Jump to content

Recommended Posts

Posted

An inspirational book for those searching for, practicing and experiencing and simran.......

Admin, if this has been posted before, kindly delete this thread.

Bandginama

S. Raghbir Singh `Bir'

September 3, 2001

Contents

I Foreward 5

II About the Author 8

III Preface 10

1 Introduction 13

2 What is a Sikh? 24

3 GURBANI - Guru's Word 28

3.1 The Place of the Guru's Word . . . . . . . . . . . . . . . . . . 29

3.1.1 The Supremacy of the Guru's Word . . . . . . . . . . . 30

3.2 The Guru's Word is a panacea for all mental ills . . . . . . . . 30

3.2.1 How to judge the spiritual state . . . . . . . . . . . . . 31

3.2.2 Self-contradictory Views in the Book? . . . . . . . . . . 31

3.2.3 Self-efort and God's will . . . . . . . . . . . . . . . . . 32

3.2.4 Patience and Efort essential . . . . . . . . . . . . . . . 33

3.2.5 The Guru's Word the Kalpatru Tree . . . . . . . . . . 33

3.2.6 Material and Spiritual Benefts . . . . . . . . . . . . . 33

3.2.7 Mental Attitude During Study . . . . . . . . . . . . . . 33

3.2.8 The Guru's Word and Mind . . . . . . . . . . . . . . . 34

3.2.9 The Magic of the Guru's Word . . . . . . . . . . . . . 34

4 The Congregation 36

4.1 Man's Nature . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

4.2 The company of Books . . . . . . . . . . . . . . . . . . . . . . 36

4.3 The Company of Good Souls . . . . . . . . . . . . . . . . . . . 37

4.3.1 The Glory of Great souls . . . . . . . . . . . . . . . . . 38

4.3.2 Difculty in recognising a genuine saint . . . . . . . . . 39

1

CONTENTS 2

4.3.3 Who is a saint? . . . . . . . . . . . . . . . . . . . . . . 39

4.3.4 Knowledge and Intuition . . . . . . . . . . . . . . . . . 40

4.3.5 How to Associate with a Saint . . . . . . . . . . . . . . 41

4.3.6 The Congregation . . . . . . . . . . . . . . . . . . . . . 41

4.3.7 Association of the Soul with the infnite Soul . . . . . . 41

5 Prayer 43

5.1 The frst stage of prayer. . . . . . . . . . . . . . . . . . . . . . 45

5.2 The Second Stage of Prayer. . . . . . . . . . . . . . . . . . . . 47

5.2.1 Physical and Mental Ailments . . . . . . . . . . . . . . 49

5.3 Third Stage of prayer . . . . . . . . . . . . . . . . . . . . . . . 50

5.3.1 The Furtive Inroads of Lower Self . . . . . . . . . . . . 51

5.4 Fourth Stage of Prayer . . . . . . . . . . . . . . . . . . . . . . 51

5.5 Fifth Stage of prayer . . . . . . . . . . . . . . . . . . . . . . . 53

5.6 Sixth Stage of Prayer . . . . . . . . . . . . . . . . . . . . . . . 54

5.6.1 Need for Prayer. . . . . . . . . . . . . . . . . . . . . . 57

6 Simran - Rememberance of God 58

6.1 Nam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

7 Simran - Its three stages 67

7.1 The First Stage: Audible Repetition of the Divine Name . . . 67

7.1.1 Guru's Image . . . . . . . . . . . . . . . . . . . . . . . 70

7.2 The Second Stage . . . . . . . . . . . . . . . . . . . . . . . . . 71

7.2.1 Mental Simran . . . . . . . . . . . . . . . . . . . . . . 71

7.2.2 The Practice of Nam with our Every Breath . . . . . . 72

7.3 The Third Stage . . . . . . . . . . . . . . . . . . . . . . . . . 72

7.3.1 Signs . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

7.4 The State of Sahej . . . . . . . . . . . . . . . . . . . . . . . . 72

7.4.1 My First Illusion . . . . . . . . . . . . . . . . . . . . . 73

7.4.2 Second Illusion . . . . . . . . . . . . . . . . . . . . . . 74

7.4.3 The Fruit of Sahej . . . . . . . . . . . . . . . . . . . . 75

7.5 Centres of Consciousness . . . . . . . . . . . . . . . . . . . . . 76

7.6 Daswan Duar, or Tenth Gate . . . . . . . . . . . . . . . . . . 77

8 GYAN: Divine Knowledge 80

8.1 First Stage of Gyan . . . . . . . . . . . . . . . . . . . . . . . . 83

8.2 Second Stage of Gyan . . . . . . . . . . . . . . . . . . . . . . . 84

8.3 Third Stage of Gyan . . . . . . . . . . . . . . . . . . . . . . . 85

8.4 Fourth Stage of Gyan . . . . . . . . . . . . . . . . . . . . . . . 88

8.5 Fifth Stage of Gyan . . . . . . . . . . . . . . . . . . . . . . . . 93

CONTENTS 3

8.6 Sixth Stage of Gyan . . . . . . . . . . . . . . . . . . . . . . . 93

9 Faith and it's two stages 95

9.1 Putting self foremost or egoism . . . . . . . . . . . . . . . . . 97

9.1.1 Cure within . . . . . . . . . . . . . . . . . . . . . . . . 99

9.2 First Antidote . . . . . . . . . . . . . . . . . . . . . . . . . . . 99

9.3 Second Antidote . . . . . . . . . . . . . . . . . . . . . . . . . . 100

9.4 Providential Guidance . . . . . . . . . . . . . . . . . . . . . . 100

9.5 Egoism and Personality . . . . . . . . . . . . . . . . . . . . . . 101

9.6 Third Antidote . . . . . . . . . . . . . . . . . . . . . . . . . . 103

9.6.1 The Innate Nature of Mind . . . . . . . . . . . . . . . 103

9.7 How to Kill the Lower Self . . . . . . . . . . . . . . . . . . . . 103

9.8 Humility . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

9.9 Tyag or self-surrender and self recounciation . . . . . . . . . . 108

9.9.1 Three States of Tyag (Renunciation) . . . . . . . . . . 109

10 Miracles 113

10.1 The Laws of Nature are Eternal . . . . . . . . . . . . . . . . . 113

10.2 The Sincere Devotee. . . . . . . . . . . . . . . . . . . . . . . . 115

11 Samadhi or Trance 118

12 Light blending with light 122

13 The All-Pervading One-Pervading All 129

13.1 A Devotee must be like God Himself . . . . . . . . . . . . . . 133

14 Relation between Prayer, Simran and Gyan 135

14.1 How can we be rid of evil? . . . . . . . . . . . . . . . . . . . . 138

14.2 Sickness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139

14.3 The Serpent's Tail . . . . . . . . . . . . . . . . . . . . . . . . 142

14.4 The Parental Home and The Husband's Home . . . . . . . . . 143

14.5 Honest Doubts . . . . . . . . . . . . . . . . . . . . . . . . . . 145

14.6 God's Grace . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146

14.7 The Bugbear . . . . . . . . . . . . . . . . . . . . . . . . . . . 150

14.8 Guru Or Spiritual Teacher . . . . . . . . . . . . . . . . . . . . 155

15 Weakness 160

16 Guru Worship 163

17 Apparent Contradictions in Gurbani 165

CONTENTS 4

18 God-Centered and Self-Centered People 171

19 Submission To God's Will 173

20 Knowing and Achieving 182

21 Mystic Immortality 185

Part I

Foreward

5

6

The Bandgi Nama or Communion with the Divine" by Sardar Raghbir

Singh Bir contains the spiritual and devotional thoughts of the author, which

were ashed to him in his midnight silent meditation. S. Raghbir Singh

was not only a poet of a high order, but a thinker and a philosopher who

had personally experienced various stages of spiritual discipline while leading

a life of a successful householder-fulf1ling all the obligations towards his

parents, family and children imparting them the best education-academic

and cultural.

Bandgi Nama originally written in Punjabi (Gurmukhi script) has been

acclaimed as a veritable guide to self-realization even for a new aspirant. It

has been translated into English for the beneft of English-knowing seekers,

who have no approach to Punjabi. Along with the translation are published

copious references from Guru Granth Sahib in Roman in support of the

author's own spiritual experiences to lend authenticity to them.

The author himself started as a layman on the spiritual path, and reached

a stage through various sadhnas of spiritual discipline, from where he could

reect the vision of the Divine, for the rise of man of God - manas te devte

kie.

Guru Nanak laid down the three principles-

(i) prayer (ardas),

(ii) efort (sharam), and

(iii) sharing spiritual experience with others, ape jape avra naam japave.

In conformity with these fundamentals, whereas the author explains the

technique of prayer and efort, he shares his achievements in the spiritual

feld with others and has given vent to the thoughts and ideals which were

revealed unto him in his communion with The Divine."

Normally the translations of such spiritual thoughts and ideas fail to express

the spirit contained in the original, but it is very heartening to fnd

that the translator has maintained the original beauty of expression and the

ight of imagination.

7

The quotations from Guru Granth Sahib and other scripture made use of

in the original and in translation of the Hindu and Muslim saints addressed to

the mankind, are of common heritage for the uplift of human being to a better

material and spiritual life. The learned author has ably described in the

book in simple language as to how one could discipline himself to undertake

the course of concentration and meditation (Simran) in various stages of

development which he himself experienced and brought unto practice in day

to day living along with the normal course of mundane duties. The starting

point for spiritual evolution according to the author is Simran (Remembrance

of God), gyan (Divine knowledge) and the efort that lead an aspirant to

understand the real nature of the Divine. The gurbani, says the learned

author, if properly understood and practised takes an aspirant to the Path

of realization.

Lastly Birji quotes profusely from the holy Granth that all eforts and

sadhnas without God's grace, remain short of complete fulfllment of the

ultimate object of the human birth -

bai prapat manukh dehurea

Gobind milan ke eh teri baria

The publishers deserve a special gratitude of the readers for providing

them with this aid to spiritual advancement and it is hoped that they would

attend to other writings of Birji and retrieve them from oblivion. No doubt

during his lifetime Birji was shy of publication, but now that he has left these

treasures to us to draw beneft from them, it is our duty to acquaint people

with his thoughts, eforts and experience.

HIRA LALL CHOPRA, M.A. D.Litt.

Calcutta,

Dated 10th February, 1981.

Part II

About the Author

8

9

S. Raghbir Singh Bir, Scion of the highly respected family of Lala Jawahar

Mal Ahluwalia who was chief Engineer and in charge of the arsenal of

maharaja Ranjit Singh, was born in Lahore on 7th October, 1896. He lost his

mother when he was one and a half years old. At the age of four under the inspiration

and guidance of his grandmother, Sardarni Bishan Kaur, who was a

lady of great devotion, young Raghbir Singh began to practice Simran." He

continued this practice all through his academic career studying side-by-side

Sikh History. He was married at the age of 14 to the eldest daughter of S.

Sulakhan Singh of Gujranwala. She died after two years and he was married

again to Sardarni Rawel Kaur, eldest daughter of S. Sundar Singh Jaspal

of Kapurthala, who remained his life long companion right upto his demise.

He graduated from the Khalsa College, Amritsar. During his college days

he took active part in social and religious activities and wrote poetry. He

grew up to be a poet of high order. His most inspiring masterpiece which he

himself sang at the Sikh Educational Conference held in Lahore, was `Bajan

Walia tere school under asan sunia ke lagdi fees koi ba', became a house hold

song in many Sikh homes. The British Government banned his frst Book,

`Bir de Tir.'

The Jallianwala Bagh tragedy had a great impact on his tender mind. He

entered heart and soul in the Akali movement and had to go underground

several times on account of his anti-British poems.

His father S. Lena Singh was a high ofcial in the Indian Railways, but

S. Raghbir Singh refused to join British Government service. He came to

Calcutta in 1922 and started his business. In 1940 he started Atam Science,

a monthly Magazine. He joined in partnership with S. Niranjan Singh Talib

and ran Desh Darpan, a daily Pubjabi News paper in Calcutta. In 1940 he

started Gurmat Parchar Society in Calcutta for the propagation of Gurbani

and Kirtan, which is still going strong. It was in Calcutta that he conceived

the idea of establishing a Sikh Convent and created the Atam Science Trust

in 1953.

Thereafter he established a Sikh Public School at Dagshai in 1957. Later

on he created another trust known as the Gurmat Parchar Trust for the

propagation of the teachings of the Guru Granth Sahib, the Holy Book of

the Sikhs. He breathed his last on the 14th April 1974 at Dagshai where

he spent his last 17 years solely devoting himself to the service of God,

Simran (meditation) and to his Writings. He is the author of several books

in Punjabi.

Part III

Preface

10

11

Sardar Raghbir Singh Bir's Bandgi Nama, written in Panjabi, has provided

spiritual solace and enlightenment for the Sikhs for many years. It has

now been translated into English with a view to making it available to non-

Punjabi speaking readers who are interested in religious issues. Although

the book is an outstanding interpretation of Sikhism it is not at all sectarian

in outlook, and the followers of other religions can proft by reading it and

using it as a guide for progress in their spiritual journey.

Sikhism is one of the great world religions; the teachings of the gurus transcend

the limits of caste and creed as also of time and place. The universal

appeal of the Guru Granth Sahib is evident not only in the catholicity of

Gurbani but also in the inclusion of hymns composed by Hindu and Muslim

Bhaktas. By quoting extensively from the Holy Book and explaining the

essence of its leading ideas in simple language the author has not only cleared

the way for a new understanding of the Sikhs view of life but also established

fresh link between the Sikhs and other religious communities.

Bandgi Nama is not an academic study of metaphysical problems. It is not

a philosophical dissertation, although a person whose mind was not deeply

rooted in philosophical knowledge and illuminated by philosophical insight

could not have written it. As a frank and convincing record of the author's

own spiritual experiences it is primarily a practical guide for earnest seekers

of Truth. As a true Sikh he lived the life of a householder, performing his

domestic duties on lines prescribed by the Gurus but declining to be diverted

from the real purpose of life by domestic entanglements. At the initial stage

of his quest of Truth he asked himself the question: `Why must I try to

realize Truth?' Like many others he defed and resisted the `inner voice,'

but meditation, Simran metamorphosed him and `recreated him in spirit.'

He did not share the common idea that one should not divulge his spiritual

experiences. He says, `Our spiritual stock does not shrink or dwindle by

sharing it with others.'

Apparently, he thought - quite rightly, that some seekers of Truth might

fnd his experiences helpful in their difculties.

The author was prompted to write this book by his frm belief that a

correct interpretation of religion could transform men into angels and this

`world into a paradise.' In particular, he aimed at diverting the mind of

the young generation tending to be `materialistic and atheistic' under the

`inuence of Westernism' - to the right path by `unfolding to them the great

12

spiritual treasures we have inherited from our forebearers.' The `spiritual

treasures' unfolded by him in this book are a heritage of the Sikhs in a

special sense, but they form a part of India's common heritage and provide

a stimulus for nation building on the basis of abiding values.

The central aim and aspiration of the Sikh, says the author, `is to see

God, to realize God, to be one with God.' In his efort to achieve this `aim'

the Sikh seeks guidance from the Sacred Book of which the two `central,

essential points are God and His realization through Naam.' The Word is

the substance of the teachings of the Gurus, `a vision of their souls, of their

Spirit, of their life-experience.' By regulating life in the light of the Word

one merges-at the fnal stage of his spiritual journey in `the light of all light.'

At that stage there is `something indefnable, inefable, a sense indescribable

- of joy.' One basic point-essential to all spiritual eforts-is stressed by the

author `God cannot be realized through mere devotion, meditation, selfe

fort, cleverness, ritualism, or Tapas, or even merely through Simran, and

God can be realized only through His own grace. Grace - the indefnable

blessing', manifests itself when we purge ourselves of self or pride, and take

to Simran, or adoration, with our whole heart.'

The author communicates to the reader with exemplary lucidity and through

apt quotations and examples, the meaning of dedication of life to One who

is Sargun, Nirgun and Nirankar. He has written a book that should be read

again and again, not only by believers in Reality, but also those who are

troubled by `honest' doubts.

A.C.BANERJEE

Formerly Guru Nanak Professor,

Jadavpur University.

Calcutta,

11 February, 1981.

Posted

Chapter 1

Introduction

`Those who have realized the Truth

Are kings among men, indeed.

These earthly kings are no kings

To love anything except God causes pain

Why exalt and glorify what is created

It is but eeting and evanescent

One alone lives for ever and ever

The God-centred being who realizes this Truth

He is like God, ever-living and deathless.'

Guru Amardas - Maru.

The Voice within me has ever exhorted me, "Realize God, thereby you will

fnd within you the Eternal Bliss." For a long time, I did not heed the inner

Voice. At times, I would answer this voice in the words of Bhagat Dhanna,

While starving, I cannot aford that quest.

Again, out of an unfathomable ocean, as it were, there would emerge

a voice from my innermost depths chiding me, Realize God, there is no

emancipation, no salvation without realization of God."

Then I laid before this voice all my doubts Why must I try to realize

God? why must I exert and close my eyes? The world is so beautiful, with

its charming rivers, majestic mountains, twinkling stars, lovely sky, beautiful

buildings, good friends, and soft beds. How beautiful all these are!"

13

CHAPTER 1. INTRODUCTION 14

At this, the voice within grew faint and I was happy that I had silenced it

for good. But, again, the voice was audible with four-fold intensity Realize

God; not in vain hast thy Guru said,

Naught save God's worship will avail thee"

Guru Arjan - Asa.

This life of thine is being wasted,

Thou hast fallen in love with the eeting phenomena of the world."

Guru Arjan - Asa.

Naught but God's worship will avail thee; The rest is naught."

Guru Arjan - Gauri Sukhmani.

The world which fascinates and enthralls thee,

looks so to thee on account of

thine own angle of vision;

He who is happy fnds

The whole world in radiant joy;

To the diseased mind all are ailing."

Guru Arjan - Sorath.

The voice further repeated:

An object grows pretty, if you think it so. (There is nothing either good

or bad but the thought that makes it so). You might think a certain river

enchanting, but how does the mother view it-whose only son, with the newly

wedded wife and the marriage party has been drowned in it? To her, that

river, with its uncertain currents and blind wells, is a treacherous serpent.

Rivers, when in spate, wash away hundreds of villages, destroying thousands

of lives. You describe the hills and mountains as fascinating, but ask those

whose dear ones were buried under debris in the Kangra earthquake. To

them, these very hills and mountains are deathtraps! We fnd the stars radiant

and lustrous, but ask someone sufering the pangs of separation the

glimmering stars seem to mock them. The world is neither charming nor

repelling, but as you view it-It is your individual angle of vision that makes

all the diference."

The inner voice continued:

CHAPTER 1. INTRODUCTION 15

When you search within yourself, all your doubts are resolved. You will

see through the heart of things; death will lose its terror; the world and its

joys and sorrows will vanish, your inner latent powers will awaken and then

you will transcend the world's allurements."

We say,While starving, one cannot worship God," but None is satis-

fed, except when inwardly contented." Put thy faith in me ; Bhakti will

drive away thy want. Not bread but contentment will appease thy hunger.

Contentment will quench thy yearning."

Greed will not go Nam, oneness with God

doth banish greed and sense of want.

Guru Amardas - Maru Var.

Meet thy Guru, And thou wilt fnd thy contentment.

Guru Amardas - Gujri.

For a long time, I procrastinated in the face of the inner voice. Whenever

I acted directly in opposition to the dictates of the voice from within, it

became all the more insistent and persistent.

At last, I began serious research in religion. By birth, I am a Sikh, and

so I instinctively believed that I must knock at Guru Nanak's door. Even

though the sacred Granth is in the Gurmukhi script, yet it is not easy to

understand it, and the Sikh ecclesiastical authorities have no provision for

people in genuine spiritual stress. Those of us who have acquired Western

culture, do not know where to turn for guidance. Sikhs of the old school who

have no such links with Western mores cannot appreciate the difculties of

the former class.

Whenever I failed to understand a point in the sacred Book, I prayed for

light and waited for it with faith and hope, and not in vain. In my meditations,

I had ashes of light, and my long-standing doubts were resolved. Many

a time, I lighted upon books and writings, which answered my questions so

aptly that I was lured into believing that they had been written specially for

me. In this manner, my uncertainties were clarifed. What astonishes me is

that the inner voice, which I had defed and resisted, continued to ring in my

ears and has ever striven to set me on the right path. In consequence, now,

I never ignore it and listen to it most intently.

CHAPTER 1. INTRODUCTION 16

This voice of the Soul keeps on prompting, goading, and urging each one

of us, conveying its heavenly message. We understand and proft by it in

proportion to, and in accordance with, our individual stage of spiritual enlightenment.

Guided by this voice, I have read many religious books and

have met enlightened souls to seek further knowledge. I had a thirst for

testing the truth of spiritual doctrines.

In moments of spiritual conict, Simran, or meditation, helps us to arrive

at the Truth and the seeming contradictions vanish. I shall describe how

I acted in such crises. I read religious books and consulted mahatmamas

tested what they said, and noted the result. I have continued to do so, even

though 1 have not yet attained perfection, and, at times, I am spiritually

in a pitiable state. I am not at all incontinent, or given to pleasures of the

esh, and yet I cannot deny that I am impressed by feminine charm and sex

appeal. This susceptibility has impeded my spiritual progress to a certain

extent. Nevertheless, meditation, or Simran, has metamorphosed me and

recreated me in spirit. In this new, regenerated life, there are no worries,

no vexations, no cares, no sense of want, no craving for anything. There is

joy, there is bliss, there is calm, peace and poise-a carefree life. The greatest

material joys cannot compare with the inner bliss, howsoever brief its spell.

How can I possibly repay the debt I owe for His grace and generosity

in my quest of Truth? Yet through this book, I can place on record my

overwhelming gratitude. Maybe, some seekers of Truth may fnd this book

of some help, in their difculties.

Under the inuence of Westernism, youth tend to be materialistic and

atheistic. There is no point in being impatient with them, nor can we aford

to neglect or ignore them. There can be no better approach to their hearts

and minds than to unfold to them the great spiritual treasures we have

inherited from our forbears. We must approach youth through a technique

that will appeal to the hearts and minds of the intelligent and set them

thinking.

In the present set-up, we cannot put our faith in things, unless we actually

see their benefcial efects in our life. In fact, many people regard the

realization of God, the quest for Truth and Religion itself as useless. They

are not so much to blame for this attitude as some of the religious preachers

who neither understand religious truths, nor live them in their actual lives,

and hence fail to present the great truths to the World.

CHAPTER 1. INTRODUCTION 17

It is my frm belief that a correct interpretation of religion could transform.

men into angels and this world into a paradise. Religion is not to blame. It

is the stupid, selfsh, short-sighted preachers of religion who are really to

blame. The proper solution to the difculties of the East and the West lies

in a correct dissemination of the essence and core of religion.

From God's adoration, through Simran, or meditation, countless virtues

ow. A stout heart and a clear mind result from it. We become capable of

grasping subtleties. Even for worldly advancement, these two practices are

essential. Meditation leads to perfect health. In the frst place, the man of

God is a man of health and even if he falls a prey to ill-health, it is easily

cured through Simran, drugless or with the minimum use of drugs. In higher

stages of spiritual advancement, the terror of disease and death is entirely

eliminated.

Disease and pain, illusion and fear are shed

When, saith Nanak, the Creator dwells in our mind.

dukh bharam dard bhau nasia

karanhar Nanak man basia

Guru Arjan - Gauri.

Meditate on Him and you eliminate

Disease, sorrow, and pain.

rog sog sabh dukh binsahi

japat naam Murari

Guru Arjan - Gauri.

The angels of Death torment not those

Who live and move and have their being in God.

jo hari hari naam dhiainde

tin jamned na avai.

Guru Ramdas - Asa.

CHAPTER 1. INTRODUCTION 18

Men of God can cure disease by their spiritual powers. The man of Simran

fully realizes the truth of Guru Gobind Singh's words,

By meditation, the body is radiant like gold.

And death draws not nigh.

sada rahe kanchan si kaia

kal na kabahu biape

Guru Gobind Singh.

When and if we are at one with God, we shed all fear of mishaps and

death.

If we take refuge in God

The worldly maladies afict us not

About us there rises a protecting bastion

Disease leaves us untouched, my brother.

tati vao na lagai Parbrahm sarnai

chaugird hamarai Ram kar dukh lagai na bhai

Guru Arjan - Bilawal.

The man of Simran, the man of God, has all his elementary needs satisfed

without worry. Need and want are banished.

He who lives in God

Sheds destitution and want.

tis ki trishna bhukh sabh utrai

jo hari naam dhiavai

Guru Ramdas - Asa.

Through Simran we come to know how to be in union with God, and

oneness with God endows us with heavenly powers and attributes, and then

we secure that treasure which the entire world consciously or unconsciously

seeks and strives to fnd.

CHAPTER 1. INTRODUCTION 19

I have found the hidden ruby.

I have found it, I have found it,

Blessed the place where Thou dwellest

Guru Nanak

When Thou art with me, cares I have none;

Since I am Thy Servant,

Thou hast entrusted all to me;

There is no want of wealth,

Eat and spend what we may;

All the lower species serve us

Thou hast created all,

Thou befriendest all,

Where are friends and foes?

When God forgives, who can call us to account?

I have realized God

And am supremely happy.

in Thy will, Thou wilt crown

All my deeds with success.

ja tu merai val hal ta kia mohchhanda

tudh sabh kichh mainu saopia ja tera banda

lakhmi tot na avai khai kharchi rahanda

lakh chaurasih medni sabh sev karanda

ih vairi mit sabhi kitia nahi manghe manda

lekha koi na puchhai ja hari bakhsanda

anand bhaia sukh paia mil gur govinda

sabhe kaj savariai ja tudh bhavanda

Guru Arjan - Maru War.

Is it not worthwhile trying and testing whether all these virtues really ow

from Simran? Do we not strive our utmost and spend most of our time in

trying to achieve much inferior objects? Is not the misuse of our God-given

faculties responsible for our failures, disappointments, and distractions?

CHAPTER 1. INTRODUCTION 20

The man of Simran, the man of God, takes the whole world as his patrimony,

and goes about as the master of the world. All forces of the world are

with him, for they are an inheritance from his Father in Heaven. He knows

the meaning of the sacred verse,Man, Thou art the Lord of this earth" and

he is imbued with a kingly nature, for he realizes his Father as King of Kings.

The man of Simran becomes aware of spiritual formulae, wheresoever he

walks he communes with God. Wherever he is, God is with him.

Thou art my refuge at home and abroad,

Thou art with Thy servant ever

ghar bahar tera bharvasa

tu jan kai hai sang

Guru Arjan - Dhanasri.

By God's grace the man of Simran frst overcomes evil tendencies and

thereby acquires control over mind and matter, and when there is nothing

more to gain, he cheerfully lays himself at the feet of his Father, unites with

Him and merges in Him and it seems that the son never was; while the Father

abides for ever and ever, as if the existence of the son was a mere sport of

the Father.

Now I am installed on the throne of God,

Merging into him, as the wave merges into the sea,

Ram and Kabir are now one,

They cannot be distinguished.

ab tau jai chadhe singhasan

mile hai sarangpani

Ram Kabira ek bhas hai

koi na sakai pachhani

Kabir - Ramkali.

A true seeker of Truth does indeed attain to this stage.

CHAPTER 1. INTRODUCTION 21

These lofty spiritual peaks are there for God-attuned souls to survey the

world with divine vision and heavenly insight. There is nothing earmarked

separately for Father and Son. If only we earnestly move one step towards

the realm of the Spirit, the subtlest forces of creation will ock to us, and

God moves post-haste to welcome us. If only we worship God earnestly and

humbly if we but take a leap towards God, we should discover the truth of

Bhai Gurdasji's words:

If we move one step towards God,

God advances a hundred steps to receive us.

Charan saran guru ek painda jae chal

satguru kot painda age hoi let hai.

Bhai Gurdas - Sawaye.

I have recorded my spiritual experiences in this book. Possibly, all of them

may not fully conform to those of another God-centred soul. I claim no

infallibility for myself.

My only aim is to create in my readers a desire, a craving to seek Truth,

and to hearten my fortunate co-travellers on the spiritual path.

In the course of spiritual research, doubts and delusions must arise, and

they impede progress. To have them resolved, we must seek the company

of holy people or saints. But it is by no means easy to fnd true saints who

really know the Truth as Guru Nanak knew it, or are in a position to guide

others. In this book an attempt has been made to meet the need of such

people, to some extent at least.

Some good souls hold that we must not divulge our spiritual experiences

for the following reasons:

f the masses are not qualifed to grasp spiritual truths and that, therefore

they sufer more than they gain;

f spiritual knowledge is something very precious, and so it should not be

vulgarized;

f if we reveal our spiritual experiences, we might be guilty of self-exaltation

and vanity;

CHAPTER 1. INTRODUCTION 22

f if we give away spiritual gifts, we should be left spiritually weak and

famished.

I have thoroughly weighed these four objections and I hold:

f Revelation of a spiritual experience does not by any means harm anybody.

In our sacred Book, the spiritual truths have been lucidly and

graphically depicted, and each and every Sikh is duty-bound to disseminate

them.

f Spiritual truths are certainly rare, invaluable things. But due to keeping

them sealed and hidden in our bosoms, and for want of dissemination,

seekers of Truth have grown rare. Some people seem to think that

spiritual knowledge is a hobby of leisured people, who have nothing else

to do! On the other hand, there was a time when nobody was considered

ft for material advancement or for any other vocation, unless he

had frst acquired spiritual knowledge. Instruction in spiritual matters

was then a part of basic education.

f He who, with the best of intentions and for the common good, reveals

his spiritual experiences, must reap as he sows. Nothing but good

can come out of good. Pride is not the product of sincerity. To rise

in others' esteem does engender humility in many, and a truly Godcentred

soul values his spiritual growth and spiritual gifts or exaltation

far more than the world's esteem and honour.

f Spiritual gifts do not shrink or dwindle when we share them with others.

In this case too, we can apply the rule, as we sow, so shall we reap."

If the motive in propagating and disseminating spiritual truths is pure,

its fruit must be good and benefcial.

There was a time when I regarded meditation in seclusion alone as virtuous,

and, in fact, a seeker of Truth must do so in the initial stages. I acquired

a love for Simran from my grandmother. For about 25 years I performed

Simran in seclusion, and even my wife and children and friends never knew

anything about it. I used to wake up at dead of night and would go to bed

early in the morning in secret. But after a certain stage in my spiritual

progress, I thought it selfsh to keep my spiritual experiences to myself. To

put our experiences before humanity is to enrich and extend the stock of

human experience. As Madame de Stael puts it, Search for Truth is the

noblest occupation of man and its publicity is a duty."

CHAPTER 1. INTRODUCTION 23

In this book I have made an attempt to narrate my personal experiences

briey and faithfully, without any exaggeration or embellishment. By so

doing I have not lost anything spiritually; in fact, it has done me much good

and as I progressed with my manuscript, many of my thoughts were clarifed

and confrmed.

The more water we draw from a well, the more and fresher water sprouts

from the bottom. Our spiritual stock does not shrink or dwindle by sharing

it with others; in fact, it increases. About this spiritual treasure, the Guru

says

If the brotherhood of man spend the spiritual treasure lavishly,

It shrinks not, dwindles not.

Saith Nanak, this treasure is shared by those

On whom descends His grace.

Khaveh harcheh ral mil bhai

tot na avai vadho jai

kaho Nanak jis mastak lekh likhai

so et khajanai laia ralai.

Guru Arjan - Gauri.

Posted

Chapter 2

What is a Sikh?

Literally, the word Sikh" means a student, one who is anxious to learn,

a seeker of Truth; a seeker of divine knowledge. The true Sikh grooms his

body, faces all temptations, all allurements of mammon, earns his living with

the sweat of his brow, meets his domestic commitments, serves his family,

his parents, his kith and kin and friends, his country and the human raceand

yet, in thought, stands unafected and disentangled. And in the course

of his daily routine, he gives the frst and foremost place to the problem of

knowing his real Self. Whichever role he plays, the desire to understand the

mystery of life keeps him fully occupied. He has full faith in his objective.

He is, therefore, an embodiment of optimism and unshakable resolve.

No attractions of the world, no temptations, no allurements, no hurdles

can deect the innate desire of the true Sikh to realize God. He might sufer

defeat temporarily, but he cannot be entirely conquered.

The Sikh has full faith in Guru Nanak-the same faith that the child has in

its mother. He believes that while holding fast to Guru Nanak, he can fnd

his way through the Vanity Fair, through the milling multitudes, through

the dust and din, without losing his way. He has full faith-not blind faith-in

the World of the Master. He strives to fully grasp the Word of the Master.

He knows that without understanding, and without divine knowledge, our

deeds cannot be awless. The Sikh, therefore, despite his faith in the truth

of the Word, is daring enough to try to understand it and to act upon it. He

tests it on the touchstone of his own experience.

The Sikh knows, too, that his research is the most arduous of all researches

in the world. Impatience and restiveness will not lead anywhere. He is,

24

CHAPTER 2. WHAT IS A SIKH? 25

therefore, frm and unshakable as a rock in his perseverance. He pauses where

he fails to follow the Master'sWord. He prays for Light humbly, beseechingly,

reverently, and waits patiently for response to his prayers. He knows that

God's storehouse is bountiful, but each one of us receives gifts according to

our individual circumstances, and fair needs. The Sikh, therefore, waits and

watches like the true lover.

Hafz has well said, Some day you will be at one with God, if you have

patience enough." The Sikh knows that he is to rise from the human level

to that of Super-consciousness and these two levels are poles as under. This

gap has to be bridged and all the distance in between to be traversed. This

cannot be done in a day or two-it would be a rare piece of luck if the objective

is realized in a lifetime. Patience and faith are, therefore, his constant

companions in his journey.

Failures do not deter the Sikh. The baptism of steel makes him a perfect

soldier. He can resist, with the force of arms, falsehood, oppression, injustice.

Similarly, he is constantly at war with his own Self, his lower nature, with his

frailties and the manifold misfortunes that arise from such weaknesses. He

hacks his way through sin, trampling it to forge his way ahead. The Sikh's

mind is a battlefeld where he ever battles with the old Adam in him.

Baptism, Sikh discipline, or maryada, recitation of the Word, Kirtan, or

chanting and listening to God's praises, are all necessary. But the true Sikh

must also know that all these are means to an end; they are not in themselves

the goal. The central aim and aspiration of the Sikh is to see God, to realize

God to be one with God. He who is perfectly conscious of his end and aim,

must, sooner or later, realize his objective.

At one time, I regarded the study of Sikh history, and listening to the

tales of Sikh martyrs as the core of Sikhism and was prone to quip and twit

the recitation of the Word and lovers of Nam. As I advanced in spiritual

enlightenment, I took more delight in the sacred Word than in the old Sikh

chronicles. I felt contented with listening to Kirtan, with Word-recitation

with Gurdwara-going, and with formal poring over the sacred Book. But

this did not fully satisfy me. My soul hungered and thirsted for abiding

bliss.

He Who was, is, and ever shall be with us

My soul yearns for Him, for Him alone

CHAPTER 2. WHAT IS A SIKH? 26

Love for God ever abides with us,

The Perfect, Merciful One ever sustains us,

He fades not, nor can we do without Him,

He dwells in all we see,

Oh, the Beautiful, All-wise Sustainer of Beings!

God is Father, Brother, Mother, and Son,

He is Life of my life, my all,

I loved Him and He dwelt in my heart,

The Merciful One snapped as under the bonds of illusion,

He cast His Gracious Look and made me His own;

I remembered Him and all my ills were at an end,

I dwelt at His feet and all was bliss,

The Perfect One ever young and fresh

He sustains us within and without,

Nanak has found God,

The wealth of Nam hath God

Vouchsafed to His devotee.

adi madh jo ant nibahai

so sajan mera man chahai

hari ki prit sada sang chale

daial purkh puran pritipalai

binsat nahi chhod na jai

jah pekha tah rahia samai

sundar sugharh chatar jia data

bhai put pita prabh mata

jiwan pran adhar meri rasi

prit lai kar ridai nivasi

maia silak kati Gopal

kar apna lino nadar nihal

simar simar kate sabh rog

charan dhian sarab sukh bhog

puran purakh navtan nit bala

hari antar bahar sang rakhvala

kaho Nanak hari hari pad chin

sarab so nam bhagat kao din

Guru Arjan - Gauri.

Then I began to read the Word in a diferent manner. Intelligently and

lovingly, I read the Sacred Book from end to end half a dozen times and I

CHAPTER 2. WHAT IS A SIKH? 27

found two central, essential points, namely, God, and His realization through

Nam. I should not say that it was an easy job, or perfectly smooth sailing.

But all my labour, all my plodding was but a trie as compared to the peace

contentment, and bliss that I experienced. When I see people drudging and

slaving for materialistic tries, I congratulate myself on my rare, good fortune

to have obtained a priceless boon for my eforts, which were by no means

Herculean.

  • 1 month later...
Posted

Chapter 3

GURBANI - Guru's Word

Through the Word, I realized the Supreme objective,

The Perfect Master sustained me,

Through the Guru's Word, I meditated on him,

Through His Grace, I attained state of Bliss

Through listening to and reciting the Guru's Word, I had a vision

of Him,

Through the Guru's Word, ambrosia was on my lips,

Through the Guru's Word, I became dead to self

Through the Guru's Word, I was raised high from lowly depths,

Through the Gurus Word, my illusion was dispelled,

Through the Guru's Word, I found God all pervading

Through the Guru's Word, I was in union with God,

While dwelling in the world as a householder.

Through the Master, all are sustained

Through the Guru's Word, all comes right,

Through the Guru's Word, I found all boons,

He whose thoughts are centred on Him

Is free from the noose of death

Through the Guru's Word, my good fortune awakened,

Through the Guru, I realized the Transcendent God.

Guru Arjan - Gauri.

gur kai bachan mohi paramgati pai

gur pure meri paij rakhai

gun kai bachan dhiaio mohi nao

gur parsadi mohi milia thao- rahao

28

CHAPTER 3. GURBANI - GURU'S WORD 29

gur kai bachan suni rason vakhani

gur kirpa te amrit meri bani

gur kai bachan mitia mera ap

gun ki daia te mera vad partap

gur kai bachan mitia mera bharam

gur kai bachan pekhio sabh Brahm

gur kai bachan kino raj jog

gur kai sang land sabh log

gur kai bachan mere karaj sidhi

gur kai bachan paia nao nidhi

jini jini kini mere gur ki asa

tis ki katiai jam ki phasa

gur kai bachan jagia mera karam

Nanak gur bhetia Parbrahm.

Guru Arjan - Gauri.

3.1 The Place of the Guru's Word

The Word of the Guru - and not his physical body is our guide. We

venerate the mortal frame of the Guru and deem it sacred, for out of it

emanates the Word, which transforms a man into an angel. The Word, as

contained in the Sacred Book-that is to say, the Word of Guru Nanak and

his successors and of other saints are their teachings; they are a vision of

their souls, of their Spirit, of their life-experiences. For this reason, the Guru

Granth is as venerable as the corporeal frame of the Gurus':

The Word is the Guru, the Guru is the Word,

The Word is all Nectar.

bani guru guru hai bani

vich bani amrit sare

Guru Ramdas - Nat.

The Word is the image of God.

satgur bachan bachan hai satgur

padhar mukati janavaigo

Guru Ramdas - Kaurha.

CHAPTER 3. GURBANI - GURU'S WORD 30

3.1.1 The Supremacy of the Guru's Word

The mental state of the speaker induces a similar mental state in the hearer.

The Word is a magic force. The Guru's Word emanated from the sublime

state of mind, in which Ego was non-existent and God was all pervasive,

where "I am-ness" ceased to be, yielding place to God. The mind of the

reader and listener rises from low levels to subtle and sublime planes of the

Spirit, where we have a vision of Heavenly bliss.

The Word came from on High,

It dispelled all cares.

dhur ki bani ai

tin sagli chint mitia

Guru Arjan - Sorath.

Regard the Guru's Word as Truth entire,

The Creator's Word rang through the Master's lips.

Satgur ki bani sati sati kar janoh gur sikho

hari karta api muho kadhae

Guru Ramdas - Gauri.

Since the Word emanates from God, who is without animus, the hearer

and reader of the Word is also transported to those very heights. This is

why the Word, if read or listened to intently, is enough to make us fearless,

malice less, and serene.

3.2 The Guru's Word is a panacea for all

mental ills

Just as the Materia Medica is an encyclopedia of all bodily diseases and

their remedies, so the Sacred Granth is an encyclopedia of all ills of the mind

and their remedies. Those sufering from diseases of the mind can derive

peace of mind through the study of the Guru's Word.

CHAPTER 3. GURBANI - GURU'S WORD 31

The reader, irrespective of his frame of mind, who pores over the Sacred

Book, regarding it as his guide, fnds guidance suited to his needs and he

feels drawn to it. As his mental state undergoes a change, so does he fnds

guidance adapted to his changed state, on the pattern of the ideal Teacher.

Those verses have the most potent appeal that evokes a proper response

from the mind. Thus, the more we study the Guru's Word, the newer the

revelation, with a new meaning, a new signifcance, a new concept. The

Guru's Word continues to guide, till the stage of perfection is attained.

3.2.1 How to judge the spiritual state

No one can be always in an unvarying, uniform, spiritual state, In the

Guru Granth, there are instructions for diferent spiritual stages. Most Sikhs

fnd it hard to judge which verses of the Sacred Book suit their spiritual

state, or beft the growth and development of their spirit. To grapple with

this difculty, I adopted a proftable technique - the verses that I could fully

understand and that particularly appealed to me, I interpreted as directions

for my spiritual uplift. There are some to whom verses inspiring renunciation

and detachment, Vairag, have a special appeal; there are others who love

verses on Nam and devotion to God; there are still others who love verses

bearing on Gyan, or Knowledge of the Godhead. Or it could be that the same

person, in the course of his spiritual researches, is at one time attracted and

moved by verses on renunciation and detachment; at another time, by verses

breathing and inspiring humility and prayerfulness, devotion and Yam, and

Divine Knowledge in turn. The obvious reason for this state of afairs is that

particular guidance is necessary for a particular spiritual state.

3.2.2 Self-contradictory Views in the Book?

At times, we come across verses at apparent variance with one another.

For instance, there is a verse

Arise, my playmate and friend,

let us be up and doing,

Let us be at one with God, our Spouse.

sun sakhie mil udam kareha

manai lahe hari kanta

Guru Arjan - Gauri.

There are also the following verses

CHAPTER 3. GURBANI - GURU'S WORD 32

My God, he whom Thou holdest by the hand,

Is set on the path leading to Thee.

Prabhu bah pakar jis marag pavoh

so tudh jant milasi

Guru Arjan - Kanrha.

Or,

Meditation, austerities, practice of creeds and conventions,

Purifcatory practices and mechanics of self-discipline,

Oh, Salvation lies not

through them.

Jap tap nem such sanjam

nahi in bidhe chhutkar

Guru Arjan - Kanrha.

Viewed cursorily, the precepts are contradictory. In the frst instance,

emphasis is on self-efort to be at one with God, and in the other verses, we are

told that God cannot be realized through self-efort, meditation, austerities,

or the recitation of sacred verses; only he fnds Him, whom He blesses with

His grace, and draws unto Himself by holding his hand and leading him unto

Himself, thereby pulling him out of the `Bottomless well'. But these verses

are not contradictory; they are varying hints for people in varying spiritual

stages.

3.2.3 Self-efort and God's will

We begin our meditation with seeming efort. But when the inner eye

is opened through practice, we fnd that in all our repeated eforts, God's

Will operates; His Hand is present and so is His Grace. At the back of

every impulse, every thought, every step, it is God's Will. His Command.

Then the seeker of God fnds that all his past life was the foundation of,

and a preparation for, his present trends. He fnds a great change in his

ideology. He views all happenings of the world, all facets of his life, from a

new angle, this is inevitable. An ordinary mortal can be turned into an angel

only through a change in ideology. There are merely diferences of ideas and

ideals between the saint and the fool.

CHAPTER 3. GURBANI - GURU'S WORD 33

3.2.4 Patience and Efort essential

If we fail to grasp the Guru's Word, we must not give up through a sense

of defeatism. We must humbly pray for light. Patience and hopeful perseverance

pay richer dividends in spiritual research work than in researches in

other felds. A true seeker of God must, in the words of the poet, Urf, aim

thus

If, 0 Urf, tears could achieve union with God,

I would fain weep hopefully for a hundred years.

Patience is a force, a spate which no impediment can stop. Watching and

waiting with cheerful patience, and holding fast to our quest for God, all

honest doubts are resolved through the Sacred Word.

3.2.5 The Guru's Word the Kalpatru Tree

To scholars, the Guru's Word is an ocean of knowledge; to the Enlightened

ones, a repository of Divine Knowledge; to God's devotees, a treasurehouse

of godly devotion ; and to worldly-minded people, a fountain-head of

peace. The Tyagis (practitioners of renunciation), Sanyasins and Mahatmas

in forests, princes on their thrones, worldings in their worldly afairs- all kinds

of people, of all ages, of diverse spiritual strata, even thieves, rakes, robbers,

cheats, one and all, how to the Guru's Word and derive peace from it, according

to their individual needs. The Guru's Word transcends all praise, for

its Fountain-head, that is God, is transcendent. It emanates from Truth, is

the Image of Truth, and by its touch, it draws us towards Truth, and shapes

us in the mould of Truth.

3.2.6 Material and Spiritual Benefts

The Guru's Word breathes peace for the moment, as well as abidingly. It

helps us to clear the hurdles of daily life. It cheers and invigorates, while

detaching us from the eeting and illusory pleasures of the world, unfolding

treasures of the realm of the spirit, ushering us into the presence of the King

of kings, and rendering us worthy of life on sublime spiritual planes.

3.2.7 Mental Attitude During Study

We must be as guileless as children, pure-minded and full of faith and love,

when reading the Guru's Word. We must look upon the Sacred Book as in

CHAPTER 3. GURBANI - GURU'S WORD 34

loco parentis, with an earnest desire to seek the Sacred Presence for sage

counsel. This is not idolatry. If you are so minded, read but a page or more.

Feel as if you were in the presence of a perfect Master.

Sitting at the Sacred Book, in moments of extreme difculty and distraction,

I felt as if I was in the sacred presence of Guru Arjan Dev! May be, this

feeling was due to my helplessness or my faith, but it was so sweet. I have

often remembered this joy as one lovingly cherishes a happy dream. When,

the thirsty deer in a sandy desert sees a rippling lake of refreshing water

in the distance, the poor creature is in ecstasy. Of course, what it sees is

only a mirage, but at that moment its joy exceeds all bounds. Similarly, the

spiritual seeker's ideal ever grows into something higher, the journey ahead

seems more weary and long, and yet when we are dead tired and broken

and helpless, our thoughts revert to ashes of bliss experienced during the

sublimated state of our mind.

3.2.8 The Guru's Word and Mind

We should clasp the Guru's Word to our heart, let it dye our mind. We

should shed our ego and our egoistic notions, purge our mind of egoism, and

let the Guru's Word work its way into our mind and heart. Thus, the Guru's

Word will transform us more easily, and our pace of spiritual progress will

quicken. We shall understand the core of the Guru's Word more easily, and

shall begin to view the working of the World in its proper perspective.

3.2.9 The Magic of the Guru's Word

When we study the Guru's Word in this spirit, we see its miraculous efect

even in this materialistic age. An honest seeker of Truth is inevitably assailed

by honest doubts. There is nothing wrong about this uncertainty, nor does

any shame attach to it. These doubts are but natural and inevitable. The

Guru's Word, however, dispels the doubts of sincere spiritual seekers, and

answers all essential questions. The seeker progresses spiritually by leaps

and bounds, if only he holds fast to the Guru's Word.

The Master is the Word, the Word the Master,

The spiritual wayfarer will be free of bonds through it.

Satgur bachan bachan hai satgur

padhar rnukti janavaigo

CHAPTER 3. GURBANI - GURU'S WORD 35

Guru Ramdas - Kanrha.

Posted

Chapter 4

The Congregation

4.1 Man's Nature

By nature, man is patterned according to the social mould into which he

is thrown. The environment, the climate, and training afect his physical

and mental make-up. There is an old saying, Man is the result of environment."

Those who live in the company of thieves, robbers, lecherous rakes,

are moulded accordingly. Scholars, heroes, and generous souls similarly afect

those who keep their company. Likewise, those who keep the company saints

of are shaped in the divine mould. Association is a great force and like every

other force, it may be used well or ill. it is thus obvious that association

plays a great role in the shaping of man. it is, therefore, of prime importance

that we should seek the company of the virtuous, and eschew that of the evil.

This is essential for setting the spiritual wayfarer on the right path. Good

company could be of three kinds -(a) good books, (B) virtuous people, ©

keeping company with the Universal Soul.

It is essential to bear in mind that the company of good books and good

souls is a means to, and a preparation for, being at one with the Infnite

Soul. That is the ultimate goal of every spiritual seeker.

4.2 The company of Books

Thanks to the Press and the facilities for publication of books, any number

of books for the uplift of thought and character are now easily available. We

must purchase books according to the stage of our development, as that

36

CHAPTER 4. THE CONGREGATION 37

would be very useful for spiritual growth. Books must be selected with much

care.

The study of books is not yet very popular in our land; consequently, our

minds remain cabined, cribbed, and confned. We therefore do not think

objectively. Good books have manifold uses. In fact, books are in some ways

more useful than the company of great souled people, for only in books can

we see the brighter side of the author's life. In a book we get a glimpse of

the author's inner nature, his wealth of experience, and his personality. We,

therefore, proft from his good points.

Censurious, fault-fnding people pick holes in all they see about them,

and this is a hindrance to spiritual growth, whereas he who sees good in

everything becomes virtuous-minded; he sees goodness and beauty pervading

the universe. When we study great books, we keep of the dark, imperfect,

and thorny side of human nature, and we dwell with the benefcial, beautiful

and pure aspects of man.

Another distinguishing feature of books, as compared with good people of

esh and blood, is that they bring us into contact with great and good men

of the past. We can also contact living great souls in any part of the world,

at any time, through the medium of books. Good books are proving a great

source of spiritual progress. Therefore, it is essential for spiritual seekers to

utilize good books.

They alone are virtuous companions,

in whose company we meditate on God,

Keep not company with those, saith Nanak,

who are full of Selfness

sachi baisak tina sang

jin sang japiai nao

tin sang sang na kichai

Nanak jin apna suao

Guru Arjan - Var Gujri.

4.3 The Company of Good Souls

The powerful personality of great souls instantly afects the mind. In many

cases it revolutionizes our whole life. Many a life has been reformed through

CHAPTER 4. THE CONGREGATION 38

contact with great souls. The great object of associations is to elevate the

soul. The living, glowing touch of great souls creates an ecstatic thrill in our

life. With all my faith in the Guru Granth, I have been associating with

Mahatmas with devotion, respect and afection. Great souls, at times, easily

resolve deep mysteries and tangled problems. A good soul helps us onward

according to our spiritual state. The handicap about books is that we have

to pursue research ourselves; we seek the way according to our spiritual

condition. Consequently, the pace of progress is rather slow. In a great soul,

we get glimpses of the idea] man. If and when we contact somebody leading

an ideal life, it encourages, enthuses, and inspires us, and then it becomes

easier for us to mould our lives accordingly.

They alone are our real friends whose company washes

away our sins.

To seek them, I leave no stone unturned

Few and far between are such good souls.

jinan disandarhian durmat vanjai

mitar asadrhe sei

hau dhudhed jag sabaia

jan Nanak virle kei

Guru Arjan - Gujri.

4.3.1 The Glory of Great souls

Great souls have, at times, sublime spiritual experiences that cannot possibly

be expressed through the printed word, nor can the human tongue give

expression to them.

The Vedas, the Puranas, the Simritis have their version of things

But sublimer far are the experiences of men of God.

bed puran simriti bhane

sabh uch birajit jan sune

Guru Arjan - Gauri.

The greatness of a saint is beyond the Vedas.

The Vedas describe only what is expressed.

sadh ki mahema bed na janeh

jeta suneh teta bakhianeh

CHAPTER 4. THE CONGREGATION 39

Guru Arjan - Gauri Sukhmani.

In these verses of the Sacred Book there is a reference to the intuitive

powers of a saintly soul. The saint in his sublimer states is at one with

God, and just as God is inscrutable and indescribable, so does the saint defy

description. Swami Vivekananda, says:

The soul can only receive impulses from another soul and from

nothing else. We may study books all our lives, we may become

very intellectual, but in the end we fnd, that we have not

developed at all spiritually. It is not true that a high order of

intellectual development goes hand in hand with a proportionate

development of the spiritual side in man. In studying books

we are sometimes deluded into thinking that hereby we are being

spiritually helped, but if we analyse the efect of study on

ourselves we shall fnd that, at the utmost, it is only our intellect

that has derived beneft from such studies, but not our inner

spirit. This insufciency of books to quicken spiritual growth is

the reason why although every one of us can speak most wonderfully

on spiritual matters, when it comes to action and the living

of a truly spiritual life, we fnd ourselves awfully defcient. To

quicken the Spirit the impulse must come from another soul.

4.3.2 Difculty in recognising a genuine saint

One particular difculty in recognising a genuine saint is that people in

general cannot distinguish a saint from an impostor. Saints are averse to the

limelight of publicity. To be able to associate with saints, we have to seek

them out, and lovers of ease, as we are today, we are not prepared to take

such pains. No wonder, gullible people are taken in by deceptive, hypocritical

sadhus and impostors! The true saint need not necessarily be in the guise

of a sadhu. There are householders, living in the world, who have attained

to a sublime, spiritual state. Association with them is indeed conducive to

genuine peace of mind.

4.3.3 Who is a saint?

A saint is he who has through Nam, through meditation, through intuition,

realized God.

CHAPTER 4. THE CONGREGATION 40

There is a world of diference between the saint and the philosopher. The

saint perceives God and is at one with Him. The philosopher does not perceive

God; he strives to understand God according to his own understanding,

and propagates his views accordingly. The saint's words come from his heart

and create peace and repose of mind among his hearers. Not that what the

saint says is devoid of reason. He who has realized God stands not in need

of reasoning; he is in touch with the Living Source of life, he sees God face

to face and speaks of Him accordingly. He does not need the crutches of

reasoning.

This is true of the saints -

They say what they observe

santan ki sun sachi sakhi

so bolaih jo pekhaih akhi

Guru Arjan - Ramkali.

Nanak's King stands in His blaze of glory.

Nanak ka patsaho disai jahra

Guru Arjan - Asa.

When we cannot see something, we require some evidence of its existence.

But when we can see it, there is no need to prove that it exists.

4.3.4 Knowledge and Intuition

Paul Duessen, in his well-known book, writes, There is great diference

between knowledge in which subject and object are distinct from each other

and anubhawa (absorption into our own self) where subject and object coincide

in the same."

Similarly, C. Lanyon, says,inspiration (anubhawa), so far transcends knowledge

that there is no possible way of comparing the two."

I have been associating with great souls, be they householders, or ascetics,

who have through Simran or Nam, realized God, and recommend the process

to others.

CHAPTER 4. THE CONGREGATION 41

Whoever wishes to see God, know Him, realize Him, and claim Him as

his own, must seek the association of God-attained souls. Association with

such souls creates the urge to realize God, and this urge cannot be satiated

till the goal is achieved. Light enkindles light, and those in whom the light

burns bright, ignite extinguished lights through their impact.

4.3.5 How to Associate with a Saint

We must never try to test a saint. Neither should we enter into a controversy

with him. All that we may do is to seek his guidance on points

on which we need light. The thirsty sparrow goes to a stream to quench its

thirst, and ies back gratefully. it does not bother to know the source of the

stream or where it is bound for, or how deep it is. Nor does it waste thought

on the future, as to whether the stream will or will not be there when it feels

thirsty again.

I have followed these rules in my approach to saints, and have derived

much good. There were some who were disposed to be incommunicative,

and yet they found time for an exchange of views with me.

4.3.6 The Congregation

It is a fne daily practice among Sikhs to congregate with the Guru Granth

duly installed, to expound verses from the Sacred Book, and to sing God's

praises. It is conducive to spiritual development. In the congregation, there

are some devotees of God, whose presence purifes and uplifts many. Daily

congregation at a common place is useful both from the worldly as well as

from the spiritual viewpoint. But since this tradition is rooted in the lives of

the Sikhs and has been handed down from generation to generation, I need

not dilate on its utility. Obviously, in the presence of the Guru Granth, only

spiritual topics should be dealt with.

4.3.7 Association of the Soul with the infnite Soul

When the devotee fnds the light dawning within, with the guidance of

saints and their writings, he should look within, instead of dissipating his

energies in external search. He should fnd within the joy and peace, which

association with saints and their books used to bring him. As this introspection

grows into a habit, he frees himself of the outer world and is at one with

his soul within.

CHAPTER 4. THE CONGREGATION 42

When the spiritual pilgrim has been for a time in such perfect harmony as

a matter of routine, he has visions of God from within. He glimpses within

himself a new home, and he dwells in it. Many such saints in this state appear

among people, and among spiritual congregations. They have nothing more

to gain from the outer world; they are there to help forward spiritual seekers

and those 'who go astray. Association with God frees them of the need for

other company. They experience their ecstatic joy in the Vision of God from

within. As a climax, they are so united with God that they know of no

separation from Him. This must be the objective of every Sikh, of every

seeker of God. This must be the goal of every one of us.

In perfect peace and bliss, you dwell within yourself,

The cycle of birth and death ends

nij ghar mahil pavoh sukh sahje

bahur na hoego phera

Guru Arjan - Gauri Purbi.

You know Truth only

When you dwell within the Soul's shrine

sach ta par janiai

je atam tirath karai nivas

Guru Nanak - Asa-di-Var.

Posted

Chapter 5

Prayer

The prayer of a man of God is never fruitless.

birthi kade na havoi jan ki ardas

Guru Arjan - Bilawal.

What God's servant desires of his Master, is complied forthwith.

jo jo kahai thakur pahi sevak tat kal hoi avai

Guru Arjan - Asa.

Prayer is a personal talk with God, and it is a talk that may be of diverse

kinds:

f for physical or material needs, or for spiritual uplift

f to seek God's help in our hours of trial and tribulation, in sickness and

pain;

f to thank Him for His gifts and boons, and to seek their continuance;

f believing that our abiding gain lies in resigning ourselves to His Will

and to implore Him to grant that we may submit to His pleasure;

f for the good and comfort of others.

The following conditions are the prerequisites of a fruitful prayer: frm faith

in God's existence, in His power to grant the prayer, and in the soundness,

propriety and efcacy of our prayer; love and reverence for God during prayer;

and a pure, receptive heart.

43

CHAPTER 5. PRAYER 44

In retrospect, I fnd that on account of my lurking doubts, some of my

prayers remained unanswered, other received a delayed response, but I do

not remember any time when the above conditions were fulflled and yet

the prayer remained unanswered. A prayer, ofered with a frm faith and a

humble heart is so readily granted that it leaves us astounded.

Prayers may be of two kinds congregational and individual. The former

has been in vogue amongst the Sikhs since the times of the Gurus. Its uses

are countless. It has played a mighty role in sustaining the Sikhs. The daily

congregations, with psalm-singing, singing God's praises, and the collective,

congregational prayer to Heaven, remembering the Gurus, the heroic sons of

Guru Gobind Singh, the Sikh martyrs, both male and female, praying for

the preservation of sacred shrines, sacred places, choirs, Sikh banners, Sikh

resting places- the daily congregational prayer has been a splendid routine

for keeping alive the Sikh way of life. The history of the Panth thus daily

recapitulated, reviving old memories and traditions keeps alive the spark of

Sikh fellow-feeling, the Sikh sense of self-respect and the Sikh traditions of

self-sacrifce.

The second type of Ardas or prayer-that is, individual or personal prayerof

a Sikh may be elaborate, as is the congregational or Sikh prayer, or it may

be short, couched in our own words, according to our individual needs and

feelings. In this case, no special form, prescribed words, special technique

or rhythm are needed. Only the mind must be shaped in a humble mould

answering to the spirit of the sacred verse:

I do not come into the picture, I am nowhere,

I have nothing that I can call mine own.

mai nahi kachh hao nahi

kichh ahe na mora

Sadhna - Bilawal.

Such a prayer poured forth by the soul ies Heavenward. The language of

the soul is not garbed in sonorous, high-pitched phrases. It is a language of

thoughts.

When we learn how to pray correctly, the response is instantaneous. We

have an ecstatic feeling. There is wonder, mixed with delight, at the actual

materialization or fulflment of the prayer.

CHAPTER 5. PRAYER 45

Personal or individual prayer cannot possibly be uniform or stereotyped,

for we are in varying stages of spiritual growth.

Pour forth thy heart's prayer to God,

Shed thy shrewdness,

Dedicate thyself, thy mind and body, to God.

jia ki birtha hoi so gur pahi ardas kari

chhodi sianap sagal manu tanu arapi dhari

Guru Arjan - Gujri-var-Gauri.

God cures all pains;

He is the bestower of comforts.

He who prays with faith sufers no ills.

tine tap nivaran hara dukh hanta sukh rasi

ta kau bighan na kou lagai

ja ki prabh agai ardas

Guru Arjan - Todi.

5.1 The frst stage of prayer.

The common man prays for material gains. Most of us belong to this

category. To pray for personal advancement in the world is not bad.

To seek anything save Thyself

Is to invite the greatest sufering

O Thou Embodiment of Content,

Grant me the boon of Nam, Thy Remembrance,

Then alone can I shed all yearning.

vinu tudh horu je mangna

sir dukha kai dukh

dehi namu santokhiai

utrai man ki bhukh

Guru Arjan - Ramkali Var.

CHAPTER 5. PRAYER 46

Those who in the spirit of these sublime words of the Guru, deprecate a

prayer for personal advancement, fail to see that the supreme gift of Nam,

the crown and climax of all boons and gifts, and simultaneously to crave for

ordinary material comforts leads nowhere. Acting thus, we grow hypocritical.

It is no sin to pray for the common comforts of life-for instance, health,

honourable life, freedom from pain, worry and sickness, and a happy home

life. Saints, Gurus, Pirs have unreservedly sought these things of God, along

with the supreme crown of Nam:

Protect me with Thy Protecting Hand,

Fulfl the desire of my heart,

May my heart lie at Thy feet!

I am Thine, nourish and sustain me!

Frustrate the evil designs of perverse people!

Save me with Thine own Hand!

May all my kith and kin be happy!

May all who follow me be happy!

Support and sustain all my followers,

Stamp out the perverse foes.

hamri karo hath de rachha

puran hoi chit ki ichha

tav charnan man rahai hamarai

apna jan karo pratipara

hamre dusht sabhe turn ghavhu

ap hath dai mohi bachavhu

sukhi basai moro parvara

sevak sikh sabai Kartara

sevak sikh hamare tariahi

chun chun satr harnare mariahi

Guru Gobind Singh - Chaupai Sahib

Dhanna Bhagat prays:

Hail, Hail, O Lord!

Thou helpest Thy servants.

I ask for pulse, our, and butter,

I ask for decent clothes and shoes,

I ask for a milch-cow, or a milch she-bufalo,

I seek a fne Arab mare,

And a good wife.

CHAPTER 5. PRAYER 47

Dhanna prays for these things.

Gopal tera arta

Jo jan tumri bhagat karante

tin ke kaj savarta - rahao

dali sidha magao ghio

hamra khusi karai nit jio

pania chhadun nika

anaju magao sat sika

gau bhais magao laveri

ik tajani turi changeri

ghar ki gihani changi

janu Dhana levai mangi.

Dhanna - Dhanasri.

5.2 The Second Stage of Prayer.

As we progress spiritually, our aspirations, yearnings and prayers change.

We obtain greater delight in spiritual advancement than in personal comfort.

All worldly pleasures strike us as transient, eeting, and worthless. There is

a prompting from within to the efect:

What can I ask for? Nothing abides.

mai kia magao kichhu thiru na rahai

Guru Nanak - Sorath.

As a child growing into adulthood ceases to hanker after toys and juvenile

pleasures and pastimes, and develops an interest in things of higher value, so a

spiritually advanced soul feels discontented with unabiding, eeting pleasures

of the world. If feels an inner urge for abiding comfort and joy and a prayer

gushes forth from it:

I have in many lives deluded myself,

Eating, drinking, sporting, making merry;

Now help me across the fearful sea,

I seek Thy shelter.

khat pit khelat hasat bharme janam anek

bhavjal to kadhhu prabhu Nanak teri tek

Guru Arjan - Gauri.

CHAPTER 5. PRAYER 48

At this stage, we are impelled to search and experiment, and to seek guidance.

We feel:

I know naught, I know not how to swim,

All-pervading Father, lend me Thy helping hand.

mai ajanu janu taribe na janao

bap bithula bah de

Nam Dev - Gaund.

There arises a yearning to fathom the invisible realms of the spirit, and

Heaven's help and inspiration descend to guide such a soul. Then begins a

very difcult stage. We have to wrestle and struggle with our self. We have

to shed our old convictions, old habits, old beliefs, and to assume new habits

and new ways of life. At frst, it is difcult to view the world from a new

angle. On the one side, the lower self tends to pull us towards evil; the sweet

memory of pleasures of the esh attracts us many a time, we feel as if there

can be no escape from the grip of alluring pleasures of the esh. And on the

other, the voice of the soul inspires and promises new hopes, new visions,

new glimpses of a new world, all of which are so full of bliss and charm.

I once met a saint in this stage, and asked him how he felt.

He replied I am faring ill," and when asked the reason why, he said, I

am neither here nor there; although I am averse to the allurements of the

world, my wavering mind is not always centred on God. At times, the lower

self dominates; and at times I render social service in a Gurdwara; I spend

nights in reection; sometimes I do things that the meanest of mortals would

not do, and at other times there are ashes of saintly life. A life of mental

conict! This is no good. In the words of Shaikh Farid, `I am full of sins

and yet people call me a Darvesh or saint! Heaven help me there is no other

help'.

gunahi bharia mai phira

loku kahai darvesu

Farid - Sloka.

CHAPTER 5. PRAYER 49

After a few days' association with the saint, I found that to rid him of

mental strife and as a precautionary measure, he had cut of his penis, but

even then he had no peace of mind. Many a spiritual seeker despairs at this

stage, and discards the pursuit of Truth. Many a time, in utter despair, I

felt that the ights in the higher realm of the Spirit were not meant for me

and that I was a creature of senses, and was destined to remain so! But one

must not lose heart at this stage. For heroic souls, all difculties vanish into

thin air. Firm faith in God, and humble, heartfelt prayers work miracles.

If today we lose heart in utter despair, the next day there is a surging sea

of hope. The spiritual seeker wages war again with impediments. Victory

seems at hand. Indeed, faith in God ripens when we fnd His strong, helping

hand resolving our tangled mental state.

5.2.1 Physical and Mental Ailments

Maladies of the mind are infnitely more dreadful and dangerous than those

of the body. We are anxious to be rid of maladies of the body, but ills of the

mind taste sweet and even when we are fed up with them, we do not shed

them. When we sufer from fever, we are over-anxious to be rid of it. Be it

a sex or alcohol addict, in spite of his knowledge of their damaging efects,

clings on to his vices. To be rid of the ills of the mind, deep, ardent and

unceasing prayer is essential. The spiritual seeker should humbly pray:

I am a perverse, hard-hearted, deceitful rake,

Help me, Thou All-powerful,

Thou Omnipotent Shelter of all,

Meditations, austerities, purifcatory rites,

Disciplinary exercises are unavailing

Be gracious and pull me out of the pitch darkness,

In which I am stranded.

kuchil kathor kapat kami

jio janoh tio tar suami- rahao

tu samrathu sarani jog

tu rakhahi apni kal dhari

jap tap nem such sanjam

nahi in bidhi chhutkar

garat ghor andh te kadhahu

Prabh Nanak nadari nihari

Guru Arjan - Maru.

CHAPTER 5. PRAYER 50

How can you purify dust? Man is but dust.

mati ka kia dhopai suami manas ki gati ehi

Guru Arjan - Ramkali.

Save me, save me, 0 God!

I am helpless, my Lord,

Be gracious and grant me Thy Name!

ha ha Prabh rakhi lehu

ham te kichhu na hoi mere swami

kari kirpa apuna nam deho

Guru Arjan - Dhanasri.

The fve deadly passions are Lust, Resentment, Greed, Infatuation and

Egoism:

Preserve me, 0 Thou Preserver,

These passions are tormenting,

I seek shelter at Thy feet.

panch bikhadi eku gariba rakhahu rakhanhdre

khedu karhi aru bahutu santavhi

aio saran tuhdre

Guru Arjan - Gauri.

5.3 Third Stage of prayer

When the spiritual seeker transcends the second stage, he fnds the lower

self worsted in the combat. There is an indescribable feeling of ecstatic joy.

The world looks beautiful and worth living in. Just as Nature looks fresh and

green after a shower, so does the spiritual seeker, after his conquest of the

sensual passions, fnd himself and the universe pure, radiant, and buoyant.

He achieves concentration in devotional worship and recitations. He begins

to feel at one with God.

CHAPTER 5. PRAYER 51

5.3.1 The Furtive Inroads of Lower Self

The lower self is chastened and paralysed at this stage, but the strife is by

no means entirely at an end. Now and then, all of a sudden, the old trends

of the lower self repeat their attacks stealthily in our weak moments and

occasionally overpower us. At times, we admit defeat, but as the lower self

has lost its old vigour and virility, it is easily subdued. The recitation of the

Word and our humble, hearty prayers come to our rescue and the lower self

is again vanquished. The spiritual seeker is himself once again and buoyantly

sets forth on the highroad to spiritual perfection. Kabir visualized this state

thus:

If you renounce your hearth and home,

And dwell in forests, living on roots,

Still the passions will not loosen their hold on you,

How evil is our lower self!

How shall we be saved?

How shall we swim across the dreadful ocean?

Preserve me, preserve me, 0 Thou All-pervading Lord, I seek Thy

Refuge.

grihu taji ban khand jaiai chuni khaiai kanda

ajahu bikar na chhodai papi man manda

kio chhutao kaise taron bhavjal nidhi bhari

rakhu rakhu mere bithla jan saran tumari

Kabir - Bilawal.

This silly self would not see reason,

I am sick of admonishing it.

man murakh ajahu nah samjhat

sikh dai hario nit

Guru Tegh Bahadur - Dev Gandhari.

5.4 Fourth Stage of Prayer

To transcend the third stage is tantamount to dwelling in, and enjoying

the bliss of paradise.

CHAPTER 5. PRAYER 52

Though the lower self ever clings to us in some shape or form, yet it

gradually weakens and instead of pricking us like a thorn, feels soft, sweet

smelling and graceful as a ower. Whereas it was once elusive, delusive, and

restless, it is now in a habitual state of peace, poise, and bliss. It is the soul's

stage of Sahej. Out of Sahej, arises that mood of spiritual inebriation that is

known as dying" in Gurbani. In this state, we are ever fll of habitual bliss:

Mother, I have found inexhaustible wealth, that is, Har Nam,

My mind has ceased to wander and is ever at rest.

mai mai dhan paio har nam

manu mero dhavan te chhutkio kari baitho bisram

Guru Tegh Bahadur - Basant.

As the mind is poised in this state, it feels that it is not unaided and

abandoned as it once was. It begins to feel the presence and company of

an All-powerful, All-intelligent Force. There are times when a mere touch of

this Force gives birth to inefable thrills of ecstasy. I shall revert to this topic

under the chapter entitled Simran". Here, it is enough to say that those in

this stage do not pray for personal comforts or worldly advancement. They

are ever full of bliss and peace. Their prayers are outpourings of gratitude.

0 Lord, who else could have worked this miracle?

Thou Exalter of humble people

Elevate the poor and downtrodden, to positions of dignity.

aisi lal tujh bin kaun karai

garib nivaju gusaia mera mathai chhatar dharai

Bhagat Ravidas - Maru.

Naturally, one craves to abide with this Inner Power for the maximum

length of time. This power is ever on the up-grade, in full vigour and free

from care. The mind feels that the voice of this Force has ever been a calling.

He who is blessed with this mood surrenders all his troubles, all his woes to

this Blessed Force and abides carefree. He feels confdent that he can win all

his battles, overcome all his difculties, with the aid of this mighty power.

He who has attained to this state prays like this:

CHAPTER 5. PRAYER 53

Thou art my father, Thou art my mother,

Thou art my kith and kin,

Thou art my protector everywhere,

how can there be any fear or trouble for me?

With Thy grace, I have known Thee, Thou art my refuge,

I am proud of Thee, Thou alone art, this drama is all Thine.

tun mera pita tu hai mera mata

tun mera bandhap tu mera bhrata

tun mera rdkha sabhni thai

ta bhau keha karha jio

Guru Arjan - Majh.

5.5 Fifth Stage of prayer

In this spiritual state, we are convinced that the in-dwelling, All-intelligent

power within us is far wiser and mightier than ourselves, and that it is our

sincere friend. This Power is our constant protector and helps us to grow

and ourish. We fnd that our own cares and devices are mere impediments

in the way of this Power. When we are thoroughly convinced of the potency

and greatness of this Power, we become carefree, and rapturously sing:

Thou art the refuge of all life,

Thou takes care of all,

Sweet and supremely good is Thy Will,

This is Nanak's prayer.

jia jant sabhi saran tumari

sarab chint tudhu pase

jo tudhu bhavai soi changa

ik Nanak ki ardase.

Guru Nanak - Bilawal.

Even in moments of supreme crisis, we fnd this Power an unfailing friend

and jubilantly sing:

Supremely good is Thy Will,

Thou art ever and ever and ever, 0 Lord.

jo tudh bhavai sai bhali kar

tu sada salamat Nirankar

CHAPTER 5. PRAYER 54

Guru Nanak - Japu.

At the end of this stage, the spiritual seeker's prayers become unnecessary,

for he feels that Mighty Power already conscious of his subtlest feelings and

conceptions, which leads him to sing:

Thou art present wherever I seek Thee,

This conviction has grown in me.

To whom am I to pray,

Thou knowest all unsaid, 0 Lord!

jat kat dekhao tat tat tumhi

mohi eho bisuas hoi aio

kai pahi karao ardasi benti

jao sunato hai Raghuraio

Guru Arjan - Gauri.

God knows all, even our innermost thoughts,

To whom then should we ofer our prayers?

Hari antarjami sabh bidhi janai,

ta kisu pahi akhi sunaiai.

Guru Arjan - Sorath.

What prayer must Thy humble creature ofer?

Thou dwellest in all.

kia dinu karai ardas jao

sabh ghat Prabhu niwas

Guru Arjan

5.6 Sixth Stage of Prayer

In the fnal stage of adoration, the Beloved becomes the Lover; the Loser

the Beloved. The All-intelligent power in this stage is ever ready to fulfll

the will of the adorer. Even the slightest of his wishes materializes:

CHAPTER 5. PRAYER 55

Whatever His saints conceive, He fulfls.

jo jo chitvahi sadh jan so leta man

Guru Arjan - Bilawal.

Wherever His servant seeks,

God is there and appears by His servant's side,

What the servant desires of his Master is granted.

jah jah kaj kirti sewak ki taha taha uth dhavai

sewak kau nikti hoi dikhavai

jo jo kahai thakur pahi sewak tatkal hoi awai

Guru Arjan - Asa.

CHAPTER 5. PRAYER 56

The mind becomes as purifed as the water of the Ganga,

Even God craves to look after such a devotee of His.

Kabir manu nirmal bhaia jaisa Ganga nir

pachhai lago Hari phirai kahat Kabir Kabir

Kabir - Sloka.

How can Thy child starve, when Thou art the Father?

Thou hast inexhaustible treasures of the world and of Nam,

The child will have what it desires,

The Father in His grace commands,

Give the child what he asks for.

Thy child Nanak, 0 Lord, seeks to see Thee

May Thy Lotus Feet ever dwell in my heart.

jiska pita tu hai mere suami tis barik bhukh kaisi

navnidhi nam nidhan grah terai

man bachhai so laisi

pita kirpali agia eh dini

bariku mukh magai so dena

Nanak barik darasu Prabh chahai

mohi hirdai basahi nit charana

Guru Arjan - Malar.

At this stage, prayer reaches its climax. Every wish of the adorer is fulflled

unuttered, unsolicited, automatically, by the Power who knows the inner

secrets of all hearts.

The devotee's prayer is never unavailing.

Birthi kade na hovai jan ki ardas

Guru Arjan - Bilawal.

Having reached this stage, the adorer transcends the stage of demands.

He understands the philosophy of prayer. He knows that prayers go forth,

so long as one is imperfect. When by the grace of God one has achieved

perfection, what can or will one ask for? Worldly treasures lie at one's feet.

The beggar is turned into the master!

CHAPTER 5. PRAYER 57

We are neither here nor there;

He is everywhere

He alone is.

ham kichhu nahi ekai ohi

agai pachhai eko soi

Nanak guri khoe bhram bhanga

ham oimili hoe ek ranga

Guru Arjan - Asa.

5.6.1 Need for Prayer.

Prayer is essential, no matter in what spiritual state we may be. Prayer

helps to fulfll all our physical needs as well as the highest and most sublime

of our spiritual demands. Prayer humbles and purifes our mind. For the

spiritual seeker, it is as indispensable as the stick to a blind man.

Talk not of crows and herons,

His grace turns crows into swans.

kia hans kia bagula ja kao nadar dhare

jo tis bhavai Nanaka kagahu hans kare

For all thy needs, implore God,

Have frm faith, and you will realize your objective.

kita loriai kamu su Hari pai akhiai

karaj dei sawari satigur sachu sakhiai

Guru Nanak - Siri Rag.

  • 2 years later...
Posted

I didn't know it is available in English. A must read.

http://www.scribd.com/doc/8636595/Bandginama-by-Raghbir-Singh-Bir

I went to Sacha Sauda and brought 3 more books by Bhai Saheb. I will try to start some discussion (Vichar) as I read it.

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
×
×
  • Create New...