Sunday, 20 October 2013
Friday, 18 October 2013
Rajkarega Khalsa
So what will come out of this sacrifice? It will be absolutely great. Khalsa shall triumph and Guru Gobind Singh's words shall come true!
"Malech Khaalsaa hosee naas
Panth Khaalsaa hosee parkaash."
"Unbelieveing Khalsa will be destroyed,
The believers will shine again."
This is what I saw, this is what I know, and this is what I am sharing with you. Guru has told me to be with you and to share with you. It is the historical sacrifice of all sacrifices. The Akal Takhat has sacrificed itself to awaken the Khalsa. Now you can commonly believe and speak and truthfully think:
Raaj karegaa khaalsaa
Aakee rahe na koe,
Khwaar hoe sabh milenge
Bache sharan jo hoe.
The rule of Khalsa is to be.
The disobedient ones will not remain.
All those who come together at the Guru's feet.
Those dear ones shall be protected.
There are hundreds and thousands of aakee (rebels). Those aakee have to come back into the form. That is why Akal Takhat was sacrificed. This greatest sacrifice under the Will of God has been made to save the planet, to save the humanity, and to bring peace, away from the destruction. It is a point of view, it is a statement, it is a reason, fine. I say it is a fact, fine. You can call it a lie. That's okay. As it is written above, so it shall be done below.
Talk given by the Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji, the Chief Religious Authority for Sikh Dharma International on July 1, 1984 in Espanola, New Mexico.
The Gurbani (and the holy texts of other religions for that matter) is of the nature of God; for it teaches us Truth. A complete guide to practical and Pure life, it provides all that is needed to raise one's consciousness to the highest possible dimension. However, since God cannot be understood with material nature, likewise, the Gurbani cannot be understood with material tendencies either. Also, being in the framework of time and space, the human body-mind-intellect are limited. Consequently, man's language is also limited. But, Absolute Truth the scriptures and the Masters try to explain using this limited human language is Unlimited and Infinite.
Further, the majority of us read the SGGS and listen to the Wise from the point of view of identification with the body-consciousness and the quagmire of various types of concepts ("Haume" or ego regime). For the mind identified with the menacing body-consciousness, spiritual knowledge has no meaning. As a result, many of us ends up misunderstanding the gist of the spiritual Teaching and secret of its Knowledge ("Giaan"). Because the Divine Word or the Wise speak without such identification or material concepts. This is the reason the true way of understanding the Unworldly Wisdom is indicated to be through intuitive perception — attuning oneself to the Inner Realization of the Truth. Otherwise — if read, studied or listened to through the mundane consciousness (Haume or false ego-sense) — the entire spiritual Teaching or scriptural spirit will get misconstrued and misunderstood. Consequently, the Divine Word of the SGGS would read meaningless and even incongruous; and the Wise One would sound crazy or dull.
Earnest spiritual practices — meditation (Naam-Simran or Japa) truthful living, selfless service, selfless love and compassion for all, detachment, devotion, diligent study of the scriptures to know the Truth, Self-inquiry, introspection, keeping Holy Company ("Saadh-Sangat"), being content in all situations etc. — performed with conviction, concentration and humility is said to awaken the Divine Grace, Guidance or Self-knowledge ("Aatm-Giaan") within; enabling one learn how to use the nutcracker of intuitive perception to crack open the hard shell of language and ambiguity to get at the kernels of the underlying Truth in the scriptures. The edict of the Gurbani is: without realizing the Truth, we cannot link back to our Pure Being within.
The Gurbani has a simple message: there is One, All-pervading God. He is one's own Self within the body. The purpose of human life is to understand and know this Truth while alive, "here" and "now", through self-purification and self-observation. So that we can take off from the levels of ignorance, falsehood and selfishness (negativity and defilement) into the heights of selflessness (the state free of Haume), spontaneity ("Sahaj") and perfection in life ("Jeevan Pada"). Therefore, by abandoning the realm of relativist consciousness ("Haume") and realizing the Truth of our essential nature or godly status ("Joti-Svaroopa"), the Teaching of the Gurbani (Gurmat) urges us: to live the Divine Life by becoming the spiritual Being ("the Gurmukh"); to make the truthful living the core of one's daily life; to make the selfless service to the world our prayer; to make selfless love for all the people the greatest devotion; to make compassion and mercy for all living beings the noblest conduct; to make unsullied Knowledge, humility and contentment our temple withing; to enshrine the rosary of meditation in the heart; to make harmony, peace and integration within and without; to realize that the real Self in me is the Self in all — to recognize Oneness with the Universal Spirit; and to enjoy the true Bliss ("Anand"), Peace or Happiness while living in the body (the state of becoming Pure within, living liberated or "Jeevanmukta"), not after death. Otherwise of what good is any practice of religion, spirituality or reading of the scriptures? And what's the use of one's reasoning and intellect?
Further, the majority of us read the SGGS and listen to the Wise from the point of view of identification with the body-consciousness and the quagmire of various types of concepts ("Haume" or ego regime). For the mind identified with the menacing body-consciousness, spiritual knowledge has no meaning. As a result, many of us ends up misunderstanding the gist of the spiritual Teaching and secret of its Knowledge ("Giaan"). Because the Divine Word or the Wise speak without such identification or material concepts. This is the reason the true way of understanding the Unworldly Wisdom is indicated to be through intuitive perception — attuning oneself to the Inner Realization of the Truth. Otherwise — if read, studied or listened to through the mundane consciousness (Haume or false ego-sense) — the entire spiritual Teaching or scriptural spirit will get misconstrued and misunderstood. Consequently, the Divine Word of the SGGS would read meaningless and even incongruous; and the Wise One would sound crazy or dull.
Earnest spiritual practices — meditation (Naam-Simran or Japa) truthful living, selfless service, selfless love and compassion for all, detachment, devotion, diligent study of the scriptures to know the Truth, Self-inquiry, introspection, keeping Holy Company ("Saadh-Sangat"), being content in all situations etc. — performed with conviction, concentration and humility is said to awaken the Divine Grace, Guidance or Self-knowledge ("Aatm-Giaan") within; enabling one learn how to use the nutcracker of intuitive perception to crack open the hard shell of language and ambiguity to get at the kernels of the underlying Truth in the scriptures. The edict of the Gurbani is: without realizing the Truth, we cannot link back to our Pure Being within.
The Gurbani has a simple message: there is One, All-pervading God. He is one's own Self within the body. The purpose of human life is to understand and know this Truth while alive, "here" and "now", through self-purification and self-observation. So that we can take off from the levels of ignorance, falsehood and selfishness (negativity and defilement) into the heights of selflessness (the state free of Haume), spontaneity ("Sahaj") and perfection in life ("Jeevan Pada"). Therefore, by abandoning the realm of relativist consciousness ("Haume") and realizing the Truth of our essential nature or godly status ("Joti-Svaroopa"), the Teaching of the Gurbani (Gurmat) urges us: to live the Divine Life by becoming the spiritual Being ("the Gurmukh"); to make the truthful living the core of one's daily life; to make the selfless service to the world our prayer; to make selfless love for all the people the greatest devotion; to make compassion and mercy for all living beings the noblest conduct; to make unsullied Knowledge, humility and contentment our temple withing; to enshrine the rosary of meditation in the heart; to make harmony, peace and integration within and without; to realize that the real Self in me is the Self in all — to recognize Oneness with the Universal Spirit; and to enjoy the true Bliss ("Anand"), Peace or Happiness while living in the body (the state of becoming Pure within, living liberated or "Jeevanmukta"), not after death. Otherwise of what good is any practice of religion, spirituality or reading of the scriptures? And what's the use of one's reasoning and intellect?
Thursday, 17 October 2013
DnwsrI mhlw 5 ] jn ky pUrn hoey kwm ] klI kwl mhw ibiKAw mih ljw rwKI rwm ]1] rhwau ] ismir ismir
Sri Amritsar.
[October 17th, 2013 Thursday 05:15 AM. IST]
DHANAASAREE, FIFTH MEHL:
All
the affairs of the Lord’s humble servant are perfectly resolved. In the utterly
poisonous Dark Age of Kali Yuga, the Lord preserves and protects his honor. || 1 ||
Pause || Remembering, remembering God, his Lord and
Master in meditation, the Messenger of Death does not approach him. Liberation
and heaven are found in the Saadh Sangat, the Company of the Holy; his humble
servant finds the home of the Lord. || 1
|| The Lord’s lotus feet are the
treasure of His humble servant; in them, he finds millions of pleasures and
comforts. He remembers the Lord God in meditation, day and night; Nanak is
forever a sacrifice to him. || 2 || 17
|| 48 ||
Thursday,
1st Katak (Samvat 545 Nanakshahi) 17th October, 2013 (Page: 682)
hy BweI! prmwqmw dy syvk dy swry kMm sPl ho jWdy hn [ ies
JMbyilAW-Bry sMswr ivc, ies v`fI (mohxI) mwieAw ivc, prmwqmw (Awpxy syvkW dI)
ie`zq r`K lYNdw hY [1[rhwau[ hy BweI! Awpxy mwlk-pRBU dw nwm muV muV ismr ky
(syvkW dy) nyVy Awqmk mOq nhIN FukdI [ syvk gurU dI sMgiq pRwpq kr lYNdy hn
jyhVI prmwqmw dw Gr hY[ (ieh swD sMgiq hI auhnW vwsqy) ivSnU dI purI hY, ivkwrW
qoN ^lwsI (pwx dI QW) hY [1[ hy BweI! pRBU dy syvkW vwsqy pRBU dy crn hI Awsrw
hn, koRVW suKW dw itkwxw hn [ hy nwnk! (AwK—hy BweI!) mYN (BI) aus goibMd ƒ
dmodr ƒ idn rwq ismrdw rihMdw hW, qy, suAwmI pRBu Apunw inkit n AwvY jwm ] mukiq bYkuMT swD kI sMgiq jn pwieE hir kw Dwm ]1] crn kml hir jn kI QwqI koit sUK ibsRwm ] goibMdu dmodr ismrau idn rYin nwnk sd kurbwn ]2]17]48]
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