Amritvela And 5 Japji Sahibs?

[luckysingh99]

If someone tells you to do 5 paaths or 100 then there is never any wrong in doing them.

It can be regarded as being ritualistic in the sense that doing x amount of prayers and then your ardaas will be heard.

A certain persons 1 single japji sahib compared to anothers 100 paath might have a lot more love and dhyan to God compared to the one who did 100 but that persons dhyan was on his day to day business throughout the paaths.

You begin to see that the numbers do not actually matter.

However, the rehat maryada does specify that an amrithdari does the specified nitnem, raehras etc..... This is a minimal requirement for all estabilished formally on the sikhi path. If we didn't have these specified paath everyday then one could hold just no sikhi lifestyle except for the bana and diet. It gives us a guide and having a requirement foresees that we all meet requirements to be equally addressed as Sikhs.

Saying this if someone does give you hope by specifying x number of paath to do. Then it is nice to devote that x amount of time to Guruji in the belief that our prayers will be heard.

What i'm trying to say in short is if we truly believe and have faith that my x amount of prayers will be heard say for eg. 5 japji sahibs then thats good that we know deep inside that 4 is not enough.

It's all down to what we individually believe in..

Gurfateh

[ks55]

1. I never said not to read bani. You can do 100 Japji sahibs a day if you like, It is only going to benefit you. Bani does not bring you bad. That is not what I said.

2. Being ritualistic and doing things as a complete duty also is not truly a good thing. As This becomes like the thinkning of doing x number of paaths, brings x number of things. Truly, there should be no ardas done for worldy things. To be honest, every single being asks for worldy things. This is why all people are suffering. Whatever we ask for we shall get. Even if it does not come straight away, we may even have to wait till the next janam(life) to recieve what we asked for. But this is the way of the world and it is each of these ardases that we do that end up causing us more dukh. in long term, we build up a large debt and suffer for this. Truly, it is very hard not to ask for the support of Guru ji for worldly things. However, this is a habit for humans. The greatest ardas would be to ask for the acceptance of guru jis paanaa (will) and to accept the will of waheguru. Just as Guru Arjan Dev ji did when he was being martryd. So even if God gives what we dont want, we would still accept it as great, this way we will stop suffering from maya.

3. Also from what you say, you must be implying that Guru Ji relies on the happiness of His Sikhs to make Him happy? If so, then that does not seem right. Why would Guru Ji allow Himslef to get sad like that? Is Guru not pooran? If He is not completly happy, then what hope is there for any of us? I personally believe, that we need from Guru Ji, He does not need anything of us. He does not require us to do anything to keep Him happy. His happiness is not reliant on our actions.

with regards to point 1- i agree

with regards to point 2 - if you start with it as a ritual - you will not end up being ritualistic - that's no like 2+2=4 everything isn't that way - there a people who started in the ritual manner than advanced onto higher stages beyond belief.In the end they realize they have to beg the almighty father for everything. In the end they realize that they are an "ardass in this world themselves that is it"-- SGGS - "mera dukh sukh tujj hee paas" - How do you know of sufferring - you're not God - your assuming your own prememptive thought process here without knowing what God has in play with an individual due to their karms. However i agree with you the greatest ardaas is acceptance of BHAANNA - But who will make you accept and learn how to accept is in the first place -- back to square one - naam gurbani ahyaaass - ardaas.

with regards to point 3 - you 're mistaken that is not what i am implying. Guru Sahib is beyond sadness - grief- happiness - the ultimate teacher - wants us to be the same - so we progress in sehaj marg of Gursikhee - whether it's 1 japji or 5 -whether it's one ardass or millions - you me -- whole of creation is an ardasss to the almighty on the this earth.

Of course we need materialism without it we wouldn't be on this forum !!1 but in materialism we are with Gurbani and naam 24*7 that is the ultimate - key.

apologlies i may have not presentedd my view correctly

some more thoughts to ponder on:

As indicated in the Gurbani and other Indian scriptures, in accordance with the Law of Karma, the Soul makes its entry into the mother's womb. In upside-down position, Jeeva (individual being) dwells there in utter darkness and heat for close to ten months. In such an extremely uncomfortable situation, the Jeeva is saved through meditation (Jap or Naam-Simran) and prayers for deliverance. As vividly described in the Gurbani (Sri Guru Granth Sahib, SGGS) as well as other Indian scriptures, the Jeeva also makes promise there to maintain Undivided Consciousness upon deliverance from the womb.

• ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਹੁਕਮਿ ਪਇਆ ਗਰਭਾਸਿ ॥੧॥: Pahilai pahrai rain kai vanjaariaa mitraa hukmi paiaa garbhaas ||1||: Says Nanak, in the first watch of the night, by the God's Hukam or Will, you enter into the womb ||1|| (sggs 74).
  
• ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੇ ਆਰਾਧੇ ਵਿਚਿ ਅਗਨੀ ਹਰਿ ਜਪਿ ਜੀਵਿਆ ॥: Har Har Naam jape araadhe vich agnee Har Jap jeeviaa: Chanting God's Name and meditating on it within the fire of the womb, your life is sustained by dwelling on the Divine Name (sggs 76).
  

However, under the influence of Maya (material bondage), after his deliverance the Jeeva (individual being) forgets the difficulties of his birth and also his Deliverer, the Undivided Consciousness. After birth, man gets caught in emotional attachment, followed by the mirage-like world-appearance. In stead of clinging to the Divine Giver, he clings to His gifts! On account of his feelings of duality of "I, me, mine, your", he becomes body-conscious. With mind intoxicated with egoism and blinded with material madness, man looses the faculty of discriminative intellect (Viveka). Consequently, he cannot distinguish between good and evil or right and wrong. The spell of Maya, the power of delusion, is thus so potent that with the exception of the very rare True and Wise ones, none can escape form it.

• ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥ ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥ ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Jaa tis bhaanaa taa jammiaa parvaar bhalaa bhaaiaaa. Liv shutkee lagee trishnaa Maya amar vartaaiaa. Eh Maya jit Hari visrai moh upjai bhaau doojaa laayaa: According to God's Will, the child is born, and the family is very pleased. (After birth) Connection (absorption, ਲੀਨਤਾ, etc., from the Mool) snaps, and (the child) becomes attached to desires; (thereafter) the script of Maya runs its course (ਮਾਇਆ ਉਸ ਉਤੇ ਆਪਣਾ ਜੋਰ ਪਾ ਲੈਂਦੀ ਹੈ). This is Maya, by which the Lord is forgotten; emotional attachment and love of duality is born (sggs 921).
  

The maker of this Cosmic Hypnosis called Maya is God Himself. Therefore, the only hope to escape from the triply delusive realm of this Maya is in beseeching the help of her Master, God. And the means for securing this help is constant prayers (ਅਰਦਾਸ / ਬੇਨਤੀ / ਜੋਦੜੀ / ਅਰਜੋਈ) in complete humility, contentment, and inner surrender unto Him.

This brings us to the subject of this Gurbani Reflrction: what are the most sublime daily prayers - ਅਰਦਾਸ ( Ardas pronounced as Ardaas ; also seen spelt as Aradas or Aradaas etc.) - that will invoke God's Grace and help freeing oneself from the spell of the overpowering delusion or illusion of Maya? For the benefit of the entire mankind, outlined in the Gurbani are the following sublime, daily prayers:

1. God's praise

2. Contentment

3. Humility

4. Charity

5. Restraining of desires

• ਅਵਲਿ ਸਿਫਤਿ ਦੂਜੀ ਸਾਬੂਰੀ ॥ ਤੀਜੈ ਹਲੇਮੀ ਚਉਥੈ ਖੈਰੀ ॥ ਪੰਜਵੈ ਪੰਜੇ ਇਕਤੁ ਮੁਕਾਮੈ ਏਹਿ ਪੰਜਿ ਵਖਤ ਤੇਰੇ ਅਪਰਪਰਾ ॥੯॥: Awal sifati doojee saabooree. teejai halemee chauthai khairee. Panjvai panje ikat mukaamai eh panj bakhat tere aaparpraa ||9||: First, is God’s Praise; second, contentment; third, humility, and fourth, charity. Fifth is to hold one’s desires in restraint. These are the five most sublime daily prayers (sggs 1084).
  

Although, in the foregoing verses, the Guru Sahib apparently appears to have a discussion with a Muslim person, but the Teachings are Universal, thus, applicable to everybody. These prayers are of the Aatmic Jeevan (ਆਤਮਿਕ ਜੀਵਨ - Spiritual or Divine Life), which can improve one's life.

As we can see, none of the prayers recommended by the Eternal Shabad-Gurbani includes asking for material favors from God. As the the Gurbani indicates, it is the attachment to "gifts" or material vision that separates one from God (or Naam), thereby, disconnecting him from his True Being (Joti-Svaroopa). On the other hand, attachment to the "Giver" connects him back to the Original Source within, his True Self.

• ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਆਇਆ ॥ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ ਏਕੁ ਵਿਸਾਰੇ ਤਾ ਪਿੜ ਹਾਰੇ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥: Chaar padaarath lai jag aayaa. Siv sakti ghar vaasaa paayaa. Ek visaare taa pir haare andhulai Naam visaaraa hai ||6||: We enter into the world with an (inborn drive to secure life's) four objectives (i.e., Dharma, Artha, Kaama and Moksha). (But after birth) we start dewelling in the home of the delusive Maya (become entnagled with the illusive Maya). Thus, blinded by the Maya's spell, we forsake the One Lord and abandon His Name, resulting in defeating of the very purpose of our life ||6|| (sggs 1027).
  

The purpose of human life is to love and Realize one's Pure Self within. For achieving this Ultimate Goal (Self-realization), the Gurbani teaches us focusing our mind on the Giver rather than His gifts. This is why when a true seeker prays for Divine Communion, he does not hope in the background of his mind for the bestowal of material favors. But, those who are Pure in Heart, all the Giver's gifts are automatically added unto them!

• ਧਰਮੁ ਅਰਥੁ ਸਭੁ ਕਾਮੁ ਮੋਖੁ ਹੈ ਜਨ ਪੀਛੈ ਲਗਿ ਫਿਰਥਈ ॥੧॥ ਰਹਾਉ ॥ ਸੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਹਰਿ ਜਨੁ ਜਿਸੁ ਬਡਭਾਗ ਮਥਈ ॥: Dharma artha sabh kaam mokh hai jan peechhai lag firthayee ||1||Rahaaou||. So har har naam dhiaavai har jan jis badbhaag mathayee: Dharma, Artha, Kaam and Moksha (faith, material success and prosperity, worldly pleasures, and liberation) — all follow the humble servant of the Lord like a shadow. Due to his good fortune, that devotee of the Lord only contemplates on the God's Name (sggs 1320).
  

Also, as repeatedly indicated in the Gurbani, ritualistic prayers or prayers performed in hypocricy are useless.

• ਪੜਿ ਪੁਸਤਕ ਸੰਧਿਆ ਬਾਦੰ ॥ ਸਿਲ ਪੂਜਸਿ ਬਗੁਲ ਸਮਾਧੰ ॥ ਮੁਖਿ ਝੂਠ ਬਿਭੂਖਣ ਸਾਰੰ ॥ ਤ੍ਰੈਪਾਲ ਤਿਹਾਲ ਬਿਚਾਰੰ ॥ ਗਲਿ ਮਾਲਾ ਤਿਲਕੁ ਲਿਲਾਟੰ ॥ ਦੁਇ ਧੋਤੀ ਬਸਤ੍ਰ ਕਪਾਟੰ ॥ ਜੇ ਜਾਣਸਿ ਬ੍ਰਹਮੰ ਕਰਮੰ ॥ ਸਭਿ ਫੋਕਟ ਨਿਸਚਉ ਕਰਮੰ ॥ ਕਹੁ ਨਾਨਕ ਨਿਹਚਉ ਧਿਆਵੈ ॥ ਵਿਣੁ ਸਤਿਗੁਰ ਵਾਟ ਨ ਪਾਵੈ ॥2॥: Parr pusatak sandhiaa baadam ...: (Brahmin) reads (religious) books, say his prayers, and then engage in debate (with others); He worships stones and sit like a stork, pretending to be in Samaadhi. With his mouth he utters falsehood, but he presents (that falsehood) like precious ornaments; he recites the three lines of the Gayatri (A very popular Mantra located in the Rig Veda) three times a day. Around his neck is a rosary, and on his forehead is a sacred mark; he keeps two loin cloths, (and at the time of prayer) he (covers) his head with a cloth. If (this Brahmin) knew the nature of God, you would know that all of these beliefs and rituals are in vain. Says Nanak, meditate with deep faith; without the True Guru, no one finds this Way. ||2|| (sggs 1353).
  

God's Praise

First in the order among all prayers is God's Praise (Kirtan, Jap, meditation, chanting or glorification of the Divine Name). This is particularly said to be essential in this Dark Age of Kali Yuga which is characterized by quarrel, disagreement, cheating, deceit, cynicism, hypocrisy, duplicity, misinformation, etc. Further, we are short-lived, not very intelligent or fortunate, and we are perpetually disturbed and agitated by anxieties. In addition, our mind is ever tossing, flickering, turbulent, swift, restless, obstinate, and so strong that it often overcomes even one's own intelligence. Thus, the present age is a bitter struggle for a life of short duration! In such unfavorable circumstances and conditions, chanting and meditating on God's Name is declared to be the Elixir. By drinking in it, one becomes free from the disease of ignorance of his real Self.

• ਬਿਨੁ ਉਪਮਾ ਜਗਦੀਸ ਕੀ ਬਿਨਸੈ ਨ ਅੰਧਿਆਰਾ ॥੩॥: Bin upmaa jagdeees kee binse na andhiaaraa ||3||: Without the Praises of the Lord (ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਲਾਹ ) of the Universe, the darkness is not dispelled ||3|| (sggs 228).
  

Bhagti or devotion means intense longing and love for God. Singing of God's glories is the expression of that longing. However, as the scriptures emphasize, the act of praising God has to be coupled with heartfelt love, deep devotion, inner surrender and submission of one's falsehood for making it an effective means to Soul's Liberation (Mukti) enveloped in the delusive feelings.

• ਪੁੰਨ ਦਾਨ ਪੂਜਾ ਪਰਮੇਸੁਰ ਹਰਿ ਕੀਰਤਿ ਤਤੁ ਬੀਚਾਰੇ ॥: Punn daan poojaa parmesur Hari keerati tat beechaare: The merits of alms, charity and devotional worship come from the Kirtan of the Praises of the Transcendent Lord; this is the true essence of wisdom (sggs 718).
  
• ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥: Gurmat Naam meraa praan sakhaaee Hari Keerati hamree rahiraas ||1||Rahaaou||: Through the Gurmat, the Naam is my breath of life. The Kirtan of God’s Praise is my life’s occupation ||1||Pause|| (sggs 10).
  
• ਹਮ ਮਸਕੀਨ ਖੁਦਾਈ ਬੰਦੇ ਤੁਮ ਰਾਜਸੁ ਮਨਿ ਭਾਵੈ ॥: Ham maskeen khudaaee bande tumaraa jas man bhaavai: O God, I am your humble servant; your praise is pleasing unto my mind (sggs 480).
  

There are different processes for cleansing the heart. The process of chanting and meditation on the Divine Name is said to be the easiest, practical, and most sublime of all processes. With the cleansing of the heart, (a) one's activities (Karma) become pious; (b) consequently, Divine Knowledge (Gian or Giaan) comes to abide in his mind; © his senses become tame, making it easy to contemplate and meditate on the Divine Name; and ultimately (d) he becomes absorbed in Pure devotion.

Although God's Praise is on the top of the list, it is followed by four additional sublime prayers as a means for a complete and sustained Spiritual Unfoldment. God's Praises prepare a seeker to embark on and realize the remaining four essentials prayers.

• ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹੀਐ ਅੰਤਰਿ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥: Gur kai Sabad salaaheeai antar prem piaar: By praising the Lord through the Shabad, Prema-Bhagti wells up within (sggs 1286).
  
• ਅਨਦਿਨੁ ਜਪਉ ਨਾਮ ਗੁਣਤਾਸਿ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਪਹਿ ਅਰਦਾਸਿ ॥੪॥੨੩॥੭੪॥: Andin japou Naam guntaas. Nanak kee prabh pahi ardaas ||4||23||74||: Night and day, I chant the Naam, the treasure of excellence. This is Nanak’s prayer to God ||4||23||74|| (sggs 389).
  
• ਪੀਰ ਪੈਕਾਮਰ ਸਾਲਕ ਸਾਦਕ ਸੁਹਦੇ ਅਉਰੁ ਸਹੀਦ ॥ ਸੇਖ ਮਸਾਇਕ ਕਾਜੀ ਮੁਲਾ ਦਰਿ ਦਰਵੇਸ ਰਸੀਦ ॥ ਬਰਕਤਿ ਤਿਨ ਕਉ ਅਗਲੀ ਪੜਦੇ ਰਹਨਿ ਦਰੂਦ ॥੩॥: Peer paikaamar saalak saadak suhde aour saheed. Sekh masaaik kaajee mulla dar darves raseed. Barkat tin kaou aglee parrde rahan darood ||3||: The spiritual guides, the prophets, those who show the Way to others, the faithful, the innocents (good people), martyrs, Shaikhs (preachers), the mystics, Qazis (Judges), the Mullahs and Dervishes (saints) at His Door (they could not find limit of your Gunas, but); they are blessed all the more if they continue reading Lord's praise ||3|| (sggs 53).
  

Contentment

Contentment (Santosh or Santokh) means not to desire anything for sense gratification. To put it otherwise, contentment is the absence of those material desires that drive the mind run in ten directions. A big part of Spiritual Awakening is contentment — righteous and truthful living. Desires bind us to the material plane. The way it works is that desires draw us to objects of senses, the senses overwhelm the mind, the sense-blind mind enslaves the soul, then the mind goes on creating sinful actions entangling the Jeeva or beings in the web of repeated birth and death.

A man of no want has everything! Therefore, contentment is gained by eradicating all desires and related fears; worldly as well as celestial. Thus, the true contentment is rejoicing in every situation and adversity. The Gurbani emphasizes that our ਬੇਨਤੀ / ਅਰਦਾਸ / ਜੋਦੜੀ / ਅਰਜੋਈ (prayer) has to be offered with contentment. If not, then there can be no abidance with God.

• ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥ ਸਾਚੁ ਭੇਟ ਬੈਸਣ ਕਉ ਥਾਉ ॥ ਸਤੁ ਸੰਤੋਖੁ ਹੋਵੈ ਅਰਦਾਸਿ ॥ ਤਾ ਸੁਣਿ ਸਦਿ ਬਹਾਲੇ ਪਾਸਿ ॥੧॥ ਨਾਨਕ ਬਿਰਥਾ ਕੋਇ ਨ ਹੋਇ ॥ ਐਸੀ ਦਰਗਹ ਸਾਚਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥: Tudhano nivan mannan teraa naau. Saach bhet baisan kaou thaaou. Sat santokh hovai ardaas. Taa sun sad bahaale paas ||1|| Nanak birathaa koi n hoi. Aisee daragah saachaa soi ||1|| Rahaaou ||: O God, ਮੰਨਣੁ (belief, faith, etc.) is bowing down to You (ਸਿਰ ਨਿਵਾਣਾ), Your ਸਿਫ਼ਤਿ-ਸਲਾਹ (via Naam-Simran) accepted by You is an offering to You. ( With the blessing of these) one obtains a place to sit by You. If a prayer is offered with truth and contentment, He will hear it, and call him in to sit by Him. ||1|| O Nanak, no one returns empty-handed; such is the Court of the True Lord ||1||Pause||(sggs 879).
  
• ਭਿਖਿਆ ਨਾਮੁ ਸੰਤੋਖੁ ਮੜੀ ਸਦਾ ਸਚੁ ਹੈ ਨਾਲਿ ॥ Bhikhiaa Naam santokh marree sadaa sach hai naal: (One who has made) the Lord's Name (Naam) the alms (ਭਿਖਿਆ) and contentment the temple; the True God ever abides with him (sggs 1089).
  

Humility

The Gurbani declares that egoism is the most dangerous disease a man can be afflicted with. Humility is the antidote to man's false ego. It puts us in a right relation to God and His creation. It brings good will to all. Therefore, it is God's Will for us to acquire humility. Accordingly, scriptures urge all beings to pursue humility as a duty.

True humility is one of the essential qualifications of a Transcendentally situated person. Divine Grace, strength, and forgiveness are promised to the humble. As the foundation for Spiritual Development, humility disposes people to live by God's Name; and to be receptive to inspiration, revelation, and spiritual Wisdom. Selfless service and humility are keys for becoming Godward. Therefore, we advised by the scriptures to persistently try to achieve humility in spite of worldly obstacles that distract us from this Divine Goal.

• ਮਿਸਟ ਬਚਨ ਬੇਨਤੀ ਕਰਉ ਦੀਨ ਕੀ ਨਿਆਈ ॥: ਤਜਿ ਅਭਿਮਾਨੁ ਸਰਣੀ ਪਰਉ ਹਰਿ ਗੁਣ ਨਿਧਿ ਪਾਈ ॥੨॥: Mist bachan bentee karo deen kee niaaee. Taj abhimaan saranee paro Hari gun nidh paaee: I offer my prayer (to the "Sant"; see the Rahaaou verse) with sweet words, in sincere humility. Renouncing egotism, I enter (the Saint's) Sanctuary; and (from him) I attain (realize) God, the treasure of virtue (sggs 745).
  
• ਬਿਰਥੀ ਕਦੇ ਨ ਹੋਵਈ ਜਨ ਕੀ ਅਰਦਾਸਿ ॥ ਨਾਨਕ ਜੋਰੁ ਗੋਵਿੰਦ ਕਾ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੨॥੧੩॥੭੭॥: Birathee kade na hovaee jan kee ardaas. Nanak jor Gobind kaa pooran gun taas ||2||13||77||: The prayer of God’s humble servant never goes in vain. Says Nanak, The Lord is the Treasure of Excellence; He is my Support (sggs 819).
  

This absence or eradication of the False ego-sense (Haume) is must for the prayer to be registered! Absence Haume (egotism) means absence of its menacing Bikaars or faults such as lust, anger, greed, attachment, pride (alongwith their countless variations).

Charity

From material standpoint, the charity is giving Daan (to offer charitable relief, donations, alms, etc.). There is nothing wrong in giving material charities as long as it does not become an obstacle to Spiritual Progress. In this context, here is the Gurbani's word of caution: "Those who make pilgrimages to sacred shrines, observe ritualistic fasts and make donations to charity while still taking pride in their minds — O Nanak, their actions are useless, like the elephant, who takes a bath, and then rolls in the dust" (sggs 1428).

• ਸਤੀ ਪਾਪੁ ਕਰਿ ਸਤੁ ਕਮਾਹਿ ॥: Satee paap kar sat kamaahi: Men of charity gather wealth by committing sins, and then give it away in donations to charity (sggs 951).
  
• ਅਸੁ ਦਾਨ ਗਜ ਦਾਨ ਸਿਹਜਾ ਨਾਰੀ ਭੂਮਿ ਦਾਨ ਐਸੋ ਦਾਨੁ ਨਿਤ ਨਿਤਹਿ ਕੀਜੈ ॥ ਆਤਮ ਜਉ ਨਿਰਮਾਇਲੁ ਕੀਜੈ ਆਪ ਬਰਾਬਰਿ ਕੰਚਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥: Asu daan gaj daan sihjaa naaree bhoomi daan eso daan nit nitahikeejai. Aatam jaou nirmaail keejai aap braabar kanchan deejai Raam Naam sar taooo n poojai: Someone may give away horses, elephants, women, bedstead, or land; he may give such gifts over and over again; he may sacrifice himself, and give away in charity his body weight in gold; (O my mid, still) none of these is equal to the Divine Name - Naam (sggs 973).
  
• ਸੋ ਗਿਰਹੀ ਜੋ ਨਿਗ੍ਰਹੁ ਕਰੈ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਭੀਖਿਆ ਕਰੈ ॥ ਪੁੰਨ ਦਾਨ ਕਾ ਕਰੇ ਸਰੀਰੁ ॥ ਸੋ ਗਿਰਹੀ ਗੰਗਾ ਕਾ ਨੀਰੁ ॥: So girhee jo nigrah krai ...: He alone is a householder, who restrains his passions and begs for meditation, austerity and self-discipline. He makes his body a charity (i.e., he makes his nature that of a selfless service to the entire mankind etc.) ; such a householder is as pure as the Ganges' water, i.e. he posses a Pure Awareness (sggs 952).
  

There is something else, the most sublime donation that can be given in charity — the Divine Name. The Gurbani says that all happiness, all good Karma, Righteousness and Truthfulness (Dharma), inner Purity, Bliss, Truth, Satisfaction, the feeling of giving, the sixty-eight holy places of pilgrimage, charity and worship, are found in the love of the True Name. Meditating on the Divine Name within the Heart, sinful mentality is erased, and the person becomes the purest of the Pure, blessed with the merits of millions of donations to charity and cleansing baths.

• ਗੁਰ ਕੈ ਸਬਦਿ ਰਚੈ ਮਨ ਭਾਇ ॥ ਭਿਖਿਆ ਸਹਜ ਵੀਚਾਰੀ ਖਾਇ ॥੨॥: Gur kai Sabad rachai man bhaai. Bheekhiaa sahaj beechaaree khaai ||2||: Through the Shabad, let your mind be absorbed in God’s Love, and you will intuitively experience the charity of contemplation ||2|| (sggs 903).
  
• ਸੁਰਤਿ ਸਬਦੁ ਸਾਖੀ ਮੇਰੀ ਸਿੰਙੀ ਬਾਜੈ ਲੋਕੁ ਸੁਣੇ ॥: Surti Sabad saakhee meree singhee baajai lok sunai: Awareness of the Shabad and the Teachings is my horn; the people hear the sound of its vibrations (sggs 877).
  

The way to give the charity of the Divine Name is through selfless sharing of the Holy Word with others. By doing so, we not only help others but strengthen our own confidence, convictions and faith as well. The Gurbani instructs us as follows:

• ਅਨਦਿਨੁ ਨਾਮੁ ਦਾਨੁ ਬ੍ਰਤਕਾਰੀ ॥ ਤ੍ਰਿਪਤਿ ਤਰੰਗ ਤਤੁ ਬੀਚਾਰੀ ॥੩॥: Andin Naam daan bratkaaree. thripath tharang thath beechaaree ||3||: Night and day, the Naam is my giving in charity and fasting. (With this) contemplating the essence of reality, the waves (of the love of Maya) are subsiding. ||3|| (sggs 1331).
  
• ਤੇਰੈ ਨਾਮਿ ਨਿਵੇ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਤਿਨ ਦਰਿ ਭੀਖਿਆ ਪਾਇ ॥੩॥੧॥੨॥: Terai Naam nive rahe liv laai. Nanak tin dar bheekhiaa paai: Those who bow in reverence to the Naam and remain absorbed in Your Love; (prays) Nanak, (O Lord keep me at their door) and give me the alms of (Your Darshan) (sggs 721).
  
• ਸਚਾ ਧਰਮੁ ਪੁੰਨੁ ਭਲਾ ਕਰਾਏ ॥ ਦੀਨ ਕੈ ਤੋਸੈ ਦੁਨੀ ਨ ਜਾਏ ॥੨॥: Sachaa Dharmapunn bhalaa karaae. Deen kai tosai dunee n jaae ||2||: One who practices true Dharma, charity and good deeds; (with this practice) his this world is not ruined ||2|| (sggs 743).
  

Restraining Of Desires

The man is accompanied by one dog and two bitches — greed is the dog, material and celestial desires are two bitches. In the morning, they wake up with the man and start barking falsehood and deception.

• ਪੜਿ ਪੜਿ ਥਾਕੇ ਸਾਂਤਿ ਨ ਆਈ ॥ ਤ੍ਰਿਸਨਾ ਜਾਲੇ ਸੁਧਿ ਨ ਕਾਈ ॥ ਬਿਖੁ ਬਿਹਾਝਹਿ ਬਿਖੁ ਮੋਹ ਪਿਆਸੇ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣਿਆ ॥੭॥: Parri parri thaake saant n aaee. Trisnaa jale sudh n kaaee. Bikh bihaajhahi bikh moh piaase koorr bol bikh khaavaniaa ||7||: By reading and reciting, (ਵਿਦਵਾਨ ਲੋਕ, scholars, etc.) grow weary without obtaining Peace (ਆਤਮਕ ਅਡੋਲਤਾ). They are consumed by desires (Maya), they have no understanding (or knowledge of Truth, etc.). They purchase poison (of Maya that brings annihilation of one's spiritual life - ਆਤਮਕ ਮੌਤ ਲਿਆਉਣ ਵਾਲੀ ਮਾਇਆ-ਜ਼ਹਰ ) , and they remain thirsty with their fascination for this poison (of the attachment to Maya - ਇਸ ਮਾਇਆ-ਜ਼ਹਰ ਦੇ ਮੋਹ ਦੀ). Telling lies, they eat this poison (as it is their spiritual food - ਆਤਮਕ ਖ਼ੁਰਾਕ) ||7|| (sggs 120).
  

All desires can be lumped in four types namely Dharma, Artha, Kaam, and Moksha or Mokha. The first three types of desires — Dharma, Artha, and Kaam — relate to the material realm, and are also referred to as "Bhugti" or "Bhukti" in the scriptures. The fourth desire called Moksha, also referred to as "Mukti", relates to the celestial realm. Thus, it amounts to only two types of desires, Bhugti and Mukti. These two desires are also likened to two witches. As long as these two witches (Bhugti and Mukti) reside in one's mind, until then the devotion will not manifest in him.

• ਪੰਚ ਮਰਦ ਸਿਦਕਿ ਲੇ ਬਾਧਹੁ ਖੈਰਿ ਸਬੂਰੀ ਕਬੂਲ ਪਰਾ ॥੪॥: Panch marad sidak le baadhahu kher sabooree kabool paraa ||4||: Tie up the five demons of desire (lust, anger, greed, attachment, and pride) with faith, charity and contentment, and you will be acceptable ||4|| (sggs 1083).
  
• ਤ੍ਰਿਸਨਾ ਤਜਿ ਸਹਜ ਸੁਖੁ ਪਾਇਆ ਏਕੋ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥: Trisnaa taj sahaj sukh paaiaa eko manni vasaavania ||1||: Shedding desire, and placing the One Lord in the mind, I have obtained the celestial bliss ||1|| (sggs 111).
  
• ਪਾਚਹੁ ਮੁਸਿ ਮੁਸਲਾ ਬਿਛਾਵੈ ਤਬ ਤਉ ਦੀਨੁ ਪਛਾਨੈ ॥੩॥: Paachahu mus musalaa bishaavai tab taou deen pashaanai ||3||: Conquering the five (Bikaars: lust, anger, greed, attachment, and pride), one recognizes the true religion ||3|| (sggs 480).
  
• "Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this material world" (Gita 5-23).
  

Since birth, we keep increasing our love for the worldly objects. Once a desire to enjoy an object springs up in the mind, it becomes agitated. It can not sit still until the desire is fulfilled. Unfortunately, in the process of filling one desire, many more desires spring up! Thus, an agitated mind ends up becoming the locus of unhappiness. Accordingly, the Gurbani puts tremendous importance and emphasis on restraining of all kinds of desires. The ultimate goal is to become desireless — not to desire anything for sense pleasures. Because Desirelessness is Godhood.

• ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਪ੍ਰਭ ਮਿਲਹੁ ਪਰਾਪਤਿ ਹੋਇ ||: Nanak kee prabh bentee prabh milhu praapat hoi: Prays Nanak to the Lord: "O Lord, please come and unite me with Yourself." (sggs 134 ).
  
• ਕਰਉ ਬੇਨਤੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਮੈ ਮੂਰਖ ਦੇਹੁ ਉਪਦੇਸੋ ਰੇ ॥੩॥: Karayu bentee Satgur apone mai moorakh deh updeso re ||3||: I pray to my Satguru; I am so foolish — please, teach me! ||3|| (sggs 612).
  

[SheikhFareed]

with regards to point 2 - if you start with it as a ritual - you will not end up being ritualistic - that's no like 2+2=4 everything isn't that way - there a people who started in the ritual manner than advanced onto higher stages beyond belief.In the end they realize they have to beg the almighty father for everything. In the end they realize that they are an "ardass in this world themselves that is it"-- SGGS - "mera dukh sukh tujj hee paas" - How do you know of sufferring - you're not God - your assuming your own prememptive thought process here without knowing what God has in play with an individual due to their karms. However i agree with you the greatest ardaas is acceptance of BHAANNA - But who will make you accept and learn how to accept is in the first place -- back to square one - naam gurbani ahyaaass - ardaas.

Truly all is Akaal Purakh. How can all, including us, not be Him? If we are another, then He must have a limit.

You said 'who is to accept and learn how to accept' - Truthfully, that is Vahegurus preordained destiny. Vaehguru makes us accept, how can we do anything? we are still living within the ego, hence froming seperation from us and Vaheguru. Therefore, we obviously see everything as us doing it. Where truly all effort is Vaheguru, the opposite of this is also through Vahguru. 'hukmae andhar sabh ko, bahar hukam na koe' - all is within the hukam, nothing is beyond Vahegurus hukam. So whatever happens, good or bad, that is not even in our hand really.

I do not know why you think I dont support Naam Simran? Quite the opposite. The need for naam simran is there. We must dedicate a lot of time to this, Even at first it is ritualistic like you said. the fruits will show later on. When you start obtaining some peace from this.

[SheikhFareed]

with regards to point 3 - you 're mistaken that is not what i am implying. Guru Sahib is beyond sadness - grief- happiness - the ultimate teacher - wants us to be the same - so we progress in sehaj marg of Gursikhee - whether it's 1 japji or 5 -whether it's one ardass or millions - you me -- whole of creation is an ardasss to the almighty on the this earth.

Of course we need materialism without it we wouldn't be on this forum !!1 but in materialism we are with Gurbani and naam 24*7 that is the ultimate - key.

apologlies i may have not presentedd my view correctly

No problemo. Yeh thanks for that read...I still fully dont understand what you mean though. But dont wish to extend any debating etc, as I am not worthy of representing Gurbani.

[hsingh68]

Truly all is Akaal Purakh. How can all, including us, not be Him? If we are another, then He must have a limit.

You said 'who is to accept and learn how to accept' - Truthfully, that is Vahegurus preordained destiny. Vaehguru makes us accept, how can we do anything? we are still living within the ego, hence froming seperation from us and Vaheguru. Therefore, we obviously see everything as us doing it. Where truly all effort is Vaheguru, the opposite of this is also through Vahguru. 'hukmae andhar sabh ko, bahar hukam na koe' - all is within the hukam, nothing is beyond Vahegurus hukam. So whatever happens, good or bad, that is not even in our hand really.

I do not know why you think I dont support Naam Simran? Quite the opposite. The need for naam simran is there. We must dedicate a lot of time to this, Even at first it is ritualistic like you said. the fruits will show later on. When you start obtaining some peace from this.

This is wrong bhai sahb we are vaheguru's slaves. It seems like you are taking a hindu approach to God. When we do merge with parmatma we still keep our identities. Please refer to Bhai sahb Bhai Randhir Singh's Books for better understanding. For this we must get amrit from guru roop panj peeareaa and learn naam drir.

Daas Harjas Singh

[ks55]

exactly my points - many thanks Harjas Singh jeeo for your thoughts 100% spot on

[Mrkhalsa007]

VJKK VJKF, Firstly do your ardaas and request what you want to Sri Vaheguru Ji, then Finish the ardaas it will come true if you trust in it that it will happen, and not dought, also another way i learnt from a Sikhi Camp is that if you do 2 Anand sahibs, and then make parshaad, propelly ( Add the ingredients and recite teh mool mantar when making, then after put in a bowl, or container, and do 6 paragraphs of Anand sahib then the last paragraph, and the do ardaas, and get your kirpan out and slice the parshaad then its done) and then do ardaas what your wish is then it will be fulfilled. Fateh!

[ks55]

beautiful keep them coming - any other success stories on ardaas fulfillment.

i know for a fact Bhai Rama Singh 's book talks about loads of examples - sukhmani sahib - sehaj paath - mosly all achieve the ardass.- And don't forget Dukhbanjani Sahib Bani - each shabad is ardaas in totality beautiful

[SheikhFareed]

exactly my points - many thanks Harjas Singh jeeo for your thoughts 100% spot on

Where is Harjas Singh Jees post? Has it been delted. Would have been nice to know what ks55 was agreeing with...

VJKK VJKF, Firstly do your ardaas and request what you want to Sri Vaheguru Ji, then Finish the ardaas it will come true if you trust in it that it will happen, and not dought, also another way i learnt from a Sikhi Camp is that if you do 2 Anand sahibs, and then make parshaad, propelly ( Add the ingredients and recite teh mool mantar when making, then after put in a bowl, or container, and do 6 paragraphs of Anand sahib then the last paragraph, and the do ardaas, and get your kirpan out and slice the parshaad then its done) and then do ardaas what your wish is then it will be fulfilled. Fateh!

Woo!! I will do this and do ardas to get a promotion at work, and to get a new Ferrari and to go Sachkhand..hope it works, im trusting you lot on this