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~ Gurmat Relations Towards Advait Marg & Bhakti Marg ~


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~ Gurmat relations to Advait Marg & Bhakti Marg ~

I want to quickly define these terms according to our samparda's poran bhramgyani mahapursh..so everyone is on the same page, before any discussion-

1. Advait Marg- Also known as gyan marg/nirgun bhagti where jaigaso with its buddhi and sankalp separates its antish karan (mann, chit, buddh, ahankar) rise its surti above from ashthol sirar, shuksham sirar, karan sirar, jagrath, sukhopat, suaopan avastha , panj koshas and focus entirely on atma-paratma which he/she/creation and everything is part of atma-paratma, also do daily chores with gyan saroop atam birthi as shakshi(witness) that i m not body/antish karan or mind but atma-paratma and upon meditation with sehaj avastha starting jaap and ajapa( in later stage) of Vahiguroo with an understanding below, -

Vahi (Acharaj/Wonderful roop) Guroo- chaitan atma-paratama (super consciousness)

Gyan Marg is parvan in Gurmat- plenty of gurbani tukhs supporting above, results are same- Merge with Nirankar via Gyan of Nirgun

2. Bhakti Marg- Bhakti Marg in Sikhi context - Bhagat doing Nishkam seva, bairaag and Naam Simran doing jaap and ajapa(in later stage) of Vahiguroo with an understanding of Bhavna below:

Vahi (Acharaj/Wonderful Roop) Guroo - Supreme being- Nirgun/Sargun Paratma as Hasti

As Bhagat doing bhagti with nisham seva and bairaag/naam simran hoping one day his turn will come to merge with his preetam(vahiguroo). One day nirgun paratma in its sargun saroop give the Gurparsad either via paratak darshan and merge its bhagat or open bhagat deb dristhi to feel "Maha Anand".

In layman terms in words of Sant Jagjit Singh Ji Harkhowale

Bhagti Marg- Bhagat want to taste the sweetness of mathahi(sweet)

Gyan Marg/Advait Marg- Gyani want to be that mathahi(sweet) by rising above from antish karan (mann, chit, buddh, ahankar), merging its buddhi/surti to atma/jot(real self)

Bhagti Marg is also parvan in Gurmat, plenty of gurbani tuks supporting above, results are same- Merge with Nirgun via Gurparsad of Sargun Paratma- Darshan of Guru Sahiban or apar kirpa of Guru Sahiban to open jev's deb dristhi to nirgun parbhram gyan.

So with the above definition or above understanding of these terms:

The real question i put foward to get clear understanding of Gurmat relations to Advait-Gurparsad.

Out of 100% how many % of gurmat based on advait (man tu jot saroop ha apna mool paichayan) and how many % of gurmat based on bhagat marg/ grace (gurparsad- gur di kirpa)?

My hunch based on listening to mahapursh deep vichar/kathas-

It's hard to put any number or percentage as - Gurmat supports meta reality based on individual surti. But for better understanding I would break down to two categories:

If one wants to analyze the question above from jaigaso point of view or context:

I would say- Gurmat is 60% based on Gurparsad and 40% based on Advait as Gurbani and historical speaking of guru's lives gives more updesh/living examples to Jaigaso on - Nishkam Seva, Simran, Bairag, Seein jagat as dukhroop/mithiya.

If one wants to analyze the question above from gyanvan bhramgyani point of view or context-

I would say their answer would also depend on their life and bhagti they did (nirgun gyan upasana or Bhagat Upasana) and also would depending on the crowd(interviewer- jaigaso avastha) they are answering to-

They may say - 80 % on Gurparsad, 20 % on Advait or they may say 50% / 50 % or 80% advait and 20 % on Gurparsad.

In essence (TAT) nichor of the question above, i don't think it could be defined as Gurbani supports meta reality both Gyan Marg and Bhagti Marg equally parvan in Gurmat and I also think bhramgyani would give its input based on their expereince but fall short to define it fully as Gurbani/Gurmat is Agam Agaad Bodh- Nirgun Paratma..we cannot define it fully just expereince it.

What you guys think?

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Very interesting and informative post Khalsa Ji , thank you. Personally I feel that Guru Kirpa has to be the ultimate key to Mukti. One achieves Mukti through losing Vashna but one must also lose Deh Hangta. Haumeh can take many subtle forms but when the Gursikh becomes the Daas then Haumeh will cease to be.

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Yes that is true ..Gur Kirpa is must over everything..In fact, Guru has already given its kirpa...There are four types of kirpa according to sant isher singh ji rara sahib wale divan:

1) first kirpa is given to human is actual human life to vichar- whats your essence? where you come from? whats your real self ? etc, that is straight given by vahiguroo. We should remember that.

2) second kirpa is kirpa of shaastar/gurbani, where gurbani an divine discourse tells us and make us understand concept about life, reality, illusion, our real self(soul/atma),mind, ignorance, reincarnations, 5 vices- anger, lust, attachment, greed, ego and much more

3) third kirpa is kirpa of a sant, kirpa of sant is important because through real sant, one can really understand deep gurbani meanings, lets just put it this way, having teacher(sant/vidya gurdev) really helps an individual to decipher the gurbani message because they make very very simple for us to understand, comprehend and act up on it with their discourses.

4) last kirpa is kirpa of their own self, if one gets all the above three kirpa that means gyan(knowledge) is there but its just a matter of acting upon it so reach the realm of bhramgyan/atamgyan not just book gyan but that knowledge which can be expereinced on each level in life, in order to have that one need to make actual effort, without one effort everything is useless. In house of guru nanak dev ji, effort(karni) is everything.

Atma also has no imprints of Deh Hangta.

Regardless of whichever marg in Gurmat one follows... at the end of day- based on individual surti- having maha anand upon having darshan of preetam vahiguroo/having one deb dristh open to ultimate beauty paratma or taste of its own atam ras which is paratma- sat chit anandsaroop, it should come naturally and spontaneously...No one can force itself nor it should force itself to go towards each marg...If one is forcing through hatt(dakha) one is getting themselves into web of technicalities and dubta.

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Thank you Khalsa Ji for the above post. The following is Updesh 6th Patshahi where they stress the importance of Naam Simran , Bhagti , and Daasa bhaav in conjunction with obtaining Gyan:

Jattu Tappa Updesh SriHargobindJi Maharajh Patshai 6th.

Raas 5th , Adaiy 45th.

Jattu Tappa.

In Jonpur lived a mahan (great) tappa (physical endurance etc.). He came to do the darshan of Sri Guru Hargobind Ji. (1)

He did bandana (paying respect) with clasped hands and made a benti (request) whilst sitting down. “Have heard your bhari sarasht juss (mighty praise) , lakhs (hundreds of thousands) of manukh (mamnkind) have adopted bhadi matt (sins/anti social behaviour etc.)” (2)

“Hey kirpa nidhan (treasure trove of blessings) ! I have come to your sharan please give me updesh (teaching/guidance) so that I can reach kalyan (liberation)”. Upon hearing this Guru Ji said “do shantki tap”. (3)

“Utter Waheguru’s naam on a daily basis , by stopping your indraeh (thought process) absorb naam in your mann (mind).” Afterwards the tappa asked “some of sarasht matt (of great wisdom) say.” (4)

“That it is not possible to attain gatti (liberation) without gyan (knowledge) , the ved’s give parman (instruction) on this.” Upon hearing this Guru Ji said “understand that if your desire is for gatti (liberation).” (5)

“Those who engage in Naam Japp in their minds day and night , they achieve the four davaray (enterance). Through which mukhti (living liberation) can be entered and as such Waheguru can be met.” (6)

“Just as there are 4 entrances to Sri Harmander Sahib , whichever entrance one steps through , for them that is uttam (highly). Jog , virag , bhagti , and gyan are achieved in hand through Naam Simran.” (7)

“Focus the attention in a sundar (good/beautiful etc.) manner , do simran of Satnaam with prem (love). Then the phall (divine gift/fruition) of jog is achieved. With simran the mann (mind) becomes stable.” (8)

“Then vairag (detachment) from Vishay (sinful thoughts/actions) takes place which is the mool (foundation) of bhagti (devotion) , then manukh (mankind) becomes accustomed to simran. By engaging in this maha prem (great love) develops with Prabhu (Waheguru Ji). Day and night Ik (Waheguru ji) is absorbed in the mind.” (9)

“Whosoever is the recipient of Waheguru Ji’s kirpa (blessing) , they acquire livv (concentration). Then gyan is produced in the hirdah (heart). Only consider the atmah (soul) to be puran (complete) , recognise the true self (i.e. atmah within body) and extinguish bandan (attachments etc.).” (10)

“These are the four asray (pillars/supports) of Satnaam , which are achieved upon engaging in Simran. “That is why if you desire the four , then associate yourself with Naam.” (11)

“By attending the Dharamsal Satguru (satsangat/place of worship) a mighty phall (gift/fruition) is achieved by taking each step. Listen to the shabad by removing hankaar (ego) and making the mind humble , the Upashana (devotion) of Prabhu (Waheguru Ji) will be attained.” (12)

“Do ishnaan (washing) pishli raat (Amrit vela/early hours) , this shantki tap is saresht (above all) and mahan (great). With Satnaam Simran phall (fruition) is acquired. Focus on the belief meh tann nahi haih (I am not body).” (13)

“I was not born when my physical body was born , I will not die when the body physically dies. My roop (form) is Satt Chetan Anand , slowly but surely this sukhan da mool (foundation of all happiness) is achieved.” (14)

Navla and Nihala were Guru Ji’s Sikhs , whose abode was in Patna and they lived there. They always spoke the truth , made an honest living and always yearned for truthful company. (15)

Whichever Sikh would engage in bhajan (Waheguru Ji’s praises) with prem (love) , they would do their seva with utmost enthusiasm. They came to do the darshan (seeing) of Satguru Ji , they bowed their heads after placing bhet (offerings) according to their samratha (ability). (16)

After staying with Guru Ji for some days , one day they made a benti (humble request) whilst sitting near Guru Ji. “Guru Gareeb Nazaaz (bestows powers to the poor) , Mukhti Datay (bestows liberation)! please give us mahan (great) updesh (instruction/guidance).” (17)

“Which causes everything to be accomplished by doing , leaving nothing unachieved.” Guru Ji said persistently do the Upashana (devotion) of Satnaam.” (18)

At that point Nihala said “some with saresht matt (great minds) say that as long as there is dwaht (duality) in the heart of man then tripti (the coalition of Upas , Upashana , and Upashak) remains.” (19)

First there is Upas , secondly Upashna , and third Upashak. Just as Thiatha , theh , and thian. In the same way gyatha , gyan , and gey is. (20)

When Advaytah is achieved then these three are not seen. It becomes Parbrahm Saroop (Waheguru) , just as a drop of water becomes part of the ocean. (21)

When Namee , Naam , and Jaapak are not , then see your entire saroop (form). Upon hearing this Guru Ji said ,”Bhagti (devotion) is of four kinds.” (22)

“with many kamnavah (desires) in the mind , they engage in Satnaam Simran day and night and does the seva of Sants. Whichsoever bachan (instructions) they give , they agree to it.” (23)

“Their kamnavah (desires) become fulfilled , then a beautiful devotion for Prabhu (Waheguru) arises in the heart. Secondly there are those who become bhagats because they are Atar (antagonised) , when enemies cause abundant dukh (pains etc.).” (24)

“Some feel much pain as a result of a rog (illness/disease etc.) , they engage in Simran as a result. They become sukhi (happy) from enemies , the ailments disappear and become mighty strong.” (25)

“Their sharda (faith) has increased , they do perpetual simran because of this. Thirdly there are those who adopt Upashna on a daily basis , they do the Simran of Satnaam (who removes paaps/sins).” (26)

“The daas considers their Prabhu to be the karta (creator) , we are like istri (female) and Parmeshvar (Waheguru) is akin to the patti (husband). The antar indreh (mindset) becomes nirmal (pure) , then Brahm Gyan (divine knowledge) is attained.” (27)

“Fourth Gyani are vishal (broad) bhagat , they only see the one Parmeshvar in everyone and desire to see as well. Just as there is akash (sky light) in Ghada (clay pot) and kohta (high building) , in the same way Ik Brahm (Waheguru) gives parkash light in everyone.” (28)

“By understanding it in this way they engage in perpetual simran of Prabhu (Waheguru)

, then Uttam Atam-Gyan (highest divine knowledge) is absorbed in the heart. Climbing from the chauthi bhoomka (fourth stage etc.) then fifth and sixth , they then rest in the seventh.” (29)

“That is why you should do Satnaam Simran , and whilst remaining nishkam (without desires) do the seva of Sants. Lose the ego pride and keep the mind low (humble) , then this will give rise to your kalyan being acquired in a very simple method.” (30)

At that point upon hearing this outstanding updesh bhai Navla and Nihala became Gurmukhs (adhering to Guru Ji’s teachings). Soorbeer (warrior) Jaaht Jeht was a big Pehalvan (wrestler). His duty was gate keeper at Guru Ji’s entrance. (31)

Always remained stationed at the gate and none could enter without his permission. One day while Guru Ji were sitting sehaj subah (generally) he asked. (32)

“Some say that when gyan is attained , then what is the purpose of bhgati (devotion) ? When gyan gives rise to bibek (pleasure/knowledge etc.)” (33)

“Guru Ji imparted a shub marg (auspicious technique) , without bhagti gyan does not show shoba (elegance/grace). Just as there is a lot of strength in butter , if it is mixed in food then that becomes very svaadi (tasty).” (34)

“If someone suffering from kuff (phlegm etc.) is given butter then this will play havoc in their chest by causing congestion. Their mouth will feel bland day and night , a nasty cough will develop and there will be a loss of appetite.” (35)

“If the taseer (constitution) of the body is that of pitt (very heated) then that person will develop diarrhoea and many unpleasant ailments will be given rise to.” (36)

“If the butter is mixed with missri (crystalised sugar etc.) then the consumption of this will lead to pleasure. In the same way the characteristics of gyan is such that if it is taken individually i.e. meh brahm huh ( I am Brahm) then this is neither elegant or graceful.” (37)

“The person listening to this will become very angry , will go to narak (hell) , will not see swarg (paradise). If a hankari (egoistic) person adopts gyan in their heart then they will consider themselves very big.” (38)

“Neither will they do seva in Satsangat and neither will they show nimratha (being humble) towards anybody. This is on a par to the chesty congestion in the previous scenario , they will go to narak (hell) in a terrifying manner.” (39)

“If a vishey (lustful) person listens to just gyan then he will engage in the bhog of pariee istri (adultery) etc. and also develop other anti-social habits. This is on a par to the diarrhoea scenario , and will endure the torture of narak (hell).” (40)

“That is why Brahm-Gyan (divine knowledge) should be taken in conjunction with bhagti (devotion) , this is the kalyan of everyone. Meh pabhu da daas huh (I am the servant of Waheguru Ji) will sound beautifully elegant and graceful from their mouth. In that way Ahangbrahm (Pramatmah) i.e. Waheguru ji’s Gyan will take parkash (enlightenment) in the heart.” (41)

“That is why everybody needs to do Naam Simran , with prem (love) adopt the Sukha da Dharam (Waheguru Simran). That is why kushk (arid/dry) gyan is not good. If Naam Simran is done along with it then the jeev (human beings) will achieve that state of kalyan (life liberation)”. (42)

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Great quotes and great great sakhi as i said earlier, there are equal amount of quotes from gurbani and sakhi supporting both margs- advait and bhagti marg. I wanted to clarify prem is one common thing across all the margs in gurmat and other mystic traditions of other dharam, without prem or seeing and naturally feeling atam di jot in everyone and whole creation- it just becomes karam kaand/empty ritual.

Both margs have Prem. Both marg does seva in one form or another. Bhagat does seva in form of first bhay(fear) which leads to full love. Nirgun Upasakh does seva seein atam-paratma jot in everyone. There is subtle difference but at the end, both marg have prem. Prem naturally comes in both marg, because dristhi naturally changes.

I guess my main point is, its not blasphemous in Gurmat to be dasan das and do pooja of akaal purkh via naam simran, seva, bairaag and its equally not blasphemous in Gurmat to consider one self without (antish karam- man, chit, budd, ahankar)/5 kosh/three bodies/three states - atma-paratma, do abhyas of vahiguroo as such.

If you read ishvar amalok lal with gurbani quotes (personal dairy of sant isher singh ji rara sahib wale), you will know what i m talking about again this is about understanding deeper Sikh Theology not simply just start copying bhramgyanis or utam jaigaso as it depends on individual surti ...besides one should carefully see risk involved with advait marg, one can get stuck of even at web of sukhsham humaie equally as one should carefully see risk involved with Bhagat Marg- one can get stuck at getting "too much shuksham bhagti anand" that one surti does not go fwd naturally to loose its vajood and fully merge with Nirankar.

Sorry I should have clarified earlier, i guess whole purpose of this thread to clarify that these two margs are *NOT* blasphemous in Gurmat.

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Sorry I don't want to confuse anyone- Because of complexity of using terminology of Gurparsad as Gurparsad is needed in both marg- I have changed title of this thread to ~ Gurmat Relations Towards Advait Marg & Bhagat Marg ~

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N30 Ji

The topic and issues in your post are more concerned with the divine journey of an individual regardless of one's religious affiliation (by birth or choice). More so, journey on divine path begins when one start to transcend intellect and its various illusions (in the form of all kinds of "isms"), and consequently I'ness start to wither away. Therefore, everything you alluded is going to be experiential not intellectual. Obviously, there can be intellectual response but without any practical relevance for a jigasoo.

The other important aspect of divinity is that essential inner spiritual experiences various individuals (regardless of religious affiliation) will be similar, but will be reflected in diverse ways in the illusionary world, primarily two reasons, firstly, their past life karam and upasana; and secondly, as you mentioned due level of audience.

In respect to Guru kirpa, there is a one Sakhi. Baba Attar Singh Ji Gursagar Mastuana, with his sevadaars undertook a Jag of Sri Akhand Path Seva for world peace. At the Bhogs of the Paths, all kinds of leaders came. Invitation was also extended to Baba Nand Singh Ji Nanaksar Kaleran, who initially declined (as He does not attend gathering of any kind) but later on joined. In the gathering of all Sants, Mahapurakhs and Gurmukhs and panthic leader, a sort of similar issue was raised. To which Baba Nand Singh Ji, responded that the Guru kirpa is vital, however, the jigasoo has to be equally moulded to receive the kirpa, that is why if you see around Guru kirpa on divine path is rare, and abundant in worldly matter.

Anyway, very deep topic and thoughtful responses so far.

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  • 2 weeks later...

Thanks to N30 for this stimulating vichaar. This reminds me of a story of Bhagat Naamdev and his brother who followed gyaan marg. They began to argue one day as to which path was the best; Gyaan or Bhakti. To resolve their dispute they devised a test: a pearl was thrown into a deep well, this pearl had to be lifted out of the well through their respective powers. First Bhagat Naamdev's brother tried the test. Through his Gyaan, he went into his suksham sareer and took the pearl out of the well. He said to Bhagat Naamdev "respected brother now it is your turn". Naamdev began to do Kirtan with so much vairaag and prem the water in the well became enamoured with desire and welled up to the top and deposited the pearl.

Advait marg is equivalent to *I* mixed with Thou

Bhakti marg is equivalent to *Thou* mixed with I

Advait/Gyaan marg is that of the World in God.

Bhakti Marg is that of God in the World.

The Gyaani says the Ocean is in the drop, whereas the Bhagat says the drop is dissolved in the Ocean.

Gurmat blends both Advait and Bhagti, both I and Thou, into a 3rd Way which I call the Transformation Marg. Which is represented in the priceless Gurbani as turning Manas into Devtay. This is a crystallisation of good qualities which makes a permanent change in spiritual constitution of a Human Being. Both Gyaan and Bhagti are used to make this change. In this context the word Devta means perfected Man. A gyaani goes into Nirvikalp samadhi and is gone forever and a Bhagat goes into Mahanand and gets lost forever. In Gurmat the Man retains his individuality but mediates between God and Earth as a Devta. A bhagat and gyaani are selfish whereas the Gurmukh sacrifices his/her own bliss to help others progress. Gyaan is used by him to destroy evil sanskaars or impressions on his mind and to replace them with good ones, and Bhagti is used to channel outer desires into joy.

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Very interesting post Mekhane'ch Jannat.

The anubhav or stream of thought came to me this morning and this is my own understanding and feeling that- In gurmat, for jaigaso both gyan and elements of bhagti marg are blended(as you mentioned) or intertwined. Again this only applies to jaigaso not bhramgyani. In Gurmat, paroksh gyani* need to blend elements of bhagti marg in gyan marg such as- niskham seva, sangat of mahapursh, staying within maryada of bhai-->prem.

a)Nishkham seva- Its fine and dandy to think/beleif with one's buddhi/intellect that- Mein atma-paratma houn, Atma-Paratma sab mein hai- sab bhram da roop hai ek akhand jot hai. But parkosh gyani need to apply that pratically(nishkham seva) to make his convincations of (Sabh Gobind Sabh Gobind Hai) firm also besides that, nishkham seva also help with cut some of parlabdh karam of parkosh gyani in which later on at final bhramgyan stage gets destroyed anyway.

b..) Sangat of mahapursh- Parkosh gyani may or may not need sangat of mahapursh but sangat of mahapursh is needed not for someone to idiolize mahapursh but as an guidance in the path or gurparsad. Parkosh gyani have a risk of falling into - shuksham haumein (ego)/few subtleness hurrdles in the path which only mahapursh can help solve the riddle (Famous episode of asthavakh updesh to raja janak when he wanted him to give bhramgyan in instant after the updesh or few clarifications- he got bhramgyan instantly same time as one quickly sits on the horse). In Atam Hularey, question and answers pustak with sant isher singh ji rara sahib, maharaj ji clearly says even parkosh gyani becomes gyani, he/she should keeping jugti of gyan from his guru (thrist for more) as guru maya is quite prabal and should keep asking for kirpa from his guru.

c)staying within maryada of "bhai-->prem" as parkosh gyani whole foundation should based on prem(ek akhand jot)...also parkosh gyani is still in web of karams (sanchit, kriman and parlabdh karams). He is not bhramgyani that can destroy his/her (sanchit, kriman and parlabh karams). He still needs to live his/her gyan life with bhagati elements giving reality checks to his buddhi.

A gyaani goes into Nirvikalp samadhi and is gone forever and a Bhagat goes into Mahanand and gets lost forever. In Gurmat the Man retains his individuality but mediates between God and Earth as a Devta.

Gurmat supports meta reality of both bhagat jevan mukht and bhramgyani. As sant jagjit singh ji harkhowale said - Bhagat want to taste misri or sweet but gyani wants to be that misri. Mukht Bhagat flirts in maha anand, there is no falling back. He flirts with maha anand (in sachkhand/baikhunt) while retaining his/her vajood(individuality/hasti) just like fourth mukhti-

Saujya mukhti- There is unity through immersion without losing one's own indentity.

However, bhramgyani on gyan marg- have merged with nirankar- lost its indentiy. He is gyan saroop atma/paratma- Akhand Jot- Sarabvyapak -

~ Sat Chit Anand ~

A bhagat and gyaani are selfish whereas the Gurmukh sacrifices his/her own bliss to help others progress. Gyaan is used by him to destroy evil sanskaars or impressions on his mind and to replace them with good ones, and Bhagti is used to channel outer desires into joy.

Unless i totally misunderstood your post..not sure if i agree that they are selfish. Both bhagat and gyani can and have became jevan mukht and bhramgyani while living their breath. In fact, most sikh gurmukhs - sants/mahapursh be it bhramgyani or jevan mukht bhagat help others in the path by spreading bhagti and gyan marg in Gurmat to everyone.

Even bhramgyani on gyan marg does not go in bedah mukh avastha for benefit of human kind, he/she stays in sehaj avastha.. have dual consciouness (one in smadhi and other lok sangray)..please listen to sant jagjit singh harkhowale katha on atma kee hai under mann buddh atam after 75 minutes into it.

-- -----------------------------

Footnotes:

Different types of gyan/gyani-

http://www.sikhaware...f-atma-paratma/

Mann Buddh Atam Katha

http://www.gurmatvee...tma.Ki.Hai.mp3:

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  • 3 months later...

this article... though not in easy english.. is very much inline with the title.. read it.. and we can have good discussion with many other gurmukhs in this forum!!

http://sikhspectrum.com/2005/08/the-quintessence-of-sikhism-the-doctrinal-sovereignty/

if possible ... i wud appreciate if u can summarize (tat nichor) this article.. it really gets interesting.. as it compares advait.. dvait.. buddhist.. sankhya.. etc with sikhi!!

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  • 4 months later...

The answer to every question is in The Sri Guru Granth Sahib, the primordial Adi Granth - you do not need to go to sakhis and santan dharam as this further exaggerates and amplifies the knowledge you need to digest. The problem however is that 99.9% percent of Sikhs have no knowledge of Gurbani simply because it is that deep.

I would say Gurbani is about 3x as deep as a PHD, can anyone claim to say that they have single handedly studied Gurbani for 20 years or so. And dont forget the prelude to understanding Gurbani;knowldege of sanatan dharam and the abrahamanical religions.

Sikhism is the highest because its Guru was the highest - Sabh Te Vadda Satgur Nanak

Edited by singh598
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  • 4 years later...

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