What Is Detachment? Is It Misunderstood?

[spnadmin]

This was the shabad. Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion.
​

ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ ॥
karam karathooth bael bisathhaaree raam naam fal hooaa ||
The vine of good actions and character has spread out, and it bears the fruit of the Lord's Name.


ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥੧॥
this roop n raekh anaahadh vaajai sabadh niranjan keeaa ||1||
The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Shabad, the Immaculate Lord is revealed. ||1||


ਕਰੇ ਵਖਿਆਣੁ ਜਾਣੈ ਜੇ ਕੋਈ ॥
karae vakhiaan jaanai jae koee ||
One can speak on this only when he knows it.

ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
anmrith peevai soee ||1|| rehaao ||
He alone drinks in the Ambrosial Nectar. ||1||Pause||

ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਸੇ ਮਸਤ ਭਏ ਹੈ ਤੂਟੇ ਬੰਧਨ ਫਾਹੇ ॥
jinh peeaa sae masath bheae hai thoottae bandhhan faahae ||
Those who drink it in are enraptured; their bonds and shackles are cut away.


ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ਭੀਤਰਿ ਤਾ ਛੋਡੇ ਮਾਇਆ ਕੇ ਲਾਹੇ ॥੨॥
jothee joth samaanee bheethar thaa shhoddae maaeiaa kae laahae ||2||
When one's light blends into the Divine Light, then the desire for Maya is ended. ||2||


ਸਰਬ ਜੋਤਿ ਰੂਪੁ ਤੇਰਾ ਦੇਖਿਆ ਸਗਲ ਭਵਨ ਤੇਰੀ ਮਾਇਆ ॥
sarab joth roop thaeraa dhaekhiaa sagal bhavan thaeree maaeiaa ||
Among all lights, I behold Your Form; all the worlds are Your Maya.


ਰਾਰੈ ਰੂਪਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਦਰਿ ਕਰੇ ਵਿਚਿ ਛਾਇਆ ॥੩॥
raarai roop niraalam baithaa nadhar karae vich shhaaeiaa ||3||
Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion. ||3||

ਬੀਣਾ ਸਬਦੁ ਵਜਾਵੈ ਜੋਗੀ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰਾ ॥
beenaa sabadh vajaavai jogee dharasan roop apaaraa ||
The Yogi who plays on the instrument of the Shabad gains the Blessed Vision of the Infinitely Beautiful Lord.


ਸਬਦਿ ਅਨਾਹਦਿ ਸੋ ਸਹੁ ਰਾਤਾ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੪॥੮॥
sabadh anaahadh so sahu raathaa naanak kehai vichaaraa ||4||8||
He, the Lord, is immersed in the Unstruck Shabad of the Word, says Nanak, the humble and meek. ||4||8||

Guru Naanak Dev
Ang 351​

 

[spnadmin]

slok mÚ 3 ]
salok ma 3 ||
Salok, Third Mehla:

AiBAwgq eyih n AwKIAin ijn ky icq mih Brmu ]
abhiaagath eaehi n aakheean jin kae chith mehi bharam ||
He is not called a renunciate, whose consciousness is filled with doubt.

iqs dY idqY nwnkw qyho jyhw Drmu ]
this dhai dhithai naanakaa thaeho jaehaa dhharam ||
Donations to him bring proportionate rewards.

ABY inrMjnu prm pdu qw kw BUKw hoie ]
abhai nira(n)jan param padh thaa kaa bhookhaa hoe ||
He hungers for the supreme status of the Fearless, Immaculate Lord;

iqs kw Bojnu nwnkw ivrlw pwey koie ]1]
this kaa bhojan naanakaa viralaa paaeae koe ||1||
O Nanak, how rare are those who offer him this food. ||1||

mÚ 3 ]
ma 3 ||
Third Mehla:

AiBAwgq eyih n AwKIAin ij pr Gir Bojnu kryin ]
abhiaagath eaehi n aakheean j par ghar bhojan karaen ||
They are not called renunciates, who take food in the homes of others.

audrY kwrix Awpxy bhly ByiK kryin ]
oudharai kaaran aapanae behalae bhaekh karaen ||
For the sake of their bellies, they wear various religious robes.

AiBAwgq syeI nwnkw ij Awqm gauxu kryin ]
abhiaagath saeee naanakaa j aatham goun karaen ||
They alone are renunciates, O Nanak, who enter into their own souls.

Bwil lhin shu Awpxw inj Gir rhxu kryin ]2]
bhaal lehan sahuaapanaa nij ghar rehan karaen ||2||
They seek and find their Husband Lord; they dwell within the home of their own inner self. ||2||

Ang 948
​

 

[Astroboy]

How do you detach yourself from the voice of a lad who sings marvellously and looks like a darling ?

YouTube - Rohanpreet Singh from Patiala - Pardesi pardesi jana nahin

Additions
YouTube - Rohanpreet - Lil Champs - "Mera Rang De Basanti Chola"
YouTube - SRGMP Lil champs - Rohanpreet - Tere Bin Nahi Lagta
YouTube - Rohanpreet Singh - "Dil Karda..."

 

[spnadmin]

You don't. You follow his voice with your soul to that place of bliss. NO?

NamJap -- I am coming back to say more. So many emotions. That child was a sweet note in an ocean of an ocean of popular culture -- everything sooooooo! Did you notice how one of the judges, the one with the smooth face was following the boy sing with rapt attention. And that was the judge who taught him a little bit about how to sing one part a little better. Was the man in the yellow turban his father, do you imagine? He was looking so vulnerable for the boy. And so happy at the end. Why is it that so many Sikhs, the men in particular, are sweet. Along with the boy, these three, the turbaned men and that one judge.. they were such a contrast to everything else.

 

[Astroboy]

Here's another blissful moment :-
YouTube - Aamir Hafeez - Saware
YouTube - Aamir Hafeez from Bhopal - Preet ki lat mohey aisi lagi ho
YouTube - Anamika - Maiya Maiya

 

[spnadmin]

See my comments below. I was very affected by this.

And Amir Hafeez also had people with him who were taking in the beauty of his voice. A little Qaawali king? These were impressive people.

 

[kaur-1]

below is from link i posted previously. VAIRAG | The Sikh Encyclopedia
The article has some spelling mistakes most probably from the text scanning software. I will correct the gurbani part later.


VAIRAG
VAIRAG, usually bairagor sometimes virag`in PUNJABI, is derived from Sanskrit vairagya meaning "change or loss of colour, growing pale ; disgust, aversion, distaste for or loathing of ; freedom from all worldly desire, indifference to worldly objects or to life ; ASCETICISM," or analysed as vi (prefix denoting disunion, separation, division)+rag (act of colouring or dyeing, colour, hue, tint, dye especially red colour, redness ; any feeling or passion especially love, affection or sympathy for ; vehement desire of, interest, joy, delight in; musical note, harmony, melody; loveliness, beauty).

Simply stated, vairaghas been defined as a mental state or attitude implying "detachment from and indifference to all things that stimulate desire, arouse the passion and strengthen any of the other virtues or vices." Thus defined vairaga may be desirable or odierwise depending on what its practitioner desires or disapproves. However, the term is more often than not employed to connote freedom from all worldly desires and indifference to worldly objects and to life itself. It is thus considered as synonymous with renunciation and asceticism. Asceticism, which is the consequence of vairag, is a value acknowledged in many advanced religions including Christianity and Islam.
In traditional Indian religions it is at the core, and has given rise to numerous sects of anchorites and hermits. All these indulge in ritual practices of their respective order. One of the sects of VaiSriav anchorites is named Bairagi (Skt. Vairagin). Sannyasis (Skt. sannyasin), torn from worldly affairs, seek liberation by renunciation, meditation or repeated chanting of certain man tras aloud or sotto voce.

SIKHISM introduced significant changes in the traditional concept ofvairag".

For the GURU the world and worldly life were not to be despised because they were the manifested part of tlie Ultimate Reality.

God created earth as dharamsal, i.e. premises for right action (GG, 7) and human birth is a rare chance for Godrealization (GG, 12).

Disinterested participation and not renunciation is therefore the right path. Vainly must be differentiated from tyag (renunciation) and sannyas (inonasticism).

Mere abandonment of property means nothing so long as the mind remains chained to desire. Vai`rag implies freedom from desire other than a craving for nearness to God.

In Punjabi speech virag" (vairag) is also used for yearning, lovesickness or sadness caused by separation.

Bairagm this sense is also used by tlie Gurus in their hymns to express deep longing for God. Guru Ram Das, NANAK IV, says, "Come, meet me 0 God ; I have been separated lor long ; my mind is lull of bairag`. in}` eyes moist with love," (GG. 149). Guru ARJAN

Vairag in Sikhism thus connotes not renunciation and escapism, but living a life of rightful activity with a longing to win God`s pleasure. Says Guru Nanak, "Countless bairagis talk of bairag, but bairagi is lie whom tlie lord likes" (GG. 634).

According to C»uru Ram Das, "True hairagis are those fortunate ones who, living in their houses with their families in a trance of equipoise, imbued in Lord`s name and concentrating on Sabda, tlie Guru`s Word, serve the True Lord" (GG, 1246):

To quote Guru Nanak again, "a householder, bairagi at heart, who dyed in truth and God`s fear sips the nectar of true knowledge, feels no other hunger" (GG, 21).

Three things are necessary for the cultivation of true vairag Guru; faith and God`s grace. As Kabir says in the Guru GRANTH Sahib, "One does not have detachment (vairag`) without tlie true Guru even if one wishes and craves for it" (GG, 1104).

For the SIKH Gurus` Word (gurbanT) is the true Guru who shows him the right path. Unwavering faith in the Guru is, however, necessary. Doubt (dubidha) being antithesis of faith is a great hinderance to true vairag, as says Guru Nanak, "so long as . there is even an iota of dubidha, detachment (vairag) cannot be attained" (GG, 634).

But ultimately, everything depends on God`s will and pleasure, that is nadar, a basic concept in Sikhism. Neither Guru nor gian (true knowledge) nor vairagis found without God`s grace. As already said, "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634). also sang, niani bairag bhaia darsami dcklianai ka (hail "my mind craves, anxious to have a glimpse`` (GG, 50).

1. Jodh SINGH, Bhai, Gurmati Nirnaya. PATIALA, 1990
2. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944

 

[Astroboy]

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.

STANZA IV

• True is the Lord, True His Holy Word;
  His love has been described as infinite.
  Men pray to Him for gifts, which He grants untiringly.
  When all is His;
  What can we offer at His feet?
  What can we say to win His love?
  At the ambrosial hour of the early dawn,
  Be you in communion with the Divine Word
  And meditate on His Glory.
  Our birth is the fruit of our actions;
  But Salvation comes only from His Grace.
• O Nanak, know the True One as immanent in all.

 

[Sardara123]

slok mÚ 3 ]

salok ma 3 ||
Salok, Third Mehla:​

AiBAwgq eyih n AwKIAin ijn ky icq mih Brmu ]

abhiaagath eaehi n aakheean jin kae chith mehi bharam ||
He is not called a renunciate, whose consciousness is filled with doubt.

​

iqs dY idqY nwnkw qyho jyhw Drmu ]
this dhai dhithai naanakaa thaeho jaehaa dhharam ||
Donations to him bring proportionate rewards.

​

ABY inrMjnu prm pdu qw kw BUKw hoie ]
abhai nira(n)jan param padh thaa kaa bhookhaa hoe ||
He hungers for the supreme status of the Fearless, Immaculate Lord;

​

iqs kw Bojnu nwnkw ivrlw pwey koie ]1]
this kaa bhojan naanakaa viralaa paaeae koe ||1||
O Nanak, how rare are those who offer him this food. ||1||

​

mÚ 3 ]
ma 3 ||
Third Mehla:​

AiBAwgq eyih n AwKIAin ij pr Gir Bojnu kryin ]

abhiaagath eaehi n aakheean j par ghar bhojan karaen ||
They are not called renunciates, who take food in the homes of others.

​

audrY kwrix Awpxy bhly ByiK kryin ]
oudharai kaaran aapanae behalae bhaekh karaen ||
For the sake of their bellies, they wear various religious robes.

​

AiBAwgq syeI nwnkw ij Awqm gauxu kryin ]
abhiaagath saeee naanakaa j aatham goun karaen ||
They alone are renunciates, O Nanak, who enter into their own souls.

​

Bwil lhin shu Awpxw inj Gir rhxu kryin ]2]
bhaal lehan sahuaapanaa nij ghar rehan karaen ||2||
They seek and find their Husband Lord; they dwell within the home of their own inner self. ||2||

​

Ang 948​

In the following Shabad Guru Ji tells:

English Translation:
Dhanaasaree, Fourth Mehl:
All the Sikhs and servants come to worship and adore You; they sing the sublime Bani of the Lord, Har, Har.
Their singing and listening is approved by the Lord; they accept the Order of the True Guru as True, totally True. ||1||
Chant the Lord's Praises, O Siblings of Destiny; the Lord is the sacred shrine of pilgrimage in the terrifying world-ocean.
They alone are praised in the Court of the Lord, O Saints, who know and understand the Lord's sermon. ||Pause||
He Himself is the Guru, and He Himself is the disciple; the Lord God Himself plays His wondrous games.
O servant Nanak, he alone merges with the Lord, whom the Lord Himself merges; all the others are forsaken, but the Lord loves him. ||2||5||11||

source: SikhiToTheMax

Guru Shabad:

DnwsrI mhlw 4 ]
syvk isK pUjx siB Awvih siB gwvih hir hir aUqm bwnI ]
gwivAw suixAw iqn kw hir Qwie pwvY ijn siqgur kI AwigAw siq siq kir mwnI ]1]
bolhu BweI hir kIriq hir Bvjl qIriQ ]
hir dir iqn kI aUqm bwq hY sMqhu hir kQw ijn jnhu jwnI ] rhwau ]
Awpy guru cylw hY Awpy Awpy hir pRBu coj ivfwnI ]
jn nwnk Awip imlwey soeI hir imlsI Avr sB iqAwig Ehw hir BwnI ]2]5]11]

 

[Sardara123]

below is from link i posted previously. VAIRAG | The Sikh Encyclopedia
The article has some spelling mistakes most probably from the text scanning software. I will correct the gurbani part later.


VAIRAG
VAIRAG, usually bairagor sometimes virag`in PUNJABI, is derived from Sanskrit vairagya meaning "change or loss of colour, growing pale ; disgust, aversion, distaste for or loathing of ; freedom from all worldly desire, indifference to worldly objects or to life ; ASCETICISM," or analysed as vi (prefix denoting disunion, separation, division)+rag (act of colouring or dyeing, colour, hue, tint, dye especially red colour, redness ; any feeling or passion especially love, affection or sympathy for ; vehement desire of, interest, joy, delight in; musical note, harmony, melody; loveliness, beauty).

Simply stated, vairaghas been defined as a mental state or attitude implying "detachment from and indifference to all things that stimulate desire, arouse the passion and strengthen any of the other virtues or vices." Thus defined vairaga may be desirable or odierwise depending on what its practitioner desires or disapproves. However, the term is more often than not employed to connote freedom from all worldly desires and indifference to worldly objects and to life itself. It is thus considered as synonymous with renunciation and asceticism. Asceticism, which is the consequence of vairag, is a value acknowledged in many advanced religions including Christianity and Islam.
In traditional Indian religions it is at the core, and has given rise to numerous sects of anchorites and hermits. All these indulge in ritual practices of their respective order. One of the sects of VaiSriav anchorites is named Bairagi (Skt. Vairagin). Sannyasis (Skt. sannyasin), torn from worldly affairs, seek liberation by renunciation, meditation or repeated chanting of certain man tras aloud or sotto voce.

SIKHISM introduced significant changes in the traditional concept ofvairag".

For the GURU the world and worldly life were not to be despised because they were the manifested part of tlie Ultimate Reality.

God created earth as dharamsal, i.e. premises for right action (GG, 7) and human birth is a rare chance for Godrealization (GG, 12).

Disinterested participation and not renunciation is therefore the right path. Vainly must be differentiated from tyag (renunciation) and sannyas (inonasticism).

Mere abandonment of property means nothing so long as the mind remains chained to desire. Vai`rag implies freedom from desire other than a craving for nearness to God.

In Punjabi speech virag" (vairag) is also used for yearning, lovesickness or sadness caused by separation.

Bairagm this sense is also used by tlie Gurus in their hymns to express deep longing for God. Guru Ram Das, NANAK IV, says, "Come, meet me 0 God ; I have been separated lor long ; my mind is lull of bairag`. in}` eyes moist with love," (GG. 149). Guru ARJAN

Vairag in Sikhism thus connotes not renunciation and escapism, but living a life of rightful activity with a longing to win God`s pleasure. Says Guru Nanak, "Countless bairagis talk of bairag, but bairagi is lie whom tlie lord likes" (GG. 634).

According to C»uru Ram Das, "True hairagis are those fortunate ones who, living in their houses with their families in a trance of equipoise, imbued in Lord`s name and concentrating on Sabda, tlie Guru`s Word, serve the True Lord" (GG, 1246):

To quote Guru Nanak again, "a householder, bairagi at heart, who dyed in truth and God`s fear sips the nectar of true knowledge, feels no other hunger" (GG, 21).

Three things are necessary for the cultivation of true vairag Guru; faith and God`s grace. As Kabir says in the Guru GRANTH Sahib, "One does not have detachment (vairag`) without tlie true Guru even if one wishes and craves for it" (GG, 1104).

For the SIKH Gurus` Word (gurbanT) is the true Guru who shows him the right path. Unwavering faith in the Guru is, however, necessary. Doubt (dubidha) being antithesis of faith is a great hinderance to true vairag, as says Guru Nanak, "so long as . there is even an iota of dubidha, detachment (vairag) cannot be attained" (GG, 634).

But ultimately, everything depends on God`s will and pleasure, that is nadar, a basic concept in Sikhism. Neither Guru nor gian (true knowledge) nor vairagis found without God`s grace. As already said, "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634). also sang, niani bairag bhaia darsami dcklianai ka (hail "my mind craves, anxious to have a glimpse`` (GG, 50).

1. Jodh SINGH, Bhai, Gurmati Nirnaya. PATIALA, 1990
2. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944

Very nice, Kaur BhenJi. It is a very good effort from their part and thanks a lot for sharing.

Thanks

 

[spnadmin]

A respected forum member once described the experience of vairag to me. I still have the private message because the description was so clear.

Maybe you are reading Gurbani, or maybe listening to Kirtaan and you feel peace and contentment, but at the same time you begin to cry (softly not crazy crying), at that moment vairag is rising up in you. The emotions have blended together and all are one. And one must continue in that moment as long as possible.

 

[spnadmin]

Our minds are like camels, Guruji says in another shabad. Wandering from here to there. Sometimes the distracted path we take is exhausting. A moment of fear, then a moment of fearlessness. A moment of devotion, then a moment of doubt. All of this drains us if we look closely at what is happening in our minds and hearts. In this shabad Guruji is saying that the battle within between pleasure and plan is His Play. And in a moment we find peace if He blesses us with grace and the company of the holy.
​

ਹਰਖ ਸੋਗ ਬੈਰਾਗ ਅਨੰਦੀ ਖੇਲੁ ਰੀ ਦਿਖਾਇਓ ॥੧॥ ਰਹਾਉ ॥
harakh sog bairaag anandhee khael ree dhikhaaeiou ||1|| rehaao ||
Pleasure and pain, detachment and ecstasy - the Lord has revealed His Play. ||1||Pause||


ਖਿਨਹੂੰ ਭੈ ਨਿਰਭੈ ਖਿਨਹੂੰ ਖਿਨਹੂੰ ਉਠਿ ਧਾਇਓ ॥
khinehoon bhai nirabhai khinehoon khinehoon outh dhhaaeiou ||
One moment, the mortal is in fear, and the next moment he is fearless; in a moment, he gets up and departs.


ਖਿਨਹੂੰ ਰਸ ਭੋਗਨ ਖਿਨਹੂੰ ਖਿਨਹੂ ਤਜਿ ਜਾਇਓ ॥੧॥
khinehoon ras bhogan khinehoon khinehoo thaj jaaeiou ||1||
One moment, he enjoys pleasures, and the next moment, he leaves and goes away. ||1||


ਖਿਨਹੂੰ ਜੋਗ ਤਾਪ ਬਹੁ ਪੂਜਾ ਖਿਨਹੂੰ ਭਰਮਾਇਓ ॥
khinehoon jog thaap bahu poojaa khinehoon bharamaaeiou ||
One moment, he practices Yoga and intense meditation, and all sorts of worship; the next moment, he wanders in doubt.


ਖਿਨਹੂੰ ਕਿਰਪਾ ਸਾਧੂ ਸੰਗ ਨਾਨਕ ਹਰਿ ਰੰਗੁ ਲਾਇਓ ॥੨॥੫॥੧੫੬॥
khinehoon kirapaa saadhhoo sang naanak har rang laaeiou ||2||5||156||
One moment, O Nanak, the Lord bestows His Mercy and blesses him with His Love, in the Saadh Sangat, the Company of the Holy. ||2||5||156||

Guru Arjan Dev
Ant 409​

 

[spnadmin]

Guruji speaks of intuitive balance in a telling way. This balance, this centeredness is something we long for. But Guruji says that all the compulsive striving that we do-- the reading, the discussions, the frantic search for answers -- all this panditry (punditry) is useless. Making a conscious effort, trying to achieve the ecstasy of samaadhi won't work when the effort is conscious and deliberate. Then we are acting willfully from munn. Without the Guru what we long for escapes us. Only by and through the Grace of God is this gift granted. Meeting Him and through the Word of the Shabad we find it. Then peace and tranquility fill us, it is overflowing. We must praise God for this gift and chant his glories. Once centered, to be centered, our destiny is to live a lifestyle of Truth.
​

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥
sireeraag mehalaa 3 ||
Siree Raag, Third Mehl:

ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥
sehajai no sabh lochadhee bin gur paaeiaa n jaae ||
Everyone longs to be centered and balanced, but without the Guru, no one can.


ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥
parr parr panddith jothakee thhakae bhaekhee bharam bhulaaeae ||
The Pandits and the astrologers read and read until they grow weary, while the fanatics are deluded by doubt.


ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੧॥
gur bhaettae sehaj paaeiaa aapanee kirapaa karae rajaae ||1||
Meeting with the Guru, intuitive balance is obtained, when God, in His Will, grants His Grace. ||1||


ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥
bhaaee rae gur bin sehaj n hoe ||
O Siblings of Destiny, without the Guru, intuitive balance is not obtained.


ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
sabadhai hee thae sehaj oopajai har paaeiaa sach soe ||1|| rehaao ||
Through the Word of the Shabad, intuitive peace and poise wells up, and that True Lord is obtained. ||1||Pause||


ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥
sehajae gaaviaa thhaae pavai bin sehajai kathhanee baadh ||
That which is sung intuitively is acceptable; without this intuition, all chanting is useless.


ਸਹਜੇ ਹੀ ਭਗਤਿ ਊਪਜੈ ਸਹਜਿ ਪਿਆਰਿ ਬੈਰਾਗਿ ॥
sehajae hee bhagath oopajai sehaj piaar bairaag ||
In the state of intuitive balance, devotion wells up. In intuitive balance, love is balanced and detached.


ਸਹਜੈ ਹੀ ਤੇ ਸੁਖ ਸਾਤਿ ਹੋਇ ਬਿਨੁ ਸਹਜੈ ਜੀਵਣੁ ਬਾਦਿ ॥੨॥
sehajai hee thae sukh saath hoe bin sehajai jeevan baadh ||2||
In the state of intuitive balance, peace and tranquility are produced. Without intuitive balance, life is useless. ||2||


ਸਹਜਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥
sehaj saalaahee sadhaa sadhaa sehaj samaadhh lagaae ||
In the state of intuitive balance, praise the Lord forever and ever. With intuitive ease, embrace Samaadhi.


ਸਹਜੇ ਹੀ ਗੁਣ ਊਚਰੈ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥
sehajae hee gun oocharai bhagath karae liv laae ||
In the state of intuitive balance, chant His Glories, lovingly absorbed in devotional worship.


ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਖਾਇ ॥੩॥
sabadhae hee har man vasai rasanaa har ras khaae ||3||
Through the Shabad, the Lord dwells within the mind, and the tongue tastes the Sublime Essence of the Lord. ||3||


ਸਹਜੇ ਕਾਲੁ ਵਿਡਾਰਿਆ ਸਚ ਸਰਣਾਈ ਪਾਇ ॥
sehajae kaal viddaariaa sach saranaaee paae ||
In the poise of intuitive balance, death is destroyed, entering the Sanctuary of the True One.


ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਸਚੀ ਕਾਰ ਕਮਾਇ ॥
sehajae har naam man vasiaa sachee kaar kamaae ||
Intuitively balanced, the Name of the Lord dwells within the mind, practicing the lifestyle of Truth.

Guru Amar Das
Ang 68

Later in the shabad Guruji says,

ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਦੀਏ ਦੇਵਣਹਾਰਿ ॥੧੦॥੬॥੨੩॥
naanak thott n aavee dheeeae dhaevanehaar ||10||6||23||
O Nanak, when the Great Giver gives, nothing at all is lacking.
​

 

[spnadmin]

Once again, Guruji tells us that a mind that wanders away from its true home finds only pain. Once again Guruji tells us that our true home is where we abide in the True Lord. There we are comforted, cleansed and rid of attachment, rid of the separation that comes from self.
​

ਕਹਾ ਚਲਹੁ ਮਨ ਰਹਹੁ ਘਰੇ ॥
kehaa chalahu man rehahu gharae ||
Where are you going? O mind, remain in your own home.


ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮਿ ਤ੍ਰਿਪਤਾਸੇ ਖੋਜਤ ਪਾਵਹੁ ਸਹਜਿ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥
guramukh raam naam thripathaasae khojath paavahu sehaj harae ||1|| rehaao ||
The Gurmukhs are satisfied with the Lord's Name; searching, they easily find the Lord. ||1||Pause||


ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਨਿ ਮੋਹੁ ਸਰੀਰਾ ॥
kaam krodhh man mohu sareeraa ||
Sexual desire, anger and emotional attachment fill the mind and body;


ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਸੁ ਪੀਰਾ ॥
lab lobh ahankaar s peeraa ||
greed and egotism lead only to pain.


ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਉ ਮਨੁ ਧੀਰਾ ॥੨॥
raam naam bin kio man dhheeraa ||2||
How can the mind be comforted without the Lord's Name? ||2||


ਅੰਤਰਿ ਨਾਵਣੁ ਸਾਚੁ ਪਛਾਣੈ ॥
anthar naavan saach pashhaanai ||
One who cleanses himself within, knows the True Lord.


ਅੰਤਰ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਣੈ ॥
anthar kee gath guramukh jaanai ||
The Gurmukh knows the condition of his innermost being.


ਸਾਚ ਸਬਦ ਬਿਨੁ ਮਹਲੁ ਨ ਪਛਾਣੈ ॥੩॥
saach sabadh bin mehal n pashhaanai ||3||
Without the True Word of the Shabad, the Mansion of the Lord's Presence is not realized. ||3||


ਨਿਰੰਕਾਰ ਮਹਿ ਆਕਾਰੁ ਸਮਾਵੈ ॥
nirankaar mehi aakaar samaavai ||
One who merges his form into the Formless Lord,


ਅਕਲ ਕਲਾ ਸਚੁ ਸਾਚਿ ਟਿਕਾਵੈ ॥
akal kalaa sach saach ttikaavai ||
abides in the True Lord, the Powerful, beyond power.


ਸੋ ਨਰੁ ਗਰਭ ਜੋਨਿ ਨਹੀ ਆਵੈ ॥੪॥
so nar garabh jon nehee aavai ||4||
Such a person does not enter into the womb of reincarnation again. ||4||


ਜਹਾਂ ਨਾਮੁ ਮਿਲੈ ਤਹ ਜਾਉ ॥
jehaan naam milai theh jaao ||
Go there, where you may obtain the Naam, the Name of the Lord.
​

Guru Naanka
Ang 414

 

[Sikh80]

As per my limited intellect detatchment is an attachment to worldly affairs without getting lost in it and keeping the Supreme Goal of being a person of virtues and also keeping HIM in our minds while carrying out our worldly duties. This message has appeared in Granth sahib ji at more than one place.

 

[spnadmin]

Sikh80 ji, Yes it does appear in many places in Sri Guru Granth Sahib. Detachment and sehaj are not for Sikhs tickets to abandon righteous living. That is why it is hard. Living in the world in a morally complete way is for most of us very hard to do. Through devotion to Guruji the bowl of duality is broken. A new vessel is created.

ਆਪੁ ਪਛਾਣੈ ਜਾ ਸਤਿਗੁਰੁ ਪਾਵੈ ॥ aap pashhaanai jaa sathigur paavai || One comes to understand his own self, when he finds the True Guru. ਜਹ ਆਸਾ ਤਹ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥ jeh aasaa theh binas binaasaa || Wherever there is hope, there is destruction and desolation. ਫੂਟੈ ਖਪਰੁ ਦੁਬਿਧਾ ਮਨਸਾ ॥ foottai khapar dhubidhhaa manasaa || The bowl of duality and selfishness breaks. || ਮਮਤਾ ਜਾਲ ਤੇ ਰਹੈ ਉਦਾਸਾ ॥ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ ॥੨੦॥੧॥ mamathaa jaal thae rehai oudhaasaa || pranavath naanak ham thaa kae dhaasaa Prays Nanak, I am the slave of that one, who remains detached amidst the traps of attachment. Ang 840

ਪਉੜੀ ॥
pourree ||
Pauree:


ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥
dhovai tharafaa oupaae eik varathiaa ||
The One Lord created both sides and pervades the expanse.


ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥
baedh baanee varathaae andhar vaadh ghathiaa ||
The words of the Vedas became pervasive, with arguments and divisions.


ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥
paravirath niravirath haathaa dhovai vich dhharam firai raibaariaa ||
Attachment and detachment are the two sides of it; Dharma, true religion, is the guide between the two.


ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥
manamukh kachae koorriaar thinhee nihacho dharageh haariaa ||
The self-willed manmukhs are worthless and false. Without a doubt, they lose in the Court of the Lord.


ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥
guramathee sabadh soor hai kaam krodhh jinhee maariaa ||
Those who follow the Guru's Teachings are the true spiritual warriors; they have conquered sexual desire and anger.

ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥
sachai andhar mehal sabadh savaariaa ||
They enter into the True Mansion of the Lord's Presence, embellished and exalted by the Word of the Shabad.

ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥
sae bhagath thudhh bhaavadhae sachai naae piaariaa ||
Those devotees are pleasing to Your Will, O Lord; they dearly love the True Name.


ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥੫॥
sathigur saevan aapanaa thinhaa vittahu ho vaariaa ||5||
I am a sacrifice to those who serve their True Guru. ||5||

Guru Amar Das
Ang 1280​

 

[Sardara123]

No Second Love Allowed

This Morning, I decided to visit SPN, one last time before leaving for my long trip. Found the same discussions on the topic of- 'God and Guru' are two seperate things- No they are not. There is ONE AND ONLY ONE.

Me murakh understand:

We are supposed to love Guru. - ONE LOVE
We are taught to love God by Guru- ONE LOVE
If we are loving Lord God and Dear Guru as seperate Entities- THERE WE ARE LOVING 'TWO'.

WHEN THERE IS NO SECOND- HOW 'TWO' LOVES.

'MORE THAN ONE LOVE' OR 'DUALITY' OR 'SECOND LOVE' OR 'LOVE OF MAYA' ie
'DOOJA BHAO' IS NOT ALLOWED BY GURU JI.

English Translation:

Siree Raag, Third Mehl:
You may torment your body with extremes of self-discipline, practice intensive meditation and hang upside-down, but your ego will not be eliminated from within.
You may perform religious rituals, and still never obtain the Naam, the Name of the Lord.
Through the Word of the Guru's Shabad, remain dead while yet alive, and the Name of the Lord shall come to dwell within the mind. ||1||
Listen, O my mind: hurry to the Protection of the Guru's Sanctuary.
By Guru's Grace you shall be saved. Through the Word of the Guru's Shabad, you shall cross over the terrifying world-ocean of poison. ||1||Pause||
Everything under the influence of the three qualities shall perish; the love of duality is corrupting.
The Pandits, the religious scholars, read the scriptures, but they are trapped in the bondage of emotional attachment. In love with evil, they do not understand.
Meeting the Guru, the bondage of the three qualities is cut away, and in the fourth state, the Door of Liberation is attained. ||2||
Through the Guru, the Path is found, and the darkness of emotional attachment is dispelled.
If one dies through the Shabad, then salvation is obtained, and one finds the Door of Liberation.
By Guru's Grace, one remains blended with the True Name of the Creator. ||3||
This mind is very powerful; we cannot escape it just by trying.
In the love of duality, people suffer in pain, condemned to terrible punishment.
O Nanak, those who are attached to the Naam are saved; through the Shabad, their ego is banished. ||4||18||51||
English Translations are provided for non Punjabi readers. Source: SikhiToTheMax

Punjabi Translation:
ArQ:- hy myry mn! (myrI g`l) sux, siqgurU dI srn pau [ (mwieAw dy pRBwv qoN) gurU dI ikrpw nwl hI bcIdw hY, ieh zhr-(BirAw) sMswr-smuMdr gurU dy Sbd dI rwhIN (hI) qr skIdw hY [1[rhwau[
mnu`K srIr nUµ (Bwv, igAwn-ieMidRAW nUµ) Awpxy v`s ivc r`Kx dy jqn krdw hY, pu`Tw ltk ky qp krdw hY, (pr ies qrHW) AMdroN haumY dUr nhIN huMdI [ jy mnu`K Awqmk au~nqI sMbMDI (Ajyhy im`Qy hoey Dwrimk) kMm krdw rhy, qW kdy BI auh prmwqmw dw nwm pRwpq nhIN kr skdw [ jyhVw mnu`K gurU dy Sbd dI shYqw nwl dunIAw dI ikrq-kwr krdw hoieAw hI ivkwrW vloN bcdw hY, aus dy mn ivc pRBU dw nwm Aw v`sdw hY [1[
iqMn guxW dy ADIn rih ky kMm krny—ieh swrw mwieAw dw hI pRBwv hY, qy mwieAw dw ipAwr (mn ivc) ivkwr (hI) pYdw krdw hY [ mwieAw dy bMDnW ivc mwieAw dy moh dw b`Jw hoieAw pMifq (Drm-pusqk) pVHdw hY, pr mwieAw dy ipAwr ivc (PisAw rihx krky auh jIvn dw shI rsqw) nhIN smJ skdw [ jy siqgurU iml pey qW (mwieAw-moh dy kwrn pYdw hoeI AMdrlI) iK`J dUr ho jWdI hY, mwieAw dy iqMn guxW qoN auqly Awqmk drjy ivc (phuMicAW) (mwieAw dy moh qoN) ^lwsI dw drvwzw l`B pYNdw hY [2[
gurU pwsoN jIvn dw shI rsqw l`B pYNdw hY (mn ivcoN) moh (dw) hnyrw dUr ho jWdw hY [ jy mnu`K gurU dy Sbd ivc juV ky mwieAw dy moh vloN mr jwey qW (sMswr-smuMdr ivc fu`bxoN) bc jWdw hY, qy ivkwrW qoN ^lwsI dw drvwzw l`B lYNdw hY [ gurU dI ikrpw nwl hI mnu`K (pRBU-crnW ivc) juiVAw rih skdw hY, qy pRBU dw sdw-iQr nwm pRwpq kr skdw hY [3[
(nhIN qW) ieh mn (qW) bVw blvwn hY (gurU dI srn qoN ibnw hor) iksy BI hIly nwl ieh (kurwhy pwxoN) C`fdw nhIN [ mwieAw dy ipAwr ivc Psw ky (mnu`K nUµ) du`K cMboV dyNdw hY, qy bVI szw dyNdw hY [
hy nwnk! jyhVy mnu`K gurU dy Sbd dI rwhIN haumY dUr kr ky prmwqmw dy nwm ivc juVdy hn auh (ies dy pMjy qoN) bcdy hn [4[18[51[
source: http://www.gurugranthdarpan.com/darpan2/0033.html

Guru Shabad:
isrIrwgu mhlw 3 ]
kWieAw swDY aurD qpu krY ivchu haumY n jwie ]
AiDAwqm krm jy kry nwmu n kb hI pwie ]
gur kY sbid jIvqu mrY hir nwmu vsY min Awie ]1]
suix mn myry Bju sqgur srxw ]
gur prswdI CutIAY ibKu Bvjlu sbid gur qrxw ]1] rhwau ]
qRY gux sBw Dwqu hY dUjw Bwau ivkwru ]
pMifqu pVY bMDn moh bwDw nh bUJY ibiKAw ipAwir ]
sqguir imilAY iqRkutI CUtY cauQY pid mukiq duAwru ]2]
gur qy mwrgu pweIAY cUkY mohu gubwru ]
sbid mrY qw auDrY pwey moK duAwru ]
gur prswdI imil rhY scu nwmu krqwru ]3]
iehu mnUAw Aiq sbl hY Cfy n ikqY aupwie ]
dUjY Bwie duKu lwiedw bhuqI dyie sjwie ]
nwnk nwim lgy sy aubry haumY sbid gvwie ]4]18]51]


GURU KIRPA

 

[spnadmin]

DHANAASAREE, FIRST MEHL:​

If the Lord bestows His Glance of Grace, then one remembers Him in meditation. The soul is softened, and he remains absorbed in the Lord’s Love. His soul and the Supreme Soul become one. The duality of the inner mind is overcome. || 1 || By Guru’s Grace, God is found. One’s consciousness is attached to the Lord, and so Death does not devour him. || 1 || Pause || Remembering the True Lord in meditation, one is enlightened.

Then, in the midst of Maya, he remains detached. Such is the Glory of the True Guru; in the midst of children and spouses, they attain emancipation. || 2 || Such is the service which the Lord’s servant performs, that he dedicates his soul to the Lord, to whom it belongs.

One who is pleasing to the Lord and Master is acceptable. Such a servant obtains honor in the Court of the Lord. || 3 || He enshrines the image of the True Guru in his heart. He obtains the rewards which he desires. The True Lord and Master grants His Grace; how can such a servant be afraid of death? || 4 || Prays Nanak, practice contemplation, and enshrine love for the True Word of His Bani. Then, you shall find the Gate of Salvation. This Shabad is the most excellent of all chanting and austere meditations. || 5 || 2 || 4 ||

Ang 661

 

[Sikh80]

Yes, aad0002 ji,
Everything as per Sikhism is based on the philosophy of His Grace. Even His devotion is governed and earned this way only.Thanks for this thread.

ijs no lwey lgY iqsu Awie ] (797-7, iblwvlu, mÚ 3)
He alone is attached, whom the Lord attaches.

sBu scu idKwly qw sic smwie ]3] (797-7, iblwvlu, mÚ 3)
All Truth is revealed to him, and then, he merges in the True Lord. ||3||​

 

[spnadmin]

But thank you, Sikh 80 ji. Having to read many pages of Sri Guru Granth Sahib to find maybe just one shabad where Guruji speaks to detachment every 2 or 3 days has been an important learning experience for me. Others should feel free to contribute their understanding and their love of Gurbani, Sikh80 ji.