I was reading SGGS when I came to Ang 152. My jaw dropped and I nearly fell over. I am sure you have all read this but if you haven't I hope you find it as enlightening and inspiring as I did. A few pangti's may be missing because they are taken from my own notes. The baani has been written by Sri Guru Nanak Dev Ji. Waheguru.....
The union of air, water and fire
pa-unai paanee agnee kaa mayl.
- the body is the play-thing of the fickle and unsteady intellect.
chanchal chapal buDh kaa khayl.
It has nine doors, and then there is the Tenth Gate.
na-o darvaajay dasvaa du-aar.
Reflect upon this and understand it, O wise one. ||1||
bujh ray gi-aanee ayhu beechaar. ||1||
The Lord is the One who speaks, teaches and listens.
kathtaa baktaa suntaa so-ee.
One who contemplates his own self is truly wise. ||1||Pause||
aap beechaaray so gi-aanee ho-ee. ||1|| rahaa-o
The body is dust; the wind speaks through it.
dayhee maatee bolai pa-un
Understand, O wise one, who has died.
bujh ray gi-aanee moo-aa hai ka-un.
Awareness, conflict and ego have died,
moo-ee surat baad ahaNkaar.
but the One who sees does not die. ||2||
oh na moo-aa jo daykhanhaar. ||2||
For the sake of it, you journey to sacred shrines and holy rivers;
jai kaaran tat tirath jaahee
but this priceless jewel is within your own heart.
ratan padaarath ghat hee maahee.
The Pandits, the religious scholars, read and read endlessly; they stir up arguments and controversies,
parh parh pandit baad vakhaanai.
but they do not know the secret deep within. ||3||
bheetar hodee vasat na jaanai. ||3||
I have not died - that evil nature within me has died.
ha-o na moo-aa mayree mu-ee balaa-ay
The One who is pervading everywhere does not die.
oh na moo-aa jo rahi-aa samaa-ay
Says Nanak, the Guru has revealed God to me,
kaho naanak gur barahm dikhaa-i-aa
and now I see that there is no such thing as birth or death. ||4||4||
martaa jaataa nadar na aa-i-aa. ||4||4||
I am forever a sacrifice to the one who listens and hears, who understands and believes in the Name.
sun sun boojhai maanai naa-o. taa kai sad balihaarai jaa-o.
When the Lord Himself leads us astray, there is no other place of rest for us to find.
aap bhulaa-ay tha-ur na thaa-o.
You impart understanding, and You unite us in Your Union. ||1||
tooN samjhaavahi mayl milaa-o. ||1
I obtain the Naam, which shall go along with me in the end.
naam milai chalai mai naal.
Without the Name, all are held in the grip of Death. ||1||Pause||
bin naavai baaDhee sabh kaal. ||1|| rahaa-o
My farming and my trading are by the Support of the Name.
khaytee vanaj naavai kee ot.
This is the true mark of wisdom: that one remains detached, like the water-lily, or the lotus upon the water.
jal puraa-in ras kamal pareekh.
Attuned to the Word of the Shabad, one becomes sweet, like the juice of the sugar cane. ||3||
sabad ratay meethay ras eekh.
By the Hukam of the Lord`s Command, the castle of the body has ten gates.
hukam sanjogee garh das du-aar.
The five passions dwell there, together with the Divine Light of the Infinite.
panch vaseh mil jot apaar.
The Lord Himself is the merchandise, and He Himself is the trader.
aap tulai aapay vanjaar.
O Nanak, through the Naam, the Name of the Lord, we are adorned and rejuvenated.
naanak naam savaaranhaar.
How can we know where we came from?
jaato jaa-ay kahaa tay aavai
Where did we originate, and where will we go and merge?
kah upjai kah jaa-ay samaavai
How are we bound, and how do we obtain liberation?
ki-o baaDhi-o ki-o muktee paavai
How do we merge with intuitive ease into the Eternal, Imperishable Lord? ||1||
ki-o abhinaasee sahj samaavai. ||1
With the Naam in the heart and the Ambrosial Naam on our lips,
naam ridai amrit mukh naam.
through the Name of the Lord, we rise above desire, like the Lord. ||1||Pause||
narhar naam narhar nihkaam. ||1|| rahaa-o.
With intuitive ease we come, and with intuitive ease we depart.
sehjay aavai sehjay jaa-ay.
From the mind we originate, and into the mind we are absorbed.
man tay upjai man maahi samaa-ay.
As Gurmukh, we are liberated, and are not bound.
gurmukh mukto bandh na paa-ay.
Contemplating the Word of the Shabad, we are emancipated through the Name of the Lord.
sabad beechaar chhutai har naa-ay. ||2||
Ang 153
Meeting the Gur (a.k.a. Shabad Guru within), the hard and heavy doors are opened.
gur mil kholay bajar kapaat.
One meets the Holy Saint only through perfect destiny.
saadh milai poorab sanjog.
The Lord`s perfect people rejoice in the Truth.
sach rahsay pooray har log.
Surrendering their minds and bodies, they find the Lord with intuitive ease.
man tan day lai sahj subhaa-ay.
Nanak falls at their feet.
naanak tin kai laaga-o paa-ay.
Conquering self-conceit, one obtains the Name.
aap maaray taa paa-ay naa-o.
One who dies in the Word of the Shabad, shall never again have to die.
sabad marai,,fir maran na ho-ay.
Without such a death, how can one attain perfection?
bin moo-ay ki-o pooraa ho-ay.
So get aboard that boat when your turn comes.
bohith charha-o jaa aavai vaar.
Those who fail to embark upon that boat shall be beaten in the Court of the Lord.
thaakay bohith dargeh maar.
Blessed is that Gurdwara, the Guru`s Gate, where the Praises of the True Lord are sung.
sach saalaahee Dhan gurdu-aar.
O Nanak, the One Creator Lord is pervading hearth and home.
naanak dar ghar aykankaar.
The inverted heart-lotus has been turned upright, through reflective meditation on God.
ulti-o kamal barahm beechaar.
From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down.
amrit Dhaar gagan das du-aar.
The Lord Himself is pervading the three worlds. ||1||
taribhavan bayDhi-aa aap muraar. ||1||
O my mind, do not give in to doubt.
ray man mayray bharam na keejai.
When the mind surrenders to the Name, it drinks in the essence of Ambrosial Nectar. Pause
man maanee-ai amrit ras peejai. rahaa-o.
When the self dies, the individual mind comes to know the Supreme Mind.
aap moo-aa man, man tay jaani-aa.
As the inner vision is awakened, one comes to know one`s own home, deep within the self.
najar bha-ee ghar ghar tay jaani-aa.
The Naam, the Name of the Lord, is austerity, chastity and cleansing baths at sacred shrines of pilgrimage. (Listening to the Naam is cleansing baths)
jat sat tirath majan naam.
Meeting the True Guru, we are shown the way to die.
satgur milai so maran dikhaa-ay.
Remaining alive in this death brings joy deep within.
maran rahan ras antar bhaa-ay.
Overcoming egotistical pride, the Tenth Gate is found.
garab nivaar gagan pur paa-ay.
So chant and meditate on the Lord, and remain in the Sanctuary of the Lord. ||1||Pause||
har jap jaap rahan har sarnaa.
Meeting the True Guru, duality is dispelled.
satgur milai ta dubiDhaa bhaagai.
The heart-lotus blossoms forth, and the mind is attached to the Lord God.
kamal bigaas man har parabh laagai.
One who remains dead while yet alive obtains the greatest happiness hereafter.
jeevat marai mahaa ras aagai.
Meeting the True Guru, one becomes truthful, chaste and pure.
satgur mili-ai sach sanjam soochaa.
Climbing up the steps of the Guru`s Path, one becomes the highest of the high.
gur kee pa-orhee oocho oochaa.
When the Lord grants His Mercy, the fear of death is conquered.
karam milai jam kaa bha-o moochaa.
Uniting in Guru`s Union, we are absorbed in His Loving Embrace.
gur mili-ai mil ank samaa-i-aa.
Granting His Grace, He reveals the Mansion of His Presence, within the home of the self.
kar kirpaa ghar mahal dikhaa-i-aa.
It was Guru Gobind Rai, who became Guru Gobind Singh after Baisakhi 1699, himself founded the Nirmala sampradaya in 1686. The Guru was then residing in Paonta Sahib (in Himachal Pradesh) on the borders of the Yamuna. It is confirmed by Sikh tradition that the Guru had favoured intense learned and creative activity at his court in Paonta and that he had invited many scholars and artists .The Guru’s darbar of Anandpur Sahib was a central place for warriors and scholars. Weapons were there for the destruction of enemies and shastras or literature, were there to increase people’s strength. According to Sikh tradition, it was Guru Gobind Rai’s wish to have his Sikhs educated in different sciences and arts. He asked a Brahmin scholar, Pandit Raghunath, to teach Sanskrit and Vedanta to his Sikhs. The Pandit politely refused on the basis that most of the Sikhs were Jatts and Tarkhans by caste (jati) and therefore Shudras by varna (class). Knowledge of Sanskrit was restricted in those times to twice-born Brahmins, Kshatriyas and Vaishyas only. The sources indicate that Guru Gobind Rai sent a group of Sikhs to Benares to learn Sanskrit, Vedanta as well as other sciences. The sources differ regarding the exact number of the group, are indicating five, the other thirteen. All both nevertheless agree that there were five Sikhs dressed by the Guru in saffron clothes and that their names were Karam Singh, Vir Singh, Ganda Singh, Saina Singh and Ram Singh. That group of five saffron-clad Sikhs is part of the group of thirteen Sikhs. The names of the remaining Sikhs who were dressed in white are: Dharam Singh, Daya Singh, Mohkam Singh, Sobha Singh, Gian Singh, Kesar Singh, Chanda Singh and Gaja Singh. The tradition has it that the five saffron-clad Nirmalas were brahmacharins and the rest were householders. After their training in Benares they returned to the court of Guru Gobind Rai which was now established in Anandpur Sahib. At their return Guru Gobind Rai gave them the title nirmala from the Sanskrit nirmala: ‘im-maculate’ or ‘blemish-less’. After the introduction of the khande di pahul in 1699 the Nirmalas received the new initiation and were put under the command of Bhai Dharam Singh and Bhai Daya Singh. The Nirmalas were then progressively (throughout their history) divided into 24 sub-sections (upa-sampradayas). Thirteen of these 24 sub-sections go back to Bhai Daya Singh and eleven of them to Bhai Dharam Singh.
During their stay at Anandpur Sahib the Nirmalas participated in Guru Gobind Singh’s cultural projects, translating the great works of classical Indian literature, teaching Sanskrit and other classical Indian sciences to the Sikhs or explaining passages from the Adi Granth. Bhai Mani Singh is said to have received his training from the first Nirmalas, which explains why the Nirmalas consider the Giani sampradaya to have originated from them. According to Sikh scholars Bhai Karam Singh used to comment on the Upanishads at the court of Guru Gobind Singh whereas the other Nirmalas were teaching the epics, Sanskrit and Vedanta. After the evacuation of Anandpur Sahib in 1705 the Nirmalas spread in different regions of Panjab and Northern India especially around Haridvar, Allahabad and Benares. Some of them, like Bhai Karam Singh, also went with Guru Gobind Singh to Nanded and followed Banda Bahadur and Baba Binod Singh back to Panjab. According to Giani Gian Singh a group of Nirmalas lead by Bhai Dargaha Singh established their first dera at Kankhal on the banks of the Ganga near Haridvar in 1710. They had left Nanded after Guru Gobind Singh’s disappearance in 1708. Their dera was established at a Sikh shrine dedicated to Guru Amardas who used to come regularly to Haridvar.
You're showing your ignorance once again. * A child is given Kirpan Da Amrit not Khande Da. Since a child does not choose it himself, he is not to blame for eventual errors. This in contradiction with Khande Di Pahul which is only taken when one is ready, every mistake or kurehat you do is counted and you're declared patit if you break Rehat. * Secondly, Sevapanthi chiefs have always been sahejdharis. You can check their names from Bhai Kanhaiya onwards. They never became 'amritdhari'. * Sant Gurbakh Daas was the head priest of KesGarh during the early 1700s (source: Mahan Kosh). * Many other sahejdhari sikhs led congregations according to the remnant Hukamnmas of the Guru. * Even Sau Sakhi says there are 3 type of Sikhs: khand, charan (non existent after 1708) and sahejdhari. You're modern Singh Sabhia black white interpretation which infects people like Kulwant Singh too I have backed up my every claim by quotes & sources. Come back with historical proofs and don't quote Desa Singh Rehatnama because I am sure people like you drink sharab and then quote Desa Singh Rehat.
How are they patit when they never took amrit , what if they convert to other religion and then again start following sikhism, will they be considered as sehajdhari.On one hand people say that sikhi is by birth on other hand they believe that 100% children born in sikh families to follow rehat
by the defination I happen to be a sehajdhari ..though i have stopped giving myself this label too...just dont want any labels . I am labelled by people as one thinks someone calls me a hindu someone a sehajdhari someone a patit ..
This is from Desa Singh Rehatnama. The same Rehatnama says you can drink sharab. Tu sharab peeni a oye? Sehajdharis have always been part and parcel of panth. They were non amritdharis like Moti Ram Mehra, Diwan Mittha Mal and many others.
Might come down to other social factors as well. More liberalism etc. You know the usual drubbing on both sides is now being question by both Sikh and Islamic youth.
