Koi

Here are more pictures of female sikh saints in uk, potentially inspired by sant baba poran singh ji kerichowale...if someone has more information on them - biographies, names etc please share them here...anyway here are the attachments:
 
 
 
 
 
 
 


 

 

 

In order to uphold sikh woman equality, and empowerment to sikh women saints, bring awareness of unsung sikh woman parcharikhs and saints, I am compiling this thread with lot more information on sikh woman saints/parcharikhs of 20th-21st century.

I wanted to start this topic for a long time finally got chance to finally get around it. It's well know fact there were manji system (centers establishment where gursikhs were chosen to do parchar) was started by Guru Amar das ji, they were 22 manjiya intially strategically placed everywhere in india to do parchar. Here is the list of manjiya http://www.sikhiwiki...hp/Manji_System and there were manjiya given to sikh woman as well to do parchar to other woman and give them empowerment.

So i thought start this thread dedicated to sikh female parcharikhs/sants..hope others can contribute as well.. It's hard to find sikh woman parchariks/saints but if one looks carefully one can find it. This is much needed at this time and age as we believe in equality for sikh women and empowerment to sikh woman.

Modern day great sikh woman parcharikhs and saints:

1. Bibi Santosh Kaur (blessed by sant maharaj baba isher singh ji rara sahib himself to do parchar)





2. Sant ranjit kaur ji (wife of sachkhand vasi sant waryam singh ji )

http://www.ratwarasa...a/images1/m.jpg


3. Swawi Preetam Hari

ਕਰਉ ਜਤਨ ਜੇ ਹੋਇ ਮਿਹਰਵਾਨਾ ॥

Karo Jathan Jae Hoe Miharavaanaa ||

करउ जतन जे होइ मिहरवाना ॥

I can only make the effort, if the Lord is merciful to me.

24829 ਵਡਹੰਸ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੬੨ ਪੰ. ੧੨
Raag Vadhans Guru Arjan Dev

1. Namakarak Mangal: Dhundhot Bhandan Anaek Bar
2. Vashtu Nirdasek Mangal: Sarab kala Samarth || 3. Ashirvaad Mangal: Dholuan na rakhao Prabho 4. Atam Chitan Mangal : Nanak dae Kar Hath
1 = Surrender
2 = Devotion
3 = Ardas
4 = Grace

source: Japji sahib teeka by sant gyani gurbachan singh ji bhinrdranwale, pdf page - 895
 
~ Four types of mangal ~
 
 
Mangal are of four types in Gurbani/Kirtan:
 1. Namakarak Mangal: Dhundhot Bhandan Anaek Bar 2. Vashtu Nirdasek Mangal: Sarab kala Samarth || 3. Ashirvaad Mangal: Dholuan na rakhao Prabho  4. Atam Chitan Mangal : Nanak dae Kar Hath || (Ang- 256)  This is interesting break down of mangals, may be pal veer ji can help us to explain further on those, what is the purpose of these break down categories? and also whats the atam chintan mangal, whilst name is self explanatory but how one suppose to contemplate it?

It's a genuine shame that you have been annoyed to such an extent that you wish to leave this forum, because you did provide fresh insight from a Singhni point of view on a myriad of issues. But, if this is your decision........
Wish you well, all the best

I believe contextualization into different aspects(rajo, sato, tamo) -multiprong aspects of Sikh/Khalsa is key in order to understand rehitnamas, DDT, nihang books. Whilst there are some discourse in the rehitnamas/ddt books which can be applied to sikhs from walks of life especially inner rehit/spirituality but rest(outer aspects) are need to be read with gurbani underpinning, contextualization.

...And that's why I'm a vegetarian...

Mahavir was passing through a village with his disciple, Goshalak -- who later became his opponent -- when they came across a small plant, and Goshalak said to Mahavir: "Listen, here is a plant. What do you think? -- will it grow to produce a flower, or will it die before it can flower? What is its future?" Mahavir immediately closed his eyes and sat in front of the plant. Goshalak cunningly said: "Do not avoid the issue. What will happen by closing your eyes?" He did not know why Mahavir had become silent and closed his eyes -- that he was looking for the essential. It was necessary to go deep down into the being, into the soul of that plant. Without doing so, it would not be possible to say what was going to happen. After a while Mahavir opened his eyes and said: "This plant will survive to flower." Goshalak immediately pulled the plant up by its roots, threw it away and laughed mockingly. There was no better way to refute Mahavir's statement. Mahavir had nothing more to say now, because Goshalak had uprooted the plant and thrown it away as a challenge. He was laughing, Mahavir was smiling, and they continued their journey. Then it began to rain heavily. There was a storm, and for seven days continuously torrential rains fell, so they were not able to go out for seven whole days. When the rains had subsided and they were returning, on the way they reached the same spot where seven days previously Mahavir had closed his eyes to know the inner being of the plant. They saw that the plant was again standing with its roots in the ground. Due to the heavy rains and winds, the earth had become wet and loose, and the roots of the plant had dug in. Mahavir again closed his eyes and stood beside the plant. Goshalak became very embarrassed -- he had uprooted and thrown away the plant. When Mahavir opened his eyes, Goshalak said: "I am surprised and confused. I uprooted this plant and threw it away, and it is growing again." Mahavir replied: "It will survive to flower. I closed my eyes to see the inner potentiality and the condition of the seed: whether it was capable of taking root again even though it was uprooted, whether it was suicidal or not, whether it had a strong instinct or desire for death. If its instinct was suicidal it would have used your help to die. I wanted to see whether it was yearning to live; if it was determined to live, it would live. I knew that you were going to uproot it and throw it away." Goshalak asked: "What are you saying?" Mahavir said: "When I was looking into the inner being of the plant with my eyes closed, I also saw you standing by, determined to uproot it. I knew that you would uproot the plant. That is why it was necessary for me to know the inner capacity of the plant to live, how much self-confidence and willpower it had. If it was waiting to die and looking for an excuse, you would have been excuse enough for it to die; otherwise, the uprooted plant would take root again." Goshalak lacked the courage to uproot the plant again. He was afraid. Previously Goshalak had gone laughing to the village; this time, Mahavir walked ahead smiling. Goshalak then asked: "Why are you smiling?" Mahavir said: "I was watching and just thinking about your capability -- whether you could uproot the plant a second time or not." Goshalak said: "You could see whether I would do it or not?" Mahavir replied: "It was nonessential. You might have uprooted it, you might not have uprooted it. But it was essential and unavoidable that the plant still wanted to live. Its whole being, its whole vitality wanted to live. That was essential. What was nonessential was your throwing it away or not, and that was dependent on you. But you have proven weaker and less determined than the plant. You have been defeated." -

Powder


Salesman: Sir, cockroach k liye powder loge kya?

Santa: " Nahi, hum cockroach ko itna laad-pyar nahi karte!
Aaj powder laga denge to kal sala DEO mangega!!

Salesman Fainted ??????????

Lord Satguru Nanak was the incarnation of God, from birth. He gave this power to the next guru and so on. Finally, the power was given to the holy book. Below is a verse, regarding fifth master from SGGS.

ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਯ੍ਯ ਹਰਿ ॥੭॥੧੯॥
So speaks Mat'huraa: there is no difference between God and Guru; Guru Arjun is the Personification of the Lord Himself. ||7||19||

Waheguru ji ka khalsa Waheguru ji ki fateh Questions answered by Sant Baba Darshan Singh Dhakki Sahib  1) Right now we're supposedly in the Kaal Yug (age of darkness, one of the 4 ages), if and when the Saatch Yug (age of light/truth) comes, does that mean everything is good or there's still a mixture?  If everything is good, how would you know what was good? If everything was bad, how would you know what was bad? The four yugs (ages) don't occur in a linear fashion one after the other. All four are always in motion at exactly the same time, however one is always a bit more dominant than the others. Hence in the Kal Yug the darkness is dominant but you also have some saatch (light/truth/wisdom), and in the Saatch Yug you will also have some kal (darkness/ignorance), but the saatch will be dominant. Right now the kal is dominant, but it doesn't last. 2) What's the purpose of all this creation? It's all God's play. God throws you out within Himself (here Babaji flicks his finger as though flicking a small marble ball away) and then says "Find me" (here Babaji illustrates the point by at the same time urging the ball to return to him with a motion of his fingers). And all this is leela (God's eternal play) that's going on infinitely and spontaneously without intention, It's God playing and expressing Himself in infinite different roops (forms). (Because God doesn't need a reason to do anything and has nothing to achieve or purpose to fulfill, or else he wouldn't be God. Everything is the spontaneous eternal play of the Infinite for Self-expression and Self-experience). 3) How would you define your role? To lead people's hearts to God, to join them with God, that's my only role. Sometimes that will be achieved through external social service, sometimes through devotion or an emphasis on meditation or through gyan (dispersing knowledge of the truth). The doctor has to adapt his medicine according to the differing needs and nature of the patient. 4) What's the most important thing on the spiritual path? Pursuing the truth, nothing is more important that that. If a man can prove to me that God doesn't exist, I'm willing to follow that man, because truth is all that counts. 5) Gurbani (main Sikh scripture) says that the world reality is actually just a projected appearance by God within His consciousness just like our dreams at night which seem to be intensely real, but which turn out to be completely non-existent when we wake up in the morning. Gurbani says again and again that we should wake up from this jagrat state (waking dream) to the 4th state (Turiya which is the source substance of the first three and the sole reality). You've meditated and experienced that everything is inside yourself, not on the outside, that it's all truly just a dream within your own consciousness. So why then do you do all these charitable projects such as the blood camps, de-addiction centers, why do you run around for so many hours each day giving so many discourses at so many different Gurdwaras, when you know none of this really exists, no one is really suffering and no one is really helped, that it's all a dream as Gurbani states. Why do you do something instead of nothing? It's completely true that all this is just a dream in reality, it doesn't really exist, but I do what I do for 3 reasons. First of all it's my hukam to do whatever I'm doing. Secondly, I like the role I've been given, I'm able to help others within this dream, it's a good role. And thirdly due to the love of the people in the dream. But the most important of the three is the hukam. None of this exists outside, the whole world is a dream within just like the seemingly intense physical solidity of the world in your own dreams at night, but still the most important thing to do in this dream is to honor and follow God's hukam. In truth everyone is following God's hukam, everyone without exception is doing exactly what God wants them to, but 99% of the people are unaware of this, you can't even have the thought that makes you take a certain action or take a breath without God's hukam. The whole universe exists and is in motion by Wahe Guru's (God's) hukam alone. 6) It's my understanding that God projects the field of Maya (the world illusion) within Himself, then projects all the individual souls also within Himself, and that these supposedly individual souls are in reality never separate from Wahe Guru (God), but when placed in a body with limited senses and a mind, they forget their true nature and think they are separate beings so that all the dramas can be enjoyed with greater intensity. Is it true that God and the Atma are always one, never separate at any time and that in reality all bondage or suffering is only due to a lack of perception or realization on this front? It's true that the Atma (individualized soul in a body) and Paramatama (God) are always one, there is never any separation, but the Atma is made to forget this truth via ignorance and has to go through various disciplines to realize it's true nature. God is in each person, but God isn't Maya (the world illusion which appears to be real via ignorance). 7) Yes, but isn't it true that the very shakti (life force) in the field of Maya is none other than Paramatama (God/the Infinite)? That in truth God is the very source substance of the field of Maya, but in that instance God is simply appearing in a different form?  Yes, that's true, it is God, but the roop (form) is different. Everything and everyone is God, but appearing in a different roop.Top 8) Is it true that the only veiling curtain between man and God is the thoughts of the mind alone since God is one, but the thoughts of the mind always perceive things in terms of diverse contrasts (such as good or bad, cold or hot, rich and poor) instead of recognizing the unity of everything at the source substance level?  Yes, Wahe Guru (God) is everywhere, but because of the mann (mind) thinking 'meh' ('me' or 'I'), the ego is formed which perceives reality as separation and diversity (instead of recognizing everything as one, the mind makes the soul perceive everything inside the body as 'I', and everything outside as 'you' or 'them'). This hides the true reality. When the mind is purified and made transparent through simran (making the mind one pointed on God), then the underlying reality of Wahe Guru (God) is recognized as the sole reality. Dualistic thoughts (seeing things as separate and distinct) are the veiling curtain that hide God from our awareness even though He's everywhere.  9) When the eyes are closed and the mind is emptied of thoughts for even only 5 seconds, even though you're not thinking and the mind is empty for a short while, there's still a very subtle but clear awareness that you exist which seems to have it's center in the heart rather than the mind, That subtle awareness or consciousness of existing is colorless, formless, and very calm and seems to be never changing or moving, until thoughts are projected upon It, like a movie projected on a screen. It's the easiest thing in the world to lose one's balance by getting mixed up in the movies created by one's thoughts, but going back to the root awareness in those moments seems to have an instantly centering and balancing effect, because even in the middle of even intensely happy or unhappy experiences, looking within with the mind empty even for only a few seconds, that very subtle awareness that one exists still seems to be perfectly calm and completely still and in peace. So what I wanted to ask was, is this neverchanging subtle awareness that you still exist when you have no thoughts even for a few seconds Wahe Guru, is it your real Self? Yes, that awareness or consciousness within your heart is Wahe Guru (the Infinite), but what you're experiencing is a small glimpse of your real Self. As you gradually get more and more anchored in that, it expands into infinity. What you're experiencing is a drop which is your Atma (the individual soul), and as you go deeper you'll experience that the drop - your Atma - has always in reality been an ocean which is Paramatama, the sole ocean within which everything exists. Then when you return from the experience of realizing that you are the ocean, that awareness will be with you at all times even when your eyes are wide open. A person in this state is called a Jiwanmukta (awakened while still in body). (Note: When the eyes are closed and the mind is emptied of thoughts for even only 5 seconds - because anyone can achieve that for at least 5 seconds - what remains in the absence of thoughts is an awareness that you exist. The sensation of the eyes is a bit of a distraction at first even though they're closed, but getting past that gradually, if one pays attentions, the subtle awareness that you exist reveals itself as originating in the chest area, in the heart rather than the mind). 10) Does the mind in such a person completely dissolve, leaving only the spiritual heart as the sole guide or discriminating faculty? No, the mind doesn't completely disappear, it remains, but in a purified state. The mind before, being the cause of your ego had become your master, now it becomes the dutiful servant of the heart (your real Self). Your real Self is not the body, or mind but spirit (consciousness) which has it's origin in your spiritual heart. That spirit is everywhere though, but in your body you'll find it's root in your heart. 11) How do you function after the mind has been purified to reveal the underlying source substance of all reality? Your spiritual heart determines the direction to go, while the mind analyzes, dissects and figures out the best way to get from point A to point B. Again the mind doesn't determine direction or desired end, only how to get there within the dream world. Through simran and meditation, the mind becomes one pointed making it transparent and acutely sharp, but because it's conditioning has been thinned out almost completely dissolving the ego, it becomes a complete servant of the heart, which is your real Self and one with the Infinite. God resides in every heart, persevere and surrender to that and you're free. 12) You're referring to the spiritual heart slightly to the right, not the physical organ to the left? Yes, the spiritual heart is consciousness, from that comes the shakti which animates the mind and your body. 13) Is the ego completely dissolved or some portion is left in order for you to be able to keep your feet on the physical plane? A very small trace of ego is left after you recognize the unity of all creation. However that small amount of ego is so transparent that a Self realized saint is unmoved by whatever happens on this plane, having recognized the truth. And that small trace of ego is there by the choice of the saints so that they can function on this physical plane and fulfill their hukam, otherwise they would be on another plane, and not in their body. 14) Some people prefer to think of God in human form as a saint or avtar, my perception without intention happens to be of the Infinite in the formless state, as spirit or indivisible consciousness that is manifest within everything. My frame of reference keeps returning to the central point that everything is God, so what I wanted to ask you is, is there anything wrong with this angle of vision, or is there a better way to approach all this? Am I doing anything wrong, should anything be changed? No, there's nothing wrong with thinking God is everything, it's very good. And no, there's no need to change anything, continue doing whatever you want. 15) Some mystics have given others an experience by a simple touch, can you give me the experience of samadhi? (Babaji smiles and says): Via simran(Meditation), it will come by itself. 16) It's a psychological truth that you actually become whatever your dominant thought is, whatever you think about all the time, that becomes your reality, but how would you personally define the purpose or benefit of doing simran? Without simran you are like a little child lost in a mela (fairground/festival) and can easily lose your way or be easily overwhelmed by all the diverse rides, games, sights and sounds. The only obstacle to realizing your true nature is your ego, and the ego is only a child of your mind which is only made up of thoughts. Simran gradually makes your mind one pointed on one thought, until it purifies the mind so that it dissolves and becomes transparent enough to reveal your true underlying nature. After that you are like the child who returns to the playground holding a finger of your Father's (God's) hand. Then you can go on any ride you want without ever again losing your way in the fairground or getting overwhelmed with all the attractions, sights and sounds, and for the first time are fully able to enjoy the mela (fairground/festival) as a free person realizing it for what it is. 17) I have a firm belief in the concept that - praise or blame, both are the same, since the source substance of both is the same one Infinite - and that as a result we should be even and balanced inside in both situations. The praise part is easy to get a handle on, but blame is of course always a little more difficult, so I prayed for some practice on this front. Is it OK to be even and balanced inside in the event of blame or abuse, or should one be in bliss even in that? It's very good to be even within in the event of blame or abuse, remaining even and balanced is a very high state. Beyond that later on comes a state where you are in bliss even during blame, but that's going deeper still. 18) Why is there still so much suffering and poverty in India for so many? Because where you have extreme good as in the case of all the Mahatamas and enlightened saints, you must also have extreme bad to balance it all. Everything in the universe is a perfect balance. Here in America, you don't have extreme good, and hence you also don't have extreme bad, although you do have bad. It takes more of the apparently bad to outweigh the good since the apparently good is always more powerful than bad. So India is very extreme on both ends for a completely perfect balance between the two. On the surface of India, you see only the apparently bad, but below the surface India has the highest good too in the form of all it's awakened sages, who have always been beneficial to the whole planet. That's the country that has produced all the enlightened sages and given the world all it's religions. 19) What do you see as the biggest problem in India today? Lack of education and negative thinking. 20) Do men in India treat their women better these days, or is divorce becoming more prevalent there? The ideal is one thing, but unfortunately the reality is generally something else. The reality is that if the women of India had economic independence as generally do the women here, then India would lead the whole world for divorces. It's only because of majboori (economic difficulty, mutual need for security) that couples stick together, there's often not true love or mutual respect as the base of the marriage. But here in America, the majboori isn't there, but there's a big lack of commitment. A marriage formed in the mutual love of God is the highest. 21) Is it true that the purpose of all religion is to simply realize your real self, and nothing else? Absolutely true, that's why in Gurbani it says many times "Aapna mul pashaano" (recognize your true nature/know thyself, the source substance/substratum of your very existence). All the rest of religion is just preparation for that, to mature and make us ripe for the real work which is to stop being distracted by externals, dive within our own heart and realize our true nature which is purely spiritual, not physical. The true nature of everything and everyone is spiritual, the whole universe appears in the spirit of Wahe Guru (the Infinite) who is the sole reality in all things. 22) Guru means anyone or anything that dispels the darkness of ignorance. It's said that there can and will be many gurus in many forms, including books and communication via dreams, but that for each person there is precisely one Sat Guru (highest guide), so how do you recognize the Sat Guru? Sat Guru is the one that takes you all the way to anand (bliss). 23) Is the real nature of the guru with form (human body) or without form? Without form (infinite spirit, consciousness). As a result all the true Gurus are one. 24) Is it better to do just simran, meditation or both? Meditation is like winding up a clock in the morning, giving you the momentum to do your simran the whole day. One is fine, both together is better. 25) Is contemplating God as being within everyone and everything at all times the same as doing simran? Contemplating God at all times is good, but without simran it's difficult to progressively ascend the ladder of consciousness. (The effects of simran are based upon the psychological truth that you become whatever your dominant thought is, since our reality is always colored & formed by whatever we saturate our consciousness with for the majority of the time). 26) Are there other planes of existence or dimensions where there is more peace or bliss? Yes, there are planes where there is nothing but bliss, then there are some below. Compared to the spiritual planes, this plane of existence is nothing, the happiness here is nothing compared to the happiness on the spiritual plane. But before getting there the soul has to evolve through many life forms. Towards the end that soul will once again be put in a human body for one or two more lifetimes, and will be given a role whereby it does nothing but physical seva for all from youth to old age and death, in order for that soul to get past theory and completely experience that God is truly equally within everyone and everything, that everything is God. 27) I have really bad dreams that the world is going to end soon, we're doing so many crazy things these days. What should I do about that? Those who fear that the world will end should pray to God that it doesn't. That will make a difference. In reality this world will never end, existence never comes to an end. All this creation is happening on such an endlessly infinite scale that the mind can't even begin to comprehend the scope of God's eternal creation. Forms and circumstances change, but life, existence never had a beginning or birth and will never come to an end or death.

ਗੁਰੁ ਨਾਨਕੁ ਨਾਨਕੁ ਹਰਿ ਸੋਇ ॥੪॥੭॥੯॥

Gur Naanak Naanak Har Soe ||4||7||9||

गुरु नानकु नानकु हरि सोइ ॥४॥७॥९॥

Nanak is the Guru; Nanak is the Lord Himself. ||4||7||9||

36795 ਗੋਂਡ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੬੪ ਪੰ. ੧੯
Raag Gond Guru Arjan Dev

ਗੁਰੁ ਨਾਨਕੁ ਨਾਨਕੁ ਹਰਿ ਸੋਇ ॥੪॥੭॥੯॥

Gur Naanak Naanak Har Soe ||4||7||9||

गुरु नानकु नानकु हरि सोइ ॥४॥७॥९॥

Nanak is the Guru; Nanak is the Lord Himself. ||4||7||9||

36795 ਗੋਂਡ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੬੪ ਪੰ. ੧੯
Raag Gond Guru Arjan Dev

We should get into the habit with both actions and thought processes that "HE is the DOER"
He does, he commands, we exist only because of his doing and it's all his play.
As soon as we start assuming or calculating some efforts we think that are our own doing then immediately we step towards further boundaries of Duality.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥
Parabẖ kai simran binsai ḏūjā.

What is DUJA ??
It is the duality...or the other side of EK-Onkaar.
On one side there is 'EK Parabh, the One almighty,... and on the other side of the duality fence there is the Ego filled existence.
This ego is the one that claims credit for all good efforts but tries to deny, even to itself ,...it's own shortcomings !


I know we are all in different situations as per karmic relationships and social/economic/work status. Therefore we may have to make different amends or dealings with fulfilling karmas that can quite easily make us feel like we have put in more effort that our neighbor let's say.... But in my opinion, I think it's wiser and safer to start treading this path with the 'it's not me' ego attitude. This should make the journey more positive in our own spiritual development.

We have to learn to crawl before we can learn to walk this path. So what better way to start, in knowing that it is God who is leading all the crawling.

Brother,
it is His Grace, His hukum which makes us put the effort; or say it the other round, it is His alone Grace which gives sense to our efforts.

To summarize in few words the reality of existence, is possible in the following two points:

1) Sat : Wahiguru Akal Purukh and His Naam. There where He is, it is all harmony, permanent, and blissfull.

2) Asat:Maya and all the paraphernalia due to it, or let us say, everything apart from Him. Here nothing is permanent, everything is transient, full of faults, pain and sorrow, birth & death....

And our sole purpose is, to cross from darkness of agyanta, towards Him, the source and origin of True Light.

But how to achieve this? Is it by chance? By our efforts?

Well, the answer to these questions, is given to us by Sachay Patshah Guru Arjun Dev Maharaj in Raag Aasaa, in the following words:

ਪ੍ਰਭੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤ ਇਹੁ ਮਨੁ ਲਾਈ
Prabh Hoe Kirapaal Th Eihu Man Laaee
प्रभु होइ क्रिपालु त इहु मनु लाई
When God shows His Mercy, then this mind is focused on Him.


I think, having these words of Guru Jee full of wisdom and Truth in front of us, we do not need any more debates nor elaborations ....

You see, having eyes and keeping them open widely, even then, in utter darkness we shall see nothing .....

But with Light, we shall see everything around us.

It is the presence or absence of Light, which makes the difference.

In a similar way, it is because of His Grace alone, for which we can move(our efforts) towrads Him.

It is by His Hukum, His pyar, His Daya Meher, that we can ever even think of Him, and long for His darshan.


As First Patshahee has stated also: Sochay soch na hovaee, jeh sochay lakh vaar.

All our efforts, our thinking, even a hundreds of thousands of times is in vain, if His Hukum is not menat for us....yugas upon yugas may pass away, but without His Glance of Daya Meher, we have absolutely nothing to do....

We are all blind, not only that, but heavily filthy(karmically) also ....

So unless, He with sight, catches us by our arm, and pulls us along with Him, all our efforts are useless.

Sat Sree Akal.

ASA KI VAR - eh kinehiee daat, apas te jo paieheh, nanak sa karamaat sahib tutheh jo paieheh

Please see this thread on real meaning of nanak from japji sahib teeka by sant gyani gurbachan singh khalsa bhindranwale:

I have made quite bit of references sorted by subject- notes pdf pages on this teeka past for two years- translated deep arths by maharaj kirpa/interesting deep topics. if anyone is interested and let me know i will send you what i have -references from teeka as going through index of teeka is long long process. Lets dive deeply into this teeka compare notes oh my taksali brethen.
 
Here is for you guys:
 

 

 

 

 


 



 




 
 
 
 
 
 

ਗੁਰੁ ਨਾਨਕੁ ਨਾਨਕੁ ਹਰਿ ਸੋਇ ॥੪॥੭॥੯॥

Gur Naanak Naanak Har Soe ||4||7||9||

गुरु नानकु नानकु हरि सोइ ॥४॥७॥९॥

Nanak is the Guru; Nanak is the Lord Himself. ||4||7||9||

36795 ਗੋਂਡ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੬੪ ਪੰ. ੧੯
Raag Gond Guru Arjan Dev

ਗੁਰੁ ਨਾਨਕੁ ਨਾਨਕੁ ਹਰਿ ਸੋਇ ॥੪॥੭॥੯॥

Gur Naanak Naanak Har Soe ||4||7||9||

गुरु नानकु नानकु हरि सोइ ॥४॥७॥९॥

Nanak is the Guru; Nanak is the Lord Himself. ||4||7||9||

36795 ਗੋਂਡ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੬੪ ਪੰ. ੧੯
Raag Gond Guru Arjan Dev

ਕਰਉ ਜਤਨ ਜੇ ਹੋਇ ਮਿਹਰਵਾਨਾ ॥

Karo Jathan Jae Hoe Miharavaanaa ||

करउ जतन जे होइ मिहरवाना ॥

I can only make the effort, if the Lord is merciful to me.

24829 ਵਡਹੰਸ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੬੨ ਪੰ. ੧੨
Raag Vadhans Guru Arjan Dev

Indeed very powerful video its stark reminder how death can hit anyone in any moment. Death has profound power in its relative-sargun context. Sri Guru Gobind Singh ji reminds us over and over again to raise avastha/mindset of seeker- in sri dasam granth sahib ji that akaal purkh/maha kaal- destructive power- kal power spares no one this five elemental body belongs to kaal-destructive parkriti, once life parkriti run its course it will be gone... kal will totally swallow/consume it.

So really we have two choices - either we keep identifying ourselves with this body/mind keep going through this cycle of samsara- immense suffering pain of birth and death or follow sri guru gobind singh ji updesh- realize our real self-jot saroop by meditating on it/abiding in it

ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥ ਜਾਗਿਤ ਜੋਤਿ ਜਪੈ ਨਿਸ ਬਾਸ੝ਰ ਝਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥ ਪੂਰਨ ਪ੝ਰੇਮ ਪ੝ਰਤੀਤ ਸਜੈ ਬ੝ਰਤ ਗੋਰ ਮੜ੝ਹੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥ ਤੀਰਥ ਦਾਨ ਦਯਾ ਤਪ ਸੰਜਮ ਝਕ ਬਿਨਾ ਨਹਿ ਝਕ ਪਛਾਨੈ ॥ pooran joth jagai ghatt mai thab khalas thahi nakhalas janai. jagith joth japai nis basur eaek bina man naik n anai. pooran praem pratheeth sajai brath gor marrhee matt bhool n manai. theerathh dhan dhaya thap sanjam eaek bina nehi eaek pashhanai. Such a man, in whose heart shines the full Divinely Radiant Light is a true a pure Khalsa. He the Khalsa meditates on the Ever-radiant Light, day and night, and rejects all else but the one Lord from the mind. He decorates himself with perfect love and faith, and believed not in fasts, tombs, crematoriums and hermit cells, even by mistake. He knows none except the one Lord in the performance of acts of pilgrimage, charities, compassion, austerities and self-control

Raagi ji was singing this shabad upon releasing his prana and gone sachkhand in maharaj hazoori:

apunae t(h)aakur kee ho chaeree ||
I am the hand-maiden of my Lord and Master.

charan gehae jagajeevan prabh kae houmai maar nibaeree ||1|| rehaao ||
I have grasped the Feet of God, the Life of the world. He has killed and eradicated my egotism. ||1||Pause||

pooran param joth paramaesar preetham praan hamaarae ||
He is the Perfect, Supreme Light, the Supreme Lord God, my Beloved, my Breath of Life.

mohan mohi leeaa man maeraa samajhas sabadh beechaarae ||1||
The Fascinating Lord has fascinated my mind; contemplating the Word of the Shabad, I have come to understand. ||1||

manamukh heen hoshhee math jhoot(h)ee man than peer sareerae ||
The worthless self-willed manmukh, with false and shallow understanding - his mind and body are held in pain's grip.

jab kee raam ra(n)geelai raathee raam japath man dhheerae ||2||
Since I came to be imbued with the Love of my Beautiful Lord, I meditate on the Lord, and my mind is encouraged. ||2||

houmai shhodd bhee bairaagan thab saachee surath samaanee ||
Abandoning egotism, I have become detached. And now, I absorb true intuitive understanding.

akul nira(n)jan sio man maaniaa bisaree laaj luokaanee ||3||
The mind is pleased and appeased by the Pure, Immaculate Lord; the opinions of other people are irrelevant. ||3||

bhoor bhavikh naahee thum jaisae maerae preetham praan adhhaaraa ||
There is no other like You, in the past or in the future, O my Beloved, my Breath of Life, my Support.

har kai naam rathee sohaagan naanak raam bhathaaraa ||4||1||
The soul-bride is imbued with the Name of the Lord; O Nanak, the Lord is her Husband. ||4||1||