be read from the gutkaa (book of banis), so that one does not get engulfed in one's thoughtfulness. They are best read, even though one may have them memorized.

*Power and Effects of the Daily Banis*


Japji Sahib: This bani controls one's "ji," one's soul. When your ji, your being, is endangered, when the radiance of your soul is weak, recite Japji. Guru Nanak said that the thirty-eight pauris of Japji would liberate the humanity from the cycles of birth and death.

Shabad Hazare: This is the highest love letter by a disciple, written by Arjan to Guru Ram Das. Its gift is that it gives the benefits of a thousand shabads, and one's soul will merge directly with God. It makes the separated ones come home with grace. One who recites this shabad will never be separated from their beloved.

Jaap Sahib: The naad of Jaap Sahib rouses the soul and the self of the Being. "Sahib" also means grace.Recite it when your position is endangered, or when your authoritative personality is weak. This bani brings grace and greatness. It will also give you the ability that, whatever people say, you will automatically be able to compute what they are actually saying. Once you are able to recite it correctly, it will give you the power, the siddhi, that whatever you say must happen. Man can direct God, and God can direct man. Guru Gobind Singh recited Jaap Sahib so we won't become beggars at the doors of others.

Tavprasad Swaye: This bani was spoken by Guru Gobind Singh. When you are not getting any satisfaction out of life, this is the bani to recite.

Anand Sahib: Whoever recites the forty pauris of Anand Sahib will have endless bliss, because the Guru is limitless. In this bani, mind and body are explained in relation to cosmic divinity. Guru Amar Das gave us the song of bliss, which is Anand Sahib, to qualify the mind and to understand the depth. For husband and wife to get together, recite it together, alternating sutras (lines).

Rehiras Sahib: This bani is recited after one has worked and is tired. It adds energy (raa-hu) to one's being, to one's total concept. Also, recite it when your principle worldly wealth is endangered. In naad, reh means live, and raas means commodity, so Rehiraas means living commodity. Rehiras Sahib helps you when you are physically weak, or weak in money, property and earthly goods.

Kirtan Sohila: This bani is done before sleep at night. It is the most harmonious naad ever uttered. It multiplies the aura to the sensitivity of protection that it eliminates any negativity for miles and miles. When you are endangered by any species of direct or indirect source, and when you want to protect yourself with the surrounding of the entire magnetic field of the earth, recite Kirtan Sohila.

*Experiencing and Understanding Gurbani*


The Guru's Word (Gurbani) is what the Guru spoke. It is the imprint of the essence of God. It is the pathway to God. If the ordinary human being speaks it, it will always elevate him to that state of consciousness of the Guru. The Guru's consciousness is united with God, so the person will automaticallyget united with God, if he speaks the same words. It is a scientific and direct way to unite the finite with the Infinite Consciousness. The hypothalamus will get the same tingling. The impulses of the pituitary will
function the same way and get the other glands to secrete also in the same way as it was in the body ofGuru Nanak.

Gurbani is nothing but a total illustrated, facilitated science of naad for human knowledge. It is an individual effort. Read Gurbani in the way Guru says it, and understand it, and you will be in such ecstasy you will not believe it! Concentration on the construction of the word, and the sound is the proper way to
recite Gurbani. As you are creating the sound, the meaning will automatically come to you, now or later. It is just a matter of time and space. You must listen to your own construction of the Gurbani. This is the technical way in Naad Yoga.

There are two ways to go about understanding Gurbani. The first is to know the meaning through purposeful study; and the second is to recite it, and you will automatically understand the meaning intuitively. Gurbani has to be recited with the tongue, through japa. But, when you read meditatively for the purpose of understanding the meaning, it is okay.

*The Power of the Shabad, Gurbani Kirtan, and Nam Simran*


In Siri Guru Granth Sahib each shabad has its own individual domain, power, ridhi (worldly riches), sidhi (spiritual power), and nau nidhi (nine treasures). All occult powers are there. The recitation of shabads gives you the power to redeem the environments. Shabad is a part of the power of God, and when the shabad merges in you, you become God.

The lotus feet of God is the shabad of God. The sound itself will uplift you and take away the disease and sorrow from within you. Meditate on the lotus feet of God in your heart. The sound of the spirit is the shabad. Decorate yourself with it. Shabad is the fountain of spirit. It will always keep you flowing and growing.

The neutral mind records the shabad, the Truth. When your mind is freaking out, the shabad automatically comes. The shabad has the power to control you and your mind. Otherwise there is no way you or your mind can be controlled. Shabad brings inner balance. The power of inner balance is the shabad, and the power of the shabad is inner balance.

When controlled, our minds can create great things, because the power of the mind is also very infinite. When disciplined, it can change the vibrations and the magnetic psyche of the earth. That is why we come before Siri Guru Granth Sahib and do kirtan (singing of God's praises). Kirtan is to change the magnetic psyche of the universe with those vibrations of the Word of the Guru, the naad, so that we can principally enrich the self in ecstasy.

Nam simran (continuos remembrance of God's Name, of Self) is the preparation for Gurbani. You grind the ground, make the earth ready, and then you do simran. Simran is gurmantra (mantra given by the Guru). Khalsa is to recite Waheguru, and a Sikh is to recite Sat Nam. Sat Nam can elevate the consciousness of any person to Infinity, and Waheguru can bring you the experience of that Infinity. Wha means Infinite, he means Thou, and guru means self. When chanted, it brings you very near God. Sat Nam is a panch shabad (mantra containing five parts). Saa means Infinity, taa means birth, naa means death, and maa means resurrection. Sat Nam is the shabad in which you have superiority over God. God is a slave in the hand of the devotees. Sat Nam purifies the entire time and space, when you speak it even once; it does not matter when. It is superior self-power of God. God is remembered by His actions. Nam simran is a must to prepare for Gurbani to have its effect. It is the complete science of the word and sound. It changes a human's biological and psychological metabolism of his body, mind, and soul.

*Nitnem: Daily Recitation of Guru's Bani*


The following is a story which Siri Singh Sahib ji told at Khalsa Women's Training Camp: "There is a surprising story about my grandmother. She never spoke in a loud voice. I have never seen that woman offending anybody, and I have never seen a single human being offend her. The respect was so great that everyone would settle disputes by Mata ji's decision, without going to court. Whatever she would say, people would accept it as the truth and nothing but the truth. That reputation and non-offensiveness was
built from her perfection of her nitnem, her sadhana and Gurbani.

I am trying to illustrate to you that after a certain age in life, if you do not have nitnem and sadhana, then you will not churn yourself. When milk is churned, it takes a lot of milk to make a little butter. As milk has to be churned to make butter, like has to be churned. Gurbani works to churn the brain waves through the hyp0othalmus. You need not be a Sikh. In India, for example, there are a lot of Hindus and Muslims who
recite Gurbani. Gurbani is for a person who wants to be graceful, a person who wants to be balanced, and a person who wants to do things by their radiance. A person's presence alone should see the job done."

Nitnem in Gurbani gives you a very powerful meditative mind. It gives you the balance required. Energy comes to a person from the head, and the head is the distributing center through the spine. It is a must that when one reads Gurbani, it be done in the correct harmony and rhythm.

It is compulsory for Khalsa to read all the five banis daily. They were given so that a person's incarnated personality may elevate itself to defend through any negativity or misfortune.

http://www.sikhnet.com/sikhnet/Youth.nsf/de578a31af7f03678725642f000449fc/F3DAC99E8C1EEFE28725673B0052738B!OpenDocument


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## Sikh80 (Dec 15, 2007)

Quotes From Gurbani and Liberation and BOndage -HIS WILL

bMid KlwsI BwxY hoie ] (5-13, jpu, mÚ 1)
Liberation from bondage comes only by Your Will.
 horu AwiK n skY koie ] (5-14, jpu, mÚ 1)
No one else has any say in this.
 jy ko Kwieku AwKix pwie ] (5-14, jpu, mÚ 1)
If some fool should presume to say that he does,
 Ehu jwxY jyqIAw muih Kwie ] (5-14, jpu, mÚ 1)
he shall learn, and feel the effects of his folly.
 Awpy jwxY Awpy dyie ] (5-14, jpu, mÚ 1)
He Himself knows, He Himself gives.
 AwKih is iB kyeI kyie ] (5-15, jpu, mÚ 1)
Few, very few are those who acknowledge this.
 ijs no bKsy isPiq swlwh ] (5-15, jpu, mÚ 1)
One who is blessed to sing the Praises of the Lord


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## Sikh80 (Dec 20, 2007)

*Q: How can one attain salvation? What kind of life one should lead to attain salvation?* 

*A:* In order to attain salvation one must live a honest life and meditate on God. Sikhism shows the way to attain salvation and become One with God. Sikhism instructs that you do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. All you have to do is have faith, recite the Name of God and remember Him for each possible moment. Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. Furthermore, Guru Ji said that your mind has to be detached from this world, you have to look this world as a temporary place, you will not be here forever, one day you will have to die. What you do while you are alive is critical, so make your decisions wisely. Furthermore, you do not have to detach yourself from this world physically, you can lead a normal family life and still be able to meet God. 

The life to lead in order to attain salvation is clearly explained by Ninth Guru, Guru Teg Bahadur Ji in his sloks (name of a part of scripture). It is translated and summarized as follows: 

Mortals are attached to this fake world and are not detached from it even for a moment. Your wealth, your spouse and everything you posses, which you think as of your own, Nanak says, the truth is that none of them shall go along with you at the time of your death. Mortal view this world as his own, but nothing here belongs to him. Mortal’s consciousness dwindles all the time because of money and among millions is one, who actually remembers God. Mortal have not enchanted the praises of Lord and have wasted all of his life. Mortals do not remember the name of Lord, and are completely drenched in money. All naïve and foolish mortals are worried about money. Nanak says, without reciting the name of Lord, this life is useless. Without reciting the name of Lord, you shall be caught in the cycle of birth and death again. For the one who does not recite the name of Lord, the use of his body is no greater than that of any animal that walks on this earth. Nanak says, everything is useless without reciting the name of Lord. 

The one who goes to pilgrimages, sustain fast, make donations and by doing so take pride in his mind. His actions are like of an elephant that takes bath in the river and rolls in mud. Mortals are made of flesh and blood and consider themselves intelligent and clever. Mortals are very proud of their body; it all perishes in an instant. Nanak says, the mortals who have recited upon the Name of Lord wins upon this world. 

Be aware of three phases of life, childhood, youth and old age. Youth passes away in no time and you shall attain an old body. Mortal wished never to die but death came upon him. Mortal plotted to deceive it but death stood on his very own threshold. Nothing comes in mind when you are old and death stand at your threshold. Mortals did not do what they were suppose to, and remained entangled in greed. Says Nanak, all the time has passed away, mortal did not worship God, then and why is he crying now? Mortal have not loved the One who gave him the body and wealth. Mortal’s head shakes, feet stagger, and eyes become dull and weak. Nanak says, this is the condition mortals face, and why still they do not recite the Name of Lord? Nanak Says, O my naïve friend, when death is near you, you shake and tremble helplessly. Have you recited the Name of Lord, you would not have feared death. Nanak says, human body is hard to attain, do not waste it. Mortals have numerous friends in good time and none in bad. Nanak says, tell your conscience to recite the Name of Lord, and He shall be your companion in the end (at the time of death). 

God has given you body, wealth, peace, and house to live. Nanak says, why don’t you recite the name of Lord? Lord is the only giver of peace and happiness, and there is none else. God is the savior of sinners. He is the destroyer of fear, eradicator of evil-mindedness and the protector of every orphan. Nanak says, He always resides near you, make an attempt to know Him. Immerse your mind in Him, just like the fish in the water and you shall not be caught in the cycle of birth and death again. Always recite the One, by reciting whom you attain salvation. And salvation is attained only by reciting the name of God. Your dignity lies in merging in the one whom you originated from. Nanak says, tell your conscience to recite the name of Lord, and you shall be able to meet Him. 

The one who is not affected by happiness, pain, greed, emotional attachment and egotistical pride. The one who is beyond praise and slander, and treats iron and gold alike. The one who is not touched by pain or pleasure, and treats his friends and enemies alike. The one who does not terrorize anyone and neither is afraid of anybody. The one who leaves all the materialistic things, renounces wealth and have detached himself from this world. The one who recites the name of God day and night, Nanak says, that person is the one who knows what is salvation, that person becomes spiritually aware, that is the person whose future is bright and that person becomes the image of Lord. The truth is that by become the image of Lord it means that there remains no difference between God and that individual. Just like a drop of water merges in the ocean. 

Mortals have wandered lost and confused through countless lifetimes and yet they have not overcome the fear of death. Nanak says, tell your conscience, reciting the name of Lord, and you shall merge in the fearless Lord. 

All mortals in this whole world roam around like beggar; Lord is the giver of all. Nanak says, by reciting Him in the heart, all work comes to completeness. The ones who always long happiness should start reciting the name of Lord. Tell you tongue to recite the Name of Lord and tell your ears to hear the Name of Lord. Says Nanak, tell your conscience if you do so, you shall not be caught in the cycle of birth and death ever. 

Consider this world just like a dream. Nothing here is true besides God. Says Nanak, tell your conscience that all mortals are created in this world just like ripples on the water, who comes in existence and fade away all the time. Nanak says, nothing in this world is yours. 

You should be worried if death was to wipe only you. But this is the condition everyone in this whole world has to face, no one is stable here. The one who has taken birth has to die; everyone has to perish. The world and its affairs are totally fake, be aware of this my friend. Just like a sand castle, this world will not last long. This world is like a dream, nothing lasts forever here. Nanak says, this is the time to sing praises of Lord and give up all entanglements. Nanak says, stable is the worshipper of God, enshrine this in your mind. Stable is the Name of Lord and stable is Lord. Says Nanak, rare are ones who have enchanted the praises of Lord. 

Whenever a mortals who recites the name of Lord loses strength and is caught in worldly means and cannot do anything at all to save himself. He then asks God for help, God helps him with the strength which is greatest of all. Then he regains his strength and is able to do forsake this world. He knows that the almighty God is with him. Nanak says, everything is in the hand of God; He is the greatest savior and protector. Nanak has enshrine the Name of Lord in his heart and he says there is nothing else equivalent to it. Its His Name by reciting all the troubles disappear and Lord Himself come in appearance.


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## Sikh80 (Apr 1, 2008)

After spending about 6 months_ plus here _I have to narrate my experience that only one in millions, out of the Gumukhs, has the chance to realize oneself. It will take million of re-births to purge myself and think of realization. A long path to go. By any standards it is a long path.The journey is on.......... the destination far................away................................


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## Sikh80 (Apr 1, 2008)

_*Answers after Quest and study at Forum for last six months.*_


*Naam*  as per para 0 page 1 of this post

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"nwmu inDwnu soeI pwey ik®pw kry pRBu soie ]3] (405-5, Awsw, mÚ 5)
He alone obtains the treasure of the Naam, the Name of the Lord, unto whom God shows His Mercy. ||3||

Gr mMdr KusI nwm kI ndir qyrI prvwru ] (16-19, isrIrwgu, mÚ 1)
The Naam, the Name of the Lord, is the pleasure of houses and mansions. Your Glance of Grace is my family, Lord.


ijnI siqguru syivAw iqnI pwieAw nwmu inDwnu ] (26-7, isrIrwgu, mÚ 3)
Those who serve the True Guru obtain the Treasure of the Naam.


syeI suKIey chu jugI ijnw nwmu AKutu Apwru ]3] (26-11, isrIrwgu, mÚ 3)
Those who attain the Inexhaustible Name of the Infinite Lord remain happy throughout the four ages. ||3||


ijs nau Awip dieAwlu hoie so gurmuiK nwim smwie ]2] (27-6, isrIrwgu, mÚ 3)
That Gurmukh, unto whom the Lord shows His Kindness, is absorbed in the Naam, the Name of the Lord. ||2||


ijnI gurmuiK nwmu iDAwieAw ivchu Awpu gvwie ] (28-11, isrIrwgu, mÚ 3)
The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within.


*so swDU bYrwgI soeI ihrdY nwmu vswey ] (29-14, isrIrwgu, mÚ 3)*
That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam''


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*Clarifications obtained by self study and interaction with members to para 0 of this post*

1.Naam is the sargun form of the creator and Naam is the cause of the creation.

_Naam De dhare sagle jant......etc._

2.Naam is in all of us and if one realizes Naam ,one can merge in the lord after meditation. 
3.It is as per His Grace that we obtain it.4.One has to comply with all that is stated in Bani to become a Gurmukh.
_
And _

5.Till then one may meditate upon 'waheguru' ,the Gurumantra.
This is strictly for the Non-Amritdhari sikhs. Amritdharis need not even go through this post for very obvious reasons.

I shall take up the analysis as per the various paras of this post only and shall not refer to any extraneous material unless required.

One is free to point out the mistakes.


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