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Beginning Naam Abhyaas Kamaayee
Posted by: kulbir singh (IP Logged)
Date: August 29, 2008 09:02AM

Sadhsangat jeeo,

below is a humble translation from extracts of Bhai Sahib Randhir Singh jee's book - Gurmat Naam Abhyaas Kamaayee. It's taken from page 49-51 or so (edition 1999). Here Bhai Sahib is explaining that even if Naam abhyaas is done for a worldly reason in the beginning, it's perfectly fine. What is needed to be done is to engage in Naam Abhyaas. Naam Abhyaas is Kalyaankaari, no matter why you do it.


**************Translation Begins*****************

Those who are themselves devoid of Naam (bemukh from Naam) and who cause others to become bemukh from Naam, such pseudo philosophers are often heard saying that to recite (japp) Naam for personal need or selfish need is a pakhand (hypocrisy or pretension) and such recitation of Naam for selfish need is useless. Their such saying is totally false. To japp Naam for one’s own salvation is also a kind of selfish need. Only a rare individual recites (japps) Naam entirely for the love of Naam; and for such person too, such pure love does not arise automatically on it’s own. Without doing satsant (holy congregation) and without getting hit by the sorrow of separation (Vairaag) from Vaheguru, how can someone develop the love and enthusiasm for reciting Naam? In Satsang Samagams, all attendees don’t come solely for the purpose of earning the commodity of Naam. In the first stages, many ways have to be employed to get the seeker to come to the Satsang samagams. There are many children and even adults who develop the habit of coming to Satsang just to get Karah Parshaad. Bhai Mani Singh in his childhood developed the habit of coming to sangat just for the sake of eating nectarous (amrit-like) Karah Parshaad only and because of his love for Karah Parshad he became a regular attendee and lover of sangat.

The writer of this article while studying for BA (degree) had no idea even in his dreams about Gurbani or what Gurbani paath is. His worldly father gave him hukam (order), “O child, if you want to pass BA exam, do Siri Jap jee Sahib in the morning and Siri Rehraas Sahib at evening time”. For this worldly reason of passing the BA exam, this daas learned paath within days and became a nitnemi (regular paathi) of these baanis at both times. While doing paath for worldly reason, he obtained rass (nectar like taste) from Gurbani and this rass kept increasing and increasing to this level that day and night he developed love for Gurbani paath. For him the doors of Spiritual Tatt-Vairaag (sense of separation from Vaheguru) were opened. Unfathomable, unreachable tastes of Satsang came to him. What to say, it enabled him to reach of position of mukti. The following shabad totally explains his situation:

ਗਉੜੀ ਮਹਲਾ 5 ॥
ਅਪਨੇ ਲੋਭ ਕਉ ਕੀਨੋ ਮੀਤੁ ॥
ਸਗਲ ਮਨੋਰਥ ਮੁਕਤਿ ਪਦੁ ਦੀਤੁ ॥1॥
ਐਸਾ ਮੀਤੁ ਕਰਹੁ ਸਭੁ ਕੋਇ ॥
ਜਾ ਤੇ ਬਿਰਥਾ ਕੋਇ ਨ ਹੋਇ ॥1॥ ਰਹਾਉ ॥
ਅਪੁਨੈ ਸੁਆਇ ਰਿਦੈ ਲੈ ਧਾਰਿਆ ॥
ਦੂਖ ਦਰਦ ਰੋਗ ਸਗਲ ਬਿਦਾਰਿਆ ॥2॥
ਰਸਨਾ ਗੀਧੀ ਬੋਲਤ ਰਾਮ ॥
ਪੂਰਨ ਹੋਏ ਸਗਲੇ ਕਾਮ ॥3॥
ਅਨਿਕ ਬਾਰ ਨਾਨਕ ਬਲਿਹਾਰਾ ॥
ਸਫਲ ਦਰਸਨੁ ਗੋਬਿੰਦੁ ਹਮਾਰਾ ॥4॥79॥148॥

Paaras (philosopher’s stone) always applies it’s Paaras kala (it’s power to change a metal to gold). It has to apply it’s Paras Kala (on what comes in contact with it), all that’s needed is to bring the object in touch with it. Same way, it does not matter whether one touches paaras (of Naam and Gurbani) for spiritual purpose or for worldly purpose. What to say, if one touches the Gurbani roopi Paaras for purely spiritually purpose. Parmarthi Sidhis (powers) and worldly Sidhis all come after Naam the greatest Mantra. When while touching this Naam paaras again and again, it brings the Amrit Rass (divine taste), then all worldly powers and tastes feel unsavoury or tasteless. For this reason the ones who taste Naam Rass, don’t get involved in ridhis and sidhis and unbeknownst to them, all their tasks and desires are fulfilled.

But, when one starts the Naam Abhyaas kamaayee (begins japping Naam), it is not a must for everyone to have only the highest aim of Gurmat (i.e. attaining Vaheguru) in mind. One should get into Naam Kamaayee, for whatever reason it may be. The highest aim of japping Gurmat Naam is to have vision of Vaheguru. This highest aim is in the mind of only very few and very fortunate individuals. Regular people don’t have any idea of what is the purpose of human form and how to attain laaha (spiritual profits) of human body. Worry or concern about getting spiritual laaha on one side, they are not even aware of the fact that there is a need to do so. The creatures of 8.4 million life forms don’t know what it means by earning the spiritual profits of human life. Before the appearance of Guru Nanak Dev jee, the whole world was sliding towards nether worlds. There was no one to save the drowning world. The spiritually diseased world did not even know that it was diseased. The people of the world considered living a worldly life alone, the essence of human form. Even today, ones who have not adopted Satguru Guru Nanak Dasmesh and the visible form of ten Guru Sahibaan – Siri Guru Granth Sahib jee – are living in spiritual darkness. How would spiritual light come on it’s own, until they meet the ship of Kalyug, the true Guru.

********************Translation ends********************

More to come later.

Daas,
Kulbir Singh

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: Arwinder Singh (IP Logged)
Date: August 31, 2008 07:58PM

Dear Kulbir Singh Ji

Read your message on Forum. I am not sure if what you say is what Gurmat stands for. Gurmat is not just a philosphy but mother of Philosphies. Fallen to prey of Naam Abhiyaas Sikhs have forgot to shape their Religious, Political, Social and Economic institutions Based on the teachings of Gurmat.

Complete disarray we see in Sikh Religious, Political and Socilal institutions is due to this Naam Abhiyaas. It has not helped Sikhs so far nor it will help in future. The meaning of Naam Abhiyaas in Gurmat is not just reciting baani and listening to kirtan but it has a lot deeper meaning.

Gurbani has lots of references to Punjabi syntax, idioms that are used to express very very deep philosphical meanings. Bhai Randhir Singh ji was a well respected figure in Sikh history but i still feel if something he has written or commented does not stand validated by Gurmat then it does not hold authenticity.

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: Matheen (IP Logged)
Date: September 02, 2008 09:14AM

Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh!

Arwinder Singh Ji,

Please refer to Gurbani for Guru Ji's teachings on Naam Abhiyaas (simran). Your views are, bluntly, ridiculous.

Please provide references for your comments.

Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh!

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: Arwinder Singh (IP Logged)
Date: September 02, 2008 06:38PM

I will try to reply to your comment more specifically. Do you think Guru Ji used punjabi to write 'Dhur Ki Bani' in its literal context or used them as analogies and metaphors to explain and lay down deeper metaphysical references?

How would you interpret 'Amrit Velehe Papiha Kukeyaa Taan Dhar Suni Pukar...'. In its literal context or something else that it reresents?

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: double-edge (IP Logged)
Date: September 03, 2008 05:47AM

Arwinder Singh ji
The tukk you have used is just made up , it is not Gurbani why should anybody interpret it?.
I think yo are trying to refer to the following..

baabeehaa a(n)mrith vaelai boliaa thaa(n) dhar sunee pukaar ||

The rainbird chirps in the ambrosial hours of the morning before the dawn; its prayers are heard in the Court of the Lord.


maeghai no furamaan hoaa varasahu kirapaa dhhaar ||

The order is issued to the clouds, to let the rains of mercy shower down.

You question how this should be interpreted. Satguru is using an example of the baabeehaa, the pied cuckoo, which if you do some research on this bird (wikipedia for instance) tells us that..
'it is a noisy species, with a persistent and loud pipew pipew pipew call.'
So Satguru is telling us that at amritvela, become like the baabeeha, and japp naam persistently and out aloud. In this way, our calls for Vaheguru will surely be heard and He will shower us with kirpa 'varasahu kirapaa dhhaar.'
So the answer is yes we can take it quite literally.
Bhai sahib bhai Randhir Singh ji's above thoughts on naam abhiyaas kamai stand totally validated by gurmat.
Your stand however makes no sense at all.

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: kulbir singh (IP Logged)
Date: September 03, 2008 09:36AM

Arwinder Singh jeeo,

It is pretty shocking to read your views on Naam Abhyaas.

Quote:
Complete disarray we see in Sikh Religious, Political and Socilal institutions is due to this Naam Abhiyaas.

It's the other way around. The present condition of the Sikhs is due to ignoring the most important aspect of Gurmat i.e. Naam Abhyaas. I am sure that if someone was to do a survey of amritdhari Sikhs asking them how many of them get up at amritvela and devote time to Naam Abhyaas, we will find a very small number of them actually engaging in Naam Abhyaas. Our leaders are totally devoid of Naam Abhyaas. What to talk about Naam Abhyaas, they are even devoid of Gurbani paath and Kirtan. This precisely is the reason for the present pitiful condition of Sikhs. As per Gurbani, one devoid of Naam cannot have kirpa. God hath forsaken us, it seems, for not japping Naam and engaging in Sifat Salaah.


Quote:
It has not helped Sikhs so far nor it will help in future. The meaning of Naam Abhiyaas in Gurmat is not just reciting baani and listening to kirtan but it has a lot deeper meaning.

I don't know how much more deeper you can get. Gurbani has declared that there can be no vichaar above the condition in which Vaheguru resides in one's heart:

ਇਸ ਤੇ ਊਪਰਿ ਨਹੀ ਬੀਚਾਰੁ ॥
ਜਾ ਕੈ ਮਨਿ ਬਸਿਆ ਨਿਰੰਕਾਰੁ ॥

By speaking the Naam again and again, fortunate ones find Vaheguru, as it is evident from the following pankiti:

ਰਾਮ ਰਾਮ ਬੋਲਿ ਬੋਲਿ ਖੋਜਤੇ ਬਡਭਾਗੀ ॥

Further down in the shabad Siri Guru jee declare that we just sing Hari and we utter Hari i.e. japp Naam and sing Gurbani; we have given up other forms of attachments:

ਹਰਿ ਹਮ ਗਾਵਹਿ ਹਰਿ ਹਮ ਬੋਲਹਿ ਅਉਰੁ ਦੁਤੀਆ ਪ੍ਰੀਤਿ ਹਮ ਤਿਆਗੀ ॥1॥

Siri Guru jee in another shabad gives us hukam to say out the Naam hundreds of thousands of time, and this way O beloved of Prabhu, drink the Amrit rass (taste Nectar):

ਉਚਰਹੁ ਰਾਮ ਨਾਮੁ ਲਖ ਬਾਰੀ ॥
ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਵਹੁ ਪ੍ਰਭ ਪਿਆਰੀ ॥1॥

Naam abhyaas is the core of Gurmat. Ones who, under the spell of modern thinking, turn their backs from this most fundamental principle, in essence turn their back from Sikhi. How can one be a Sikh and be devoid of Naam? We realize that how much one japps Naam is dependant on Kirpa but at least we should accept this important principle and not preach against it. What is there to gain by opposing Naam and getting people to turn their backs to it?

Daas,
Kulbir Singh

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: ns (IP Logged)
Date: September 03, 2008 03:13PM

My dear brother Kulbir Singh Jee,

1) Is there a difference between the paaras kalaa of gurbani and the paras kala of Naam?

2) Can a non-amritdhari experience the paaras kala of gurbani? Does the amritdhari experience more paaras kala from gurbani than the non-amritdhari?

3) I believe that one is bestowed Naam when one takes amrit. Therefore, can a non-amritdhari experience the paaras kala of Naam simran?

For #2) above I think that the non-amritdhari can also experience something from bani. Bhai Saheb Randhir Singh Jee cured his father with Japji Saheb and that was before taking amrit was it not? When his father told him to do Japji Saheb and Rehraas Saheb to pass the exams he was not amritdhari and the bani had a very positive powerful effect on him. However, I can't help thinking that the paaras kala is MORE if you are amritdhari.

for #3) I suppose that the non-amritdhari (nigura) can benefit SOME from naam simran. But because s/he is nigura, and has not been bestowed Naam from the 5 pyaray there is a huge difference in how much results s/he will get. The real effect is only after taking amrit.

your brother,
Nirmole Singh.

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: Anonymous User (IP Logged)
Date: September 04, 2008 06:58AM

ssa

"You question how this should be interpreted"...

it shouldnt. ever. (be intrepretated).

you should take whatever is written literally.

 



Re: Beginning Naam Abhyaas Kamaayee
Posted by: kulbir singh (IP Logged)
Date: September 04, 2008 07:23AM

Veer Nirmole Singh jeeo,

Great questions.

Quote:
1) Is there a difference between the paaras kalaa of gurbani and the paras kala of Naam?

Naam and Gurbani are closely knitted together (ਓਤ ਪੋਤ). Both are made of the same spiritual material. The underlying material in both is same. Since Naam has come out of mouth of Satguru, so Naam too is baani but the difference lies in the fact that whole of Gurbani gives us hukam to japp one khaas Naam. This khaas Naam is Gurmat Naam that we get at the time of our initiation at the lotus hands of Punj Pyare.

Paaras Kala of both Gurbani and Naam cleanses one of dirt. The difference lies in the fact that Gurbani's paaras kala prompts one's mind to japp Naam and paaras Kala of Naam opens the Dasam Duaar and straightens the Naabh Kamal of the seeker which is currently lying upside down. Paaras Kala of Naam gets one darshan of Vaheguru.


Quote:
2) Can a non-amritdhari experience the paaras kala of gurbani? Does the amritdhari experience more paaras kala from gurbani than the non-amritdhari?

Yes, I believe anyone can experience the paaras kala of Gurbani provided one exposes one's heart to Gurbani. Gurbani is Sarab Sanjhi i.e. anyone Sikh or non Sikh can come and experience the cool shadow of Gurbani roop tree.


Quote:
3) I believe that one is bestowed Naam when one takes amrit. Therefore, can a non-amritdhari experience the paaras kala of Naam simran?

Normally no but there are exceptions. One's who have massive bhagti from previous lives, sometimes get spiritual experiences by japping Naam or getting exposes to Naam vibrations before amrit. But such kirpa is shortlived and one can never get full potential of Gurmat Naam without japping Naam through Guru i.e. after amrit chhak.

We see in the story of Doctor Gurdit Singh of Burma, who's sister experienced spiritual ecstacy before amrit chhak. Her brother, who attained the full avastha of jyot vigaas right at the time of amrit chhak, wished that his sister who was sitting outside and had not been accepted as a candidate for amrit, too get this experience. She was in great bairaag and was sitting outside the Amrit Sinchaar Darbar. Right at that moment when Dr Sahib wished that his sister experience spiritual ecstacy that he was experiencing, a thought came in the minds of all Punj Pyaare at the same time, that they allow his sister to have darshan of her brother who was coloured in the divine colours of Naam. They lifted Dr Sahib, who was in samadhi and brought him by the window and opened the window. His sister beheld him from outside and as soon as she had his darshan and as she saw his divinely radiant face, she lost her worldly consciousness and Naam Khanda inside her started moving in full force. She had not even chhaked Amrit. She was japping Naam or you can say that Naam Khanda was moving inside her body in full vigour.

Dr Sahib stayed drenched in these divine colours for long time. Many hours after the Amrit Sinchaar samagam ended the sangat requested Bhai Sahib Randhir Singh jee (who too was one of the Punj Pyare) to make Dr Sahib saavdhaan i.e. bring him back to consciousness as they wished to have hid darshan. Bhai Sahib reluctantly took his surthee in the same mandals as Dr Sahib and from there brought him back to Sehaj Avastha and this way sangat had darshan of Dr Sahib.

And your assessment of points 2 and 3 is absolutely correct.

Daas,
Kulbir Singh



Edited 1 time(s). Last edit at 09/04/2008 06:17PM by admin.

 





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