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Show Me A Gursikh/khalsa/sant


Guest disillusioned
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Guest gupt101

Gupt101 your majority of your post seems like a joke if not all of it.

u guys need 2 get series thwere r people who can help u in front ofyour eyes, remeber its u losing faith NOT THEM.... U SAY AMRITDAHRI ROCKS, dont you? let that b true.... the 3 people i have mentioned stil have faith no matter what... what does that tell you... n when theres a comment concerining SIKHI AND HAVING FAITH... the posts are not a joker unless it clearly says so

FATEH.

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Guest nirgun

I am feeling very depressed and disillusioned. Can anyone name or show me a TRUE gursikh living today? or are they left in the past? are there any gursikhs that fit the description in guru arjan dev ji's gunvanti bani that i can "aakhaa birathhaa jeea kee gur sajan dhaehi milaae jeeo ||

I tell to him the pain of my soul, and beg him to unite me with the Guru, my Best Friend." ??

is there in any such gursikh/sant/khalsa that will always lcome with open arms and always help with happiness? is there??? please restore my faith.

This is the need of the hour! :) So so agree with you :)

But as Ravinda singh put it, that should give one peace :)

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Guest gupt101

Nidar? u joking..oh yeh forgot they like to pick out vunerable ppl and ruin thier lives!

_disillusioned_ - stay away from nidar!

what do u mean? pik vulnerable people???????? the only person that can ruin your life is u.. dont blame othwer people for that... u live it, u control it, u have been given it!!!

FATEH

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kbIr dInu gvwieAw dunI isau dunI n cwlI swiQ ]

kabeer dheen gavaaeiaa dhunee sio dhunee n chaalee saathh ||

Kabeer, the mortal loses his faith, for the sake of the world, but the world shall not go along with him in the end.

pwie kuhwVw mwirAw gwPil ApunY hwiQ ]13]

paae kuhaarraa maariaa gaafal apunai haathh ||13||

The i diot strikes his own foot with the axe by his own hand. ||13||

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I am feeling very depressed and disillusioned. Can anyone name or show me a TRUE gursikh living today? or are they left in the past? are there any gursikhs that fit the description in guru arjan dev ji's gunvanti bani that i can "aakhaa birathhaa jeea kee gur sajan dhaehi milaae jeeo ||

I tell to him the pain of my soul, and beg him to unite me with the Guru, my Best Friend." ??

is there in any such gursikh/sant/khalsa that will always lcome with open arms and always help with happiness? is there??? please restore my faith.

The only TRUE gursikh/sant/khalsa is Sri Guru Granth Sahib ji.

Maharaj ji are the only ones that will listen to the pain of your soul, they are the only ones that have there arms open. Go to the gurdwara, and sit in front of Maharaj ji and let all your worries, troubles out. Talk to them, and they will talk back. Sometimes we go through bad phases which make us depressed and lost, Maharaj ji are the only ones that will help us to become happy again. Trust in them and then see the rewards.

The human gursikhs, sants, mahapursh, are there to guide us too, and they too do paat. Gurbani is the only thing that will help.

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Guest Guest

A Preacher must personify Spiritual Principle

I recently returned to Tapovan after a hectic five week tour, the last five days of which were spent in Jamshedpur, where a Gurmukh enthused the sangat with his personalexample of arranging amritvela kirtan in his home with around 100 men, women and children - thronging to listen to kirtan and Gurmat Vichar. During the train journey from Jamshedpur I was mulling over the graciousness of the Lord in having bestowed on us the charnadhoor of Jamshedpur Sangat in full blom of the Guru's message. The thought came to me to discuss the attributes of a Gurmat preacher. I am not talking of money-oriented commercial wheeler-dealers of Gurbani, who are ever busy in encashing their voice, appeal or oratory. I mention only the ones whose primary purpose is to talk of, and live in, gurmat without any regard for their livelihood through their professional competence in other fields, but who stick to Gurmat in their life and preaching by way of personal 'self-annihilation' in devotion to Guru Granth Sahib.

Those who are bogged down in money, self-praise, or worldly acclaim, or external influence would not even understand what I am going to talk of. But I think it is important for a pracharak to live what he says, talk what he lives and to give personal examples to the audience of what he wants to tell them about Gurmat. The commercial preachers cannot have the courage to speak the truth as Gurbani describes; they cannot have the selflessness of being determined to reach the audience calling a spade a spade, nor can they have the loving emphasis which emanates only from spotless character.

The preacher is neither saleable nor a salesman out to please the sangat. When we think of devotion to God, we are attracted by the truth and the preacher must be sure that he cannot deviate from the truth of Gurbani. And, of course, he must have faith in that truth. Mere narration or parading of truth cannot convince the people that they need to live truth with faith. Love will automatically flow from the words of the preacher who practises truth with faith.

Then will follow humility with the realisation that the truth that he has conceived is the grace of the Lord and not his achievement, and the faith he has developed is the result of infinite love he receives from the Lord. He must share that love with others and become personification of the divine love, but remain humble to concede that he is merely sharing the love of the Lord. This humility in communication of the divine message will, on the one hand, produce utmost compassion in the preacher and, on the other, steadfast fearlessness in transmitting the message of the Gurus. With humility and love of the Lord, he will deal with recalcitrants, not with kid-gloves but will bring home the obstinacy, unwillingness and lack of seriousness on the part of the audience so that they wake up, listen to the word, rearrange their lives and attain the Ras, Khera, Anand and Shanti (tasteful presence, bloom, ecstasy and blissful peace). Why it is important that the Gurmat preacher must not waver in dwelling on the truth with faith, would be clear from the following pitfalls:

  • A preacher having a casual approach, even when he has no interest in money or personal praise, may end up with having a large number of people listening to him but with no commitment to Gurmat living;
  • The listeners may be satisfied that they have listened to the word, and the preacher may be satisfied that he has preached truth, but the end-result may be that like kohlu-ka-beil, we have been going round and round, remaining where we were;
  • A preacher may even give the impression that our system is not based on Jau tau prem khelan ka chaon, sir dhar tali gali meri aao, (if you want to play the game of love, come to me with your head on the palm of your hand) The audience might think that mere attendance at satsang is enough!
  • The audience may end up with love for the preacher and associate with fervour for his sake, rather than improve his/her life with Gurmat principles.
  • The sant deras have, in any case, given various relaxations in Nitnem, in liquor consumption, in amritvela prayers and in so many other things if the devotees is linked to them, but the Nishkam preacher must not fall to the temptation of having too many people for satsang in preference to having real devotion as the criterion.
  • The real purpose of a Nishkam preacher is that he produces more Nishkam preachers. But if he is satisfied only with his own conduct and ignores, or condones, or is indifferent to the conduct of his prayer-companion who look upto him for guidance, he will not be able to produce pracharaks like himself.
  • When the preacher humbly but forcefully displays Gurmat in his own life attributing all to the Almighty, he confirms the practicability of the divine message eliminating Lok-pachara (pleasing the crowds) which makes us end up in animal life, as Guru Arjun says in Sukhmani Sahib:
    Kartoot pashu ki manas jaat lok pachara kare din raat (Born a human, lives an animal life, because he is engaged in pleasing the people day in and day out.)
  • The acclaim of the people might even confuse the preacher if he is too soft and shies away from pointing out the direct condemnation - in Gurbani - for anyone who disobeys; for example, a preacher must not hesitate to dwell directly on the following two courses:
    kot bigan tis laagte jisnu virse naon (Millions of impediments will come the way of the one who chooses to forget God's name) but
    kot bigan laathe prabh sarna pragate bhale sanjoga (Millions of impediments were removed in the refuge of the Lord, when my good fortune brought me close to the Guru) and again
    Bipat tahan jeh har simran nahin (Misery comes only when there is no devotion)
    Kot anand jan har gun gayen; (Millions of blissful situations greet the one who sings the praises of the Lord.)
  • The preacher must ask the audience to choose the path in their own interest and those who are casual must be told that their casualness will lead to pain.
  • Finally, if the preacher through Gurmat, condemns Adambar, external ostentation, showmanship, and un-Gurmat behaviour, he should not have any hesitation to bring up the question of dooja bhao (inclination towards worldly things) and say that the person is heading towards destruction.

A question may arise, however, that if humility, compassion, and self-criticism are removed from the preacher's actions, he may lose the rapport with the audience. My belief is that the contrary would be true. Those are casual would automatically leave the preacher and those who are serious would be grateful to be chided and corrected. In any case, we are not looking for numbers, we are looking for the pristine glory of the Master, for the Master, in praise of the Master.

Indeed, the preacher must have compassion and humility and bring home the veracity and directness of the Master's hukam so that the audience through the personal example of the preacher really benefits from the message. Our perpetual Guru, Guru Granth Sahib minces no words when we are required to obey the Guru and not merely listen to the Word and forget it in terms of living it. Let us look at some of the messages:

Mere bhai jana koi mokou har prabh meil milaye -(SGGS, 41)

The Guru does not hesitate to call us fools entrenched in futile inclinations falling into poisonous maya and shedding the amrit-naam within ourselves. The fact is that the preacher, in order to reach the audience must dwell on the compassion of the Lord but must not ignoreon the warnings of the Lord. The Guru is very strict in demanding allegiance, complete and total, and half-way casual approach is neither desirable nor beneficial. Witness these warnings:

Mil mere Gobind apna naam deho -(SGGS, 240)

i.e. accept me, my Lord, and grant me Thy Name. All attachments devoid of Naam are cursed. Those who eat and dress without Naam are like dogs smelling left-over and eating them. In fact, all activities without Naam are like putting cosmetics on a deadbody. Those who relish the worldly enjoyments forgetting the Lord, would find that they cannot even dream of happiness. On the other hand, they would find their bodies diseased. Shedding Naam, those who engage in other tasks would find everything unproductive and false. Millions of external karam-kand activities without the love of the Lord's name would entitle us only to go to hell. Those who were not engaged in Naam in their hearts would find held like thieves in the fetters of Yama. Lakhs of external ostentations and expanded hollow greatness are false without Naam. Indeed, God's Name is held sweet and sacred only by those on whom the Lord's grace falls.

It is for the preacher to dwell on the Word in all its simplicity, directness as also in the saving grace in that if the Lord's grace falls on us, we would be engaged in Naam thereby receiving peace and happiness and saving us from the condemnations contained in the above shabad. The professional money-minded Raagis would be concerned only with singing and telling some stories to enthrall the crowd and earn money but the Nishkaam pracharak has the duty to convey the compassion and grace of the Lord on the one hand for those who listen to the Word and condemnation and chidings for those who refuse to listen.

Sadly, Amritvela prayers, the core of our system of worship of love, is nearly lost on us. Most of us are absolutely certain that a visit to gurdwara anytime, recitation of a hymn would entitle us to the love of the Guru even if our actions in life are directly contrary to the messages are given. How important Amritvela would be seen from the following hymns: (I am not taking Japji Sahib which envisages the visit to the court of the Lord and entitlement to His love, if we engage ourselves in Vadiai Vichar at amritvela.

jhalange uth naam jap ni basar aaradh kara tujhe na viapai Nanak mita upadh -(SGGS, 255)

(Engage yourselves in Naam Japna at Amritvela and then remember Him day and night. You will be rid of pain and impediments)

Now, who, in this world would not like to get rid of the heart's burns, but the fact is that, contrary to what our Guru wants, we ourselves lead an animal life and get embroiled in controversies, miseries and unhappiness.

The preacher must point out to the audience that whereas our Guru assures us happiness and peace when we live in accordance with his dictates, he demonstrates and vividly warns that we shall 'get into soup' the moment we go against the instructions. He does not give us kid-glove treatment; he calls us animals:

att sundar kuleen chautur mukh gyani dhanwant

mirtak kahiye nanak je preet nahin bhagwant -(Guru Arjun, SGGS, Page 253)

(one may be the most beautiful, the most intelligent, the most knowledgeable and the most richly placed person, but he is a deadbody if he has no love for God.)

I suppose the preacher is duty bound to bring these warnings to the audience. In a way I feel that, alienated from the love of God, we go on making strenuous efforts to become deadbodies. Whereas the love of God entitles us to peace and happiness and even the kingdom of God and of the world, we choose to disobey. Look at this:

Meethe kau kaura kahe karve kau meetha

raate ki ninda kare aisa kal mein ditha

(The man without God's name is like the one who calls sweet the bitter and bitter the sweet)

When the Lord insists that we are engulfed in God's Name and attain permanent bliss and opens the avenues for it, he assures us that with Guru's grace, we can be free from sorrow and sin. Indeed, he also refers to our nature that just as maya-poison sweet, we are in the habit of calling sweet grace as bitter and the bitter attachment as sweet. Any compromise on the part of the preacher would spell doom for the devotee. He might mistake the softness of the preacher as the sanction for his fallen standards. He may be tempted not to try to get out of the filth he is surrounded by. The preacher must stress the Guru's grace and the devotee's surrender. If the preacher says:

je sau chanda agwe sooraj charhe hazar

ete chanan hundian gur bin ghor andhar

(Even if there hundreds of suns and thousands of moons, there will be total darkness without the Guru's guidance).

He must also stress that:

Har bin jeeyo jal bal jao ..... matt dekh bhoola

bisare tera chit na awe naon. -(Guru Nanak, SGGS. p. 14)

(Without the Lord, my heart is burning ..... Let not the misinformation befool you to forget God, on witnessing the golden glitter of Maya)

I would think it would be a great advantage for a selfless preacher to stress each and every aspect of worldly life which prevents a devotee from coming closely to God. Firstly the situation could be sullied by comfort, gold and money as also the worldly enjoyments. Secondly, sexual lust could come in the way of a devotee. Thirdly, the pursuit of Ridhi-Sidhi could harm his mission and finally, the kingdom of a worldly state can make your head turn to forget the Lord. In all situations, if the shelter of God is thrown away, there will be left nothing but misery and pain. The money-minded preacher may find it losing business to bring home the truth of Gurbani, advantages of following it and the disadvantages of disobeying. Similarly, the sant of dera may find that the projection of truth can bring about his own doom, in that the devotees would question of his locus standi vis-a-vis Guru Granth Sahib. He may also find the money of beguiled people not being offered if he stresses the devotion to Naam. But if the fearless, well-meaning Nishkaam preacher under the impression of humility or compassion, forget to project the Truth as it is, it would amount to loss not only of the devotee but also of the preacher whose mission is: aap japo avreh naam japawao (Recite the Name of the Lord yourself and teach others to do so.) The devotees may understand mere recitation, singing, listening and parading as the core point of our religion, and not the practice of Gurbani. Let me conclude with the specific warning of Bhai Gurdasji

(Kabit 439, Pothi Amrit Kirtan, 660 - Preetam ke des kaisi batan se jayiye...

"How can the one who asks for the path but does not step on it, reach the Master's refuge. If one asks the doctor for treatment but does not take medicine as prescribed, how can he get rid of disease and live in sukh and sehaj?

Only that preacher, is blessed, modelling his life as the personal example, who calls a spade a spade and disseminate Guru's Word in its charm and beauty and grace, as also the warnings and pitfalls in alienating the Guru's grace. That preacher would produce other preachers so that one flame will light other lights bringing the glory of the Guru in its pristine purity, to the world in groping darkness.

http://sikhsatsang.c...D/preacher.html

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