tag:blogger.com,1999:blog-33548402783890336882023-11-16T02:44:09.621-08:00Gurbani Viaakhiaa EnglishSKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.comBlogger22125tag:blogger.com,1999:blog-3354840278389033688.post-77658195384855721332016-11-08T05:17:00.003-08:002016-11-08T05:23:48.253-08:00Religion Matters Rethinking The Challenges of Tomorrow<div dir="ltr" style="text-align: left;" trbidi="on">
<u>Religion Matters – Rethinking The Challenges of Tomorrow</u><br />
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">“Without spiritual wisdom, successful development is impossible. Good development is like good medicine: it has no side-effects.”</span>
Dharam Singh Nihang Singh <br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Truthfulness</span>:
Our actions must match our words. Honesty and sincerity are prerequisites for peace, justice, solidarity and good governance.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Holism</span>:
True religion is holistic and shaped by selfless devotion. It is committed to the long-term welfare of all the world’s people and is neither group-led nor interest-led.<span class="_4yxo" style="font-weight: bold;">Dialogue</span>:
The wisdom of religion is an offer to others. As people of religion, we should never impose our convictions on others through missionary zeal, either directly or through subtle persuasion.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Development:</span>
Successful development is modest in its approach and is guided by the humble insight that we are all guests on Earth. It focuses on essentials, takes place in harmony with nature, and is always mindful of the finite capacities of people and the Earth itself. Development activity is retrograde when it leads to over-complexity, causes problems rather than solving them, and disturbs inner peace.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrEMIYAsNlXfFCVY-BOnawUQDUSVs3tFVm-NDSg5InOWfJ1iZHN3YXw7CVk4fR8CsLHNdvGQikQMmybKW2kkj2rg_9DlV5mh96TMimgcR8aiCcLGgQBwkhiK_cpwIAHaXlSD4Ubeej9QKk/s1600/12_ReligionMatters_3089.jpg" imageanchor="1"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrEMIYAsNlXfFCVY-BOnawUQDUSVs3tFVm-NDSg5InOWfJ1iZHN3YXw7CVk4fR8CsLHNdvGQikQMmybKW2kkj2rg_9DlV5mh96TMimgcR8aiCcLGgQBwkhiK_cpwIAHaXlSD4Ubeej9QKk/s320/12_ReligionMatters_3089.jpg" width="320" /></a></div>
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<span class="_4yxo" style="font-weight: bold;">Tranqu</span><span class="_4yxo" style="background-color: transparent; font-weight: bold;">illity</span>:<br />
A rapidly beating heart is just as unhealthy as a heart that beats too slowly. Natural development is achieved step by step. It is guided by the pace of evolution itself.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Responsibility</span>:
Everyone makes mistakes. This is true not only of individuals but also of nations. The key is to avoid repeating these mistakes and to take responsibility for correcting them.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Circumspect exercise of power:</span>
Those who have the power to govern, or the power of knowledge or wealth, have a particular responsibility, for all three areas are especially vulnerable to abuse.<span class="_4yxo" style="font-weight: bold;">Responsible politics:</span>
Policy-makers should draw on the wisdom of religion to ensure they are farsighted in their actions, and should support the dissemination of knowledge about religion at schools and universities. At the same time, policy-makers must look critically at religion. If suffering is inflicted in the name of religion, they must intervene resolutely.<span class="_4yxo" style="font-weight: bold;">Competition</span>:
Policy-makers and society must encourage competition between the religions. If religious topics are presented transparently, it is easier to ascertain which insights from the various religions are true, of service to humankind, and deserving of wider circulation.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Transformation</span>:
True change always begins within the individual and is founded on insight. Religion can help with this. Its very essence is the eradication of what is bad in us and society: selfishness and short-termism. This requires antiquated attitudes to be put aside in a process of deconditioning. People who consider themselves religious have the responsibility to study their religion and history impartially, self-critically and thoughtfully.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Nature conservation</span>:
Environmental destruction is the outcome of our alienation from our souls. If we listen consciously to the soul’s voice in our hearts, this will have a positive effect on the environment and our relations with one another.<br />
<span class="_4yxo" style="font-weight: bold;"><br /></span>
<span class="_4yxo" style="font-weight: bold;">Unity</span>:
Spiritual knowledge brings people together. German unity can be regarded as a religious act. It helped to set the people of two nations on a course towards reconciliation and thus contributed to successful development. Source: “Religion matters – Rethinking the challenges of tomorrow”The complete official summary of the talk “Religion matters” you find here:</div>
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<li class="_2cuy _509q _2vxa" style="box-sizing: border-box; direction: ltr; list-style-type: disc; margin: 0px auto 12px; text-align: left; white-space: pre-wrap; width: auto; word-wrap: break-word;"><a href="https://www.dropbox.com/s/nqfgagufzrjmbrg/Religion_matters_Dharam_Singh_Nihang_Singh_Sikh_Talk_BMZ_Ministry_Germany_02-2015.pdf?dl=0" rel="nofollow" style="color: #365899; cursor: pointer; text-decoration: none;" target="_blank">Religion matters – Sikh Talk – BMZ Ministry Germany 02-2015.pdf</a></li>
<li class="_2cuy _509q _2vxa" style="box-sizing: border-box; direction: ltr; list-style-type: disc; margin: 0px auto 12px; text-align: left; white-space: pre-wrap; width: auto; word-wrap: break-word;"><a href="https://www.dropbox.com/s/n3a73sgcbko2nbo/Religion_matters_Dharam_Singh_Nihang_Singh_Sikh_Vortrag_BMZ_Ministerium_Deutschland_02-2015.pdf?dl=0" rel="nofollow" style="color: #365899; cursor: pointer; text-decoration: none;" target="_blank">Religion matters – Sikh Vortrag – BMZ Ministerium Deutschland 02-2015.pdf</a></li>
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<u><span class="_4yxo" style="font-weight: bold;">Dharam Singh Nihang Singh’s vision</span> </u></div>
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<span style="color: #7f7f7f; font-family: "hoefler text" , "georgia" , serif; font-size: 36px; font-style: italic; text-align: center;">“We need an independent world council in which the most knowledgeable experts and representatives of the world religions reach agreement on the values and basic principles of coexistence that will best serve humankind in the long term. The advice provided by this council must be taken into account by all governments as they endeavour to overcome the challenges facing humankind. It would be the responsibility of the council to draw attention to erroneous political and societal developments and to arbitrate in conflicts.”</span></div>
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<span class="_4yxo" style="font-weight: bold;">The Sikh Religion</span><br />
The Sikh Religion (Sikhi, Sikhism) took on the shape of a unique religion in the 16th century in northern India. Today, around 25 million people regard themselves as Sikhs, seekers of truth. The religion is based on timeless, spiritual wisdom that was revealed to over 30 enlightened ones and later preserved in written poetry known as Gurbani. It provides inspiration for spreading unity among people and leading a virtuous, modest life in harmony with nature and the Will of the nameless Creator. The Sikh Religion shows how humans can move beyond beliefs and intellectuality through self-realisation of their divine purity. </div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-39995317632299764102016-11-08T04:56:00.003-08:002016-11-08T05:29:33.249-08:00Modern Saints Devoid of Truth<div dir="ltr" style="text-align: left;" trbidi="on">
It is difficult to understand from where did the modern day religious imposters, who call themselves saints, claim to acquire the understanding of Gurmat when their school of thought (i.e. Sant-Matt) has never accepted Gurmat, and has in fact always been active in derailing Gurmat. That is precisely why these so-called saints speak and act like Jogis of the past. <br />
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<b>Bin sabdai ras na āvai a▫odhū ha▫umai pi▫ās na jā▫ī.</b></div>
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<b>(Raamkali, M-1, Sidh Goshti, Page 945) </b></div>
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Satgur Nanak says that if the instructions of a Sabad/Gyaan (i.e. body of knowledge) cannot provide you with its essence, that knowledge is also incapable to quench the thirst of your ego and desires. That was the reason why Jogis could not quench their desires and rather got engrossed in attaining material and spiritual powers. Therefore, those who could not get imbued in the truthful message must never have achieved truthful understanding. It is only the guidance of Satgur which gets mixed with the hue of truth and is showered upon a seeker in the form of truthful understanding (or Amrit). How can one then believe, that those upon whom not a single drop of this Amrit has fallen can be imbued with truth, or further could have attained truth. Satgur is saying the same thing that if the teachings of a school of thought (or a body of knowledge) provides no essence of truth, then it cannot imbue (or inspire) anyone. The Sabad that we need to partake must provide us with essence of truth, and it can only come from a meaningful guidance. The Sabad that Jogis claim to listen to cannot even provide them with any truthful essence. They used to, and even today preach that Jog is like licking a bland stone. Gurbani also testifies to this claim of theirs by noting “Sil jog alūnī chatī▫ai.” But if one does not achieve any essence from somewhere, it is difficult to focus in such a thing. This was the reason why Jogis could not focus their consciousness.<br />
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When Satgur Amardas ji said “Ānand ānand sabh ko kahai ānand gurū te jāni▫ā” then he was also exposing the falsehood of these self-proclaimed saints, be it Jogis or Vaishnavites. He said that these saints of India, who falsely claim to have attained Ānanḏ (bliss), are bereft of actual bliss because none of them have received the essence of truth. But through the company of true Satguru I have now come to know what true bliss is. This was the state of the then saints of Hindostan, and also of their contemporary followers, the self-proclaimed saints, because their faith has always opposed truth. Dasam Patshah had made this amply clear by saying, “….Sant samooh anek mati ke. Saare hi des ko dekh raheyo mat koi na dekhiyat praanpati ke” which means that none of the saints of Hindostan as of this date have spiritual (or Godly) knowledge. That is why it is difficult to figure how come the self-proclaimed saints of today acquired the understanding of Gurmat because no school of saints has ever accepted Gurmat, rather have been busy derailing it. These self-proclaimed saints therefore, talk in the same manner as Jogis used to, bereft of any understanding of Gurmat: <br />
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<b>Rang na rātā ras nahī mātā. Bin gur sabdai jal bal tātā. </b></div>
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<b>(Raamkali, M-1, Sidh Goshti, Page 945) </b></div>
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Without guidance of a Satguru (true knowledge), neither can one get the essence of truth nor can one be imbued with truth. A mind without guidance burns constantly in the fire of attachment and desires. One who has never settled one’s attention into one’s heart has never been able to listen and share the voice from his heart with others through words. Those who haven’t chiseled their mind, they don’t feel the hunger for true knowledge; they don’t wish to attain truth. If someone attunes to the true word (Gobind) within one’s heart then one understands the incomprehensible story of the unstruck (cosmic) sound. Then his mind does not waver, and becomes steady. After this, one gets to know one’s own identity (Aatam Ram). Meaning thereby, his illusion (or dreaminess) ends and his mind that was watching this dream merges with one’s true identity. <br />
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<b>Gur parsādī range rātā. Amrit pī▫ā sāche mātā. </b></div>
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<b>Gur vīchārī agan nivārī. Api▫o pī▫o ātam sukh dhārī. </b></div>
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<b>Sach arādhi▫ā gurmukh tar tārī. Nānak būjhai ko vīchārī.</b></div>
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<b>(Raamkali, M-1, Sidh Goshti, Page 945) </b></div>
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People indulged in falsehood and deception cannot listen to the truth. Truth appears to them just like a sting from a scorpion. But with God’s grace, the temperament of one’s mind gets changed for the better. He abandons deception. Then he is blessed with the good fortune of being imbued in the guidance of Satgur. Gurbani says: <br />
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<b>Amrit ka▫urā bikhi▫ā mīthī. </b></div>
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<b><b>Sākat kī bidh nainhu dīthī. </b></b></div>
<b>
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<b>Kūr kapat ahaʼnkār rījhānā. </b></div>
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<b>Nām sunaṯ jan bichhū▫a dasānā.</b></div>
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<b>(Raamkali, M-5, Page 892) </b></div>
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Such a person gets dyed in the unfading color of the truth. The essence of truth that one gets from the deliberation of Sabad Guru destroys the fire of desires. The Gurmukh thus keeps on drinking such ambrosial nectar which cannot be drunk through the mouth (Api▫o pī▫o), or say, one doesn’t need the physical body and mouth to drink that nectar. This fact has intentionally been mentioned by Satguru ji, because fake saints were mistaken thinking Naam is something to be recited through mouth. Even today these fake saints, after being aware of the mention of Api▫o pī▫o in Gurbani still do not understand. If Gurbani is understood with honesty, then there is no reason for it not to spread across the world. The only reason that the spread of Sikhi is stagnant is because Sikhs themselves have not understood Gurmat properly, forget about others. For the last two and a half to three hundred years, the propagation of Sikhi (Gurmat) has been diverted by those Sikhs who are influenced by Sanatan Matt. <br />
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Those Gursikhs who will understand the correct form of Gurmat will drink the ambrosial nectar within it, and achieve the state of spiritual bliss. Only thereafter, they will attain the stage of Sach arādhi▫ā gurmukh tar tārī. Nānak būjhai ko vīchārī. The hunger of truth will arise within them, and those Gurmukhs will be detached from the material world and float on the ocean of worldly existence. In the end, Satguru ji is saying that this is possible only after deliberation on the word. This stage can only be achieved after contemplating deeply over Gurbani.</div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-67617668367726858912016-11-08T03:51:00.001-08:002016-11-08T03:54:52.235-08:00Sikhi and Contemporary Sikhs<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><u> Sikhi and Contemporary Sikhs</u></b></div>
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<b> <span class="_4yxo _4yxr" style="text-decoration: underline;">Correct </span><span class="_4yxo _4yxp _4yxr" style="font-style: italic; text-decoration: underline;">Gurmat </span><span class="_4yxo _4yxr" style="text-decoration: underline;">teaching alone will dismiss concerns of ‘Sikh identity’</span> </b></div>
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<span class="_4yxp" style="font-style: italic;"> Sikhi </span>is another name for <span class="_4yxp" style="font-style: italic;">Gurmat </span>ideology. It has no connection with any garb, because garb has been rejected, and never accepted in <span class="_4yxp" style="font-style: italic;">Gurmat. Sikhi</span> is such a teaching that has been inscribed in the <span class="_4yxp" style="font-style: italic;">Gurbani </span>for <span class="_4yxp" style="font-style: italic;">Pandits, Pandhaas, Jogis, Naaths, Sanyasis, Bairaagis, Srevrhas, Qazis, Maulanas, Sheikhs, Pirs, Fakeers </span>etc. It means that <span class="_4yxp" style="font-style: italic;">Gurmat</span> has enlightened all the above types of garb bearers with the path of truthful understanding<span class="_4yxp" style="font-style: italic;">. </span>None of the <span class="_4yxp" style="font-style: italic;">Guru Sahibaans </span>or <span class="_4yxp" style="font-style: italic;">Bhagats </span>ever told any of their pupils to shun their old garb in order to adopt a new one. The pupils were only advised to adopt the <span class="_4yxp" style="font-style: italic;">Gurmat </span>ideology. This is perhaps because the ideology of the whole world can be unified despite existence of differences in outer garbs. The reason of discord is ideology, and not the garb. </div>
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Although <span class="_4yxp" style="font-style: italic;">Dasam Patshah</span> did bind the <span class="_4yxp" style="font-style: italic;">Khalsa </span>to wear a particular uniform, but we cannot call this uniform a garb because he had created Khalsa as an army of <span class="_4yxp" style="font-style: italic;">Akaal Purakh. </span>When this army must fight to stand guard the truth against the army of the followers of garb bearers, then during the fight it needs a separate identity so that soldiers do not strike their own by mistake. By partaking <span class="_4yxp" style="font-style: italic;">Khande di Pahul </span>from <span class="_4yxp" style="font-style: italic;">Khalsa, Dasam Patshah </span>gave the message that hereafter the control of <span class="_4yxp" style="font-style: italic;">Khalsa Panth </span>will be in the hands of <span class="_4yxp" style="font-style: italic;">Khalsa </span>itself. Rather than some other person, now it needs to take guidance from <span class="_4yxp" style="font-style: italic;">Gurbani </span>only. From that time, <span class="_4yxp" style="font-style: italic;">Dasam Patshah</span> entrusted the responsibility of a personified teacher to the <span class="_4yxp" style="font-style: italic;">Khalsa. </span>It is another matter that this fact has neither been seriously discussed nor propagated by <span class="_4yxp" style="font-style: italic;">Khalsa</span> even until today. If this had been seriously discussed and propagated, then ever appearing stories of fake imposter <span class="_4yxp" style="font-style: italic;">Gurus </span>will not be seen and heard, and neither these gangs of garb bearing saints would have surfaced. </div>
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The situation that the <span class="_4yxp" style="font-style: italic;">Khalsa </span>inherited after <span class="_4yxp" style="font-style: italic;">Dasam Patshah </span>was a phase of tough examination for <span class="_4yxp" style="font-style: italic;">Khalsa</span>. The biggest challenge for <span class="_4yxp" style="font-style: italic;">Khalsa </span>became the preservation of its own identity<span class="_4yxp" style="font-style: italic;">.</span> The propagation of <span class="_4yxp" style="font-style: italic;">Sikhi </span>dropped to second preference. This phase of tribulations and persecution went on for such a long time that the <span class="_4yxp" style="font-style: italic;">Singhs </span>who had understanding of <span class="_4yxp" style="font-style: italic;">Gurmat </span>either achieved martyrdom or expired. How could the study of <span class="_4yxp" style="font-style: italic;">Gurbani </span>be carried while sitting on horsebacks day and night? The understanding of <span class="_4yxp" style="font-style: italic;">Gurmat </span>was kept limited to accepting the God’s will, which is also the crux of <span class="_4yxp" style="font-style: italic;">Gurbani. Khalsa </span>would face the God’s will cheerfully, and lived a carefree life while struggling with the adversities of that time. </div>
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Although that time also came when along with maintaining its identity, <span class="_4yxp" style="font-style: italic;">Khalsa </span>became the owner of a kingdom. The possessions of a worldly kingdom unsettled the <span class="_4yxp" style="font-style: italic;">Khalsa </span>from the path of truth. The <span class="_4yxp" style="font-style: italic;">Khalsa </span>who was a lover of truth, because of the influence of material possessions, kept coming under the dominance of garb bearers. <span class="_4yxp" style="font-style: italic;">Khalsa, </span>who used to desire indestructible spiritual kingdom (<span class="_4yxp" style="font-style: italic;">Abinaasi Raaj), </span>turned his back to the <span class="_4yxp" style="font-style: italic;">Guru </span>in order to attain worldly kingdom (<span class="_4yxp" style="font-style: italic;">Sansaari Raaj</span>). To maintain the kingdom, it accepted subordination of those powers that wanted to destroy <span class="_4yxp" style="font-style: italic;">Sikhi </span>itself<span class="_4yxp" style="font-style: italic;">. </span>It was also the time when the propagation of <span class="_4yxp" style="font-style: italic;">Sikhi </span>began once again. Many historical texts were created under the name of ‘history of the Gurus’ but their true purpose was to divert <span class="_4yxp" style="font-style: italic;">Gurmat. </span>An exposition of <span class="_4yxp" style="font-style: italic;">Gurbani </span>was created through educated <span class="_4yxp" style="font-style: italic;">Pandits </span>after giving them <span class="_4yxp" style="font-style: italic;">Sikh </span>appearance. Though the <span class="_4yxp" style="font-style: italic;">Gursikhs </span>of that time opposed it vigorously, but even those <span class="_4yxp" style="font-style: italic;">Sikhs </span>did not have the capability to expound <span class="_4yxp" style="font-style: italic;">Gurbani </span>themselves. That is why, the antithetical preaching continued to be passed off as preaching of ‘truth’, the result of which is in front of us today. </div>
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The attacks on <span class="_4yxp" style="font-style: italic;">Sikhs </span>in America and some European countries have happened because the outer garb of <span class="_4yxp" style="font-style: italic;">Sikhs </span>and <span class="_4yxp" style="font-style: italic;">Afghans </span>is very similar. Our missionaries, who are very large in numbers and have many preachers trained by them in European countries. Their preaching is limited to code of conduct and outer garb, instead of ideological understanding. Now there is a need to make the European people aware of <span class="_4yxp" style="font-style: italic;">Sikhi, </span>but these preachers, or gangs of saints dressed in white, or scholars of our sects, or academicians from universities, or <span class="_4yxp" style="font-style: italic;">NamDhari Guru </span>or his followers, all have failed. The world needs such a <span class="_4yxp" style="font-style: italic;">Gurmukhi </span>intellect that is capable of providing ideological understanding of <span class="_4yxp" style="font-style: italic;">Gurmat.</span> </div>
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Since the beginning of the twentieth century, <span class="_4yxp" style="font-style: italic;">Gursikhs </span>have been concerned about the correct teaching of <span class="_4yxp" style="font-style: italic;">Gurmat. </span>Towards this end, even though a lot of work has been achieved through their efforts, but the main act of throwing out the false doctrine from the true, just like separating water from the milk still needs to be done. Pristine <span class="_4yxp" style="font-style: italic;">Sikhi </span>alone is capable to connect a <span class="_4yxp" style="font-style: italic;">Gursikh </span>with his origin. </div>
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The understanding of spiritual knowledge that is, our ‘formless form’ is documented in <span class="_4yxp" style="font-style: italic;">Gurmat. </span>But this aspect of <span class="_4yxp" style="font-style: italic;">Gurmat </span>is totally absent from our teaching today. Our preachers are not giving answer to the questions of <span class="_4yxp" style="font-style: italic;">Radha Soamis, </span>fake <span class="_4yxp" style="font-style: italic;">Gurus,</span> and people of other faiths. That is why <span class="_4yxp" style="font-style: italic;">Sikhs </span>are getting caught in the illusory web of <span class="_4yxp" style="font-style: italic;">Radha Soamis, </span>so-called saints, and fake deceitful <span class="_4yxp" style="font-style: italic;">Gurus. </span>There is no preacher to be seen, who using the light of <span class="_4yxp" style="font-style: italic;">Gurmat </span>can make them aware (and hence awaken them) about this illusory web. If correct preaching of <span class="_4yxp" style="font-style: italic;">Gurmat </span>had been going on from <span class="_4yxp" style="font-style: italic;">Gurdwaras, </span>then lowlifes like <span class="_4yxp" style="font-style: italic;">Bhaniarawala </span>would not have cropped. </div>
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The truth is that since the time the control and management of <span class="_4yxp" style="font-style: italic;">Gurdwaras </span>has come back to the <span class="_4yxp" style="font-style: italic;">Sikhs, </span>we have only worried about <span class="_4yxp" style="font-style: italic;">Sikhs, </span>and have not yet felt the need to worry about <span class="_4yxp" style="font-style: italic;">Sikhi. </span>But now with this new game plan of God, perhaps we will awaken from the slumber of apathy, and get attentive towards this responsibility bestowed to us by the <span class="_4yxp" style="font-style: italic;">Gurus. </span>By exercising this responsibility with honesty, hopefully we will earn the blessings of the <span class="_4yxp" style="font-style: italic;">Guru.</span> <br />
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<b style="background-color: #f6f7f9; font-family: menlo, consolas, monaco, monospace; font-size: 14px;"><span class="_4yxp" style="font-style: italic;">Dharam Singh Nihang Singh</span> </b></div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-18341630320089921322016-11-08T03:47:00.003-08:002016-11-08T03:47:56.264-08:00Nihang Singhs are the flagbearers of Sikhi<div dir="ltr" style="text-align: left;" trbidi="on">
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The word <span class="_4yxp" style="font-style: italic;">‘Nihang’ </span>stands for one who is free from egotism (<span class="_4yxp" style="font-style: italic;">Nih</span> means without, <span class="_4yxp" style="font-style: italic;">Ahan-g </span>means ego). To shun one’s ego or getting rid of egotism is the sole target of a <span class="_4yxp" style="font-style: italic;">Gursikh. </span>It is possible to get rid of egotism through complete understanding of <span class="_4yxp" style="font-style: italic;">Gurbani. </span>A <span class="_4yxp" style="font-style: italic;">Gursikh </span>who has acquired complete understanding of <span class="_4yxp" style="font-style: italic;">Gurbani </span>is called a <span class="_4yxp" style="font-style: italic;">Gurmukh, </span>or one having spiritual wisdom. Other names for spiritual wisdom that have been used in the <span class="_4yxp" style="font-style: italic;">Gurbani </span>are <span class="_4yxp" style="font-style: italic;">Gyaan Khadag </span>(sword of knowledge) and <span class="_4yxp" style="font-style: italic;">Sach ki Kaati </span>(knife of truth). Every human being has to conquer his mind by equipping oneself with this formless spiritual sword. Meaning thereby that complete understanding of <span class="_4yxp" style="font-style: italic;">Gurmat </span>is capable of cutting all the figments originating in the mind. The end of formation of these figments of the material world in one’s mind is an indicator of becoming a self-aware, self-realized person who is indifferent to the material pleasures. That is why the meanings of the word <span class="_4yxp" style="font-style: italic;">‘Nihang’ </span>given in the <span class="_4yxp" style="font-style: italic;">Mahan Kosh </span>are according to the above context. </div>
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In their respective doctrines, the worldly-minded people had promoted the spiritual words like <span class="_4yxp" style="font-style: italic;">Sant, Saadh, Brahm Gyaani, Satguru, Guru, Dev </span>etc after giving them meanings having worldly connotations. <span class="_4yxp" style="font-style: italic;">Gurbani </span>has emended all these words. Likewise, the meanings of the word <span class="_4yxp" style="font-style: italic;">‘Nihang’ </span>had been presumed by the confused intellectuals according to their own doctrine. <span class="_4yxp" style="font-style: italic;">Gurbani </span>has rejected those meanings as is evident from the following verse:</div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Nirbẖa▫o ho▫i▫o bẖa▫i▫ā nihangā</span><span class="_4yxp" style="font-style: italic;">.</span> <span class="_4yxp" style="font-style: italic;">(Aasa, M-5, Page 392)</span> </div>
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There are two types of doctrines in the world. One is the doctrine of truth, the God’s own doctrine. This doctrine can convert the human intelligence into spiritual wisdom, which along with making one perceptive of the temporal world, awakens one to the afterlife as well. The other doctrine, while feigns to provide all the achievements of the first doctrine, but due to it being incapable of doing so engulfs the seeker in such a web of illusion that the seeker becomes a blind believer and superstitious of the highest degree. Then anything, whether ethical or unethical could be gotten done through him on the name of so-called religion. That is because the spiritual prowess within him has been destroyed. Consequently, such people are limited to the cleanliness of the body rather than the purity of the mind. Catering to the illusion that peace of the mind can be achieved through external materialistic things, they engage themselves in amassing materialistic possessions. Oblivious to the understanding of their inner spiritual identity, these confused intellectuals and cynics waste their human life entrapped in darkness. Owing to this entrapment, these people consider sacrificing their physical lives to their deities as an extreme act of piety. Such self-immolators used to be called ‘fearless <span class="_4yxp" style="font-style: italic;">Nihang’. </span>Whereas according to the truthful doctrine of <span class="_4yxp" style="font-style: italic;">Gurmat, </span>the sacrifice that was needed to be given was that of the mind. Thus, while it was imperative to die in context of one’s mind, but the physical death was taken as a religious or pious act which is nothing but a crime. The above verse of <span class="_4yxp" style="font-style: italic;">Gurbani </span>hints at this particular aspect. </div>
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As far as the meanings of the word <span class="_4yxp" style="font-style: italic;">‘Nihang’ </span>taken as sword are concerned, then rather than the physical sword, they stand for the formless ‘sword of knowledge’, ‘spiritual wisdom’, and ‘knife of truth’. This alone is called the ‘Sword of <span class="_4yxp" style="font-style: italic;">Piri</span>’. <span class="_4yxp" style="font-style: italic;">Bhagats </span>and <span class="_4yxp" style="font-style: italic;">Guru Sahibaans </span>used this sword of knowledge during their discourses with the other faiths to cut through the web of illusions of confused intellectuals, and showed the path of salvation to gullible people. Using this very sword of knowledge, <span class="_4yxp" style="font-style: italic;">Guru Nanak Sahib </span>laid the strong foundation of the domain of the truth. That is, he himself lived according to this true doctrine and so did all the following <span class="_4yxp" style="font-style: italic;">Gurus </span>up to the tenth. After that, the <span class="_4yxp" style="font-style: italic;">Khalsa</span> (or <span class="_4yxp" style="font-style: italic;">Nihang</span>) tradition that possessed this sword of knowledge, that is <span class="_4yxp" style="font-style: italic;">Gurbani, </span>was established by <span class="_4yxp" style="font-style: italic;">Guru Gobind Singh</span>. Now the responsibility for propagation and spread of <span class="_4yxp" style="font-style: italic;">Gurmat </span>lies with the ‘<span class="_4yxp" style="font-style: italic;">Nihang Singhs</span>’. Not from today, this responsibility was entrusted to the <span class="_4yxp" style="font-style: italic;">Singhs </span>since the time <span class="_4yxp" style="font-style: italic;">Satguru ji </span>partook the gift of <span class="_4yxp" style="font-style: italic;">Amrit </span>from the five <span class="_4yxp" style="font-style: italic;">Singhs.</span> Although as long as <span class="_4yxp" style="font-style: italic;">Satguru ji</span>’s physical body was present he used to expound on <span class="_4yxp" style="font-style: italic;">Gurmat </span>himself, but he never considered himself to be above the <span class="_4yxp" style="font-style: italic;">Khalsa </span>tradition<span class="_4yxp" style="font-style: italic;">. </span>That is why he agreed to leave the <span class="_4yxp" style="font-style: italic;">Chamkaur </span>fortress on the order of <span class="_4yxp" style="font-style: italic;">Nihang </span>Singhs (the five <span class="_4yxp" style="font-style: italic;">Singhs</span>). Since then, the control of <span class="_4yxp" style="font-style: italic;">Khalsa </span>tradition has always remained under the leadership of five chief <span class="_4yxp" style="font-style: italic;">Singhs</span>. Or to say it differently, in place of <span class="_4yxp" style="font-style: italic;">Satguru ji, </span>five <span class="_4yxp" style="font-style: italic;">Singhs </span>used to provide religious leadership. </div>
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By the virtue of it being the doctrine of eternal God, <span class="_4yxp" style="font-style: italic;">Gurmat </span>is an eternal doctrine. It is the inner voice that is present in each one of us. That is why its realization has been, and will always be available from within. ‘<span class="_4yxp" style="font-style: italic;">Nihang Khalsa</span>’ is the adherent of this doctrine, inheritor to the eternal kingdom, bumblebee of the eternal <span class="_4yxp" style="font-style: italic;">Sabad Guru</span>, abdicator of worldly kingdoms, and believer in the kingship of God rather than any man. Until today, never has the desire for worldly kingdoms arisen in the adherents of this doctrine. The message in the verse, <span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Rāj na cẖāha▫o mukaṯ na cẖāha▫o man parīṯ cẖaran kamlāre. </span>(<span class="_4yxp" style="font-style: italic;">Page 534</span>), is like a check on the sentiment of ‘<span class="_4yxp" style="font-style: italic;">Raj Karega Khalsa</span>’. If this sentiment is used by the <span class="_4yxp" style="font-style: italic;">Khalsa </span>to achieve eternal kingdom and emancipation of life, then it cannot be in dissension with the <span class="_4yxp" style="font-style: italic;">Guru. </span>Although the kings of the <span class="_4yxp" style="font-style: italic;">Misls </span>were also from the same <span class="_4yxp" style="font-style: italic;">Khalsa </span>tradition, but before becoming a <span class="_4yxp" style="font-style: italic;">Misldaar, </span>they used to be disrobed off the uniform given by the <span class="_4yxp" style="font-style: italic;">Guru </span>because then they were considered as second rung <span class="_4yxp" style="font-style: italic;">Sikhs. </span>That is why the robe of the <span class="_4yxp" style="font-style: italic;">Nihang Singhs </span>and that of the <span class="_4yxp" style="font-style: italic;">Sikh Sardaars </span>was different. Even until today, <span class="_4yxp" style="font-style: italic;">Nihang Singhs </span>have never had a desire to achieve worldly kingdom, although perhaps many among contemporary <span class="_4yxp" style="font-style: italic;">Nihang Singhs </span>might not know about this key fact because it is natural for many a shortcomings to surface over time. The lack of complete understanding of <span class="_4yxp" style="font-style: italic;">Gurmat </span>is the biggest reason for this. </div>
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<span class="_4yxp" style="font-style: italic;">‘Nihang Singhs</span>’ consider them to be the army of <span class="_4yxp" style="font-style: italic;">Akal Puarkh</span> because <span class="_4yxp" style="font-style: italic;">Dasam Patshah </span>created the <span class="_4yxp" style="font-style: italic;">Khalsa </span>as the army of <span class="_4yxp" style="font-style: italic;">Akal Purakh. </span>That is why during the baptizing ceremony, <span class="_4yxp" style="font-style: italic;">Singhs </span>are asked to chant ‘<span class="_4yxp" style="font-style: italic;">Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh</span>’. This phrase is repeated several times. This means that from now onwards, <span class="_4yxp" style="font-style: italic;">Khalsa </span>belongs to the God and the victory of the <span class="_4yxp" style="font-style: italic;">Khalsa </span>is not possible without the will of the God. The victory achieved through the will of the God must be attributed as the victory of the God or Waheguru. There must be no misconception about it being the victory of a man. If it cultivates the misconception that the victory belongs to himself or his associates, then sorry, such a <span class="_4yxp" style="font-style: italic;">Khalsa </span>does not remain a <span class="_4yxp" style="font-style: italic;">Khalsa </span>in the true sense. At odds with the <span class="_4yxp" style="font-style: italic;">Guru, </span>he would be egotistic, ignorant, materialistic, and extreme blind and deaf. </div>
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As long as the question of <span class="_4yxp" style="font-style: italic;">Khalsa </span>being detached from the material world is concerned, keeping in mind the contemporary materialistic age it can be safely said that there is much blessing of the God on <span class="_4yxp" style="font-style: italic;">Nihang Singhs </span>even today<span class="_4yxp" style="font-style: italic;">. </span>There are still many a <span class="_4yxp" style="font-style: italic;">Singhs </span>among them even today, who are above the web of materialistic pleasures and thus adored by the <span class="_4yxp" style="font-style: italic;">Guru. </span>In the past, there had been great contended <span class="_4yxp" style="font-style: italic;">Singhs</span> who understood the illusory web of <span class="_4yxp" style="font-style: italic;">Ranjit Singh </span>and kept the <span class="_4yxp" style="font-style: italic;">Guru Khalsa </span>safe from the worship funds (donation chest) in the <span class="_4yxp" style="font-style: italic;">Gurdwaras. </span>Therefore, when the management of the <span class="_4yxp" style="font-style: italic;">Gurdwaras </span>went into the hands of the <span class="_4yxp" style="font-style: italic;">Mahants, </span>then <span class="_4yxp" style="font-style: italic;">Panth Khalsa </span>used to keep an eye on them. There could not be much fellowship of <span class="_4yxp" style="font-style: italic;">Khalsa </span>with the <span class="_4yxp" style="font-style: italic;">Sikh Sangat </span>because the materialistic <span class="_4yxp" style="font-style: italic;">Sikh Sangat </span>has always considered the <span class="_4yxp" style="font-style: italic;">Khalsa </span>who solely follows the path of <span class="_4yxp" style="font-style: italic;">Gurmat </span>as foolish. <span class="_4yxp" style="font-style: italic;">Sikh </span>leaders, who consider them to be the savior of <span class="_4yxp" style="font-style: italic;">Sikhs, </span>too have been covertly jealous with the <span class="_4yxp" style="font-style: italic;">Nihang Singhs. </span>The reason being the <span class="_4yxp" style="font-style: italic;">Nihang Singhs </span>were quite aware of the hidden motives of the <span class="_4yxp" style="font-style: italic;">Sikh </span>leaders owing to having similar experience during establishment of the <span class="_4yxp" style="font-style: italic;">Misls</span>. <span class="_4yxp" style="font-style: italic;">Nihang Singhs </span>are the flagbearers of <span class="_4yxp" style="font-style: italic;">Sikhi; </span>but these so-called representatives who got authority (or political control) with the help of the <span class="_4yxp" style="font-style: italic;">Panth Khalsa, </span>and are damaging <span class="_4yxp" style="font-style: italic;">Sikhi </span>(<span class="_4yxp" style="font-style: italic;">Gurmat</span>) itself cannot befool <span class="_4yxp" style="font-style: italic;">Panth Khalsa </span>from now on in the future. It is reassuring that now even the ordinary <span class="_4yxp" style="font-style: italic;">Sikh Sangat </span>has also gotten aware of their inner chicanery. </div>
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Dharam Singh Nihang Singh</div>
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Original article in Punjabi can be found at
<a href="https://www.scribd.com/document/47328503/Nihang-Singh-Sikhi-Dey-Jhandaa-Bardaar-Han" rel="nofollow" style="color: #365899; cursor: pointer; text-decoration: none;" target="_blank">https://www.scribd.com/document/473...</a></div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-79448421502627536162016-11-08T03:46:00.000-08:002016-11-08T03:46:10.521-08:00Human Consciousness<div dir="ltr" style="text-align: left;" trbidi="on">
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First, they conquer their inner self, and then, move on to empower others to do the same. Such extraordinary people are the ones who tirelessly work to set foundation for "World Peace" and help "Human Consciousness" move towards higher realm of spiritual awakening.</div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-66814898334718346652016-11-08T03:23:00.002-08:002016-11-08T03:23:57.644-08:00Spiritual Intelligence<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq7bzLGheF4uQHwAG-ZuRvzBQ07oVTVXMli2eKrBpGlnUa0zOerTYwvqpPS4IpFZV4pACtWKXFA2XuborMYZv48qpPDJCqVv-_WkWovrj0bJVsB1_Oy9o6MWosodVOi3ArdRAUz729Avk6/s1600/14355726_1218164604924604_4699925332691143909_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq7bzLGheF4uQHwAG-ZuRvzBQ07oVTVXMli2eKrBpGlnUa0zOerTYwvqpPS4IpFZV4pACtWKXFA2XuborMYZv48qpPDJCqVv-_WkWovrj0bJVsB1_Oy9o6MWosodVOi3ArdRAUz729Avk6/s320/14355726_1218164604924604_4699925332691143909_n.jpg" width="198" /></a><span style="background-color: white; color: #1d2129; font-family: Helvetica, Arial, sans-serif; font-size: 14px;">You may forget the religious scripture quotes and the exact words that brought change within you but what you will always remember and will never loose is the amount of 'spiritual intelligence' you gained through the learning process.</span><br />
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-59803838503428835172016-11-08T03:19:00.004-08:002016-11-08T03:19:50.245-08:00Reason Argument (Cavil) and Spiritual Wisdom<div dir="ltr" style="text-align: left;" trbidi="on">
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‘Reason’ is the name of such an arrow (weapon) which has the ability to cut through falsehood. The reason that can completely cut through the illusory web of falsehood is a fruition of the hearts of spiritually wise people. That is why spiritual wisdom has also been called ‘sword of knowledge’ in <span class="_4yxp" style="font-style: italic;">Gurbani</span>. It has the ability to expose all types of deception and no plea of false knowledge stands a chance in front of it. Reason has a second form too. The reason given by someone having fake knowledge which shall actually be called an argument (or cavil), although the person with fake knowledge will still call it reason. Thus, in <span class="_4yxp" style="font-style: italic;">Gurbani </span>any reason that originates from false knowledge has been condemned using the word reason (<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">ṯark</span>) itself: </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Māiā kī kiraṯ cẖẖod gavāī bẖagṯī sār na jānai.</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Beḏ sāsṯar kao ṯarkan lāgā ṯaṯ jog na pacẖẖānai. </span></div>
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<span class="_4yxp" style="font-style: italic;">(Aasa, M-5, Page 381)</span> </div>
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Here, <span class="_4yxp" style="font-style: italic;">Satguru ji </span>is saying to a confused intellectual who is bereft of the essence of the truth and devotional understanding, that you yourself are ignorant and know nothing about devotion. But you are giving arguments against true knowledge which has the capability to stabilize the mind and make it free from wishful thinking. The word <span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Beḏ</span> stands for knowledge and the word <span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Sāsṯar</span> means a compendium for governance. Therefore, ‘<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Beḏ sāsṯar</span>’ means that knowledge which is capable of governing, and eventually winning over the mind. When our intellect understands this core-knowledge, then it becomes competent to stop the mind from engaging in self-willed thoughts. This spiritual stage has been called as “<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Man jīṯai jag jīṯ</span>” in Gurbani which means that no intellect in the whole world stands a chance in front of the one which has attained the capability to win over the mind. At the same time, such a spiritual wisdom is never in conflict with another one of its own kind because they are identical in essence to each other. They are “<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">ek joṯ ḏue mūrṯī</span>”. </div>
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On the other hand, when an unenlightened or confused intellectual argues against this core-knowledge, his arguments are called <span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">hujaṯ</span> (cavil) in Gurbani: </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Gurmaṯ sācẖī hujaṯ ḏūr. Bahuṯ siāṇap lāgai ḏẖūr.</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Lāgī mail mitai sacẖ nāe. Gur parsāḏ rahai liv lāe.</span> </div>
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<span class="_4yxp" style="font-style: italic;">(Aasa, M-1, Page 352)</span> </div>
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Here, <span class="_4yxp" style="font-style: italic;">Satguru ji </span>is saying <span class="_4yxp" style="font-style: italic;">Gurmat </span>is unlike the arguments (cavil) of a confused-intellectual because <span class="_4yxp" style="font-style: italic;">Gurmat </span>is a truthful doctrine and nothing can rebut the truth. The intellect of anyone who tries to oppose truth in fact gets more polluted, and cannot be purified without the knowledge of truth. One who argues against truth, if becomes a subject of the blessings of God, can become truthful after accepting <span class="_4yxp" style="font-style: italic;">Gurmat.</span> </div>
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Although it is prohibited in the <span class="_4yxp" style="font-style: italic;">Gurbani </span>to argue against the truth, but the question asked by a seeker in order to understand truth has not been considered an argument. People had been getting their doubts cleared from <span class="_4yxp" style="font-style: italic;">Bhagats </span>and <span class="_4yxp" style="font-style: italic;">Guru Sahibaans, </span>which they used to do on a regular basis. A real religious teacher must be considered as the one who after clarifying the doubts of people has the capability to dispel their illusions. For those who call themselves religious leaders, and craftily conceal their ignorance by rendering the genuine questions asked by a seeker to get his doubts cleared as mere argumentation, <span class="_4yxp" style="font-style: italic;">Bhagat Kabir </span>says: </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Kabīr māe mūndao ṯih gurū kī jā ṯe bẖaram na jāe.</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Āp dube cẖahu beḏ mėh cẖele ḏīe bahāe.</span></div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;"> </span> <span class="_4yxp" style="font-style: italic;">(Salok Kabir ji, Page 1369)</span> </div>
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<span class="_4yxp" style="font-style: italic;">Kabir ji </span>is saying that the fraud of the false doctrine (<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">māe</span>) of such a <span class="_4yxp" style="font-style: italic;">Guru </span>must be exposed who is incapable to dispel all types of illusions of his <span class="_4yxp" style="font-style: italic;">Sikhs. </span>He might be learned in the four <span class="_4yxp" style="font-style: italic;">Veds, </span>but due to himself being drowned in the ocean of the physical world, that is being materialistic, will drown his disciples in that ocean as well. </div>
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The various worldly doctrines have been frequently reasoned against by the authors of <span class="_4yxp" style="font-style: italic;">Gurbani</span>. Bringing to fore the flaws of each temporal doctrine, the solution has also been suggested along with. This means that when <span class="_4yxp" style="font-style: italic;">Gurmat </span>points out flaws in other doctrines, it also provides appropriate remedial action thus proving its noble intention to guide them in the right direction. It is not done in ill-will or to debase any of these doctrines. But the contemporary religious leaders in front of us, instead of answering the questions asked by seekers in order to get their doubts cleared, all of them shut the seekers up saying that you don’t have enough devotion (towards us). This clearly means that they don’t have any answers for the seekers. In order to hide their ignorance, they misuse the word <span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Sarḏẖā</span>. In <span class="_4yxp" style="font-style: italic;">Gurbani, </span><span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Sarḏẖā </span>means ‘good intention’, which is evident from the following verses: </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Saṯgur hoe ḏaiāl ṯa sarḏẖā pūrīai.</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Saṯgur hoe ḏaiāl na kabahūʼn jẖūrīai.</span> </div>
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<span class="_4yxp" style="font-style: italic;">(Majh ki Vaar, M-1, Page 149)</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Anṯarjāmī purakẖ biḏẖāṯe sarḏẖā man kī pūre.</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Nānak ḏās ihai sukẖ māgai mo kao kar sanṯan kī ḏẖūre. </span></div>
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<span class="_4yxp" style="font-style: italic;">(Raag Gauri Poorbi, M-5, Page 13)</span> </div>
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The above verses do not reflect desire of any materialistic things or pleasures. Here it is a supplication in front of God for satiation of the hunger for true <span class="_4yxp" style="font-style: italic;">Naam </span>(or knowledge)<span class="_4yxp" style="font-style: italic;">. </span>But in the world of confused intellectuals, the meanings of the word <span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Sarḏẖā</span> have been distorted to mean blind-faith. A confused intellectual is a fake <span class="_4yxp" style="font-style: italic;">Guru </span>(Saint) and has to adopt this measure to save his falsehood. He can only maintain his sainthood by propagating this illusion. That is why saints today in the garb of <span class="_4yxp" style="font-style: italic;">Sikhs </span>also have to take refuge of such craftiness to save their sainthood. They don’t have the understanding of the truth in the <span class="_4yxp" style="font-style: italic;">Gurmat. </span>These fake saints, gag the seekers by saying ‘One must not argue’, whenever the seekers ask a question. </div>
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The knowledge of truth, though always remains preserved in the written form, but these materialistic people in order to save their false dogmas, misrepresent the eternal doctrine by giving it temporal meanings. Similar misrepresentation that has happened with <span class="_4yxp" style="font-style: italic;">Gurbani </span>is now in front of us. But when the correct meanings reflecting the fundamental ideology of <span class="_4yxp" style="font-style: italic;">Gurbani </span>will emerge, then obviously there will be all types of clamor from the adherents of <span class="_4yxp" style="font-style: italic;">Sanatani </span>doctrine. Through various arguments they will try to rebut the truth in <span class="_4yxp" style="font-style: italic;">Gurbani </span>in eyes of their disciples. Eventually they will be unsuccessful because confused-intellectuals can only cavil, which they try to pass off as reason. </div>
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The conclusion of this whole discussion is that spiritual wisdom is the only wisdom from which reason (or logic) can originate. From inside the confused-intellectuals, only empty arguments can emerge which is nothing but cavil according to <span class="_4yxp" style="font-style: italic;">Gurbani. </span>Whenever a seeker with an intention to know the truth, asks a question from a religious person who does not have an answer for him, in that case the spiritual stage of the seeker is higher than that of that religious person. That particular question for knowing the truth has also originated from the spiritual wisdom of the seeker. The intellect that that is trying to acquire understanding of the truth will also be called spiritual wisdom, although it might be incomplete at that time. Each question asked from the spiritual wisdom of a seeker is like a blow of reasoning for the fraud <span class="_4yxp" style="font-style: italic;">Gurus, </span>while for a complete <span class="_4yxp" style="font-style: italic;">Guru, </span>such a question is a sign of progress of the seeker. Because wherever there is no reason, there is illusion (ignorance). </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Ŧarak na cẖā.</span> </div>
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<span class="_4yxo _4yxp" style="font-style: italic; font-weight: bold;">Bẖarmīā cẖā.</span> </div>
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<span class="_4yxp" style="font-style: italic;">(Dhanasri Bhagat Namdev Ji, Page 693)</span> </div>
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<span class="_4yxp" style="font-style: italic;">- Dharam Singh </span><span style="font-style: italic;">Nihang Singh -</span></div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-75590328244493062662016-11-08T03:16:00.003-08:002016-11-08T03:16:46.176-08:00No Place For Corruption In Gursikhi Character<div dir="ltr" style="text-align: left;" trbidi="on">
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<span data-offset-key="6g2kp-0-0">After honest deliberation of </span><span data-offset-key="6g2kp-0-1" style="font-style: italic;">Gurbani</span><span data-offset-key="6g2kp-0-2">, it is evident that corruption and </span><span data-offset-key="6g2kp-0-3" style="font-style: italic;">Sikhi </span><span data-offset-key="6g2kp-0-4">are two mutually opposite entities. Beginning with the era of </span><span data-offset-key="6g2kp-0-5" style="font-style: italic;">Bhagats </span><span data-offset-key="6g2kp-0-6">to the era of </span><span data-offset-key="6g2kp-0-7" style="font-style: italic;">Gurus, </span><span data-offset-key="6g2kp-0-8">and even after that, there has been Islamic rule in India. During Islamic administration, the judiciary was under the </span><span data-offset-key="6g2kp-0-9" style="font-style: italic;">Qazis </span><span data-offset-key="6g2kp-0-10">(head of the </span><span data-offset-key="6g2kp-0-11" style="font-style: italic;">Shariā </span><span data-offset-key="6g2kp-0-12">court)</span><span data-offset-key="6g2kp-0-13" style="font-style: italic;">. Qazis </span><span data-offset-key="6g2kp-0-14">were bound to adjudicate according to the religion Islam, but owing to their greed, they used to do injustice. The opposition to this injustice is recorded in </span><span data-offset-key="6g2kp-0-15" style="font-style: italic;">Gurbani, </span><span data-offset-key="6g2kp-0-16">indicating that a </span><span data-offset-key="6g2kp-0-17" style="font-style: italic;">Sikh </span><span data-offset-key="6g2kp-0-18">who is an adherent of </span><span data-offset-key="6g2kp-0-19" style="font-style: italic;">Gurmat </span><span data-offset-key="6g2kp-0-20">can never do injustice at any cost. </span><span data-offset-key="6g2kp-0-21" style="font-style: italic;">Satguru ji </span><span data-offset-key="6g2kp-0-22">is inspiring the </span><span data-offset-key="6g2kp-0-23" style="font-style: italic;">Qazis </span><span data-offset-key="6g2kp-0-24">to do justice according to Islam by saying: </span></div>
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<span data-offset-key="dlgma-0-0" style="font-style: italic; font-weight: bold;">Musalmāṇ kahāvaṇ muskal jā hoe ṯā musalmāṇ kahāvai.</span><span data-offset-key="dlgma-0-1"> </span></div>
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<span data-offset-key="damn8-0-0" style="font-style: italic; font-weight: bold;">Aval aul ḏīn kar miṯẖā maskal mānā māl musāvai.</span><span data-offset-key="damn8-0-1"> </span></div>
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<span data-offset-key="8lrhp-0-0" style="font-style: italic; font-weight: bold;">Hoe muslim ḏīn muhāṇai maraṇ jīvaṇ kā bẖaram cẖukẖāvai.</span><span data-offset-key="8lrhp-0-1"> </span></div>
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<span data-offset-key="6am1o-0-0" style="font-style: italic; font-weight: bold;">Rab kī rajāe manne sir upar karṯā manne āp gavāvai.</span><span data-offset-key="6am1o-0-1"> </span></div>
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<span data-offset-key="a79ff-0-0" style="font-style: italic; font-weight: bold;">Ŧao Nānak sarab jīā mihramaṯ hoe ṯa musalmāṇ kahāvai. </span><span data-offset-key="a79ff-0-1"> </span></div>
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<span data-offset-key="aechf-0-0" style="font-style: italic;">(Vaar Maajh, M-1, Page 141)</span><span data-offset-key="aechf-0-1"> </span></div>
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<span data-offset-key="f7l1e-0-0">In the above verses, </span><span data-offset-key="f7l1e-0-1" style="font-style: italic;">Satguru ji </span><span data-offset-key="f7l1e-0-2">is shaking the soul of </span><span data-offset-key="f7l1e-0-3" style="font-style: italic;">Qazi </span><span data-offset-key="f7l1e-0-4">and saying that O </span><span data-offset-key="f7l1e-0-5" style="font-style: italic;">Qazi</span><span data-offset-key="f7l1e-0-6">! You are considering yourself </span><span data-offset-key="f7l1e-0-7" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-8">, but becoming a </span><span data-offset-key="f7l1e-0-9" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-10"> is extremely difficult. Calling oneself a </span><span data-offset-key="f7l1e-0-11" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-12"> falsely is like deceiving oneself. An extremely righteous person shall only be called a </span><span data-offset-key="f7l1e-0-13" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-14">. It is not proper from any aspect to call just about every other person a </span><span data-offset-key="f7l1e-0-15" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-16">. That alone is a </span><span data-offset-key="f7l1e-0-17" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-18"> who is the first to accept truth as sweet, not the one to whom truth tastes bitter. Secondly, a </span><span data-offset-key="f7l1e-0-19" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-20"> erases any illusion of birth and death from inside and delivers justice according to ‘</span><span data-offset-key="f7l1e-0-21" style="font-style: italic;">Rab kī rajāe</span><span data-offset-key="f7l1e-0-22">’, that is, the voice of his inner self. While adjudicating, he does not let his mind act according to its wishes. At the end, </span><span data-offset-key="f7l1e-0-23" style="font-style: italic;">Satguru ji </span><span data-offset-key="f7l1e-0-24">is saying that by adopting the strategy mentioned above, such an impartial </span><span data-offset-key="f7l1e-0-25" style="font-style: italic;">Muslim</span><span data-offset-key="f7l1e-0-26"> can become compassionate just like God. </span></div>
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<span data-offset-key="3rks-0-0">It is evident from these verses how strongly </span><span data-offset-key="3rks-0-1" style="font-style: italic;">Gurmat </span><span data-offset-key="3rks-0-2">is against those who take bribe in order to pass on someone’s right to another undeserving person. The following verses make it clear further: </span></div>
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<span data-offset-key="91k56-0-0" style="font-style: italic; font-weight: bold;">Kājī hoe kai bahai niāe. Fere ṯasbī kare kẖuḏāe.</span><span data-offset-key="91k56-0-1"> </span></div>
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<span data-offset-key="brte7-0-0" style="font-style: italic; font-weight: bold;">Vadẖī lai kai hak gavāe. Je ko pucẖẖai ṯā paṛ suṇāe.</span><span data-offset-key="brte7-0-1"> </span></div>
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<span data-offset-key="bocpi-0-0" style="font-style: italic; font-weight: bold;">Ŧurak manṯar kan riḏai samāhi. Lok muhāvėh cẖāṛī kẖāhi.</span><span data-offset-key="bocpi-0-1"> </span></div>
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<span data-offset-key="4ajq4-0-0" style="font-style: italic;">(Vaar Ramkali 3, Salok M-1, Page 951)</span><span data-offset-key="4ajq4-0-1"> </span></div>
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<span data-offset-key="hg4b-0-0">In the above verses too, </span><span data-offset-key="hg4b-0-1" style="font-style: italic;">Satguru ji </span><span data-offset-key="hg4b-0-2">have exposed the character of </span><span data-offset-key="hg4b-0-3" style="font-style: italic;">Qazi,</span><span data-offset-key="hg4b-0-4"> the authority of Islam, who looks like a very religious person from his outward appearance and holds a rosary in his hand and chants </span><span data-offset-key="hg4b-0-5" style="font-style: italic;">Khuda Khuda </span><span data-offset-key="hg4b-0-6">(or </span><span data-offset-key="hg4b-0-7" style="font-style: italic;">Allah Allah</span><span data-offset-key="hg4b-0-8">) all the time. But during the time of adjudication concerning the men of the same </span><span data-offset-key="hg4b-0-9" style="font-style: italic;">Khuda</span><span data-offset-key="hg4b-0-10">, his intentions are ravenous. He gives the judgement in that person’s favor who gives him more bribe. If someone questions the </span><span data-offset-key="hg4b-0-11" style="font-style: italic;">Qazi </span><span data-offset-key="hg4b-0-12">about this injustice, then he quotes something from the </span><span data-offset-key="hg4b-0-13" style="font-style: italic;">Qoran </span><span data-offset-key="hg4b-0-14">and shuts the person up telling him some meanings according to his own interpretation. He counsels people with Islamic knowledge, and emphasizes to imbibe that knowledge into the heart, but himself swindles people through bribery. </span></div>
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<span data-offset-key="fpvpt-0-0">The </span><span data-offset-key="fpvpt-0-1" style="font-style: italic;">Qazis </span><span data-offset-key="fpvpt-0-2">of that time, who never got tired of claiming themselves to be the custodians of the Islamic rule of truth and justice, were engaged in such rampant corruption. Actually, men who stand guard for truth and justice are always rare in this world. That there is nothing to be gained other than misery from worldly hassles is known to the ones who adhere to the principles of truth and justice. That is why </span><span data-offset-key="fpvpt-0-3" style="font-style: italic;">Gurbani </span><span data-offset-key="fpvpt-0-4">has given the message to yearn for Godly love to a </span><span data-offset-key="fpvpt-0-5" style="font-style: italic;">Gursikh,</span><span data-offset-key="fpvpt-0-6"> rather than nurturing other desires like power and salvation. </span></div>
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<span data-offset-key="cv7fa-0-0" style="font-style: italic; font-weight: bold;">Rāj na cẖāhao mukaṯ na cẖāhao man parīṯ cẖaran kamlāre.</span><span data-offset-key="cv7fa-0-1"> </span></div>
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<span data-offset-key="4cenk-0-0" style="font-style: italic;">(Devgandhari, M-5, Page 534)</span><span data-offset-key="4cenk-0-1"> </span></div>
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<span data-offset-key="3pnq9-0-0">The above verse talks about something totally distinctive from all other doctrines of the world. Until now, all doctrines that have emerged in the world apart from </span><span data-offset-key="3pnq9-0-1" style="font-style: italic;">Gurmat, </span><span data-offset-key="3pnq9-0-2">after having achieved enough number of devotees, began to nurture the desire to grab worldly power. It is another matter that which doctrine was successful in doing so and which one was unsuccessful, but </span><span data-offset-key="3pnq9-0-3" style="font-style: italic;">Gurmat </span><span data-offset-key="3pnq9-0-4">has categorically stated that an adherent of </span><span data-offset-key="3pnq9-0-5" style="font-style: italic;">Gurmat, </span><span data-offset-key="3pnq9-0-6">a real </span><span data-offset-key="3pnq9-0-7" style="font-style: italic;">Gursikh, </span><span data-offset-key="3pnq9-0-8">can only be the one whose desire for worldly power, worldly glory, and worldly pleasures has ended. Although contemporary </span><span data-offset-key="3pnq9-0-9" style="font-style: italic;">Sikhs </span><span data-offset-key="3pnq9-0-10">might not agree with this thought, but this commandment has been inscribed in the </span><span data-offset-key="3pnq9-0-11" style="font-style: italic;">Gurbani</span><span data-offset-key="3pnq9-0-12"> for the </span><span data-offset-key="3pnq9-0-13" style="font-style: italic;">Gursikhs</span><span data-offset-key="3pnq9-0-14"> by the </span><span data-offset-key="3pnq9-0-15" style="font-style: italic;">Guru.</span><span data-offset-key="3pnq9-0-16"> </span></div>
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<span data-offset-key="2s0t-0-0">When we make this claim in front of the world that the verses of </span><span data-offset-key="2s0t-0-1" style="font-style: italic;">Guru Granth Sahib </span><span data-offset-key="2s0t-0-2">are true, and that the teaching therein is superior and distinct when compared to other doctrines of the world, then we will have to admit that the biggest virtue contained in </span><span data-offset-key="2s0t-0-3" style="font-style: italic;">Gurbani </span><span data-offset-key="2s0t-0-4">is that it instructs it’s </span><span data-offset-key="2s0t-0-5" style="font-style: italic;">Sikhs </span><span data-offset-key="2s0t-0-6">to renounce greed, and to burn (dismiss) any worldly accolades. Any person who cannot do these two things has no right to call himself a </span><span data-offset-key="2s0t-0-7" style="font-style: italic;">Sikh. </span><span data-offset-key="2s0t-0-8">When we are asking a </span><span data-offset-key="2s0t-0-9" style="font-style: italic;">Muslim </span><span data-offset-key="2s0t-0-10">to call himself a </span><span data-offset-key="2s0t-0-11" style="font-style: italic;">Muslim </span><span data-offset-key="2s0t-0-12">only after becoming one in a true sense of the word, then we must also call ourselves </span><span data-offset-key="2s0t-0-13" style="font-style: italic;">Sikhs </span><span data-offset-key="2s0t-0-14">only after adopting </span><span data-offset-key="2s0t-0-15" style="font-style: italic;">Sikhi </span><span data-offset-key="2s0t-0-16">in the truest form. But whatever is happening today is contrary to the above. </span></div>
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<span data-offset-key="84t80-0-0">One thing that needs to be understood is that a ruler needs people of all religions and factions to keep his government stable. In </span><span data-offset-key="84t80-0-1" style="font-style: italic;">Gurbani</span><span data-offset-key="84t80-0-2">, the flaws of various worldly doctrines have been exposed, and their falsehood and deception has been rejected and criticized. If a </span><span data-offset-key="84t80-0-3" style="font-style: italic;">Sikh</span><span data-offset-key="84t80-0-4"> ruler is to propagate </span><span data-offset-key="84t80-0-5" style="font-style: italic;">Gurmat </span><span data-offset-key="84t80-0-6">from this throne, then it will be obvious for the adherents of the other doctrines to get displeased. There are only two alternatives in this case. Either the ruler must be extremely powerful and completely acquainted with the understanding of </span><span data-offset-key="84t80-0-7" style="font-style: italic;">Gurmat, </span><span data-offset-key="84t80-0-8">so that he can connect the adherents of the other doctrines to this true doctrine after understanding them in an amicable manner, and thus is able to enhance their complete life style. If that is not the case, then that </span><span data-offset-key="84t80-0-9" style="font-style: italic;">Gursikh </span><span data-offset-key="84t80-0-10">shall keep on spreading the message of </span><span data-offset-key="84t80-0-11" style="font-style: italic;">Gurmat </span><span data-offset-key="84t80-0-12">to the world, but keep himself away from the administrative circles. During spreading of the message of </span><span data-offset-key="84t80-0-13" style="font-style: italic;">Gurmat, </span><span data-offset-key="84t80-0-14">there must be no display of feelings of hostility or disdain. The endeavor of </span><span data-offset-key="84t80-0-15" style="font-style: italic;">Gurmat </span><span data-offset-key="84t80-0-16">is to understand the doctrines that are moving in a wrong direction, and inspire them to tread towards the right direction. </span></div>
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<span data-offset-key="9c8qn-0-0">Why it is that all those flaws that were in the other doctrines have creeped in to the contemporary so-called </span><span data-offset-key="9c8qn-0-1" style="font-style: italic;">Sikhs, </span><span data-offset-key="9c8qn-0-2">when </span><span data-offset-key="9c8qn-0-3" style="font-style: italic;">Gurmat </span><span data-offset-key="9c8qn-0-4">has categorically condemned all such flaws in the </span><span data-offset-key="9c8qn-0-5" style="font-style: italic;">Gurbani. </span><span data-offset-key="9c8qn-0-6">The answer is clear that we have neither properly understood nor adopted </span><span data-offset-key="9c8qn-0-7" style="font-style: italic;">Gurbani </span><span data-offset-key="9c8qn-0-8">(or </span><span data-offset-key="9c8qn-0-9" style="font-style: italic;">Gurmat</span><span data-offset-key="9c8qn-0-10">) in our life. </span></div>
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<span data-offset-key="4vraj-0-0">Several false anecdotes have been implanted into the history of the </span><span data-offset-key="4vraj-0-1" style="font-style: italic;">Gurus, </span><span data-offset-key="4vraj-0-2">and those have attempted to paint the </span><span data-offset-key="4vraj-0-3" style="font-style: italic;">Sikh </span><span data-offset-key="4vraj-0-4">and </span><span data-offset-key="4vraj-0-5" style="font-style: italic;">Sanatan </span><span data-offset-key="4vraj-0-6">doctrine with the same brush. All those basic fundamentals, by the virtue of which </span><span data-offset-key="4vraj-0-7" style="font-style: italic;">Gurmat </span><span data-offset-key="4vraj-0-8">appeared distinct from the </span><span data-offset-key="4vraj-0-9" style="font-style: italic;">Sanatan </span><span data-offset-key="4vraj-0-10">doctrine, were modified with great efforts in such a way that </span><span data-offset-key="4vraj-0-11" style="font-style: italic;">Sikhs </span><span data-offset-key="4vraj-0-12">could not understand it. For instance, according to </span><span data-offset-key="4vraj-0-13" style="font-style: italic;">Gurmat, </span><span data-offset-key="4vraj-0-14">‘</span><span data-offset-key="4vraj-0-15" style="font-style: italic; font-weight: bold;">Jamaṇ marṇā hukam hai</span><span data-offset-key="4vraj-0-16">’ (i.e. birth and death are natural occurrences, or God’s will) but there are many such anecdotes in our history that contradict this </span><span data-offset-key="4vraj-0-17" style="font-style: italic;">Gurmat </span><span data-offset-key="4vraj-0-18">principle</span><span data-offset-key="4vraj-0-19" style="font-style: italic;">. </span><span data-offset-key="4vraj-0-20">Where in </span><span data-offset-key="4vraj-0-21" style="font-style: italic;">Gurmat, ‘</span><span data-offset-key="4vraj-0-22" style="font-style: italic; font-weight: bold;">Nām’</span><span data-offset-key="4vraj-0-23"> has been considered to be </span><span data-offset-key="4vraj-0-24" style="font-style: italic; font-weight: bold;">Ḏukẖ bẖanjan </span><span data-offset-key="4vraj-0-25">(i.e. invalidator of misery), but in actuality we have a Jujube tree (</span><span data-offset-key="4vraj-0-26" style="font-style: italic;">beri</span><span data-offset-key="4vraj-0-27">) publicized as an invalidator of misery. Aren’t these two things self-contradictory? The crux is that knowingly or unknowingly, today </span><span data-offset-key="4vraj-0-28" style="font-style: italic;">Sikhs </span><span data-offset-key="4vraj-0-29">are polluting the message of </span><span data-offset-key="4vraj-0-30" style="font-style: italic;">Gurmat </span><span data-offset-key="4vraj-0-31">themselves. We have completely forsaken the following message of </span><span data-offset-key="4vraj-0-32" style="font-style: italic;">Gurbani: </span><span data-offset-key="4vraj-0-33"> </span></div>
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<span data-offset-key="4c6jq-0-0" style="font-style: italic; font-weight: bold;">Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai.</span><span data-offset-key="4c6jq-0-1"> </span></div>
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<span data-offset-key="c65lr-0-0" style="font-style: italic; font-weight: bold;">Rām nām jap hirḏai jāpai mukẖ ṯe sagal sunāvai.</span><span data-offset-key="c65lr-0-1"> </span></div>
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<span data-offset-key="4svhr-0-0" style="font-style: italic;">(Asa, M-5, Page 381)</span><span data-offset-key="4svhr-0-1"> </span></div>
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<span data-offset-key="5aver-0-0">The above directive is extremely important in the context of propagation of </span><span data-offset-key="5aver-0-1" style="font-style: italic;">Gurmat. </span><span data-offset-key="5aver-0-2">Through these verses, </span><span data-offset-key="5aver-0-3" style="font-style: italic;">Gursikhs </span><span data-offset-key="5aver-0-4">have been instructed that until a </span><span data-offset-key="5aver-0-5" style="font-style: italic;">Sikh </span><span data-offset-key="5aver-0-6">himself does not understand </span><span data-offset-key="5aver-0-7" style="font-style: italic;">Gurmat </span><span data-offset-key="5aver-0-8">completely and is not able to realize </span><span data-offset-key="5aver-0-9" style="font-style: italic;">Sabad Guru </span><span data-offset-key="5aver-0-10">from within his heart, he shall not engage in </span><span data-offset-key="5aver-0-11" style="font-style: italic;">Gurmat </span><span data-offset-key="5aver-0-12">preaching. There are rare </span><span data-offset-key="5aver-0-13" style="font-style: italic;">Gurmukhs </span><span data-offset-key="5aver-0-14">who understand the </span><span data-offset-key="5aver-0-15" style="font-style: italic;">Gurmat </span><span data-offset-key="5aver-0-16">ideology. This is a thinner than hair, that is an extremely acute subject. Engaging in its preaching without understanding it thoroughly, like it is happening today, then owing to it’s sharper than a double-edged sword tendency, it could be suicidal. Our (</span><span data-offset-key="5aver-0-17" style="font-style: italic;">Sikhs’</span><span data-offset-key="5aver-0-18">) condition today is because of the way we are preaching </span><span data-offset-key="5aver-0-19" style="font-style: italic;">Gurmat.</span><span data-offset-key="5aver-0-20"> The reason our young generation is becoming nonconformist is that the anecdotes written in our historical texts are in contradiction to </span><span data-offset-key="5aver-0-21" style="font-style: italic;">Gurmat</span><span data-offset-key="5aver-0-22">. Where it was expected from our </span><span data-offset-key="5aver-0-23" style="font-style: italic;">Gurdwaras </span><span data-offset-key="5aver-0-24">to send the message of renunciation of greed, anti-</span><span data-offset-key="5aver-0-25" style="font-style: italic;">Gurmat </span><span data-offset-key="5aver-0-26">prayers for fulfillment of material desires are taking place. Consequently, the vice of greed in </span><span data-offset-key="5aver-0-27" style="font-style: italic;">Sikhs </span><span data-offset-key="5aver-0-28">has become so intense that they can even commit big crimes due to this greed. Meaning thereby that the </span><span data-offset-key="5aver-0-29" style="font-style: italic;">Gurmat </span><span data-offset-key="5aver-0-30">ideology, which is against corruption (or bribery), is being preached with alteration. There can be no place in the character of a </span><span data-offset-key="5aver-0-31" style="font-style: italic;">Gursikh </span><span data-offset-key="5aver-0-32">for greed and corruption. Anyone doing so has no right to call himself a </span><span data-offset-key="5aver-0-33" style="font-style: italic;">Sikh.</span><span data-offset-key="5aver-0-34"> </span></div>
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<span data-offset-key="9jhg-0-0" style="font-weight: bold;">-Dharam Singh Nihang Singh-</span></div>
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<span data-offset-key="2pvtb-0-0" style="font-weight: bold;">Note:</span><span data-offset-key="2pvtb-0-1"> This article has already been published in the 07/2002 edition of </span><span data-offset-key="2pvtb-0-2" style="font-style: italic;">Gurmat Parkash </span><span data-offset-key="2pvtb-0-3">magazine published by </span><span data-offset-key="2pvtb-0-4" style="font-style: italic;">Shiromani Gurdwara Parbandhak Committee, Sri Amritsar Sahib.</span><span data-offset-key="2pvtb-0-5"> </span></div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-61513626849744356532015-03-18T05:00:00.002-07:002015-03-18T05:00:32.639-07:00Holy Bath<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: large;">It is a common belief that a bath taken at religious places is holy, and the word 'Ishnaan' in Gurbani means bathing. This notion is false, because Ishnaan is the cleansing of the mind, not the physical body. The word used for cleaning of physical body is 'Pinda dhona' as used in the following verse,<br /><br /><div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCE3yEDliBtPcJmrW0b1CxC6x0RliotNvvOBu31Fnuckdk8cRU9EZsYO1Mrc0ALF2AZfGoh55rXD9O92x6e-MAcqFARstr8gkwz3jXpHtF0V1uiQPfG-wL4ZNhweroJKAjg9lThp9VMDR3/s1600/Holy+Bath.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCE3yEDliBtPcJmrW0b1CxC6x0RliotNvvOBu31Fnuckdk8cRU9EZsYO1Mrc0ALF2AZfGoh55rXD9O92x6e-MAcqFARstr8gkwz3jXpHtF0V1uiQPfG-wL4ZNhweroJKAjg9lThp9VMDR3/s1600/Holy+Bath.jpg" height="240" width="320" /></a></div>
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Sooche se na aakhiye behn je pinda dhoye॥</div>
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Sooche seyi Nankaa jin man vasya soye॥</div>
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(Sri Aad Granth, Page 472)</div>
<br />The verse says that those who take a bath for their bodies shall not be called pure. Only those are pure whose mind is attuned to the Lord (or their inner voice).<br /> However, physical bath is a good thing to have for health and to be fresh, but it has no holiness attached to it. Holiness can only come from cleansing of the mind, i.e. Ishnaan. The following Gurbani verse,<br /><div style="text-align: center;">
Gurmukh naam daan ishnaan॥</div>
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(Sri Aad Granth, Page 942)</div>
<br />clearly states that Ishnaan of a Gurmukh is done through Naam, which is the knowledge about our own self. This knowledge makes us aware about the temporal nature of the physical body and desires associated with it.</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-30011884227837859562015-03-13T00:17:00.000-07:002015-03-13T00:17:03.966-07:00Human Rights In The Sikh Religion<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><u>Human Rights In The Sikh Religion</u></b></div>
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<b><i>The Creator - The Voice of Human Rights</i></b></div>
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<a href="https://fbcdn-sphotos-g-a.akamaihd.net/hphotos-ak-xap1/v/t1.0-9/21419_512896895451382_2012822466_n.jpg?oh=3886afb734103b8f16c9a62f93394f61&oe=55B8C774&__gda__=1438523996_d68e68dda1eabdbc53269fa5d06744d8" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" border="0" class="photo_img img" src="https://fbcdn-sphotos-g-a.akamaihd.net/hphotos-ak-xap1/v/t1.0-9/21419_512896895451382_2012822466_n.jpg?oh=3886afb734103b8f16c9a62f93394f61&oe=55B8C774&__gda__=1438523996_d68e68dda1eabdbc53269fa5d06744d8" style="border: 0px; margin-top: 0px; max-width: 100%; padding: 0px;" title="" /></a>If human rights are not violated, contributions would be redundant as the present. But human rights violations determine the lives of many people. What are the reasons? In the following, starting from the central insights of the Sikh religion first Answers are found. It is in the nature of things, that the article reflects the current level of understanding of the authors.<br />Or the A, one may by the Creator, God speaking, Yahweh, Allah, Ram or Waheguru, embodies the voice of human rights par excellence. Because the One combines all the virtues that are necessary to lead a dignified, free, natural and peaceable life. This is the quintessence of the Sikh religion. To approach the issue of human rights, a basic understanding of the Sikh religion, it is therefore necessary necessary.<br /><br />Sikhi - Living with wisdom<br />The Sikh religion is a holistic, spiritually-rooted way of life that respects pluralism and promotes the unity of the people. The religion - called in the original Sikhi - emphasizes the is equity of all people, regardless of gender, age and social background. The Sikh religion today feel about 20 million people belong. This makes it the world's fifth largest religion.Practicing Sikh men are usually detects light in a flowing beard and a turban bound elaborately. Also, some Sikh women wear turbans. This is a graceful and natural lifestyle.Sikh men traditionally wear the common name Singh (lion) and women Kaur's last name (princess).<br />The Sikh religion was born in the Punjab, in present-day North India. It is largely due to the 1469 born Nanak and his nine successors and direct more Pious (Bhatt and Bhagat) back.The former came from from mainly Hindu, the latter also Muslim parents houses. From the perspective of the Sikhs is with the pious to people who are already recognized in his lifetime to the original meaning of life and lived in harmony with the Creator. This they succeeded in their own words only through the overcoming of the mind (man) and the illusion of the ego using inherent timeless spiritual wisdom (gian, naam) and just not by the observance of religious dogmas and Behave conduct or the exercise of rituals, chanting, mantras , fasts, pilgrimages, meditation techniques and yoga exercises - so all soul healing promising practices of the dominant religious traditions of India.<br />The pious went with her work do not primarily aim to establish a new religion or even to gather a following behind him, they worshiped as Guru. Rather, they wanted the people based on their matching experience a location-independent and time - give religious and ethnienübergreifende support for a holistic life, which is always spiritually oriented, without neglecting the need worldly responsibilities. Thus the pious then described as the only true and eternal guru for her immeasurable, positive and Nameless One and his wisdom. The pious call themselves throughout as faulty student and servant (daas, jan, garib) of the Creator, who speaks through the immaculate wisdom of the unit. Guru stands for the light of the inner knowledge that is truly and effectively both in this and in the non-material world.The Illuminator is always close to the creatures (Bani, Biej mantar). He is able, as good / bad as convert the dualities (dubida) perceived attributes in relatively aufzufassende phenomena. The darkness of ignorance, which reduces the life of the material (maya) and the physical and sensual short-term self-interest, can now be gradually overcome in the course of progressive insight. Put simply, is the guru, in certain contexts also rightly called conscience, the inner voice of the Creator. It is like the lotus flower, despite the surrounding mud of vile thoughts, always pure. This voice leads the people towards all the virtues which the Creator Himself bears in itself. Anyone who assimilates these virtues with the help of wisdom, can live in harmony with creation. Among the virtues that are always interwoven with each other, including the pious among other truthfulness, anxiety and Feindlosigkeit.<br />The collected insights of more than 35 saints, these largely self-written, considered today the Sikhs, that the students of the Guru, as a central source of spiritual and ethical inspiration. Sikhs refer to the 1430-page standard edition of this anthology, which was completed in stages to 1708, respectfully when Adi Guru Granth Sahib (AGGS). The word guru expresses that only timeless spiritual wisdom were taken. The truthfulness of a statement is always linked in AGGS to the condition that it is valid at all times, so beyond this world. The following work-based melodies combines a metaphor decorated linguistic diversity that is indicative of an exceptionally high poetry. The insights are based on intensive and critical study of the various religious traditions. Among other things, you will find references to the Vedas, the Simritian and Shastar to Islam and the yogi.<br />Man - crown and bottom of creation<br />From the perspective of the Sikh religion are rights and obligations in a responsible life to each other as the day turns to night. The Creator of all, even the highest and unermesslichste form of virtue, is responsible for everything that exists. It represents the critters, whether virtuous or vile, all Vital unconditionally available: beginning of planets, suns and moons, which ordered the midst of apparent chaos around their orbits, oxygen-producing forests, rivers, fruits and processed earth materials that a world like we only allow up to a developed over many stages of evolution twill, with a brain that allows the language and other complex forms of interaction. All creation follows this insight to a non-detectable material omnipotence and wisdom. The creatures who humbly recognize this - and it was metaphorically the wind or the sun - understand that they are part of a larger cosmic context and are able to have no effect alone.<br />But it is the man who is the last stage of evolution of its potential here, tends to become estranged from its original responsibility of spiritual self-knowledge. He abused his position and act self-righteous. While people should be humbled as last kind incurred a back seat, it is as if he would have always been at the forefront of creation. Instead careful to protect the rights of the resulting creature before him, the man lives largely inconsiderate and thus becomes a burden of creation.<br />The problem here especially that man is the only living being systematically individual or collective self-interest limits the rights of parts of its own species. These include the undignified treatment, exploitation, prejudice and exclusion based on gender, race or religion, as well as torture, psychological violence, the abuse of freedom of expression or the right to education.<br />Also with regard to the creation of man enjoys domination. Symptomatic appears, therefore, that the Universal Declaration of Human Rights contains neither the word nor natural environment. So it is no surprise that the man hardly content with a simple, healthy lifestyle, who exemplified the influential religious founders like Jesus, Bhudda or the pious of the Sikh tradition. Rather, the man always strives for more and therefore must continually damage the environment for the fulfillment of his insatiable needs. Here, the man not only his mind but also his ingenuity served. The development of national states, together with a money-based economy plays a decisive role here. The use of million salaried workers in production processes creates the possibility of over-production and thus the accumulation.As a result, people more and more entangled individually and collectively in the complexity of material progress and live increasingly hostile nature. Phenomena such as global ascertainable environmental destruction, factory farming, preservatives and chemically or biologically engineered ingredients embossed food industry, the production of weapons of mass destruction, an unhealthy and stress-ridden life, depression, burn-out, but also economic and financial crises lay, impressive testimony from . In short it can be said that nature violates the rights of the people is the fundamental evil of suffering from the perspective of the Sikh religion. It precedes all other such disrespect of human rights violations. The nature of infringement is therefore the worst form of disrespectful handling of the Creator and His gifts.<br />Condition lot of natural law versus conditioned self-righteousness<br />Rights are always granted. And by the powerful to the less powerful solid. The Creator gives people the freedoms and rights. The man in turn gives plants and animals rights. It determines where plants and animals live and grow which should be bred for food. But man alone is the only one who denies others their own rights to or. He created the privilege of the conditioned self right for themselves.<br />The creation, however, is a conditional loose natural law. While the creation without counterclaim and demarcations light, sun, oxygen, soil and water provides for all living creatures, but also renewal can act recklessly through natural forces like earthquakes on Fromme and exploiters alike, it appears the people now take for granted, water, gas, oil to possess, to accumulate and resell with corresponding non-cash compensation and other natural occurrences. This is possible, among other things by maintaining national borders.<br />For the fiction of the border, creates real possibilities of possession and exclusion. The now often one-sided calibrated to maximize profit company policy especially for listed multinationals means that they break down as inexpensively as possible raw materials such as copper in technologically less developed countries and save a refined network of subsidiaries immense control totals and thus make huge profits. The majority of the local population but rarely benefited from the company and has to live with the lengthy environmental damage. Often such grievances are not being uncovered by authorities, but of small civil society organizations, which are held by dedicated people with difficulty above water.<br />Completely absurd the law of nature is fed to the main elixir of life, when the local population has to buy their own water of an international corporation expensive. The general population feels in such cases usually left alone and experiencing their own state as a guardian of human rights protection, but as Protegier international companies. It is no wonder this is that it is now often rehearsed a mechanism that obedience is secured by local elites to protect their privileges. However stirs resistance in the general population, it always comes back to violence, which also attracts human rights violations themselves.<br />So it seems that it is mainly people in powerful positions in the sense to collect revenue from worldly goods, and general self-interest to violate the rights and dignity of others. It would be advisable that it is the rulers of this world to perceive their role as servants of the people with special care. Because if the political representatives deceive their population, for example, in which they even cover up human rights abuses, then an exemplary behavior of the general population hardly be expected.<br />It is the responsibility of the innate religion in such situations to remind each government and others about what it means to live in harmony with the natural and human rights. It also holds that religion can remind to not exhaust the human rights, but they weigh ethical manner. Statements or media products that can be a small gain in knowledge but fear the potential damage that could be restricted accordingly. Particularly if they have deliberately provocative goal.<br />An important function also encouragement for reflection - especially for officials and the military and the police. There is hardly any area is so prone to abuse of power and human rights violations as the institutions that hold the state monopoly. A company benefits from state employees who place a reflected loyalty to the day. This is guided by obedience, but questioned vigilant if the required is not contrary to human rights.<br />Advice on the part of religion, but can only be heard when those who regard themselves as religious act consistent and talk. Ideally you will be so virtuous that they multiply unit in their area and reduce segregation and violence. If religionists or religious institutions themselves violate human rights and cause pain, especially in the name of religion, then they carry the meaning of religion ad asurdum.<br />The Spirit - primal ground of nature and human rights violation<br />The source of a selfish and ultimately self-destructive lifestyle is, according to the AGGS inside the man. This man is in a dialectical relationship to the structures created by him.This predestined to act selfishly. The basic problem is that man tends primarily to identify himself with his body and his social identity.<br />The perceptible by the senses life is then consequently regarded as the only true world and thus as a home. Consequently, the desire to create more and more amenities for the fleeting worldly I created. From a natural need for food, sexuality and protection gradually emerging desire (itsha, Lobh). An example below indicates the process of example: It does not mean that the body needs to eat something, say that you are hungry, but that they "would like to eat something."<br />, Fame, power and wealth to expand the desire for physical and homelike amenities, and above all the desire to subjugate others to his ideas as well as validity steadily, represents one of the main causes of natural and hence dar. human rights violations, because the satisfaction of insatiable desire can be satisfied only at the expense of others - be it the environment, animals or even people.<br />The term "spirit" (you) is centrally located and in need of explanation in this context. It is a conceptual metaphor. The mind is created according to the AGGS whenever worldly desire and identification superimposed on the mental consciousness (chit bebek bhudi). This is always possible if the mind (bhudi, akal) to accomplish his instrument, the brain uses for something vile - for example, the complex plan to circumvent environmental policies to maximize profits. Conversely, the mind of a surgeon uses to the brain, using a scalpel to help a people. In the first case, the mind follows the spirit and thus acts against the wisdom of the soul (apnnaa bhaannaa). In the second case follows the mind of wisdom and brings the people something good (gur ka bhaannaa).<br />The final effect of the mind is always that the really strange land of the material world is considered as putative homeland. The person is no longer able to deconstruct his worldly identification and to provide the necessary space to the inner voice of the Creator. The mind is figuratively the shaft to the surface, seduced by the powerful winds erupting from the deep harmony of the ocean and becomes a tsunami. The emergence of mind is thus always the primary source of the violation of the natural and human-rights. Is the most powerful spirit once awakened, the man is hardly able to transcend his own being and acting. This can go so far that at the expense of human rights violations ruthlessly own worldly objectives.<br />The first step to overcoming such attitudes is AGGS According to the fact that the man should always endeavor not to frighten others, nor to allow themselves to scare the supposed power of the other. This is where all the required tolerance, one indifferent cultural or religious relativism viewed critically. Especially when the limits are exceeded humanity or truthfulness.<br />As a final resort, the dedication of inherent spiritual wisdom is seen. This can help the person to gradually see through his identification with the mortal world. If this succeeds, it is possible to live a selfless, simple, conscious and virtuous life in harmony with yourself, the environment and others (Hukam). In the further course of development of the rocky and tedious path of self-knowledge (param gati) is capable of the feat of mental return to the source of all being (properly khand) to accomplish.<br />The path of humility, reflection and transcendence<br />Spoken summary, the highest human rights is the ability to live life with dignity and in accordance with the natural law of creation. Anyone who tries to go with the flow of the river of wisdom and inspired others to do the acting from the perspective of the Sikh religion truly religious. The necessary condition for this is a virtuous life. The sufficient condition is that the man extended his horizons beyond the earthly life beyond. This is accompanied by an intuitive recollection goes on a modest life. Without an appreciation of simplicity, the excessive growth and thus urge the exploitation of people and the environment can not be reduced.<br />As long as it's mainly only for worldly concerns in change projects, the cycle of system development and overthrow, revolution and counter-revolution, reform and counter-reform, violence and counter-violence will continue. Is necessary to talk with Dorothee Solle, ensuring access to piety, which produces a sustained resistance to natural and human rights violations.<br />Those who set us this form of piety, to inspire us today. The recent increase in awareness of the global environment in parts of the world population and the realization that more wealth does not lead to peace of mind, from the perspective of Sikhi is an important step in the right direction.<br /><br /><b>Further Reading:</b><br /><b><i>Dahram Singh Nihang Singh Samadhi Sahj vers. </i></b><b><i>Sunn Samadhi, Patiala in 1999.</i></b><br /><a href="http://www.sachkhojacademy.net/Articles/SehagSamadhBanaamSunnSamadh-SidhGoshtSateek.pdf" rel="nofollow" style="color: #3b5998; cursor: pointer; text-decoration: none;" target="_blank">http://www.sachkhojacademy.net/Articles/SehagSamadhBanaamSunnSamadh-SidhGoshtSateek.pdf</a><br /><br /><u>~: SKA Team :~</u></div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-1868477124629355462015-03-05T03:59:00.000-08:002015-03-05T04:31:10.447-08:00Markat musti anaaj ki<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;"> (Sri Aad Granth, Page 336)</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1887dEXouYLEV6MZov_ldJx_5H6E_W-HWw-20cxFnn5Wv_CIZDwKvNyu3Vml4jEY8PmYgo8nTrFcCjLbky9iKKk3pOaAO0sPloe67gNgICQlthQlihN0GkjT2uvGbp89XmnAoKG8RRP5y/s1600/ms.jpg" imageanchor="1" style="clear: left; display: inline !important; float: left; margin-bottom: 1em; margin-right: 1em; text-align: left;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1887dEXouYLEV6MZov_ldJx_5H6E_W-HWw-20cxFnn5Wv_CIZDwKvNyu3Vml4jEY8PmYgo8nTrFcCjLbky9iKKk3pOaAO0sPloe67gNgICQlthQlihN0GkjT2uvGbp89XmnAoKG8RRP5y/s1600/ms.jpg" height="320" width="233" /></a><span style="font-size: large;">A typical monkey trap consists of a long necked vessel that is filled with grains. In order to reach for the grains, the monkey puts his hand into the vessel and grabs a handful. Due to his filled fist, he is then unable to take his hand out of the vessel. Only if he loosens his grip on the grains he can then get his hand out of the vessel. But he doesn't, and due to this irresistible temptation he is then made to dance from door to door (by his owner) throughout his life, to earn grains for the owner’s children.<br /><br />Similar is the situation with most of us. Due to our irresistible temptations for materialistic pleasures, which can only be obtained via our physical body, we find it tremendously hard to loosen out grip on our body. We are always worried and tense about the body. The result of which is that we are then made to dance (work) throughout our life, to earn physical pleasures for the owner’s (God’s) children. Be it in the form of a human, a tree, or any other species, all we become is just a medium by which God’s other children are nurtured. Until the time we are bound by this temptation, and maintain grip (or focus) on our body, we remain moved away from our primal goal of self-awareness.</span><br />
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-51719026310613665362015-03-03T01:27:00.002-08:002015-03-03T01:27:56.900-08:00Theist and Atheist - Gurmat Perspective<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXZJn4I-oEIbaKE4M2Shav8krYSMaxrl_48rSeD6YvkJyCpKh1wVKUuqWb5zB5BzBjrfP8MrJ3Ul0aOO18iHyt8DJJ6u5-LY7ToVWl5OV_r1IP_2nKmgVsmoTKWZhLU-vHg2Gg71DBLExa/s1600/Theist+and+Atheist+-+Gurmat+Perspective.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXZJn4I-oEIbaKE4M2Shav8krYSMaxrl_48rSeD6YvkJyCpKh1wVKUuqWb5zB5BzBjrfP8MrJ3Ul0aOO18iHyt8DJJ6u5-LY7ToVWl5OV_r1IP_2nKmgVsmoTKWZhLU-vHg2Gg71DBLExa/s1600/Theist+and+Atheist+-+Gurmat+Perspective.jpg" /></a><em>Gur-mat</em> is the name for the eternal (not human) Guru’s wisdom. No other school of wisdom other than <em>Gurmat</em> has the potential to reach the truth. That is why various such schools, which enslave people into the web of illusion have been collectively termed as <em>Manmat</em>. On the other hand, the proponents of these <em>Manmat</em> schools have tagged the true seekers of the truth as atheists (or <em>Naastik</em>, ill-guided etc). The preachers of such <em>Manmat</em> schools consider those people as theists who agree with their philosophy, while those who disagree have been equated to atheists.</div>
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Theists (<em>Aastik</em>) and Atheists (<em>Naastik</em>) are antonyms according to the Brahminical school of thought. Consequently, all those who displayed disagreement with the philosophy of the Brahmin and disproved the falsehood within <em>Shastras</em> through logical arguments were defamed by naming them as atheists. On the contrary, <em>Gurmat</em>, which has the potential to bring truth into light, considers both of these words (theist and atheist) to be on a similar standing. That is because, neither of these words have any relation to the truth. Thus, two newer words, <em>Gurmukh</em> and <em>Manmukh</em> were carved to exhibit the sentiment behind the previous two words. <em>Gurmukh</em> are considered those who are in union with the Guru, while the word <em>Manmukh</em> is used to represent both the sets of people for whom Brahmin has used theist and atheist. While a <em>Manmukh</em> lives life according to the wishes of his mind, a<em>Gurmukh</em> lives life according to the will of his <em>Satgur</em> (i.e. his inner voice).</div>
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According to <em>Gurmat</em>, <em>Satgur</em> is inside every person and no one is bereft of <em>Satgur, </em></div>
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<strong>ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥</strong></div>
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<strong>Satgur te khaali ko nahi mere prabh mel milaye||</strong> (Page 850)</div>
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But until the time one is capable to attune to one’s <em>Satgur</em> (or the inner voice), one has to gain understanding through the word of the Guru (or <em>Gurbani</em>). Therefore, in the initial stage<em>Gurbani</em> acts as the eternal command for us. Living life according to this command, one can get attuned directly to the eternal Guru from within oneself. </div>
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The words <em>Gurmukh</em> and <em>Manmukh</em> have appeared at various places in <em>Gurbani</em>. Theist (<em>Aastik</em>) and Atheist (<em>Naastik</em>) are used rarely and wherever they have been, carry interchangeable meanings, for instance, </div>
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<strong>ਆਸਤਿ ਨਾਸਤਿ ਏਕੋ ਨਾਉ ॥</strong></div>
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<strong>Aasti Naasti Eko Naao ||</strong> (Page 953)</div>
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In the Brahminical school of thought, <em>Aasti</em> (theist) has been referred to someone who has blind faith on this school. But in reality, a school of thought that has nurtured greed in its followers and whose proclaimed target has been self-aggrandizement can only be equated to <em>Naasti</em> (or <em>Naashvant</em>, i.e. mortal). That is why according to <em>Gurmat</em>, both these words,<em>Aasti</em> and <em>Naasti</em> are synonyms.</div>
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The language (not to be confused with script) of <em>Gurbani</em> (i.e. <em>Gurmukhi</em>) is different from worldly languages. Many words that appear in <em>Gurbani</em> (<em>Aad Granth</em>) have come from various other schools of thought, but they have been given newer meanings (based on<em>Gurmat</em>) and those meanings are explained in <em>Gurbani</em> itself. <em>Gurbani</em> has redefined many words from the Hindu schools of thought, for example <em>Swarga</em> (Heaven), <em>Punn-Paap</em> (Virtue-Sin), <em>Jamman-Maran</em> (Birth-death), <em>Brahm</em>, four Eons/<em>Yugs</em>, and four <em>Padarath</em>(Substances) etc. Here we will talk about only one of them, for instance: <em>Swarga</em> (Heaven) is conceived to be a place somewhere in the sky according to the Hindu school of thought. If one were to look at the etymology for this word, <em>Swa</em>+<em>Ghar</em> = Own+House. In order to maintain the distinction of the newer meaning and to keep it safe from confusions, <em>Gurmat</em>uses <em>Nij</em> instead of <em>Swa</em> which also means ‘own’, hence the word <em>Nij</em>+<em>Ghar</em> (also called<em>Hirda</em>). Each person’s <em>Nij</em>+<em>ghar</em> is in his inside, while <em>Swarga</em> is believed to be somewhere in the sky. There are relevant references in <em>Gurbani</em> that testify to this fact, such as the following</div>
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<strong>ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥</strong></div>
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<strong>Sab sakhiya panche mile Gurmukh <span class="fbUnderline">nij ghar</span> vaas ||</strong></div>
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<strong>Sabad khoj eh ghar lahe nanak ta ka daas ||</strong> (Page 1291)</div>
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<strong>ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥</strong></div>
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<strong>ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥</strong></div>
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<strong>ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ</strong></div>
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<strong>ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥</strong></div>
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<strong>Sabh kichh ghar meh baahar naahi ||</strong></div>
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<strong>Baahar tolai so bharam bhulahi ||</strong></div>
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<strong>Gur parsaadi jinni antar payeya ||</strong></div>
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<strong>So antar baahar suhela jeeo ||</strong> (Page 102)</div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-73430568771390672442015-02-26T22:00:00.004-08:002015-02-26T22:00:49.361-08:00Third Eye<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">Everybody is familiar with the two eyes we have, which are the organs that help us to see the physical world. Actually it is our intellectual prowess that makes us see things by processing the signals brought in from the physical world by these two eye-organs.<br /><br />On the other hand, for our intellectual prowess to be able to ‘see’, that is, to realize the spiritual world (or the aatma, or our own self) it must grow to attain ‘spiritual wisdom’. This spiritual wisdom (or bibek budh) is also known as the ‘third eye’.<br /><br />Being engrossed in the materialistic pleasures of the physical world, our third eye is clouded with ignorance. Its prowess only goes as far as seeing the physical world (jaat) and not our real self (jot), while latter should be our major concern as mentioned in the following Gurbani verse,<br /><br /><div style="text-align: center;">
ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥</div>
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Jano jot na poochho jaati aage jaat na he || (Page 349)</div>
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How can one then remove the cloudiness from the third eye? Gurbani tells,</div>
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ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥</div>
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Gyan anjan gur diya agyaan andher binaas || (Page 293)</div>
<br />which means that the knowledge from Guru acts like an anjan (eye ointment) that needs to be put into the third eye, thus dispelling cloudiness (or darkness) caused by ignorance. Other verses suggesting the same fact are,<br /><br /><div style="text-align: center;">
ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥</div>
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Gurmukhi gyan bibek budhi hoye || (Page 317)</div>
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ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥</div>
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Satsangati mil bibek budh hoyi || (Page 481)</div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-21829470206896013912015-02-24T21:55:00.004-08:002015-02-24T22:03:06.537-08:00Kachi and Pakki Baani<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">In conventional sense, it is believed that Aad Granth is Pakki Baani, while all other text of the world is Kachi Baani. Here, Pakki refers to something true and Kachhi refers to something false.<br /><br />This premise is inherently incorrect. Truth had been, has, and will be written by Bhagats as and when they exist. In the following verse, Gurbani says that Bhagats have existed at all times.</span><br />
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<span style="font-size: large;">ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ</span></div>
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ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥</div>
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Har jug jug Bhagat upaya</div>
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paij rakhda aya Raam rajey || (Page 451)</div>
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<span style="font-size: large;">It is the capability of a Bhagat (or Gurmukh) to discern between truth and false. For instance, writings of the Bhatts were included into the Aad Granth because what they wrote already constituted of Pakki Baani. It proves therefore, that Pakki Baani can exist outside the ambit of Aad Granth, and it is up to the capability of the examiner (Bhagat, Gurmukh) to make the distinction. <br /><br />Consequently, the word Kachi Baani does not stand for a text outside Aad Granth, but in reality, it means something that expresses only 'worldly truth' as opposed to 'spiritual truth' presented through Pakki Baani. For that matter, even in Aad Granth, there are verses that present worldly truth as an analogy, and therefore shall be deemed as Kachi Baani, for instance,</span><br />
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<span style="font-size: large;">ਸਗਲ ਬਨਸਪਤਿ ਮਹਿ ਬੈਸੰਤਰੁ</span></div>
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<span style="font-size: large;">ਸਗਲ ਦੂਧ ਮਹਿ ਘੀਆ ॥</span></div>
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<span style="font-size: large;">Sagal banaspat meh baisantar</span></div>
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<span style="font-size: large;">sagal doodh meh gheeya ||</span></div>
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<span style="font-size: large;">ਊਚ ਨੀਚ ਮਹਿ ਜੋਤਿ ਸਮਾਣੀ </span></div>
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<span style="font-size: large;">ਘਟਿ ਘਟਿ ਮਾਧਉ ਜੀਆ ॥੧॥</span></div>
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<span style="font-size: large;">Ooch neech meh jot samani</span></div>
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<span style="font-size: large;"> ghat ghat madho jeeya ||1|| (Page 617)</span></div>
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<span style="font-size: large;">In the above verses, the first one, as an analogy, says that fire is present in all the vegetative matter and butter is present in all the milk there is, and so it is an example of worldly truth (Kachhi Baani). While the second verse which says that in every one deemed high or low, the divine light manifests equally in all hearts is an example of spiritual truth (Pakki Baani).</span><br />
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-25373890875300900652015-02-22T23:16:00.006-08:002015-02-22T23:36:07.961-08:00If only - one is a Gurmukh<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: large;">There are various reasons that we (Sikhs) do not understand the true message of Gurbani. The most compelling reason among all is our lack of appreciation of the differences between the following three terms, Vidya, Avidya, and Brahmvidya. Gurbani has many references to these at various places, for instance:</span><br />
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<span style="font-size: large;"><b>ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥ (ਅੰਗ ੩੫੬)</b></span></div>
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<span style="font-size: large;"><b>viḏi▫ā vīcẖārī ṯāʼn par▫upkārī. (Ang 356)</b></span></div>
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<span style="font-size: large;"><b>ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥ ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥ (ਅੰਗ ੪੮੬)</b></span></div>
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<span style="font-size: large;"><b>Māḏẖo abiḏi▫ā hiṯ kīn. Bibek ḏīp malīn. (Ang 486)</b></span></div>
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<span style="font-size: large;"><b>ਪਾਧਾ ਪੜਿਆ ਆਖੀਐ ਬਿਦਿਆ ਬਿਚਰੈ ਸਹਜਿ ਸੁਭਾਇ ॥</b></span></div>
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<b>ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥ (ਅੰਗ ੯੩੭)</b></div>
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<b>Pāḏẖā paṛi▫ā ākẖī▫ai biḏi▫ā bicẖrai sahj subẖā▫e.</b></div>
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<b>Biḏi▫ā soḏẖai ṯaṯ lahai rām nām liv lā▫e. (Ang 937)</b></div>
<br /><br />It is evident from the above verses that the people who study or teach in schools, colleges, or universities will not be able to derive the true meanings of Gurbani, because in those institutions, Vidya/Education is only studied/taught and is not analyzed/researched (vīcẖārī). The Vidya/Education that has been thoroughly analyzed can only be beneficial for our spiritual upliftment. Otherwise, educators (as opposed to researchers) are known to engage in bickering and therefore, degrade their intellect.<br /><br /><div style="text-align: center;">
<b>ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥ (ਅੰਗ ੧੨੪੫)</b></div>
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<b>Akal eh na ākẖī▫ai akal gavā▫ī▫ai bāḏ. (Ang 1245)</b></div>
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<b>ਖੋਜੀ ਉਪਜੈ ਬਾਦੀ ਬਿਨਸੈ (ਅੰਗ ੧੨੫੫)</b></div>
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<b>Kẖojī upjai bāḏī binsai (Ang 1255)</b></div>
<br />The above verses have been written in context of the educators/scholars or Pandits of that time, and apply cent per cent to the scholars of today as well, because the Sikh scholars of today are also engaged in useless bickering. The scholars are usually limited to reading, while Gurmukhs analyze whatever they have read and investigate how much is the truth in that. That is why Gurmukhs have never been impressed with trivial literature (emanated from Manmat), while plain educators can’t even distinguish what is Manmat and what is not. This understanding can only come when one considers his own Mat (intellect) to be inferior to his Antar-aatma (inner voice).<br /><br /><div style="text-align: center;">
<b>ਤੂ ਸਮਰਥੁ ਵਡਾ ਮੇਰੀ ਮਤਿ ਥੋਰੀ ਰਾਮ ॥ (ਅੰਗ ੫੪੭)</b></div>
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<b>Ŧū samrath vadā merī maṯ thorī rām. (Ang 547)</b></div>
<br />The educators or scholars never had this virtue and neither can they ever have it. But if such a virtue does appear in a scholar, then he will never call himself a scholar, and will rather become a Gurmukh. That is why, understanding Gurbani is the domain of a Gurmukhonly.<br /><br /><div style="text-align: center;">
<b>ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ (ਅੰਗ ੯੩੫)</b></div>
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<b>Baṇī birla▫o bīcẖārsī je ko gurmukẖ ho▫e. (Ang 935)</b></div>
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Consequently, only if someone has “learned from Gurbani” instead of “reading Gurbani”, can comprehend it. Off late, scholars have also realized that there is no dictionary that can help us understand Gurbani, because Gurbani in itself is an independent language. A language in which the knowledge of “formless” is provided, and which is not a subject of interest in colleges and universities.</span><br />
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-40314503214217751122015-02-20T22:48:00.002-08:002015-02-20T22:48:37.670-08:00Mayadhaari<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: large;">Being a Mayadhaari is not about being rich. It is about putting your desires and motives in to the physical world. For that matter, even a hermit who possesses no money and wears scant clothing, if puts his desire of seeing God in an idol (physical matter), shall be called a Mayadhaari.<br /> Everything that is to be seen through the eyes (i.e. the physical world) is Maya, and the one who perceives what is being seen, alone is not Maya. Therefore, our endeavor should be to connect with ourselves (i.e. Aatam-Darsan), than to desire the physical things. The physical necessities for life sustenance, are the things needed for the body (Maya again), and should never become the desires or motivation for the Aatam, i.e. you.</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-976754866050527392015-02-18T04:30:00.004-08:002015-02-18T04:30:54.900-08:00Daarhi-Beard<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The word Daarhi in Gurbani refers to Budhi (Intellect) of a person. If someone does not value another person’s opinion, thereby disrespecting the person’s intellect, this is tantamount to ‘pulling beard’ in metaphorical sense. When a kid stops listening to his father ignoring his advice considering him to be outdated, it is usually said that the kid has grabbed his father’s beard. <br /><br /><b><i><u>Gurbani’s verse</u></i></b><br /><br />ਸੇ ਦਾੜੀਆਂ ਸਚੀਆ ਜਿ ਗੁਰ ਚਰਨੀ ਲਗੰਨ੍ਹ੍ਹਿ ॥</span><div>
<span style="font-size: large;">ਅਨਦਿਨੁ ਸੇਵਨਿ ਗੁਰੁ ਆਪਣਾ ਅਨਦਿਨੁ ਅਨਦਿ ਰਹੰਨ੍ਹ੍ਹਿ ॥ (੧੪੧੯)<br />Se ḏāṛīāʼn sacẖīā jė gur cẖarnī lagaʼnniĥ.</span></div>
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<span style="font-size: large;">Anḏin sevan gur āpṇā anḏin anaḏ rahaʼnniĥ. (1419)<br /><br />refers to ḏāṛīāʼn (beards?) being truthful . How can a bunch of hair be said to be truthful? It actually refers to the Budhi (Intellect) of the person that has surrendered itself to the Guru’s wisdom at all levels*. Such ḏāṛīāʼn (intellect) surrender to the Guru's will day and night, and thus remain in bliss.<br />______________________________________________<br />*Levels=cẖarn= ਚਰਨ, as in Pehla Charan, Doosra Charan</span><span aria-live="polite" class="fbPhotosPhotoCaption" data-ft="{"tn":"K"}" id="fbPhotoSnowliftCaption" style="background-color: white; color: #141823; display: inline; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 13px; line-height: 18px; outline: none; width: auto;" tabindex="0"><span class="hasCaption"></span></span></div>
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SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-23506691515554550162015-02-18T04:18:00.003-08:002015-02-18T04:21:19.440-08:00Difference Between Manmukh And Saakat<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;"><br />Manmukh is someone who, by following the vagaries of his mind, destroys his own precious chance of lifetime.<br /><br />Saakat is someone who, by adopting trickery and deceit, destroys life of large number of other people too. The following verse by Dasam Patshah talks about Saakat..</span><br />
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<span style="font-size: large;">ਭੇਖ ਦਿਖਾਇ ਜਗਤ ਕੋ ਲੋਗਨ ਕੋ ਬਸਿ ਕੀਨ ॥ </span></div>
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<span style="font-size: large;">ਅੰਤ ਕਾਲਿ ਕਾਤੀ ਕਟਿਓ ਬਾਸੁ ਨਰਕ ਮੋ ਲੀਨ ॥</span></div>
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(ਬਚਿਤ੍ਰ ਨਾਟਕ)</div>
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Bhekh dikhaye jagat ko logan ko bas keen|| </div>
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Ant kaal kaati katyo baas nark mo leen ||</div>
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(Bachittar Natak)</div>
<br />Those who deceive others through their religious outlook and enslave common people, shall not only be subjected to cycle of birth-death (as opposed to liberation of a Gurmukh) but will also undergo reverse evolution.</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-18611753980023118082015-02-18T04:07:00.002-08:002015-02-18T04:21:37.101-08:00It Is High Time That Sikhs Take A Truthful Stand<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><i><u><span style="font-size: large;">Nanak Dev Jee and Ravidas Jee</span></u></i></b></div>
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<span style="font-size: large;">Gurbani says..</span><br />
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<span style="font-size: large;">ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ ॥ </span></div>
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<span style="font-size: large;">ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥</span></div>
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<span style="font-size: large;">ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥ </span></div>
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<span style="font-size: large;">ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥ (੯)</span></div>
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<span style="font-size: large;">Aakhan vaala kya vechaara || </span></div>
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<span style="font-size: large;">Sifti bhare tere bhandara || </span></div>
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<span style="font-size: large;">Jis tu dehe tise kya chaara || </span></div>
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<span style="font-size: large;">Nanak sach svaranhaara || (9)</span></div>
<span style="font-size: large;"><br />meaning thereby that the person who is speaking (Nanak here) is helpless. Nothing is in the hands of the person giving this message. The greater Cosmic truth is shaping each one of us (including the writer of these verses), but those whom it shapes are helpless by themselves.<br /> But Sikhs in general, address Nanak as Guru (the name reserved for the giver of all knowledge) and ironically, using the same logic do NOT call Ravidas as Guru for some unknown reasons. Either both of them (along with other authors of Gurbani) shall be called Guru, or none of them can be addressed as Guru. But unfortunately, people don't want to speak the truth, because people are divided into groups and are inherently dishonest.<br /> Even if one sees chronologically, Ravidas is a predecessor of Nanak and therefore, must have received and realized the Cosmic truth before him. But the more compelling societal factor of 'lower caste' has overpowered the thinking of mainstream Sikhs and has led them to believe that somehow Ravidas is of a lower stature than Nanak.<br /> The reason of this false belief could be either mischief or stupidity. Both the category of people are not favorable for Gurmat parchaar. If the people propagating this false belief of distinction between the various author's of Gurbani are mischief-makers, then they need to be shown the outside door. That is because they must be doing it on purpose to create rift. If however, they have been doing so due to ignorance, then they can be corrected appropriately.<br /> It is high time that Sikhs take a truthful stand, because that is the only path a Sikh is supposed to take.</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-22212789089972439292015-02-18T04:02:00.000-08:002015-02-18T04:21:59.546-08:00Explore Gurbani Yourself<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3RFQCTNj6BxlhpZDYBMlWO15VunB9UPhhCCtrzUQebIXr-LWu8pnvGSRW9j2iulN_OK1sogWjdc_SbMn0SO-gBPWMrz2ajVudHnrUnUSK0UbrxmIhtpYjx8vn8xaXkf4qqkNiYq30hkE/s1600/Explore+Gurbani+yourself.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><br /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3RFQCTNj6BxlhpZDYBMlWO15VunB9UPhhCCtrzUQebIXr-LWu8pnvGSRW9j2iulN_OK1sogWjdc_SbMn0SO-gBPWMrz2ajVudHnrUnUSK0UbrxmIhtpYjx8vn8xaXkf4qqkNiYq30hkE/s1600/Explore+Gurbani+yourself.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><br /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3RFQCTNj6BxlhpZDYBMlWO15VunB9UPhhCCtrzUQebIXr-LWu8pnvGSRW9j2iulN_OK1sogWjdc_SbMn0SO-gBPWMrz2ajVudHnrUnUSK0UbrxmIhtpYjx8vn8xaXkf4qqkNiYq30hkE/s1600/Explore+Gurbani+yourself.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><br /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3RFQCTNj6BxlhpZDYBMlWO15VunB9UPhhCCtrzUQebIXr-LWu8pnvGSRW9j2iulN_OK1sogWjdc_SbMn0SO-gBPWMrz2ajVudHnrUnUSK0UbrxmIhtpYjx8vn8xaXkf4qqkNiYq30hkE/s1600/Explore+Gurbani+yourself.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><br /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3RFQCTNj6BxlhpZDYBMlWO15VunB9UPhhCCtrzUQebIXr-LWu8pnvGSRW9j2iulN_OK1sogWjdc_SbMn0SO-gBPWMrz2ajVudHnrUnUSK0UbrxmIhtpYjx8vn8xaXkf4qqkNiYq30hkE/s1600/Explore+Gurbani+yourself.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF3RFQCTNj6BxlhpZDYBMlWO15VunB9UPhhCCtrzUQebIXr-LWu8pnvGSRW9j2iulN_OK1sogWjdc_SbMn0SO-gBPWMrz2ajVudHnrUnUSK0UbrxmIhtpYjx8vn8xaXkf4qqkNiYq30hkE/s1600/Explore+Gurbani+yourself.jpg" height="239" width="320" /></a></div>
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<span style="font-size: large; text-align: left;">The self-proclaimed Saints nowadays are doing everything that is prohibited in Gurbani. They have hijacked Gurbani, and become custodians in a manner such that common people be kept away from any chance of exploration of true meanings of Gurbani. They insist on Gurbani recitation repetitively for hundreds of times because they know that if people are kept busy in recitation, they will not explore it. To engage people in repetitive recitation, they will come up with various made-up benefits.</span></div>
<span style="font-size: large;"><br />For instance, if you do recitation 100 times, then you are liberated. There you go. Case closed. That’s really what they are up to. They have gone as far as installing Bhagat Namdev’s statues in temples, the person who has written so much against idol worship. They fear that if the correct message of Bhagat Namdev gets out, it might act as a severe blow to the practice of idol worship elsewhere. And if someone sticks his neck out and speaks against this, these people would spare no time in blaming the other person of sacrilege.<br /><br />This practice of repetitive recitation of hundreds of Sukhmani Sahib by specially made societies with the excuse that it is a way to connect people with Gurbani is a sham. If anything, common people need to explore the Gurbani themselves and need not get misled by those who engage them in such futile exercise.</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-82230573477145659832015-02-18T03:59:00.000-08:002015-02-18T04:22:10.234-08:00Akkhar And Baani<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">Akkhar(ਅੱਖਰ) or Akshar(अक्षर) means alphabets and therefore, denotes something that is written.<br />Baani(ਬਾਣੀ) or Vaani(वाणी) means sound and therefore, denotes something that is spoken.<br /><br />Aad Granth mentions this fact in the following verse,<br /></span><br />
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ਅਖਰੀ ਲਿਖਣੁ, ਬੋਲਣੁ ਬਾਣਿ ॥ (४)</div>
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Akhri likhan, bolan baani(i)|| (4)</div>
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<br />With this information, one must realize that any written format, like Aad Granth is, cannot be called Baani. It is a collection of Akkhars and only when you speak those Akkhars, Baani is produced.</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0tag:blogger.com,1999:blog-3354840278389033688.post-61632686598288569682015-02-06T23:29:00.000-08:002015-02-18T04:22:33.513-08:00Eon<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-size: large;"><span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; line-height: 20px;">Eon-Yug-</span><span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; line-height: 20px; text-align: left;">ਜੁਗ</span></span></b></div>
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<span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">The following Gurbani verse</span><br />
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<span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">ਗੁਪਤੇ ਬੂਝਹੁ ਜੁਗ ਚਤੁਆਰੇ ॥</span><br />
<span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">Guptey boojhoh jug chatuaare || </span><br />
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<span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">clearly states that Eon/Yug/ਜੁਗ is something that needs to be figured out (boojhoh). This means that the earlier conventional belief about what an Eon/Yug/ਜੁਗ is (that is, time period spread across centuries of time), must be false.</span><br />
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<span style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;">The next part of the verse states</span><span class="text_exposed_show" style="background-color: white; color: #141823; display: inline; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 20px;"><br /><br />ਘਟਿ ਘਟਿ ਵਰਤੈ ਉਦਰ ਮਝਾਰੇ ॥ (ਆਦਿ ਗ੍ਰੰਥ, ੧੦੨੬)<br />Ghat ghat vartai udar majhare || (Aad Granth, 1026)<br /><br />meaning thereby that the Eon/Yug/ਜੁਗ is something that manifests inside the Ghat/ਘਟਿ (that is, the abode of the soul). It is precisely for the same reason that another verse that states<br /><br />ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥ (ਆਦਿ ਗ੍ਰੰਥ, ੯੬)<br />Ik gharhi na milte ta kaljug hota || (Aad Granth, 96)<br /><br />clarifies that if I am not in union with my inner self (na milte) for even a second (ik gharhi), I am in Kaljug (which is one of the conventional 4 Eons/Yugs). It also means of course, that if one 'is' in unison, then one is not in Kaljug. This goes contrary to the popular belief that the current time period of human race is Kaljug, for everyone.<br /><br />According to Gurbani, whosoever is under the influence of Kalpana (desires) is in Kaljug, and whosoever has surrendered to the truth (that is, Sat) is in Satjug (another one of the conventional 4 Eons/Yugs). The stage when one is in the womb, and is creating and getting connecting with the physical body is Dwapar (another Eon/Yug). The stage when one leaves this body and proceeds further is called Treta (another Eon/Yug).</span></div>
SKA Teamhttp://www.blogger.com/profile/13204774358510187648noreply@blogger.com0