# What Is Detachment? Is It Misunderstood?



## spnadmin

What is _detachment?_ Are there misunderstandings of its meaning within the panth? Can there be different meanings? How do we recognize _detachment_ within ourselves? 


 ਵਡੈ ਭਾਗਿ ਸਤਸੰਗਤਿ ਪਾਈ ਹਰਿ ਪਾਇਆ ਸਹਜਿ ਅਨੰਦੁ ॥੨॥ 
vaddai bhaag sathasangath paaee har paaeiaa sehaj anandh ||2||
By great good fortune, I found the Sat Sangat, the True Congregation; I have found the Lord, with intuitive ease and ecstasy. ||2||

 
 ਸੋ ਸਾਧੂ ਬੈਰਾਗੀ ਸੋਈ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਏ ॥ 
so saadhhoo bairaagee soee hiradhai naam vasaaeae ||
That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam.

 
 ਅੰਤਰਿ ਲਾਗਿ ਨ ਤਾਮਸੁ ਮੂਲੇ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ 
anthar laag n thaamas moolae vichahu aap gavaaeae ||
His inner being is not touched by anger or dark energies at all; he has lost his selfishness and conceit.


 ਨਾਮੁ ਨਿਧਾਨੁ ਸਤਗੁਰੂ ਦਿਖਾਲਿਆ ਹਰਿ ਰਸੁ ਪੀਆ ਅਘਾਏ ॥੩॥ 
naam nidhhaan sathaguroo dhikhaaliaa har ras peeaa aghaaeae ||3||
The True Guru has revealed to him the Treasure of the Naam, the Name of the Lord; he drinks in the Sublime Essence of the Lord, and is satisfied. ||3||


 ਜਿਨਿ ਕਿਨੈ ਪਾਇਆ ਸਾਧਸੰਗਤੀ ਪੂਰੈ ਭਾਗਿ ਬੈਰਾਗਿ ॥ 
jin kinai paaeiaa saadhhasangathee poorai bhaag bairaag ||
Whoever has found it, has done so in the Saadh Sangat, the Company of the Holy. Through perfect good fortune, such balanced detachment is attained.


 ਮਨਮੁਖ ਫਿਰਹਿ ਨ ਜਾਣਹਿ ਸਤਗੁਰੁ ਹਉਮੈ ਅੰਦਰਿ ਲਾਗਿ ॥ 
manamukh firehi n jaanehi sathagur houmai andhar laag ||
The self-willed manmukhs wander around lost, but they do not know the True Guru. They are inwardly attached to egotism.

 
 ਨਾਨਕ ਸਬਦਿ ਰਤੇ ਹਰਿ ਨਾਮਿ ਰੰਗਾਏ ਬਿਨੁ ਭੈ ਕੇਹੀ ਲਾਗਿ ॥੪॥੮॥੪੧॥ 
naanak sabadh rathae har naam rangaaeae bin bhai kaehee laag ||4||8||41||
O Nanak, those who are attuned to the Shabad are dyed in the Color of the Lord's Name. Without the Fear of God, how can they retain this Color? ||4||8||41||

Sriraag
Guru Amar Das Devji
Ang 29

:idea:Here is vichaar of Guru Amar Das speaking about detachment: Through the Sikh leads a family life, his mind does not get involved in worldly matters. He does not renounce the world, but rather its worldliness and mammon. Guru Amardas describes the life of the Gurmukh (God-orientated person) in the following words: "the Guru-orientated becomes desireless and attain to supreme bliss. In house-hold, they remain unattached and imbibe affection for the Lord. Sorrow and separation cling not to them and they remain happy in the Lord's Will. Nanak says, they ever remain imbued with their God and He blends them with Himself" (p.1249).​ The disciple does actions but they are done without the ego or the self and as such, these "detached" actions brings no reactions: "He alone is above actions who reflects over the Guru's hymns. Within his mind is the divine knowledge and thereby he effaces his ego" (p.128).​ The Teachings of Guru Amardas Ji - His Teaching and Philosophy


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## Sherab

akaaaaaaaaaaaaal!

thank you for this post


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## spnadmin

Sikhs do not mean the same thing as Buddhists do they, Sherab ji?  I am interested to see where this goes. Thank you for your interest.


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## Sherab

aad0002 said:


> Sikhs do not mean the same thing as Buddhists do they, Sherab ji?  I am interested to see where this goes. Thank you for your interest.



Actually, they do. Outer silence is a way to gain inner silence as one reflects on nature of one smind, as clear peace and light, ever present, like the blue sky.


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## spnadmin

You think? I hope there is a good discussion.


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## Archived_Member1

Sherab said:


> Actually, they do. Outer silence is a way to gain inner silence as one reflects on nature of one smind, as clear peace and light, ever present, like the blue sky.



but wouldn't buddhists regard attachment to God as a distraction?  as i understand it, they meditate on nothing, they seek oblivion, perfect nothingness.  sikhs meditate on God (naam/shabad/etc) and seek to become one with God.  buddhists don't even believe God exists. 

note:  i'm only familiar with the Thai/Theravada tradition of buddhism, so this may not apply to other schools.


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## Sherab

jasleen_kaur said:


> but wouldn't buddhists regard attachment to God as a distraction?  as i understand it, they meditate on nothing, they seek oblivion, perfect nothingness.  sikhs meditate on God (naam/shabad/etc) and seek to become one with God.  buddhists don't even believe God exists.
> 
> note:  i'm only familiar with the Thai/Theravada tradition of buddhism, so this may not apply to other schools.


No, detachment from the outer world, detachment from the inner, elads to emditation on the dharmakaya, that is opresent everywhere - uit is at the very heart of everything, they very core. (think of dependent origin, the very first of this sunyata)

The transition from buddhism (vajrayana) and sikhi was VERY easy, with some minor doffernces due to this accord, since god is formless.

As for God existing, in Buddhism, he does not exist. Instead there is the laways present-in every person Dharmakaya, that is above words, and only obscured by the root of all karma - ignorance. The traditional metaphor used in Bon (indigineous religion of tibet) and buddha dharma, is that nature of onesmind is like a sunny blue sky that right now is just covered up by very thick black clouds, and meditation, and ritual is the way to cause a "wind" to blow away the clouds, and once a cloud has moved, we might get a "glimpse" of the blue sky (just for habit to blow it back), as the dark clouds have hovered over our heads over endless lifetimes.


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## Astroboy

[URL="http://images.google.com/imgres?imgurl=http://www.anandasacramento.org/images/Flowers,%2520etc/lotus.jpg&imgrefurl=http://www.anandasacramento.org/&h=270&w=325&sz=11&hl=en&start=267&um=1&tbnid=Qv0VRitDn1XirM:&tbnh=98&tbnw=118&prev=/images%3Fq%3Dpics%2Bof%2Blotus%2Bflowers%26start%3D260%26ndsp%3D20%26um%3D1%26hl%3Den%26rlz%3D1T4GGLR_enMY221MY221%26sa%3DN"]


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## AmbarDhara

Nanak Bani Nirankaar Paarbrahm Parmesar


Waho Waho Bani Nirankaar Hai Tis Jevad Avar Na Koi


SGGS JI

ANG 1​


SATGURU PRASAAD​


ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥ 


chupai chup n hovee jae laae rehaa liv thaar ||
By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within.​ 


Gurbani eis jag meh chaanan


Gurbani alakh lakhiayaa


Gurbani Gavo Bhaee


charan kamal parabh kay nit Dhi-aava-o​


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## Sherab

Exactly! 


namjap said:


> [URL="http://images.google.com/imgres?imgurl=http://www.anandasacramento.org/images/Flowers,%2520etc/lotus.jpg&imgrefurl=http://www.anandasacramento.org/&h=270&w=325&sz=11&hl=en&start=267&um=1&tbnid=Qv0VRitDn1XirM:&tbnh=98&tbnw=118&prev=/images%3Fq%3Dpics%2Bof%2Blotus%2Bflowers%26start%3D260%26ndsp%3D20%26um%3D1%26hl%3Den%26rlz%3D1T4GGLR_enMY221MY221%26sa%3DN"]


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## AmbarDhara

Nanak Bani Nirankaar Paarbrahm Parmesar
Waho Waho Bani Nirankaar Hai Tis Jevad Avar Na Koi
SGGS JI



SATGURU PRASAAD


ਸਰਬ ਜੋਤਿ ਰੂਪੁ ਤੇਰਾ ਦੇਖਿਆ ਸਗਲ ਭਵਨ ਤੇਰੀ ਮਾਇਆ ॥ 

sarab joth roop thaeraa dhaekhiaa sagal bhavan thaeree maaeiaa ||
Among all lights, I behold Your Form; all the worlds are Your Maya.


ਰਾਰੈ ਰੂਪਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਦਰਿ ਕਰੇ ਵਿਚਿ ਛਾਇਆ ॥੩॥ 
raarai roop niraalam baithaa nadhar karae vich shhaaeiaa ||3||
Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion. ||3||


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


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## drkhalsa

Word detachment might have many diffrent meaning with sutle differences according to conciousness level of the one disscusing it .Nothing is wrong its just the relative point of view


Here's my take on this: 

Detachment in my understanding is not the ACT but the OBSERVATION 

Because whether Budhist or Sikhs the very thing we try to detach is already detached but the duality in us doesn't let us see it. 

It just happen for you when you observe it or other words appreciate 

So in my opinion nothin need to be done in sense of renouncing something Physical or intellectual .

Thanks

Jatinder Singh


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## spnadmin

*Witnessing Consciousness?*

 ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੩ ਘਰੁ ੩ ॥ 
raag soohee mehalaa 3 ghar 3 ||
Raag Soohee, Third Mehl, Third House:

 
 ਭਗਤ ਜਨਾ ਕੀ ਹਰਿ ਜੀਉ ਰਾਖੈ ਜੁਗਿ ਜੁਗਿ ਰਖਦਾ ਆਇਆ ਰਾਮ ॥ 
bhagath janaa kee har jeeo raakhai jug jug rakhadhaa aaeiaa raam ||
The Dear Lord protects His humble devotees; throughout the ages, He has protected them.

  ਸੋ ਭਗਤੁ ਜੋ ਗੁਰਮੁਖਿ ਹੋਵੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ਰਾਮ ॥ 
so bhagath jo guramukh hovai houmai sabadh jalaaeiaa raam ||
Those devotees who become Gurmukh burn away their ego, through the Word of the Shabad.

 
 ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ਮੇਰੇ ਹਰਿ ਭਾਇਆ ਜਿਸ ਦੀ ਸਾਚੀ ਬਾਣੀ ॥ 
houmai sabadh jalaaeiaa maerae har bhaaeiaa jis dhee saachee baanee ||
Those who burn away their ego through the Shabad, become pleasing to my Lord; their speech becomes True.

 
 ਸਚੀ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਆਖਿ ਵਖਾਣੀ ॥ 
sachee bhagath karehi dhin raathee guramukh aakh vakhaanee ||
They perform the Lord's true devotional service, day and night, as the Guru has instructed them.

 ਭਗਤਾ ਕੀ ਚਾਲ ਸਚੀ ਅਤਿ ਨਿਰਮਲ ਨਾਮੁ ਸਚਾ ਮਨਿ ਭਾਇਆ ॥ 
bhagathaa kee chaal sachee ath niramal naam sachaa man bhaaeiaa ||
The devotees' lifestyle is true, and absolutely pure; the True Name is pleasing to their minds.

 
 ਨਾਨਕ ਭਗਤ ਸੋਹਹਿ ਦਰਿ ਸਾਚੈ ਜਿਨੀ ਸਚੋ ਸਚੁ ਕਮਾਇਆ ॥੧॥ 
naanak bhagath sohehi dhar saachai jinee sacho sach kamaaeiaa ||1||
O Nanak, the those devotees, who practice Truth, and only Truth, look beauteous in the Court of the True Lord. ||1||

 
 ਹਰਿ ਭਗਤਾ ਕੀ ਜਾਤਿ ਪਤਿ ਹੈ ਭਗਤ ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਣੇ ਰਾਮ ॥ 
har bhagathaa kee jaath path hai bhagath har kai naam samaanae raam ||
The Lord is the social class and honor of His devotees; the Lord's devotees merge in the Naam, the Name of the Lord.

 
 ਹਰਿ ਭਗਤਿ ਕਰਹਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਵਹਿ ਜਿਨ ਗੁਣ ਅਵਗਣ ਪਛਾਣੇ ਰਾਮ ॥ 
har bhagath karehi vichahu aap gavaavehi jin gun avagan pashhaanae raam ||
They worship the Lord in devotion, and eradicate self-conceit from within themselves; they understand merits and demerits.

 ਗੁਣ ਅਉਗਣ ਪਛਾਣੈ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ਭੈ ਭਗਤਿ ਮੀਠੀ ਲਾਗੀ ॥ 
gun aougan pashhaanai har naam vakhaanai bhai bhagath meethee laagee ||
They understand merits and demerits, and chant the Lord's Name; devotional worship is sweet to them.

 
 ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਘਰ ਹੀ ਮਹਿ ਬੈਰਾਗੀ ॥ 
anadhin bhagath karehi dhin raathee ghar hee mehi bairaagee ||
Night and day, they perform devotional worship, day and night, and in the home of the self, they remain detached.

 
 ਭਗਤੀ ਰਾਤੇ ਸਦਾ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਜੀਉ ਵੇਖਹਿ ਸਦਾ ਨਾਲੇ ॥ 
bhagathee raathae sadhaa man niramal har jeeo vaekhehi sadhaa naalae ||
Imbued with devotion, their minds remain forever immaculate and pure; they see their Dear Lord always with them.

 
 ਨਾਨਕ ਸੇ ਭਗਤ ਹਰਿ ਕੈ ਦਰਿ ਸਾਚੇ ਅਨਦਿਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥੨॥ 
naanak sae bhagath har kai dhar saachae anadhin naam samhaalae ||2||
O Nanak, those devotees are True in the Court of the Lord; night and day, they dwell upon the Naam. ||2||

 
 ਮਨਮੁਖ ਭਗਤਿ ਕਰਹਿ ਬਿਨੁ ਸਤਿਗੁਰ ਵਿਣੁ ਸਤਿਗੁਰ ਭਗਤਿ ਨ ਹੋਈ ਰਾਮ ॥ 
manamukh bhagath karehi bin sathigur vin sathigur bhagath n hoee raam ||
The self-willed manmukhs practice devotional rituals without the True Guru, but without the True Guru, there is no devotion.

 ਹਉਮੈ ਮਾਇਆ ਰੋਗਿ ਵਿਆਪੇ ਮਰਿ ਜਨਮਹਿ ਦੁਖੁ ਹੋਈ ਰਾਮ ॥ 
houmai maaeiaa rog viaapae mar janamehi dhukh hoee raam ||
They are afflicted with the diseases of egotism and Maya, and they suffer the pains of death and rebirth.

Guru Naanak Dev
Ang 768

:hmm:Witnessing  Consciousness is an essential spiritual practice to assist the mind rid of its  bondage, negativity or impurity (ego or _Haume_). Simply put, it is uninterestedly  observing everything as a totally detached observer (_Saakshi Bhaav_). It  is being able to remain "unaffected and untouched" in any situation,  not to "get infatuated by anything", to be in "continuous remembrance  of the Lord". As many terms in the Gurbani indicate, it is to be in the state  of "_Alipat, Niraaraa_ or _Niraalaa, Bikhiaa maahi oudaas_, _Anaraagaa,  Niaarou_, _Nirjog_, _Niraas, Niraalam_, _Alep_, _Nirlep_,_  ikaant_, etc.", and so on. It is being in the world like the lotus flower  that remains untouched in the water or the duck that swims in the water without  becoming wet or the bird that flies in the sky without leaving any footprints  behind, or an actor who reads his part without attachment. In nutshell, witnessing  is to remain "untouched and unperturbed within, under all circumstances".  The Gurbani repeatedly emphasizes remaining unaffected within, under all happenings.  That is the eternal state of witnessing — living a fully Conscious Life (_Gurmukh_  lifestyle), the state of no-_Haume_ or no-mind.

Witnessing Consciousness


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## Amarpal

Dear Khalsa Ji,

As I understand, attachment is a state of mind in which the mind is trapped by the object; as a result of this the person remains stuck in it.

To me, detachment is not the opposite of attachment. It is again a state of mind wherein the person is not trapped by the object, yet the person on her/his pwn involves with this object/entity. The person is free from the constraints that the object of potential attachment imposes.

The detached person gets involved with the object own her or his own free will. This involvement commences when the person concludes that such involvement will further the cause of 'The Sat' (protecting creation and help it evolve), in small or big way. This person remains involved with the object for the time needed and then separates without even remembering, looking back or feeling any pain. 

In other words the detached person involves or dissociated at will; this happens because detached persons involve themselves in tasks without any selfish interests. The person involves or separates only as a service to 'The Sat'. The memory of such a person is not affected by the pleasure or pain of involvement nor does it carry the pangs of dissociation.

To me, detachment does not mean running away from the object. It only means attending to the object in a professional way; complete the task in hand and then move further.

With love and respect for all.

Amarpal Singh


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## spnadmin

Amarpal said:


> Dear Khalsa Ji,
> 
> As I understand, attachment is a state of mind in which the mind is trapped by the object; as a result of this the person remains stuck in it.
> 
> To me, detachment is not the opposite of attachment. It is again a state of mind wherein the person is not trapped by the object, yet the person on her/his pwn involves with this object/entity. The person is free from the constraints that the object of potential attachment imposes.
> 
> The detached person gets involved with the object own her or his own free will. This involvement commences when the person concludes that such involvement will further the cause of 'The Sat' (protecting creation and help it evolve), in small or big way. This person remains involved with the object for the time needed and then separates without even remembering, looking back or feeling any pain.
> 
> In other words the detached person involves or dissociated at will; this happens because detached persons involve themselves in tasks without any selfish interests. The person involves or separates only as a service to 'The Sat'. The memory of such a person is not affected by the pleasure or pain of involvement nor does it carry the pangs of dissociation.
> 
> To me, detachment does not mean running away from the object. It only means attending to the object in a professional way; complete the task in hand and then move further.
> 
> With love and respect for all.
> 
> Amarpal Singh



The bewitching material world (Maya) stands upon the foundation of emotional    attachment and jealousy. Attached to possessiveness, mortals are led into selfishness,    falsehood, corruption and doubts, resulting in confusion. This is he state of    separation from our real Self (God, Soul Nature, etc.). When so confused, majority    of us do not know who God is, and how to know Him. Because the doubt-ridden    mind is unable to seek out the way. Consequently, in a hope to realize the Celestial    Peace, many put themselves on all types of superficial silence (_Chupp _or_    Maun_). In outer silence they sit alone like hermits, while, filled with    false pride, their hearts are tied in knots of thunders of worldly cravings.    The Gurbani (Sri Guru Granth Sahib, SGGS) roars that through such phony silence    many have grown weary and are ruined! SILENCE


ਆਸਾ ਮਹਲਾ ੫ ॥ 
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:

 ਚਰਨ ਕਮਲ ਕੀ ਆਸ ਪਿਆਰੇ ॥ 
charan kamal kee aas piaarae ||
I long for the Lotus Feet of my Beloved Lord.

ਜਮਕੰਕਰ ਨਸਿ ਗਏ ਵਿਚਾਰੇ ॥੧॥ 
jamakankar nas geae vichaarae ||1||
The wretched Messenger of Death has run away from me. ||1||

ਤੂ ਚਿਤਿ ਆਵਹਿ ਤੇਰੀ ਮਇਆ ॥ 
thoo chith aavehi thaeree maeiaa ||
You enter into my mind, by Your Kind Mercy.

ਸਿਮਰਤ ਨਾਮ ਸਗਲ ਰੋਗ ਖਇਆ ॥੧॥ ਰਹਾਉ ॥ 
simarath naam sagal rog khaeiaa ||1|| rehaao ||
Meditating on the Naam, the Name of the Lord, all diseases are destroyed. ||1||Pause||

ਅਨਿਕ ਦੂਖ ਦੇਵਹਿ ਅਵਰਾ ਕਉ ॥ 
anik dhookh dhaevehi avaraa ko ||
Death gives so much pain to others,

ਪਹੁਚਿ ਨ ਸਾਕਹਿ ਜਨ ਤੇਰੇ ਕਉ ॥੨॥ 
pahuch n saakehi jan thaerae ko ||2||
but it cannot even come near Your slave. ||2||

ਦਰਸ ਤੇਰੇ ਕੀ ਪਿਆਸ ਮਨਿ ਲਾਗੀ ॥ 
dharas thaerae kee piaas man laagee ||
My mind thirsts for Your Vision;

ਸਹਜ ਅਨੰਦ ਬਸੈ ਬੈਰਾਗੀ ॥੩॥ 
sehaj anandh basai bairaagee ||3||
in peaceful ease and bliss, I dwell in detachment. ||3||

 ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਸੁਣੀਜੈ ॥ 
naanak kee aradhaas suneejai ||
Hear this prayer of Nanak:

 ਕੇਵਲ ਨਾਮੁ ਰਿਦੇ ਮਹਿ ਦੀਜੈ ॥੪॥੨੬॥੭੭॥ 
kaeval naam ridhae mehi dheejai ||4||26||77||
please, infuse Your Name into his heart. ||4||26||77||

Ang 389
Guru Arjan Dev ji


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## Astroboy

Amarpal said:


> To me, detachment is not the opposite of attachment. It is again a state of mind wherein the person is not trapped by the object, yet the person on her/his pwn involves with this object/entity. The person is free from the constraints that the object of potential attachment imposes.
> 
> The detached person gets involved with the object own her or his own free will. This involvement commences when the person concludes that such involvement will further the cause of 'The Sat' (protecting creation and help it evolve), in small or big way. This person remains involved with the object for the time needed and then separates without even remembering, looking back or feeling any pain.


 
Pray Truth and Say SatSriAkaal,
Dear All and Amarpal Ji and Aad Ji,

I like your way of expressing detachment. 
Here's an article that compares the western with Buddhist about attachment and detachment:

(Source: Ordinary Mind Zendo)
[FONT=Arial, Helvetica, sans-serif]*Attachment and Detachment *[/FONT]

I want to talk about attachment and detachment. 
These words are commonly used both in Western psychology and in Buddhism, but with very different meaning which has led to a lot of confusion. In Western psychology, attachment means relatedness, the ability to form intimate, loving relationships. 

Authentic relatedness, or mature attachment is in these terms very difficult to achieve. Our self involvement, narcissistic vulnerabilities and various inner conflicts all lead us to form unhealthy, neurotic attachments in which we use another person to try to meet our own needs, and relieve our particular anxieties, rather than relating to the other person as another whole individual, on a basis of mutuality and respect. Detachment in this schema refers to an individual's giving up on attachment because of an inability to face the vulnerabilities or conflicts relationships entail. The detached person tries to become autonomous, self-sufficient, and to hold on to some inner peace of mind by avoiding entangling relationships. Often these individuals prefer aesthetic, philosophical and religious feelings to the more ordinary and uncontrollable emotions of interpersonal attachments. 

Buddhism has nothing against the positive qualities of attachment in this western sense, but traditionally has used the word attachment to refer instead to neurotic clinging and those attempts to control one's inner and outer environment that inevitably backfire and lead to suffering. And Buddhism certainly has recognized the dangers involved in the pathological varieties of detachment. 

There's an old story that illustrates this point: 

Once an old woman, as an act of charity, undertook to support a monk living in a nearby hermitage. The monk was a very austere and seemingly very holy fellow, and needed very little in the way of food clothing or shelter for his support. But after a couple of years, the old woman decided to test the monk. 

She sent her beautiful daughter out to the hermitage and instructed her to put her arms around his neck and ask, "Mr. Monk do you think I'm beautiful?" Well, the monk just sat there impassively, and after a moment said, "A withered tree doesn't notice the change of seasons." So the beautiful daughter went back to her mother and told her what the monk had said. Whereupon the old lady went out and burnt down his hermitage and drove him away, yelling, I can't believe I've wasted all my hard earned money on a fraud like you!" 

This monk was detached in the bad western sense, trying to avoid all feeling, and to retreat into some unchanging state he thought of as pure. 

The proper, positive meaning of detachment in Buddhism instead centers on an awareness of impermanence. An old teacher has said that detachment doesn't mean one doesn't care about people or things, just that we understand that they inevitably change and eventually go away. What we "detach" from is our neurotic attempt to make things permanent or to have them go just the way we want for our own selfish motives. 

Another common mistake is to think that detachment means we should always just passively accept what's happening. If we're living in a apartment with terrible noisy neighbors, out of control teenagers, barking dogs, and so on, being a good Zen student doesn't mean saying to ourselves, "Well, I guess I really shouldn't be attached to being able to sleep at night, or to having enough peace and quiet to study..." That isn't spiritual practice, that's just drifting into masochism! 

Detachment means non-self-centered responsiveness to a situation. Sometimes that will mean enduring unavoidable suffering, but it can also mean taking appropriate action - talk to the neighbors, call the landlord, if you can, move! All it precludes is increasing others suffering in order to minimize your own. 

Detachment in the proper sense means working through our selfishness so that we can act compassionately, so we can make the genuine attachments that western psychology rightly values.


----------



## Archived_Member5

Sherab said:


> Actually, they do. Outer silence is a way to gain inner silence as one reflects on nature of one smind, as clear peace and light, ever present, like the blue sky.


How do you quieten the voices in your head Sherab Ji. I can silence them with my given wisdom, but then the screeching of metal train wheel upon iron lead torments me so. With prayer, with the name, you will reply. And Guru Nanak said, they torment me as so many barking dogs, and when I seek to destroy or disperse them I fall in danger of becoming a barking one too...the torment. My conscience answers all of my hearts enquiries, excepting, why am I so tormented. We pilgrim and journey much to escape an existence that smothers and suffocates our soul, peace is found, all too transitory and temporal, and then darkness ascend into my soul.

Who is the tormentor, you will ask, who is this evil that God allows to marr otherwise beautiful blessed and honourable lives, who destroys the courageous, causes wars, discontent and rampant evil, God knows andhe allows it..we all know this...Losing my faith..so what..he has many other scarificial souls willing to die for him, and I seek to escape him, but I cannot...

So what is life....
I am not pagal, just tormented as all the great competent philosophers poets and prohets were to a an extent..


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## spnadmin

*Some thoughts from Gurbani on Silence.* 

_Is silence closing of the mouth? No, because only the corps do not speak. For    rest of us, the speech is very natural occurrence. Therefore, observing rigid    silence of speech is likened to mourning for dead! In extreme, many observe    such silence for years and years, and some for their entire life! God has given    man the power of speech for very specific function and purpose. Therefore, there    is nothing in this sort of austerity which is Divine or desirable. Otherwise,    God would have made all us mute like animals! ........_

and

_ The appreciation for Intuitive Silence replaces the need for addictive thoughts  and resulting actions. How can one attain such Silence? Through the __Shabad-Surti  (__Naam or God Consciousness); says the Gurbani. By hearing, remembering,  reflecting, and living the __Shabad, the scurrying of the ego or deluded  mind comes to a complete halt; followed by the state of Pure Silence spontaneously  manifested after the death of false ego. One without __Shabad-Surti or God-consciousness  is subjected to fateful material consciousness — unceasing demands of the senses.  Degradation of a material conscious person starts with contemplation on sense  objects rather than the __Shabad or __Naam_.

This is why I do not think the silence in sehaj of Shabad Guru is like Buddhism at all. I could be wrong as I do not know Buddhism very well. Maybe others can instruct us. 

Source for above quoted text is T. Singh with more about Silence at this location. 
SILENCE


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## Archived_Member5

You have a valid point, but chupe chup na hove, has taken on a new meaning for me. 

Regaining control of ones mind. Focusing upon the one rather than being besieged and inundated with inconsequential and irrelevant thoughts. To focus on love rather than being plagued by those we loathe and wish to excrete from our systems. 

Help Help Bichao.. 

JJ


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## spnadmin

_More a matter of Guru Ky Seva

 ਹਉਮੈ ਮੇਰਾ ਠਾਕਿ ਰਹਾਇਆ ॥ 
houmai maeraa thaak rehaaeiaa ||
my ego has been silenced and subdued.


 ਗੁਰ ਸਾਖੀ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਬਜਰ ਕਪਾਟ ਖੁਲਾਵਣਿਆ ॥੬॥ 
gur saakhee mittiaa andhhiaaraa bajar kapaatt khulaavaniaa ||6||
Subduing my ego, I have enshrined the Lord within my mind.


 ਹਉਮੈ ਮਾਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ 
houmai maar mann vasaaeiaa ||
Subduing my ego, I have enshrined the Lord within my mind.


 ਗੁਰ ਚਰਣੀ ਸਦਾ ਚਿਤੁ ਲਾਇਆ ॥ 
gur charanee sadhaa chith laaeiaa ||
By Guru's Grace, my mind and body are immaculate and pure; I meditate on the Immaculate Naam, the Name of the Lord. ||7||

Guru Amar Das
Ang 110
_​


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## spnadmin

ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ 
 thohee mohee mohee thohee anthar kaisaa ||
* You are me, and I am You-what is the difference between us?*


  ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥ 
 kanak kattik jal tharang jaisaa ||1||
* We are like gold and the bracelet, or water and the waves. ||1||*


 ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ ॥ 
 jo pai ham n paap karanthaa ahae ananthaa ||
* If I did not commit any sins, O Infinite Lord,*


 ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ॥੧॥ ਰਹਾਉ ॥ 
 pathith paavan naam kaisae hunthaa ||1|| rehaao ||
* how would You have acquired the name, 'Redeemer of sinners'? ||1||Pause||*


 ਤੁਮ੍ਹ੍ਹ ਜੁ ਨਾਇਕ ਆਛਹੁ ਅੰਤਰਜਾਮੀ ॥ 
 thumh j naaeik aashhahu antharajaamee ||
* You are my Master, the Inner-knower, Searcher of hearts.*


 ਪ੍ਰਭ ਤੇ ਜਨੁ ਜਾਨੀਜੈ ਜਨ ਤੇ ਸੁਆਮੀ ॥੨॥ 
 prabh thae jan jaaneejai jan thae suaamee ||2||
* The servant is known by his God, and the Lord and Master is known by His servant. ||2|*|


 ਸਰੀਰੁ ਆਰਾਧੈ ਮੋ ਕਉ ਬੀਚਾਰੁ ਦੇਹੂ ॥ 
 sareer aaraadhhai mo ko beechaar dhaehoo ||
* Grant me the wisdom to worship and adore You with my body.*

  ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥੩॥ 
 ravidhaas sam dhal samajhaavai kooo ||3||
* O Ravi Daas, one who understands that the Lord is equally in all, is very rare. ||3||*

Sant Ravidas
Ang 93
*Sri Raag*​


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## spnadmin

jeetijohal ji

Yes, focus on the One. A friend told me this evening. The One cannot be subdivided so there can never be distraction. The One is a point, a circle without a radius, infinite.


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## Astroboy

jeetijohal said:


> You have a valid point, but chupe chup na hove, has taken on a new meaning for me.
> 
> Regaining control of ones mind. Focusing upon the one rather than being besieged and inundated with inconsequential and irrelevant thoughts. To focus on love rather than being plagued by those we loathe and wish to excrete from our systems.
> 
> Help Help Bichao..
> 
> JJ


 

Guru Nanak says, ....Munn Jeetay Jagjeet....

You might now ask yourself,
"Why have I got this Mind ? 
Why do I put the mind to good use ?
Why does good use mean Soul's use ?
Why does Soul mean happiness ?
Why am I the chosen one ?

Guru Granth Sahib (SGGS) - is the source of understanding the intricate nature of the mind.

YouTube - Bhai Davinder Singh Sodhi - Nanak Chinta Mat Karho (KIRTAN AND KATHA IN PUNJABI)


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## Astroboy

While we're talking about things out of the Bible, You recall the story, of course, about the rich young man who came to Jesus and said, "Lord, how can I be saved?" Jesus looked at him and said, "Give away all that thou hast and come follow me, "and the young man went away sorrowing for he had a lot of possessions and then Jesus turned and said, 'It's going to be easier for a camel to go through a needle's eye than for a rich man to enter the kingdom of Heaven." Is that valid? 
It means the same thing. Those who are attached so much to worldly things, how can they go back to God? They won't even want to hear about leaving this world. When they leave it, they will be hovering around the world.

(*Source: Late Sant Kirpal Singh*)


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## Sardara123

Great NaamJap Ji, 

Started 'Radha Suami Mat' Now!

So Mr. Aman Singh Ji,

You have Radha Suamees as Team Leaders, no wonder they dont want us to post Gurbani.  

Some features of Radha Suamees:
They have two types of Langar- one free- one paid. Free is for poor, paid is for Rich.

Once who can pay more sit in the front rows of Sangat, those who can pay less sits afterwards, and those who cannot- poors can only stand outside the pandaals.


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## Sardara123

<> siqgur pRswid ]
Awsw mhlw 3 CMq Gru 3 ]
swjn myry pRIqmhu qum sh kI Bgiq kryho ]
guru syvhu sdw Awpxw nwmu pdwrQu lyho ]
Bgiq krhu qum shY kyrI jo sh ipAwry Bwvey ]
Awpxw Bwxw qum krhu qw iPir sh KusI n Awvey ]
Bgiq Bwv iehu mwrgu ibKVw gur duAwrY ko pwvey ]
khY nwnku ijsu kry ikrpw so hir BgqI icqu lwvey ]1]
myry mn bYrwgIAw qUM bYrwgu kir iksu idKwvih ]
hir soihlw iqn@ sd sdw jo hir gux gwvih ]
kir bYrwgu qUM Coif pwKMfu so shu sBu ikCu jwxey ]
jil Qil mhIAil eyko soeI gurmuiK hukmu pCwxey ]
ijin hukmu pCwqw hrI kyrw soeI srb suK pwvey ]
iev khY nwnku so bYrwgI Anidnu hir ilv lwvey ]2]
jh jh mn qUM Dwvdw qh qh hir qyrY nwly ]
mn isAwxp CofIAY gur kw sbdu smwly ]
swiQ qyrY so shu sdw hY ieku iKnu hir nwmu smwlhy ]
jnm jnm ky qyry pwp kty AMiq prm pdu pwvhy ]
swcy nwil qyrw gMFu lwgY gurmuiK sdw smwly ]
ieau khY nwnku jh mn qUM Dwvdw qh hir qyrY sdw nwly ]3]
siqgur imilAY Dwvqu QMim@Aw inj Gir visAw Awey ]
nwmu ivhwJy nwmu ley nwim rhy smwey ]
Dwvqu QMim@Aw siqguir imilAY dsvw duAwru pwieAw ]
iqQY AMimRq Bojnu shj Duin aupjY ijqu sbid jgqu QMim@ rhwieAw ]
qh Anyk vwjy sdw Andu hY scy rihAw smwey ]
ieau khY nwnku siqguir imilAY Dwvqu QMim@Aw inj Gir visAw Awey ]4]
mn qUM joiq srUpu hY Awpxw mUlu pCwxu ]
mn hir jI qyrY nwil hY gurmqI rMgu mwxu ]
mUlu pCwxih qW shu jwxih mrx jIvx kI soJI hoeI ]
gur prswdI eyko jwxih qW dUjw Bwau n hoeI ]
min sWiq AweI vjI vDweI qw hoAw prvwxu ]
ieau khY nwnku mn qUM joiq srUpu hY Apxw mUlu pCwxu ]5]
mn qUM gwrib AitAw gwrib lidAw jwih ]
mwieAw mohxI moihAw iPir iPir jUnI Bvwih ]
gwrib lwgw jwih mugD mn AMiq gieAw pCuqwvhy ]
AhMkwru iqsnw rogu lgw ibrQw jnmu gvwvhy ]
mnmuK mugD cyqih nwhI AgY gieAw pCuqwvhy ]
ieau khY nwnku mn qUM gwrib AitAw gwrib lidAw jwvhy ]6]
mn qUM mq mwxu krih ij hau ikCu jwxdw gurmuiK inmwxw hohu ]
AMqir AigAwnu hau buiD hY sic sbid mlu Kohu ]
hohu inmwxw siqgurU AgY mq ikCu Awpu lKwvhy ]
AwpxY AhMkwir jgqu jilAw mq qUM Awpxw Awpu gvwvhy ]
siqgur kY BwxY krih kwr siqgur kY BwxY lwig rhu ]
ieau khY nwnku Awpu Cif suK pwvih mn inmwxw hoie rhu ]7]
DMnu su vylw ijqu mY siqguru imilAw so shu iciq AwieAw ]
mhw Anµdu shju BieAw min qin suKu pwieAw ]
so shu iciq AwieAw mMin vswieAw Avgx siB ivswry ]
jw iqsu Bwxw gux prgt hoey siqgur Awip svwry ]
sy jn prvwxu hoey ijn@I ieku nwmu idiVAw duqIAw Bwau cukwieAw ]
ieau khY nwnku DMnu su vylw ijqu mY siqguru imilAw so shu iciq AwieAw ]8]
ieik jMq Brim Buly iqin sih Awip Bulwey ]
dUjY Bwie iPrih haumY krm kmwey ]
iqin sih Awip Bulwey kumwrig pwey iqn kw ikCu n vsweI ]
iqn kI giq Avgiq qUMhY jwxih ijin ieh rcn rcweI ]
hukmu qyrw Krw Bwrw gurmuiK iksY buJwey ]
ieau khY nwnku ikAw jMq ivcwry jw quDu Brim Bulwey ]9]
scy myry swihbw scI qyrI vifAweI ]
qUM pwrbRhmu byAMqu suAwmI qyrI kudriq khxu n jweI ]
scI qyrI vifAweI jw kau quDu mMin vsweI sdw qyry gux gwvhy ]
qyry gux gwvih jw quDu Bwvih scy isau icqu lwvhy ]
ijs no qUM Awpy mylih su gurmuiK rhY smweI ]
ieau khY nwnku scy myry swihbw scI qyrI vifAweI ]10]2]7]5]2]7]



One Universal Creator God. By The Grace Of The True Guru:
Aasaa, Third Mehl, Chhant, Third House:
O my beloved friend, dedicate yourself to the devotional worship of your Husband Lord.
Serve your Guru constantly, and obtain the wealth of the Naam.
Dedicate yourself to the worship of your Husband Lord; this is pleasing to your Beloved Husband.
If you walk in accordance with your own will, then your Husband Lord will not be pleased with you.
This path of loving devotional worship is very difficult; how rare are those who find it, through the Gurdwara, the Guru's Gate.
Says Nanak, that one, upon whom the Lord casts His Glance of Grace, links his consciousness to the worship of the Lord. ||1||
O my detached mind, unto whom do you show your detachment?
Those who sing the Glorious Praises of the Lord live in the joy of the Lord, forever and ever.
So become detached, and renounce hypocrisy; Your Husband Lord knows everything.
The One Lord is pervading the water, the land and the sky; the Gurmukh realizes the Command of His Will.
One who realizes the Lord's Command, obtains all peace and comforts.
Thus says Nanak: such a detached soul remains absorbed in the Lord's Love, day and night. ||2||
Wherever you wander, O my mind, the Lord is there with you.
Renounce your cleverness, O my mind, and reflect upon the Word of the Guru's Shabad.
Your Husband Lord is always with you, if you remember the Lord's Name, even for an instant.
The sins of countless incarnations shall be washed away, and in the end, you shall obtain the supreme status.
You shall be linked to the True Lord, and as Gurmukh, remember Him forever.
Thus says Nanak: wherever you go, O my mind, the Lord is there with you. ||3||
Meeting the True Guru, the wandering mind is held steady; it comes to abide in its own home.
It purchases the Naam, chants the Naam, and remains absorbed in the Naam.
The outgoing, wandering soul, upon meeting the True Guru, opens the Tenth Gate.
There, Ambrosial Nectar is food and the celestial music resounds; the world is held spell-bound by the music of the Word.
The many strains of the unstruck melody resound there, as one merges in Truth.
Thus says Nanak: by meeting the True Guru, the wandering soul becomes steady, and comes to dwell in the home of its own self. ||4||
O my mind, you are the embodiment of the Divine Light - recognize your own origin.
O my mind, the Dear Lord is with you; through the Guru's Teachings, enjoy His Love.
Acknowledge your origin, and then you shall know your Husband Lord, and so understand death and birth.
By Guru's Grace, know the One; then, you shall not love any other.
Peace comes to the mind, and gladness resounds; then, you shall be acclaimed.
Thus says Nanak: O my mind, you are the very image of the Luminous Lord; recognize the true origin of your self. ||5||
O mind, you are so full of pride; loaded with pride, you shall depart.
The fascinating Maya has fascinated you, over and over again, and lured you into reincarnation.
Clinging to pride, you shall depart, O foolish mind, and in the end, you shall regret and repent.
You are afflicted with the diseases of ego and desire, and you are wasting your life away in vain.
The foolish self-willed manmukh does not remember the Lord, and shall regret and repent hereafter.
Thus says Nanak: O mind, you are full of pride; loaded with pride, you shall depart. ||6||
O mind, don't be so proud of yourself, as if you know it all; the Gurmukh is humble and modest.
Within the intellect are ignorance and ego; through the True Word of the Shabad, this filth is washed off.
So be humble, and surrender to the True Guru; do not attach your identity to your ego.
The world is consumed by ego and self-identity; see this, lest you lose your own self as well.
Make yourself follow the Sweet Will of the True Guru; remain attached to His Sweet Will.
Thus says Nanak: renounce your ego and self-conceit, and obtain peace; let your mind abide in humility. ||7||
Blessed is that time, when I met the True Guru, and my Husband Lord came into my consciousness.
I became so very blissful, and my mind and body found such a natural peace.
My Husband Lord came into my consciousness; I enshrined Him within my mind, and I renounced all vice.
When it pleased Him, virtues appeared in me, and the True Guru Himself adorned me.
Those humble beings become acceptable, who cling to the One Name and renounce the love of duality.
Thus says Nanak: blessed is the time when I met the True Guru, and my Husband Lord came into my consciousness. ||8||
Some people wander around, deluded by doubt; their Husband Lord Himself has misled them.
They wander around in the love of duality, and they do their deeds in ego.
Their Husband Lord Himself has misled them, and put them on the path of evil. Nothing lies in their power.
You alone know their ups and downs, You, who created the creation.
The Command of Your Will is very strict; how rare is the Gurmukh who understands.
Thus says Nanak: what can the poor creatures do, when You mislead them into doubt? ||9||
O My True Lord Master, True is Your glorious greatness.
You are the Supreme Lord God, the Infinite Lord and Master. Your creative power cannot be described.
True is Your glorious greatness; when You enshrine it within the mind, one sings Your Glorious Praises forever.
He sings Your Glorious Praises, when it is pleasing to You, O True Lord; he centers his consciousness on You.
One whom You unite with Yourself, as Gurmukh, remains absorbed in You.
Thus says Nanak: O my True Lord Master, True is Your Glorious Greatness. ||10||2||7||5||2||7||


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## Astroboy

I try to show Unity in Diversity without loosing the essence of Sikhism. Just because Late Sant Kirpal Singh was a SantMat follower, doesn't make me his disciple. 

I just pick the pearls from everywhere which are relevant to Gurmat. If people can accept Hindu quotes, Christian quotes with an open mind, then why not AKJ Quotes, Tapoban Quotes, Nirankar Quotes, 3HO Quotes (Yogi Bhajan), then why not Late Sant Kirpal Singh Quotes. All you need is open your heart to the guru's message. Not Dehdhari Guru - but SGGS. 

You rightly put it that it is not an offence to produce Sant Singh Maskeen quotes in SPN. Maskeen Ji speaks about Sheikh Shaadi's quotes extensively. Many of Maskeen Ji's favourite quotes come from Muslim writers. 

You may point to any quote I have written, if irrelevant, to be erased.
I will be happy to adhere to it.


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## Sardara123

Oh Ji apni vari aaee ta eidaa ghumand.

thankyou Ji-


So you shouldn't complain on my posts of Gurbani- Why do you do?


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## spnadmin

ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸੁ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥੨॥ 
 so jan ralaaeiaa naa ralai jis anthar bibaek beechaar ||2||
 Those humble beings who are filled with keen understanding and meditative contemplation-even though they intermingle with others, *they remain distinct. |*|2||


Guru Amar Das
Ang 28​


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## Astroboy

aad0002 said:


> ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥
> 
> thohee mohee mohee thohee anthar kaisaa ||
> *You are me, and I am You-what is the difference between us?*​
> 
> ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥
> kanak kattik jal tharang jaisaa ||1||
> *We are like gold and the bracelet, or water and the waves. ||1||*​
> 
> ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ ॥
> jo pai ham n paap karanthaa ahae ananthaa ||
> *If I did not commit any sins, O Infinite Lord,*​
> 
> ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ॥੧॥ ਰਹਾਉ ॥
> pathith paavan naam kaisae hunthaa ||1|| rehaao ||
> *how would You have acquired the name, 'Redeemer of sinners'? ||1||Pause||*​
> 
> ਤੁਮ੍ਹ੍ਹ ਜੁ ਨਾਇਕ ਆਛਹੁ ਅੰਤਰਜਾਮੀ ॥
> thumh j naaeik aashhahu antharajaamee ||
> *You are my Master, the Inner-knower, Searcher of hearts.*​
> 
> ਪ੍ਰਭ ਤੇ ਜਨੁ ਜਾਨੀਜੈ ਜਨ ਤੇ ਸੁਆਮੀ ॥੨॥
> prabh thae jan jaaneejai jan thae suaamee ||2||
> *The servant is known by his God, and the Lord and Master is known by His servant. ||2|*|​
> 
> ਸਰੀਰੁ ਆਰਾਧੈ ਮੋ ਕਉ ਬੀਚਾਰੁ ਦੇਹੂ ॥
> sareer aaraadhhai mo ko beechaar dhaehoo ||
> *Grant me the wisdom to worship and adore You with my body.*​
> ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥੩॥
> ravidhaas sam dhal samajhaavai kooo ||3||
> *O Ravi Daas, one who understands that the Lord is equally in all, is very rare. ||3||*​
> Sant Ravidas
> Ang 93
> *Sri Raag*​


 

As long as the mind is in a state of perpetual flux and unrest, and is filled with thoughts of I-am-ness, Shabd fails to impart its sweet fragrance and Naam fails to inspire love and attraction.
(Guru Ram Das)​ 
Our human body is a receiving set for catching the Sound Current and like a radio, has to be adjusted properly to
bring it in tune with the ethereal waves.​


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## spnadmin

ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥੩॥ 
 ravidhaas sam dhal samajhaavai kooo ||3||
* O Ravi Daas, one who understands that the Lord is equally in all, is very rare. ||3||*


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## Sardara123

kwnVw AstpdIAw mhlw 4 Gru 1
<> siqgur pRswid ]
jip mn rwm nwmu suKu pwvYgo ]
ijau ijau jpY iqvY suKu pwvY siqguru syiv smwvYgo ]1] rhwau ]
Bgq jnW kI iKnu iKnu locw nwmu jpq suKu pwvYgo ]
An rs swd gey sB nIkir ibnu nwvY ikCu n suKwvYgo ]1]
gurmiq hir hir mITw lwgw guru mITy bcn kFwvYgo ]
siqgur bwxI purKu purKoqm bwxI isau icqu lwvYgo ]2]
gurbwxI sunq myrw mnu dRivAw mnu BInw inj Gir AwvYgo ]
qh Anhq DunI bwjih inq bwjy nIJr Dwr cuAwvYgo ]3]
rwm nwmu ieku iql iql gwvY mnu gurmiq nwim smwvYgo ]
nwmu suxY nwmo min BwvY nwmy hI iqRpqwvYgo ]4]
kink kink pihry bhu kMgnw kwpru BWiq bnwvYgo ]
nwm ibnw siB PIk iPkwny jnim mrY iPir AwvYgo ]5]
mwieAw ptl ptl hY BwrI Gru GUmin Gyir GulwvYgo ]
pwp ibkwr mnUr siB Bwry ibKu duqru qirE n jwvYgo ]6]
Bau bYrwgu BieAw hY boihQu guru Kyvtu sbid qrwvYgo ]
rwm nwmu hir BytIAY hir rwmY nwim smwvYgo ]7]
AigAwin lwie svwilAw gur igAwnY lwie jgwvYgo ]
nwnk BwxY AwpxY ijau BwvY iqvY clwvYgo ]8]1]


Kaanraa, Ashtapadees, Fourth Mehl, First House:
One Universal Creator God. By The Grace Of The True Guru:
Chant the Name of the Lord, O mind, and find peace.
The more you chant and meditate, the more you will be at peace; serve the True Guru, and merge in the Lord. ||1||Pause||
Each and every instant, the humble devotees long for Him; chanting the Naam, they find peace.
The taste of other pleasures is totally eradicated; nothing pleases them, except the Name. ||1||
Following the Guru's Teachings, the Lord seems sweet to them; the Guru inspires them to speak sweet words.
Through the Word of the True Guru's Bani, the Primal Lord God is revealed; so focus your consciousness on His Bani. ||2||
Hearing the Word of the Guru's Bani, my mind has been softened and saturated with it; my mind has returned to its own home deep within.
The Unstruck Melody resonates and resounds there continuously; the stream of nectar trickles down constantly. ||3||
Singing the Name of the One Lord each and every instant, and following the Guru's Teachings, the mind is absorbed in the Naam.
Listening to the Naam, the mind is pleased with the Naam, and satisfied with the Naam. ||4||
People wear lots of bracelets, glittering with gold; they wear all sorts of fine clothes.
But without the Naam, they are all bland and insipid. They are born, only to die again, in the cycle of reincarnation. ||5||
The veil of Maya is a thick and heavy veil, a whirlpool which destroys one's home.
Sins and corrupt vices are totally heavy, like rusted ****. They will not let you cross over the poisonous and treacherous world-ocean. ||6||
Let the Fear of God and neutral detachment be the boat; the Guru is the Boatman, who carries us across in the Word of the Shabad.
Meeting with the Lord, the Name of the Lord, merge in the Lord, the Name of the Lord. ||7||
Attached to ignorance, people are falling asleep; attached to the Guru's spiritual wisdom, they awaken.
O Nanak, by His Will, He makes us walk as He pleases. ||8||1||


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## spnadmin

In the rehaao line of this shabad, Guruji says that we are asking to be blessed with his Name and understand that His Treasure in overflowing. This line is like a pivot, a turn in our vichaar. Before the rehaao, Guruji says that  uncountable numbers of us are beggars, we beg of the Great Giver. We beg for Him to fulfill the desire within our hearts. Just before the rehaao, Guruji tells us about the the pre-requisites - we lay the foundation in chanting, meditation, self-discipline. We beg and we hope. Will we be blessed with His overflowing treasure? After the rehaao Guruji tells us what this blessing is like.   The shabad explains what "equipoise" is like. 

*gUjrI mhlw 1 ] 

*_goojree mehlaa 1. (503-14)    __
Goojaree, First Mehla:   


_*kvn kvn jwcih pRB dwqy qw ky AMq n prih sumwr ] 

*_kavan kavan jaacheh parabh daatay taa kay ant na pareh sumaar.    __Those who beg of God the Great Giver - their numbers cannot be counted.  

_*jYsI BUK hoie AB AMqir qUM smrQu scu dyvxhwr ]1] * _

jaisee bhookh ho-ay abh antar tooN samrath sach dayvanhaar. ||1||    __You, Almighty True Lord, fulfill the desires within their hearts. ||1|| 

_*AY jI jpu qpu sMjmu scu ADwr ] 

*_ai jee jap tap sanjam sach aDhaar.    __O Dear Lord, chanting, deep meditation, self-discipline and truth are my foundations.  _ *

hir hir nwmu dyih suKu pweIAY qyrI Bgiq Bry BMfwr ]1] rhwau ] * _

har har naam deh sukh paa-ee-ai tayree bhagat bharay bhandaar. ||1||rahaa-o.    
__Bless me with Your Name, Lord, that I may find peace. Your devotional worship is a treasure over-flowing. ||1||Pause||  


_*suMn smwiD rhih ilv lwgy eykw eykI sbdu bIcwr ] * _

sunn samaaDh raheh liv laagay aykaa aykee sabad beechaar.    __Some remain absorbed in Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Shabad, the Guru’s Word.   _ *


jlu Qlu Drix ggnu qh nwhI Awpy Awpu kIAw krqwr ]2] *_jal thal Dharan gagan tah naahee aapay aap kee-aa kartaar. ||2||    __In that state, there is no water, land, earth or sky; only the Creator Lord Himself exists. ||2||


_*nw qid mwieAw mgnu n CwieAw nw sUrj cMd n joiq Apwr ] *_naa tad maa-i-aa magan na chhaa-i-aa naa sooraj chand na jot apaar.    __There is no intoxication of Maya there, and no shadow, nor the infinite light of the sun or the moon.  _ *

srb idRsit locn AB AMqir eykw ndir su iqRBvx swr ]3] * _

sarab darisat lochan abh antar aykaa nadar so taribhavan saar. ||3||    __The eyes within the mind which see everything - with one glance, they see the three worlds. 

Guru Naanak Dev
 Ang 503  

I read some vichaar on another web site a few days ago. The author explained how important it is to think about the rehaao line itself. The word rehaao means Pause and Think About This. Each side of the rehaao sets up two sides of the vichaar of the shabad. Our spiritual condition first, what we must think about(the rehaao), then the consequences, what will unfold._


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## Archived_Member5

You have not answered my question aad0002. Detachment is an impervious immunity of worldly matters and temptations that distract us from the path of self realisation and frredom from the bonds and shackles of existence, fear, ignorance and dependancy upon others and earthliness that do not avail us in times of distress or need.

Kya Kyaal ahi aapka...


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## Astroboy

Aad Ji,

Kya Khayal Hai Aap Ka - means What's your opinion ?


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## Archived_Member5

Na Koi Vairi, Na Koi Biganna, Nanak  ki Pechan sub samje apna ...

I cannot meditate. Bhoot Sitar rahe hai..
Ilaaj kuch dussna ... 

Nanak said the voices bark like maddened dogs, and when retaliating , I bark as loudly.. It is one verse that keeps me strong in times of darkness... John Nash, A beautiful mind - a truly intelligent person cannot be insane or incoherent or possesed because they are led by reason, and truth shall keep them upon the path of righteousness in times of torment and darkness ...


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## spnadmin

jeetjohal ji,

Please forgive me if I did not answer your question earlier in the thread. Sometimes I get distracted. I started this thread because detachment is  one issue where, at least in my opinion, there are not easy answers, no quick fixes. No silver bullet. Follow this sadhana and you will find detachment -- which is what we are told. 

You quote, Hours of darkness when the mind barks like a dog and quote the verse that says, "I cannot meditate." When you repeat the metaphor, my mind barks like a dog, I know exactly what that is  saying. That happens to me.

When NamJap says, _As long as the mind is in a state of perpetual flux and unrest, and is filled with thoughts of I-am-ness, Shabd fails to impart its sweet fragrance and Naam fails to inspire love and attraction. (Guru Ram Das) 

_Yes, this is part of the problem. Here again is an insight into the mind that is snared by Maya. And we can see how this is not a pleasant thing. If there had never been our Gurus, even without this forum, even without all the study of religious scholars, we know that this is not good for us. And there are hosts of people for whom Maya, the web of illusion that snares us, is the only thing. So there is no use in discussing detachment in that corner. They believe that they have truth and reality all figured out. 

Where does that leave us? We sift through the writings of people who have "wisdom" to share. We examine all of our high tides of relentless thought. We study all kinds of theories and approaches to spiritual practice. Much of it is so abstract that I don't know half the time what is being said in these articles.  Some writing contradicts other writing. We observe some truly holy people who seem to have this inner calm. And we wonder, How to get from knowledge and theory to the actual, real experience of "detachment" ?  Sikhism adds another challenge to this. Be a householder living in the world, having a full life -- and be detached. 

What is my opinion? You said something that I suspect is on the right track, _Detachment is an impervious immunity of worldly matters and temptations that distract us from the path of self realisation and frredom from the bonds and shackles of existence, fear, ignorance and dependancy upon others and earthliness that do not avail us in times of distress or need.

_Now please forgive me again when I say that I agree with you, and also that this is not the whole story. There has to be 'I-ness" to get through the day if you are a Sikh. If you are living in a cave, that is a different story. 

 I am going to respond in a simple-minded way, because I can't find the shabad I am looking for that expresses something very important. Detachment is "equipoise. " I trust Guruji. There is one who is truly detached, always. That is Akaal, Prabhu, Hari, Waheguru. Always in equipoise. He shows the way.

Sorry, this is a lame answer. But the discussion is open. We should say what is on our minds. When I find that shabad, I will post it. Meanwhile think of the Ch'uan master who when asked what is the Truth said nothing and instead picked up one red rose and stared at it for a long time in silence.


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## kaur-1

I am not sure whether this link has been posted before.

VAIRAG | The Sikh Encyclopedia

A good read regarding this subject.


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## Archived_Member1

aad0002 said:


> You quote, Hours of darkness when the mind barks like a dog and quote the verse that says, "I cannot meditate." When you repeat the metaphor, my mind barks like a dog, I know exactly what that is  saying. That happens to me.




it happens to everyone, i think.  a trick i learned from some buddhist monks is to let the thoughts, the "barking dog" pass through you, without grabbing hold.  if one holds onto those thoughts, on cannot meditate.  but it's possible to be detached even when distractions fill your head... just don't attach yourself to the barking of the dogs.

wow, i hope that makes sense.


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## spnadmin

Jasleen ji,

It is a good metaphor isn't it? The advice that you pass should work. Now there are times when my mind does not bark like a dog, when it is very still and peaceful. Here comes my next question -- 

Assume we achieve inner peace during our meditation, that our sadhana has taken us to a sensation of inner balance. For 10 minutes, an hour or more our mind is still. What has really happened of value if one hour later we are shouting, losing our temper, criticizing other people, feeling sorry for ourselves, or whatever, complaining in reaction to things, people, situations that bother us in the world. 

What is detachment? Doesn't a change in the fundamental core of our being have to also occur so that the barking inside and outside is stilled? 

The article given us by kaur-1 is really interesting on this point. "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634).


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## spnadmin

This was the shabad. *Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion.*​*

ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ ॥ 
 karam karathooth bael bisathhaaree raam naam fal hooaa ||
The vine of good actions and character has spread out, and it bears the fruit of the Lord's Name.


 ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥੧॥ 
 this roop n raekh anaahadh vaajai sabadh niranjan keeaa ||1||
The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Shabad, the Immaculate Lord is revealed. ||1||


 ਕਰੇ ਵਖਿਆਣੁ ਜਾਣੈ ਜੇ ਕੋਈ ॥ 
 karae vakhiaan jaanai jae koee ||
One can speak on this only when he knows it.

 ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ 
 anmrith peevai soee ||1|| rehaao ||
He alone drinks in the Ambrosial Nectar. ||1||Pause||

 ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਸੇ ਮਸਤ ਭਏ ਹੈ ਤੂਟੇ ਬੰਧਨ ਫਾਹੇ ॥ 
 jinh peeaa sae masath bheae hai thoottae bandhhan faahae ||
Those who drink it in are enraptured; their bonds and shackles are cut away.


 ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ਭੀਤਰਿ ਤਾ ਛੋਡੇ ਮਾਇਆ ਕੇ ਲਾਹੇ ॥੨॥ 
 jothee joth samaanee bheethar thaa shhoddae maaeiaa kae laahae ||2||
When one's light blends into the Divine Light, then the desire for Maya is ended. ||2||


 ਸਰਬ ਜੋਤਿ ਰੂਪੁ ਤੇਰਾ ਦੇਖਿਆ ਸਗਲ ਭਵਨ ਤੇਰੀ ਮਾਇਆ ॥ 
 sarab joth roop thaeraa dhaekhiaa sagal bhavan thaeree maaeiaa ||
Among all lights, I behold Your Form; all the worlds are Your Maya.


 ਰਾਰੈ ਰੂਪਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਦਰਿ ਕਰੇ ਵਿਚਿ ਛਾਇਆ ॥੩॥ 
 raarai roop niraalam baithaa nadhar karae vich shhaaeiaa ||3||
Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion. ||3||

 ਬੀਣਾ ਸਬਦੁ ਵਜਾਵੈ ਜੋਗੀ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰਾ ॥ 
 beenaa sabadh vajaavai jogee dharasan roop apaaraa ||
The Yogi who plays on the instrument of the Shabad gains the Blessed Vision of the Infinitely Beautiful Lord.


 ਸਬਦਿ ਅਨਾਹਦਿ ਸੋ ਸਹੁ ਰਾਤਾ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੪॥੮॥ 
 sabadh anaahadh so sahu raathaa naanak kehai vichaaraa ||4||8||
He, the Lord, is immersed in the Unstruck Shabad of the Word, says Nanak, the humble and meek. ||4||8||

*Guru Naanak Dev
Ang 351​


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## spnadmin

*slok mÚ 3 ]*
 *      salok ma 3 ||*
 *Salok, Third Mehla:*

 *AiBAwgq eyih n AwKIAin ijn ky icq mih Brmu ]*
 *  abhiaagath eaehi n aakheean jin kae chith mehi bharam ||*
 *He is not called a renunciate, whose consciousness is filled with doubt.*

 *iqs dY idqY nwnkw qyho jyhw Drmu ]*
 *     this dhai dhithai naanakaa thaeho jaehaa dhharam ||*
 *Donations to him bring proportionate rewards.*

 *ABY inrMjnu prm pdu qw kw BUKw hoie ]*
 *  abhai nira(n)jan param padh thaa kaa bhookhaa hoe ||*
 *He hungers for the supreme status of the Fearless, Immaculate Lord;*

 *iqs kw Bojnu nwnkw ivrlw pwey koie ]1]*
 *      this kaa bhojan naanakaa viralaa paaeae koe ||1||*
 *O Nanak, how rare are those who offer him this food. ||1||*

 *mÚ 3 ]*
 *  ma 3 ||*
 *Third Mehla:*

 *AiBAwgq eyih n AwKIAin ij pr Gir Bojnu kryin ]*
 *   abhiaagath eaehi n aakheean j par ghar bhojan karaen ||*
 *They are not called renunciates, who take food in the homes of others.*

 *audrY kwrix Awpxy bhly ByiK kryin ]*
 *   oudharai kaaran aapanae behalae bhaekh karaen ||*
 *For the sake of their bellies, they wear various religious robes.*

 *AiBAwgq syeI nwnkw ij Awqm gauxu kryin ]*
 *      abhiaagath saeee naanakaa j aatham goun karaen ||*
 *They alone are renunciates, O Nanak, who enter into their own souls.*

 *Bwil lhin shu Awpxw inj Gir rhxu kryin ]2]*
 *     bhaal lehan sahuaapanaa nij ghar rehan karaen ||2||*
 *They seek and find their Husband Lord; they dwell within the home of their own inner self. ||2||

Ang 948 
*​


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## Astroboy

How do you detach yourself from the voice of a lad who sings marvellously and looks like a darling ?

YouTube - Rohanpreet Singh from Patiala - Pardesi pardesi jana nahin

Additions
YouTube - Rohanpreet - Lil Champs - "Mera Rang De Basanti Chola"
YouTube - SRGMP Lil champs - Rohanpreet - Tere Bin Nahi Lagta
YouTube - Rohanpreet Singh - "Dil Karda..."


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## spnadmin

You don't. You follow his voice with your soul to _that_ place of bliss. NO?

 NamJap -- I am coming back to say more. So many emotions. That child was a sweet note in an ocean of an ocean of popular culture -- everything sooooooo! Did you notice how one of the judges, the one with the smooth face was following the boy sing with rapt attention. And that was the judge who taught him a little bit about how to sing one part a little better. Was the man in the yellow turban his father, do you imagine? He was looking so vulnerable for the boy. And so happy at the end. Why is it that so many Sikhs, the men in particular, are sweet. Along with the boy, these three, the turbaned men and that one judge.. they were such a contrast to everything else.


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## Astroboy

Here's another blissful moment :-
YouTube - Aamir Hafeez - Saware
YouTube - Aamir Hafeez from Bhopal - Preet ki lat mohey aisi lagi ho
YouTube - Anamika - Maiya Maiya


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## spnadmin

See my comments below. I was very affected by this.

And Amir Hafeez also had people with him who were taking in the beauty of his voice. A little Qaawali king? These were impressive people.


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## kaur-1

below is from link i posted previously. VAIRAG | The Sikh Encyclopedia
The article has some spelling mistakes most probably from the text scanning software. I will correct the gurbani part later.


*VAIRAG*
                 VAIRAG, usually bairagor sometimes virag`in PUNJABI, is derived from Sanskrit vairagya meaning "change or loss of colour, growing pale ; disgust, aversion, distaste for or loathing of ; freedom from all worldly desire, indifference to worldly objects or to life ; ASCETICISM," or analysed as vi (prefix denoting disunion, separation, division)+rag (act of colouring or dyeing, colour, hue, tint, dye especially red colour, redness ; any feeling or passion especially love, affection or sympathy for ; vehement desire of, interest, joy, delight in; musical note, harmony, melody; loveliness, beauty). 

Simply stated, vairaghas been defined as a mental state or attitude implying "detachment from and indifference to all things that stimulate desire, arouse the passion and strengthen any of the other virtues or vices." Thus defined vairaga may be desirable or odierwise depending on what its practitioner desires or disapproves. However, the term is more often than not employed to connote freedom from all worldly desires and indifference to worldly objects and to life itself. It is thus considered as synonymous with renunciation and asceticism. Asceticism, which is the consequence of vairag, is a value acknowledged in many advanced religions including Christianity and Islam.
 In traditional Indian religions it is at the core, and has given rise to numerous sects of anchorites and hermits. All these indulge in ritual practices of their respective order. One of the sects of VaiSriav anchorites is named Bairagi (Skt. Vairagin). Sannyasis (Skt. sannyasin), torn from worldly affairs, seek liberation by renunciation, meditation or repeated chanting of certain man tras aloud or sotto voce.

*SIKHISM introduced significant changes in the traditional concept ofvairag". 

For the GURU the world and worldly life were not to be despised because they were the manifested part of tlie Ultimate Reality. 

God created earth as dharamsal, i.e. premises for right action (GG, 7) and human birth is a rare chance for Godrealization (GG, 12).*

 Disinterested participation and not renunciation is therefore the right path. Vainly must be differentiated from tyag (renunciation) and sannyas (inonasticism).

Mere abandonment of property means nothing so long as the mind remains chained to desire. Vai`rag implies freedom from desire other than a craving for nearness to God. 

In Punjabi speech virag" (vairag) is also used for yearning, lovesickness or sadness caused by separation. 

Bairagm this sense is also used by tlie Gurus in their hymns to express deep longing for God. Guru Ram Das, NANAK IV, says, "Come, meet me 0 God ; I have been separated lor long ; my mind is lull of bairag`. in}` eyes moist with love," (GG. 149). Guru ARJAN

*  Vairag in Sikhism thus connotes not renunciation and escapism, but living a life of rightful activity with a longing to win God`s pleasure. Says Guru Nanak, "Countless bairagis talk of bairag, but bairagi is lie whom tlie lord likes" (GG. 634). *

* According to C»uru Ram Das, "True hairagis are those fortunate ones who, living in their houses with their families in a trance of equipoise, imbued in Lord`s name and concentrating on Sabda, tlie Guru`s Word, serve the True Lord" (GG, 1246): 

To quote Guru Nanak again, "a householder, bairagi at heart, who dyed in truth and God`s fear sips the nectar of true knowledge, feels no other hunger" (GG, 21). 
* 
Three things are necessary for the cultivation of true vairag Guru; faith and God`s grace. As Kabir says in the Guru GRANTH Sahib, "One does not have detachment (vairag`) without tlie true Guru even if one wishes and craves for it" (GG, 1104).

*  For the SIKH Gurus` Word (gurbanT) is the true Guru who shows him the right path. Unwavering faith in the Guru is, however, necessary. Doubt (dubidha) being antithesis of faith is a great hinderance to true vairag, as says Guru Nanak, "so long as . there is even an iota of dubidha, detachment (vairag) cannot be attained" (GG, 634).*

 But ultimately, everything depends on God`s will and pleasure, that is nadar, a basic concept in Sikhism. Neither Guru nor gian (true knowledge) nor vairagis found without God`s grace. As already said, "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634).        also sang, niani bairag bhaia darsami dcklianai ka (hail "my mind craves, anxious to have a glimpse`` (GG, 50).     

1. Jodh SINGH, Bhai, Gurmati Nirnaya. PATIALA, 1990
2. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944


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## Astroboy

God's Will is indescribable and the question arises - how may we become one with it? Guru Nanak replies that the best we can do is to sit in meditation at the early hour of dawn and commune with His Holy Word. Our actions and our efforts count no doubt-it is through them that we achieve human birth-but, says Nanak, we cannot earn Salvation, for it must come as the gift of His Grace. Guru Nanak, in the *Jap Ji*, turns time and again to this paradox, that Salvation is only possible through His Grace, yet we need effort to achieve this Salvation. 

STANZA IV

True is the Lord, True His Holy Word; 
His love has been described as infinite. 
Men pray to Him for gifts, which He grants untiringly. 
When all is His; 
What can we offer at His feet? 
What can we say to win His love? 
At the ambrosial hour of the early dawn, 
Be you in communion with the Divine Word 
And meditate on His Glory. 
Our birth is the fruit of our actions; 
But Salvation comes only from His Grace.
O Nanak, know the True One as immanent in all.


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## Sardara123

aad0002 said:


> slok mÚ 3 ]
> 
> salok ma 3 ||
> _Salok, Third Mehla:_​ AiBAwgq eyih n AwKIAin ijn ky icq mih Brmu ]
> 
> abhiaagath eaehi n aakheean jin kae chith mehi bharam ||
> _He is not called a renunciate, whose consciousness is filled with doubt.
> 
> _​ iqs dY idqY nwnkw qyho jyhw Drmu ]
> this dhai dhithai naanakaa thaeho jaehaa dhharam ||
> _Donations to him bring proportionate rewards.
> 
> _​ ABY inrMjnu prm pdu qw kw BUKw hoie ]
> abhai nira(n)jan param padh thaa kaa bhookhaa hoe ||
> _He hungers for the supreme status of the Fearless, Immaculate Lord;
> 
> _​ iqs kw Bojnu nwnkw ivrlw pwey koie ]1]
> this kaa bhojan naanakaa viralaa paaeae koe ||1||
> _O Nanak, how rare are those who offer him this food. ||1||
> 
> _​ mÚ 3 ]
> ma 3 ||
> _Third Mehla:_​ AiBAwgq eyih n AwKIAin ij pr Gir Bojnu kryin ]
> 
> abhiaagath eaehi n aakheean j par ghar bhojan karaen ||
> _They are not called renunciates, who take food in the homes of others.
> 
> _​ audrY kwrix Awpxy bhly ByiK kryin ]
> oudharai kaaran aapanae behalae bhaekh karaen ||
> _For the sake of their bellies, they wear various religious robes.
> 
> _​ AiBAwgq syeI nwnkw ij Awqm gauxu kryin ]
> abhiaagath saeee naanakaa j aatham goun karaen ||
> _They alone are renunciates, O Nanak, who enter into their own souls.
> 
> _​ Bwil lhin shu Awpxw inj Gir rhxu kryin ]2]
> bhaal lehan sahuaapanaa nij ghar rehan karaen ||2||
> _They seek and find their Husband Lord; they dwell within the home of their own inner self. ||2||
> 
> _​ _Ang 948_​


 
In the following Shabad Guru Ji tells:

English Translation:
Dhanaasaree, Fourth Mehl:
All the Sikhs and servants come to worship and adore You; they sing the sublime Bani of the Lord, Har, Har.
Their singing and listening is approved by the Lord; they accept the Order of the True Guru as True, totally True. ||1||
Chant the Lord's Praises, O Siblings of Destiny; the Lord is the sacred shrine of pilgrimage in the terrifying world-ocean.
They alone are praised in the Court of the Lord, O Saints, who know and understand the Lord's sermon. ||Pause||
He Himself is the Guru, and He Himself is the disciple; the Lord God Himself plays His wondrous games.
O servant Nanak, he alone merges with the Lord, whom the Lord Himself merges; all the others are forsaken, but the Lord loves him. ||2||5||11||

source: SikhiToTheMax

Guru Shabad:

*DnwsrI mhlw 4 ]
syvk isK pUjx siB Awvih siB gwvih hir hir aUqm bwnI ]
gwivAw suixAw iqn kw hir Qwie pwvY ijn siqgur kI AwigAw siq siq kir mwnI ]1]
bolhu BweI hir kIriq hir Bvjl qIriQ ]
hir dir iqn kI aUqm bwq hY sMqhu hir kQw ijn jnhu jwnI ] rhwau ]
Awpy guru cylw hY Awpy Awpy hir pRBu coj ivfwnI ]
jn nwnk Awip imlwey soeI hir imlsI Avr sB iqAwig Ehw hir BwnI ]2]5]11]*


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## Sardara123

kaur-1 said:


> below is from link i posted previously. VAIRAG | The Sikh Encyclopedia
> The article has some spelling mistakes most probably from the text scanning software. I will correct the gurbani part later.
> 
> 
> *VAIRAG*
> VAIRAG, usually bairagor sometimes virag`in PUNJABI, is derived from Sanskrit vairagya meaning "change or loss of colour, growing pale ; disgust, aversion, distaste for or loathing of ; freedom from all worldly desire, indifference to worldly objects or to life ; ASCETICISM," or analysed as vi (prefix denoting disunion, separation, division)+rag (act of colouring or dyeing, colour, hue, tint, dye especially red colour, redness ; any feeling or passion especially love, affection or sympathy for ; vehement desire of, interest, joy, delight in; musical note, harmony, melody; loveliness, beauty).
> 
> Simply stated, vairaghas been defined as a mental state or attitude implying "detachment from and indifference to all things that stimulate desire, arouse the passion and strengthen any of the other virtues or vices." Thus defined vairaga may be desirable or odierwise depending on what its practitioner desires or disapproves. However, the term is more often than not employed to connote freedom from all worldly desires and indifference to worldly objects and to life itself. It is thus considered as synonymous with renunciation and asceticism. Asceticism, which is the consequence of vairag, is a value acknowledged in many advanced religions including Christianity and Islam.
> In traditional Indian religions it is at the core, and has given rise to numerous sects of anchorites and hermits. All these indulge in ritual practices of their respective order. One of the sects of VaiSriav anchorites is named Bairagi (Skt. Vairagin). Sannyasis (Skt. sannyasin), torn from worldly affairs, seek liberation by renunciation, meditation or repeated chanting of certain man tras aloud or sotto voce.
> 
> *SIKHISM introduced significant changes in the traditional concept ofvairag". *
> 
> *For the GURU the world and worldly life were not to be despised because they were the manifested part of tlie Ultimate Reality. *
> 
> *God created earth as dharamsal, i.e. premises for right action (GG, 7) and human birth is a rare chance for Godrealization (GG, 12).*
> 
> Disinterested participation and not renunciation is therefore the right path. Vainly must be differentiated from tyag (renunciation) and sannyas (inonasticism).
> 
> Mere abandonment of property means nothing so long as the mind remains chained to desire. Vai`rag implies freedom from desire other than a craving for nearness to God.
> 
> In Punjabi speech virag" (vairag) is also used for yearning, lovesickness or sadness caused by separation.
> 
> Bairagm this sense is also used by tlie Gurus in their hymns to express deep longing for God. Guru Ram Das, NANAK IV, says, "Come, meet me 0 God ; I have been separated lor long ; my mind is lull of bairag`. in}` eyes moist with love," (GG. 149). Guru ARJAN
> 
> *Vairag in Sikhism thus connotes not renunciation and escapism, but living a life of rightful activity with a longing to win God`s pleasure. Says Guru Nanak, "Countless bairagis talk of bairag, but bairagi is lie whom tlie lord likes" (GG. 634). *
> 
> *According to C»uru Ram Das, "True hairagis are those fortunate ones who, living in their houses with their families in a trance of equipoise, imbued in Lord`s name and concentrating on Sabda, tlie Guru`s Word, serve the True Lord" (GG, 1246): *
> 
> *To quote Guru Nanak again, "a householder, bairagi at heart, who dyed in truth and God`s fear sips the nectar of true knowledge, feels no other hunger" (GG, 21). *
> 
> Three things are necessary for the cultivation of true vairag Guru; faith and God`s grace. As Kabir says in the Guru GRANTH Sahib, "One does not have detachment (vairag`) without tlie true Guru even if one wishes and craves for it" (GG, 1104).
> 
> *For the SIKH Gurus` Word (gurbanT) is the true Guru who shows him the right path. Unwavering faith in the Guru is, however, necessary. Doubt (dubidha) being antithesis of faith is a great hinderance to true vairag, as says Guru Nanak, "so long as . there is even an iota of dubidha, detachment (vairag) cannot be attained" (GG, 634).*
> 
> But ultimately, everything depends on God`s will and pleasure, that is nadar, a basic concept in Sikhism. Neither Guru nor gian (true knowledge) nor vairagis found without God`s grace. As already said, "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634). also sang, niani bairag bhaia darsami dcklianai ka (hail "my mind craves, anxious to have a glimpse`` (GG, 50).
> 
> 1. Jodh SINGH, Bhai, Gurmati Nirnaya. PATIALA, 1990
> 2. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944


 
Very nice, Kaur BhenJi. It is a very good effort from their part and thanks a lot for sharing. 

Thanks


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## spnadmin

A respected forum member once described the experience of *vairag* to me. I still have the private message because the description was so clear.

Maybe you are reading Gurbani, or maybe listening to Kirtaan  and you feel peace and contentment, but at the same time you begin to cry (softly not crazy crying), at that moment _vairag _is rising up in you. The emotions have blended together and all are one. And one must continue in that moment as long as possible.


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## spnadmin

Our minds are like camels, Guruji says in another shabad. Wandering from here to there. Sometimes the distracted path we take is exhausting. A moment of fear, then a moment of fearlessness. A moment of devotion, then a moment of doubt. All of this drains us if we look closely at what is happening in our minds and hearts. In this shabad Guruji is saying that the battle within between pleasure and plan is His Play. And in a moment we find peace if He blesses us with grace and the company of the holy. ​*
ਹਰਖ ਸੋਗ ਬੈਰਾਗ ਅਨੰਦੀ ਖੇਲੁ ਰੀ ਦਿਖਾਇਓ ॥੧॥ ਰਹਾਉ ॥ *
* harakh sog bairaag anandhee khael ree dhikhaaeiou ||1|| rehaao ||*
* Pleasure and pain, detachment and ecstasy - the Lord has revealed His Play. ||1||Pause||*


* ਖਿਨਹੂੰ ਭੈ ਨਿਰਭੈ ਖਿਨਹੂੰ ਖਿਨਹੂੰ ਉਠਿ ਧਾਇਓ ॥ *
* khinehoon bhai nirabhai khinehoon khinehoon outh dhhaaeiou ||*
* One moment, the mortal is in fear, and the next moment he is fearless; in a moment, he gets up and departs.*


* ਖਿਨਹੂੰ ਰਸ ਭੋਗਨ ਖਿਨਹੂੰ ਖਿਨਹੂ ਤਜਿ ਜਾਇਓ ॥੧॥ *
* khinehoon ras bhogan khinehoon khinehoo thaj jaaeiou ||1||*
* One moment, he enjoys pleasures, and the next moment, he leaves and goes away. ||1||*


* ਖਿਨਹੂੰ ਜੋਗ ਤਾਪ ਬਹੁ ਪੂਜਾ ਖਿਨਹੂੰ ਭਰਮਾਇਓ ॥ *
* khinehoon jog thaap bahu poojaa khinehoon bharamaaeiou ||*
* One moment, he practices Yoga and intense meditation, and all sorts of worship; the next moment, he wanders in doubt.*


* ਖਿਨਹੂੰ ਕਿਰਪਾ ਸਾਧੂ ਸੰਗ ਨਾਨਕ ਹਰਿ ਰੰਗੁ ਲਾਇਓ ॥੨॥੫॥੧੫੬॥ *
* khinehoon kirapaa saadhhoo sang naanak har rang laaeiou ||2||5||156||*
* One moment, O Nanak, the Lord bestows His Mercy and blesses him with His Love, in the Saadh Sangat, the Company of the Holy. ||2||5||156||
*
Guru Arjan Dev
Ant 409​*
*


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## spnadmin

Guruji speaks of intuitive balance in a telling way. This balance, this centeredness is something we long for. But Guruji says that all the compulsive striving that we do-- the reading, the discussions, the frantic search for answers -- all this panditry (punditry) is useless. Making a conscious effort, trying to achieve the ecstasy of samaadhi won't work when the effort is conscious and deliberate. Then we are acting willfully from munn. Without the Guru what we long for escapes us. Only by and through the Grace of God is this gift granted. Meeting Him and through the Word of the Shabad we find it. Then peace and tranquility fill us, it is overflowing. We must praise God for this gift and chant his glories. Once centered, to be centered, our destiny is to live a lifestyle of Truth. ​*
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥
 sireeraag mehalaa 3 ||
Siree Raag, Third Mehl:

ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥
 sehajai no sabh lochadhee bin gur paaeiaa n jaae ||
Everyone longs to be centered and balanced, but without the Guru, no one can.


ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥
 parr parr panddith jothakee thhakae bhaekhee bharam bhulaaeae ||
The Pandits and the astrologers read and read until they grow weary, while the fanatics are deluded by doubt.


ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੧॥
 gur bhaettae sehaj paaeiaa aapanee kirapaa karae rajaae ||1||
Meeting with the Guru, intuitive balance is obtained, when God, in His Will, grants His Grace. ||1||


ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥
 bhaaee rae gur bin sehaj n hoe ||
O Siblings of Destiny, without the Guru, intuitive balance is not obtained.


ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
 sabadhai hee thae sehaj oopajai har paaeiaa sach soe ||1|| rehaao ||
Through the Word of the Shabad, intuitive peace and poise wells up, and that True Lord is obtained. ||1||Pause||


ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥
 sehajae gaaviaa thhaae pavai bin sehajai kathhanee baadh ||
That which is sung intuitively is acceptable; without this intuition, all chanting is useless.


ਸਹਜੇ ਹੀ ਭਗਤਿ ਊਪਜੈ ਸਹਜਿ ਪਿਆਰਿ ਬੈਰਾਗਿ ॥
 sehajae hee bhagath oopajai sehaj piaar bairaag ||
In the state of intuitive balance, devotion wells up. In intuitive balance, love is balanced and detached.


ਸਹਜੈ ਹੀ ਤੇ ਸੁਖ ਸਾਤਿ ਹੋਇ ਬਿਨੁ ਸਹਜੈ ਜੀਵਣੁ ਬਾਦਿ ॥੨॥
 sehajai hee thae sukh saath hoe bin sehajai jeevan baadh ||2||
In the state of intuitive balance, peace and tranquility are produced. Without intuitive balance, life is useless. ||2||


ਸਹਜਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥
 sehaj saalaahee sadhaa sadhaa sehaj samaadhh lagaae ||
In the state of intuitive balance, praise the Lord forever and ever. With intuitive ease, embrace Samaadhi.


ਸਹਜੇ ਹੀ ਗੁਣ ਊਚਰੈ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥
 sehajae hee gun oocharai bhagath karae liv laae ||
In the state of intuitive balance, chant His Glories, lovingly absorbed in devotional worship.


ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਖਾਇ ॥੩॥
 sabadhae hee har man vasai rasanaa har ras khaae ||3||
Through the Shabad, the Lord dwells within the mind, and the tongue tastes the Sublime Essence of the Lord. ||3||


ਸਹਜੇ ਕਾਲੁ ਵਿਡਾਰਿਆ ਸਚ ਸਰਣਾਈ ਪਾਇ ॥
 sehajae kaal viddaariaa sach saranaaee paae ||
In the poise of intuitive balance, death is destroyed, entering the Sanctuary of the True One.


ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਸਚੀ ਕਾਰ ਕਮਾਇ ॥
 sehajae har naam man vasiaa sachee kaar kamaae ||
Intuitively balanced, the Name of the Lord dwells within the mind, practicing the lifestyle of Truth.

*Guru Amar Das 
Ang 68

Later in the shabad Guruji says, 
* ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਦੀਏ ਦੇਵਣਹਾਰਿ ॥੧੦॥੬॥੨੩॥* 
naanak thott n aavee dheeeae dhaevanehaar ||10||6||23||
 O Nanak, when the Great Giver gives, nothing at all is lacking.​


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## spnadmin

Once again, Guruji tells us that a mind that wanders away from its true home finds only pain. Once again Guruji tells us that our true home is where we abide in the True Lord. There we are comforted, cleansed and rid of attachment, rid of the separation that comes from self. ​
ਕਹਾ ਚਲਹੁ ਮਨ ਰਹਹੁ ਘਰੇ ॥
 kehaa chalahu man rehahu gharae ||
Where are you going? O mind, remain in your own home.


ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮਿ ਤ੍ਰਿਪਤਾਸੇ ਖੋਜਤ ਪਾਵਹੁ ਸਹਜਿ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥
 guramukh raam naam thripathaasae khojath paavahu sehaj harae ||1|| rehaao ||
The Gurmukhs are satisfied with the Lord's Name; searching, they easily find the Lord. ||1||Pause||


ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਨਿ ਮੋਹੁ ਸਰੀਰਾ ॥
 kaam krodhh man mohu sareeraa ||
Sexual desire, anger and emotional attachment fill the mind and body;


ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਸੁ ਪੀਰਾ ॥
 lab lobh ahankaar s peeraa ||
greed and egotism lead only to pain.


ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਉ ਮਨੁ ਧੀਰਾ ॥੨॥
raam naam bin kio man dhheeraa ||2||
How can the mind be comforted without the Lord's Name? ||2||


ਅੰਤਰਿ ਨਾਵਣੁ ਸਾਚੁ ਪਛਾਣੈ ॥
 anthar naavan saach pashhaanai ||
One who cleanses himself within, knows the True Lord.


ਅੰਤਰ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਣੈ ॥
 anthar kee gath guramukh jaanai ||
The Gurmukh knows the condition of his innermost being.


ਸਾਚ ਸਬਦ ਬਿਨੁ ਮਹਲੁ ਨ ਪਛਾਣੈ ॥੩॥
 saach sabadh bin mehal n pashhaanai ||3||
Without the True Word of the Shabad, the Mansion of the Lord's Presence is not realized. ||3||


ਨਿਰੰਕਾਰ ਮਹਿ ਆਕਾਰੁ ਸਮਾਵੈ ॥
 nirankaar mehi aakaar samaavai ||
One who merges his form into the Formless Lord,


ਅਕਲ ਕਲਾ ਸਚੁ ਸਾਚਿ ਟਿਕਾਵੈ ॥
 akal kalaa sach saach ttikaavai ||
abides in the True Lord, the Powerful, beyond power.


ਸੋ ਨਰੁ ਗਰਭ ਜੋਨਿ ਨਹੀ ਆਵੈ ॥੪॥
 so nar garabh jon nehee aavai ||4||
Such a person does not enter into the womb of reincarnation again. ||4||


ਜਹਾਂ ਨਾਮੁ ਮਿਲੈ ਤਹ ਜਾਉ ॥
 jehaan naam milai theh jaao ||
Go there, where you may obtain the Naam, the Name of the Lord.​
Guru Naanka
Ang 414


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## Sikh80

As per my limited intellect detatchment is an attachment to worldly affairs without getting lost in it and keeping the Supreme Goal of being a person of virtues and also keeping HIM in our minds while carrying out our worldly duties. This message has appeared in Granth sahib ji at more than one place.


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## spnadmin

Sikh80 ji, Yes it does appear in many places in Sri Guru Granth Sahib. Detachment and sehaj are not for Sikhs tickets to abandon righteous living. That is why it is hard. Living in the world in a morally complete way is for most of us very hard to do. Through devotion to Guruji the bowl of duality is broken. A new vessel is created. 

_ ਆਪੁ ਪਛਾਣੈ ਜਾ ਸਤਿਗੁਰੁ ਪਾਵੈ ॥ aap pashhaanai jaa sathigur paavai || One comes to understand his own self, when he finds the True Guru.    ਜਹ ਆਸਾ ਤਹ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥  jeh aasaa theh binas binaasaa || Wherever there is hope, there is destruction and desolation.   ਫੂਟੈ ਖਪਰੁ ਦੁਬਿਧਾ ਮਨਸਾ ॥ foottai khapar dhubidhhaa manasaa || The bowl of duality and selfishness breaks. ||  ਮਮਤਾ ਜਾਲ ਤੇ ਰਹੈ ਉਦਾਸਾ ॥ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ ॥੨੦॥੧॥ mamathaa jaal thae rehai oudhaasaa || pranavath naanak ham thaa kae dhaasaa  Prays Nanak, I am the slave of that one, who remains detached amidst the traps of attachment. _Ang 840

* ਪਉੜੀ ॥ *
* pourree ||*
* Pauree:*


*  ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥ *
* dhovai tharafaa oupaae eik varathiaa ||*
* The One Lord created both sides and pervades the expanse.*


*  ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥ *
* baedh baanee varathaae andhar vaadh ghathiaa ||*
* The words of the Vedas became pervasive, with arguments and divisions.*


*  ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥ *
* paravirath niravirath haathaa dhovai vich dhharam firai raibaariaa ||*
* Attachment and detachment are the two sides of it; Dharma, true religion, is the guide between the two.*


*  ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥ *
* manamukh kachae koorriaar thinhee nihacho dharageh haariaa ||*
* The self-willed manmukhs are worthless and false. Without a doubt, they lose in the Court of the Lord.*


*  ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥ *
* guramathee sabadh soor hai kaam krodhh jinhee maariaa ||*
* Those who follow the Guru's Teachings are the true spiritual warriors; they have conquered sexual desire and anger.*

* ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥  *
* sachai andhar mehal sabadh savaariaa ||*
* They enter into the True Mansion of the Lord's Presence, embellished and exalted by the Word of the Shabad.*

* ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥ *
* sae bhagath thudhh bhaavadhae sachai naae piaariaa ||*
* Those devotees are pleasing to Your Will, O Lord; they dearly love the True Name.*


*  ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥੫॥ *
* sathigur saevan aapanaa thinhaa vittahu ho vaariaa ||5||*
* I am a sacrifice to those who serve their True Guru. ||5||

*Guru Amar Das
Ang 1280​


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## Sardara123

*No Second Love Allowed*

This Morning, I decided to visit SPN, one last time before leaving for my long trip. Found the same discussions on the topic of- 'God and Guru' are two seperate things- No they are not. There is ONE AND ONLY ONE. 

Me murakh understand: 

We are supposed to love Guru. - ONE LOVE
We are taught to love God by Guru- ONE LOVE
If we are loving Lord God and Dear Guru as seperate Entities- THERE WE ARE LOVING 'TWO'.

WHEN THERE IS NO SECOND- HOW 'TWO' LOVES.

'MORE THAN ONE LOVE' OR 'DUALITY' OR 'SECOND LOVE' OR 'LOVE OF MAYA' ie 
'*DOOJA BHAO'* IS NOT ALLOWED BY GURU JI. 

English Translation:

Siree Raag, Third Mehl:
You may torment your body with extremes of self-discipline, practice intensive meditation and hang upside-down, but your ego will not be eliminated from within.
You may perform religious rituals, and still never obtain the Naam, the Name of the Lord.
Through the Word of the Guru's Shabad, remain dead while yet alive, and the Name of the Lord shall come to dwell within the mind. ||1||
Listen, O my mind: hurry to the Protection of the Guru's Sanctuary.
By Guru's Grace you shall be saved. Through the Word of the Guru's Shabad, you shall cross over the terrifying world-ocean of poison. ||1||Pause||
Everything under the influence of the three qualities shall perish; the love of duality is corrupting.
The Pandits, the religious scholars, read the scriptures, but they are trapped in the bondage of emotional attachment. In love with evil, they do not understand.
Meeting the Guru, the bondage of the three qualities is cut away, and in the fourth state, the Door of Liberation is attained. ||2||
Through the Guru, the Path is found, and the darkness of emotional attachment is dispelled.
If one dies through the Shabad, then salvation is obtained, and one finds the Door of Liberation.
By Guru's Grace, one remains blended with the True Name of the Creator. ||3||
This mind is very powerful; we cannot escape it just by trying.
In the love of duality, people suffer in pain, condemned to terrible punishment.
O Nanak, those who are attached to the Naam are saved; through the Shabad, their ego is banished. ||4||18||51||
English Translations are provided for non Punjabi readers. Source: SikhiToTheMax

Punjabi Translation: 
ArQ:- hy myry mn! (myrI g`l) sux, siqgurU dI srn pau [ (mwieAw dy pRBwv qoN) gurU dI ikrpw nwl hI bcIdw hY, ieh zhr-(BirAw) sMswr-smuMdr gurU dy Sbd dI rwhIN (hI) qr skIdw hY [1[rhwau[
mnu`K srIr nUµ (Bwv, igAwn-ieMidRAW nUµ) Awpxy v`s ivc r`Kx dy jqn krdw hY, pu`Tw ltk ky qp krdw hY, (pr ies qrHW) AMdroN haumY dUr nhIN huMdI [ jy mnu`K Awqmk au~nqI sMbMDI (Ajyhy im`Qy hoey Dwrimk) kMm krdw rhy, qW kdy BI auh prmwqmw dw nwm pRwpq nhIN kr skdw [ jyhVw mnu`K gurU dy Sbd dI shYqw nwl dunIAw dI ikrq-kwr krdw hoieAw hI ivkwrW vloN bcdw hY, aus dy mn ivc pRBU dw nwm Aw v`sdw hY [1[
iqMn guxW dy ADIn rih ky kMm krny—ieh swrw mwieAw dw hI pRBwv hY, qy mwieAw dw ipAwr (mn ivc) ivkwr (hI) pYdw krdw hY [ mwieAw dy bMDnW ivc mwieAw dy moh dw b`Jw hoieAw pMifq (Drm-pusqk) pVHdw hY, pr mwieAw dy ipAwr ivc (PisAw rihx krky auh jIvn dw shI rsqw) nhIN smJ skdw [ jy siqgurU iml pey qW (mwieAw-moh dy kwrn pYdw hoeI AMdrlI) iK`J dUr ho jWdI hY, mwieAw dy iqMn guxW qoN auqly Awqmk drjy ivc (phuMicAW) (mwieAw dy moh qoN) ^lwsI dw drvwzw l`B pYNdw hY [2[
gurU pwsoN jIvn dw shI rsqw l`B pYNdw hY (mn ivcoN) moh (dw) hnyrw dUr ho jWdw hY [ jy mnu`K gurU dy Sbd ivc juV ky mwieAw dy moh vloN mr jwey qW (sMswr-smuMdr ivc fu`bxoN) bc jWdw hY, qy ivkwrW qoN ^lwsI dw drvwzw l`B lYNdw hY [ gurU dI ikrpw nwl hI mnu`K (pRBU-crnW ivc) juiVAw rih skdw hY, qy pRBU dw sdw-iQr nwm pRwpq kr skdw hY [3[
(nhIN qW) ieh mn (qW) bVw blvwn hY (gurU dI srn qoN ibnw hor) iksy BI hIly nwl ieh (kurwhy pwxoN) C`fdw nhIN [ mwieAw dy ipAwr ivc Psw ky (mnu`K nUµ) du`K cMboV dyNdw hY, qy bVI szw dyNdw hY [
hy nwnk! jyhVy mnu`K gurU dy Sbd dI rwhIN haumY dUr kr ky prmwqmw dy nwm ivc juVdy hn auh (ies dy pMjy qoN) bcdy hn [4[18[51[
source: http://www.gurugranthdarpan.com/darpan2/0033.html

Guru Shabad:
isrIrwgu mhlw 3 ]
kWieAw swDY aurD qpu krY ivchu haumY n jwie ]
AiDAwqm krm jy kry nwmu n kb hI pwie ]
gur kY sbid jIvqu mrY hir nwmu vsY min Awie ]1]
suix mn myry Bju sqgur srxw ]
gur prswdI CutIAY ibKu Bvjlu sbid gur qrxw ]1] rhwau ]
qRY gux sBw Dwqu hY dUjw Bwau ivkwru ]
pMifqu pVY bMDn moh bwDw nh bUJY ibiKAw ipAwir ]
sqguir imilAY iqRkutI CUtY cauQY pid mukiq duAwru ]2]
gur qy mwrgu pweIAY cUkY mohu gubwru ]
sbid mrY qw auDrY pwey moK duAwru ]
gur prswdI imil rhY scu nwmu krqwru ]3]
iehu mnUAw Aiq sbl hY Cfy n ikqY aupwie ]
dUjY Bwie duKu lwiedw bhuqI dyie sjwie ]
nwnk nwim lgy sy aubry haumY sbid gvwie ]4]18]51]


GURU KIRPA


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## spnadmin

_DHANAASAREE,  FIRST MEHL:_​_ 
If the Lord bestows His Glance of Grace, then one remembers Him in meditation. The soul is softened, and he remains absorbed in the Lord’s Love. His soul and the Supreme Soul become one. The duality of the inner mind is overcome. || 1 || By Guru’s Grace, God is found. One’s consciousness is attached to the Lord, and so Death does not devour him. || 1 || Pause || Remembering the True Lord in meditation, one is enlightened.

Then, in the midst of Maya, he remains detached. Such is the Glory of the True Guru; in the midst of children and spouses, they attain emancipation. || 2 || Such is the service which the Lord’s servant performs, that he dedicates his soul to the Lord, to whom it belongs. 

One who is pleasing to the Lord and Master is acceptable. Such a servant obtains honor in the Court of the Lord. || 3 || He enshrines the image of the True Guru in his heart. He obtains the rewards which he desires. The True Lord and Master grants His Grace; how can such a servant be afraid of death? || 4 || Prays Nanak, practice contemplation, and enshrine love for the True Word of His Bani. Then, you shall find the Gate of Salvation. This Shabad is the most excellent of all chanting and austere meditations. || 5 || 2 || 4 ||            
_
Ang 661


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## Sikh80

Yes, aad0002 ji,
Everything as per Sikhism  is based on the philosophy of   His Grace.  Even His devotion is governed and earned this way only.Thanks for this thread.

  ijs no lwey lgY iqsu Awie ] (797-7, iblwvlu, mÚ 3)
  He alone is attached, whom the Lord attaches.

sBu scu idKwly qw sic smwie ]3] (797-7, iblwvlu, mÚ 3)
All Truth is revealed to him, and then, he merges in the True Lord. ||3||​


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## spnadmin

But thank you, Sikh 80 ji. Having to read many pages of Sri Guru Granth Sahib to find maybe just one shabad where Guruji speaks to detachment every 2 or 3 days has been an important learning experience for me. Others should feel free to contribute their understanding and their love of Gurbani, Sikh80 ji.


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## spnadmin

This shabad belongs in this thread --- for its own reasons. It may be telling us where detachment comes from and where detachment leads us. 


*ਹਰਿ ਭਗਤਾ ਕੀ ਜਾਤਿ ਪਤਿ ਹੈ ਭਗਤ ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਣੇ ਰਾਮ ॥
har bhagathaa kee jaath path hai bhagath har kai naam samaanae raam ||
The Lord is the social class and honor of His devotees; the Lord’s devotees merge in the Naam, the Name of the Lord.

ਹਰਿ ਭਗਤਿ ਕਰਹਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਵਹਿ ਜਿਨ ਗੁਣ ਅਵਗਣ ਪਛਾਣੇ ਰਾਮ ॥
har bhagath karehi vichahu aap gavaavehi jin gun avagan pashhaanae raam ||
They worship the Lord in devotion, and eradicate self-conceit from within themselves; they understand merits and demerits.

ਗੁਣ ਅਉਗਣ ਪਛਾਣੈ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ਭੈ ਭਗਤਿ ਮੀਠੀ ਲਾਗੀ ॥
gun aougan pashhaanai har naam vakhaanai bhai bhagath meethee laagee ||
They understand merits and demerits, and chant the Lord’s Name; devotional worship is sweet to them.

ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਘਰ ਹੀ ਮਹਿ ਬੈਰਾਗੀ ॥
anadhin bhagath karehi dhin raathee ghar hee mehi bairaagee ||
Night and day, they perform devotional worship, day and night, and in the home of the self, they remain detached.

ਭਗਤੀ ਰਾਤੇ ਸਦਾ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਜੀਉ ਵੇਖਹਿ ਸਦਾ ਨਾਲੇ ॥
bhagathee raathae sadhaa man niramal har jeeo vaekhehi sadhaa naalae ||
Imbued with devotion, their minds remain forever immaculate and pure; they see their Dear Lord always with them.

ਨਾਨਕ ਸੇ ਭਗਤ ਹਰਿ ਕੈ ਦਰਿ ਸਾਚੇ ਅਨਦਿਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥੨॥
naanak sae bhagath har kai dhar saachae anadhin naam samhaalae ||2||
O Nanak, those devotees are True in the Court of the Lord; night and day, they dwell upon the Naam. ||2||

ਮਨਮੁਖ ਭਗਤਿ ਕਰਹਿ ਬਿਨੁ ਸਤਿਗੁਰ ਵਿਣੁ ਸਤਿਗੁਰ ਭਗਤਿ ਨ ਹੋਈ ਰਾਮ ॥
manamukh bhagath karehi bin sathigur vin sathigur bhagath n hoee raam ||
The self-willed manmukhs practice devotional rituals without the True Guru, but without the True Guru, there is no devotion.

ਹਉਮੈ ਮਾਇਆ ਰੋਗਿ ਵਿਆਪੇ ਮਰਿ ਜਨਮਹਿ ਦੁਖੁ ਹੋਈ ਰਾਮ ॥
houmai maaeiaa rog viaapae mar janamehi dhukh hoee raam ||
They are afflicted with the diseases of egotism and Maya, and they suffer the pains of death and rebirth.

ਮਰਿ ਜਨਮਹਿ ਦੁਖੁ ਹੋਈ ਦੂਜੈ ਭਾਇ ਪਰਜ ਵਿਗੋਈ ਵਿਣੁ ਗੁਰ ਤਤੁ ਨ ਜਾਨਿਆ ॥
mar janamehi dhukh hoee dhoojai bhaae paraj vigoee vin gur thath n jaaniaa ||
The world suffers the pains of death and rebirth, and through the love of duality, it is ruined; without the Guru, the essence of reality is not known.

ਭਗਤਿ ਵਿਹੂਣਾ ਸਭੁ ਜਗੁ ਭਰਮਿਆ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਨਿਆ ॥
bhagath vihoonaa sabh jag bharamiaa anth gaeiaa pashhuthaaniaa ||
Without devotional worship, everyone in the world is deluded and confused, and in the end, they depart with regrets.

ਕੋਟਿ ਮਧੇ ਕਿਨੈ ਪਛਾਣਿਆ ਹਰਿ ਨਾਮਾ ਸਚੁ ਸੋਈ ॥
kott madhhae kinai pashhaaniaa har naamaa sach soee ||
Among millions, there is scarcely one who realizes the Name of the True Lord.

ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਦੂਜੈ ਭਾਇ ਪਤਿ ਖੋਈ ॥੩॥
naanak naam milai vaddiaaee dhoojai bhaae path khoee ||3||
O Nanak, through the Naam, greatness is obtained; in the love of duality, all honor is lost. ||3||

ਭਗਤਾ ਕੈ ਘਰਿ ਕਾਰਜੁ ਸਾਚਾ ਹਰਿ ਗੁਣ ਸਦਾ ਵਖਾਣੇ ਰਾਮ ॥
bhagathaa kai ghar kaaraj saachaa har gun sadhaa vakhaanae raam ||
In the home of the devotees, is the joy of true marriage; they chant the Glorious Praises of the Lord forever.

ਭਗਤਿ ਖਜਾਨਾ ਆਪੇ ਦੀਆ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿ ਸਮਾਣੇ ਰਾਮ ॥
bhagath khajaanaa aapae dheeaa kaal kanttak maar samaanae raam ||
He Himself blesses them with the treasure of devotion; conquering the thorny pain of death, they merge in the Lord.

ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿ ਸਮਾਣੇ ਹਰਿ ਮਨਿ ਭਾਣੇ ਨਾਮੁ ਨਿਧਾਨੁ ਸਚੁ ਪਾਇਆ ॥
kaal kanttak maar samaanae har man bhaanae naam nidhhaan sach paaeiaa ||
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.

ਸਦਾ ਅਖੁਟੁ ਕਦੇ ਨ ਨਿਖੁਟੈ ਹਰਿ ਦੀਆ ਸਹਜਿ ਸੁਭਾਇਆ ॥
sadhaa akhutt kadhae n nikhuttai har dheeaa sehaj subhaaeiaa ||
This treasure is inexhaustible; it will never be exhausted. The Lord automatically blesses them with it.

ਹਰਿ ਜਨ ਊਚੇ ਸਦ ਹੀ ਊਚੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਹਾਇਆ ॥
har jan oochae sadh hee oochae gur kai sabadh suhaaeiaa ||
The humble servants of the Lord are exalted and elevated, forever on high; they are adorned with the Word of the Guru’s Shabad.

ਨਾਨਕ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ਜੁਗਿ ਜੁਗਿ ਸੋਭਾ ਪਾਇਆ ॥੪॥੧॥੨॥
naanak aapae bakhas milaaeae jug jug sobhaa paaeiaa ||4||1||2||
O Nanak, He Himself forgives them, and merges them with Himself; throughout the ages, they are glorified. ||4||1||2|*Guru Amar Das
Ang 768​


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## pk70

namjap said:


> [URL="http://images.google.com/imgres?imgurl=http://www.anandasacramento.org/images/Flowers,%2520etc/lotus.jpg&imgrefurl=http://www.anandasacramento.org/&h=270&w=325&sz=11&hl=en&start=267&um=1&tbnid=Qv0VRitDn1XirM:&tbnh=98&tbnw=118&prev=/images%3Fq%3Dpics%2Bof%2Blotus%2Bflowers%26start%3D260%26ndsp%3D20%26um%3D1%26hl%3Den%26rlz%3D1T4GGLR_enMY221MY221%26sa%3DN"]


 
namjap ji
There is no better way to express your own views on this thread. Guru Sahib  has used it in may Shabadas.


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## spnadmin

The lotus blossom is a symbol of detachment. It sits upon the surface of the pond drawing its life from the nourishment of water. But emanating the beauty that comes from its relationship with a life giving source. Its roots do not sink into the mud, and is detached from it. Rather its roots float in the water itself. It emits a feeling of peace.


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## Astroboy

Baba Siri Chand was Brahmgiani, one with the eternal light of God, one with that eternal Power of which all the scriptures have spoken. Even though he lived in the world, he remained beyond the world. As Guru Arjan Dev wrote, "Brahmgiani sada nirlep,jaise jal me kamal alep - A Brahmgiani is always detached, as a lotus flower is detached from the mud and water below."


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## spnadmin

Nan Jap -- Thanks. I knew that I had read something like this before --hence my description of the lotus. I could not remember where. Now we have the reference.


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## spnadmin

Ego and Death​
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ 
sireeraag mehalaa 1 ||
Siree Raag, First Mehl:

 ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥ 
sunnjee dhaeh ddaraavanee jaa jeeo vichahu jaae ||
The empty body is dreadful, when the soul goes out from within.


ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥ 
bhaahi balandhee vijhavee dhhooo n nikasiou kaae ||
The burning fire of life is extinguished, and the smoke of the breath no longer emerges.



ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥ 
panchae runnae dhukh bharae binasae dhoojai bhaae ||1||
The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ||1||



 ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥ 
moorrae raam japahu gun saar ||
You fool: chant the Name of the Lord, and preserve your virtue.


ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥ 
houmai mamathaa mohanee sabh muthee ahankaar ||1|| rehaao ||
Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||


 ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥ 
jinee naam visaariaa dhoojee kaarai lag ||
Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality.

 ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥ 
dhubidhhaa laagae pach mueae anthar thrisanaa ag ||
Attached to duality, they putrefy and die; they are filled with the fire of desire within.


 ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥ 
gur raakhae sae oubarae hor muthee dhhandhhai thag ||2||
Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. ||2||


  ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥ 
muee pareeth piaar gaeiaa muaa vair virodhh ||
Love dies, and affection vanishes. Hatred and alienation die.


 ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥ 
dhhandhhaa thhakaa ho muee mamathaa maaeiaa krodhh ||
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger.

 ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥ 
karam milai sach paaeeai guramukh sadhaa nirodhh ||3||
Those who receive His Mercy obtain the True One. The Gurmukhs dwell forever in balanced restraint. ||3||


ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥ 
sachee kaarai sach milai guramath palai paae ||
By true actions, the True Lord is met, and the Guru's Teachings are found.

 ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ 
so nar janmai naa marai naa aavai naa jaae ||
Then, they are not subject to birth and death; they do not come and go in reincarnation.


 ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥ 
naanak dhar paradhhaan so dharagehi paidhhaa jaae ||4||14||
O Nanak, they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord. ||4||14||

Guru Nanak Dv
Ant 19​


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## Sikh80

*Delusion and duality *

*   01.Background*

*   M*oving away from home to a strange city with new people to take on a whole new experience (this world) is a big transition, bigger than what mind can anticipate. The soul has wandered away from its source: The Eternal Divine; The Eternal True the ‘Sat’. It has forgotten itself on account of multitude of impressions of many incarnations that mind carries. The long separation has resulted in the delusion that this world is our home. Guru has stated at many places that it is an illusion and that it is only a play of the Supreme and we should not identify with it. We all have God like divinity in us in the form of _Soul_. Many of the problems are very typical of a new transitional phenomenon of Life and Death.   

*   T*here is no standard definition of Duality as per the commentaries as well. 
  I have coined this for myself. Kindly share if you have something else that does not fit into this.


*02.Duality/ Dualism and Dictionary Meaning* 


*du**[**al**[**ism*7-iz#!m8
*n.*
*1*the state of being dual; duality 
*2*_Philos._ the theory that the world is ultimately composed of, or explicable in terms of, two basic entities, as mind and matter 
*3*_Theol._ _a_) the doctrine that there are two mutually antagonistic principles in the universe, good and evil _b_) the doctrine that man has two natures, physical and spiritual 
*
03.Interpretation Of Duality* 

*   T*he conduct that arises from the feeling that God is separate from us and we are separate from him is _Duality_. _But the consciousness of this duality is also the initial urge for spiritual accomplishment_. So long as we stray from the right path and are under the sway of delusion children and family all appear as our own. The feeling that they belong to me-are mine, is the medium through which delusion works. The deluded man regards them as worthy of worship and clings to them, for that one is father, the other one grandfather. But after spiritual attainment there the Self who has gained awareness of the essence, of the Supreme Spirit, is left all alone.
*
04.Gurbani: The Remedy* 

  At very many places we have been exhorted 

·*N[/FONT]**o matter what you read in duality, reading and contemplating it, you shall only continue to suffer. [491-1]

[/FONT]*
*S[/FONT]**o grasp the      Lord's lotus feet; through the Word of the Guru's Shabad, you shall come      to understand. [491-2][/FONT]*
_*A[/FONT]*nd[/FONT]
_ 
·*T[/FONT]**heir minds are colored by emotional attachment to Maya; because of this emotional attachment, they do not understand.[571-4]

[/FONT]* ·*T[/FONT]**he soul of the Gurmukh is imbued with the Lord's Love; the love of duality departs.[571-5]

[/FONT]*​


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## spnadmin

*The Remedy: Gurbani, Naam and the Company of the Holy

**ਜੇ ਕੋ ਆਪੁਨਾ ਦੂਖੁ ਮਿਟਾਵੈ ॥ 
jae ko aapunaa dhookh mittaavai ||
If you wish to erase your sorrows,

ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਗਾਵੈ ॥ 
 har har naam ridhai sadh gaavai ||
sing the Name of the Lord, Har, Har, within your heart.

ਜੇ ਕੋ ਅਪੁਨੀ ਸੋਭਾ ਲੋਰੈ ॥ 
 jae ko apunee sobhaa lorai ||
If you long for honor for yourself,

 ਸਾਧਸੰਗਿ ਇਹ ਹਉਮੈ ਛੋਰੈ ॥ 
 saadhhasang eih houmai shhorai ||
then renounce your ego in the Saadh Sangat, the Company of the Holy.

 ਜੇ ਕੋ ਜਨਮ ਮਰਣ ਤੇ ਡਰੈ ॥ 
 jae ko janam maran thae ddarai ||
If you fear the cycle of birth and death,


ਸਾਧ ਜਨਾ ਕੀ ਸਰਨੀ ਪਰੈ ॥ 
 saadhh janaa kee saranee parai ||
then seek the Sanctuary of the Holy.

 ਜਿਸੁ ਜਨ ਕਉ ਪ੍ਰਭ ਦਰਸ ਪਿਆਸਾ ॥ 
 jis jan ko prabh dharas piaasaa ||
Those who thirst for the Blessed Vision of God's Darshan

ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਸਾ ॥੫॥ 
 naanak thaa kai bal bal jaasaa ||5||
- Nanak is a sacrifice, a sacrifice to them. ||5||

*Sukhmani Sahib
Ang 266


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## Astroboy

*jaisay jal meh kamal niraalam murgaa-ee nai saanay.
The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream;*
*
surat sabad bhav saagar taree-ai naanak naam vakhaanay.
with one's consciousness focused on the Word of the Shabad, one crosses over the terrifying world-ocean. O Nanak, chant the Naam, the Name of the Lord.
*
*(Source: Sidh Gost)
*


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## Sikh80

*S*oul is unmanifest; it is incomprehensible as it is the part of the Super soul of the* S*uper -consciousness and is spoken to be immutable.
*D*eath is certain for the born and rebirth is inevitable for the dead. *B*efore Birth beings are un-manifest to human senses; at death they return to the un-manifest again. 

*T*hey are manifest only in the interim between birth and death. Be dead while alive and get over the ego or haume and remain engaged in devotional worship of the *I*mmutable.​

sloku mÚ 3 ] (589-2)

Shalok, Third Mehl:


 Bgiq krih mrjIvVy gurmuiK Bgiq sdw hoie ] (589-2, vfhMsu, mÚ 3)

They alone worship the Lord, who remain dead while yet alive; the Gurmukhs worship the Lord continually.


 Enw kau Duir Bgiq Kjwnw bKisAw myit n skY koie ] (589-2, vfhMsu, mÚ 3)

The Lord blesses them with the treasure of devotional worship, which no one can destroy.


 gux inDwnu min pwieAw eyko scw soie ] (589-3, vfhMsu, mÚ 3)

They obtain the treasure of virtue, the One True Lord, within their minds.


 nwnk gurmuiK imil rhy iPir ivCoVw kdy n hoie ]1] (589-3, vfhMsu, mÚ 3)

O Nanak, the Gurmukhs remain united with the Lord; they shall never be separated again. ||1||​


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## spnadmin

All sounding very good. Can you hear the brrrr in the background of soft soothing mantra.


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## spnadmin

Somewhere, earlier in this thread, there is some discussion about humility. It is the road to detachment. Humility, to me, is not self-abasement. It seems more a matter of immersing one's self in a Greater Sense of Being.  Insults, offenses, outrage, emotional states like fear and resentment begin to seem -- somewhat puzzling. They belong somewhere else and to someone else. The hukamnama for March 22 describes how we can lose our minds and bodies. 

hsqI isir ijau AMksu hY Ahrix ijau isru dyie ]
hasathee sir jio a(n)kas hai aharan jio sir dhaee ||
_The elephant offers its head to the reins, and the anvil offers itself to the hammer;

_ mnu qnu AwgY rwiK kY aUBI syv kryie ]
man than aagai raakh kai oobhee saev karaee ||
_just so, we offer our minds and bodies to our Guru; we stand before Him, and serve Him.

_ ieau gurmuiK Awpu invwrIAY sBu rwju isRsit kw lyie ]
eio guramukh aap nivaareeai sabh raaj srisatt kaa laee ||
_This is how the Gurmukhs eliminate their self-conceit, and come to rule the whole world.

_ nwnk gurmuiK buJIAY jw Awpy ndir kryie ]1]
naanak guramukh bujheeai jaa aapae nadhar karaee ||1||
_O Nanak, the Gurmukh understands, when the Lord casts His Glance of Grace. ||1||_


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## spnadmin

Another forum member cited this Shabad in the context of another discussion. I found it relevant to this thread and decided to re-post it. The Shabad offers this perspective.  We cab achieve detachment  through attachment. Detachment realized through attachment to the lotus feet of the Guru. 
   jਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ 
jae ko gur thae vaemukh hovai bin sathigur mukath n paavai ||
One who turns away from the Guru, and becomes baymukh - without the True Guru, he shall not find liberation.


 ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥ 
paavai mukath n hor thhai koee pushhahu bibaekeeaa jaaeae ||
He shall not find liberation anywhere else either; go and ask the wise ones about this.


 ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥ 
anaek joonee bharam aavai vin sathigur mukath n paaeae ||
He shall wander through countless incarnations; without the True Guru, he shall not find liberation.


 ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥ 
fir mukath paaeae laag charanee sathiguroo sabadh sunaaeae ||
But liberation is attained, when one is attached to the feet of the True Guru, chanting the Word of the Shabad.


 ਕਹੈ ਨਾਨਕੁ ਵੀਚਾਰਿ ਦੇਖਹੁ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥੨੨॥ 
kehai naanak veechaar dhaekhahu vin sathigur mukath n paaeae ||22||
Says Nanak, contemplate this and see, that without the True Guru, there is no liberation. ||22||


 ਆਵਹੁ ਸਿਖ ਸਤਿਗੁਰੂ ਕੇ ਪਿਆਰਿਹੋ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ 
aavahu sikh sathiguroo kae piaariho gaavahu sachee baanee ||
Come, O beloved Sikhs of the True Guru, and sing the True Word of His Bani.


 ਬਾਣੀ ਤ ਗਾਵਹੁ ਗੁਰੂ ਕੇਰੀ ਬਾਣੀਆ ਸਿਰਿ ਬਾਣੀ ॥ 
baanee th gaavahu guroo kaeree baaneeaa sir baanee ||
Sing the Guru's Bani, the supreme Word of Words.


s  ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਹੋਵੈ ਹਿਰਦੈ ਤਿਨਾ ਸਮਾਣੀ ॥ 
jin ko nadhar karam hovai hiradhai thinaa samaanee ||
Those who are blessed by the Lord's Glance of Grace - their hearts are imbued with this Bani.


 ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥ 
peevahu anmrith sadhaa rehahu har rang japihu saarigapaanee ||
Drink in this Ambrosial Nectar, and remain in the Lord's Love forever; meditate on the Lord, the Sustainer of the world.


 ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥ 
kehai naanak sadhaa gaavahu eaeh sachee baanee ||23||
Says Nanak, sing this True Bani forever. ||23||

Ang 920
Guru Amar Das​


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## Sikh80

I was searching for a shabad that you have quoted above.Thanks for sharing. Following is the 'shabad' that explains as to how the detatchment can lead us to liberation.


ਗੂਜਰੀ  ਮਹਲਾ  ੩  ॥ 
गूजरी महला ३ ॥ 
Gūjrī mehlā 3. 
Goojaree, Third Mehl: ​ 

ਜੁਗ  ਮਾਹਿ  ਨਾਮੁ  ਦੁਲੰਭੁ  ਹੈ  ਗੁਰਮੁਖਿ  ਪਾਇਆ  ਜਾਇ  ॥
जुग माहि नामु दुल्मभु है गुरमुखि पाइआ जाइ ॥ 
Jug māhi nām ḏulambẖ hai gurmukẖ pā*i*ā jā*ė. 
It is so difficult to obtain the Naam, the Name of the Lord, in this age; only the Gurmukh obtains it. 


ਬਿਨੁ  ਨਾਵੈ  ਮੁਕਤਿ  ਨ  ਹੋਵਈ  ਵੇਖਹੁ  ਕੋ  ਵਿਉਪਾਇ  ॥੧॥
बिनु नावै मुकति न होवई वेखहु को विउपाइ ॥१॥ 
Bin nāvai mukaṯ na hova*ī vėkẖhu ko vi*upā*ė. ||1|| 
Without the Name, no one is liberated; let anyone make other efforts, and see. ||1|| 


ਬਲਿਹਾਰੀ  ਗੁਰ  ਆਪਣੇ  ਸਦ  ਬਲਿਹਾਰੈ  ਜਾਉ  ॥ 
बलिहारी गुर आपणे सद बलिहारै जाउ ॥ 
Balihārī gur āpṇė saḏ balihārai jā*o. 
I am a sacrifice to my Guru; I am forever a sacrifice to Him. 


ਸਤਿਗੁਰ  ਮਿਲਿਐ  ਹਰਿ  ਮਨਿ  ਵਸੈ  ਸਹਜੇ  ਰਹੈ  ਸਮਾਇ  ॥੧॥  ਰਹਾਉ  ॥ 
सतिगुर मिलिऐ हरि मनि वसै सहजे रहै समाइ ॥१॥ रहाउ ॥ 
Saṯgur mili*ai har man vasai sehjė rahai samā*ė. ||1|| rahā*o. 
Meeting the True Guru, the Lord comes to dwell in the mind, and one remains absorbed in Him. ||1||Pause|| 


ਜਾਂ  ਭਉ  ਪਾਏ  ਆਪਣਾ  ਬੈਰਾਗੁ  ਉਪਜੈ  ਮਨਿ  ਆਇ  ॥ 
जां भउ पाए आपणा बैरागु उपजै मनि आइ ॥ 
Jāŉ bẖa*o pā*ė āpṇā bairāg upjai man ā*ė. 
When God instills His fear, a balanced detachment springs up in the mind.



ਬੈਰਾਗੈ  ਤੇ  ਹਰਿ  ਪਾਈਐ  ਹਰਿ  ਸਿਉ  ਰਹੈ  ਸਮਾਇ  ॥੨॥ 
बैरागै ते हरि पाईऐ हरि सिउ रहै समाइ ॥२॥ 
Bairāgai ṯė har pā*ī*ai har si*o rahai samā*ė. ||2|| 
Through this detachment, the Lord is obtained, and one remains absorbed in the Lord. ||2||



ਸੇਇ  ਮੁਕਤ  ਜਿ  ਮਨੁ  ਜਿਣਹਿ  ਫਿਰਿ  ਧਾਤੁ  ਨ  ਲਾਗੈ  ਆਇ  ॥ 
सेइ मुकत जि मनु जिणहि फिरि धातु न लागै आइ ॥ 
Sė*ė mukaṯ je man jiṇeh fir ḏẖāṯ na lāgai ā*ė. 
He alone is liberated, who conquers his mind; Maya does not stick to him again. 



ਦਸਵੈ  ਦੁਆਰਿ  ਰਹਤ  ਕਰੇ  ਤ੍ਰਿਭਵਣ  ਸੋਝੀ  ਪਾਇ  ॥੩॥ 
दसवै दुआरि रहत करे त्रिभवण सोझी पाइ ॥३॥ 
Ḏasvai ḏu*ār rahaṯ karė ṯaribẖavaṇ sojẖī pā*ė. ||3|| 
He dwells in the Tenth Gate, and obtains the understanding of the three worlds. ||3|| 



ਨਾਨਕ  ਗੁਰ  ਤੇ  ਗੁਰੁ  ਹੋਇਆ  ਵੇਖਹੁ  ਤਿਸ  ਕੀ  ਰਜਾਇ  ॥ 
नानक गुर ते गुरु होइआ वेखहु तिस की रजाइ ॥ 
Nānak gur ṯė gur ho*i*ā vėkẖhu ṯis kī rajā*ė. 
O Nanak, through the Guru, one becomes the Guru; behold, His Wondrous Will. 




ਇਹੁ  ਕਾਰਣੁ  ਕਰਤਾ  ਕਰੇ  ਜੋਤੀ  ਜੋਤਿ  ਸਮਾਇ  ॥੪॥੩॥੫॥ 
इहु कारणु करता करे जोती जोति समाइ ॥४॥३॥५॥ 
Ih kāraṇ karṯā karė joṯī joṯ samā*ė. ||4||3||5|| 
This deed was done by the Creator Lord; one's light merges into the Light. ||4||3||5||

Ang 450-51​


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## spnadmin

Sikh80 ji

This is so wonderful. Last night I was reading the exact same shabad you just posted and thought of using it. Then changed my mind.


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## Sikh80

Thanks for this thread. 
But it proves that you should not change your mind.

Good Luck next time.


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## spnadmin

:rofl!!:

Now time to be serious once again.


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## spnadmin

Praising the Naam is the path of the Gurmukh. Imbued forever in the Lord's love, life is not lost. We are in devotion saved from the darkness. The peace that is obtained is not the peace of the grave, but the peace that comes with meeting Him through the Word of the Shabad. There is no other like Him. Imbued with His Love no room, no space, no place is left for anything else. Duality is overcome.

ਨਾਮੁ ਸਲਾਹੇ ਸਚੇ ਭਾਵੈ ॥  
naam salaahae sachae bhaavai ||
Praising the Naam, one becomes pleasing to the True One.


 
 ਗੁਰਮੁਖਿ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤੀ ਮਿਲਿ ਸਚੇ ਸੋਭਾ ਪਾਵਣਿਆ ॥੬॥ 
 guramukh sadhaa rehai rang raathee mil sachae sobhaa paavaniaa ||6||
The Gurmukh remains forever imbued with the Lord's Love. Meeting the True Lord, glory is obtained. ||6||

 ਮਨਮੁਖੁ ਕਰਮ ਕਰੇ ਅਹੰਕਾਰੀ ॥  
 manamukh karam karae ahankaaree ||
The self-willed manmukhs do their deeds in ego.

 
 ਜੂਐ ਜਨਮੁ ਸਭ ਬਾਜੀ ਹਾਰੀ ॥ 
 jooai janam sabh baajee haaree ||
They lose their whole lives in the gamble.
 

 ਅੰਤਰਿ ਲੋਭੁ ਮਹਾ ਗੁਬਾਰਾ ਫਿਰਿ ਫਿਰਿ ਆਵਣ ਜਾਵਣਿਆ ॥੭॥ 
 anthar lobh mehaa gubaaraa fir fir aavan jaavaniaa ||7||
Within is the terrible darkness of greed, and so they come and go in reincarnation, over and over again. ||7||

 

 ਆਪੇ ਕਰਤਾ ਦੇ ਵਡਿਆਈ ॥ਜਿਨ ਕਉ ਆਪਿ ਲਿਖਤੁ ਧੁਰਿ ਪਾਈ ॥ 
 aapae karathaa dhae vaddiaaee || jin ko aap likhath dhhur paaee ||
The Creator Himself bestows Glory on those whom He Himself has so pre-destined.
 
ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਭਉ ਭੰਜਨੁ ਗੁਰ ਸਬਦੀ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੧॥੩੪॥ 
 naanak naam milai bho bhanjan gur sabadhee sukh paavaniaa ||8||1||34||
O Nanak, they receive the Naam, the Name of the Lord, the Destroyer of fear; through the Word of the Guru's Shabad, they find peace. ||8||1||34||


Guru Ram Das
Ang 130


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## spnadmin

This is from the bani of Guru Teg Bahadur Maharaj, whose bani I like very much. It is found on Ang 220 and is in raag Gaurhee. He reminds us that it is not easy to be re-born, we forget that the door to find mukhti in another life is not open to all souls. So why then waste this opportunity, he asks?

ਬੇਦ ਪੁਰਾਨ ਸਾਧ ਮਗ ਸੁਨਿ ਕਰਿ ਨਿਮਖ ਨ ਹਰਿ ਗੁਨ ਗਾਵੈ ॥੧॥ ਰਹਾਉ ॥ 
baedh puraan saadhh mag sun kar nimakh n har gun gaavai ||1|| rehaao ||
This mind listens to the Vedas, the Puraanas, and the ways of the Holy Saints, but it does not sing the Glorious Praises of the Lord, for even an instant. ||1||Pause||

 
 ਦੁਰਲਭ ਦੇਹ ਪਾਇ ਮਾਨਸ ਕੀ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਵੈ ॥ 
dhuralabh dhaeh paae maanas kee birathhaa janam siraavai ||
Having obtained this human body, so very difficult to obtain, it is now being uselessly wasted.

 
 ਮਾਇਆ ਮੋਹ ਮਹਾ ਸੰਕਟ ਬਨ ਤਾ ਸਿਉ ਰੁਚ ਉਪਜਾਵੈ ॥੧॥ 
maaeiaa moh mehaa sankatt ban thaa sio ruch oupajaavai ||1||
Emotional attachment to Maya is such a treacherous wilderness, and yet, people are in love with it. ||1||

 
 ਅੰਤਰਿ ਬਾਹਰਿ ਸਦਾ ਸੰਗਿ ਪ੍ਰਭੁ ਤਾ ਸਿਉ ਨੇਹੁ ਨ ਲਾਵੈ ॥ 
anthar baahar sadhaa sang prabh thaa sio naehu n laavai ||
Inwardly and outwardly, God is always with them, and yet, they do not enshrine Love for Him.

 
 ਨਾਨਕ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨਹੁ ਜਿਹ ਘਟਿ ਰਾਮੁ ਸਮਾਵੈ ॥੨॥੬॥ 
naanak mukath thaahi thum maanahu jih ghatt raam samaavai ||2||6||
O Nanak, know that those whose hearts are filled with the Lord are liberated. ||2||6||

Later Sri  Guru tells us we should be afraid of sin -- a message that has gone out of fashion lately.

*ਨਰ ਅਚੇਤ ਪਾਪ ਤੇ ਡਰੁ ਰੇ ॥ *
 nar achaeth paap thae ddar rae ||
You people are unconscious; you should be afraid of sin.


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## Sikh80

Detachment is a state of mind only.One has to make special efforts for this.One should concentrate on Guru-mantar as long as possible.It helps purification of mind.

The main reason is attachment to Maya i.e on account of the 'tri gunas' i.e Sato, Rajo and Tamo-Gunas. It is this nature[prakrti] that make us feel lost.There is clear reference to this fact in Geeta as well. 

The other reason is the emotional attachment to the objects/things that the senses appreciate. The attachment gives birth to the desires. The unfulfilled desires lead to anger. Anger leads to loss of reason. Loss of reason affects memory and if this is continued the impaired memory leads to ruin. 

It is the way I look at the things. You may kindly opine as well.

One should therefore, get over the attachment and also subdue the desires. It is the way that we can reach the state of detachment that leads to state of _Equipoise_.

The Guru sahibaan have given lot of importance to _Equipoise_. It is in this state that one can become a devotee.


Pleasure and Pain Alike​ 
suK duK sm kir nwmu n Cofau Awpy bKis imlwvxhwrw ]1] rhwau ] (416-3, Awsw, mÚ 1)

I look upon pleasure and pain alike; I shall not forsake the Naam, the Name of the Lord. The Lord Himself forgives me, and blends me with Himself. ||1||Pause||



Consider Bad and Good same

burw Blw jy sm kir jwxY ien ibiD swihbu rmqu rhY ]8] (432-18, Awsw, mÚ 1)
  One who recognizes bad and good as one and the same - in this way he is absorbed into the Lord and Master. ||8||​

Attaining the equipoise is the sole objective of detachment. In this state of equipoise one ,therefore, reaches the level where one takes everything as the Hukum or the divine will and accepts everything as the Gift of Lord.

jo iqsu BwvY siq kir mwnY Bwxw mMin vsweI ]4] (480-2, Awsw, Bgq kbIr jI)
  Whatever is pleasing to the Lord, he accepts as True; he enshrines the Lord's Will within his mind. ||4||​ 


Let us look at the following also.

"_The wise men to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality_"[/FONT]

[_Quoted from Geeta_]​ 
One have many quotations of Granth sahib ji in this connection. I shall keep on posting  them.


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## Sikh80

The following shabad are in a way continuation of the above post.​
soriT mhlw 9 ] (633-2)

* Sorat'h, Ninth Mehl:*


 ry nr ieh swcI jIA Dwir ] (633-2, soriT, mÚ 9)

* O man, grasp this Truth firmly in your soul.*


 sgl jgqu hY jYsy supnw ibnsq lgq n bwr ]1] rhwau ]
(633-3, soriT, mÚ 9)

* The whole world is just like a dream; it will pass away in an instant. ||1||Pause||*



 bwrU BIiq bnweI ric pic rhq nhI idn cwir ] (633-3, soriT, mÚ 9)

* Like a wall of sand, built up and plastered with great care, which does not last even a few days,*



 qYsy hI ieh suK mwieAw ky auriJE khw gvwr ]1] (633-4, soriT, mÚ 9)

* just so are the pleasures of Maya. Why are you entangled in them, you ignorant fool? ||1||*



 AjhU smiJ kCu ibgirE nwihin Bij ly nwmu murwir ] (633-5, soriT, mÚ 9)

* Understand this today - it is not yet too late! **Chant and vibrate the Name of the Lord.*




 khu nwnk inj mqu swDn kau BwiKE qoih pukwir ]2]8] (633-5, soriT, mÚ 9)

* Says Nanak, this is the subtle wisdom of the Holy Saints, which I proclaim out loud to you. ||2||8||

*​


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## Sikh80

The following shabad is in perfect alignment with the theory part discussed above. Verily it consolidates the concept of equipoise i.e one who is not affected by the diagonally opposite qualities. Attainment of this state shall lead to the final merger.I do not know if one should practice it or do something else. It shall be as per the Guru ji's advice. We, the mortals, can be helpful to this extent only. Beyond this lies the practice of the principles in real life.
​
 soriT mhlw 9 ] (633-15)

*Sorat'h, Ninth Mehl:*



 jo nru duK mY duKu nhI mwnY ] (633-15, soriT, mÚ 9)

*That man, who in the midst of pain, does not feel pain,*


 suK snyhu Aru BY nhI jw kY kMcn mwtI mwnY ]1] rhwau ] (633-16, soriT, mÚ 9)

*who is not affected by pleasure, affection or fear, and who looks alike upon gold and* dust;||1||Pause||


 nh inMidAw nh ausqiq jw kY loBu mohu AiBmwnw ] (633-16, soriT, mÚ 9)

*Who is not swayed by either slander or praise, nor affected by greed, attachment or pride;*


 hrK sog qy rhY inAwrau nwih mwn Apmwnw ]1] (633-17, soriT, mÚ 9)

*who remains unaffected by joy and sorrow, honor and dishonor;||1||*


 Awsw mnsw sgl iqAwgY jg qy rhY inrwsw ] (633-17, soriT, mÚ 9)

*who renounces all hopes and desires and remains desireless in the world;*


 kwmu k®oDu ijh prsY nwhin iqh Git bRhmu invwsw ]2] (633-18, soriT, mÚ 9)

*who is not touched by sexual desire or anger - within his heart, God dwells. ||2||*



gur ikrpw ijh nr kau kInI iqh ieh jugiq pCwnI ] (633-19, soriT, mÚ 9)

*That man, blessed by Guru's Grace, understands this way.*


 nwnk lIn BieE goibMd isauijau pwnI sMig pwnI ]3]11] (633-19, soriT, mÚ 9)

*O Nanak, he merges with the Lord of the Universe, like water with water. ||3||11||



--------------------------------------------
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*Bani  speaks of only one aspect, although listeners may interpret it differently according to their own individual predilections.
Gurudwara       creates an atmosphere conducive to a spiritual experience. This is the      first step of a process meant to alter the state of one's mind, to bring      it to a state where the internal turmoil subsides for a duration. The      spiritual vibrations of the Gurudwara's atmosphere lift  the soul to a level where it becomes      capable of connecting with the divinity. It essentially prepares the      person for what he has come there for. 

~~~~~~~~~~~~~~
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## Archived_Member5

Sherab said:


> akaaaaaaaaaaaaal!
> 
> Detachment is not simply akal, or common sense. Deatchment is ridding oneself of fear and the disassembling of ignorance. The detached soul has no bonds with transitry worldliness. He is a master of his wealth, his joys and his peers. He has no dependancies upon anythining or any person but his inner and universal spirit.,
> 
> Deatchment of mind from ego and self interest leads man to ansolute and perfect truths. Fear of loss of face or grace, fear of losing favour binds man to th ebonds of slavish adherence to a dual or multipitious world system. He cites th ename of God but gives voise and bows to soacil adiseases such as media and moeny.
> 
> man should be as wealthy, as fortuned and as happy as fate and his enterprise determines. Detachment and independance of thought and deed is mindfulness that if we were to lose all we would have this great faith and solar powered sprit within to fortify us is harsh climes. It is then man detcahes himself from worldliness, as a child loosens thehand of his mother and learns to walk, and then run, having absolute faith that his parents watch over his ever step, and will catch him if he should stumble...
> 
> Waheguru Ji ka Khalsa waheguru ji ki fateh ... Be So Loved ..


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## Astroboy

To understand Gurbani, we have to unlearn what the world teaches. Going against your inner manmat is walking the razor-edged path of truth.


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## Archived_Member5

Man is intrinsically moral and civilised. Spiritual decay, affliction of the sinful maladies of lust, greed, anger, ignorance, corrupt and pollute the temple being of man. Life is then a journey of daily and continual cleansing and purification of the intellect, mind and being.

A pure and sound mind self cleanses the body, diseases and desire are eliminated and man lives contented and peacably. The peacefil mind in spiritual contemplation releases powerful antibacterial fluids emitted from the brain, which detoxify and maintain a healthy and balanced inner system, which in turn contributes to mental and physical health.


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## spnadmin

jeetijohal ji


Your words are moving, very moving. Very moving.


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## pk70

namjap said:


> To understand Gurbani, we have to unlearn what the world teaches. Going against your inner manmat is walking the razor-edged path of truth.


 

namjap Ji

That is the way to level a ground to stand on it otherwise it just remains a talk. Talks bear no fruits without action !


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## spnadmin

A lot of spiritual unrest in the past 3 days -- a lot reminding me of how the coils of Maya are very difficult to put aside. It is almost as if this path of living in the world and living in the bliss of God's Grace will never run together like 2 smooth-flowing streams that meet and form a great river that continues without hindrance to its destination. So I needed to find Bani that was strong and compelling. Here is what spoke to me this evening.
_
Panna 46  and 47 of Sri Guru Dasam Granth_

  ਕਹੂੰ ਰੰਕ ਰਾਜ ਕੁਮਾਰ ॥ ਕਹੂੰ ਬੇਦ ਬਿਆਸ ਅਵਤਾਰ ॥੧੮॥੪੮॥ 
Kahoon rank raaj kumaar|| Kahoon Bed Biaas avtaar||1848||
Somewhere someone is poor and someone a prince, somewhere someone is incarnation of Ved Vyas. 


 ਕਈ ਬ੍ਰਹਮ ਬੇਦ ਰਟੰਤ ॥ ਕਈ ਸੇਖ ਨਾਮ ਉਚਰੰਤ ॥ 
Kaee Brahm Bed ratant|| Kaee Sekh naam uchrant||
Some Brahmins recite Vedas, some Sheikhs repeat the Name of the Lord.



  ਬੈਰਾਗ ਕਹੂੰ ਸੰਨਿਆਸ ॥ ਕਹੂੰ ਫਿਰਤ ਰੂਪ ਉਦਾਸ ॥੧੯॥੪੯॥ 
Bairaag kahoon sanniaas|| Kahoon phirat roop udaas||19||49||
Somewhere there is a follower of the path of Bairag (detachment) and somewhere one follows the path of Sannyas (asceticism), somewhere someone wanders as an Udasi (stoic).


  ਸਭ ਕਰਮ ਫੋਕਟ ਜਾਨ ॥ ਸਭ ਧਰਮ ਨਿਹਫਲ ਮਾਨ ॥ 
Sabh karam phokat jaan|| Sabh dharam nihphal maan||
Know all the Karmas (actions) as useless, consider all the religious paths of no value.


ਬਿਨ ਏਕ ਨਾਮ ਅਧਾਰ ॥ ਸਭ ਕਰਮ ਭਰਮ ਬਿਚਾਰ ॥੨੦॥੫੦॥ 
Bin ek Naam adhaar|| Sabh karam bharam bichaar||20||50||
Without the prop of the only Name of the Lord, all the Karmas be considered as illusion.


  ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥ ਲਘੁ ਨਿਰਾਜ ਛੰਦ ॥ 
Tva Prasaadh|| Laghu Niraaj Chhand||
BY THY GRACE. LAGHU NIRAAJ STANZA


  ਜਲੇ ਹਰੀ ॥ ਥਲੇ ਹਰੀ ॥ ਉਰੇ ਹਰੀ ॥ ਬਨੇ ਹਰੀ ॥੧॥੫੧॥ 
Jale Haroo|| Thale Haroo|| Ure Haroo|| Bare Haroo||1||51||
The Lord is in water. The Lord is on land. The Lord is in the heart. The Lord is in the forests.



  ਗਿਰੇ ਹਰੀ ॥ ਗੁਫੇ ਹਰੀ ॥ ਛਿਤੇ ਹਰੀ ॥ ਨਭੇ ਹਰੀ ॥੨॥੫੨॥ 
Gire Haroo|| Guphe Haroo|| Chhite Haroo|| Nabhe Haroo||2||52||
The Lord is in the mountains. The Lord is in the cave. The Lord is in the earth. The Lord is in the sky. 



  ਈਹਾਂ ਹਰੀ ॥ ਉਹਾਂ ਹਰੀ ॥ ਜਿਮੀ ਹਰੀ ॥ ਜਮਾ ਹਰੀ ॥੩॥੫੩॥ 
eehaan Haroo|| oohaan Haroo|| Jimoo Haroo|| Jamaa Haroo||3||53||
The Lord is in here. The Lord is there. The Lord is in the earth. The Lord is in the sky. 



 ਅਲੇਖ ਹਰੀ ॥ ਅਭੇਖ ਹਰੀ ॥ ਅਦੋਖ ਹਰੀ ॥ ਅਦ੍ਵੈਖ ਹਰੀ ॥੪॥੫੪॥ 
Alekh Haroo|| Abhekh Haroo|| Adokh Haroo|| Advaikh Haroo||4||54||
The Lord is Accountless. The Lord is guiseless. The Lord is blemishless. The Lord is sans duality.



  ਅਕਾਲ ਹਰੀ ॥ ਅਪਾਲ ਹਰੀ ॥ ਅਚੇਦ ਹਰੀ ॥ ਅਭੇਦ ਹਹੀ ॥੫॥੫੫॥ 
Akaal Haroo|| Apaal Haroo|| Achhed Haroo|| Abhed Haroo||5||55||
The Lord is non-temporal. The Lord cannot be created. The Lord is Indestructible. The Lord’s secrets cannot be known. 


 ਅਜੰਤ੍ਰ ਹਰੀ ॥ ਅਮੰਤ੍ਰ ਹਰੀ ॥ ਸੁ ਤੇਜ ਹਰੀ ॥ ਅਤੰਤ੍ਰ ਹਰੀ ॥੬॥੫੬॥ 
Ajantra Haroo|| Amantra Haroo|| Su tej Haroo|| Atantra Haroo||6||56||
The Lord is not in mystical diagrams. The Lord is not in incantations. The Lord is of bright effulgence. The Lord is not in Tantras (magical formulas). 



  ਅਜਾਤ ਹਰੀ ॥ ਅਪਾਤ ਹਰੀ ॥ ਅਮਿਤ੍ਰ ਹਰੀ ॥ ਅਮਾਤ ਹਰੀ ॥੭॥੫੭॥ 
Ajaat Haroo|| Apaat Haroo|| Amitra Haroo|| Amaat Haroo||7||57||
The Lord does not take birth. The Lord does not experience death. The Lord is without any friend. The Lord is without mother.


 ਅਰੋਗ ਹਰੀ ॥ ਅਸੋਕ ਹਰੀ ॥ ਅਭਰਮ ਹਰੀ ॥ ਅਕਰਮ ਹਰੀ ॥੮॥੫੮॥ 
Arog Haroo|| Asok Haroo|| Abharam Haroo|| Akaram Haroo||||8||58||
The Lord is without any ailment. The Lord is without grief, The Lord is Illusionless. The Lord is Actionless. 


॥ ਅਭੇਦ ਹਰੀ ॥ ਅਛੇਦ ਹਰੀ ॥੯॥੫੯॥ 
Ajai Haroo|| Abhai Haroo|| Abhed Haroo|| Achhed Haroo||9||59||
The Lord is Unconquerable. The Lord is Fearless. The Lord’s secrets cannot be known. The Lord is Unassailable. 



 ਅਖੰਡ ਹਰੀ ॥ ਅਭੰਵ ਹਰੀ ॥ ਅਡੰਡ ਹਰੀ ॥ ਪ੍ਰਚੰਡ ਹਰੀ ॥੧੧॥੬੦॥ 
Akhan? Haroo|| Abhan? Haroo|| A?an? Haroo|| Prachan? Haroo||10||60||
The Lord is Indivisible. The Lord cannot be slandered. The Lord cannot be punished. The Lord is Supremely Glorious.



 ਅਤੇਵ ਹੂਰੀ ॥ ਅਬੇਵ ਹਰੀ ॥ ਅਜੇਵ ਹਰੀ ॥ ਅਛੇਵ ਹਰੀ ॥੧੧॥੬੧॥ 
Atev Haroo|| Abhev Haroo|| Ajev Haroo|| Achhev Haroo||11||61||
The Lord is extremely Great. The Lord’s mystery cannot be known. The Lord needs no food. The Lord is Invincible. 



  ਭਜੋ ਹਰੀ ॥ ਥਪੋ ਹਰੀ ॥ ਤਪੋ ਹਰੀ ॥ ਜਪੋ ਹਰੀ ॥੧੨॥੬੨॥ 
Bhajo Haroo|| Thapo Haroo|| Tapo Haroo|| Japo Haroo||12||62||
Meditate on the Lord. Worship the Lord. Perform devotion for the Lord. Repeat the Name of the lord. ​
*Vairag is not the destination...
*


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## spnadmin

On Panna 1330  of Sri Dasam Granth. A remarkable passage. Anyone tempted to read Sri Dasam Granth as anything other than a guide on a spiritual journey should read this passage and reconsider her conclusions.

 ਸੁ ਕਰਨ ਨਾਮ ਏਕ ਕੋ ਸੁ ਸਿੱਛ ਦੂਜ ਜਾਨੀਐ ॥ ਅਭਿੱਜ ਮੰਡਲੀਕ ਸੋ ਆਛਿੱਜ ਤੇਜ ਮਾਨੀਐ ॥ 
 Su karan naam ek ko su sichchh dooj jaaneeai|| Abhijj man?leek so aachhijj tej maaneeai||
He has one disciple, who is known by the name Sukran (good action) and is considered a warrior of indestructible brilliance in the whole universe;


 
 ਸੁ ਕੋਪ ਸੂਰ ਸਿੰਘ ਜਯੋਂ ਘਟਾ ਸਮਾਨ ਜੁੱਟਿ ਹੈਂ ॥ ਦੁਰੰਤ ਬਾਜ ਬਾਜਿ ਹੈਂ ਅਨੰਤ ਸ਼ਸਤ੍ਰ ਛੁੱਟਿ ਹੈਂ ॥੨੯॥੨੫੬॥ 
 Su kop soor singh jyon ghataa jutttee hain|| Durant baaj baaj(i) hain anant shastra chhutttee hain||29||256||
When that warrior in his fury, thundering like the lion and clouds, will fall upon the enemy, then the dreadful musical instruments will be played and many weapons will strike the blows.


 ਸੁਜੱਗ ਨਾਮ ਏਕ ਕੋ ਪ੍ਰਬੋਧ ਅਉਰ ਮਾਨੀਐ ॥ ਸੁ ਦਾਨ ਤੀਸਰਾ ਹਠੀ ਅਖੰਡ ਤਾਸ ਜਾਨੀਐ ॥ 
 Sujagg naam ek ko prabodh aur maaneeai|| Su daan teesaraa hathiakhan? taas jaaneeai||
There is another warriors Suyang (good Yajna), the second is Prabodh (knowledge) and the third warrior is Daan (Charity), who is indivisible persistent;

 

 ਸੁ ਨੇਮ ਨਾਮ ਅਉਰ ਹੈ ਅਖੰਡ ਤਾਸ ਭਾਖੀਐ ॥ ਜਗੱਤ ਜਾਸ ਜੀਤਿਆ ਜਹਾਨ ਭਾਨ ਸਾਖੀਐ ॥੩੦॥੨੫੭॥ 
 Su nem naam aur hai akhan? taas bhaakheeai|| Jagatt jaas jeetiaa jahaan bhaan saakheeai||30||257||
There is another warrior named Suniyam (good principle), who has conquered the whole world; the whole universe and the sun are its witnesses.

 
* ਸੁ ਸੱਤੁ ਨਾਮ ਏਕ ਕੋ ਸੰਤੋਖ ਅਉਰ ਬੋਲੀਐ ॥ ਸੁ ਤੱਪੁ ਨਾਮ ਤੀਸਰੋ ਦਸੰਤ੍ਰ ਜਾਸੁ ਛੋਲੀਐ ॥ *
 Su satt(i) naam ek ko santokh aur boleeai|| Su tapp(u) naam teesro dasantra jaas(u) chholeeai||
There is another warrior Susatya (truth) and another one is Santokh (contentment); the third one is Tapsaya (austerity), who has subjugated all the ten directions;


 
 ਸੁ ਜਾਪ ਨਾਮ ਏਕ ਕੋ ਪ੍ਰਤਾਪ ਆਜ ਤਾਜ ਕੋ ॥ ਅਨੇਕ ਜੁੱਧ ਜੀਤਿ ਕੈ ਬਰਿਯੋ ਜਿਨੈ ਨਿਰਾਸ ਕੋ ॥੩੧॥੨੫੮॥ 
 Su jaap naam ek ko prataap aaj taas ko|| Anek juddh jeet(i) kai bariyo jinai niraas ko||31||258||
Another glorious warrior is Japa (repetition of the name)., who after conquering many wars has assumed detachment.

All these gloriuos warriors. Among them is Japa  Su jaap naam. Marshalled along with  all the virtues and atributes of righteous living,  Su jaap naam finds detachment.


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## spnadmin

Regaining our honor. I have been noticing how many shabad conclude with the idea that if we turn our faces to the True One, He will protect our honor. That may be because we are always in danger of losing it. In duality and attachment to the delusions we take to be reality and truth we fall victim to falsehood of our own creation.  houmai mamathaa mohanee sabh muthee ahankaar Through His Grace we are offered a way out.  gur raakhae sae oubarae hor muthee dhhandhhai thag ||2|| Detachment is balanced restraint..  sachee kaarai sach milai guramath palai paae ||Our honor is regained when we open ouorselves up to his mercy and find the path of His Truth. 

I posted this same shabad previously in this thread. Here and today some other themes attracted my attention. Maybe it was important that the shabad be re-read today with different eyes. 
 
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
 sireeraag mehalaa 1 ||
Siree Raag, First Mehl:



ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥
 sunnjee dhaeh ddaraavanee jaa jeeo vichahu jaae ||
The empty body is dreadful, when the soul goes out from within.



ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥
 bhaahi balandhee vijhavee dhhooo n nikasiou kaae ||
The burning fire of life is extinguished, and the smoke of the breath no longer emerges.



ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥
 panchae runnae dhukh bharae binasae dhoojai bhaae ||1||
The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ||1||



ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥
 moorrae raam japahu gun saar ||
You fool: chant the Name of the Lord, and preserve your virtue.



ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥
 houmai mamathaa mohanee sabh muthee ahankaar ||1|| rehaao ||
Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||



ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥
 jinee naam visaariaa dhoojee kaarai lag ||
Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality.



ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥
 dhubidhhaa laagae pach mueae anthar thrisanaa ag ||
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger


ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥
 gur raakhae sae oubarae hor muthee dhhandhhai thag ||2||
Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. ||2||



ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥
 muee pareeth piaar gaeiaa muaa vair virodhh ||
Love dies, and affection vanishes. Hatred and alienation die.



ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥
 dhhandhhaa thhakaa ho muee mamathaa maaeiaa krodhh ||
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger.



ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥
 karam milai sach paaeeai guramukh sadhaa nirodhh ||3||
Those who receive His Mercy obtain the True One. The Gurmukhs dwell forever in balanced restraint. ||3||



ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥
 sachee kaarai sach milai guramath palai paae ||
By true actions, the True Lord is met, and the Guru's Teachings are found.



ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
 so nar janmai naa marai naa aavai naa jaae ||
Then, they are not subject to birth and death; they do not come and go in reincarnation.



ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥
 naanak dhar paradhhaan so dharagehi paidhhaa jaae ||4||14||
O Nanak, they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord. ||4||14||

Guru Nanaak Dev ji
sriRaag
Ang 19


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## spnadmin

These few lines fall in a fascinating part of Sriraag. The overall metaphor is of the passage of time and the journey of the soul within time's corridor. We are "my merchant friend" trading what for what? Guruji suggests that we may be trading the fortune of our lives for false pleasures.  In the "second watch" of the night, the hours before midnight, we have forgotten to meditate. Is it because we  are in a state of agitation,like little Krishna, passed by his mother to his foster-mother Yashoda, who was always lost in the thrall of Maya. Guruji wonders, is that where our minds are? And what about the "third watch" of the night, deep in the night? Guru ji asks us if we are focused on material gain.  Is that what we trade our minutes, hours and days for? Are we intoxicated with the illusion that these are things that have true worth?  We have, Guruji says, wasted our lives if this is how we spend our time. All those hours of the night focused on material fortune which will only worry us in the end. Better to spend that time making good deeds our friends, rightieousness our path. Remembering the Naam will release us from this bondage.

​ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਵਿਸਰਿ ਗਇਆ ਧਿਆਨੁ ॥ 
dhoojai peharai rain kai vanajaariaa mithraa visar gaeiaa dhhiaan ||
In the second watch of the night, O my merchant friend, you have forgotten to meditate.


ਹਥੋ ਹਥਿ ਨਚਾਈਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਜਿਉ ਜਸੁਦਾ ਘਰਿ ਕਾਨੁ ॥ 
hathho hathh nachaaeeai vanajaariaa mithraa jio jasudhaa ghar kaan ||
From hand to hand, you are passed around, O my merchant friend, like Krishna in the house of Yashoda.

 ਹਥੋ ਹਥਿ ਨਚਾਈਐ ਪ੍ਰਾਣੀ ਮਾਤ ਕਹੈ ਸੁਤੁ ਮੇਰਾ ॥ 
hathho hathh nachaaeeai praanee maath kehai suth maeraa ||
From hand to hand, you are passed around, and your mother says, ""This is my son.""

ਚੇਤਿ ਅਚੇਤ ਮੂੜ ਮਨ ਮੇਰੇ ਅੰਤਿ ਨਹੀ ਕਛੁ ਤੇਰਾ ॥ 
chaeth achaeth moorr man maerae anth nehee kashh thaeraa ||
O, my thoughtless and foolish mind, think: In the end, nothing shall be yours.


 ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਮਨ ਭੀਤਰਿ ਧਰਿ ਗਿਆਨੁ ॥ 
jin rach rachiaa thisehi n jaanai man bheethar dhhar giaan ||
You do not know the One who created the creation. Gather spiritual wisdom within your mind.

 ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਦੂਜੈ ਪਹਰੈ ਵਿਸਰਿ ਗਇਆ ਧਿਆਨੁ ॥੨॥ 
kahu naanak praanee dhoojai peharai visar gaeiaa dhhiaan ||2||
Says Nanak, in the second watch of the night, you have forgotten to meditate. ||2||

ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਧਨ ਜੋਬਨ ਸਿਉ ਚਿਤੁ ॥ 
theejai peharai rain kai vanajaariaa mithraa dhhan joban sio chith ||
In the third watch of the night, O my merchant friend, your consciousness is focused on wealth and youth.

 ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤਹੀ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਧਾ ਛੁਟਹਿ ਜਿਤੁ ॥ 
har kaa naam n chaethehee vanajaariaa mithraa badhhaa shhuttehi jith ||
You have not remembered the Name of the Lord, O my merchant friend, although it would release you from bondage.


ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤੈ ਪ੍ਰਾਣੀ ਬਿਕਲੁ ਭਇਆ ਸੰਗਿ ਮਾਇਆ ॥ 
har kaa naam n chaethai praanee bikal bhaeiaa sang maaeiaa ||
You do not remember the Name of the Lord, and you become confused by Maya.


 ਧਨ ਸਿਉ ਰਤਾ ਜੋਬਨਿ ਮਤਾ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥ 
dhhan sio rathaa joban mathaa ahilaa janam gavaaeiaa ||
Revelling in your riches and intoxicated with youth, you waste your life uselessly.


 ਧਰਮ ਸੇਤੀ ਵਾਪਾਰੁ ਨ ਕੀਤੋ ਕਰਮੁ ਨ ਕੀਤੋ ਮਿਤੁ ॥ 
dhharam saethee vaapaar n keetho karam n keetho mith ||
You have not traded in righteousness and Dharma; you have not made good deeds your friends.

 ਕਹੁ ਨਾਨਕ ਤੀਜੈ ਪਹਰੈ ਪ੍ਰਾਣੀ ਧਨ ਜੋਬਨ ਸਿਉ ਚਿਤੁ ॥੩॥ 
kahu naanak theejai peharai praanee dhhan joban sio chith ||3||
Says Nanak, in the third watch of the night, your mind is attached to wealth and youth. ||3||

Guru Nanak Dev
Ang 75​


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## spnadmin

The first 3 Gurus are speaking in this selection from Sri Guru Granth Sahib. The importance of these paurees and saloks is the lesson  that detachment is a gift that is given. Detachment is not something that we achieve ourselves through trial and effort. It is something that He Himself grants to us. We gain our honor in detachment  Honor is obtained by eating this tasty dish; of all gifts, this is the greatest gift.

 The first section is a pauree is from the Bani of Guru Angad on Ang 148. Guru Angad is telling us that when we serve the Guru we are like minstrels singing His praises. We/They obtain their Lord and Master. The lotus, symbol of  detachment, blossoms within. All these gifts are given: enemies driven out (all vices) and subdued; death is overcome (the cycle of coming and going); one is shown the True Path (the way of Truthful Living) ; one is adorned with the Shabad; and one meets the Treasure, the Satguru. 

​
ਪਉੜੀ ॥ 
pourree ||
Pauree:

 
 ਖਸਮੈ ਕੈ ਦਰਬਾਰਿ ਢਾਢੀ ਵਸਿਆ ॥ 
khasamai kai dharabaar dtaadtee vasiaa ||
In the Court of the Lord and Master, His minstrels dwell.

 
 ਸਚਾ ਖਸਮੁ ਕਲਾਣਿ ਕਮਲੁ ਵਿਗਸਿਆ ॥ 
sachaa khasam kalaan kamal vigasiaa ||
Singing the Praises of their True Lord and Master, the lotuses of their hearts have blossomed forth.

 
 ਖਸਮਹੁ ਪੂਰਾ ਪਾਇ ਮਨਹੁ ਰਹਸਿਆ ॥ 
khasamahu pooraa paae manahu rehasiaa ||
Obtaining their Perfect Lord and Master, their minds are transfixed with ecstasy.


 ਦੁਸਮਨ ਕਢੇ ਮਾਰਿ ਸਜਣ ਸਰਸਿਆ ॥ 
dhusaman kadtae maar sajan sarasiaa ||
Their enemies have been driven out and subdued, and their friends are very pleased.
 

 ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸਚਾ ਮਾਰਗੁ ਦਸਿਆ ॥ 
sachaa sathigur saevan sachaa maarag dhasiaa ||
Those who serve the Truthful True Guru are shown the True Path.


ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ਕਾਲੁ ਵਿਧਉਸਿਆ ॥ 
sachaa sabadh beechaar kaal vidhhousiaa ||
Reflecting on the True Word of the Shabad, death is overcome.
 

 ਢਾਢੀ ਕਥੇ ਅਕਥੁ ਸਬਦਿ ਸਵਾਰਿਆ ॥ 
dtaadtee kathhae akathh sabadh savaariaa ||
Speaking the Unspoken Speech of the Lord, one is adorned with the Word of His Shabad.
 

 ਨਾਨਕ ਗੁਣ ਗਹਿ ਰਾਸਿ ਹਰਿ ਜੀਉ ਮਿਲੇ ਪਿਆਰਿਆ ॥੨੩॥ 
naanak gun gehi raas har jeeo milae piaariaa ||23||
Nanak holds tight to the Treasure of Virtue, and meets with the Dear, Beloved Lord. ||23||
 
 ਪਤਿ ਕੇ ਸਾਦ ਖਾਦਾ ਲਹੈ ਦਾਨਾ ਕੈ ਸਿਰਿ ਦਾਨੁ ॥੧॥ 
path kae saadh khaadhaa lehai dhaanaa kai sir dhaan ||1||
Honor is obtained by eating this tasty dish; of all gifts, this is the greatest gift. ||1||


Then Guru speaks in the voice of Guru Nanak on Ang 149 in the next salok. And Guru Nanak says that if God forgives then we are liberated. And if He does not, then we are beaten by our own karma. It does not matter how hard we try to purify ourselves, it is not going to work.​

ਸਲੋਕੁ ਮਃ ੧ ॥ 
salok ma 1 ||
Shalok, First Mehl:


  2    ਖਤਿਅਹੁ ਜੰਮੇ ਖਤੇ ਕਰਨਿ ਤ ਖਤਿਆ ਵਿਚਿ ਪਾਹਿ ॥ 
khathiahu janmae khathae karan th khathiaa vich paahi ||
 Born because of the karma of their past mistakes, they make more mistakes, and fall into mistakes.


ਧੋਤੇ ਮੂਲਿ ਨ ਉਤਰਹਿ ਜੇ ਸਉ ਧੋਵਣ ਪਾਹਿ ॥ 
dhhothae mool n outharehi jae so dhhovan paahi ||
By washing, their pollution is not removed, even though they may wash hundreds of times.


ਨਾਨਕ ਬਖਸੇ ਬਖਸੀਅਹਿ ਨਾਹਿ ਤ ਪਾਹੀ ਪਾਹਿ ॥੧॥ 
naanak bakhasae bakhaseeahi naahi th paahee paahi ||1||
O Nanak, if God forgives, they are forgiven; otherwise, they are kicked and beaten. ||1||


Guru Nanak continues in the following salok, saying it is even useless "absurd" to pray to spared from pain or to beg for comfort. Both of these are garments given by God -- both are there for His reasons -- to be worn in His Court. This seems odd does it not?  Or is Guruji saying that upon obtaining the Lord and Master, pleasure and pain are the same, dust and gold are the same, all duality ends? Speaking -- It is a waste of time, and probably not something that will help us in the end. Better to remain silent -- poised in silence -- Speaking the Unspoken Speech of the Lord (as we just heard from Guru Angad Dev above.)


​  ਮਃ ੧ ॥ 
ma 1 ||
First Mehl:

  4    ਨਾਨਕ ਬੋਲਣੁ ਝਖਣਾ ਦੁਖ ਛਡਿ ਮੰਗੀਅਹਿ ਸੁਖ ॥ 
naanak bolan jhakhanaa dhukh shhadd mangeeahi sukh ||
O Nanak, it is absurd to ask to be spared from pain by begging for comfort.


ਸੁਖੁ ਦੁਖੁ ਦੁਇ ਦਰਿ ਕਪੜੇ ਪਹਿਰਹਿ ਜਾਇ ਮਨੁਖ ॥ 
sukh dhukh dhue dhar kaparrae pehirehi jaae manukh ||
Pleasure and pain are the two garments given, to be worn in the Court of the Lord.


ਜਿਥੈ ਬੋਲਣਿ ਹਾਰੀਐ ਤਿਥੈ ਚੰਗੀ ਚੁਪ ॥੨॥ 
jithhai bolan haareeai thithhai changee chup ||2||
Where you are bound to lose by speaking, there, you ought to remain silent. ||2||


Then Nanak tells us, that wandering around looking high and looking low is useless. He is found within "my own self." The True Invisible Creaor Lord is found within. There the jewel is found. There the lamp is lit. Praise the True Word of the Shabad and live in Truth. Be in fear in awe of God or be destroyed by fear. Give up pride or be overtaken by it. You will be swallowed up by pride, a wild demon. 

​ 
 ਪਉੜੀ ॥ 
pourree ||
Pauree:


  5    ਚਾਰੇ ਕੁੰਡਾ ਦੇਖਿ ਅੰਦਰੁ ਭਾਲਿਆ ॥ 
chaarae kunddaa dhaekh andhar bhaaliaa ||
After looking around in the four directions, I looked within my own self.


ਸਚੈ ਪੁਰਖਿ ਅਲਖਿ ਸਿਰਜਿ ਨਿਹਾਲਿਆ ॥ 
sachai purakh alakh siraj nihaaliaa ||
There, I saw the True, Invisible Lord Creator.


ਉਝੜਿ ਭੁਲੇ ਰਾਹ ਗੁਰਿ ਵੇਖਾਲਿਆ ॥ 
oujharr bhulae raah gur vaekhaaliaa ||
I was wandering in the wilderness, but now the Guru has shown me the Way.


ਸਤਿਗੁਰ ਸਚੇ ਵਾਹੁ ਸਚੁ ਸਮਾਲਿਆ ॥ 
sathigur sachae vaahu sach samaaliaa ||
Hail to the True, True Guru, through whom we merge in the Truth.


 ਪਾਇਆ ਰਤਨੁ ਘਰਾਹੁ ਦੀਵਾ ਬਾਲਿਆ ॥ 
paaeiaa rathan gharaahu dheevaa baaliaa ||
I have found the jewel within the home of my own self; the lamp within has been lit.

ਸਚੈ ਸਬਦਿ ਸਲਾਹਿ ਸੁਖੀਏ ਸਚ ਵਾਲਿਆ ॥ 
sachai sabadh salaahi sukheeeae sach vaaliaa ||
Those who praise the True Word of the Shabad, abide in the peace of Truth.

ਨਿਡਰਿਆ ਡਰੁ ਲਗਿ ਗਰਬਿ ਸਿ ਗਾਲਿਆ ॥ 
niddariaa ddar lag garab s gaaliaa ||
But those who do not have the Fear of God, are overtaken by fear. They are destroyed by their own pride.

 ਨਾਵਹੁ ਭੁਲਾ ਜਗੁ ਫਿਰੈ ਬੇਤਾਲਿਆ ॥੨੪॥ 
naavahu bhulaa jag firai baethaaliaa ||24||
Having forgotten the Name, the world is roaming around like a wild demon. ||24||


Then we hear the voice of Guru Amar Das. What is like when we are overtaken by fear? We cannot escape it. It sticks to us from birth to death. We will leave this world dishonored, with a blackened face. Without fear of God we leave this world dishonored. In fear of Him we find our honor.​

ਸਲੋਕੁ ਮਃ ੩ ॥ 
salok ma 3 ||
Shalok, Third Mehl:


 ਭੈ ਵਿਚਿ ਜੰਮੈ ਭੈ ਮਰੈ ਭੀ ਭਉ ਮਨ ਮਹਿ ਹੋਇ ॥ 
bhai vich janmai bhai marai bhee bho man mehi hoe ||
In fear we are  born, and in fear we die. Fear is always present in the mind.


ਨਾਨਕ ਭੈ ਵਿਚਿ ਜੇ ਮਰੈ ਸਹਿਲਾ ਆਇਆ ਸੋਇ ॥੧॥ 
naanak bhai vich jae marai sehilaa aaeiaa soe ||1||
O Nanak, if one dies in the fear of God, his coming into the world is blessed and 


ਮਃ ੩ ॥ 
ma 3 ||
Third Mehl:


  9    ਭੈ ਵਿਣੁ ਜੀਵੈ ਬਹੁਤੁ ਬਹੁਤੁ ਖੁਸੀਆ ਖੁਸੀ ਕਮਾਇ ॥ 
bhai vin jeevai bahuth bahuth khuseeaa khusee kamaae ||
Without the fear of God, you may live very, very long, and savor the most enjoyable pleasures.


 ਨਾਨਕ ਭੈ ਵਿਣੁ ਜੇ ਮਰੈ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥੨॥ 
naanak bhai vin jae marai muhi kaalai outh jaae ||2||
O Nanak, if you die without the fear of God, you will arise and depart with a blackened face. ||2||


And in this last pauree, God's mercy is the greatest gift. The liberation that comes with detachment. Desires are filled. One will never grieve. One fears no pain. One will enjoy the Love of the Lord. We will not fear death and will always be at peace. We  are given these gifts by His mercy are absorbed in the Lord. ​

ਪਉੜੀ ॥ 
pourree ||
Pauree:


  11    ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਸਰਧਾ ਪੂਰੀਐ ॥ 
sathigur hoe dhaeiaal th saradhhaa pooreeai ||
When the True Guru is merciful, then your desires will be fulfilled.


ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਨ ਕਬਹੂੰ ਝੂਰੀਐ ॥ 
sathigur hoe dhaeiaal n kabehoon jhooreeai ||
When the True Guru is merciful, you will never grieve.


ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਦੁਖੁ ਨ ਜਾਣੀਐ ॥ 
sathigur hoe dhaeiaal thaa dhukh n jaaneeai ||
When the True Guru is merciful, you will know no pain.


ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਹਰਿ ਰੰਗੁ ਮਾਣੀਐ ॥ 
sathigur hoe dhaeiaal thaa har rang maaneeai ||
When the True Guru is merciful, you will enjoy the Lord's Love.


ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਜਮ ਕਾ ਡਰੁ ਕੇਹਾ ॥ 
athigur hoe dhaeiaal thaa jam kaa ddar kaehaa ||
When the True Guru is merciful, then why should you fear death?


 ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਸਦ ਹੀ ਸੁਖੁ ਦੇਹਾ ॥ 
sathigur hoe dhaeiaal thaa sadh hee sukh dhaehaa ||
When the True Guru is merciful, the body is always at peace.


ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਨਵ ਨਿਧਿ ਪਾਈਐ ॥ 
sathigur hoe dhaeiaal thaa nav nidhh paaeeai ||
When the True Guru is merciful, the nine treasures are obtained.


ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਸਚਿ ਸਮਾਈਐ ॥੨੫॥ 
sathigur hoe dhaeiaal th sach samaaeeai ||25||
When the True Guru is merciful, you shall be absorbed in the True Lord. ||25||

The first 3 Gurus all speaking here. And the 4th Guru who was Arjan Dev ji, in his life and in his martyrdom, was the test and was the proof of all of this. ​


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## spnadmin

* The Lotus Feet of the Lord abide within his heart, and with every breath and morsel of food, he chants the Lord's Name.*

ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ 
dhaevagandhhaaree mehalaa 5 ||
Dayv-Gandhaaree, Fifth Mehl:


 ਹਰਿ ਜਪਿ ਸੇਵਕੁ ਪਾਰਿ ਉਤਾਰਿਓ ॥ 
har jap saevak paar outhaariou ||
Meditating on the Lord, His servant swims across to salvation.


  ਦੀਨ ਦਇਆਲ ਭਏ ਪ੍ਰਭ ਅਪਨੇ ਬਹੁੜਿ ਜਨਮਿ ਨਹੀ ਮਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥ 
dheen dhaeiaal bheae prabh apanae bahurr janam nehee maariou ||1|| rehaao ||
When God becomes merciful to the meek, then one does not have to suffer reincarnation, only to die again. ||1||Pause||



  ਸਾਧਸੰਗਮਿ ਗੁਣ ਗਾਵਹ ਹਰਿ ਕੇ ਰਤਨ ਜਨਮੁ ਨਹੀ ਹਾਰਿਓ ॥ 
saadhhasangam gun gaaveh har kae rathan janam nehee haariou ||
In the Saadh Sangat, the Company of the Holy, he sings the Glorious Praises of the Lord, and he does not lose the jewel of this human life.



 ਪ੍ਰਭ ਗੁਨ ਗਾਇ ਬਿਖੈ ਬਨੁ ਤਰਿਆ ਕੁਲਹ ਸਮੂਹ ਉਧਾਰਿਓ ॥੧॥ 
prabh gun gaae bikhai ban thariaa kuleh samooh oudhhaariou ||1||
Singing the Glories of God, he crosses over the ocean of poison, and saves all his generations as well. ||1||



 ਚਰਨ ਕਮਲ ਬਸਿਆ ਰਿਦ ਭੀਤਰਿ ਸਾਸਿ ਗਿਰਾਸਿ ਉਚਾਰਿਓ ॥ 
charan kamal basiaa ridh bheethar saas giraas ouchaariou ||
The Lotus Feet of the Lord abide within his heart, and with every breath and morsel of food, he chants the Lord's Name.

 ਨਾਨਕ ਓਟ ਗਹੀ ਜਗਦੀਸੁਰ ਪੁਨਹ ਪੁਨਹ ਬਲਿਹਾਰਿਓ ॥੨॥੪॥੩੦॥ 
naanak outt gehee jagadheesur puneh puneh balihaariou ||2||4||30||
Nanak has grasped the Support of the Lord of the Universe; again and again, he is a sacrifice to Him. ||2||4||30||​


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## spnadmin

This article was sent me by forum member Kaur-1. It is part of an excellent web site and I want to share this with respected readers of this thread.

source What is Sehaj Yoga? | Sikhism101.com | UniversalFaith.net

*What is Sehaj Yoga?*

						 						 									                      "Yoga" means union, and therefore, means of merger with Divinity. Guru Nanak's way is called - Naam Yoga or Sehaj Yoga. The word Sehaj means the natural or gradual process. Just as vegetables cooked over a slow fire retain their flavour, so in the same way, the sehaj discipline of mind and body, will bring out the essential goodness of a human being. Sehaj Yoga differs radically from Hath Yoga.
 Sehaj Yoga is peculiar to Sikhism. It is the best form of three traditional Yogas - Karam Yoga, Giaan Yoga, and Bhagti Yoga. Here the three types merge to form an ideal one. Actions which are noble and righteous, along with meditation on "The Name" and the elimination of the ego, pave the way to God realization. In Guru Granth Sahib Ji it is called the Fourth stage, "Chautha Pad", which means that it is beyond the three Gunas of Rajas (activity), Tamas (darkness), and Satav (peace), and the three states - Awakening, Dream and Dreamless sleep. It is a state of equipoise, called "Turiya".


 The maladies of the soul must be cured in this life, otherwise they are carried over to the next life. For this a dedicated life of self- discipline is essential:


 ਪੰਚ  ਚੇਲੇ  ਮਿਲਿ  ਭਏ  ਇਕਤ੍ਰਾ  ਏਕਸੁ  ਕੈ  ਵਸਿ  ਕੀਏ  ॥
ਦਸ ਬੈਰਾਗਨਿ ਆਗਿਆਕਾਰੀ ਤਬ ਨਿਰਮਲ ਜੋਗੀ ਥੀਏ ॥੨॥
"(Through the blessings of the Guru's Wisdom) I have brought the five senses together, and they are now under the control of the one mind (rather than straying away). (Through the Guru's Wisdom) when the ten organs (rise above corruption & wickedness, they) become obedient to the Lord - since then I have became an Perfect Yogi. ||2||"
(Ang 208)


 Just as the lotus remains in water and is not made wet by it, so the devotee may remain unstained by Maya or worldly things. Sehaj also creates contentment and desirelessness. Man is, in essence Divine. No sooner does he realize this than he wishes to merge into the Universal Source. The wall of egoism may only be destroyed with the Guru's guidance and God's grace.


 The union of man with God is like the consummation of marriage or like the confluence of two streams - Sangam. Such a union is possible, while living in the midst of worldly things and performing daily duties.


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## pk70

*aad0002 ji

Beautiful Shabadas, I enjoyed originals. 
Coming back to detachment , I learn from Gurbani that detachment is to stand up against any kind of temptation with any color that can result in an obstacle in union between HIM and US. Lets see if you agree or disagree!
*


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## spnadmin

pk70 ji

I disagree. However the disagreement may actually be about words not about actualities. Since I have a long way to go, it might be better to find the answer from someone who is truly detached. Let me think on this and give you a more complete answer.

Thanks for the cheerful and daring question.


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## spnadmin

* pk70 ji, *

The reason that I disagree is this. We only stand up to temptations because He is standing behind us, beside us, within us. The only way to detachment is through Him. He is the one who unites us with Him. We merge with the Shabad. Then our thirsts and the fire of our desires is quenched. We no longer have to try like the silent sages to struggle until we are weary to renounce temptations. So temptation no longer is an issue, it no longer matters. We are filled with bliss. There is room for nothing else. The battlefield has been exchanged for the marriage bed. No need to fight against temptation. It is no longer our enemy. ​ 

ਪਿਰੁ ਸੰਗਿ ਕਾਮਣਿ ਜਾਣਿਆ ਗੁਰਿ ਮੇਲਿ ਮਿਲਾਈ ਰਾਮ ॥ 
pir sang kaaman jaaniaa gur mael milaaee raam ||
The soul-bride knows that her Husband Lord is with her; the Guru unites her in this union.
 

ਅੰਤਰਿ ਸਬਦਿ ਮਿਲੀ ਸਹਜੇ ਤਪਤਿ ਬੁਝਾਈ ਰਾਮ ॥ 
anthar sabadh milee sehajae thapath bujhaaee raam ||
Within her heart, she is merged with the Shabad, and the fire of her desire is easily extinguished.


 ਸਬਦਿ ਤਪਤਿ ਬੁਝਾਈ ਅੰਤਰਿ ਸਾਂਤਿ ਆਈ ਸਹਜੇ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥ 
sabadh thapath bujhaaee anthar saanth aaee sehajae har ras chaakhiaa ||
The Shabad has quenched the fire of desire, and within her heart, peace and tranquility have come; she tastes the Lord's essence with intuitive ease.


 ਮਿਲਿ ਪ੍ਰੀਤਮ ਅਪਣੇ ਸਦਾ ਰੰਗੁ ਮਾਣੇ ਸਚੈ ਸਬਦਿ ਸੁਭਾਖਿਆ ॥ 
mil preetham apanae sadhaa rang maanae sachai sabadh subhaakhiaa ||
Meeting her Beloved, she enjoys His Love continually, and her speech rings with the True Shabad.


  ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਾਕੇ ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ ॥ 
parr parr panddith monee thhaakae bhaekhee mukath n paaee ||
Reading and studying continually, the Pandits, the religious scholars, and the silent sages have grown weary; wearing religious robes, liberation is not obtained.


  ਨਾਨਕ ਬਿਨੁ ਭਗਤੀ ਜਗੁ ਬਉਰਾਨਾ ਸਚੈ ਸਬਦਿ ਮਿਲਾਈ ॥੩॥ 
naanak bin bhagathee jag bouraanaa sachai sabadh milaaee ||3||
O Nanak, without devotional worship, the world has gone insane; through the True Word of the Shabad, one meets the Lord. ||3||


 ਸਾ ਧਨ ਮਨਿ ਅਨਦੁ ਭਇਆ ਹਰਿ ਜੀਉ ਮੇਲਿ ਪਿਆਰੇ ਰਾਮ ॥ 
saa dhhan man anadh bhaeiaa har jeeo mael piaarae raam ||
Bliss permeates the mind of the soul-bride, who meets her Beloved Lord.


 ਸਾ ਧਨ ਹਰਿ ਕੈ ਰਸਿ ਰਸੀ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰੇ ਰਾਮ ॥ 
saa dhhan har kai ras rasee gur kai sabadh apaarae raam ||
The soul-bride is enraptured with the sublime essence of the Lord, through the incomparable Word of the Guru's Shabad.


 ਸਬਦਿ ਅਪਾਰੇ ਮਿਲੇ ਪਿਆਰੇ ਸਦਾ ਗੁਣ ਸਾਰੇ ਮਨਿ ਵਸੇ ॥ 
sabadh apaarae milae piaarae sadhaa gun saarae man vasae ||
Through the incomparable Word of the Guru's Shabad, she meets her Beloved; she continually contemplates and enshrines His Glorious Virtues in her mind.


 ਸੇਜ ਸੁਹਾਵੀ ਜਾ ਪਿਰਿ ਰਾਵੀ ਮਿਲਿ ਪ੍ਰੀਤਮ ਅਵਗਣ ਨਸੇ ॥ 
saej suhaavee jaa pir raavee mil preetham avagan nasae ||
Her bed was adorned when she enjoyed her Husband Lord; meeting with her Beloved, her demerits were erased.


  ਜਿਤੁ ਘਰਿ ਨਾਮੁ ਹਰਿ ਸਦਾ ਧਿਆਈਐ ਸੋਹਿਲੜਾ ਜੁਗ ਚਾਰੇ ॥ 
jith ghar naam har sadhaa dhhiaaeeai sohilarraa jug chaarae ||
That house, within which the Lord's Name is continually meditated upon, resounds with the wedding songs of rejoicing, throughout the four ages.


 ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਦਾ ਅਨਦੁ ਹੈ ਹਰਿ ਮਿਲਿਆ ਕਾਰਜ ਸਾਰੇ ॥੪॥੧॥੬॥ 
naanak naam rathae sadhaa anadh hai har miliaa kaaraj saarae ||4||1||6||
O Nanak, imbued with the Naam, we are in bliss forever; meeting the Lord, our affairs are resolved. ||4||1||6||​ 
Guru Amar Das Dev ji
Ang 440, raag Aasaa

In fact this particular shabad has triggered an understanding of some things very unexpectedly.


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## pk70

*pk70 ji, *​ The reason that I disagree is this. We only stand up to temptations because He is standing behind us, beside us, within us. The only way to detachment is through Him. He is the one who unites us with Him. 
Actually, ad0002 Ji, it is not disagreement but a kind of correction of my lame statement


ਪਿਰੁਸੰਗਿਕਾਮਣਿਜਾਣਿਆਗੁਰਿਮੇਲਿਮਿਲਾਈਰਾਮ॥
pir sang kaaman jaaniaa gur mael milaaee raam ||
The soul-bride knows that her Husband Lord is with her; the Guru unites her in this union.


ਅੰਤਰਿਸਬਦਿਮਿਲੀਸਹਜੇਤਪਤਿਬੁਝਾਈਰਾਮ॥
anthar sabadh milee sehajae thapath bujhaaee raam ||
Within her heart, she is merged with the Shabad, and the fire of her desire is easily extinguished.​ Guru Amar Das Dev ji
Ang 440, raag Aasaa[/FONT]
[/FONT]Sincere faith in Him and Guru does it all.  Love for HIM, weapon of Guru bachan help to win the battle within, temptations become insignificant[/FONT]. [/FONT]Thanks. I would like to share the following Guru Vaak[/FONT]

[/FONT]ਸੋਰਠਿਮਹਲਾ੧॥ 
[/FONT]सोरठिमहला१॥ 
[/FONT]Soraṯẖ mehlā 1. 
[/FONT]Sorath 1st Guru.[/FONT] 
[/FONT]ਸੋਰਠਿਪਹਿਲੀਪਾਤਿਸ਼ਾਹੀ। 

[/FONT]ਤੂਪ੍ਰਭਦਾਤਾਦਾਨਿਮਤਿਪੂਰਾਹਮਥਾਰੇਭੇਖਾਰੀਜੀਉ॥ 
[/FONT]तूप्रभदातादानिमतिपूराहमथारेभेखारीजीउ॥ 
[/FONT]Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thārė bẖėkẖārī jī*o. 
[/FONT]Thou, O my reverend, Beneficent Lord of perfect understanding and munificence, I am but a beggar of Thine.[/FONT] 
[/FONT]ਹੇਮੇਰੇਪੂਰਨਸਮਝਅਤੇਸਖਾਵਤਵਾਲੇਮਾਨਣਹੀਯਦਾਤਾਰਮਾਲਕ, [/FONT]ਮੈਂਤੇਰਾਇਕਮੰਗਤਾਹਾਂ। 

[/FONT]ਮੈਕਿਆਮਾਗਉਕਿਛੁਥਿਰੁਨਰਹਾਈਹਰਿਦੀਜੈਨਾਮੁਪਿਆਰੀਜੀਉ॥੧॥ 

 [/FONT]


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## spnadmin

pk70 ji

Your statements are never lame. The vaak is so inspiring that it sings on the page.

Guru Amar Das Dev ji
Ang 440, raag Aasaa[/FONT]
[/FONT]Sincere faith in Him and Guru does it all. Love for HIM, weapon of Guru bachan help to win the battle within, temptations become insignificant[/FONT]. [/FONT]Thanks. I would like to share the following Guru Vaak[/FONT]

[/FONT]ਸੋਰਠਿਮਹਲਾ੧॥ 
[/FONT]सोरठिमहला१॥ 
[/FONT]Soraṯẖ mehlā 1. 
[/FONT]Sorath 1st Guru.[/FONT] 
[/FONT]ਸੋਰਠਿਪਹਿਲੀਪਾਤਿਸ਼ਾਹੀ। 

[/FONT]ਤੂਪ੍ਰਭਦਾਤਾਦਾਨਿਮਤਿਪੂਰਾਹਮਥਾਰੇਭੇਖਾਰੀਜੀਉ॥ 
[/FONT]तूप्रभदातादानिमतिपूराहमथारेभेखारीजीउ॥ 
[/FONT]Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thārė bẖėkẖārī jī*o. 
[/FONT]Thou, O my reverend, Beneficent Lord of perfect understanding and munificence, I am but a beggar of Thine.[/FONT] 

[/FONT]Repeating over and over in my mind, I am but a beggar of Thine. This is so very true.


----------



## spnadmin

aad0002 said:


> *
> In this part of the Guru's Shabad, the marriage is consummated and detachment is gained.*
> 
> ਪਿਰੁ ਸੰਗਿ ਕਾਮਣਿ ਜਾਣਿਆ ਗੁਰਿ ਮੇਲਿ ਮਿਲਾਈ ਰਾਮ ॥
> pir sang kaaman jaaniaa gur mael milaaee raam ||
> The soul-bride knows that her Husband Lord is with her; the Guru unites her in this union.
> 
> 
> ਅੰਤਰਿ ਸਬਦਿ ਮਿਲੀ ਸਹਜੇ ਤਪਤਿ ਬੁਝਾਈ ਰਾਮ ॥
> anthar sabadh milee sehajae thapath bujhaaee raam ||
> Within her heart, she is merged with the Shabad, and the fire of her desire is easily extinguished.
> 
> 
> ਸਬਦਿ ਤਪਤਿ ਬੁਝਾਈ ਅੰਤਰਿ ਸਾਂਤਿ ਆਈ ਸਹਜੇ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥
> sabadh thapath bujhaaee anthar saanth aaee sehajae har ras chaakhiaa ||
> The Shabad has quenched the fire of desire, and within her heart, peace and tranquility have come; she tastes the Lord's essence with intuitive ease.
> 
> 
> ਮਿਲਿ ਪ੍ਰੀਤਮ ਅਪਣੇ ਸਦਾ ਰੰਗੁ ਮਾਣੇ ਸਚੈ ਸਬਦਿ ਸੁਭਾਖਿਆ ॥
> mil preetham apanae sadhaa rang maanae sachai sabadh subhaakhiaa ||
> Meeting her Beloved, she enjoys His Love continually, and her speech rings with the True Shabad.
> 
> 
> ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਾਕੇ ਭੇਖੀ ਮੁਕਤਿ ਨ ਪਾਈ ॥
> parr parr panddith monee thhaakae bhaekhee mukath n paaee ||
> Reading and studying continually, the Pandits, the religious scholars, and the silent sages have grown weary; wearing religious robes, liberation is not obtained.
> 
> 
> ਨਾਨਕ ਬਿਨੁ ਭਗਤੀ ਜਗੁ ਬਉਰਾਨਾ ਸਚੈ ਸਬਦਿ ਮਿਲਾਈ ॥੩॥
> naanak bin bhagathee jag bouraanaa sachai sabadh milaaee ||3||
> O Nanak, without devotional worship, the world has gone insane; through the True Word of the Shabad, one meets the Lord. ||3||
> 
> 
> ਸਾ ਧਨ ਮਨਿ ਅਨਦੁ ਭਇਆ ਹਰਿ ਜੀਉ ਮੇਲਿ ਪਿਆਰੇ ਰਾਮ ॥
> saa dhhan man anadh bhaeiaa har jeeo mael piaarae raam ||
> Bliss permeates the mind of the soul-bride, who meets her Beloved Lord.
> 
> 
> ਸਾ ਧਨ ਹਰਿ ਕੈ ਰਸਿ ਰਸੀ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰੇ ਰਾਮ ॥
> saa dhhan har kai ras rasee gur kai sabadh apaarae raam ||
> The soul-bride is enraptured with the sublime essence of the Lord, through the incomparable Word of the Guru's Shabad.
> 
> 
> ਸਬਦਿ ਅਪਾਰੇ ਮਿਲੇ ਪਿਆਰੇ ਸਦਾ ਗੁਣ ਸਾਰੇ ਮਨਿ ਵਸੇ ॥
> sabadh apaarae milae piaarae sadhaa gun saarae man vasae ||
> Through the incomparable Word of the Guru's Shabad, she meets her Beloved; she continually contemplates and enshrines His Glorious Virtues in her mind.
> 
> 
> ਸੇਜ ਸੁਹਾਵੀ ਜਾ ਪਿਰਿ ਰਾਵੀ ਮਿਲਿ ਪ੍ਰੀਤਮ ਅਵਗਣ ਨਸੇ ॥
> saej suhaavee jaa pir raavee mil preetham avagan nasae ||
> Her bed was adorned when she enjoyed her Husband Lord; meeting with her Beloved, her demerits were erased.
> 
> 
> ਜਿਤੁ ਘਰਿ ਨਾਮੁ ਹਰਿ ਸਦਾ ਧਿਆਈਐ ਸੋਹਿਲੜਾ ਜੁਗ ਚਾਰੇ ॥
> jith ghar naam har sadhaa dhhiaaeeai sohilarraa jug chaarae ||
> That house, within which the Lord's Name is continually meditated upon, resounds with the wedding songs of rejoicing, throughout the four ages.
> 
> 
> ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਦਾ ਅਨਦੁ ਹੈ ਹਰਿ ਮਿਲਿਆ ਕਾਰਜ ਸਾਰੇ ॥੪॥੧॥੬॥
> naanak naam rathae sadhaa anadh hai har miliaa kaaraj saarae ||4||1||6||
> O Nanak, imbued with the Naam, we are in bliss forever; meeting the Lord, our affairs are resolved. ||4||1||6||​
> Guru Amar Das Dev ji
> Ang 440, raag Aasaa



So once the marriage is consummated, what happens next? The bride moves into the home of her Husband Lord. His home becomes her home. What will she do there? How will she behave? What will she learn and what will she gain?​
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:



ਆਸਾ ਮਹਲਾ ੩ ਛੰਤ ਘਰੁ ੩ ॥
aasaa mehalaa 3 shhanth ghar 3 ||
Aasaa, Third Mehl, Chhant, Third House:



ਸਾਜਨ ਮੇਰੇ ਪ੍ਰੀਤਮਹੁ ਤੁਮ ਸਹ ਕੀ ਭਗਤਿ ਕਰੇਹੋ ॥
saajan maerae preethamahu thum seh kee bhagath karaeho ||
O my beloved friend, dedicate yourself to the devotional worship of your Husband Lord.


ਗੁਰੁ ਸੇਵਹੁ ਸਦਾ ਆਪਣਾ ਨਾਮੁ ਪਦਾਰਥੁ ਲੇਹੋ ॥
gur saevahu sadhaa aapanaa naam padhaarathh laeho ||
Serve your Guru constantly, and obtain the wealth of the Naam.



ਭਗਤਿ ਕਰਹੁ ਤੁਮ ਸਹੈ ਕੇਰੀ ਜੋ ਸਹ ਪਿਆਰੇ ਭਾਵਏ ॥
*bhagath karahu thum sehai kaeree jo seh piaarae bhaaveae ||
Dedicate yourself to the worship of your Husband Lord; this is pleasing to your Beloved Husband.*



ਆਪਣਾ ਭਾਣਾ ਤੁਮ ਕਰਹੁ ਤਾ ਫਿਰਿ ਸਹ ਖੁਸੀ ਨ ਆਵਏ ॥
aapanaa bhaanaa thum karahu thaa fir seh khusee n aaveae ||
If you walk in accordance with your own will, then your Husband Lord will not be pleased with you.



ਭਗਤਿ ਭਾਵ ਇਹੁ ਮਾਰਗੁ ਬਿਖੜਾ ਗੁਰ ਦੁਆਰੈ ਕੋ ਪਾਵਏ ॥
bhagath bhaav eihu maarag bikharraa gur dhuaarai ko paaveae ||
This path of loving devotional worship is very difficult; how rare are those who find it, through the Gurdwara, the Guru's Gate.



ਕਹੈ ਨਾਨਕੁ ਜਿਸੁ ਕਰੇ ਕਿਰਪਾ ਸੋ ਹਰਿ ਭਗਤੀ ਚਿਤੁ ਲਾਵਏ ॥੧॥
*kehai naanak jis karae kirapaa so har bhagathee chith laaveae ||1||
Says Nanak, that one, upon whom the Lord casts His Glance of Grace, links his consciousness to the worship of the Lord. ||1||*



ਮੇਰੇ ਮਨ ਬੈਰਾਗੀਆ ਤੂੰ ਬੈਰਾਗੁ ਕਰਿ ਕਿਸੁ ਦਿਖਾਵਹਿ ॥
maerae man bairaageeaa thoon bairaag kar kis dhikhaavehi ||
O my detached mind, unto whom do you show your detachment?



ਹਰਿ ਸੋਹਿਲਾ ਤਿਨ੍ਹ੍ਹ ਸਦ ਸਦਾ ਜੋ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥
har sohilaa thinh sadh sadhaa jo har gun gaavehi ||
Those who sing the Glorious Praises of the Lord live in the joy of the Lord, forever and ever.



ਕਰਿ ਬੈਰਾਗੁ ਤੂੰ ਛੋਡਿ ਪਾਖੰਡੁ ਸੋ ਸਹੁ ਸਭੁ ਕਿਛੁ ਜਾਣਏ ॥
kar bairaag thoon shhodd paakhandd so sahu sabh kishh jaaneae ||
So become detached, and renounce hypocrisy; Your Husband Lord knows everything.


ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਏਕੋ ਸੋਈ ਗੁਰਮੁਖਿ ਹੁਕਮੁ ਪਛਾਣਏ ॥
jal thhal meheeal eaeko soee guramukh hukam pashhaaneae ||
The One Lord is pervading the water, the land and the sky; the Gurmukh realizes the Command of His Will.


ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ਹਰੀ ਕੇਰਾ ਸੋਈ ਸਰਬ ਸੁਖ ਪਾਵਏ ॥
jin hukam pashhaathaa haree kaeraa soee sarab sukh paaveae ||
One who realizes the Lord's Command, obtains all peace and comforts.


ਇਵ ਕਹੈ ਨਾਨਕੁ ਸੋ ਬੈਰਾਗੀ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਵਏ ॥੨॥
eiv kehai naanak so bairaagee anadhin har liv laaveae ||2||
Thus says Nanak: such a detached soul remains absorbed in the Lord's Love, day and night. ||2||


ਜਹ ਜਹ ਮਨ ਤੂੰ ਧਾਵਦਾ ਤਹ ਤਹ ਹਰਿ ਤੇਰੈ ਨਾਲੇ ॥
jeh jeh man thoon dhhaavadhaa theh theh har thaerai naalae ||
Wherever you wander, O my mind, the Lord is there with you.


ਮਨ ਸਿਆਣਪ ਛੋਡੀਐ ਗੁਰ ਕਾ ਸਬਦੁ ਸਮਾਲੇ ॥
man siaanap shhoddeeai gur kaa sabadh samaalae ||
Renounce your cleverness, O my mind, and reflect upon the Word of the Guru's Shabad.


ਸਾਥਿ ਤੇਰੈ ਸੋ ਸਹੁ ਸਦਾ ਹੈ ਇਕੁ ਖਿਨੁ ਹਰਿ ਨਾਮੁ ਸਮਾਲਹੇ ॥
saathh thaerai so sahu sadhaa hai eik khin har naam samaalehae ||
Your Husband Lord is always with you, if you remember the Lord's Name, even for an instant.


ਜਨਮ ਜਨਮ ਕੇ ਤੇਰੇ ਪਾਪ ਕਟੇ ਅੰਤਿ ਪਰਮ ਪਦੁ ਪਾਵਹੇ ॥
janam janam kae thaerae paap kattae anth param padh paavehae ||
The sins of countless incarnations shall be washed away, and in the end, you shall obtain the supreme status.



ਸਾਚੇ ਨਾਲਿ ਤੇਰਾ ਗੰਢੁ ਲਾਗੈ ਗੁਰਮੁਖਿ ਸਦਾ ਸਮਾਲੇ ॥
saachae naal thaeraa gandt laagai guramukh sadhaa samaalae ||
You shall be linked to the True Lord, and as Gurmukh, remember Him forever.



ਇਉ ਕਹੈ ਨਾਨਕੁ ਜਹ ਮਨ ਤੂੰ ਧਾਵਦਾ ਤਹ ਹਰਿ ਤੇਰੈ ਸਦਾ ਨਾਲੇ ॥੩॥
eio kehai naanak jeh man thoon dhhaavadhaa theh har thaerai sadhaa naalae ||3||
Thus says Nanak: wherever you go, O my mind, the Lord is there with you. ||3||



ਸਤਿਗੁਰ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥
sathigur miliai dhhaavath thhanmihaaa nij ghar vasiaa aaeae ||
Meeting the True Guru, the wandering mind is held steady; it comes to abide in its own home.


ਨਾਮੁ ਵਿਹਾਝੇ ਨਾਮੁ ਲਏ ਨਾਮਿ ਰਹੇ ਸਮਾਏ ॥
naam vihaajhae naam leae naam rehae samaaeae ||
It purchases the Naam, chants the Naam, and remains absorbed in the Naam.

Guru Amar Das Dev ji
Ang 340, raag Aasaa​


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## Archived_Member5

Detachment is a poor comparative to the consummation of a marriage. Consummation of the bride and groom, in the merging and becoming one of the earthly soul and universal spirit are en entirely different theme issue.

Detachment pertains to mans disentanglement from worldly matter, whilst remaining integrated and fulfilling all his worldly obligations and responsibilities. It alludes to Ascetics, in its absolute form, but is encouraged as non dependence or reliance upon materialism and worldliness. 

Man is a transitory and temporal being similar to the world and all who he has associations with. Man is born of the spirit and to the Supreme Holy Spirit he returns. Freedom and liberation from the chains of bondage to this world and mortal being is mans path in life. Free in Spirit is to be a singular and integral part of the world community, whilst remaining faithful to one’s own faith. Free in thinking is to have destroyed one’s own ego and self interest and to think with the God conscience and Consciousness. Whilst remaining true to oneself.

Detachment is to gain much wealth, success and prosperity, great name and acclaim, and ultimately to remain free of these false, transitory delusory illusion. Always remembering that life is but a breath, all are engrossed within their own lives and ultimately all will pass by in life as will we.

True detachment of mind from ego and self interest, which mars and distorts our opinions, and leads to falsehoods. Fear and ignorance cause a closed mindedness, wherein we defend or berate simply because it does not suit our intents and purposes than speak truth and be a truth and Sahej seeker, to admit humility.

Prospering in mind, body and Spirit, enjoying all the wonders and beauty of the world without becoming slavishly dependent upon this matter. To be able to do so is true freedom. Mans worth being the sum of his virtues, deeds and thoughts than his acquisitions.

Consummation is a term referred to in this context as a conjoining of one’s mortal heart, mind and soul with the universal Consciousness. It is vaguely similar but inappropriate in this comparison.


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## spnadmin

Read the Bani of Guru Amar Das again, veer ji --  *Guru ji is the one who is making the comparison between the marriage of the soul bride and detachment. *Without detachment there is no union, and without union there is no detachment.

ਅੰਤਰਿ ਸਬਦਿ ਮਿਲੀ ਸਹਜੇ ਤਪਤਿ ਬੁਝਾਈ ਰਾਮ ॥ 
anthar sabadh milee sehajae thapath bujhaaee raam ||
Within her heart, she is merged with the Shabad, and the fire of her desire is easily extinguished.

ਅੰਤਰਿ ਸਬਦਿ ਮਿਲੀ ਸਹਜੇ ਤਪਤਿ ਬੁਝਾਈ ਰਾਮ ॥ 
 anthar sabadh milee sehajae thapath bujhaaee raam ||
Within her heart, she is merged with the Shabad, and the fire of her desire is easily extinguished.

And then to follow:

 ਮੇਰੇ ਮਨ ਬੈਰਾਗੀਆ ਤੂੰ ਬੈਰਾਗੁ ਕਰਿ ਕਿਸੁ ਦਿਖਾਵਹਿ ॥
maerae man bairaageeaa thoon bairaag kar kis dhikhaavehi ||
O my detached mind, unto whom do you show your detachment?


 ਹਰਿ ਸੋਹਿਲਾ ਤਿਨ੍ਹ੍ਹ ਸਦ ਸਦਾ ਜੋ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥
har sohilaa thinh sadh sadhaa jo har gun gaavehi ||
Those who sing the Glorious Praises of the Lord live in the joy of the Lord, forever and ever.

ਕਰਿ ਬੈਰਾਗੁ ਤੂੰ ਛੋਡਿ ਪਾਖੰਡੁ ਸੋ ਸਹੁ ਸਭੁ ਕਿਛੁ ਜਾਣਏ ॥
kar bairaag thoon shhodd paakhandd so sahu sabh kishh jaaneae ||
So become detached, and renounce hypocrisy; Your Husband Lord knows everything

It is not a matter of process -- give up desires and then find detachment. It is a matter of sincere simran and dhyanna.


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## Archived_Member5

Jeeti Ki Johal ji

I knew that you would respond right away. This part I do agree 

You misunderstand what I have written. One does not simply detach by command, but as a child learns to gradually stand and exist independent of its parent. Once man has mastered thinking freely, and gaining absolute control of his will, it sis then he is truly free and able to unite or merge with the Lord.

and probably did misunderstand you. 

This part, I do not agree.

Simran, recitations, rituals or vows are not sincere detachment. If they were, the many broken bonds and vows made daily by individuals of religion and ordinate folk would not be broken so efficaciously and readily.

Simran is not necessarily in the same class as recitations, rituals or vows. And definitely rituals and vows will not get one there. Maybe babbling recitation of God's Name, yes, you are right. But I am not thinking of simran in that way. Simran can open one up to His presence. When it does, His detachment enters. And we agree, it is not a process of willing it to happen. 

ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥੨॥ 
aap nirabaanee aapae bhogee ||2||
He Himself is in the detachment of Nirvaanaa, and He Himself is the Enjoyer. ||2||

Please say more in the thread. What you write is very interesting to me. I probably will not say much more about my personal understanding because it is not comfortable for me to discuss something this personal, but will continue to post Gurbani. The process is slow.


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## spnadmin

Veer ji

Anyone reading this thread can see that you are serious. Continue the satsang. It makes a difference.


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## Archived_Member5

Prayer and Simran are dense nutrition and nourishment for the heart mind and spirit when recited diligently and sincerely. Morning Simran is indeed likened to an internal shower and essential water therapy. I must needful apply my efforts with greater ardency toward Simran. Unfortunately I find it quite difficult to focus. 

I once read that it is indeed the truly blessed who are able to meditate and pray, and I laughed, thinking that all are afforded opportunity to raise the Japji or Mool Mantra and recite hymnals. I now understand what I read to be correct.

Absolutisms although frowned upon by truth seekers, I feel are the ultimate goal and mark of success. To find the Absolute unshakeable, immoveable truth. To do so I would respectfully presume, one must be single-mindedly focused and resolute. 

Each man has a greater self contained within The Supreme Spirit he aspires and strives toward. Life is indeed a truth seeking mission, the fortunate find truth and their liberty in life and are heralded as Jiwan Mukhats and others seek its bountiful virtue and honour is the gain as much as the heartfelt search.

Respectfully Yours, 

Jeeti K. Johal.


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## pk70

*jeetijohal ji,

May I humbly comment on your views
* Prayer and Simran are dense nutrition and nourishment for the heart mind and spirit when recited diligently and sincerely. Morning Simran is indeed likened to an internal shower and essential water therapy.[/FONT]
*May I ask  how do you know that  especially when you admit it doesn’t work for you?[/FONT]*
 I must needful apply my efforts with greater ardency toward Simran. Unfortunately I find it quite difficult to focus.[/FONT]
*Have you ever tried to find the reason behind that? May be solution can be found in your “found” answer.[/FONT]*
I once read that it is indeed the truly blessed who are able to meditate and pray, and I laughed, thinking that all are afforded opportunity to raise the Japji or Mool Mantra and recite hymnals. I now understand what I read to be correct.[/FONT]
*Definitely, others experience seems strange to those who miss what others have. I myself is on struggling path, glad to be on it.[/FONT]*
* [/FONT]*

Absolutisms although frowned upon by truth seekers, I feel are the ultimate goal and mark of success. To find the Absolute unshakeable, immoveable truth. To do so I would respectfully presume, one must be single-mindedly focused and resolute.[/FONT]
*Very close but still sky needs to be clear to see the stars. Good luck [/FONT]

*[/FONT]
 [/FONT]


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## spnadmin

Pk70ji

What I understand from the comments of jeetijohal ji is only that he/she finds it hard to remain focused. And this is a common experience. 

There are  many theories about on the subject of how to focus, and whether having the experience of a completely absorbing focus is the correct expectation or not. Most of what I have read about this only makes things frustrating for people because an intellectual explanation is given for something that is not an intellectual process. We can read and talk all we want, and you have said this yourself in many a thread-- but reading and talking provides one perspective or explanation and all of that is the mind working. 

The 'it" is something like this.

Absolutisms although frowned upon by truth seekers, I feel are the ultimate goal and mark of success. To find the Absolute unshakeable, immoveable truth. To do so I would respectfully presume, one must be single-mindedly focused and resolute. 


 I am going to take a risk and say this: When "it" happens it isn't because someone followed a set of directions. However, continued practice helps "it" continue for longer periods of time. 

And actually, in the way this thread has unfolded for me, each day that I stay with a shabad for a while, what happens is that He takes one by surprise. All the Bani so far suggest that trying doesn't work. 

Back to the spiritual metaphors

Page1383 Line 3 and 4 Raag Salok: Sekh Farid

ਕੇਲ ਕਰੇਦੇ ਹੰਝ ਨੋ ਅਚਿੰਤੇ ਬਾਜ ਪਏ ॥ 
kael karaedhae hanjh no achinthae baaj peae ||
While it is playing, a hawk suddenly pounces on it.

                  ਬਾਜ ਪਏ ਤਿਸੁ ਰਬ ਦੇ ਕੇਲਾਂ ਵਿਸਰੀਆਂ ॥
                   baaj peae this rab dhae kaelaan visareeaaan ||
                   When the Hawk of God attacks, playful sport is forgotten.

This conversation has been very helpful to me, and I hope it continues this way. Thanks to both of you. And maybe I am not making any sense at atll.


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## Archived_Member5

Absolutism is the ultimate end and ideal. To gain the absolute Waheguru and the Supreme Spirit man is essentially required to be as absolutely and ardently faithful toward this cause to gain salvation.

PK70ji, has referred to intellectualism as not being the answer. My response is that absolute faith should be either empirical, learnt by his experiences;  ie, the firm belief that man is but a beast without honour, morality, humanity and chastity of heart, mind and soul, or ingrained with nurturing, education and enlightenment.

What is intellectualism and Religion but the Science and path of knowledge and a search for truth. Why does man seek truth, to free his spirit from the chains of delusory attachment to transient and temporal worldly material.


How does one become an ascetic, of Holy Spirit, many books and discourses, some by good ordinary enlighted layman, others by men of learning who have devoted their entire lives toward the search for truth. A child is instilled with faith, until its mind functions, and it gains belief. The child matures and with life experience gains empirical proofs and worldly understanding. It is his perception and familiarity with his world that encourages the opening of his mind to the universe, whilst upholding a filter and guard against the negative forces of sinfulness and temptation that cause mans mind and heart to be distracted and led astray.

Indeed, mans acquired intelligence avails him not in his quest if he has gathered much intelligence but has little cohesive or cognisant understanding of correlation and interaction between all aspects of his knowledge, world, life and mind.

Sikhi encourages its followers to gain mastery of the will and mind. That is the objective. To have complete control of one’s actions, emotions and needs. Understand why man craves, behaves and thinks in the manner in which he does, be it positive or unsociable and on the path of self destruction.  When a man is driven by an unknown will leading his mind then he is as a slave and captive to this will, an indeterminate unknown force, rarely holding his best long term interest first and foremost.

Whether it is the company of a guru, or the saintly or education, or the indoctrination and akal dispensed by wise and godly parent’s man, man’s life journey is to be intellectually, spiritually and emotionally liberated and free. It is then he is qualified and equipped to embark upon a journey to the Great Soul. Holding faith through fear of retribution, or social disgrace or peer pressure is not true goodness or faith, but a cage within which man is trapped. Man is enslaved at times by the ignorance of others but moreoften his own fear, ignorance and greed. Love and wisdom are the keys to freedom.


A hawk is an evil animal. It is synonymous with the crow, crowing and tormenting and eroding mans peace of mind. I do not know of any Gods hawk. The notion of Gobind Ji’s hawk screeching at any who near the truth and light bears some relevance, seems sinister and is contemptibly disputed by those who seek to guard Gods honour. Christianity states Stan stands precariously close to God, and Gobind Ji closets and hawk. I would dispute such an allegation. Wisdom, truth and akal are the key. Clay pigeon shooting will silence the crowing of the hawk efficaciously and expediently should it descend to torment or loot the noble.

Jeeti K Johal.


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## spnadmin

Sikhi encourages its followers to gain mastery of the will and mind. That is the objective. To have complete control of one’s actions, emotions and needs. Understand why man craves, behaves and thinks in the manner in which he does, be it positive or unsociable and on the path of self destruction. When a man is driven by an unknown will leading his mind then he is as a slave and captive to this will, an indeterminate unknown force, rarely holding his best long term interest first and foremost.

 Where in your opinion do these abilities come from? Do you believe they are the result of deliberate and self-willed resolve? Or do they arise in another way?


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## Archived_Member5

Deliberate resolve. Indeed man must acknowledge what salvation and mukhti to seek the path to its door. He must understand what perfected spirit and mind is to attain the same. How can the spiritually blind man see, if he is not shown an image of the ultimate destination and a map to show the path to its heights.

Man indeed must recognise the Supreme Truth. It is not found in caves, in books, on pilgrimages, but rather it is within and about you. Truth lies within your family, friends and foes alike. Man is required to shed his ego, self interest, his fear of his own human frailty, of what lies beyond his mental armour and barricade.

He must seek the God consciousness, and to do so the ego, the cage which man facilitates to protect his interest from fear of others maligning him, or exposing what he fears to reveal. Once man has overcome these barriers to truth, he is then truly ready and armed to open his heart and mind to Nam, the true meaning of Truth and the word. He must therefore acknowledge his darkness and fear to conquer the same.
Indeed resolve is essential if not imperative. There are indeed noble and gracious souls so steeped in goodness, light and love that The Spirit itself seeks comfort and solace in the company of such venerable souls.

Respectfully 

J K Johal


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## spnadmin

Veer ji

Where does the resolve come from?


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## Archived_Member5

Resolve, bhagti... Man is led to his ultimate goal and destination by an inner calling to aspire toward a greater state of being, a supreme and celestial light, a beckoning..

Man stumbles, suffers and seeks to absolve, flee, and free himself from the struggle of existence to the light of love and peace.

The first is a spiritual calling, a predestined journey mapped by his mind and hearts ultimate end. A troublesome notion that there is more in this world and life beyond our immediate perception, and our consciousness. The subconscious of man within his brain contains all truth. Mans conscious awareness aligned and with his supernatural supreme God consciousness, dhian.

Respectfully 

Jeeti Kaur Johal.


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## pk70

Quote”What is intellectualism and Religion but the Science and path of knowledge and a search for truth. Why does man seek truth, to free his spirit from the chains of delusory attachment to transient and temporal worldly material.”[/FONT]

*jeetikjohal ji,*
*Your views attract attention, I couldn’t resist commenting on some, wanted to do on both of your posts but time is not in my favor. Forgive me if I go over the board on your innocent statements.
*
Whether it is the company of a guru, or the saintly or education, or the indoctrination and akal dispensed by wise and godly parent’s man, man’s life journey is to be intellectually, spiritually and emotionally liberated and free.[/FONT]
*Excellent idea. All the same, I wonder if that can be certain, Guru goes further to determine the out come of it because His ordinance is misunderstood quite often[/FONT]*
 [/FONT]
 It is then he is qualified and equipped to embark upon a journey to the Great Soul. Holding faith through fear of retribution, or social disgrace or peer pressure is not true goodness or faith, but a cage within which man is trapped. Man is enslaved at times by the ignorance of others but moreoften his own fear, ignorance and greed. Love and wisdom are the keys to freedom.[/FONT]
 [/FONT]
* Surprisinglythe source is only one , love and wisdom can only be helpful.[/FONT]
*

A hawk is an evil animal. It is synonymous with the crow, crowing and tormenting and eroding mans peace of mind. I do not know of any Gods hawk. The notion of Gobind Ji’s hawk screeching at any who near the truth and light bears some relevance, seems sinister and is contemptibly disputed by those who seek to guard Gods honour.[/FONT]
* Kindly never believe in hear say, symbols can convey more strongly than appearance, remember that.[/FONT]*
 [/FONT]
 Christianity states Stan stands precariously close to God, and Gobind Ji closets and hawk. I would dispute such an allegation. Wisdom, truth and akal are the key. Clay pigeon shooting will silence the crowing of the hawk efficaciously and expediently should it descend to torment or loot the noble.  Jeeti k johal what detach[/FONT]
 [/FONT]
eliberate resolve. Indeed man must acknowledge what salvation and mukhti to seek the path to its door. He must understand what perfected spirit and mind is to attain the same. How can the spiritually blind man see, if he is not shown an image of the ultimate destination and a map to show the path to its heights.[/FONT]
*I concur; however, even after having shown map with directions, spiritual blind person is conditioned to walk on a path he/she has chosen on the basis of crowd mentality. Water goes in only if pot is not covered.[/FONT]


 [/FONT]*


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## pk70

Quote jeeti k Johal "Man indeed must recognise the Supreme Truth. It is not found in caves, in books, on pilgrimages, but rather it is within and about you.[/FONT]
 *Jeeti k Johal ji*
[/FONT]
*Beautiful views, Guru Nanak addresses on it directly without taking help of any abstract statements. What is within, one need to dissect that thing in detail to find out why Supreme Truth is hidden. If that is done, next level is very laborious, it is to eliminate all in the way systematically by sacrificing all once adored to death.. Otherwise statements about Supreme Turth become merely enjoyable to read or state. The paragon of deciphering the mystery is loudly expressed in Guru Granth sahib repeatedly. Is any one listening?[/FONT]*
 [/FONT]


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## spnadmin

pk70 ji

True words,

*Water goes in only if pot is not covered.[/FONT]*


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## Archived_Member5

Sacrifice and abstinence are misleading terms. If man feels he is denied in some way, something he is needful and wanting and attributes this abstaining as a sacrifice to God, it is delusional and lacks the understanding of the dedication of devotional obescience .

Liken it to a relative visiting upon you and expressing the wish that they would have preferred to visit the folks next door but felt obliged to visit you, as ‘sacrifice’ or a misplaced sacrificial gesture. You would be insulted, show them to the door and politely request they never darken the same in that manner. 

All meditation, path seeking and spiritual fortification can only benefit man. If man begrudgingly refers to his own salvation as sacrificial to God he is confused and delusional. All works in life, family, friends, socialising, and acts of charity are enacted with Love and a sincere wish to contribute ones time and efforts toward the betterment of the world about you and at large. Sacrifice therefore is a misleading and inappropriate word. 

It is mans journey, to enhance and liberate man, in order for mans spiritual enrichment. All mans enterprises in life should always be applied and embarked upon with love, sincere and devout endeavour. Without love tasks generally become sacrifices of our time and energy, obligatory and laborious. Executed with love they accord respect and dignity to the recipient equally as the benefactor.

Jeeti K Johal


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## Archived_Member5

A porous clay pot absorbs water via its porous channels, whilst simultaneously excluding harmful moisture detriment to the contents contained therein.

‘’What is the incoherent babbling of water entering uncovered pots.’’


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## Archived_Member5

The spiritually blind person has not ‘chosen’ the path PK70. Rather spiritual blindness and ignorance is a malady man is afflicted by, requiring cure and remedy. Enlightenment is a path man chooses, at a time in his life, whereat he has either a calling to a higher purpose or destiny, or his emotional maturity and empirical knowledge compels him to seek the origin of his creation. That is a choice. Foolishness and ignorance are rarely informed choices.


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## mkm

"Sacrifice therefore is a misleading and inappropriate word." by jeeti johal
I dont take sacrifice as you have taken. When Guru ji indicates about it, just it is like considering it useless on chosen journey. It misleads to those who go  by parts of revealed truth.


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## spnadmin

Perspective of Guru Arjan Dev ji. On Ang 1150 he tells us:

 ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥੨॥
aap nirabaanee aapae bhogee ||2||
He Himself is in the detachment of Nirvaanaa, and He Himself is the Enjoyer. ||2|

His shabad tells us the way to His Supreme Truth



 ਭੈਰਉ ਮਹਲਾ ੫ ॥
bhairo mehalaa 5 ||
Bhairao, Fifth Mehl:


 ਮਨੁ ਤਨੁ ਰਾਤਾ ਰਾਮ ਰੰਗਿ ਚਰਣੇ ॥
man than raathaa raam rang charanae ||
My mind and body are imbued with the Love of the Lord's Feet.

 ਸਰਬ ਮਨੋਰਥ ਪੂਰਨ ਕਰਣੇ ॥
sarab manorathh pooran karanae ||
All the desires of my mind have been perfectly fulfilled.


 ਆਠ ਪਹਰ ਗਾਵਤ ਭਗਵੰਤੁ ॥
aath pehar gaavath bhagavanth ||
Twenty-four hours a day, I sing of the Lord God.


 ਸਤਿਗੁਰਿ ਦੀਨੋ ਪੂਰਾ ਮੰਤੁ ॥੧॥
sathigur dheeno pooraa manth ||1||
The True Guru has imparted this perfect wisdom. ||1||


 ਸੋ ਵਡਭਾਗੀ ਜਿਸੁ ਨਾਮਿ ਪਿਆਰੁ ॥
so vaddabhaagee jis naam piaar ||
Very fortunate are those who love the Naam, the Name of the Lord.


 ਤਿਸ ਕੈ ਸੰਗਿ ਤਰੈ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥
this kai sang tharai sansaar ||1|| rehaao ||
Associating with them, we cross over the world-ocean. ||1||Pause||


 ਸੋਈ ਗਿਆਨੀ ਜਿ ਸਿਮਰੈ ਏਕ ॥
soee giaanee j simarai eaek ||
They are spiritual teachers, who meditate in remembrance on the One Lord.


 ਸੋ ਧਨਵੰਤਾ ਜਿਸੁ ਬੁਧਿ ਬਿਬੇਕ ॥
so dhhanavanthaa jis budhh bibaek ||
Wealthy are those who have a discriminating intellect.


 ਸੋ ਕੁਲਵੰਤਾ ਜਿ ਸਿਮਰੈ ਸੁਆਮੀ ॥
so kulavanthaa j simarai suaamee ||
Noble are those who remember their Lord and Master in meditation.


 ਸੋ ਪਤਿਵੰਤਾ ਜਿ ਆਪੁ ਪਛਾਨੀ ॥੨॥
so pathivanthaa j aap pashhaanee ||2||
Honorable are those who understand their own selves. ||2||


 ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥
gur parasaadh param padh paaeiaa ||
By Guru's Grace, I have obtained the supreme status.


 ਗੁਣ ਗਪਾਲ ਦਿਨੁ ਰੈਨਿ ਧਿਆਇਆ ॥
gun guopaal dhin rain dhhiaaeiaa ||
Day and night I meditate on the Glories of God.



 ਤੂਟੇ ਬੰਧਨ ਪੂਰਨ ਆਸਾ ॥
thoottae bandhhan pooran aasaa ||
My bonds are broken, and my hopes are fulfilled.


ਹਰਿ ਕੇ ਚਰਣ ਰਿਦ ਮਾਹਿ ਨਿਵਾਸਾ ॥੩॥
har kae charan ridh maahi nivaasaa ||3||
The Feet of the Lord now abide in my heart. ||3||


ਕਹੁ ਨਾਨਕ ਜਾ ਕੇ ਪੂਰਨ ਕਰਮਾ ॥
kahu naanak jaa kae pooran karamaa ||
Says Nanak, one whose karma is perfect


 ਸੋ ਜਨੁ ਆਇਆ ਪ੍ਰਭ ਕੀ ਸਰਨਾ ॥
so jan aaeiaa prabh kee saranaa ||
that humble being enters the Sanctuary of God.


 ਆਪਿ ਪਵਿਤੁ ਪਾਵਨ ਸਭਿ ਕੀਨੇ ॥
aap pavith paavan sabh keenae ||
He himself is pure, and he sanctifies all.

 ਰਾਮ ਰਸਾਇਣੁ ਰਸਨਾ ਚੀਨ੍ਹ੍ਹੇ ॥੪॥੩੫॥੪੮॥
raam rasaaein rasanaa cheenhae ||4||35||48||
His tongue chants the Name of the Lord, the Source of Nectar. ||4||35||48|

I think that Guru Arjan Dev ji is saying that when we are body and mind imbued with the love of God, then we are fulfilled. 

ਮਨੁ ਤਨੁ ਰਾਤਾ ਰਾਮ ਰੰਗਿ ਚਰਣੇ ॥ man than raathaa raam rang charanae || My mind and body are imbued with the Love of the Lord's Feet.  ਸਰਬ ਮਨੋਰਥ ਪੂਰਨ ਕਰਣੇ ॥ sarab manorathh pooran karanae || All the desires of my mind have been perfectly fulfilled.

We are satisfied. And when we are satisfied, then all our desires and all our anxieties fall away. 

ਤੂਟੇ ਬੰਧਨ ਪੂਰਨ ਆਸਾ ॥ thoottae bandhhan pooran aasaa ||My bonds are broken, and my hopes are fulfilled. 

And according to his will, we give up attachment and we achieve the status of union with Him.

ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ gur parasaadh param padh paaeiaa || By Guru's Grace, I have obtained the supreme status.

He is the detachment of Nirvana. When we are imbued with Him, He enjoys us and we obtain the supreme status.
​


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## pk70

quote jeeti k johal
All meditation, path seeking and spiritual fortification can only benefit man. If man begrudgingly refers to his own salvation as sacrificial to God he is confused and delusional.[/FONT]
* jeeti k johal ji, Sorry to respond late. For some reason, I really couldn’t make any thing out of the above statement, please elaborate on it since I like the idea which is buried under load of words, it could be  a  wonderful  idea.[/FONT]*
 [/FONT]
 [/FONT]
 All works in life, family, friends, socialising, and acts of charity are enacted with Love and a sincere wish to contribute ones time and efforts toward the betterment of the world about you and at large.[/FONT]
*As per Guru Nanak, those acts fail quite often by being covered under personal recognitions if the doer fails to understand purpose of spiritual elevation  where harmony blossoms continuously. [/FONT]*
 Sacrifice therefore is a misleading and inappropriate word.[/FONT]
*Sacrificing has a broad band not limited to one act, it can be used right way and wrong way as well, it depends how it is used and understood. When I say I sacrifice to you on your beautiful statements, it is merely limited to a compliment even though I verify that it is truth[/FONT]*
It is mans journey, to enhance and liberate man, in order for mans spiritual enrichment. [/FONT]
*Not exactly, use other words if sacrificing doesn’t suit in your assumed liberation. Liberation itself is a state of mind of the truth seeker, even on this journey open mind ready to be cleaned is a highly required otherwise beauty of the stars are eclipsed by the clouds.[/FONT]*
All mans enterprises in life should always be applied and embarked upon with love, sincere and devout endeavour. Without love tasks generally become sacrifices of our time and energy, obligatory and laborious[/FONT]
*Here you are just missing the basic point, devoid of love, sacrifice ceases to exist. Remember, love harbors all said qualities since it has layers of unpredictable sincerity and Endeavor. Dig into state of being in love, you will find, it is a different world.( If you have experience, think I am just sharing) [/FONT]*
Without love tasks generally become sacrifices of our time and energy, obligatory and laborious. Executed with love they accord respect and dignity to the recipient equally as the benefactor.[/FONT]
*Very true, as I said earlier, it depends what is the origin of sacrifice and in what meaning it has been taken[/FONT]*
The spiritually blind person has not ‘chosen’ the path PK70. Rather spiritual blindness and ignorance is a malady man is afflicted by, requiring cure and remedy.[/FONT]
*Absolutely wrong. Life gives choices, why does spiritual genius makes choices contrary to  millions others. Nothing is inflicted, in other words all are result of actions, as reactions follow them.[/FONT]*
 Enlightenment is a path man chooses, at a time in his life, whereat he has either a calling to a higher purpose or destiny, or his emotional maturity and empirical knowledge compels him to seek the origin of his creation. That is a choice.[/FONT]
*Enlightment is not a path, it is goal aimed by many circumstances falling under eternal Ordinance[/FONT]*
  Foolishness and ignorance are rarely informed choices.[/FONT]
*Again I have to disagree strongly, foolishness is guided by instincts or a choice made out Of ego, anger, greed etc and ignorance is a close mind’s portfolio.[/FONT]*
A porous clay pot absorbs water via its porous channels, whilst simultaneously excluding harmful moisture detriment to the contents contained therein.
‘’What is the incoherent babbling of water entering uncovered pots.’’
*Never ever assume all pots are made of mud, there  are some made of steel, nothing works there*. *Moisture dies in its own death in this case*.


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## vsgrewal48895

Dear All,

IMHO detachment is freedom from bondage or attachment caused by ego (ਹਉਮੈ) and here are my two cents on the subject;


*ATTACHMENT/BONDAGE/ਮੋਹ*​ 
*ABSTRACT*​ 

The word bondage in Sikh literature refers to the state or condition of being bound to a system or instinct. It can be also an emotional attachment to a thing or person, which could be erotic in nature. This all happens in the mind, which has to be freed from it for spiritual liberation. Mind can be both the source of bondage and the source of freedom. The world is in bondage through three modes of Maya as expressed by Guru Nanak in Siri Raag;

ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ਵਿਜੋਗੀ ਦੁਖਿ ਵਿਛੁੜੇ ਮਨਮੁਖਿ ਲਹਹਿ ਨ ਮੇਲੁ ॥

_Tarihu Gun BanDhee Dayhuree Jo Aa-i-aa Jag So Khayl, Vijogee Dukh Vichhurhay Manmukh Laheh Na Mayl._

The three qualities hold the body in bondage; whoever comes into the world is subject to their play. Those who separate themselves from the Akal Purkh wander lost in misery. The self-willed do not attain union with Akal Purkh. -----Guru Nanak, Siri Raag, AGGS, Page, 21-5

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The whole world is in bondage through Ego (ਹਉਮੈ) and Maya as referred in the following hymns of Sabad Guru;

_ਹਉਮੈ ਬੰਧਨ ਬੰਧਿ ਭਵਾਵੈ ॥_

Ha-umai BanDhan BanDh Bhavaavai.

Egotism binds people in bondage, and causes them to wander around lost.-----Guru Nanak, Raag Gauri, AGGS, Page, 227-1

ਮਾਇਆ ਮੋਹਿ ਸਭੋ ਜਗੁ ਬਾਧਾ ॥

_Maa-i-aa Mohi Sabho Jag BaaDhaa._

Attached to Maya, the whole world is in bondage.-----Guru Arjan, Raag Gauri, AGGS, Page, 394-17

This all happens in the mind, which has to be freed from it for spiritual growth. As indicated earlier, mind can be either the source of bondage or the source of freedom. It depends on how the mind is used. The right use of the mind under God’s Will becomes meditation and love for the Akal Purkh. The wrong use of the mind controlled by self will leads to material attachment or bondage of relations, as expressed in the following hymns of Sabd Guru;

Love between parents, siblings, and a relative is bondage; an obstruction to spiritual growth:

ਮਾਤਾ ਪਿਤ ਭਾਈ ਸੁਤ ਚਤੁਰਾਈ ਸੰਗਿ ਨ ਸੰਪੈ ਨਾਰੇ ॥

_Māṯā piṯ bẖā&shy;ī suṯ cẖaṯurā&shy;ī sang na sampai nārė._ 

Mother and father -- all are subject to this love; in this love, they are entangled.-----Guru Amardas, Raag Vadhans, AGGS, Page, 571-11

ਮਨਮੁਖੁ ਮੋਹਿ ਵਿਆਪਿਆ ਬੈਰਾਗੁ ਉਦਾਸੀ ਨ ਹੋਇ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਮੋਹੁ ਪਰਜਲੈ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥ 

_Manmukh Moh Viaapiaa Bairag Udasee Na Hoey, Satgur Sayv Moh Parjaalai Ghar He Maa-eh Oudaasaa._

The self-willed person is engrossed in the love of the worldly pleasures and falsehood. He cannot practice love for Truth. The Gurmukh get rid of the worldly love or passions through the service of the Guru and then enjoy bliss of Akal Purkh’s love. -----Guru Amardas, Siri Raag, AGGS, Page, 29-10 & 12

Guru Amardas comments on the bondage between body and soul in Raag Gauri;

ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥ ਏਸ ਨੋ ਕੂੜੁ ਬੋਲਿ ਕਿ ਖਵਾਲੀਐ ਜਿ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਇ ॥

_Kaaeia Hans Kia Preet Hai Peiaa Hee Chadd Jaaey, Ays No Koorh Bol Ke Khavaalee-ai Je Chaldi-aa Naal Na Jaa-ay._

What love is this between the body and soul, which ends when the body falls? Why feed it by telling lies? When you leave, it does not go with you.-----Guru Amardas, Raag Gauri, AGGS, Page, 510-19

In order to grow spiritually one has to break this bondage of Maya by liberation obtained through the Will and Grace of Akal Purkh. The state of liberation from human bondage is a spiritual state of being in tune with the Ultimate. It is obtained by subjugating the lower instincts and developing the virtues and perfections, while one is still alive although dead at the material sensory level. Guru Nanak in Siri Raag and Guru Arjan in Raag Gauri ponder this issue:

ਬੰਦਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ ॥ਹੋਰੁ ਆਖਿ ਨ ਸਕੈ ਕੋਇ ॥ 

_Band Khalaasee Bhaanai Ho-ay, Hor Aakh Na Sakai Ko-ay._

Liberation from bondage comes only by Akal Purkh’s Will. No one else has any say in this. -----Guru Nanak, Siri Raag, AGGS, Page, 5-13

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਬੰਧਨ ਛੋਟ ॥

_Kar Kirpaa Parabh BanDhan Chhot._

Granting Its Grace, God has released me from bondage. -----Guru Arjan, Raag Gauri, AGGS, Page, 194-11

Once you are in the state of non-misery, and use the mind in a right way of meditation; bliss starts flowing from your inner being. -----Buddha

Once a person has centered his mind on the right thought, achieved meditation, and gained poise, he is beyond our normal morality and tradition. He is beyond our limitations, does not judge, and ignores the bad and is just oriented towards the good. When the mind is functioning on the wrong thought, whatsoever one does, or chooses, or decides will be wrong. Mind has the faculty to imagine. Paintings, art, dance, music, meditation, they all spring from imagination. However, everything that is ugly has also come through imagination. One has to start the process of re-learning and straightening the thought process into thinking the right thoughts till it becomes a second nature. It is then that one is on the right path of spiritual progress and can utilize the tools provided in AGGS. 

Guru Nanak explains in Raag Gauri that it is all the play of the mind;

ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ॥ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥ 

_Man Tay Upjai Man Maahi Samaa-ay. Gurmukh Mukto BanDh Na Paa-ay, Sabd Beechaar Chhutai Har Naa-ay._

From the mind we originate, and into the mind we are absorbed. As Gurmukh, we are liberated, and are unbound. Contemplating the Word of the Sabd, we are emancipated through the Name of the Akal Purkh. 

ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥ 

_Ki-o BaaDhi-o Ki-o Muktee Paavai, Ki-o Abhinaasee Sahj Samaavai._

How are we bound, and how do we obtain liberation? How do we merge with intuitive ease into the Eternal, Akal Purkh? -----Guru Nanak, Raag Gauri, AGGS, Page, 152 & 153

Guru Nanak in Raag Tukhari and Guru Arjan in Raag Maru describes the way of getting rid of bondage;

ਮਨਿ ਰਾਮੁ ਨਹੀ ਜਾਤਾ ਸਾਝ ਪ੍ਰਭਾਤਾ ਅਵਘਟਿ ਰੁਧਾ ਕਿਆ ਕਰੇ ॥ਬੰਧਨਿ ਬਾਧਿਆ ਇਨ ਬਿਧਿ ਛੂਟੈ ਗੁਰਮੁਖਿ ਸੇਵੈ ਨਰਹਰੇ ॥

_Man Raam Nahee Jaataa Saajh Parbhataa Avghat RuDhaa Ki-aa Karay, BanDhan BaaDhi-aa In BiDh Chhootai Gurmukh Sayvai Narharay._

The mortal does not know the Akal Purkh in the evening, or in the morning; trapped in the treacherous path, what will he do? Bound in bondage, he is released only by this method: as Gurmukh, serve the Akal Purkh. -----Guru Nanak, Raag Tukhari, AGGS, Page, 1112-18

ਸਿਫਤਿ ਮੁਹਬਤਿ ਅਥਾਹ ਰਹੀਮਾ ॥ਹਕੁ ਹੁਕਮੁ ਸਚੁ ਖੁਦਾਇਆ ਬੁਝਿ ਨਾਨਕ ਬੰਦਿ ਖਲਾਸ ਤਰਾ ॥

_Sifat Muhabat Athaah Raheemaa, Hak Hukam Sach Khudaa-i-aa Bujh Nanak Band Khalaas Taraa._

The Qualitities and the Love of the Merciful Akal Purkh are unfathomable. Realize the True Hukam, the Command of the Creator, O Nanak; you shall be released from bondage, and carried across. -----Guru Arjan, Raag Maru, AGGS, Page, 1084-13

Ninth Guru advises in Raag Sorath and Sarang;

ਪ੍ਰੀਤਮ ਜਾਨਿ ਲੇਹੁ ਮਨ ਮਾਹੀ ॥ਅਪਨੇ ਸੁਖ ਸਿਉ ਹੀ ਜਗੁ ਫਾਂਧਿਓ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹੀ ॥ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥ ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥

_Pritam Jaan Leh Man Maahi, Aapnay Sukh Seo He Jug Fandhio Ko Kahu Ko Naahi, Sukh Mea Aan Bahut Mil Bethatt Rahat Chahoo Dis Gherai, Bipat Paree Sabh He Sung Chaadat Koou Na Aavat Nerai, Ghar Ki Naar Bahut Hit Ja Seo Sada Rahat Sung Laagee, Jub He Hans Tajee Eh Kaaneyaa Preat Preat Kar Bhaagee, Eh Bidh Ko Beohaar Baneo Hai Ja Seo Nehu Lagaaeou,Unt Baar Nanak Bin Har Ji Koou Kaam Na Aaeou._

O, dear friend, know this in your mind. The world is entangled in its own pleasures; no one is for anyone else. In good times, many come and sit together, surrounding you on all four sides. But when hard times come, they all leave, and no one comes near you. Your wife, whom you love so much, may have remained ever attached to you. But she runs away crying, "Ghost! Ghost!", as soon as the swan-soul leaves your body. This is the way of the world. Among those whom we love so much, at the final moment, O Nanak, no one is any use at all, except the Dear Akal Purkh. -----Guru Tegh Bahadur, Raag Sorath, Page, 634

ਹਰਿ ਬਿਨੁ ਤੇਰੋ ਕੋ ਨ ਸਹਾਈ ॥ਕਾਂ ਕੀ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬਨਿਤਾ ਕੋ ਕਾਹੂ ਕੋ ਭਾਈ ॥ ਧਨੁ ਧਰਨੀ ਅਰੁ ਸੰਪਤਿ ਸਗਰੀ ਜੋ ਮਾਨਿਓ ਅਪਨਾਈ ॥ਤਨ ਛੂਟੈ ਕਛੁ ਸੰਗਿ ਨ ਚਾਲੈ ਕਹਾ ਤਾਹਿ ਲਪਟਾਈ ॥

_Har Bin Tayro Ko Na Sahaa-ee, KaaN Kee Maat Pitaa Sut Banitaa Ko Kaahoo Ko Bhaa-ee. Dhan Dharnee Ar Sampat Sagree Jo Maani-o Apnaa-ee, Tan Chhootai Kachh Sang Na Chaalai Kahaa Taahi Laptaa-ee._

No one can offer help and support, except the Akal Purkh. Who has any mother, father, child or spouse? Who is anyone's brother or sister? All the wealth, land and property which you consider your own, when you leave your body, none of it shall go along with you. Why do you cling to them? -----Guru Tegh Bahadur, Raag Sarang, AGGS, Page, 1231-8

ਨਿਜ ਕਰਿ ਦੇਖਿਓ ਜਗਤੁ ਮੈ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹਿ ॥ ਨਾਨਕ ਥਿਰੁ ਹਰਿ ਭਗਤਿ ਹੈ ਤਿਹ ਰਾਖੋ ਮਨ ਮਾਹਿ ॥.

_Nij Kar Daykhi-o Jagat Mai Ko Kaahoo Ko Naahi, Nanak Thir Har Bhagat Hai Tih Raakho Man Maahi._

I had looked upon the world as my own, but no one belongs to anyone else. O, Nanak, only devotional worship of the Akal Purkh is permanent. Enshrine this in your mind.-----Sloke Guru Tegh Bahadur 48, AGGS, Page, 1429-1

What keeps us constantly struggling with life is the attitude of non-acceptance, of not trusting the basic process of life unfolding. We suffer under the false assumption that the goal of life is to always avoid what we find unpleasant and to try to dwell in constant comfort.

Guru Nanak and Kabir advises that the bondage is temporary and false during the present life; 

ਮਾਤਾ ਪਿਤ ਭਾਈ ਸੁਤ ਚਤੁਰਾਈ ਸੰਗਿ ਨ ਸੰਪੈ ਨਾਰੇ ॥ ਸਾਇਰ ਕੀ ਪੁਤ੍ਰੀ ਪਰਹਰਿ ਤਿਆਗੀ ਚਰਣ ਤਲੈ ਵੀਚਾਰੇ ॥

_Maataa Pit Bhaa-ee Sut Chaturaa-ee Sang Na Sampai Naaray, Saa-ir Kee Putree Parhar Ti-aagee Charan Talai Veechaaray._

Mother, father, family, children, cleverness, property and spouses - none of these shall go with you. I have renounced Maya, the daughter of the ocean; reflecting upon reality, I have trampled it under my feet. -----Guru Nanak, Raag Asa, AGGS, Page, 437-11

ਕਬੀਰ ਸਭੁ ਜਗੁ ਹਉ ਫਿਰਿਓ ਮਾਂਦਲੁ ਕੰਧ ਚਢਾਇ ॥ ਕੋਈ ਕਾਹੂ ਕੋ ਨਹੀ ਸਭ ਦੇਖੀ ਠੋਕਿ ਬਜਾਇ ॥

_Kabir Sabh JKag Ha-o Firi-o MaaNdal KanDh Chadhaa-ay, Ko-ee Kaahoo Ko Nahee Sabh Daykhee Thok Bajaa-ay._ 

Kabir, I have wandered all over the world, carrying the drum on my shoulder. No one belongs to anyone else; I have looked and carefully studied it-----Kabir Sloke 113, AGGS, Page, 1370-9 & 10

This state is fully explained by Guru Tegh Bahadur in Raag Sorath, and Raag Gauri and by Kabir in Raag Kedara.

*Conclusion;*

In Sikh thought the ideal state is “being dead while alive” (ਜੀਵਨ ਮੁਕਤ), which is achieved by living an ethical and spiritual course of life. By subjugating the lower instincts one is born with and development of virtues and perfections, to be blessed by Akal Purkh’s Grace.

Guru Nanak describes these entanglements in Sri Raag and Raag Asa;

ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥ 

_Kaytay BanDhan Jee-a Kay Gurmukh Mokh Du-aar, Suchoh Oorai Sabh Ko Ooper Such Aachaar._

There are so many entanglements for the soul. Only as Gurmukhs do we find the Gate of Liberation. Truth is above all, and above Truth is Truthful conduct. 
-----Guru Nanak, Raag Sri, AGGS, Page 62-11

ਬੰਧਨ ਮਾਤ ਪਿਤਾ ਸੰਸਾਰਿ ॥ ਬੰਧਨ ਸੁਤ ਕੰਨਿਆ ਅਰੁ ਨਾਰਿ ॥ ਬੰਧਨ ਕਰਮ ਧਰਮ ਹਉ ਕੀਆ ॥ ਬੰਧਨ ਪੁਤੁ ਕਲਤੁ ਮਨਿ ਬੀਆ ॥ ਬੰਧਨ ਕਿਰਖੀ ਕਰਹਿ ਕਿਰਸਾਨ ॥ ਹਉਮੈ ਡੰਨੁ ਸਹੈ ਰਾਜਾ ਮੰਗੈ ਦਾਨ ॥ ਬੰਧਨ ਸਉਦਾ ਅਣਵੀਚਾਰੀ ॥ ਤਿਪਤਿ ਨਾਹੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰੀ ॥ ਬੰਧਨ ਸਾਹ ਸੰਚਹਿ ਧਨੁ ਜਾਇ ॥ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਨ ਪਵਈ ਥਾਇ ॥ ਬੰਧਨ ਬੇਦੁ ਬਾਦੁ ਅਹੰਕਾਰ ॥ ਬੰਧਨਿ ਬਿਨਸੈ ਮੋਹ ਵਿਕਾਰ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮ ਸਰਣਾਈ ॥ ਸਤਿਗੁਰਿ ਰਾਖੇ ਬੰਧੁ ਨ ਪਾਈ ॥

_Banḏẖan māṯ piṯā sansār. Banḏẖan suṯ kanniā ar nār. Banḏẖan karam ḏẖaram ha&shy;o kī&shy;ā. Banḏẖan puṯ kalaṯ man bī&shy;ā. Banḏẖan kirkẖī karahi kirsān. Ha&shy;umai dann sahai rājā mangai ḏān. Banḏẖan sa&shy;uḏā aṇvīcẖārī. Ŧipaṯ nāhī mā&shy;i&shy;ā moh pasārī. Banḏẖan sāh saŉcẖeh ḏẖan jā&shy;ė. Bin har bẖagaṯ na pav&shy;ī thā&shy;ė. Banḏẖan bėḏ bāḏ ahaŉkār. Banḏẖan binsai moh vikār. Nānak rām nām sarṇā&shy;ī. Saṯgur rākẖė banḏẖ na pā&shy;ī._ 

People are entangled with the mother, the father and the world. They are entangled with sons, daughters and spouses. They are entangled with religious rituals, and religious faith, while acting with ego. They are entangled with the sons, the wives and the others in their minds. The farmers are entangled by farming. People suffer punishment in ego, and the God King exacts a penalty from them. They are entangled in trade without contemplation. They are not satisfied by attachment to the expanse of Maya. They are entangled with the wealth amassed by the bankers. Without devotion to the Akal Purkh, they do not become acceptable. They are entangled with the Vedas, religious discussions and egotism. They are entangled, and perish in attachment and corruption. Nanak seeks the Sanctuary of the Akal Purkh's Name. One who is saved by the True Guru, does not suffer entanglement. -----Guru Nanak, Raag Asa, AGGS, Page, 416

Cordially,

Virinder S. Grewal


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