Jump to content

Search the Community

Showing results for tags 'dasam'.



More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


Forums

  • Discussion Zone
    • General Discussion
    • Sikhism | Questions and Answers
    • Sikhs Against Global Extremism
  • Spirit Zone
    • Meditation | Simran | Bhakti | Jap
    • Gurbani | Gurmat | Spiritual Poetry and Discussions
  • The Lounge
    • Current Affairs | Events | News
    • Archived Discussions
    • Health & Sports Forum
    • Sikh Sampardaaye Section
    • Science and Psychology
  • Share Zone
    • Seva Section
    • Download Centre
  • Other Forums
  • Other faiths and philosphies
    • Comparative Religion | Philosophy
    • Various Religions, Faith, Philosophies, Spiritual School of thoughts
  • Chill Zone
    • Chill out Relaxing Zone
  • Feedback | Suggestions | Complaints
    • Got any feedback?

Find results in...

Find results that contain...


Date Created

  • Start

    End


Last Updated

  • Start

    End


Filter by number of...

Joined

  • Start

    End


Group


AIM


MSN


Website URL


ICQ


Yahoo


Jabber


Skype


Location


Interests

Found 2 results

  1. Doing some research on net found this website. The information featured within may have been posted here in parts but I haven't seen it in full so have done a copy and paste for you all. This is the kind of information that we should know: http://sarbattkhalsa.weebly.com/history-of-sri-dasam-granth-shaib-ji.html The History of Dasam Guru's compositions begins with the time when these compositions were verbally spoken, composed and compiled by Guru Gobind Singh. These compositions in the form of booklets and Granths were created over various period of the Guru's life. Later (after 1708), they were combined in the form of the present-day granth or single volume by Bhai Mani Singh Khalsa, with help of otherKhalsa brothers. This was done on the direct instruction of Mata Sundri and this volume is presently recognized as Sri Dasam Granth Sahib From historical books, Rehitnamas, old manuscripts and oral traditions of various Sampardas (sections of Sikhs), it can be observed that theSikhs had access to these compositions and they use to study, discuss and understand these compositions during the time of Guru Gobind Singh and also after his demise in 1708. These compositions include most of the important sections of the present-day Dasam granth namely, Jaapu Sahib, Akal Ustat, Bachitar Natak,Chandi Charitar, Chandi Di Var, Gyan Prabodh, Chaubis Avtar, Shabad, Thirty-Three Swayyas, Sawaiye, Shashtar Nam Mala, Ath Pakh-yaan Charitar Likh-yatay and Zafarnamah Sri Dasam Granth Shaib Ji 18th Century Guru Gobind Singh left his holy abode in 1708 at Nanded, India. In the late 17th Century (particularly after 1670 onwards) was the time when the Sikhs had to hide in jungles due to the constant attempts by the Mughal empire to eradicate them though various acts of persecution. There were very few attempts of writing Sikh history in this period in the 17th Century. Many of the compositions of Guru Gobind Singh were spread across India by Sikhs and a few more were shared by Mata Sundri at Delhi. Sikhs had access to various pothis (booklets) of Guru Gobind Singh writings. These were available from contemporary historians and writers who wrote about Guru Gobind Singh's life. Sri Gur Sobha - Poet Senapat(1711) The following are conclusive points reached about the Dasam Bani while studying Sri Gur Shobha: Poet Senapati had access to the Bachitar Natak Granth.Poet Senapati has narrated the conversation of Guru Gobind Singh and Akal Purakh, which is a part of Bachitar Natak.Poet Senapati has written history of religion in the same way and style as in the Bachitar Natak Composition.Poet Senapati used words like Sri Kaal, Chandi Sudhari in his poems which means, that these words were part of Sikh hymns of that time.Poet Senapati used the language in futuristic accent as used in Kalki Avtar of Dasam Bani.Following is a detailed explanation, which shows that the Bachitar Natak Granth was present up until 1711: This was one of the first book to illuminate the writings in the Sri Dasam Granth. This book is written not only in the style and language of the Sri Dasam Granth but some verses are similar to the verses found in Sri Bachitra Natak, most notably the battles of Guru Gobind Singh. It is clear that the court poets wanted to emulate the writings of Guru Gobind Singh Ji as these were read in the Guru’s darbars and gatherings. For Evidence Please See : http://www.facebook.com/note.php?created&&note_id=169150433154709 Rehitnama Bhai Chaupa Singh (Early 18th Century) This Rehitnama was written in early 18th Century. As per Prof. Ganda Singh, Prof Piara Singh Padam, this was written in early 18th Century after the demise of Guru Gobind Singh. The Rehitnama contains many couplets from Bani of the 10 Patshahi (tenth Guru). Following facts about Guru Gobind Singh's compositions are present in this text: Chaupa Singh quoted various couplets from Bachitar Natak Bani written by Guru Gobind Singh at Anandpur Sahib.Chaupa Singh also quoted various lines from Swaiyeys writen by Guru sahib.Chaupa Singh also elaborated on the knowledge that Guru Gobind Singh had about Puranas (Hindu holy volumes) and Gurmukhi Lipi (alphabet).This Rehitnama is available in the market in a book "Rehitnamey: Piara Singh Padam", published by Singh Brothers. For Evidence: http://www.facebook.com/media/set/?set=a.169147809821638.40041.100001792609548&saved Rehitnama/TankhahNama Bhai Nand Lal(Early 18th Century) Potrait of Bhai Nand Lal Goya TankhahNama/RehitNama - Bhai Nand Lal (Early 17th Century): These were written by this famous Court poet of Guru Gobind Singh and he is well known to Sikhs. He mentoined the following parts of Guru Gobind Singh's compositions in his writings: Jaap Sahib was present and was part of Daily Liturgy. It was read along side Japji Sahib, the first composition by Guru Nanak found at the beginning of the Guru Granth Sahib.Bhai Nand Lal also believed that one should "Not blindly share important things and not to trust "blindly" anyone, especially sly women". This was as a warning to naive Sikhs to be vigilant and to be aware of people who act deceptively to trap them and violate their trust and their rights. This issue was first addressed by Guru Ram Das and then Guru Gobind Singh explained this with help of stories. This fact is acceptable in almost all Rehitnamas and historical books. Some people consider this text to be degrading to women folks but this is due to a misunderstanding of the intention of these writing.This Rehitnama is also available in the market in a book "Rehitnamey: Piara Singh Padam", published by Singh Brothers. For Evidence: http://www.facebook.com/media/set/?set=a.169147326488353.40040.100001792609548&saved Rehitnama Bhai Prahlad Singh Rehitnama Bhai Prahlad Singh contains a line which says that Jaap Sahib is a Sikh Litergy. Bhai Prahlad Singh states: ਬਿਨਾ 'ਜਪੁ' 'ਜਾਪੁ' ਜਪੇ, ਜੋ ਜੇਵਹਿ ਪਰਸਾਦਿ || ਸੋ ਬਿਸਟਾ ਕਾ ਕਿਰਮ ਹੂਇ, ਜਨਮ ਗਵਾਵੈ ਬਾਦ || This Rehitnama is available in the market in a book "Rehitnamey: Piara Singh Padam", published by Singh Brothers. Guru Mahima - Poet Chand Svarankaar(Early 18th Century) Bibhour Sahib, where Guru Gobind Singh completed 404th Charitar,including Chopai Sahib of Ath Pakhyan Charitar Likhyatey Poet Chaand Svarkaar was Court Poet of Guru Gobind Singh. The Poet mentioned in his composition that Guru Gobind Singh meditated on Kalika. Guru Gobind Singh mentioned this in Bachitar Natak. ਕਲਿ ਮੈ ਹੈ ਏਕ ਮਰਦ ਨਾਨਕ ਹੈ ਨਾਮ ਜਾ ਕੋ || ਤਾ ਤੇ ਭਏ ਆਠ ਮਹਿਲ ਨਾਵਾਂ ਕਹਾਇਓ ਹੈ || ਤਾਤੇ ਗੁਰ ਗੋਬਿੰਦ ਸਿੰਘ ਕਾਲਕਾ ਮਨਾਈ ਹੋਈ || ਕਾਲ ਗਈ ਮਹਿਲ ਦਸਵਾਂ ਕਹਾਇਓ ਹੈ|| Chandd Narbad Singh Bhatt(Early 18th Century) Narbad Singh Bhatt was a Court poet of Guru Gobind Singh. He mentioned that GUru Gobind Singh told him the real wisdom and real meaning of Saarda which Gobind Singh told in Akal Ustat and Krishna Avtar. Poet Said ਸਿਮਰੂੰ ਸਾਰਦ ਮਾਤਾ ਦੇਵੀ ਸਤਗੁਰ ਸਚੇ ਗਿਆਨ ਬਤਾਇਆ || ਰਦੂਤ ਜਲਹਾਨੇ ਸਾਤੋ ਭੁਜਾ ਤੁਮ੍ਹਾਰੀ ਸਾਤੋਂ ਕਾ ਜੱਸ ਚੋ ਕੁੰਟੀ ਛਾਇਆ || Guru Gobind Singh told: ਰੇ ਮਨ ਭਜ ਤੂੰ ਸਾਰਦਾ ਅਨਗਨ ਗੁਨ ਹੈ ਜਾਹਿ ॥ O mind! Remember the goddess Sharda of innumerable qualities; ਰਚੌ ਗ੍ਰੰਥ ਇਹ ਭਾਗਵਤ ਜਉ ਵੈ ਕ੍ਰਿਪਾ ਕਰਾਹਿ ॥੬॥ And if she be kind, I may compose this Granth (based on) Bhagavata.6. (Krishna Avtar, Guru Gobind Singh) Parchi Gobind Singh Ki - Bava Seva Dass (1741) Parchian Prove this that the though process of Dasam Bani was prevelent during that time.Parchian Quote a verse from Ram Avtar and 33 Svaiyey.Parchian also mention presence of Zafarnama with Hikayats.Parchian also include words like Bhagauti Sri Kaal etc.Parchian also not include Peer Buddhu Shah in Battle of Bhangani, which seems to be Guru Gobind Singh haven't mentioned Peer Buddhu Shah due to Some special reason which should be get research by Historians. Evidence: http://www.facebook.com/photo.php?fbid=169148609821558&set=a.169148516488234.40042.100001792609548&&theater http://www.facebook.com/photo.php?fbid=169148626488223&set=a.169148516488234.40042.100001792609548&&theater http://www.facebook.com/photo.php?fbid=169148639821555&set=a.169148516488234.40042.100001792609548&&theater Gurbilas Patshahi 10 - Koer Singh Kalal(1751) Kavi Darbar Asthan. Paunta Sahib where mostly Bani was written by Guru Gobind Singh The First ever authentic History book mentions incident of Guruship to Shri Guru Granth Sahib by Guru Gobind Singh, was written 43 years after the Death of Guru Gobind Singh, includes the direct names of Compositions of Guru Gobind Singh, the same compositions that are found in the present Dasam Granth. The most detailed History of Guru Gobind Singh is mentioned in this Book. Key Facts regarding history of Dasam Guru's Compositions are: Gurbilas mentions Krishna Charitar was written in Paonta Sahib, including Bisan Charitars.Gurbilas Mentions Bachitar Natak granth was writrten By Guru Gobind Singh at anandpurGurbilas Mention that Chandi Di Vaar was written by Guru Gobind Singh.Gurbilas mention that Jaap Sahib, Akal Ustat was written by Guru Gobind Singh.It also mentions that all 11 Hikayats were written by Guru Gobind Singh and source of these persian tales are Charitropakhyan.It is believed that he must collected this all material for more then 5-10 years which give us lighten that Compositions of Guru Gobind Singh was available before 1740. As verses mentioned in Sri Gur Sobha(1711) and Parchian Sevadas(1741), which gives us strong belief about it's Creation. Evidence: http://www.facebook.com/note.php?created&&note_id=169155599820859 BansavaliNama Dasan Patshahi Ka - Kesar Singh Chibber (1769) This is first attempt to write history post Guru Gobind Singh demise at large scale thats why it is target of Anti Dasam People to degrade this text as it mentions Dasam Bani was collected and made in form of Granth. It is called ""Chotha Granth"". This source mention all events of creating and purpose of creating Dasam Granth. Evidence : http://www.facebook.com/photo.php?fbid=169148546488231&set=a.169148516488234.40042.100001792609548&&theater Sri Guru Mahima Parkash - Sarup Chand Bhalla (1776) Guru Mahima Parkash contains : All Bachitar Natak History.404 Charitar was written by Guru Gobind Singh.Chaubis Avtar was written by Guru Gobind Singh. Evidence: http://www.facebook.com/photo.php?fbid=169148586488227&set=a.169148516488234.40042.100001792609548&&theater Guru Kian Sakhian - Svaroop Singh Kausish (1790) The most referred book by any historian is Guru Ki Sakhian, which is too followed during Making of Nanakshahi Calendar.The books gave us so many versions about Compositions of Guru Gobind Singh. After Studying we get following facts. Guru Kian Sakhian says that Bachitar Natak was written by Guru Gobind Singh at Anandpur.Sakhian mentions about writing Krishna Avtar which was written by Gobind Singh at Paunta.Sakhian quotes various portions of 33 Swaiyey.Sakhian quotes various terminology of Guru Gobind SIngh like Mahakaal, Chandi etc.Sakhian quotes various lines from Shastarnaam mala and Bachitar Natak. Evidence: http://www.facebook.com/media/set/?set=a.169156416487444.40044.100001792609548&saved Gurbilas Patshahi 10 - Giani Sukkha Singh (1797) Gurdwara Zafarnama Sahib, Bathinda where Zafarnama, Including Hikayats were written. Giani Sukkha Singh was Priest at Patna. He wrote about Gurbilas Patshahi 10. Sukkha Singh mentioned about Hemkunt, but he haven't mentioned Hemkunt in geographical Location.Sukkha Singh mentioned Akal Purakh and Guru Gobind Singh discussion.Sukkha Singh mentioned about Zafarnama written by Guru Gobind Singh. Das Guru Katha - Kavi Kankan(Late 18th Century) Kavi Kankan was believe to lived during time of three Gurus and was one of Poet of Guru Gobind Singh's Darbar. In his book he mentioned history of 10 Gurus. He ended his narration of Guru's history upto Khalsa Panth creation. Scholars fixed Das Guru Katha, is to be Creation of 1699, but some affix it to be of late 18th Century. About Bani of Dasam Patshah, following facts comes out from his COmposition: He mentioned Many lines from Bachitar NatakHe Mentioned that Guru Gobind Singh was not worshipper of Idol Chandi but his chandi is something else. Proponents of the Dasam Granth's Legitimacy Giani Ditt Singh used and got inspiration from Dasam Bani which could be seen in his writings like Kalgidhar Chamatkar, Abla Nind, Rajniti Parbodh and other books.Before 1900's Singh Sabha Movement activists include Giani Ditt Singh had quoted in his writings that whole Dasam granth was written by Guru Gobind Singh.In 1902 A.D., Bhai Bishan Singh of Sangrur, son of Bhai Gurdiyal Singh Anandpuri, wrote the book Dasam Granth Sahib Kisne Banaiya? ("Who Created the Tenth Granth?"). According to the method and style of the writings and much other evidence, he proved that the Dasam Granth was written by Guru Gobind Singh.In 1935, Bhai Sher Singh of Kashmir wrote a book, Dasmesh Darpan ("Mirror of the Tenth Guru") in which he gave many proofs that the Dasam Granth was written by Guru Gobind Singh.In 1937, Dr. Jaswant Singh of Lucknow published a series of articles in Amrit magazine. This was scholarly research in which after great effort, giving many proofs from the scripture itself and the style of writing, he concluded that the whole book was written by Guru Gobind Singh.In 1941, Professor Sahib Singh written articles where he proved with all facts that Chandi Charitars, Bachitar Natak, Shastarnaam Mala, Zafarnama etc. were written by Guru Gobind Singh.In 1955, Dr. Tarlochan Singh published his scholarly writing in 4 consecutive issues of Sikh Review, giving the history of the compilation of the Dasam Granth. He provided solid proofs that all the writings in Dasam Granth are those of Guru Gobind Singh.In 1955, Bhai Randhir Singh, eminent member of Sikh History Society Amritsar, wrote a book entitled Dasme Patshah Ji ka Granth da Itihas ("History of the Tenth Guru's Granth"). After 20 years of labour collecting proofs, he firmly established that the Dasam Granth was written by Guru Gobind Singh. This book was published by the Shiromani Gurdwara Parbandak Committee. The first printing was sold out within a few days of its publication, and there was great demand from the public. Ultimately, three printings were made of this publication.In April 1959, Sardar Kapoor Singh, I.C.S., published an article in the Gurmat Prakash magazine and proved that the whole of the Dasam Granth was written by Guru Gobind Singh.Dr. Taran Singh, Punjabi University, Patiala, published a book in 1967 entitled Dasam Granth Roop te Ras ("Dasam Granth's Form and Taste"). He proved that the whole of the Dasam Granth was written by Guru Gobind Singh. This book was published by the Guru Gobind Singh Foundation, Chandigarh.In 1980, Giani Harbans Singh, Chandigarh, wrote the book Dasam Granth Darpan ("Mirror of the Dasam Granth"), and proved that the entire Dasam Granth was written by Guru Gobind Singh.Professor Piara Singh Padam wrote a book entitled Dasam Granth Darshan, printed in 1968, again proving that the whole scripture was written by Guru Ji.Pandit Tara Singh Narodam, in his writing, has concurred that the whole of Dasam Granth was written by Guru Gobind Singh.Bhagwant Singh Hari, son of Bhai Kahn Singh Nabha, wrote Dasam Granth Tuk Tatkara ("Line Index of Dasam Granth"), published in 1969. The preface of this book is written by Dr. Balbir Singh, who was younger brother of the, famous scholar Bhai Vir Singh. In that preface, he has written that the entire Dasam Granth is the writing of Guru Gobind Singh.After 1955, people began research of Dasam Granth to obtain PhD degrees. In 1955 Dr. Dharam Pal Ashta andin 1959 Dr. Harbajan Singh proved in their research papers that the entire Granth was written by Guru Gobind Singh.In 1961, Dr. Parsini Sehgal offered her research paper along the lines of the former two scholars. Dr. Lal Manohar Upadihiya of Benares University, Dr. Om Prakash Bhardwaj of Agra University, Dr. Sushila Devi of Punjab University, Dr. Shamir Singh of Guru Nanak Dev University, Dr. Mohan Jit Singh of Usmaniya University, Dr. Bhushan Sach Dev of Punjabi University, Dr. Nirmal Gupta of Punjabi University, etc.-about two dozen scholars wrote their PhD and DLit research papers on the subject. They have all agreed that the Dasam Granth was written by Guru Sahib. After all this research, it is clearly evident that this scripture is great not only due to its religious aspects but also due to its literary merit. The scholars who have studied the Dasam Granth have written great praises of the high standard of its poetry.Modern research on Sri Dasam Granth has been undertaken by Gurinder Singh Mann(Leicester) whose 2001 MA thesis was,"The role of the Dasam Granth in Khalsa". In 2011, Kamalroop Singh completed his Phd on Sri Dasam Granth. They have both undertaken extensive research on the history and manuscripts of Guru Gobind Singh's Granth. They published their first book on the Granth on 15th August 2011, entitled Sri Dasam Granth Sahib: Questions and Answers.The book contains the earliest manuscripts and historical sources of Sri Dasam Granth Sahib.Today the Dasam Granth is being kept open with reverence at Takht Patna Sahib, Takht Sach Khand Hazur Sahib Nander, and all gurdwaras maintained by Nihang Singh. In these places, its meanings are being explained and hukamnama (holy commandment for the congregation) is also being taken from the scripture. More To Come 19th-20th Century Sketch of Sikhs - JB Malcolm (1812) Twarikh Guru Khalsa - Giani Gian Singh Gurpartap Suraj Granth - Kavi Santokh Singh Giani Ditt Singh Kahn Singh Nabha Dr. Ganda Singh Jarnail Singh Bhindrawale Reference ^ Sri Gur Sobha, Poet Senapat^ Gurbilas Patshshi 10, Koer Singh Kalal^ BansavaliNama Kesar Singh Chibber^ Mahima Parkash, Sarup Dass Bhalla^ Guru Kian Sakhian, Sarup Singh Kausish^ Sketch of Sikhs - Sir JB Malcolm^ Giani Gian SIngh, Twarikh Guru Khalsa
  2. From Bhai Randhir Singh Ji's book 'Anhad Shabd Dasam Duar' OPEN DISCUSSION OF UNSTRUCK ETHEREAL MUSIC AT TENTH DOOR OF ABODE DIVINE. CHAPTER 2 ‐ INDICATIONS OF DASAM DUAR OPENING A. Trickling of Amrit. B. Hearing of unstruck Ethereal Music, Anhad. The two indications of Dasam Duar opening are: First is the trickling of Amrit, extremely pure. Secondly the highly elating sound of Ethereal Music, so ecstatic, is heard. These two events of spiritual bliss are primary indications that are known to occur, seen and heard that naturally follow the high spiritual Sahaj attainment. These are not mere wishful dreams. In the fort of human frame temple and Abode of Self, these are true happenings, experienced in state of full awakeness. Ceaseless Naam‐Devotion leads to: aulitE kmlu bRhmu bIcwir ] AMimRq Dwr ggin ds duAwir ] Turns around the lotus of interior body with contemplation of Lord Supreme. Then what follows is: Trickles Amrit from the highest Dasam‐Duar. Gaurri M.1 p.153 AMimRq Bojnu kry AwhwrI ]1] rhwau ] Working like a fountain, "Trickles down nourishing Amrit that rejuvinates the devotee.” Gaurri M.5 p.181 ggin rswl cuAY myrI BwTI ] sMic mhw rsu qnu BieAw kwTI ]1] Says Kahir Ji “Trickles from my furnace at high Dasam Duar exalting Amrit. Collecting Nectar Supreme, my selfhood burns as fuel in the furnace. 1. Rag Gaurri p.328 Essence of wisdom, Nectarian Divine‐Knowledge, dawns as Sahaj state of Equipoise. This entire Play Divine occurs within the body. It may be possible to deny events of outside occurrence but occurrence within interior of body, closest personal experiences, can never be denied. Strange and unfamiliar it appears to those, without personal experience of Amrit True, Light Divine and the consequent Bliss. This blissfulness is limited to devotees of ceaseless Naam‐Devotion. Their bodies are rejuvenated with nourishment of Amrit, drinking deep of this. Their inner well of body interior is brimming with Amrit. The splendour of Light‐Divine within imparts golden hue to their bodies. The body so blessed has great appeal and attraction with a magnetic pull over the beholders. Thus they appear beautifully enchanting. kwieAw kMcnu sbdy rwqI swcY nwie ipAwrI ]18] kwieAw AMimRiq rhI BrpUry pweIAY sbid vIcwrI ]19] Golden is body imbued with Naam, Naam‐Divine makes it beautifully enchanting. 18. Body is brimming with Amrit within, bestowed through Naam contemplation. 19. Ramkali M.3 p.911 It is possible to drink Amrit within, in interior of the body, but "obtained through NaamContemplation" is the pre‐requisite for occurrence of this Divine Play. Chanting of Guru's Chant, Naam, brings about alchemic phenomenon of brimfulness of body with Amrit, a perpetual occurrence. The source is the opening of Dasam Duar, responsible for regular trickle of Amrit of most exalting taste and ecstatic. The devout, bearing this unbearable experience of pure joy, bloat not to make a show of shallowness. Their spirit is enjoying nourishment of high spirituality engrossed in ecstasy of Nam. So long as, satiated with Amrit, switch at navel is kept pressed; the enlightened spirit enjoys untold bliss of celestial spheres, nourished with Amrit. The devotee, enjoying this state, tastes most wonderful Amrit and listens to elating Ethereal Music. This is a state of absolute concentration, holding all body organs in control. Rhythm of Anhad Music holds not only body organs under control but it is verily efficacious in holding entire universal balance in wonderful Natural‐Play‐Divine. This is the force of Naam‐ Amrit, Word‐Divine! Its play is evident at Dasam Duar, as Naam‐ Force, sustaining all life in perfect control and balance, in accordance with Gurbani: 'The Word‐Divine that holds universal balance." This Naam‐ Force has the capability of perfect control over volatile mind in the interior of body, replica of universal model. It is essential to activate this Force to bring it into Play with Touch‐stone of Naam, Guru's Word. It is realizing this state of Amrit‐Nourishment, automatic natural‐rhythmic recitation and perfect balance of model universe within the body, that Jingle of unstruck Ethereal Music, Anhad, multiorgan music is heard. This is very Real! Manifestation of Anhad starts Celestial Music and the entire region from highest Dasam Duar to navel becomes one. This is the miraculous working of Naam‐Devotion and consequent enlightenment within, transforming mortal frame into Amrit‐ Enlightenment of body with Golden Hue. Mortals, abiding in three states of worldliness can never imagine the most ecstatic play of Anhad Shabad‐Dasam Duar. This is incomprehensible, invisible and Limitless, Divine‐spiritual‐secret. All philosophical, scientific, chants and all the Vedicknowledge cannot go beyond the physical world. With limited conceptual aspect, why should one delve in frivolous argumentation? If one is a sincere and true seeker, it is open for spiritual experimentation. However, it is far too easy to be a non‐believer than a man of faith that calls for dedicated labour of Divine‐Love. The last line of the earlier quote (Chapter 1): "Thus speaks Nanak, Realizing Satguru controlled is volatile mind that comes to abide in Abode of Self ‐ Dasam Duar." It is authentication of the preceding lines through reaffirmation that controlled mind abides in Abode of Self at Dasam‐Duar. Mind undergoes experiences as stated below: iehu mnUAw sdw suiK vsY shjy kry vwpwrw ] AMqir gur igAwnu hir rqnu hY mukiq krwvxhwrw ] This mind always dwelling in peace, delves naturally in the business of Naam‐Devotion, gathering Naam wealth. Bestowed by Guru's Grace is Knowledge Divine and Jewel of Naam within, efficacious for redeeming. (2.) Vadhans Ki Var Slok M.3 p.593 gurmuiK rwg suAwd An iqAwgy ] gurmuiK iehu mnu BgqI jwgy ] Anhd suix mwinAw sbdu vIcwrI ] Awqmu cIin@ Bey inrMkwrI ]7] iehu mnu inrmlu dir Gir soeI ] gurmuiK Bgiq Bwau Duin hoeI ] Aihinis hir jsu gur prswid ] Git Git so pRBu Awid jugwid ]8] Guru‐oriented forsake worldly attachment, pleasures and duality. Guru‐oriented mind keeps awake in Divine‐devotion. Listening to unstruck Celestial Music, Anhad, the devotee with ardent faith contemplates Word bestowed by Guru, Naam, and seeks self within. Realizing self, he attains oneness with Lord, Formless. 7. Immaculate becomes the mind at Abode of Self Dasam Duar, envisioning Lord everywhere. Gurmukh beings are ever engrossed in Loving Devotion. (8.) Aasa M.1 p.415 iehu mnu inhclu ihrdY vsIAly gurmuiK mUlu pCwix rhY ] nwiB pvnu Gir Awsix bYsY gurmuiK Kojq qqu lhY ] su sbdu inrMqir inj Gir AwCY iqRBvx joiq su sbid lhY ] KwvY dUK BUK swcy kI swcy hI iqRpqwis rhY ] Anhd bwxI gurmuiK jwxI ibrlo ko ArQwvY ] nwnku AwKY scu suBwKY sic rpY rMgu kbhU n jwvY ]65] Guru‐oriented realize Lord, as their Source and their steady minds abide in their interior. Lifebreath abides in bliss on the seat of navel and seeking Gurmukh finds the Essence. Word‐Divine also resides in interior, Abode of Self. Realized is this Light‐Divine, Effulgent Naam, the universal Sustainer. Yearning hunger for Lord True ends afflictions and satiated is mind in seeking Eternal One. Graced rare ones comprehend Naam‐force of Ethereal Anhad, Sustainer of all life. Says Nanak, those reciting Naam all the time are imbued with Naam and this hue of Love‐Divine is Eternal. Ramkali M.1 Sidh Gost p.945 Practitioner of Naam Simran breath by breath, WAHEGURU, within the interior ceaselessly as normal practice, keeps at it all the time. Blessed is this Naam‐devotee with peace eternal in inner being. Mind is steady in Bliss. Lighted within is the lamp of Naam. This is the enlightenment of Naam‐light, Jewel of knowledge within, the source of Liberation from worldliness. "Bestowed by Guru is the commodity of Knowledge, Naam". There is no other redeeming spiritual knowledge. Knowledge of other faiths pertains to functional names of Divine only. Liberating and enlightening knowledge comes through Gurmat. Guru‐oriented beings listen only to the singing of True Gurbani and shun the half‐baked Bani of imperfection. They delve only in True Naam Amrit, Most Sublime; nothing else is of their interest. They remain wide‐awake in Guru‐devotion of Naam‐Simran, God‐ remembrance. They blissfully enjoy celestial Music, Anhad Shabad. The Gurmukhs, young spiritual swans take NaamNourishment and contemplate Word‐Divine. They draw their sustenance from spiritual Jewels and pearls of Naam and Gurbani. Realizing Essence of Spirit within, engrossed they remain in Anhad Shabad. Their minds become immaculate through perpetual engrossment in Divine. At this stage of spiritual awakening of Fourth state of Knowledge, Gurmukhs remain engrossed in hearkening Anhad Shabad and in Meditation. The volatile mind, under control of Gur‐Shabad, attains absolute steadiness. Through practice of Naam Simran, mind now comprehends The Source, Divine‐spirit. This is inner vision of Naam‐enlightenment. Naam‐lamp is lighted with the bellow‐like simran, breath by breath and friction of this touchstone within generates spiritual spark. This spiritual spark is the sweetest, life‐giving initial nourishment of Amrit. This has the effect of permeating through every vein of the body, engulfing with enlightenment. Unfathomable sweet engrossment leads to: iehu mnu inhclu ihrdY vsIAly… ‐ "Abides this mind steadily in the interior… No more mind wavers, abiding steadily within. Naam practice and sprinkling of Amrit, gushing sound of continuous automatic Simran, straightens up the inverted lotus at the navel and nurses it to flourish with nourishing panacea of Amrit. Nectarian taste of Amrit is without parallel. It generates life‐giving light of electrification that holds the breath at navel under the influence of ecstatic tasting of Amrit. Thus pressed with breath holding, navel experiences bliss of enlightenment. Ecstasy of this experience brings about absolute concentration of mind. Abiding in the self abode at lotus of navel, consciousness enjoys heavenly bliss that lifts the consciousness to new heights. With breath thus pressed at navel, consciousness takes flight to unlimited heights. Higher the flight of consciousness, greater the bliss of Ecstatic Amrit. This is the discovery of natural consequence of Divine yearning and bliss, contemplating Oneness of individual soul with Essence of Supreme soul. The above is a brief explanation of the line in foregoing Gurbani Shabad. "Life breath abides in bliss on the seat of navel and seeking Gurmukh finds essence." What more could be said? Those, who have experienced more of the referred Play‐Divine, may wish to elaborate further. This is the limit of my personal experience. kihby kau soBw nhI dyKw hI prvwnu ]121] "Words fail to express this marvel. Only the experience can truly satisfy. " Slok Bhagat Kabir Ji p.1370 It is not that vivid explanation of Surat‐Shabad Gurmat explanation is withheld purposely. The fact is that it defies description and it is indeed a matter of personal experience. Beyond words is Fathomless! Shabad, Gurmantar, abiding at the seat at navel, the seeker Gurmukh comprehends Essence and lights up spiritual enlightenment within his interior void perpetually. The bigger Universal Play in nature is also envisioned and comprehended through Gur Shabad. The alchemy of Naam‐Simran becomes nectarine, ceaseless and automatic phenomenon. The Gurmukh practitioner is not inconvenienced in any way, unlike the practitioners of Hathh Yoga. In the natural Gurmat Yog, of God Realization, body torturing is not involved. Yearning for more, unlimited flourish of enchanting enlightening further enhances spiritual hunger and bliss of enlightenment limitlessly. Hungering to behold Eternal Lord, Creator, ends all bodily afflictions as also evils of mind. No more is there any thirst for worldly desires. The yearning for more and more contemplation of Naam is most over powering to end all other wants. And this insatiability of Naam devotees is thus limitless. There is no end to hunger for Naam and yearning to behold Lord of Naam, yet there is a strange sense of fulfilment and satisfaction. No more is a scope left for worldliness and its desires nor bothersome pain and sorrow. Sustenance of Gurmat Naam, vision of the Lord and complete satiation therein is the high Gurmat spirituality that enables hearing elating Music of Anhad Shabad tinkling. Only rare Gurmukh devotees come to realize Anhad Bani. Though rarely experienced, yet Truth of this is undeniable. Guru Nanak bears witness true, that once attained, this high spirituality and its hue become eternal. idnu idnu cVY svwieAw nwnk hoq n Gwit ]16] "O Nanak! ever mounting is the elation of the accepted devotees and there is never a slide down in their state of spirituality. " Thitee Gaurri M.5 p.30 Truly accomplished is the life with such spirituality, available only to the initiated Gursikhs, faithful to Gurmat. Their love for Gurmat way of life makes for engrossment in Naam and its alchemy to flourish in essence of Anhad. Their life‐breath imbued thus in high spirituality, they get rid of all doubt and sorrow. All the concentration is focussed on Guru's word, chant of Naam and consequently in Invisible and Incomprehensible Lord. It is only Naam‐devotion and its miraculous influence that enable contemplation of Lord Supreme and reaching highest spirituality. Heard now is Anhad sound of Musical organs along with singing of Gurbani as the Heavenly Ethereal Music. It is Grace of the Benevolent Guru that opens the heavy gates of Dasam Duar and the graced ones alone merge in Spirit‐Divine. Says Gurbani: jIvno mY jIvnu pwieAw gurmuiK Bwey rwm ] hir nwmo hir nwmu dyvY myrY pRwin vswey rwm ] hir hir nwmu myrY pRwin vswey sBu sMsw dUKu gvwieAw ] Aidstu Agocru gur bcin iDAwieAw pivqR prm pdu pwieAw ] Anhd Duin vwjih inq vwjy gweI siqgur bwxI ] nwnk dwiq krI pRiB dwqY joqI joiq smwxI ]1] Found is the life, real life through Guru's teaching, enchanting Gurbani. Guru bestows Naam‐Divine with each breath. Breathing Naam with every breath, all my doubt and sorrow is banished. Contemplating Invisible and Incomprehensible Lord through Gurbani, attained is the highest pure supreme spirituality. Singing Satguru's Bani, I have come to enjoy ceaselessly elating Ethereal Unstruck Music, Anhad Shabad. O Nanak! Bestowed is Grace Divine by Benevolent Lord and merged is my soul with Spirit‐Divine. 1. Rag Aasa Chhant M.4 p.442 Hearing of Anhad Shabad and merging with Spirit‐Divine is not easily attained through mere words or high sermons. It requires utmost Naam‐Devotion, bestowed only by Gracious Guru, Sovereign, Controller of Naam commodity. It is through True Satguru, met through, great fortune, whose tutelage may bestow Naam‐devotion, with His Grace. Naam‐devotion is ceaseless engrossment in Naam. The virtues of Naam‐Jewel are to be sung with loving Faith through Gurbani endlessly. Forsaken are personal needs of eating and sleeping until realization of the high objective. Such has to be the meditation of engrossed and unwavering mind! Practioners of this description are found in Guru's House, Gursikhs delving in Naam‐Jewel and earning great Merit‐Divine. They offer their entire beings, body and mind, to Satguru in devotion and remain under His refuge. Hopeful of Guru's Grace, they are engrossed in Naam and Gurbani devotion. Graced are they! Their life objective is attained, realizing Fathomless, Incomprehensible and Invisible Lord. Says Gurbani quote: myrw Twkuro Twkuru nIkw Agm AQwhw rwm ] hir pUjI hir pUjI cwhI myry siqgur swhw rwm ] hir pUjI cwhI nwmu ibswhI gux gwvY gux BwvY ] nId BUK sB prhir iqAwgI suMny suMin smwvY ] vxjwry iek BwqI Awvih lwhw hir nwmu lY jwhy ] nwnk mnu qnu Arip gur AwgY ijsu pRwpiq so pwey ]3] Inaccessible and Fathomless Lord of mine is Most Enchanting. O' Satguru, my Sovereign, I seek Commodity of Naam Divine through Your Grace! Seeking Naam and engaging in sole occupation of Singing Virtues‐Divine with loving devotion of Lord. Forsaking worldly slumber and hunger, devotee merges with Lord, Unmanifested. Seekers of Naam‐Divine alone come together and earn great Merit‐Divine. O' Nanak! Making offering of entire being, mind and body to Satguru, rare one, graced by Satguru, alone receives Naam commodity. 3. Aasa chhant M.4 Ghar 1 p.442 Sri Guru Granth Sahib, Lord of Naam and Gurbani, is verily a brimming ocean with the spiritual Jewels, that enable realization of Dasam Duar, hearing of Anhad Shabad, Celestial Music and envisioned is Reality of Lord Supreme. This is an accomplishment of those, who put unwavering Faith in Gurbani and lead Gurmat way of life. Naam‐Jewel comes to abide in their hearts and opened is the vista of single‐minded Ceaseless Naam‐devotion. Ocean like interior of body is thus churned with stirrer of Naam‐recitation, to find the Essence. It then becomes evident that Guru and Lord Supreme are One as Spirit‐Divine, envisioned through enlightenment of Self. rqnw rqn pdwrQ bhu swgru BirAw rwm ] bwxI gurbwxI lwgy iqn@ hiQ ciVAw rwm ] gurbwxI lwgy iqn@ hiQ ciVAw inrmolku rqnu Apwrw ] hir hir nwmu Aqolku pwieAw qyrI Bgiq Bry BMfwrw ] smuMdu ivroil srIru hm dyiKAw iek vsqu AnUp idKweI ] gur goivMdu guoivMdu gurU hY nwnk Bydu n BweI ]4]1]8] Brimful is the ocean‐like interior with Spiritual Jewels. Found is this Treasure by devotees of Gurbani. Delving in Gurbani is found most precious Naam‐Jewel. Finding Naam‐Divine leads to abundance of Naam‐Devotion. Churning body‐ocean, envisioned is the novelty, Guru is Lord Supreme and Lord Supreme is Guru! O' Nanak! No difference can be discerned with Oneness in Spirit‐Divine. 4. 1. 8. Rag Aasa Chhant M.4 p.442 Blessed with vision of Invisible, Incomprehensible Lord Supreme, these Gurmukhs also experience Dasam Duar and Secret Divine play of Anhad Shabad. In elation of their ecstasy, they pour out: Ando Andu Gxw mY so pRBu fITw rwm ] cwiKAVw cwiKAVw mY hir rsu mITw rwm ] hir rsu mITw mn mih vUTw siqguru qUTw shju BieAw ] igRhu vis AwieAw mMglu gwieAw pMc dust Eie Bwig gieAw ] sIql AwGwxy AMimRq bwxy swjn sMq bsITw ] khu nwnk hir isau mnu mwinAw so pRBu nYxI fITw ]1] All is bliss with vision of the Lord! Tasted is the sweet Naam‐Amrit. Noam has come to abide in my mind with Grace of Guru. I now enjoy Equipoise, Spiritual Sahaj. Flourished is my interior being, bursting forth in joyful singing. Banished are the five evil foes. Cool and satiated is my being with Amrit Gurbani. Such is benevolence of Saintly Guru, Friend Emissary Divine! Says Nanak, beholding the Lord with my own eyes, my mind is enslaved to Him. 1. Aasa M.5 Chhant Ghar 1 p.452 After initiation and taking Amrit through Five Chosen Friendly Saints and Divine‐emissaries, when some predestined mortals experience first vision of Divine Spirit, they get elated beyond measure. In this blissful state, brimming with joy, they pour out their feelings, expressed in devotional ecstasy of Gurbani Kirtan. It is piercing like Celestial Music, in accordance with Will‐Divine. Revelation of this nature through personages of Gurus was also automatic under compulsion of joyful direct experience, most high through Divine Communication. Timeless Being, Lord Almighty, willed this revelation so as to establish witness for the benefit of non‐believer mortals. Thus under authority of Divine is established the reality of invisible spiritual states visioned, as invisible is made visible. In the face of Truth Divine, it would not be possible to deny for Gursikhs, rather the reality will coax them to progress further in spirit of elation. In this vein, Lord of Gursikhs, fifth Nanak has revealed this authenticated Gurbani about Anhad Shabad: nv inDy nau inDy myry Gr mih AweI rwm ] sBu ikCu mY sBu ikCu pwieAw nwmu iDAweI rwm ] nwmu iDAweI sdw sKweI shj suBweI goivMdw ] gxq imtweI cUkI DweI kdy n ivAwpY mn icMdw ] goivMd gwjy Anhd vwjy Acrj soB bxweI ] khu nwnk ipru myrY sMgy qw mY nv iniD pweI ]3] All the nine treasures are available at my door. I have attained all through Naam‐contemplation. Meditating Naam, Lord has become my constant natural Companion. Gone is all worry, no more straying about, my stable mind is ever carefree and peaceful. Automatic is the thundering of Lord from within and Unstruck Ethereal Music, Anhad Shabad of ecstatic beauty. Says Nanak, Lord abiding with me, I have attained all the nine treasures. 3. Rag Aasa Chhant M.5 Ghar 1 p.452‐53 Devotees of ordained Gurmat‐Naam, Gurmukhs have personally verified Gurbani‐Truth. Naamdevotion enables all the above quoted experiences and accomplishment of stated spirituality. With enlightenment of Naam, the interior being is all lighted up. The treasure of all treasures, WAHEGURU, is visioned closer than the closest, in the very being. This comes as undeniable experience. Here and now, a direct experience! All worries are then gone. Mind abandons all straying about and dwells steadily in peace. Lord thunders forth from within and being is rejuvenated with perpetual youth. Mind is blissful, imbued with Divine‐Love and beauty. Meeting Lord, Husband, face to face and in full contact, one is blessed with real treasures and cherished life objective. All talk of other supernatural powers appears to be a lowly acquisition.
×
×
  • Create New...