shaheediyan Posted May 31, 2007 Report Share Posted May 31, 2007 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. 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted May 31, 2007 Author Report Share Posted May 31, 2007 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. 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted June 1, 2007 Author Report Share Posted June 1, 2007 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. 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted July 6, 2007 Author Report Share Posted July 6, 2007 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. 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted July 6, 2007 Author Report Share Posted July 6, 2007 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, ( 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. 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted July 6, 2007 Author Report Share Posted July 6, 2007 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. 0 Quote Link to comment Share on other sites More sharing options...
chatanga Posted July 6, 2007 Report Share Posted July 6, 2007 you typin all this up? 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted July 6, 2007 Author Report Share Posted July 6, 2007 Unfortunately 101 WPM is not part of my Repertoire Chatanga ji. I am simply C&P spoon feeding the readers, large PDFs or posts tend to put people off. 0 Quote Link to comment Share on other sites More sharing options...
chatanga Posted July 6, 2007 Report Share Posted July 6, 2007 where you c and p-ing this from Khalsa Ji? 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted July 6, 2007 Author Report Share Posted July 6, 2007 http://www.gurmat.info/sms/smspublications/Bandgi%20Nama.pdf 0 Quote Link to comment Share on other sites More sharing options...
laalsingh Posted April 16, 2010 Report Share Posted April 16, 2010 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. 0 Quote Link to comment Share on other sites More sharing options...
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