What Is Faith And Dharama As Per Gurbani

1.
nwnk eyk joiq duie mUrqI sbid imlwvw hoie ]4]11]44] (30-19, isrIrwgu, mÚ 3)
O Nanak, the One Light has two forms; through the Shabad, union is attained. ||4||11||44||
2.
pMnw 31
isrIrwgu mhlw 3 ] (31-1)
Siree Raag, Third Mehl:

AMimRqu Coif ibiKAw loBwxy syvw krih ivfwxI ] (31-1, isrIrwgu, mÚ 3)
Discarding the Ambrosial Nectar, they greedily grab the poison; they serve others, instead of the Lord.
3.
Awpxw Drmu gvwvih bUJih nwhI Anidnu duiK ivhwxI ] (31-2, isrIrwgu, mÚ 3)
They lose their faith, they have no understanding; night and day, they suffer in pain.

**********************************************************************************
Many a times seemingly simple looking Tuks/lines/ of SGGS ji appear simple. I could not make out many things from the following lines. The words that specifically need clarification are as follows:

1.
What exactly is "sabad' as referred to above.Kindly ignore the translation.It may not be the only one .I am giving it for ready reference only. I am presuming that the Sabad used here is not the 'words of SGGS'

2.
What is the meaning of 'Dharam' in the lines.It cannot be sikh religion.Shall be grateful if you can spare some time and guide me thru the meaning .
3.
What is the meaning of 'faith' in the above.Is it faith in GOD or faith in something else.


Regards

Let me take you through a journey. You are at home in Sach Khand. There is no difference between you and God as you are one. There are no concepts, no questions, no dharma, no explanations because there is no mind.

Suddenly I AM , I have an identity, I realized that everything is limited to 4 dimensional vision. A few bright and radiant lights emerged out from a shiny lake. Those who had not dip themselves in these lakes of Mansarover had not received their full radiance. Master souls were greeting the new-comers to Mansarover. There was the Golden Temple, so huge and so magnificient that it stood out amongst all other beautiful scenery. I was not alone in this motionless motion, I was travelling further and further away from home. There was darkness for the first time. Telepathy was a language easy to learn. Communication started amongst all of us.

This darkness was called Gupha. When I got used to the darkness, there was vision and I realized those around me visioned this dream-world differently from each other. Far away from my home, now in an alien land, getting used to it was challenging.

I had put on a skin that communicated with all lights at the same time. There was a sound of flute which comforted us on this journey. It reminded me of home. This soothing sound acted as my mother, never letting my thoughts to wonder too widely and kept me protected under its supreme light.
Whatever I thought, every light knew my thoughts. We were all individual lights. A thought-form reminded us that we are not small lights, each of us shine equivalent to the radiance of a thousand suns and our beauty is like a hundred moon lights at this present point. This skin was the Universal Mind. As more thought-forms were received, the skin became thicker. This was the mind forming its lower attributes and I became conscious of myself as an individual.

Part of the thought-forms transmitted to me were "get ready for the MEST worlds, it is going to get tough and rough." A master soul guided us throughout the journey. I did not know what MEST was until it came. The journey still continued and a heavy garment got attached to me. It was the emotional body.
When I left Gupha, which is also known as the land of a trillion suns, emotional body took most of the beating from the courser vibrations of the MEST world. Below I could see universes forming and disintergrating in accordance to the great sound current which glowed the strength of a billion suns. Some of the pounding was so strong that I felt no difference between emotions and myself. The journey was dark, at least Mansarover was bright compared to this place. It is called Tribitch. The celestial sound current pulls your attention. Sound was similar to a waterfall. This sound is a stargate, the guide told us. Many use it to travel, instantly reaching their destination.

What is this place ? I asked my companions. They said, "realm of Matter, Energy, Space and Time - MEST. Those dim lamps are the splinters of a nebula, but they will become very bright when we wear a magnifying suit known as a physical body. But before we came to the physical world, we visited a museum of earth in this palace whose gates were made of sparkling gems and crystals. In an instance, we were educated about earth's history. The sound current here was different, sounds similar to bells ringing at a far distance. This co{censored}r sound was something that took a while to get used to, sometimes it was annoying. Emotion was fully exhibited by everyone around.

Our guide left us at the door of the astral region and we greeted farewell to him and each other as we knew this was the point of separation and we all wne our own ways. A great pulling force sucked me downwards and then upwards, interrupted by a jolt and it was a roller coaster ride after that; feelings burst out into so many types of emotions in six directions, each creating a different effect and then I had to slip into this magnifying suit. It jump started all by itself with the primary audiable emotion. I felt like I was in the driver's seat where everything was running on automation.

After all these years, I have faint memories of my home. I long to go home. These are the pangs of separation from my sweet home.

.......................................................................................................

The above is a self-created fiction.

Begum

What does one do when the yeaning to be in the company of Shabad, the Celestial Sound Current is genuinely strong ?

Even after checking out with the so-called 'Sants'. Sadhus and so-called "living Gurus" we realize they have misused the teachings with thier very convincing formulae and engaged in personal financial and worldly-fame hunger. All this is merely serving the ego and not God. In the initial stages, many Living Sants would "qualify" to be God-men. But it becomes too late when reality about them is exposed.


Why is Sikhism special ?
Because we have the Living Guru/Gurbani Shabad/Wayshower to point at the right direction of how one can link to God. A common myth that God exists beyond the physical body has been over-emphasised because SGGS Ji shows us how to appreciate God's presence in our daily lives because God is present in His creation.





Many of those who were seekers but are just two steps ahead of you, have fallen backwards into the traps of Maya through Greed and Manipulation by using Gurbani verses to trap their innocent victims.

More Later.

God's name was always on the lips of Bhagat Namdev Ji. He was asked by the king to show miracles. Bhagat Namdev Ji refused to do so and was thrown before a drunk elephant to be crushed to death. God saved His own saint. Bhagat Namdev Ji spent the last day of his life in village Guman, now in district Gurdaspur, Punjab (India).
Guru Granth Sahib recognizes many saints of the Bhakti movement of medieval India. Namdev are the saints belonging to this movement which swept across the North India from 1100 A.D. till 1600 A.D. When Fifth Guru Guru Arjan dev ji compiled Guru Granth Sahib, he decided to give some recognition to the saints of Bhakti movement, that is the reason that Guru Granth Sahib contains verses of such saints. In some cases Guru Granth Sahib is the only voice remained for such saints over the years.
According to the generally accepted version of the current traditions, Namdev was born in AD 1270 to Damasheti, a low-caste tailor, and his wife, Gonabai, in the village of Naras-Vamani, in Satara district of Maharashtra. Janabai, the family's maidservant and a bhakta and poetess in her own right, records the tradition that Namdev was born to Gonabai as a result of her worship of Vitthala in Pandharpur. Namdev was married before he was eleven years of age to Rajabal, daughter of Govinda sheti Sadavarte. He had four sons and one daughter, Under the influence of saint Jnanadeva, Namdev was converted to the path of bhakti. Vitthala of Pandharpur was now the object of his devotion and he spent much of his time in worship and kirtan, chanting mostly verses of his own composition. In the company of Jnanadeva and other saints, he roamed about the country and later came to the Punjab where he is said to have lived for more than twenty years at Ghuman, in Gurdaspur district, where a temple in the form of samadh still preserves his memory. This temple was constructed by Sardar Jassa Singh Ramgarhia and the tank by its side was got repaired by Rani Sada Kaur , mother-in-law of Maharaja Ranjit Singh . In his early fifties, Namdev settled down at Pandharpur where he gathered around himself a group of devotees. His abhangas or devotional lyrics became very popular, and people thronged to listen to his kirtan. Namdev's songs have been collected in Namdevachi Gatha which also includes the long autobiographical poem Tirathavah. His Hindi verse and his extended visit to the Punjab carried his fame far beyond the borders of Maharashtra. Sixty-one of his hymns in fact came to be included in Sikh Scripture, the Guru Granth Sahib. These hymns or sabdas share the common characteristic of lauding the One Supreme God distinct from his earlier verse which carries traces of idolatry and saguna bhakti. In the course of his spiritual quest, Namdev had, from being a worshipper of the Divine in the concrete form, become a devotee of the attributeless ( nirguna) Absolute.

Respected friend,

Your explanation is nice. I am an illeterate and could not corelate the above posts with the specific questions that I have requested to be answered.

Yes, There are many things in the verse of namdev ji that you have quoted above. It is true that we are part and parcel of one and only one i.e. SAT the Saibhang.
True that the upper crust of bread is brown but the entire bread is not so. But it is bread.Like wise that what we perceive and interpret may not be in tune with the prevailing practice or the contemporary expositions. Hence the doubt.
Referring back to the question ' Sabad' has appeared in SGGS at many places and has its own color and shade. Sometimes it looks to mean/imply gurbani at another place it is not so. When pre fixed with 'guru' it would mean Gurbani. But when Sabad appears in stand alone manner its meaning has to be deduced. I am not very clear about the meaning of 'Sabad' that is stated in the first post of the thread. Kindly guide me.

Like wise what is ,Dharma' .its translation would be religion or if taken to be a sanskrit word it should mean 'duty'.In the above lines and in the context of the above the meaning is not clear to me. Kindly throw some light.

The edges of omlette when overheated or over fried will loose the golden colour.But the faith is another thing. It should imply that we should have some faith in the 'Gurmat' or the gurbani. Kindly clarify.

Regards.

Sorry my English is not good and there may be errors in the above. Kindly ignore them.

Kindly ignore all irrelevances coz I am merely using your question as a spring-board to answer my own personal queries.
I am not a 'qualified Giani' to be able to answer your questions. Please forgive me.
Also what is your opinion of using pictures to remind us of sakhis ? Do they cause fixation is one's mind ? However, fixation on our Prime Mool Mantar is necessary. If I sound confusing to you, then please ignore what I've mentioned. Thanks.

One need not be a 'giani' in expressing the meaning of a particular expression the way one thinks. I need not be an Engineer to tell as to how a computer works. Yes, I should be a qualified medical practitioner if I have to prescribe some medicine to a patient. In our case none of the above is applicable. You are free to tell as to how you would interpret these wprds/phrases etc.
Regarding Saakhis, it is to state that ,frankly speaking, I am not aware of many of them.

Your expressions are nice and beautiful It is a pleasure to go thru. your posts .I have gone thru. your posts in other threads as well. You can help me out that I have requested for. I have just started exploring Gurbani. Hence I may have doubts of basics.

Respected friend,
Very many thanks for providing the guidance and giving here much more than that was requested for. I shall take my time to digest the information.
In the meantime thanks once again.
Regards!

I should thank you for giving me the opportunity to straighten my own queries left unanswered at the back of my mind. You motivated me. Thanks.

I should thank you for giving me the opportunity to straighten my own queries left unanswered at the back of my mind. You motivated me. Thanks.
I will post the final part of this article later.

Respected Friend,

Your appreciation Of SGGS and scripture is vast and you can take an overall macro view of the Granth Sahib. But we are at micro level i.e. understanding the meaning of each line at a time and then proceeding ahead. You must have started appreciating Gurbani for quite some time. I have taken up the study only recently and hence some lines appear confusing to me. The area of conflict and confusion is always in relation to namm ,shabad or akhar.

After going thru. some posts it appears that these are synonyms. But on referring back to the SGGS ji things sometime are not clear. I shall quote various posts of this site to support that I have stated above. It would be very kind of you if you could continue to guide me/us thru. this thread so far as naam/shabad/word of shabad/akhar is concerned.

The following line is from Japji sahib:

AKrI nwmu AKrI swlwh ] (4-7, jpu, mÚ 1)
From the Word, comes the Naam; from the Word, comes Your Praise.

Doubt No.1

1.What should we imply from the above line.?
and Is Naam not the Name of the almighty?
Doubt No.2
Can we not take 'waheguru' as a universal indica of 'naam' and do its jaap or simran.

The following line makes it look that naam is bestowed upon as as a blessing by the Guru.
Doubt No.3
Who is Guru in the context of the current discussion? Is SGGS ji or the Almighty ?

iniq Aihinis hir pRBu syivAw sqguir dIAw nwmu ]2] (21-11, isrIrwgu, mÚ 1)
Day and night, continually serve the Lord God; the True Guru has given the Naam. ||2||

Would be garteful if things are explained in terms of teaching a person who is beginning to learn the Bani.

I shall keep on posting my doubts as and when I have.

Regards to all.

Countless Thy names and countless Thy places;
Unapproachable and inaccessible Thy innumerable
heavenly plateaux;
Even by the word countless,(1) we fail to describe Thee;
By words we describe Thee and by words we praise Thee.
By words, we acquire Divine knowledge, and in words are sung
Thy hymns and attributes;
It is words we employ in speech and in writing;
In them is our fate ordained;
But He who ordains is above such writ.
As Thou ordaineth, so do we receive.
Thou art immanent in all;
And nothing is where Thy Word is not.
What power have I to conceive of Thy wonderful nature?
Too poor, am I, to make an offering of my life to Thee.
Whatever pleaseth Thee is good;
Thou art forevermore; O Formless One !

(1). The words count and countless are of little consequence for the Almighty. He who is immanent in everything and is the very life of the creation itself, knows every particle thereof.
iniq Aihinis hir pRBu syivAw sqguir dIAw nwmu ]2] (21-11, isrIrwgu, mÚ 1)
What is this tuk, kindly provide Romanised version. My server does not pick up Gurmukhi.

Communion with the Word--the Eternal Music--is possible with a life of Simran, or the constant remembrance of the Lord. It does not mean mere mechanical muttering, which is discarded by the Master. Kabir affirmed:

• 
  While the rosary moves in the hand and the. tongue wags in the mouth,
  the mind is concentrated on external effects. This is no Simran.

Again:

• Once the rosary quarrelled with me, saying: Why, O man, dost thou
  moveth me round and round? Just turn the bead of thy mind
  and I will introduce thee to the all-pervading God.

Thou shalt not take the name of God in vain, but take it with some purpose in view. The constant remembrance of the Lord is but another form of love. Whom you love dearly--you think of always. This constant thought of the Lord is what the Master exhorts all to do, for as you think so you become.

Simran is the remembrance of the Lord done mentally (with the tongue of thought), with the heart filled with devoted love, concentrating on a particular center in the body. It is an act of centering the self and occupying the mind with the constant idea of the Lord, casting out all ideas of the objective world. The constant dwelling on our environments, has so taken hold of the mind that we cannot even for a single moment drive away the thoughts of external objects. From infancy onwards, this practice has been going on in full swing, and it has now grown into a regular habit of our lives.

Habit is said to be the second nature of man. It is at this stage rather difficult to extricate the mind from external objects. The more you try to do so, the more it becomes restive and the more it runs out into the mundane affairs of life. It has formed a strong alliance with all that is external. It is always thinking of what is foreign and exotic and is carried away by the glamour and fascination of the world. Whatever habit we have formed, we can unmake it as well. The thoughts of the world and of all that is worldly is the source of bondage to outside things.

The Master too uses the same means inwardly as does Mother Nature to bind us to the external world, and makes the mind purely one-pointed. The constant thought of the Lord, by mentally dwelling on the Holy Naam, brings the mind back from the world and holds it to one place. At the outset it is difficult to concentrate as it takes time to bring the mind under control. But there is nothing to be disheartened about. Failures are stepping stones to success. Where there is a will, there is a way. We must stick to the process until the mind is channeled. The glory of Naam always reminds one of the highest ideal of human life. It soothes the mind and prevents it from going astray. The constant remembrance of Naam withdraws the mind from the outer objects and concentrates it on the Divine and the supernatural. It makes the mind self-centred so that desires fail to draw it out and the siren songs of the world lose all their magic attraction. This part of the practice is technically termed by Guru Nanak as Simran. Unless the soul current is withdrawn completely at one focus, further ascent of the soul is not possible. This process of withdrawal from the body is the one thing that is absolutely necessary in spiritual advancement, It is achieved through the simple preliminary method of Simran.

In Simran lie the seeds that help in the development of the soul. Nanak reveals this secret in the concluding portions of stanzas V, VI and XXIII, and at full length in stanza XXXIII of the Jap Ji. Fortunate indeed is the man who always revels in the blessings of Guru Nanak.

The Spiritual Practice of Naam

Truth never gets old nor rusty
GURU AMAR DAS

It is so natural and so easy that one can take to it as a
matter of routine. It involves no intricacies and mysterious
practices and one can safely go ahead on the path with
ease and comfort. It is a Grand Trunk Road to God. One
may with a little labor gather a rich harvest. What the
Rishis of old achieved with much labor extending over
centuries can now be gained easily with sincere devotion
from day to day, without any physical penances of tortu-
ous practices.

To start with one has to take care to devote time regu-
larly at fixed hours in some solitary place. But as soon as
inner experience becomes a regular feature with the aspir-
ant, then all restrictions as to time and place drop off and
one can hear the Divine Symphony all day long, even in
the midst of most strenuous work, without any effort on
his part.

Sleeping or awake, sitting or standing, Kabir remains
ever at his post within.
KABIR

God's Will is indescribable and the question arises - how
may we become one with it? Guru Nanak replies that the
best we can do is to sit in meditation at the early hour of
dawn and commune with His Holy Word. Our actions and
our efforts count no doubt - it is through them that we achieve
human birth - but, says Nanak, we cannot earn salvation, for
it must come as the gift of His Grace. Guru Nanak, in the
Jap Ji, turns time and again to this paradox, that salvation
is only possible through His Grace, yet we need effort to
achieve this salvation.

This quote is the commentary just before Stanza IV of the
Jap Ji,



Stanza VI

• 
  If I may only please Him, 'tis pilgrimage enough;
  If not, nothing-no rites or toils-avails;
  Whichever way I look, I find that in His creation,
  None has won salvation without His Grace-regardless of Karmas.(1)
  You can discover untold Spiritual riches within yourself;
  If you but abide by the teachings of your Master.(2)
  My Master has taught me one lesson:
  He is the Lord of everything, may I never forget Him.

1. Karma: Action. This term in Indian thought refers to a very complex Hindu doctrine. It emphasizes belief that our present actions determine our future, not only in this life but in the life to come. There is nothing like chance. Man works according to a chain of cause and effect. Though spiritual salvation is not possible without Grace, yet, says Nanak, we must deserve that Grace by our Karmas or actions in this life or the lives preceding.
2. Guru: This term makes its appearance frequently in the Jap Ji and indeed is freely used in all the Sikh scriptures. It stands for Bani (Bani Guru Guru Hai Bani...) and whenever Nanak uses it, He does not mean any person who sets up as a spiritual guide, but the Inner Sound Current or Anhad Naad which is the essence of God.

Dear begum ji I am giving below the ‘Tuk’ as requested by you in all possible mamer. I hope you can make out from this the Gurmukhi Line/tuk.

iniq Aihinis hir pRBu syivAw sqguir dIAw nwmu ]2] (21-11, isrIrwgu, mÚ 1)
nit ahinis har parabh sayvi-aa satgur dee-aa naam. ||2||
Day and night, continually serve the Lord God; the True Guru has given the Naam. |2||

Translataion and commentary By Sahib Singh ji. In Gurmukhi.
[ as per my browser there is no option even in 'edit' mode to convert the following back to Gurmukhi. Inconvenience regretted.Mr. Aman Singh ji may like to do the needful or the moderator may help to convert the following into Gurmukhi.]
hy mn! prmwqmw dw nwm idn rwq jipAw kr [ gurU dI srn pY ky hrI-nwm Dn dI kdr smJ [ swD sMgiq ivc iml ky hrI nwm nwl sWJ pw, swry Awqmk Awnµd pRwpq ho jwxgy [ (pr ijs nUµ) siqgurU ny nwm dI dwiq b^SI, aus ny sdw idn rwq hrI pRBU dw ismrn kIqw hY [2[

Approximate English Translation of above done by me

For your benefit I have translated the above as follows.There may be some minor differences but substance is the same.
One should Remember[ Jap] HIS Naam day and night. [Understand the significance of the Naam by being at the feet of the The Guru. Be in the company of the Holy sangat and understand the naam and your will be be in bliss.] But to whomThe True guru has bestowed the gift of Naam he has always remembered[ simran] the Lord [ Hari Prabhu]

My comments on Translation and commentary

The above is not a verabtim translation. Sh Sahib singh ji has added may things in this . The underlined portion in the above are the comments of Sh Sahib singh ji. It may be or may not be the only interpretation.
The question being asked by meThe question that is being posed to the sangat is that the above translation does not appear to be correct or in line with my way of thinking.

The simple translation as is given in the Granth Sahib ji [as above] is correct and is i.e given above and quoted once again.
Day and night, continually serve the Lord God; the True Guru has given the Naam. |2||
Unresolved Question:
Who would bless us with the Gift of Naam.?
I would ,rightly ,presume that for us guru and satguro is Sri Guru Granth Sahib ji. As nothing else can be. We dont have living persons as Guru.

It can be ‘Bani’ as well as ‘Bani’ is ‘Nirankaar’.
In any case SGGS ji is ‘Sabad Guru’ and hence it is Sri Guru Granth Sahib ji that would do the same. Is it so?

If yes, then what is Naam as per the SGGS ji?
Is it

A]Mool Mantra or
B]Guru Mantra or
C] BeejMantra or
D]Something else .

For the time being I would presume that the only option left with me is now to presume that this Naam would be the same as is given by the Panj Pearey at the time of Baptisation.
Or
simply Waheguru/Ram/Rahim/ Shiva/ Allah or satnam/or even anything that is reflective of God to me. it need not be any thing fixed as nothing has been prescribed.

May kindly opine.

I am not able to edit this. I am leaving the post as it is.
inconvenience regretted.

Coming directly to the point:
What is Naam and Shabd ?

Yogi Bhajan's quotes:-

The patterns of the Shabd Guru combine atoms of information in the smallest sound units to release the inner energy of awareness needed to guide the brain and mind through this wave of change.

We need to develop a new habit of awareness. We must learn an inner technology to base the identity of our Self in the Infinite.

Where do the patterns of the Shabd Guru come from? They exist from the beginning of creation. They are the tides and rhythms of the movement of the creative pulse of Infinite consciousness. They vibrate in all things continually.

These sounds and shabds are perfect to share with everyone openly without special precautions or restrictions. One student asked if he had to be initiated. He had received a mantra from some group as part of meditation training. I said no. These sounds are universal and based on the full use of your brain's potential. It is already yours. It is in your cells. The person who uses them and has the experience is the person who it belongs to. It is not about any religion or group. It is the science of sound for personal experience and development. This is very important. Repeating the Primal sounds captured in the Shabd Guru is really about listening. It is listening with wide open ears and full attention. It is really whole brain listening. It is not concentrating with a singular but robotic focus on the sounds.

The trick is that the DNA has captured a compact code of basic units that holds the information of a pulse of the creativity of life. Exactly so the Sri Guru Granth Sahib has captured a compact quantum code of sound, structured in rhythm, that holds the information of the pulse of the creativity of Consciousness and God.



Quotes from Gurbani :


(1) O Nanak! through the favor of the Guru, we were saved and the ego was consumed in communion with the Shabd (Word). --Wadhans War M.3

(2) In egoism, the peoples of the world are being consumed--they go round the endless cycle of births and deaths. The ignorant (those attached to the cringing nature of the mind), do not realize the Shabd. They will go to the other world as dishonoured. --Siri Rag M.3

(3) The whole world is going astray in the egoistic assertion of I-ness. Without the Shabd (Word), there can be no release from the ego. O Nanak, by communion with the Naam, the ego is effaced and oneness with the True Lord is achieved. --Asa M.3

(4) In misery and pleasure, the whole world is stuck fast. All their doings are directed by assertion of egotism. Without the Shabd (Word), superstition cannot be ended, and the ego cannot be lost. --Siri Rag M.3

(5) All desires and attachments get singed by the Shabd. A Gurmukh finds the Heavenly Light within. --Ramkali M.1

True renunciation within comes through communion with Shabd alone. Nature with all her evanescent charms ceases to have attraction for the renouncer. By renouncing everything, one penetrates into the all-pervading spirit. His attachment to the environments is done away with and his bondage to matter is ended. Thus, no more births and deaths await him. Here-after the life of the senses and the glamour of the world fascinates him not, on his way to the Lord.

The Master says:
By saturation with the true Shabd (Word), man truly renounces the ' World' and his coming and going is ended. --Maru M.3

Click here > Main Andhle Ki Tek

Translation : mai anDhulay kee tayk tayraa naam khundkaaraa



My personal opinion ?

Naam and Shabad are synonyms. Anhad Naad is heard from within yourself. One sure way to hear this anhad naad is : to do Parkash and Smapti of SGGS for as long as you can. When you place SGGS on your head, while performing this 'ritual', you will hear the inner sound current loud and clear. All you have to do is pay attention when Guru Ji (some call it paper guru) is resting on your head.

After you have removed SGGS from your head, the sound becomes fainter but it remains there. It never went away, not yesterday, and never will.
Our ego is so strong that we never realised its omni-presence, omni-potence and omni-science. It is the link with our Creator.

Thousand Apologies, that I couldn't answer your questions. I am not a giani and your questions are getting tougher on every new post.