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Char padarath, je ko mange

Sadh jana ki, seva lage ||

Char padarth are known as:

1. Dharam - Discipline. Understanding of his or her duties i.e virtues(Ethics)

2. Arath - Assets. he or she has no shortage of money, precious metals, pearls etc & has obtained the desired wealth.

3. Kaam - Desire. His or her all desired gets fulfilled from marriage to children.

4. Moksh - Liberation. He or she attains emancipation.

After reading the above pankti it just seems like marg of sadh jana ki seva is also parvan in Sikhi. Now main question comes down to, what is context of seva of sadh jana in this above pankiti? is it simply doing seva of singular sadh? or is it doing seva of everyone seeing jot of sadh/murshid in everyone? or above pankiti means seva of sadh sangat/sat sangat.

Please discuss..! :sikh:

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I think sadh janna are those people who have done the kirat that has resulted in them being blessed with brahm gyan....I don't think this is limited to any one 'mat', but it would seem natural for a person to be more drawn to an individual who is walking the path of their own guru/murshi/baba and their respective 'mat'

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drawof - Bingo.

Ultimately - after doing seva of 'Sadhs' one becomes a Sadh himself - question is - what seva does a Sadh perform...

Service to humanity - he breaks the bounderies of singular religion - a great example was Baba Nand Singh Ji Maharaj - who gave spritual enlightenment to Sikhs, Muslims and Hindues alike - even gifting them their own respective sacred texts with blessings...

Lately, having seen Swami Parmanand - I feel they also follow this true Sadh lifestyle - giving help to Sikhs and Hindus alike..

Rumi Sahib were the same - their higher level consciousness attracting Jew, Christian and Muslim alike...

Edited by shaheediyan

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Khalsa Ji

Good post. Personally I would say that Moksh can only be obtained upon losing one's vaashna and one cannot lose vaashna without meditating on Waheguru. The Sadh jan seva would be to obtain an understanding of seva and simrann from enlightened Sadh Jan. They would show the devotee the value of Naam and the devotee's seva would bring about nimrtah.

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Khalsa Ji

Good post. Personally I would say that Moksh can only be obtained upon losing one's vaashna and one cannot lose vaashna without meditating on Waheguru.

Moksh is attained only whilst alive. You can't get moksha after death. Moksha is attained only when self realization is attained when the malady of ego is removed and the jot swaroop is attained, ie., man tu jot swaroop hai (Sri Guru Granth Sahib)

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Dharam comes from the root Dha, which means that which is established and is firm, usually referring to a set of laws. Laws form the basis of any society, they are the foundations on which society is built. By analogy any act that is that is produced in the world has its Dharam or its foundation. For example a painter before painting a picture forms the idea of the picture in his mind, this is the Dharam or the basis of the picture that may be produced. At this stage there is no form or body just a seed idea.

Arth, the next stage, according to the dictionary means; cause, motive, reason, utility and also wealth, property and money. The Dharam has been founded the foundation of the act has been laid. Now the general direction and aim of the act is formed. A general form is created that will act as a direction for the act to take. As in the painters example after forming the basic idea of his painting now the form begins to come into shape in the mind. As wealth and money can cause things to be done, built etc, at this stage energy comes in to build on the foundations of dharam.

Kaam is desire or an enlivening desire, a something that causes life to perpetuate itself. This is where a strong desire to give external form to the idea occurs. To give birth, to reproduce the essence of the idea in a defined solid form. This is where the painter passionately wants to reproduce his painting he has in his mind on the canvas.

Moksh or mukti means the repaying of an obligation as when one pays back a loan. This stage represents a payment back to Dharam for actualising the idea on the physical plane. As when a painter has completed his painting he is released from the idea and has payed back Dharamraj and is free from the idea. So until certain acts are not completed as were laid down in the Dharam stage Mukti is not possible, there is no shortcut.

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Char padarath, je ko mange

Sadh jana ki, seva lage ||

Char padarth are known as:

1. Dharam - Discipline. Understanding of his or her duties i.e virtues(Ethics)

2. Arath - Assets. he or she has no shortage of money, precious metals, pearls etc & has obtained the desired wealth.

3. Kaam - Desire. His or her all desired gets fulfilled from marriage to children.

4. Moksh - Liberation. He or she attains emancipation.

After reading the above pankti it just seems like marg of sadh jana ki seva is also parvan in Sikhi. Now main question comes down to, what is context of seva of sadh jana in this above pankiti? is it simply doing seva of singular sadh? or is it doing seva of everyone seeing jot of sadh/murshid in everyone? or above pankiti means seva of sadh sangat/sat sangat.

Please discuss..! sikh.gif

I have been following the principles of "char pandarath" as path of my life philosophy for many years now. I believe that this Shabads from Sukhmani sahib is for practical living. Thus my definition for Char pandarath ( as I had read somewhere many years ago) is akin to one doing ardas to Waheguru seeking his blessing. My definition as per doing ardas are :-

a. to seek Oneness with Waheguru. I seek for naam simraan that enable us to be "ek.."

b.to bless me with Absolute Faith in Waheguru. That I will not weaver. That I have faith that HE will deliver. Similar to Law of Attraction.

c. Fulfillment of one desire. let your desire known to Him. Once done that be detach. avoid moh.

d. to be in or one being in abundance: be it in assets or naam, business results, sales etc. (satisfaction)

The above definition "may" have been modified as to my own experiences as life progress or change.

To achieve the above pandaraths then One must do :-

"Sadh jana ki, seva lage ||"

I used to believe as what the above threads have defined that sadh are spiritual enlightenment souls. In fact i used to do the sewa for certain Babas but I was not getting any "ummmps" feeling for the pandarat as I define above. Then one day it just occurred when I combine with Guruji 'wand ke sankana' that the sadh here means anyone that I came into contact daily be it family, neighbours, clients, etc by providing value into their life. Value is something beyond my normal duty or roles. Value here means we share ( or "wand") with someone that he really appreciate it. As saying in Sikhi " sab wich Waheguru vasanda" therefore everybody is a Sadh.

Thus this my definition and part of practical living.

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On 9/17/2013 at 12:40 PM, Mekhane'ch Jannat said:

Dharam comes from the root Dha, which means that which is established and is firm, usually referring to a set of laws. Laws form the basis of any society, they are the foundations on which society is built. By analogy any act that is that is produced in the world has its Dharam or its foundation. For example a painter before painting a picture forms the idea of the picture in his mind, this is the Dharam or the basis of the picture that may be produced. At this stage there is no form or body just a seed idea.

 

Arth, the next stage, according to the dictionary means; cause, motive, reason, utility and also wealth, property and money. The Dharam has been founded the foundation of the act has been laid. Now the general direction and aim of the act is formed. A general form is created that will act as a direction for the act to take. As in the painters example after forming the basic idea of his painting now the form begins to come into shape in the mind. As wealth and money can cause things to be done, built etc, at this stage energy comes in to build on the foundations of dharam.

 

Kaam is desire or an enlivening desire, a something that causes life to perpetuate itself. This is where a strong desire to give external form to the idea occurs. To give birth, to reproduce the essence of the idea in a defined solid form. This is where the painter passionately wants to reproduce his painting he has in his mind on the canvas.

 

Moksh or mukti means the repaying of an obligation as when one pays back a loan. This stage represents a payment back to Dharam for actualising the idea on the physical plane. As when a painter has completed his painting he is released from the idea and has payed back Dharamraj and is free from the idea. So until certain acts are not completed as were laid down in the Dharam stage Mukti is not possible, there is no shortcut.

Topic needs further vichaar.    ""BUMP""

Above descriptions are very good for  Dharam, Aarth and Kaam.  However, i would say that Moksh is the "release" from being the painter in the first instance. and the Goal that one has to set as final target.

 

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Replying to this topic to bring it to the notice of current sangat, as it's pretty old. Was looking for the terms

 

1. 'char padarth' 

2. 'chaudaan hatnaale'- 14 hattiyaan( shops) as per Gurmat. Please sangat ji, put some inputs on both the topics.

WJKKWJKF

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7 hours ago, Mooorakh said:

Replying to this topic to bring it to the notice of current sangat, as it's pretty old. Was looking for the terms

 

1. 'char padarth

2. 'chaudaan hatnaale'- 14 hattiyaan( shops) as per Gurmat. Please sangat ji, put some inputs on both the topics.

WJKKWJKF

Bhen ji here is a short katha clip i found on the subject by nihang dharam singh

 

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4 hours ago, Mooorakh said:

Hanji Thanks.  But somehow this time oh ' thand' nahi mili.  I mean m not satisfied yet...  

Bhen ji here is a katha link i found on the chaar padarth mention in Sukhmani Sahib katha by Sant Gurbachan Singh Ji Bhindrawale at 17:25 onwards although its a short mention but worth listening until i tried to find more info

http://www.gurmatveechar.com/audios/Katha/01_Puratan_Katha/Sant_Gurbachan_Singh_(Bhindran_wale)/Guru_Granth_Sahib_Larivaar_Katha/Volume_04_Ang_0250-0346/17--Sant.Gurbachan.Singh.(Bhindran.wale)--Raag.Gourhi--Ang.265.(Sukhmani.Sahib).mp3

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