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Chinta Taaki Kijiai - Maskeen Ji Katha Translation


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#1 curious_man

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Posted 20 December 2008 - 08:34 PM

WJKK WJKF

Daas has been inspired by the sewa of pjs veer and so decided to give him a helping hand too. My translations won't be that good in english as pjs but, hope i improve Gurkirpa.

MODS PLZZ MERGE ALL MASKEEN JI ENGLISH TRANSLATIONS IN ONE THREAD. THANKS!!

this katha is on a salok form salok mehla 9 but Maskeen ji covers different topics as usual. so i hope u like it and apply it to ure life .

CHINTA TA KI KIJIAI, JO ANHONI HOE

WJKK WJKF

The following veechar is of a Salok of Dhan Dhan Guru Teg Bahadur Sahib Ji:


ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥
ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥


Generally, the arth of these panktis which the satsangis think, are not agreed by the scholars of grammar in gurbani. Chinta taaki kijiai.. itís an interrogative form of a sentence. Human being has a chinta = worry. What kind of worry? ďThis work should happen.. what if it doesnít happen? --> creates worry!Ē. ďThis work should not happen.. what if it happens? --> creates worryĒ. This is worry = chinta (from now on, I gonna say chinta). Chinta is a burden, a tension, and according to spiritual people, chinta hinders the growth of spirituality and thinking in humans. Chinta is like a wall between chintan(meditative thoughts), a wall between simran(meditation) and humans. Chinta brings along mental illness and mental illness brings physical illness. But Guru Nanak Dev ji says:

ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥

Everyone has chinta, all are under the burden of chinta. Maskeen ji repeats again: This work should happen.. what if it doesnít happen? --> creates worry!Ē. ďThis work should not happen.. what if it happens? --> creates worryĒ. That all is chinta. Thatís it!! Nothing else. ďwhat I feel should happen, must happen, what if it doesnít? --> chinta!!Ē So how many are with chinta? Guru ji says --> ALL!! U belive it or not, everyone has chinta.. big, small, major, minor, everyone has some chinta! Chinta is a wall between God and humans. Chintan and chinta both are reflected on a humans forehead.

Guru Teg Bahadur ji says.. u should do chinta if something anhonee (unexpected, impossible) happens. BUT, anhonee never happens !! (THIS IS THE WHOLE SUMMARY IN ONE LINE FOR THIS VEECHAR) everything that happens is honi (expected, possible). But human says, that he doesnít want anhonee in his life. What he feels should happen, must happen. Anhonee = an means negation, honee = something that has to be happen, expected. So anhonee means something which is not to happen or unexpected. But Maharaj says.. what should happen, happens. And what should not happen, doesnít happen!!

A young man wants that old age should not come to him. But, in truth, old age will come. Itís a honee. U cannot convert honee to anhonee and vice versa, no matter how much powers he has. A person is born, honi is that he will die, but people consider death as an anhoni. No, itís a honi, it will happen! A person is young, he will be old, thatís a honi, donít think its an anhoni. U are in sukh (happiness), if dukh(sadness) comes, its not anhonee. Anhonee doesnít happen, everything is honee. Do chinta only if anhonee happens, BUT there is no anhonee. ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ Whatever happened was bound to happen!

Maskeen ji said that he was studying Dhamapadda Ė a granth of Mahatma Buddha. Its mentioned that there are 4 Noble truths, those who realize it is a brahmgyani (a person who has gained the knowledge of whole universe). Guru Granth Sahib ji contains these 4 truths as well and same goes with Samaysar Ė a granth of Mahavira (founder of Jainism). If u dig deeper, same message is in Upanishads. All the great saints of this earth have recognized these thruths are satsangis whomsoever recognized and applied it to the life are real truth seekers. Recognition is different than application in life. U understood something but u donít accept it and hence do not apply it, then its useless. The thing/person which I donít know or donít accept is not in my life, not in my mind, not in my senses. Think carefully!! If the thing/person is not in my understanding, not in my mind, not in my acceptance, not in my thoughts, then its not present for me, even though in actual it is present!! What do u mean by ďpresenceĒ, if I donít know about it, if I donít understand or if I donít accept it. There are many things in this world, so what? I donít know about them, so for me these things are not present. God may be everywhere, in every strand of hair, I donít care, He is not present for me, because, I donít know Him, I donít accept HIM!! Its not just the young people who rejects oldage, its even the old people who donít accept old age, so they canít see oldage. There would be death, I donít care, I donít accept it, so its not in my life. So, in reality, there are very few people who understands and know everything, but even few who accepts those understandings.

Knowing is an avastha, whereas accepting is a different avastha. Some people just accept without knowing, thatís called andhvishwaas (blindfaith). But, if he knows something, but donít accept it, then no relation is created between him and the thing he knows. In animal life, they have God, they have dad, mom, dada, dadi, nana, nani, etc., but these animals donít know about them, so these all relations are useless, not in their life. The reason to come to Gurughar is to know God, accept His Truth and starts the simran, chintan. First is to understand, then accept, else it would be blindfaith. Guru has praised the mahapurakhs, who understood the kalaa of God and accepted it. ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ So, I repeat last time, that which u donít know, or if u know but donít accept, that thing is not in ure life, regardless of its omnipresence. As a humanís understanding grows, the more he knows about life, and depending on his level or growth of understanding, he describes God. For someone, his God is a mouse, for someone God is snake, for someone his God is a tree, for someone God is water, just fire, just a mere human. So, depending on the understanding of human, he even limits God in his understanding.

So, back to the 4 noble truths. First, there is sadness. Second, every sadness has a reason, third, there is a way to get out of it and fourth, there is happiness as well. People even donít know that they have sadness, thatís why prophets had to say again and again, ਬਾਲੀ ਰੋਵੈ ਨਾਹਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥ People see others laughing, jumping and dancing, in riches, beautiful, educated, but, in honest, all have some sadness!! If you accept it, you know the first truth. Now, every sadness has a reason. The reason is, agyaan (no knowledge) and that brings chinta. The solution is gyaan (knowledge). Guru Nanak Dev ji made us the followers of this light (gyaan, knowledge). ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥ The door of my house through which I enter, is also used as the exit door. Shabad (word of God) is what brings creation, and shabad is what brings end. Knowing of shabad is gyaan, and not knowing of shabad is agyaan. Shabad is the door to God. You came out of shabad, now to meet God, you have to go into the shabad. What is that shabad? Guru Gobind Singh Ji says, ਓਅੰਕਾਰ ਆਦਿ ॥ ਕਥਨੀ ਅਨਾਦਿ ॥Oankaar is the first sound of the universe. There is no sound before it. Whomsoever listenend it, listened all the sounds. Bhagat Kabir ji says, ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥ ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥ You cannot erase this word Oankaar, itís the word from where the whole universe originated. Itís the sound of universe. Remember the first truth, there is sadness. Human lives in a hope that today there is sadness, tomorrow he would be happy. But the way he lives, sadness remains forever. Mahatma Buddha understood this first truth, no matter how rich he was, he was a kind. Guru Nanak Dev ji says, ਦੁਖ ਕੀਆ ਪੰਡਾ ਖੁਲ੍ਹ੍ਹੀਆ ਸੁਖੁ ਨ ਨਿਕਲਿਓ ਕੋਇ ॥ You tell one pain to someone, be ready to listen his 100 pains. Wise people never tell their pain, they know that they have to listen to 100 pains of other.

So, hope should be abandoned, hope brings to future, but you need present, which is vartmaan, vart means you can use it, so you should live in present tense. Can you use the time which has been passed? Can you use the time which has to come? So, always live in present. Vartmaan is also ikdum (one breath). God will be realized in ikdum, so live in present. All the mahamantras in this world completes in ikdum. Ram finishes in ikdum, Allahhu in ekdum, Om, Waheguru finishes in ikdum (one breath). This one word in ikdum can make me a jogi (holy man) or a bhogi (a man in suffering). Ikdum is vartmaan. Life is also ikdum. The breath which has to come, you donít know if it will come or not. Whereas the breath that you used, cannot be used again. ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥ When someone realizes that his life is ikdum, and he uses all his energy, all his thinking for that ikdum and utters Waheguru, then he gets the prakash. All chinta is finished. But the human thinks his life is of many years, now you carry on saying Waheguru Waheguru whole, God will not be realized. Only in ikdum, just once if you utter the name of God, thatís enough. Bhai Nand lal ji says that he never came into ikdum. Either he was busy getting the loan (future breaths, hope) or was busy in what he used (past breaths, memory). He never used the cash (ikdum, present). God will be realized in ikdum.ਨਿਰਬਾਣ ਕੀਰਤਨੁ ਗਾਵਹੁ ਕਰਤੇ ਕਾ ਨਿਮਖ ਸਿਮਰਤ ਜਿਤੁ ਛੂਟੈ ॥੧॥ Nimakh is one instant. eaek chth jih eik shhin dhhiaaeiou || kaal faas kae beech n aaeiou || 10||
Everything is flowing. Life is flowing. You get old day by day. You die day by day. If you donít understand something, you donít feel it, you donít get dukh. Animals donít feel this dukh, because they donít know gyaan. Humans when in agyaan feel the dukh, when gyaan comes they are in sukh. So the solution of chinta, dukh is samajh (gyaan). Once you know, you understand, accept it, you finish chinta. Agyaan is darkness, even though things are present in room, you canít see because of darkness. Whereas, gyaan is light, you get to see everything, and all chinta is finished. Agyaan, darkness can be for 100 of years, but lightness can come into one second, and you can turn darkness into lightness in ikdum and eradicate all chinta.

Bhul chuk ki kshama,
WJKK WJKF

Link: http://maskeensahib....=Various-Topics (the first 2)
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#2 .- Prabhjot Singh -.

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Posted 20 December 2008 - 09:16 PM

Wjkk Wjkf Veer Jeo :)

That is so nice! :D Thank you, may Waheguru Ji give all of us more strength so we can do our bit for Sikhi :)

Thanks again!

Fateh!

#3 UKGupt Kaur

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Posted 30 May 2009 - 08:12 AM

WJKK WJKF

The following veechar is of a Salok of Dhan Dhan Guru Teg Bahadur Sahib Ji:


ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥
ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥


Guru Teg Bahadur ji says.. u should do chinta if something anhonee (unexpected, impossible) happens. BUT, anhonee never happens !! (THIS IS THE WHOLE SUMMARY IN ONE LINE FOR THIS VEECHAR) everything that happens is honi (expected, possible).


Your translation does not seem to tally with -

icMqw qw kI kIjIAY jo AnhonI hoie ]
chi(n)thaa thaa kee keejeeai jo anehonee hoe ||
People become anxious, when something unexpected happens.

iehu mwrgu sMswr ko nwnk iQru nhI koie ]51]
eihu maarag sa(n)saar ko naanak thhir nehee koe ||51||
This is the way of the world, O Nanak; nothing is stable or permanent. ||51||

To understand the "worry" subject, I recommend reading this article http://www.gurbani.o...s/webart159.htm "Worry"

#4 curious_man

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Posted 29 July 2009 - 08:28 PM

WJKK WJKF

The following veechar is of a Salok of Dhan Dhan Guru Teg Bahadur Sahib Ji:


ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥
ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥


Guru Teg Bahadur ji says.. u should do chinta if something anhonee (unexpected, impossible) happens. BUT, anhonee never happens !! (THIS IS THE WHOLE SUMMARY IN ONE LINE FOR THIS VEECHAR) everything that happens is honi (expected, possible).


Your translation does not seem to tally with -

icMqw qw kI kIjIAY jo AnhonI hoie ]
chi(n)thaa thaa kee keejeeai jo anehonee hoe ||
People become anxious, when something unexpected happens.

iehu mwrgu sMswr ko nwnk iQru nhI koie ]51]
eihu maarag sa(n)saar ko naanak thhir nehee koe ||51||
This is the way of the world, O Nanak; nothing is stable or permanent. ||51||

To understand the "worry" subject, I recommend reading this article http://www.gurbani.o...s/webart159.htm "Worry"


wjkk wjkf
no behna, please dont rely entirely on english translations, its better if u listen to meaning of this line by giani thakur singh ji, or by baba hari singh randhawa wale, or even sant gurbachan singh ji khalsa's katha!!
moreover the english meaning u provided is by dr.sant singh khalsa. read the "english" meaning by bhai manmohan singh ji too:
ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥
Only then one should worry, if a thing, not expected to happen, comes to pass. [which will never happen, as Maskeen ji says]


ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥
This is the way of the world. None is ever stable, O Nanak.

the main point is if u know punjabi, try to understand the meaning of "ਤਾ"

if u cant listen these kathas.. then i can even provide u the links... its at gurmatveechar.com
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#5 Jap Har Har

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Posted 29 July 2009 - 08:36 PM

Waheguru
Jina antar kapat vikaar hai; tinaa roye kya keeje
Har karta sab kich jaanda
Sir rog hath dee jay
Jina nanak gurmukh hirda shudh hai, har bhagat har leejay

Chithe andar sabko
vaekh nadharee heth chalayenda
Aape de vadeyaiyan; Aape hi karam karayenda
Vado Vada vad-medni; Sire sir dhande layenda
Nadar uphati je kare; Sultana ghao karayenda
Dar mangan; Bhikh na payenda, Bhikh na payenda

~
Naam Simran

#6 Artmental

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Posted 27 September 2011 - 12:12 PM

Vaheguru

#7 harsharan000

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Posted 29 September 2011 - 02:39 PM

Whatsoever has been said by the original poster is quite pretty and valuable. But we must remember and understand the root cause of worries. Because unless we do that with a clear vision, not much can be achieved, no matter how hard one may try. It is not like, if someone has an extra weight, one cuts in diet and does some exercise, in order to loose weight.
It is not that simple. Have we ever asked ourselves, where is the origin of worry? The answer for this by almost all of us, would be in the mind.
This mind is capable of many, many nasty things.....just as jealousy, anger , greed, ego, lust......many many more....and one among them, is also to produce worries in us.
No matter how much (knowledge) one may explain that we should not worry, because that what has to happen shall happen by all means, so why to worry?
It is simply said, it has logic also...but the "man" or mind will not stop playing it´s pranks on our souls; it is in it´s nature to create worries.

Our Guru Sahibans know exactly our(souls´) pitiful conditions and the real nature of this dusht mind. They know that nothing nothing in this creation can relieve us from its poisnous effects. No matter how much jap, tap, pilgrimages, fasts...may one do.All that is like putting a serpent in a basket for sometime, but if opened by chance, the serpent will definetely bite.

The fact is mind is always fond of pleasures, or tastes of varities and has become slave of the senses, which continously supplies with all the varities of poisons to its slave, the mind. Having this fact in view, our Gurus, gave us the perfect remedy for this malady. Unless the mind is given a superior taste, it will never leave its weaknesses. And this taste is none other, than Nam Simran or Nam Bhakti; thereforeWahiguru Akal Purukh seeing all this, that His jeevas are tortutred by the individual mind and its master the universal mind or Kal; He came Himself to our level in the form of our Gurus, to deliver us from mind, maya and Kal. They taught us about Nam or Shabad, the essence, the active energy or power of Sat Purush, pervading each atom, in each and every corner, known or unknown...seen or unseen. Once the jeeva having tasted this Amrit, the mind weakens and the soul regains its conscience and strength, its purity...thus the mind is defeated and left behind in Braham, and the soul goes towards its origin Sach Khand, with the speed of a bullet shot from a gun, which is nothing but the love of the soul for Wahiguru, which works as a constant booster, and this love of the soul for its Creator is nothing than more than real Daya Meher of Sat Purush. Nothing is possible without His bhana, His grace, His Mauj.

Our Granth Sahib is full of the mahima and greatness of this Nam, and this very Nam is the weapon to fight and win over these deadly enemies of the soul:maya, mind and kal, and all their subordinates or army, like as stated before: kam, krodh, lobh, moh, ahankar, jhoot, chinta or worry and many more.

Nam is the only true gyan, as Wahiguru Himself; they are like the two sides of a coin, one can not exist without the other. So as long as one does love or attach oneself to this Shabad or Nam, there is no way to escape from these deadly enemies, thus one remains a prisoner in the wheel of eighty four or chaurasee ka chakar.

One does not get this human birth so easily, even gods, devis or devtas desire to get human life......it is due to the friut of many good karmas of numerous lives, that one gets this human form, and above all His grace... so we should give our priority and attention in our lives to realize and become one with Him, otherwise we have done nothing, and wasted our precious lives after peanuts....

So, if there is anything to worry about, it should be that we are separated from Him(Wahiguru) since aeons.... and that we have to try to contact Him as soon as possible, before the yamdoots come and snatch our swasaas, which we do not know when will happen.... so if we have even a gram of common sense, let us try to become pure & paviter, and become one with Him, through the only means of Nam simran.

May Wahiguru bless us all with His glance of mercy...

Darshan dekh jeeva Gur tera, pooran karam hoveh Prabh mera, 

eh benti suno Prabh mere, deh Nam kar apne cherey.





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