Dealing with the loss of a Loved One – Emotion Control ? NANAK SATGUR BHEYTIA PURÉE HOVEY JUGT

Gurbani does not advocate the stifling of normal human emotions. It recognizes the need for human emotional expressions within socially accepted norms.

Guru Arjun ji has a salok on page 522 SGGS.

NANAK SATGUR BHEYTIA PURÉE HOVEY JUGT

Nanak, the Shabad has blessed me with the perfect way towards Godly realization.

HASENDIAN KHEYLENDIAN PENENDIYAAN KHAVENDIYSAN VICHEY HOVEY MUKAT.

I realize Him while living a full range of human emotions – (laughing HASENSDIYA , playing KHEYLENDIYAN , adorning PENENDIYAAN, eating KHAVENDIAAN are metaphors for a worldly life lived within normal situations.

Guru Nanak ji has a shabad on page 953 where every verse is about some segment of society crying and weeping. It ends with the verse NANAK DUKHIYA SAB SANSAAR

The message here is that weeping is an expression of human beings in pain of separation.

The excessive display of human emotions to express anger at the Creator or to expect specific outcomes is critiqued in Gurbani.

There is two verses within the same shabad on page 885 to this effect.

*ROVEN HAREY KEE KAVUN TEIK …,ROVEN HAAR BHEE UUTH SIDHAYEE. *

What TEIK (in terms of a changed outcome) can one expect from weeping… the weeping individual too will someday have to walk the same path that we r weeping over.

Looking at these verses holistically we get the message that expression of human emotions is considered normal and necessary. Gurbani does not want to deny us our human emotional expression.

But Gurbani tells us that humans need to understand the limitations of our emotions – they cannot bring about a change in the outcome. And should not be used in despair for the Creator.

The underlying message is to keep the Creator within our conscience at all times – joys and sorrows.

The verse is TERA KEEYA MEETHA LAGEY.
Meaning I desire the emotion of acceptance in all that You do.

Note pls that the word is KEEYA. It encompasses acceptance for an entirety of Gods WILL for us.

Review of Jup Banee Part 6 (You Tube Videos)

Review of Jup Banee by Dr KSD – Part 6

  • ੴ Ek Oangkar (One God)
  • SGGS 83

ਸਿਰੀਰਾਗ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ਸਲੋਕਾ ਨਾਲਿ ॥ ਪਉੜੀ ॥

ਹਰਿ ਇਕੋ ਕਰਤਾ ਇਕੁ ਇਕੋ ਦੀਬਾਣੁ ਹਰਿ ॥

ਹਰਿ ਇਕਸੈ ਦਾ ਹੈ ਅਮਰੁ ਇਕੋ ਹਰਿ ਚਿਤਿ ਧਰਿ ॥

ਹਰਿ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ਡਰੁ ਭ੍ਰਮੁ ਭਉ ਦੂਰਿ ਕਰਿ ॥

ਹਰਿ ਤਿਸੈ ਨੋ ਸਾਲਾਹਿ ਜਿ ਤੁਧੁ ਰਖੈ ਬਾਹਰਿ ਘਰਿ ॥

ਹਰਿ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲੁ ਸੋ ਹਰਿ ਜਪਿ ਭਉ ਬਿਖਮੁ ਤਰਿ ॥੧॥

Sri Rag Kee Vaar Mehla 4 Saloka Naal. Pauree

Har Eko Karta Ek, Eko Deeban Har.

Har Eksey Da Hai Amar, Eko Har Chit Dhar.

Har Tis Bin Koey Nahey, Darr Bhram Bhao Door Kar.

Har Tis No Salahe, Jey Tudh Rakhey Bahar Ghar.

 

 

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Review of Jup Banee Part 5 (You Tube videos)

Review of Jup Banee by Dr KSD – Part 5

  • Meaning of Mool and Mantar in Gurbani.
  • SGGS 281

ਜਬ ਦੇਖਉ ਤਬ ਸਭੁ ਕਿਛੁ ਮੂਲੁ ॥ ਨਾਨਕ ਸੋ ਸੂਖਮੁ ਸੋਈ ਅਸਥੂਲੁ ॥੫॥

Jub Dekho Tub Sabh Kich Mool.

Nanak so Sukhum Soee Asthool.

Everywhere I look, I see it all as God (Mool).

Nanak He is both tangible and abstract.

He is everywhere at every time.

God is the root/Mool.

 

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Review of Jup Banee by Dr KSD – Part 4 – You Tube Vidoe at www.sikhivicharforum.com

Review of Jup Banee by Dr KSD – Part 4

  • Vaheguru as a Mantar/Name of God?
    • 947 shabads /5600 verses by Guru Nanak but NO ‘Vaheguru’
    • 63 shabads /250 verses by Guru Angad but NO ‘Vaheguru’
    • 869 shabads /5100 verses by Guru Amar Das but NO word ‘Vaheguru’
    • 638 shabads /3800 verses by Guru Ram Das but NO word ‘Vaheguru’
    • 2313 shabads /13900 verses by Guru Arjun but NO word ‘Vaheguru’
    • 115 shabads /690 verses by Guru Teg Bahadur but NO word ‘Vaheguru’
    • 788 shabads /4000 verses by the 16 Bhagats but NO word ‘Vaheguru’
    • 11 shabads /100 verses by 3 other Sikhs but NO word ‘Vaheguru’
    • 5714 shabads /30000 TOTAL verses by Gurus, Bhagats and Sikhs but NO word ‘Vaheguru’
  • SGGS Principles Re: God’s Name
    • He has No proper name
    • His names are given by His children (Bhagats)
    • ALL His names are ‘Kirtam’ – descriptions of His perceived

Virtues (adjectives – Giver, Helper, Kind, Benevolent,

Powerful etc)

  • So ALL such perceived virtues are acceptable
  • One virtue cannot be superior to the other
    • ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ SGGS 1083

Kirtam Naam Kathye Tere Jehba, Sat Nam Tera Pra Poorbla

Kirtam means virtues and His PRIMARY virtue (Pra

Poorbla) within Gurbani is ਸਤਿ Sat from Sanskrit ‘satya’

(permanently in existence)

 

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Review of Jup Banee by Dr KSD – Part 3

  • Page 1 of SGGS
    • ॥ ਜਪੁ ॥ (title/name of the Bani)
    • ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
 ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Preamble))
    • ॥ ੧॥ (coding of Gurbani)
    • ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥ ੧॥ (SLOK 1)
    • Raags are used as Gurbani is meant to be sung as per Indian poetry
    • only one raag per bani so the raag for Jup is Raag Asa (refer to Sodar pauri 27 that is in Asa)
    • measure of the raag is in beats (Dadra, Kewrawan etc)
  • Preamble

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
 ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Oangkar Sat Naam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajooni Saibhang Gur Parsad.

 

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TIME TO MOVE FROM BIPREET SACH SUNAIYE-SEE SACH KEE BELA

TIME TO MOVE FROM BIPREET

SACH SUNAIYE-SEE SACH KEE BELA

Today, what is shocking in our Gurdwara practices? How many unSikh procedures can be noted? And what is this new trend of group chanting?

At present, so much importance is placed on the gurdwara structure and decorations. Millions are spent on the palki, the carpets, air conditioning and other facilities. But do the attendees use these for spiritual fulfilment?

Or they busy with the flowers, the langgar and the rumalas? Can the never-ending reading by the paid sewadars for various types of paths be of benefit?

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