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.- Prabhjot Singh -. posted a topic in GURBANI | SCRIPTURES | REHAT | HISTORYPriceless, Divine Diamonds - XII Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 66. Fifteen ways of strengthening Faith There are fifteen proven ways of strenghtening Faith and improving understanding of the true Self, as told by Sri Shankrachārya Jī. They are expounded upon as follows: Yam (ਯਮ) — Everything is Brahm - A constant awareness of this eternal truth brings one's organs of action and senses under control. This is called Yam. Nem (ਨੇਮ) — Nem is the never-ending realisation that the whole universe and everything in it is nothing but the Absolute, that there is no duality anywhere. Tyāg (ਤਿਆਗ) — Renunciation of worldly perceptions and profound contemplation (abhyās) on the Absolute is true renunciation. Maun (ਮੌਨ) — Self (Atmā) is, by its very nature, without any modifications. This realisation is called true Maun. Ekānt (ਇਕਾਂਤ) — Self is devoid of objective world, It simply is. This is true solitude. ShubKāl (ਸ਼ੁਭਕਾਲ) — The Absolute is inseparable from its creation. This is known as ShubKāl. Ãsan (ਆਸਨ) — The self is present inside, outside and in the centre of everything. This is true Ãsan. Mūlbhandha (ਮੂਲਬੰਧ) — The primal cause behind creation of this world is the Self. This realisation is called Mūlbhandha. Samāntā (ਸਮਾਨਤਾ) — To consider profound contemplation as representation of the Absolute and to merge it in the Supreme Spirit is true Samānta. Drishtī (ਦ੍ਰਿਸ਼ਟੀ) — To see everything in this universe as the Absolute is true Drishtī. Prāṇāyāma (ਪ੍ਰਾਣਾਯਾਮ) — Any modification of the mind is nothing but another form of the Absolute - This fixity is Prāṇāyāma. Prati'āhāra (ਪ੍ਰਤਿਆਹਾਰ) — Even the five vices of the sense organs are forms of Absolute. This is Prati'āhāra. Dhārna (ਧਾਰਨਾ) — Anything that mind see, thinks and contemplates is nothing else but the Absolute. This is called Dhārna. Dhayān (ਧਿਆਨ) — Everything is All-complete Supreme Spirit. This is called Dhayān. Samādhī (ਸਮਾਧੀ) — When the worldly perception drops, vision of the Absolute take its position. This is true Samādhī. Profound contemplation (Abhayās) of above points rapidly brings about fixity on the Supreme Spirit. Hence, it is necessary to drop all family attachments, respect, fame, and laxity in order to achieve liberation while being in physical body, and ultimate merge in the infinite ocean of Supreme Bliss. 67. Untitled Question: Why is that even those who have realised the Self still appear to undergo physical suffering? Answer: The illusory appearence of objective world is because of ignorance (Avidya). For instance, in darkness a piece of rope appears to be snake. The instant darkness disappears, the mistake is realised and true nature of the rope becomes apparent. Similarly, when the veil of ignorance is lifted, a profound realisation takes place and the only reality that exists then is the Absolute, and nothing else. Ignorance is of two types: Mūl Avidya, and Lesha (or Tula) Avidya. Mūl Avidya is the primal ignorance that causes repetitive cycle of birth and death. It is destroyed the instant one comes under the sanctuary of Sri Guruji, and with it ends the cycle of birth, death and rebirth. What is left behind is the physical body, which will undergo changes in accordance with one's prarbadha (the set of past actions that have to be dispensed with in this lifetime). This is because of Lesha Avidya; it is what makes wise ones do acts of compassion. Deep down in their mind, however, they are fully aware of the fact that this duality is only confined to the physical body, and that the Self (Atma) is completely untouched by all this, and remains established in Itself. 68. Jnāni (the Liberated one) ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ Sorath 9th Guru. ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥ The man, who in pain, feels not pain, who is affected not by pleasure, love and fear and deems gold as dust. Pause. ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥ He who is swayed not by slander or, praise and who suffers not from greed, worldly love or pride, and who remains unaffected by joy or sorrow and who cares not about honour or dishonour; ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥ and he who renounces all hope and yearning, remains desire-free in the world, and whom lust and wrath touch not, within his mind abides the Lord. ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥ The man, who is blessed with the grace of the Guru, understands, he, the way to this. He, O Nanak, blends with the World-Lord, as water mingles with water. (Sri Ang 633, Sri Guru Granth Sahib Ji Maharaj) Liberated is one for whom three physical states - Waking (Jagrati), Dreaming (svapan), and Deep sleep (Sushuptī) are the same. Waves of ocean originate, last for some time, and then disappear. These states are nothing but different forms of the same ocean. Similarly, the Self takes on the form of the mind, and waking and dreaming states are its two amusements. Everything that happens during these two states is only omnipresent Supreme Self's play. Therefore, waking, dreaming, and deep sleep states are nothing but the Non-Dualistic, formless Self that is beyond any modifications. 69. State of the world The perception of objective world is because of ignorance. Ignorance is what creates and sustains our world. When ignorance ends, the idea of space, time, objects and mind, all disappear and there is total absence of all perception. Ignorance, Ishwar's play, māyā and lack of knowledge have more or less the same meaning. This play of Ishwar possesses immense power. In an instant, it creates illusion in the form of space, time, objects and sense organs, and in the next instant, all these disappear, only to be replaced by some totally different perception. This happens in the physical states of waking and dreaming, and this play is famously known as the "world". ਨਟੂਐ ਸਾਂਗੁ ਬਣਾਇਆ ਬਾਜੀ ਸੰਸਾਰਾ ॥ ਖਿਨੁ ਪਲੁ ਬਾਜੀ ਦੇਖੀਐ ਉਝਰਤ ਨਹੀ ਬਾਰਾ ॥੪॥ This world play is fashioned like the mimicry of a buffoon. For a moment and trice one sees the show but it takes no time in disappearing. (Sri Ang 422, Sri Guru Granth Sahib Ji Maharaj) ਬਾਜੀਗਰ ਡੰਕ ਬਜਾਈ ॥ ਸਭ ਖਲਕ ਤਮਾਸੇ ਆਈ ॥ When the magician beats his tembourine, the whole public turn up to see the play. ਬਾਜੀਗਰ ਸ੍ਵਾਂਗੁ ਸਕੇਲਾ ॥ ਅਪਨੇ ਰੰਗ ਰਵੈ ਅਕੇਲਾ ॥੨॥ When the magician winds up his play, then all alone he enjoys his revelments. (Sri Ang 655, Sri Guru Granth Sahib Ji Maharaj) ਐਥੈ ਗੋਇਲੜਾ ਦਿਨ ਚਾਰੇ ॥ ਖੇਲੁ ਤਮਾਸਾ ਧੁੰਧੂਕਾਰੇ ॥ ਬਾਜੀ ਖੇਲਿ ਗਏ ਬਾਜੀਗਰ ਜਿਉ ਨਿਸਿ ਸੁਪਨੈ ਭਖਲਾਈ ਹੇ ॥੯॥ Man only stays four days (short time) in this pasture-land, and he revels and sports in utter darkness. Like mumbling in the night's dream, the jugglers have left the world, after staging their play. (Sri Ang 1023, Sri Guru Granth Sahib Ji Maharaj) 70. Essence of Gurbani and Vedānta The essence of (Advait) Vedānta is that the Absolute only was, is and will be. Nothing else has the potential of existing outside of the Absolute. Gurbani also stresses on the same thing - ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ Everything is the Lord everything is the Lord. There is nothing but God, the world -sustainer. (Sri Ang 485, Sri Guru Granth Sahib Ji Maharaj) If there is anything that appears separate from Gobind, it is mind, duality, ignorance, maya, or lack of knowledge. Because of ignorance, world appears like a mirage in the sky. When mind disappears, only one limitless sky-like Absolute will be realised. What is mind? It is thought. And thought is like sky, and sky is void and empty. Only nothingness then pervades. For instance, a ruby shines in different hues of the colour red. A darker hue hides the redness of the ruby and the objects visible through it. However, a bright red hue accentuates the redness and its translucency appears restored. Similarly, the Supreme Self has infinite powers - when the power of ignorance comes forth, neither the Self nor the Its infinite capacities are visible. Conversely, when the light of Knowledge arrives, the Self becomes profoundly evident, and the objective world and everything that happens in it appears nothing more than It's magical play. All Is God God Is All … to be continued … Link to Part I - Priceless, Divine Diamonds - Part I Link to Part II - Priceless, Divine Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Link to Part VII - Priceless, Divine Diamonds - Part VII Link to Part VIII - Priceless, Divine Diamonds - Part VIII Link to Part IX - Priceless, Divine Diamonds - Part IX Link to Part X - Priceless, Divine Diamonds - Part X Link to Part XI - Priceless, Divine Diamonds - Part XI Here is a direct link to the pdf file of the above entries - Entries 66-70 Gurprasad.pdf Guru Roop Sangat Jeo, please forgive this moorakh for all the mistakes made in the post Dhanvaad! Gurfateh! :happy2:
.- Prabhjot Singh -. posted a topic in GURBANI | SCRIPTURES | REHAT | HISTORYPriceless, Divine Diamonds - XI Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 61. Four means to blissful life 1. Dispassion (Vairãg · ਵੈਰਾਗ) 2. Patience - (Dhīraj · ਧੀਰਜ) 3. Contentment - (Sanṯokẖ · ਸੰਤੋਖ) 4. Enquiry (Vīchār · ਵੀਚਾਰ) These four means are highly fruitful for the attainment of highest spiritual wisdom (brahmgyān - ਬ੍ਰਹਮਗਿਆਨ), and for living a blissful life. It is essential for serious seekers to retain them in their minds. 1. Dispassion - (Vairãg · ਵੈਰਾਗ) — Constant awareness of the fact that the entire physical world, and everything in it, is perishable and therefore is cause of suffering. 2. Forbearance - (Dhīraj · ਧੀਰਜ) — All forms of life undergo moments of pain, pleasure and difficulty, etc. To be able to live blissfully, one should face these phases with patience. 3. Contentment - (Sanṯokẖ · ਸੰਤੋਖ) — One should remain content with whatever one has been preordinated in this life (Prārbadha · ਪ੍ਰਾਰਭਧ); to be free from desire for 'more'. 4. Enquiry - (Vīchār · ਵੀਚਾਰ) — Self-Enquiry and Wisdom are both the same thing. Enquiry involves discrimination between the Real and the unreal; reflection on the unreal nature of the world about us, and that everything, whether it is within or beyond the reach of the sense organs, is nothing but physical manifestation of the Formless One. When such realisation takes place in the intellect, the only entity that remains then is the Non-dual, Formless source of Supreme Bliss that is unaffected by any modifications of the mind. In this state, the wise one (Gyānī) sees himself pervading in everything, and everything in himself. The establishment in this unshakable state is called 'Samādhī' - I am Everything. ॥ Nirvikalpohaṅ(g) ॥ 62. Bodiless state while living A clay pitcher is nothing but moulded clay. In the same way, the physical body is nothing else but Self (Atmā). Intrinstic nature of the body - birth, death, pleasure, pain, sadness, respect, dishonour, profit, loss, etc. are mere forms of the Self. But Self (Atmā) is free from all modifications. Therefore, nothing else exists apart from the One that is beyond modifications. One that possesses this wisdom is liberated while living, as there is no identification with the body; in such a state only Self (Atmā) exists. ~ NirVikalpa Samādhī ~ Controlling the Horse-like Mind Put reins of enquiry on the horse-like mind, and place on it a firm saddle of concentration. Fasten that saddle with control of the sense organs. Repeatedly smack the chattery back of that horse with the whip of spiritual practice (Abhyās). Make it take steps of devotion on the path to salvation, cross the stages of attentive listening (Shravaṇa) and contemplation (Manana), and finally establish it in the temple of profound meditation (Nidhyāsana). With spontaneity, increase the Spiritual practice and realise the true Self. Live physical life this way — perpetually intoxicated in Spiritual bliss, and achieve disembodied salvation once the preordained karams (Prãrbadha) end; this is the sole purpose of human life. 63. Sãs Grãs (Prāṇa Apāṇa) The physical body remains alive as long as Prāṇa operates in it, and dies when the knot of Prāṇa is opened, i.e., when it leaves the body. Prāṇa and Apāṇa are vital airs. Prāṇa arises from the heart and expands outwardly up to a distance equivalent to approximately twelve fingers, then returns back to the heart in the form of Apāṇa where it changes back into Prāṇa, and the cycle continues. There is also a small cessation between a Prāṇa Apāṇa cycle, which is known as Kumbhaka. This is how the movement of vital airs happens in the body. This very movement (also known as Sãs Grãs) is the instrument with which Simran takes place. Essence of Vedānta ਸਰਬ ਰੂਪ ਸਭ ਤੇ ਪਰੇ, ਮਮ ਸਰੂਪ ਹੈ ਸੋਇ ॥ ਯਹੀ ਸਾਰ ਸਿਧਾਂਤ ਹੈ, ਤਿਸ ਬਿਨ ਅਵਰ ਨ ਕੋਇ ॥ Sarab rūp sabh tē parē, mam sarūp hai sō'e ॥ Yahī sār sidhānt hai, tis bin avar na kō'e. ॥ 1. Nirgun form — There are absolutely no thoughts or desires in (my) Self (Atmā); only thing that exists is a state of Samādhi where there is no mind, knowledge, knower or the known whatsoever. 2. Sargun form — The physical manifestations are nothing more a projection of (my) Self (Atmā). Just like a dreamer who takes on different forms in his dreams, the Self, with the power of Māyā and ignorance, appears fragmented in myriads of forms about us. In reality however, these forms are nothing but the same indivisible Self. Therefore, one and many both are the same Self only. 64. Two Aspects — Nishedh Pakẖ and Vidhān Pakẖ 1. Nishedh Aspect (ਨਿਸ਼ੇਧ ਪੱਖ) — In this form of enquiry, attributes of body and Self are observed separately – Physical body is untrue, insentient, fragmented and is form of suffering, whereas the Self (Atmā) is existence, knowledge, bliss and is Absolute. Such enquiry elevates awareness from the level of name and form (Nām-Rūpa) and moves it towards the Absolute. However – 2. Vidhān Aspect (ਵਿਧਾਨ ਪੱਖ) — In this, duality totally vanishes. Pitcher is nothing but clay, waves of the ocean are nothing but water, and ornaments are nothing but gold. Similarly, cause and effect, Self and body, these are only aspects of the same form. The Self is beyond past, present and future. At the highest stage, all sorts of fragmentation ─ body, world, mind etc. disappear, duality is completely annihilated and the Self (Atmã) is the only entity that pervades. Cause is always prevalent in its effect. Like, water is the cause and wave its effect. Similarly, the Abosulte (Brahm) is the cause and world is its effect. Therefore, the Absolute is always present in all physical manifestations. This universe cannot exist or sustain itself without the Absolute. Whatever action and reaction that occurs happens in the realm of the Absolute, and thus is nothing more than its own form. It is Non-Dual, Formless, Supreme Bliss, and free from all modifications. It is Samãdhī. 65. Self is beyond all Action Self (Atmā) has absolutely no connection with action. Action, or duty, is connected with: 1. Physical manifestations (Asthūl Sarīr · ਅਸਥੂਲ ਸਰੀਰ) 2. Fourfold internal organ - Mind (Mann), intellect (Buddh), subconcious mind (Chitt), and ego (Ahaṅkār) (Antahkarṇa · ਅੰਤਹਕਰਣ) 3. Organs of senses and actions ( Sabh Indrē · ਸਭ ਇੰਦਰੇ) 4. Controller of these senses (Indriyoṅ Ke Devtā · ਇੰਦਰਿਓਂ ਕੇ ਦੇਵਤਾ) 5. Preordained actions (Prārbhadha · ਪ੍ਰਾਰਭਧ) A combination of these five causes action. However, the Self (Atmā) is totally detached from all these and is self-existent. The body will last as long as preordained actions remain, and will end with the end of these assigned actions. The Self, which is my true reality, will forever remain established in its innate Supreme bliss. … to be continued … Link to Part I - Priceless, Divine Diamonds - Part I Link to Part II - Priceless, Divine Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Link to Part VII - Priceless, Divine Diamonds - Part VII Link to Part VIII - Priceless, Divine Diamonds - Part VIII Link to Part IX - Priceless, Divine Diamonds - Part IX Link to Part X - Priceless, Divine Diamonds - Part X Guru Roop Sangat Jeo please forgive this moorakh for all the mistakes in the post :waheguru: Gurfateh!