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Brahmgyani women--- shocking story


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There are some people who take the path of santlihood/meditation/simran to reach the Truth and there are other people who take the path of seva for khalsa panth/shaheedi etc. Are the two paths different? how do they relate to one another and how do the people who follow this path relate to one another? There are some people who involve more into politics.

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We're adopting different paths: Karam Marg, Bhagti Marg in order to be one with HIM/GOD or in other words say to be "Mukt". Therefore "Many paths one destination". But in order to be "Mukt" or "One with GOD", there is a condition that one must have a "Gyan" or "Atam Gyan" and this "Gyan" cannot be obtained without Guru.

"Gyan" is "Atam Gyan" which means knowledge to understand the Nirgun Waheguru. In normal person like me, we don't have the capability to see the Nirgun Waheguru; in other words we say that Waheguru is everywhere, but practically we cannot see it in everything. Actual RAAB nu samjan/understand karan wale thing is "Atam Gyan" and therefore "Gyan" is must BEFORE one can merge with GOD through any path.

ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਨਾਮਿ ਮੁਕਤਿ ਹੋਈ ॥

गुरमुखि गिआनु नामि मुकति होई ॥

Gurmukẖ gi­ān nām mukaṯ ho­ī.

Through the spiritual wisdom of the Naam, the Name of the Lord, the Gurmukh is liberated.

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥

भाई रे गुर बिनु गिआनु न होइ ॥

Bẖā­ī rė gur bin gi­ān na ho­ė.

O Siblings of Destiny, without the Guru, there is no spiritual wisdom.

I would like to share one Saakhi of Bhagat Namdev Ji relating to "Gyan" as follows:

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Bhagat Namdev Ji did darshan of Sirgun roop of Waheguru 72 times.

Once a Bramgyani came to his village and there were number of other Sadhus there. One Sadhu requested the Brahmgyani to tell them that which bhagat is Kacha and which is Pakka.

That Brahmgyani started touching each sadhu's head and told that everyone is Pakka Except Bhagat Namdev Ji. Bhagat Namdev Ji was upset at this because he was thinking that he is getting Waheguru's darshan everytime he remembers, then why that Bramgyani called him Kacha.

Bhagat Namdev asked the same question to Sirgun roop of Waheguru. Sirgun roop of Waheguru asked Bhagat Namedev to go to one Sadhu at particular place. Bhagat Namdev went to that place and saw that there is Sadhu but he was standing on "Salgram". Bhagat Namdev was very updset at this: Whyy GOD sent him to a Sadhu who has placed his foot on the "Salgram".

THen that Saint told Bhagat Namdev to place his feet where there is NO GOD. Then, that Saint told bhagat Namdev: that's why you were told kacha. After this Namdev got BrahmGyan and then he utered: "Ram bole Ram bole Ram bolda, sabna gata de wich Ram bolda".

das

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Thanks for your replies.

Atam Gyam or Bhramgyan may be the destination, but my question was depending on which Marg you follow... will you necessarily be "looking for Gyan"?

It brings to mind:

raaj n chaaho mukath n chaaho man preeth charan kamalaarae ||

Mukti is the ultimate destination, but it's not what we should be "looking for".

I think Matheen answered my question. :)

das, what is "Salgram"?

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They're not actually the same either in practice or essence.

The focus of different margs is in some cases totally contradictory. Take for example the madhavis or the gaudiyas who feel that those who experience the nirgun chetan form of parbraham have mistaken the kiran coming from the suraj for the suraj itself, hence their total opposition to 'mayavadi' vedanta as that which leads nowhere. Their goal is through total desireless, motiveless and highly emotional bhakti to reach a state of companionship with krishan bhagvaan in the highest realm of krishna, spending eternity in his company. that is quite at odds with the kaivalya mukti that sikhi upholds. while desireless devotion is an essential part of sikhi, the final state is turiya.

Furthermore, karam marg is a means to preparing oneself to then engage with gyan. Naishkaram and upholding maryada supports bhakti or gyan, or of itself is rewarding and may result in a better jeevan next janam.

The nature of bhakti, karma or gyan is dependent upon the underlying existential model of the tradition...i.e. if jiv and ishvar are two seperate categories, with chetan and jarr both being real distinct categories as some schools hold...then that defines your highest goal. So Sikhi while making bhagti fundamental to practice, upholds the goal of jnana/gyan as the highest experience...the nonduality of consciousness.

hope that helps.

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They're not actually the same either in practice or essence.

The focus of different margs is in some cases totally contradictory. Take for example the madhavis or the gaudiyas who feel that those who experience the nirgun chetan form of parbraham have mistaken the kiran coming from the suraj for the suraj itself, hence their total opposition to 'mayavadi' vedanta as that which leads nowhere. Their goal is through total desireless, motiveless and highly emotional bhakti to reach a state of companionship with krishan bhagvaan in the highest realm of krishna, spending eternity in his company. that is quite at odds with the kaivalya mukti that sikhi upholds. while desireless devotion is an essential part of sikhi, the final state is turiya.

Furthermore, karam marg is a means to preparing oneself to then engage with gyan. Naishkaram and upholding maryada supports bhakti or gyan, or of itself is rewarding and may result in a better jeevan next janam.

The nature of bhakti, karma or gyan is dependent upon the underlying existential model of the tradition...i.e. if jiv and ishvar are two seperate categories, with chetan and jarr both being real distinct categories as some schools hold...then that defines your highest goal. So Sikhi while making bhagti fundamental to practice, upholds the goal of jnana/gyan as the highest experience...the nonduality of consciousness.

hope that helps.

Thanks T... although I'm not sure whether that's made things clearer or more confusing!

From what I understand, in Sikhi the goal of bhakti marg is turiya (the nonduality of consciousness) a state beyond the physical or sargun. Whereas there are others for whom the final state of bhakti is a state of eternal ecstatic love for Krisha... in essence still a state of duality. (?)

"Furthermore, karam marg is a means to preparing oneself to then engage with gyan."

Could you expand on that please?

Also, what are Naishkaram and jarr?

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Naishkaram its also known niskham karam means - act done without any selfish benefits or reason, unconditonal seva.

Jarr means solid matter, elements that has no significance or any energy of its own.

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