Arsh1469

Heavan and Hell are real places in my opinion. Dasam Granth it mentions it as real places and so does SGGS Ji. Also Vadde Sant Sant Gian Gurbachn Singh Ji believes they are real place. So does every Sampardama and that is why I believe Heaven and Hell are real

Part 4 

51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in 
the least degree.

52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so is Self unaffected by the 
attributes of Its adjuncts.

53. Karmans done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect 
even as an arrow shot to hit a target (stops not before hitting it).

54. The arrow discharged (to hit) what was taken for a tiger stops not, though, alter, (the target) is known to be a cow; the target is 
hit with full force.

55. ‘I am un-ageing’; ‘I am immortal’ – how can one who knows his Self to be such and lives that knowledge fabricate operative past 
actions ?

56. Then only is operative past action real when one mistakes one’s Self to be the body. The treatment of the body as Self is 
improper; therefore reject (the notion) of operative past action.

57. The fabrication of operative past actions is also, indeed, a delusion due to this body.

58. How can the superimposed be real ? How can the unreal be born ? How can the unborn perish ? How can the unreal own 
operative past actions ?

59-60. To answer the dull-witted (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are 
destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise 
that the body, etc., are real.

61. A total plenum, without beginning and end, measure and change.

Massed being and intelligence, massed eternal bliss, undiminishing,

62. With the sole savour of the subject, full, endless, behold all,

Neither to be shunned nor seized, neither to be held nor propped;

63. Beyond inert forces and actions, subtle, certain, unblemished;

Whose essence is beyond thought, beyond mid and words;

64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all.

To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras. The latter gave it to 
Raikva and Raikva to Rama. Rama imparted it to all beings.

This is the injunction in regard to Nirvana; this is the injunction of the Vedas, of the Vedas. This is the secret teaching.

Aum ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

It remains as the infinite (Brahman) alone. 

Aum ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Part 3

21. After repudiating all objective appearances superimposed on one’s Self, one remains alone as the supreme Brahman, full, 
non-dual, stirless.

22. The world is a postulation, as good as non-existent, in the one Reality that is immutable, formless, unqualified; whence is 
difference ?

23. (In the one Reality) devoid of distinctions like the percipient, perception, and the perceived, and of all sufferings, in the 
absolutely full, spiritual, Self, like unto the ocean at the time of cosmic dissolution, (whence is difference) ?

24. Darkness implicit in It as in light is the cause of delusion. Whence is difference in the supreme non-dual and unqualified Reality 
?

25. In this uniform and supreme Reality, how can the agent of differences dwell ? In deep sleep that is nothing but bliss who has 
perceived difference ?

26. This perception of difference is rooted in the mind (of the percipient); there is none of it in the absence of the mind. Therefore, 
concentrate the mind on the supreme Self as the subject.

27. Upon realizing the Self that is impartite bliss as one’s own essence (there follows) the savouring of the timeless bliss that is the 
Self, both externally and internally.

28. Of detachment the fruit is knowledge: of knowledge the fruit is withdrawal. Experience of Self as bliss leads to peace; again, 
peace is the fruit of withdrawal.

29. Without the consequent states, the precedent ones are fruitless, indeed. Cessation is supreme satisfaction; matchless bliss is 
spontaneous.

30. The expressed sense of the word tat (God) has Maya for His adjunct; He is the world-cause. He is characterised by 
omniscience, etc.; is tinged by transcendence, and is essentially Truth and so forth.

31. The expressed sense of the word ‘Tvam’ shines forth as the content of the idea and expression ‘I’; it is awareness blended with 
the mind (the inner organ of perception).

32. Only through the exclusion of Maya and avidya, the adjuncts of God and Jiva is the supreme Spirit, the impartite Being, 
Consciousness and Bliss, indicated.

33. ‘To listen’, thus is to pursue by means of sentences their import. On the other hand, ‘thinking’ consists in perceiving its 
consistency with reason.

34. ‘Meditation’ is indeed the exclusive attention of the mind fixed on (the import) rendered indubitable through listening and 
thinking.

35. ‘Concentration’ is said to be the mind which, outgrowing the dualism between the meditator and meditation, gradually dwells 
exclusively on the object (of meditation) and is like a flame in a windless spot.

36. Mind’s modifications in regard to the Self are uncognized in that state; they are (only) inferred as past, after quitting the state of 
Samadhi.

37. Crores of karmans, accumulated in this beginningless transmigratory life, are dissolved by means of concentration: (then) pure 
virtue begins to flourish.

38. The best knowers of Yoga call this concentration the cloud of virtues, since it rains the flood-waters of virtue in a thousand 
streams.

39-40. When the load of innate impulses is dissolved without residue by means of this (cloud of virtues) and heaps of karmans, good 
and evil, are totally eradicated, the major text, which at first shone forth immediately, now unobstructed, yields immediate 
awareness as (clear) as the myrobalan in the palm (of one’s hand).

41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to the objects of enjoyment marks the acme of detachment. The 
highest pitch of awareness is (marked by) the non-occurrence of the egoistic sense.

42(a). The acme of withdrawal is (marked by) the non-occurrence of (even) the latent impulse (to enjoy).

42(b). He is the ascetic of steadfast wisdom who enjoys bliss for ever;

43-44(a). Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom (prajna) is defined as the unwavering 
spiritual mode whose content is the unity of Brahman and Atman purged (of all adjuncts).

44(b). Whosoever possesses it (wisdom) without a break is liberated in life;

45. Who has no conceit of ‘I’ in regard to body and senses; nor the conceit of objects in regard to things other than them – who is 
free from these two conceits in regard to anything whatsoever is liberated-in-life;

46. Who, in his wisdom, perceives no difference between the subject and Brahman; who neither refers to the creator nor creation is 
liberated in life.

47. Whose attitude is the same both when he is honoured by the virtuous and when he is persecuted by the wicked is liberated in 
life.

48. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by 
him; he is but an extrovert.

49. As long as the experience of pleasure, etc., lasts, so long operative karmans from the past are held to persist. (Causal) actions 
precede the occurrence of effects; never is this unpreceded by actions.

50. Consequent on the experience ‘I am Brahman’, karmans accumulated in the course of aeons are dissolved, even as the actions 
in dreams are, upon waking up.
 

It didn't have an Ik infornt my mistake it was spelled like oankar kind of like aum but with an N.

One key think to understand that there were other Satjugs before the Sathig in our current Charutrjug (jug cycle)

This is gonna be confusing but bare with me

So a yug cycle is a charutrjug 71 of those is a manvantara (age of manu) 1000 charutrjug is a kalpa or day of Brahma. We are currently in the 6th manvantara. 

We are in the 28th charturjug Ram appeared in the 24 jug cycle and the 27th one of the last manvantara. Mach avtar came 27 jug cycles ago. What I am trying to say is there have been millions of Satjugs. 

 

Haven't fully read it but Ik Oankar was originally wrriten in the Upishands. 

Part 2

 
10. Knowing 'I am that Brahman' in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless one!

 
11. Liberated from the grip of egoism, like the moon (after the eclipse), full, ever blissful, selfluminous, one attains one's essence.

12. The destruction of actions leads to that of thought; thence results the dwindling of innate impulses (to act). The obliteration of innate impulses is liberation; it is held to be freedom in life.

 
13. At all places and by all means, perceiving everything as Spirit, one achieves the dissolution of innate impulses as it strengthens the attitude of universal good will.

 
14. Never should one be heedless in devotion to Brahman; 'heedlessness is death' so aver the philosophers of Brahman in regard to (this) science.

 
15. Just as a pulled-up water-reed stays not still, even for a moment, so does Maya (ceaselessly) envelop even a wise man if he averts his face (from the Truth).

16. Whosoever wins absoluteness while alive continues to be absolute even after death. Rooted in concentration, O sinless one, remain steadfast.

17. With the vision of the non-dual Self through unwavering concentration comes the dissolution without residue of the knots of ignorance in the heart.

18. Strengthening the sense of Self vis-à-vis this vision, and rejecting it vis-à-vis the ego, etc., remain indifferent to them all, as to objects like pots and clothes.

19. All things from Brahma down to clumps of grass are nothing but unreal adjuncts. Distinct from the, see one's Self existing as the immutable plenum.

20. One's Self is Brahma, Vishnu, Indra and Shiva; this entire world is one's Self; other than this Self, there is nothing.

Part 3 

Guru Nanak authenticity

1) Vedic Authenticity

There is much proof written in many scriptures predicting Guru Nanak

Examples are Gopal Tapni Upanishad, Bhagwat Purana Etc.

Gopal Tapni Upanishad says

I pay my salutations to the one God who is the form of supreme truth, supreme consciousness amd complete bliss. He is the one who rescues all from distress; he is understood by the Vednats and the Vedas. He is the supreme Guru and is the witness within the heart of everyone

Bhavishat Purana says

The Guru is Brhama, the Guru is Vishnu and the Guru is Shiv. God is the supreme Guru to all and gives all the same great teachings. I pay salutations to the Supreme Guru

(Brhama is believed to be 100 Brhama years old which means 311 TRILLION HUMAN YEARS 

OLD. He has 4 heada to represent the Vedas and the objects in his hands have meanings too like Vishnu. First a spoon which is used to pour butter in ceremonies. Second is a coconut or water vessel to remind a person that water is likethe ether that surrounds a persond during pregnancy. Thirdly is a Lotus flower to show he is forever mediating on the lord (My own interpretation is that the lotus flower is to show he resides bowing on Gods lotus feet) Finally is the Vedas)

Guru Nanak was also predicted by Rishi Ved Vyas who wrote 12 saloks in the 28 Adhyai Bhavishat Puran. The texts says on Adhyai 28

In the future when all Dharam is lost in the age of Kaljug. 33. Then there will be a requirement for one to protect those from the invaders. In the future the great Bedi clan will give rise to Guru Nanak. 34.

2) Lokik Authenticity

People from Guru Nanak's time saying he is the messenger of God. 

In almost every // Bhai Gurdas Ji says Guru Nanak is a messenger of God. Also in SGGS the Bhatts write of Guru Nanak being a messager of God. Also Brham Parkash by Pir Shamas says

Sri Guru Nanak gained peace. He contemplated on the words of God. I practiced it with convection. 47.

With so much evidence we 100% know Guru Nanak is true and bigger then a Puran avtar. But Guru Gobind Singh Ji still gives one more huge piece of evidence.

3) Savi Authenticity  

Words wrriten from the Gurus following Guru Nanak

Guru Ji then quoted Ang 53, 750 and 850

This evidence proves Guru Nanak is not a Devi Devta Guru Nanak is God.

Ram was the Avtar of Power. He is attributed to truth.

Krishna was the Avtar of passion and royalty. He married 16,108 Gopis and a large amount of India is related to him as he had 161,080 sons and 16,108 daughters. Totalling 177,188 children. 

(Fun fact the reason that Krishna married so many Gopis is because in their previous life they did ardas that they will be able to marry Vishnu)

Parasram was the avtar of darkness and evil.

They all possed one of the three main virtues.

Guru Nanak possesed them all. 

After this the sangat asked why did Guru Nanak come and why did he create Jap Ji sahib. 

Guru Nanak came in the the worst moments of Kaljug. God came his self as even Vishnu could not save the world from Kaljug.

Guru Ji then said there are four main corner stones of religion.

1) Raja Lok 

Thses are kings who uphold divine command. However in Kaljug they were all corrupt

The state was so bad kings started to destroy other religious temples and replace it with their religions. 

They were not Dharmic Kings they were tryants.

2) Tirath

Tirath means place of worship. And at these places the name of God and Dharam had disappeared. People who vist these places boast about it and increase their own ego.

3) Mahatama.

The true Sants were gone and the Sants were corrupt and fake making people worrship them.

4) Brahman

Brahmans were meant to uphold the words of Brahma but became corrupt. Brahmans now days just smoke and commit sins.

Due to these sins the earth transformed itself to the form of a cow and meet the Devta of mercy. They both went to see Brahma in order to gain assistance. Brahma said he can do nothing.

They went to Vishnu and he said

"I have come many times and will come again at the end of Kaljug. I am unable to help now as I am too weak. You must ask Akal for help."

All the Devi Devta representing the people came and made a plea for help.

God said "I have sent many people to preach the truth though they all fell to their ego. I will come in 10 forms. In 8 of the 10 forms I will use the metaphorical sword of holy word to destroy falsehood. In 2 I will use the literal sword."

Brahma asked where and to who will you be born.

God said he will be born in Talwandi to Baba Kalu Jia and Mata Tripta Ji. 

Then at full moon on 1469 CE Guru Nanak was Born.

To be countined...

@ADMIN @S1ngh can you pin.

In part 4 we will touch on the creation of Japji Sahib and start katha of the mool mantra. (Lots of meanings)

 

I will be posting the Upishands in English (Sorry if this is in the wrong section)

Even though they are not Sikh texts they have lots of Gian and should be studied by Sikhs. In Sant Gurbachn Singh Ji's Teeka of Japji Sahib he quotes them quite often as they are very important for Sikhs. To fully understand the Tika you must read the Upishands. This will not be a Tika just basic Translations. I am mainly making this so we can deepen our understanding of Gurbani.

Adhyatma Part 1

(NOT MY TRANSLATIONS PLEASE DON'T THINK IT IS MINE OR PRAISE ME FOR THIS PLEASE)

 In the cave of the body is eternally set the one unborn. The earth is His body. (Though) moving within the earth, the earth knows Him not. The water is His body. (Though) moving within the water, the water knows Him not. The fire is His body. (Though) moving within the fire, the fire knows Him not. The air is His body. (Though) moving within the air, the air knows Him not. The ether is His body. (Though) moving within the ether, the ether knows Him not. The mind is His body. (Though) moving within the mind, the mind knows Him not. The intellect is His body. (Though) moving within the intellect, the intellect knows Him not. The ego is His body. (Though) moving within the ego, the ego knows Him not. The mind-stuff is His body. (Though) moving within the mind-stuff, the mind-stuff knows Him not. The unmanifest is His body. (Though) moving within the unmanifest, the unmanifest knows Him not. The imperishable is His body. (Though) moving within the imperishable, the imperishable knows Him not. The Death is His body. (Though) moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the sole Narayana. Superimposition is the thought, 'I' am and mine are the body, the senses, etc., which are all other than the Self. Through devotion to Brahman, the wise man should repudiate it. 

2 Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the subject, identifying the 'I' with that (the subject).

3 Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self.

 
4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and experience, that one is the Self of all beings.

 
5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and selfforgetfulness, meditate on the Self in the self.

 
6. Casting the body far aside, the offspring of parental exudations, as its status is no better than that of an outcast, and becoming Brahman, seek fulfilment.

 
7. Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever, O sage!

 
8. Having become the self-luminous Substratum, as Being, reject both the macrocosm and the microcosm which are but abodes of impurities.

 
9. Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute.

 
10. Knowing 'I am that Brahman' in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless one!

Part 2 

Guru Nanak is Greater then a Puran avtar

Guru Gobind Singh Ji went on to explain the five attributes

1 Shakti

Ram showed his powers to his mother. When his mother went to pray to Devi he replaced the image with an image of himself. To show his powers.

Krishna too did this. Krishna pretended to eat dirt so when his mother forced him to spit it out she saw his mouth and saw the whole world. The entire universe.

Guru Nanak had a different miracle. At amrit vela all the devi devta came to worship Guru Mahraj. He was put on a throne like a Maharaja. He was given massages with sandalwood. They placed flowers around his neck. They said To Mahraj ji "O protector of meek you are the true king. You are Vahguru in a Sargun roop. You will save the world and humanity. You are the protector of Devi Devta."

At this point Mata Tripta awoke who was around her son. All the Devi Devta disappeared. She saw Guru Ji in Saffron and sandalwood all over him. The smell was overwhelming. She now lnew Guru Nanak was Vahguru. To pervent his mother from finding out he put maya in his moms mind. Then Guru Ji started to cry. Mata ji forgot everything that happened.

For this reason Guru Ji can't be called less then Ram and Krishna.

He is greater because he has more then the 16 powers and abilities.

Once a cobra gave shade to Guru Nanak while he was sleeping. Once a tree gave shade even though it broke logic as teh sun was in the opposite direction. Also Guru Nanak moved Kaaba. Guru Ji stopped a Rock. 

Other avtars used miracles to boost their popularity and ego Guru Nanak used them to guide people and save them. He never did miracles to boost his own ego.

He used them to destroy ego.

Krishna had 16 powers Guru Nanak had infinite.

2 Viakti

Guru Nanak is greater then all other avtars. Ram and Krishna cut their hair in their lives. Not even in his youth did Guru Ji even dream of cutting hair. When Ram meet some royal maidens they tried to marry Ram but Ram said he will satisfy their needs in Dwapar. ( Fun Fact Satjug the Golden age is 1,728,000 years long Treta the silver age is 1,296,000 years long Dwapar the bronze age is 864,000 years long Kaljug the iron age is 432,000 years long. Numbers are from Adhyatam Parkash)

In Dwapar the maidens became Gopis and Krishna had sexual relations with many of them. 

Both Ram and Krishna could not eradicate Lust.

When Guru Nanak went to Sri Lanka the beautiful women tried to enchant Sri Guru Nanak Dev Ji. Guru Nanak destroyed their lust through Gurbani. The began to Jap Naam and became Gursikhs

The shabad Guru Nanak says is on ang 1187 of SGGS.

Guru Nanak did not fallen lust he destroyed it.

3 Pragya

Ram made Rishi Vashisht his vidya guru. He spent 64 days with him. He then spent 8 days with Rishi Vishwamitar. 

Krishna made Rishi Darbasha his vidya guru. He soent 8 days with him. He then spent 64 days with Rishi Sandipan.

For Guru Nanak the teachers did not teach him he taught them. Gur Nanak needed no Vidya Guru. He learned Shastar Vidya by himself and taught Baba Buddha Ji who would teach Guru Hargobind shastar vidya when the time was right.

4 Kartab

Ram lived 10,000 years. He only did miracles when he was in exile. Ram made a promise that no kid should die before his parents. A son of a Brhaman later died. He acused Ram of liying and having now power. Ram said the child died because of a low caste person meditating in the jungle. Ram beheaded the low caste person.

By accident Ram fought against his 2 kids his entire army including Ram was killed. Sita later brought him back to life. Still Ram gave his reign to his children due to his attachment.

Krishna after killing the Kans named his maternal grandfather king as he had attachment towards his family.

Guru Namak however spemt the firs 28 years of their life working then were brought to Sachkhand where he was given the Mool Mantar. He never did Ustat of anyone other the Vahguru. Guru Nanak rather then killing evil people enlightened them and saved them. Unlike avtars of Vishnu.

(Fun fact Vishnu has 4 arms which all have symbolic and metaphorical menaings. First a conch shell in the upper left hand. This represents Oangkar which led to the creation of life and of Vishnu. Second a spinning disc called a chakra. It is in the upper right hand and represents destroying a persons ignorance and giving Gian. Thirdly a mace in the lower left hand. This is to represent spiritual power and to uplift purity. Finally in the right bottem hand is a lotus flower. Thsi is to represent liberation and being attached to nothing)

He had no attachment to hsi children and didn't pass the Gurgaddi to them. He made people Sants regardless of Race, cast, gender etc.

During Guru Amardas Ji's life no one in Gobindwal died of anything.

Ram live 10,000 years Krishna lived 1,000 years. Both barely traveled. Guru Nanak in 70 years nearly traveled the entire old world (Old world being Europe, Asia and Africa. Som say Australia too) Guru Nanak did so much Parchar in 70 years and gave the mantar of Sachkhand (Mool Mantar)

Guru Nanak was like no other avtar

The samgat then asked for authenticity the Guru Ji said

To be countined...

(Part 3 is really Good stay tuned)

Forgot to say but forgive me for any mistakes they are all my fault.

Part 1

I have started reading my english tika by Sant ji and it is very deep. I will quote some parts I really liked. 

The Importance of Japji Sahib

Kavi Santhok Singh Ji says about Japji Sahib In the way a rice husk is useless without a grain of rice, a Sikh is useless without having memorized Japji Sahib.

Guru Nanak Dev Ji says to Guru Angad Dev Ji those who recite Japji Sahib with their heart will gain a seat close to me.

Guru Ji also says The individual who forgets Jap Ji knowing it divinity is commiting sucide by jumping into the lowest pits of hell

When Guru Tegh Bhadur was going to acced to sachkhand he recited Japji Sahib and his head came off even before he was executed.

I have not told all the stories as I want to focus on the main katha.

Japji Sahib Katha

An Introduction

One time a Sikh asked Guru Gobind Singh Ji what type of an avtar is Guru Nanak. According to the Hindu belief there are 6 types of avtars they are the following

Ansa Avtar

An avtar who is a Dharmic Raja.

Avesha Avtar

An avtar to give darshan to his devotees.

Nit Avtar

God as a Sant or Mahapurkh

Namitak Avtar

Avtars like Narsingh and Bawan who came to protect Vahgurus Bhagats

Puran Avtar 

An Avtar whohas 16 divine attributes and characteristics (Only Krishna)

Puran Tam Avtar

Is only the Guru Sahibs as the Guru needed no teacher to teach them.

According to Bhindran Sampardama They are the following

Ansa Avtar

A Dharm Raja like Manu

Avesha Avtar 

An Avtar not born with powers but through meditation gains them. Example is Parasram(Parasram means Ram with an axe. He destroyed corrupt kings and destroyed ego.

Kalka Avtar

An avtar who has some powers and has only one thing to do. Example Mach avtar who used 2 of the 16 powers to save the Vedas

Nit Avtar

An avtar as a Sant or Bahgat

Namit  Avtar

An avtar that disappears after doing his one task. Example Narsingh avtar.

Puran Avtar

Ram and Krishna. Ran had 14 powers while Krishna had all 16

Tye 16 qualities are the following

Knowledge, Attention, Virtiuous Acts, Persistence, Moderation, Righteousness, Charity, Skill, Meditation, Loving acts, contol over lust, Spiritualism, mecy, Solemn Promise, intelligence and a Clear Mind

The 16 powers are

Earth, water, fire, wind, sky, Vital air for breathing, organs, name of god, actions, faith, place in society, devotion, Incantation,  deaire, semen and physique

The the sangat asked is Guru Nanak a Puran avtar or not.

Guru Gobind Singh Ji said Guru Nanak Was Greater then a Puran avtar

To be countined...

Adimn or Mod could you please sticky this also will add more to the importance of Japji Sahib section Later.