GURUMUKHIDhanaasree romanization mehlaa 5. Gur kay charan jee-a kaa nistaaraa. Samund saagar jin khin taaraa meh. 1 raha-o. Ko-ee-aa ho-ko karam rat Tirath ee-i-aa naa. Daas har kaa naam Dhi-aa-i-aa. 1 su-AAME kaatanhaar bandhan. simrai naanak antarjaamee jan. DHANAASAREE
2357, FIFTH Mehler (ADO):
's feet Guru emancipate the soul. They are by the ocean in the world at a time. 1 pause devocinales Some do and some ritual bathing in the sacred pool of pilgrimage. The slaves of the Lord meditate on His Name. 1 The Lord and Master is the Great Liberation from bondage. The servant Nanak meditates in remembrance of the Lord, the Inner-knower, the Searcher of hearts. March 2 1957
Sunday, 4 Phalgun (Samvat 540 Nanakshahi) (Page: 684) REFLECTION
: "THE MASTER IS THE GREAT RELEASE ..."
2357, FIFTH Mehler (ADO):
's feet Guru emancipate the soul. They are by the ocean in the world at a time. 1 pause devocinales Some do and some ritual bathing in the sacred pool of pilgrimage. The slaves of the Lord meditate on His Name. 1 The Lord and Master is the Great Liberation from bondage. The servant Nanak meditates in remembrance of the Lord, the Inner-knower, the Searcher of hearts. March 2 1957
Sunday, 4 Phalgun (Samvat 540 Nanakshahi) (Page: 684) REFLECTION
: "THE MASTER IS THE GREAT RELEASE ..."
"The Lord and Master is the Great Liberation of the bonds. The Servant Nanak meditates in remembrance of the Lord, the Inner-knower, Finder hearts. "SGGS 684
God, according to Nanak, is Nirankar - Report and beyond description. But this should not prevent us in our pursuit of him as he is described as Truth and Reality. God becomes a concept and a code of spiritual life. So a Sikh not only believe in one God but also be directed in a way that would help their brothers, fellow human beings doing good deeds and sharing their profits. The Truth 'is indeed high but higher still is true living, "said Guru Nanak. The charity for its own sake is not enough." What benefit is to give alms to one who sins day and gave the charity night? 'Said the king bloody Nanak, Ibrahim Lodi. Nanak said 'Use your intelligence but seeking God and gaining merit, use your intelligence to read and understand what you read and how you give in charity. This is all ... "(I quote from the translation of Khushwant Singh's Hymns' of Guru Nanak in the Orient Longman, 1991 edition) The Sikh way of addressing God, put your trust finally complete and generous surrender to God and singing (and thinking) in his name contained in the Mool mantra, a conclusion is enlightening .. 'I have no miracles except God's name' Nanak said 'that destroys the suffering of evil action, give glory and allows one to become true, happy, enlightened, and what it's like bathing in the 68 places of pilgrimage. "This recitation cosmic vibrations would allow one to find God within himself. But first you have to conquer the 'mind and you (then) will conquer the world. " To discipline the mind Nanak's hymns about God heard at dawn, which is the ideal time to do it for communication with God is best. Only then "the mind becomes the store name, the truth comes into the soul and the cycle of birth and death come to the end, with the union in God. '. He believed, unlike the current Main Hindu thought, and that such opportunity must be seized immediately and maybe this does not appear again in nuevo.Da paramount importance to understand God's guidance of Master or Guru to whom one should never lose faith. The Guru not only help us understand the existence of God but to master all that was necessary to achieve perfection: self-government, patience, knowledge of God, the mastery of fear and then love of God, prayer and serious faith in God. Although God had created the conditions from which emanate the good and evil, the role of men as Nanak is choose one and avoid the other. The Guru played a vital role in this choice and human care on the right track. The Guru will be loved, however, consulted, respected and revered but never worships him. The Guru would not be considered as an Avatar under any circumstances. There is no priestly class and the pilgrimage was unnecessary - the name of God that He is the real pilgrimage. The Age of Darkness: The Guru Nanak started the path to a new religion during the critical transition of the kingdom of Punjab Afghan Mughal dictatorship. In this, the darkest age (Kaliyuga), the situation of Hindus in the subcontinent was actually pathetic. Not only had they lost their country, they were in danger of losing its identity. Punjab had invaded at regular intervals from the Sultan Mahmud Ghazni (998-1030) first entering the 11 century. His killing of thousands in Somnath set the tone for the Muslim outrage over the centuries. Between ages 11 and 16 was approximately sixty invasions. They killed men, women and children were enslaved and destroyed temples and libraries. In late 15 and early 16 Nanak bears witness to the cruelty of the local kings Lodhi and atrocities of Babar invading army in 1526. Hindus and are abused routinely converted to Islam by the time of Nanak they were only half the population of Punjab. However, once the futility of conversion by force was recognized, task was taken over by the Sufis who tried to bridge the gulf by presenting a more civilized and humane face of Islam. They are beyond the equality promised. Their efforts, though brave and taking a bit of freshness, were less successful than expected. This was also true of a similar movement of Hinduism, the Bhakti movement that under equal Ramananda had Hindus and Muslims as followers. But the cleavage between the two communities was too deep for any significant impact and fundamentally, it is greatly exacerbated under the Mughal emperors Jehangir and Aurangzeb later in the 17 century. Moreover, the Hindu community was full of superstitions and evils mentales.Los limitations as sati and the harsh treatment of widows went hand in hand with a rigid caste structure and divisive. Reign supreme for centuries Brahmins and Hinduism had extremely hierarchical and ritualistic. The writings were in an impossible language to assimilate and in any case, an elitist approach did not encourage people to understand. The type of religion that provided the spiritual sustenance simply did not exist. This is exacerbated by poverty and powerlessness. In the words of Nanak: "Age is like a knife, kings are butchers ... decency and laws have disappeared, the false queen ....., The vocation of priests and the Devil has been read political votes, was singing the praises of murder. Blood pour in place of saffron. "Beyond None received, and only takes a bribe, even the king distributes justice when his palm is greased." And ".. the real men speak the truth and suffer for it, when the penitent can not do penance, when who repeats the name of God is found in infamy." And he concluded: "In the black night of deception, the moon is not really nowhere in sight ... I do not see any way out of this darkness." [The Sikh Gurus, Their Lives and Teachings KSDuggal, UBS Publishers Distributors' SA., New Delhi. 1993] Demand for Unity in Truth: This was the background to the demand of Nanak. An evolved soul as Nanak has in any case, investigated the depths of his soul on a personal level at the age he was born. But how could a man who seeks the truth ignore the miserable condition of the people that were in his time. Nanak's religion reflected this and was therefore both a demand for God and a reaction to the environment. And despite the earlier pessimism, Nanak sought a way out of darkness and had an answer to your request in a message he had extended along the northern India and also elsewhere in Asia (Arabia, Iraq, Turkey , etc). The idea of \u200b\u200ba God was not new to Hinduism or Islam but Nanak emphasized that his message was for everyone. The idea of \u200b\u200bcharity, found in Hinduism but Islam formally in the form of giving alms (zakat) to the poor, is something that Nanak emphasized as fundamental. Beyond the langar or free food for the poor (and others) was a revolutionary way to put this idea into practice as it was to remove the differences between castes and classes. The requirement for humility in Islam (and Hinduism) was symbolically prostrate himself in a mosque (or church) was taken as a step beyond the concept of sewa or service to fellow human beings. The ideal for performing the duty, cheerfully fight what is right and live based on it are also Hindu concepts similar. The genius of Guru Nanak put his instinctive ability to recommend the devotion as the most effective way to clarify or search for the truth. The Gita had proposed three ways to self-realization - knowledge, asceticism and devotion. Nanak was aware that the knowledge of writing, life and God would be beneficial as would be the path of asceticism with a proper Guru as a guide, but he instinctively and correctly chose mostly to the path of devotion as the most suitable for people he had in mind primarily the poor and illiterate population of Punjab. Sure, it worked equally well for others! Persecution of God and salvation would be found thus by asceticism but living in community as a householder in isolation though. The separation meant override those materials that preclude entry of God into the heart just - the excessive desire, lust for money and attachment to the family. This did not mean the family did not want. "It's the world but not 'Nanak had said. Its revolutionary act was to give the mool mantra to all who followed him and anyone else who stopped to listen. Nanak gave freely to the world and this would be a powerful tool for this path of devotion that continues as head of a family! The problem is to have a living Guru 'Solved' in another stroke of genius, he took the trouble of finding a Guru Angad and found. Angad was appointed over his children even though the particular disappointment of his eldest son Sri Chand who was really very pious. He began a tradition of quoting Guruato and by merit and therefore ensured stability at the top, essential for growth and survival of any new religion. Elemental Simplicity: The extensive evidence of his genius not only looked at the simplicity of his message but simple and effective delivery of it. What he taught was pure Hinduism, but without the negative aspects. To save the message He simply rejected the Hindu pantheon though he understood its utility and depth of the message totally behind each deity. They simply were not conducive to a simple and direct message that he was trying to project through their religion. He took his belief in the concept of Karma of Hinduism. He emphasized the positive - that man was a producer, an architect and teacher. In fact these were the same issues emphasized by Hinduism but with the corruption of religion, however, was evident among Hindus who seemed to have become victims and slaves of their destiny. The Gita says that success comes not from luck but from the perfect action . Digging within one's own Self, the infinite potential is released and you win the more subtle aspects of personality, power, dynamism and self-realization. Meditating and chanting the name would be as Nanak, this is assured. His belief in equality before God led him to reject completely the breed as well as differences between Hindus and Muslims. He put it into practice very effectively. He began a practice of eating collectively as formalized under Angad langar system where people of all castes and religions ate. His insistence is that he would not listen to anyone of the public who had eaten together and also (with all others) the langar. Which gave equal emphasis to further was its emphasis on hymn singing in a congregation and his experiment with community living in Kartarpur he founded and which was the curtain where he translated 'the theological and ethical ideas in their hymns to reality 'to Kartarpur not "a passive backdrop for an individual search for liberation." (The development of Sikh Scripture by Gurinder Singh Mann, in India Oxford Books, 2003). This was carried further by his insistence on the obligation of the individual to work towards collective liberation. The Ministry of God: The Guru Nanak traveled far length and breadth of the country and abroad - to Sri Lanka, Afghanistan, Iraq, Iran, Mecca and Medina were hit by wanderlust and a desire to spread their message. He set up cells manjis (missionaries) in India and abroad, where a center for individuals strove to spread his teachings. But I was in Punjab where the new religion took its roots. This was mainly because its message, a complex mix of regional dialects - Apabhramshas (a dialect of Sanskrit), Braj Bhasha (language of the Braj region around Mathura, Hindui (the language of Delhi) and a heavy Persian Punjabi, it was the vernacular (which are return the 'Punjabi')! (The development of Sikh Scripture by Gurinder Singh Mann, Oxford Books India, 2003). Guru Nanak after he had traveled the world and its ideas had matured, settled in the Punjab, while in Kartarpur spent the last 15 years of his life. The poetic nature of the hymns also contributed to the popularity of the message. The poetry was pretty nice. One recalls the Umar ibn al Khattab, a passionate opponent early Islam's response to the sheer beauty of the poetry of Muhammad 'When I heard the Quran, my heart softened and I wept and Islam entered into me ... '(Islam, A Short History by Karen Armstrong, the Phoenix Press 2001). In fact Nanak had always preferred to call himself a poet rather than Maestro! But what was unique and entertaining on his poetry with music that could be sung in Ragas prescribed, with the help of willing and talented traveling companion, Mardana, we stole the toilet. Guru Nanak had a sweet personality that added to his impressive appeal. He always kept his dignity which added to his stature. For example, he refused to perform miracles in the case of the King of Delhi, Ibrahim Lodhi. Then when Babar, after jail mistakenly offered bhang (marijuana) in their own special bag, treating it as an equal, he refused because he was intoxicated with the name of God! Penetrating dark eyes that sparkle divinity, his sense of humor for which he undermined the negative aspects of ritual, beliefs and behavior frauds of priests; his friendship with Hindus and Muslims alike, his insistence that the world was a family was cooling. Most of these ideas were not necessarily new, but the genius of Nanak put them in their emphasis. Overall therefore of Sikhism came to be something unique. Nanak's legacy is not forgotten. He was, and is venerated by all communities. When he died the Hindus wanted to cremate and the Muslim burial. The saying goes: 'Baba Nanak Shah FakeerHindu ka Guru, Musalman ka peer. "
"The Lord is the Great Liberation Maestror of the bonds. The Servant Nanak meditates in remembrance of the Lord, the Inner-knower, the Searcher of hearts." SGGS 684
God, according to Nanak, is Nirankar - Report and beyond description. But this should not prevent us in our pursuit of him as he is described as Truth and Reality. God becomes a concept and a code of spiritual life. So a Sikh not only believe in one God but also be directed in a way that would help their brothers, fellow human beings doing good deeds and sharing their profits. The Truth 'is indeed high but higher still is true living, "said Guru Nanak. The charity for its own sake is not enough." What benefit is to give alms to one who sins day and gave the charity night? 'Said the king bloody Nanak, Ibrahim Lodi. Nanak said 'Use your intelligence but seeking God and gaining merit, use your intelligence to read and understand what you read and how you give in charity. This is all ... "(I quote from the translation of Khushwant Singh's Hymns' of Guru Nanak in the Orient Longman, 1991 edition) The Sikh way of addressing God, put your trust finally complete and generous surrender to God and singing (and thinking) in his name contained in the Mool mantra, a conclusion is enlightening .. 'I have no miracles except God's name' Nanak said 'that destroys the suffering of evil action, give glory and allows one to become true, happy, enlightened, and what it's like bathing in the 68 places of pilgrimage. "This recitation cosmic vibrations would allow one to find God within himself. But first you have to conquer the 'mind and you (then) will conquer the world. " To discipline the mind Nanak's hymns about God heard at dawn, which is the ideal time to do it for communication with God is best. Only then "the mind becomes the store name, the truth comes into the soul and the cycle of birth and death come to the end, with the union in God. '. He believed, unlike the current Main Hindu thought, and that such opportunity must be seized immediately and maybe this does not appear again in nuevo.Da paramount importance to understand God's guidance of Master or Guru to whom one should never lose faith. The Guru not only help us understand the existence of God but to master all that was necessary to achieve perfection: self-government, patience, knowledge of God, the mastery of fear and then love of God, prayer and serious faith in God. Although God had created the conditions from which emanate the good and evil, the role of men as Nanak is choose one and avoid the other. The Guru played a vital role in this choice and human care on the right track. The Guru will be loved, however, consulted, respected and revered but never worships him. The Guru would not be considered as an Avatar under any circumstances. There is no priestly class and the pilgrimage was unnecessary - the name of God that He is the real pilgrimage. The Age of Darkness: The Guru Nanak started the path to a new religion during the critical transition of the kingdom of Punjab Afghan Mughal dictatorship. In this, the darkest age (Kaliyuga), the situation of Hindus in the subcontinent was actually pathetic. Not only had they lost their country, they were in danger of losing its identity. Punjab had invaded at regular intervals from the Sultan Mahmud Ghazni (998-1030) first entering the 11 century. His killing of thousands in Somnath set the tone for the Muslim outrage over the centuries. Between ages 11 and 16 was approximately sixty invasions. They killed men, women and children were enslaved and destroyed temples and libraries. In late 15 and early 16 Nanak bears witness to the cruelty of the local kings Lodhi and atrocities of Babar invading army in 1526. Hindus and are abused routinely converted to Islam by the time of Nanak they were only half the population of Punjab. However, once the futility of conversion by force was recognized, task was taken over by the Sufis who tried to bridge the gulf by presenting a more civilized and humane face of Islam. They are beyond the equality promised. Their efforts, though brave and taking a bit of freshness, were less successful than expected. This was also true of a similar movement of Hinduism, the Bhakti movement that under equal Ramananda had Hindus and Muslims as followers. But the cleavage between the two communities was too deep for any significant impact and fundamentally, it is greatly exacerbated under the Mughal emperors Jehangir and Aurangzeb later in the 17 century. Moreover, the Hindu community was full of superstitions and evils mentales.Los limitations as sati and the harsh treatment of widows went hand in hand with a rigid caste structure and divisive. Reign supreme for centuries Brahmins and Hinduism had extremely hierarchical and ritualistic. The writings were in an impossible language to assimilate and in any case, an elitist approach did not encourage people to understand. The type of religion that provided the spiritual sustenance simply did not exist. This is exacerbated by poverty and powerlessness. In the words of Nanak: "Age is like a knife, kings are butchers ... decency and laws have disappeared, the false queen ....., The vocation of priests and the Devil has been read political votes, was singing the praises of murder. Blood pour in place of saffron. "Beyond None received, and only takes a bribe, even the king distributes justice when his palm is greased." And ".. the real men speak the truth and suffer for it, when the penitent can not do penance, when who repeats the name of God is found in infamy." And he concluded: "In the black night of deception, the moon is not really nowhere in sight ... I do not see any way out of this darkness." [The Sikh Gurus, Their Lives and Teachings KSDuggal, UBS Publishers Distributors' SA., New Delhi. 1993] Demand for Unity in Truth: This was the background to the demand of Nanak. An evolved soul as Nanak has in any case, investigated the depths of his soul on a personal level at the age he was born. But how could a man who seeks the truth ignore the miserable condition of the people that were in his time. Nanak's religion reflected this and was therefore both a demand for God and a reaction to the environment. And despite the earlier pessimism, Nanak sought a way out of darkness and had an answer to your request in a message he had extended along the northern India and also elsewhere in Asia (Arabia, Iraq, Turkey , etc). The idea of \u200b\u200ba God was not new to Hinduism or Islam but Nanak emphasized that his message was for everyone. The idea of \u200b\u200bcharity, found in Hinduism but Islam formally in the form of giving alms (zakat) to the poor, is something that Nanak emphasized as fundamental. Beyond the langar or free food for the poor (and others) was a revolutionary way to put this idea into practice as it was to remove the differences between castes and classes. The requirement for humility in Islam (and Hinduism) was symbolically prostrate himself in a mosque (or church) was taken as a step beyond the concept of sewa or service to fellow human beings. The ideal for performing the duty, cheerfully fight what is right and live based on it are also Hindu concepts similar. The genius of Guru Nanak put his instinctive ability to recommend the devotion as the most effective way to clarify or search for the truth. The Gita had proposed three ways to self-realization - knowledge, asceticism and devotion. Nanak was aware that the knowledge of writing, life and God would be beneficial as would be the path of asceticism with a proper Guru as a guide, but he instinctively and correctly chose mostly to the path of devotion as the most suitable for people he had in mind primarily the poor and illiterate population of Punjab. Sure, it worked equally well for others! Persecution of God and salvation would be found thus by asceticism but living in community as a householder in isolation though. The separation meant override those materials that preclude entry of God into the heart just - the excessive desire, lust for money and attachment to the family. This did not mean the family did not want. "It's the world but not 'Nanak had said. Its revolutionary act was to give the mool mantra to all who followed him and anyone else who stopped to listen. Nanak gave freely to the world and this would be a powerful tool for this path of devotion that continues as head of a family! The problem is to have a living Guru 'Solved' in another stroke of genius, he took the trouble of finding a Guru Angad and found. Angad was appointed over his children even though the particular disappointment of his eldest son Sri Chand who was really very pious. He began a tradition of quoting Guruato and by merit and therefore ensured stability at the top, essential for growth and survival of any new religion. Elemental Simplicity: The extensive evidence of his genius not only looked at the simplicity of his message but simple and effective delivery of it. What he taught was pure Hinduism, but without the negative aspects. To save the message He simply rejected the Hindu pantheon though he understood its utility and depth of the message totally behind each deity. They simply were not conducive to a simple and direct message that he was trying to project through their religion. He took his belief in the concept of Karma of Hinduism. He emphasized the positive - that man was a producer, an architect and teacher. In fact these were the same issues emphasized by Hinduism but with the corruption of religion, however, was evident among Hindus who seemed to have become victims and slaves of their destiny. The Gita says that success comes not from luck but from the perfect action . Digging within one's own Self, the infinite potential is released and you win the more subtle aspects of personality, power, dynamism and self-realization. Meditating and chanting the name would be as Nanak, this is assured. His belief in equality before God led him to reject completely the breed as well as differences between Hindus and Muslims. He put it into practice very effectively. He began a practice of eating collectively as formalized under Angad langar system where people of all castes and religions ate. His insistence is that he would not listen to anyone of the public who had eaten together and also (with all others) the langar. Which gave equal emphasis to further was its emphasis on hymn singing in a congregation and his experiment with community living in Kartarpur he founded and which was the curtain where he translated 'the theological and ethical ideas in their hymns to reality 'to Kartarpur not "a passive backdrop for an individual search for liberation." (The development of Sikh Scripture by Gurinder Singh Mann, in India Oxford Books, 2003). This was carried further by his insistence on the obligation of the individual to work towards collective liberation. The Ministry of God: The Guru Nanak traveled far length and breadth of the country and abroad - to Sri Lanka, Afghanistan, Iraq, Iran, Mecca and Medina were hit by wanderlust and a desire to spread their message. He set up cells manjis (missionaries) in India and abroad, where a center for individuals strove to spread his teachings. But I was in Punjab where the new religion took its roots. This was mainly because its message, a complex mix of regional dialects - Apabhramshas (a dialect of Sanskrit), Braj Bhasha (language of the Braj region around Mathura, Hindui (the language of Delhi) and a heavy Persian Punjabi, it was the vernacular (which are return the 'Punjabi')! (The development of Sikh Scripture by Gurinder Singh Mann, Oxford Books India, 2003). Guru Nanak after he had traveled the world and its ideas had matured, settled in the Punjab, while in Kartarpur spent the last 15 years of his life. The poetic nature of the hymns also contributed to the popularity of the message. The poetry was pretty nice. One recalls the Umar ibn al Khattab, a passionate opponent early Islam's response to the sheer beauty of the poetry of Muhammad 'When I heard the Quran, my heart softened and I wept and Islam entered into me ... '(Islam, A Short History by Karen Armstrong, the Phoenix Press 2001). In fact Nanak had always preferred to call himself a poet rather than Maestro! But what was unique and entertaining on his poetry with music that could be sung in Ragas prescribed, with the help of willing and talented traveling companion, Mardana, we stole the toilet. Guru Nanak had a sweet personality that added to his impressive appeal. He always kept his dignity which added to his stature. For example, he refused to perform miracles in the case of the King of Delhi, Ibrahim Lodhi. Then when Babar, after jail mistakenly offered bhang (marijuana) in their own special bag, treating it as an equal, he refused because he was intoxicated with the name of God! Penetrating dark eyes that sparkle divinity, his sense of humor for which he undermined the negative aspects of ritual, beliefs and behavior frauds of priests; his friendship with Hindus and Muslims alike, his insistence that the world was a family was cooling. Most of these ideas were not necessarily new, but the genius of Nanak put them in their emphasis. Overall therefore of Sikhism came to be something unique. Nanak's legacy is not forgotten. He was, and is venerated by all communities. When he died the Hindus wanted to cremate and the Muslim burial. The saying goes: 'Baba Nanak Shah FakeerHindu ka Guru, Musalman ka peer. "
"The Lord is the Great Liberation Maestror of the bonds. The Servant Nanak meditates in remembrance of the Lord, the Inner-knower, the Searcher of hearts." SGGS 684
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