You must login to ask a question.
You must login to ask a question.
Please briefly explain why you feel this question should be reported.
Please briefly explain why you feel this answer should be reported.
Please briefly explain why you feel this user should be reported.
about the word “parmatma”
Try https://sggsacademy.com/
Try https://sggsacademy.com/
See lessPlease explain these lines ?
The verse is from the Slok in SriRaag by Guru AmarDas in Chaka 13 of SriRaag Ki Vaar. Briefly the Slok teaches that people do evil deeds due the wicked and evil mind, and hey get indulged in Maya (materialism). These people will be punished by God. So, what should be done? Worship God with understanRead more
The verse is from the Slok in SriRaag by Guru AmarDas in Chaka 13 of SriRaag Ki Vaar. Briefly the Slok teaches that people do evil deeds due the wicked and evil mind, and hey get indulged in Maya (materialism). These people will be punished by God. So, what should be done? Worship God with understanding from the TRUE Guru and the method is given in the verse
ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਭਾਣਾ ਸਤਿਗੁਰੂ ਕਾ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥ (SGGS 88 SriRaag M: 3)
Meditation, penance and austere self-discipline are found by surrendering to the True Guru’s Will. By His Grace this is received.
ਨਾਨਕ ਸੇਵਾ ਸੁਰਤਿ ਕਮਾਵਣੀ ਜੋ ਹਰਿ ਭਾਵੈ ਸੋ ਥਾਇ ਪਾਇ ॥੨॥
O Nanak, serve with this intuitive awareness; only that which is pleasing to the Lord is approved. ||2||
Interpretation: By the Grace of God through prior deeds (ਕਰਮੀ), one will acquire (ਪਲੈ ਪਾਇ) Meditation (ਜਪੁ), penance (ਤਪੁ) and austere self-discipline (ਸੰਜਮੁ). Through the sewa, following the path Guru tecahes, (ਸੇਵਾ) earned through intuitive awareness (ਸੁਰਤਿ ਕਮਾਵਣੀ), which pleases God (ਜੋ ਹਰਿ ਭਾਵੈ), will be approved (ਸੋ ਥਾਇ ਪਾਇ).
See lessabout the word “parmatma”
As you say, a search of SGGS does not reveal the word “ਪਰਮਾਤਮਾ Parmatma” Supreme (param) soul (atma). However “ਆਤਮ ਰਾਮ Aatam Ram” occurs many times in Gurbani and ਪਰਮਾਤਮ Pratam once (ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥ SGGS 421 Aasa M:1) and ਪਰਮਾਤਮ / ਪਰਾਤਮਾ Pratam/ Pratama three times. We interpret “ਆਤਮ ਰRead more
As you say, a search of SGGS does not reveal the word “ਪਰਮਾਤਮਾ Parmatma” Supreme (param) soul (atma). However “ਆਤਮ ਰਾਮ Aatam Ram” occurs many times in Gurbani and ਪਰਮਾਤਮ Pratam once (ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥ SGGS 421 Aasa M:1) and ਪਰਮਾਤਮ / ਪਰਾਤਮਾ Pratam/ Pratama three times. We interpret “ਆਤਮ ਰਾਮ Aatam Ram” as soul maker or soul giver GOD (Mahan Kosh: ਆਤਮ ਰਾਮ – ਆਤਮਾ ਵਿੱਚ ਰਮਣ (pervade) ਕਰਨ ਵਾਲਾ ਯੋਗੀ i.e. one who pervades the soul.) For the verse with the word ਪਰਮਾਤਮ Professor Sahib’s explanation (teeka) is “Those who have (ਜਿਨੀ) recognised and understood (ਚੀਨਿਆ) their soul (ਆਤਮੁ) will recognise and understand God”. And for the word ਪਰਾਤਮੁ he gives the meaning as ਦੁਜਿਆਂ ਦੀ ਅਤਮਾ the soul of others and for ਪਰਾਤਮਾ the meaning gives is ਜੀਵਆਤਮਾ one’s soul.
See lessParmatma is not a name per say but a reference to God/Vaheguru. It is not a NAME for God.
In Sikhsim we do refer to God as Vaheguru (Waheguru). Bhai Gurdas in Vaar 40 Pauri 22 states.
ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਵਾਹਿਗੁਰੂ ਵਿਚਿ ਰਿਦੈ ਸਮਾਏ
By its grace the true named creator Lord, Vahiguru, comes to reside in the heart.
Interpretation: With the grace of Vaheguru, the TRUE NAME (ਸਤਿਨਾਮੁ), the creator (ਕਰਤਾ), all pervading (ਪੁਰਖੁ); will come to reside (ਸਮਾਏ) in (ਵਿਚਿ) the inner-self Antahkaran (heart) (ਰਿਦੈ). To understand really what is meant we must understand the prior verses which talk about the various actions for this to happen (Vaheguru reside in the heart).
And Bhatt Gayand in Bhatt Banee says:
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥ (SGGS 1402 Savaiye M: 4)
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||2||7||
… where Bhatt Gayand first gives the attributes of God and then states Vaheguru three times extolling God.
So we are not wrong in saying Vaheguru (Waheguru) ਵਾਹਿਗੁਰੂ is the name of God.
Do you have any evidence that God/Waheguru/Parmatma takes care of us?
The evidence comes from Gurbani. For example Gurbani in Japji Sahib Pauri 27 states this. In particular the refer the verses ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥ He created the world, with its various colors, species of beings, and the variety of Maya. ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆRead more
The evidence comes from Gurbani. For example Gurbani in Japji Sahib Pauri 27 states this. In particular the refer the verses
ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
He created the world, with its various colors, species of beings, and the variety of Maya.
ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
Having created the creation, He watches over it Himself, by His Greatness.
And another
See lessਕਾਰਣੁ ਕਰਤੇ ਵਸਿ ਹੈ ਜਿਨਿ ਕਲ ਰਖੀ ਧਾਰਿ ॥੨॥ (SGGS 148 Maajh M:2)
The Creation is under the control of the Creator. By His Power, He sustains and supports it. ||2||
ਜੇ ਸਭ ਕੁਝ ਰੱਬ ਦੀ ਮਰਜ਼ੀ ਨਾਲ ਹੋ ਰਿਹਾ ਹੈ ਤਾਂ ਪਾਪ ਵੀ ਕਿਉਂ ਨਹੀਂ ਸ਼ਾਮਲ?
Let us first understand what Hukam ਹੁਕਮ means then the meaning of the verse will become clear. ਹੁਕਮ command is the spiritual, material and physical phenomena we are subject to; the ਕਰਤਾ doer has set up these phenomena which pervade and are sort of the “pulse and liveblood of” the creation. GOD is inRead more
Let us first understand what Hukam ਹੁਕਮ means then the meaning of the verse will become clear.
ਹੁਕਮ command is the spiritual, material and physical phenomena we are subject to; the ਕਰਤਾ doer has set up these phenomena which pervade and are sort of the “pulse and liveblood of” the creation. GOD is involved in the goings-on in the creation. Some of these goings-on occur as fixed physical phenomena e.g. the phenomena that keep the planets in their motion, gravitation etc (passive phenomena that do not change) and others are by active involvement of God e.g. the occurrence of a volcanic eruption etc. It is important to understand that ਹੁਕਮ command not only encompases the physical phenomena (ਸਰਗੁਣ) but also the spiritual (ਨਿਰਗੁਣ/ ਸਰਗੁਣ) aspect of the creation as well as the time dimension. As an example of physical phenomenon, if we step beyond the ledge of a multi-story building we are going to go downwards i.e. fall and get hurt or even killed. It is because of the physical law (ਹੁਕਮ command) that we do not just stay put in the air beyond the ledge or go upwards. This physical phenomenon, science calls ‘gravitation’, is ਹੁਕਮ command. By these phenomena we live on this earth and it is by these phenomena that we are happy (heaven) when we live in-synchrony with Hukam and we suffer (hell) when we live out-of-synchrony with Hukam. Similarly, the entire creation acts in synchrony with these phenomena ਹੁਕਮ Command.
The key points relating to ਹੁਕਮ command are as follows.
• Before creation was started, God’s ਹੁਕਮ command existed.
• God’s ਹੁਕਮ command is perfect.
• The creation, of which the earth, land, water, sky, fire, woods, meadows, seasons is a part of, was created through ਹੁਕਮ command and it operates within the bound of ਹੁਕਮ command since ਹੁਕਮ command pervades the creation. It is through ਹੁਕਮ command that the preservation (ਪਾਲਨਾ) of the creation is taking place.
• The creation (including earth) will eventually come to an end through ਹੁਕਮ command.
• Maya was created through and within ਹੁਕਮ command. Brahma, Vishnu and Siva are a part of Maya and abide by ਹੁਕਮ command.
• Through ਹੁਕਮ command, souls, human beings are created, be born and die (the metaphorical “messenger of death” (ਜੰਮ ਜੰਦਾਰ) being a part of ਹੁਕਮ command) and are subject to reincarnation according to karam.
• It through ਹੁਕਮ command that one attains status in society, high or low, success or failure, fame and infamy and other worldly aspects of life. These are based on our past deeds ਕਰਮ karma.
• The ਮਨ mind has the possibility to make its own decisions (in Antahkaran) but within the constrains of ਹੁਕਮ Hukam. Therefore, we are responsible for our actions and will face the consequences.
• The extent of ਹੁਕਮ command is limitless and cannot be known.
• GOD’s ਹੁਕਮ command is realised through the teaching of Gurbani.
• One who does not abide by and hence realise ਹੁਕਮ command is a ਮਨਮੁਖ manmukh, ruled by the five evils i.e. natural instincts of ਕਾਮ, ਕਰੋਧ, ਲੋਭ, ਮੋਹ, ਹੰਕਾਰ lust, anger, greed, attachment, ego always indulging in Maya as a “want” not a “need”. This will subject the person to non-beneficial happenings, examples are wondering around lost, having fickle consciousness, subject to stress and pain, and hence devoid of inner peace. These natural instincts are necessary for our survival. However, there is a need to have a good understanding of the 5 evils; why they are necessary and when do they become evils – this boils down to the words NEED and WANTS.
• Realisation of ਹੁਕਮ command leads to the suppression of our five evils i.e. natural instincts of ਕਾਮ, ਕਰੋਧ, ਲੋਭ, ਮੋਹ, ਹੰਕਾਰ lust, anger, greed, attachment, ego; acquiring the five treasures ਸੱਤ, ਸੰਤੋਖ, ਦਯਾ, ਧਰਮ, ਧੀਰਜ truth, contentment, righteousness (justice, moral standard, honesty integrity), compassion, patience (tranquillity, fortitude) through Gurmat and onto the state of a Gurmukh. Anxieties, worries and stress will be eliminated. This leads to finally merging with God.
Your question
ਜੇ ਸਭ ਕੁਝ ਰੱਬ ਦੀ ਮਰਜ਼ੀ ਨਾਲ ਹੋ ਰਿਹਾ ਹੈ ਤਾਂ ਪਾਪ ਵੀ ਕਿਉਂ ਨਹੀਂ ਸ਼ਾਮਲ?
now becomes clear.
Hukam is ਸਭ ਕੁਝ ਰੱਬ ਦੀ ਮਰਜ਼ੀ ਨਾਲ ਹੋ ਰਿਹਾ. ‘ਪਾਪ’ is the result of 5 evils described. So, it is ਸ਼ਾਮਲ in Gurbani i.e. 5 evils is a part of God’s Hukam.
See lesswhat happens after death ?
You are correct in that Gurbani talks about reincarnation. There are so many verses that support this. Please listen to the video at link https://1drv.ms/v/s!AgJ9TLoOiZkMgpZOfwpWkvhg1ssBrA?e=i3e4Vl. Essentially after death (1) if you have done the right things you attain salvation/liberation or (2)Read more
You are correct in that Gurbani talks about reincarnation. There are so many verses that support this. Please listen to the video at link https://1drv.ms/v/s!AgJ9TLoOiZkMgpZOfwpWkvhg1ssBrA?e=i3e4Vl.
Essentially after death (1) if you have done the right things you attain salvation/liberation or (2) you may go to another form in the creation.
Salvation/liberation is referred to by many terms in Gurbani. Going to Dargah is one you have used above. Others are E.G. going to Mokh Dwar (ਮੋਖ ਦੁਆਰ), Gat Pahay (ਗਤਿ ਪਾਹਿ), Mukti (ਮੁਕਤੀ, ਮੁਕਤਿ), Band Khalalsi (ਬੌਦਿ ਖਲਾਸੀ) … … . Verses that refer to this are:
ਏ ਮਨ ਤੇਰਾ ਕੋ ਨਹੀ ਕਰਿ ਵੇਖੁ ਸਬਦਿ ਵੀਚਾਰੁ ॥ (SGGS 429 Aasa M:3)
O my mind, no one belongs to you; contemplate the Shabad, and see this.
ਹਰਿ ਸਰਣਾਈ ਭਜਿ ਪਉ ਪਾਇਹਿ ਮੋਖ ਦੁਆਰੁ ॥੩॥
So run to the Lord’s Sanctuary, and find the gate of salvation. ||3||
For (2) refer the following verses. Note this verse also talks about salvation (ਪਾਇਨਿ ਮੋਖ ਦੁਆਰਾ). So these verses cover both (1) and (2).
ਸਤਿਗੁਰੁ ਨ ਸੇਵਹਿ ਮੂਰਖ ਅੰਧ ਗਵਾਰਾ ॥ (SGGS 115 Maajh M: 3)
The blind and ignorant fools do not serve the True Guru;
ਫਿਰਿ ਓਇ ਕਿਥਹੁ ਪਾਇਨਿ ਮੋਖ ਦੁਆਰਾ ॥
How will they find the gate of salvation?
ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਫਿਰਿ ਫਿਰਿ ਆਵਹਿ ਜਮ ਦਰਿ ਚੋਟਾ ਖਾਵਣਿਆ ॥੪॥
They die and die, over and over again, only to be reborn, over and over again. They are struck down at Death’s Door. ||4||
Now to your questions:
(1) gurmukh janam savar dargah jaliya.
This verse is found in Bhai Gurdas Vaar 19 Pauri 14 which talks about a Gurmukh.
ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਵਾਰਿ ਦਰਗਹ ਚਲਿਆ।
Spending this life fruitfully gurmukh goes to the other world.
The verse relates that a Gurmukh living according to the teaching of Gurbani will attain salvation. The qualities of a Gurmukh are also stated in this Vaar/Pauri.
(2) eeh lok sukhi parlok suhala.
This verse is in Sukhmani Sahib Asthpadi 22 Paurdi 4. In this Paurdi Guru Ji talks about one who serves God and follows the Gurus teachings and what happens to that person through the last verse in the Paurdi (that you quote)
ਇਹ ਲੋਕ ਸੁਖੀਏ ਪਰਲੋਕ ਸੁਹੇਲੇ ॥ (SGGS 292 Gaurdi M:5)
He is at peace in this world, and happy in the next.
… that person is at peace and happy in this world (ਲੋਕ ) and also in the next (ਪਰਲੋਕ ).
See lessplease explain this shabad and also tell the page number in SGGS Ji
To understand a verse it is important to appreciate the whole shabad. The Shabad has 3 Stanzas plus a Rahao Stanza. The verse you quoted is in the 3rd Stanza. This first stanza is: ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ (SGGS 656, Soorath, Kabir). The Rahao presents the issue i.e. 'you have to account for whaRead more
To understand a verse it is important to appreciate the whole shabad.
The Shabad has 3 Stanzas plus a Rahao Stanza. The verse you quoted is in the 3rd Stanza.
This first stanza is:
ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ (SGGS 656, Soorath, Kabir).
The Rahao presents the issue i.e. ‘you have to account for what you do’. The Shabad essentially talks about one who earns through deception (Stanza 1) and what happens to that person, i.e. no one will be around to help when that person grows old (Stanza 2) meaning when in need. Stanza 3 presents the solution, i.e. meditate on NAAM. The Shabad is using a person’s age as a metaphor to give the message (1) do not earn through deception because it will lead to a bad end result and (2) meditate on NAAM so that you get the wisdom to abstain from wrongdoings.
See lessregarding ardas by bhagat ravidas ji
Each Shabad has its own message. It is important to go through the whole shabad to get the big picture and then study the verse of initerest. The Shabad by Bhagat Ravidas relartes this message: One whose actions are crooked and keeps company of the wretched will be anxious. Realising this state, oneRead more
Each Shabad has its own message. It is important to go through the whole shabad to get the big picture and then study the verse of initerest.
See lessThe Shabad by Bhagat Ravidas relartes this message:
One whose actions are crooked and keeps company of the wretched will be anxious. Realising this state, one calls upon God to remember and help that person out of this state.
In the Shabad by Guru Arjan the message is:
God cares for everyone. God is the giver of all. Without God’s power one cannot accomplish anything. So what should one do. Follow the path taught by the Gurus and listen to the holy people, and meditate on God.
Notice the messages in both do not contradict. One has to meditate on God (Shabad 2) and that is what Bhagat Ravidas is saying (Sbabad 1).
Please explain me these lines to me from SGGS Ji?
ਪਾਵਤੁ ਰਲੀਆ ਜੋਬਨਿ ਬਲੀਆ ॥ ਨਾਮ ਬਿਨਾ ਮਾਟੀ ਸੰਗਿ ਰਲੀਆ ॥੧॥ The Shabad in Aasa Raag is by Guru Arjan. There are 4 stanzas in the Shabad plus a Rahao verse. The verses you quoted is the first stanza. Generally, to understand the meaning of a verse it is important to understand the whole shabad. Looking justRead more
ਪਾਵਤੁ ਰਲੀਆ ਜੋਬਨਿ ਬਲੀਆ ॥ ਨਾਮ ਬਿਨਾ ਮਾਟੀ ਸੰਗਿ ਰਲੀਆ ॥੧॥
The Shabad in Aasa Raag is by Guru Arjan. There are 4 stanzas in the Shabad plus a Rahao verse. The verses you quoted is the first stanza. Generally, to understand the meaning of a verse it is important to understand the whole shabad. Looking just at a verse may lead to wrong understanding.
The Shabad in essence talks about the indulgence in Maya (materialism). The Rahao verse states the problem i.e. ‘pride of material ownership’. One in pride, joy and vigour of youth, wears fine jewellery, clothes; has good means of transport; very good living, enjoys women and beauty. BUT all these lead to sin and corruption. In doing so one forgets NAAM, devotional worship and God and ends up in ‘waste’. To avoid this, seek the sanctuary of God, perform NAAM Simran in devotion.
The verses you quoted mean as follows
See lessOne revels (ਪਾਵਤੁ) in happiness and joy (ਰਲੀਆ) in the vigour (ਬਲੀਆ) of youth (ਜੋਬਨਿ). But without (ਬਿਨਾ) NAAM (ਨਾਮ), is like mingling (ਰਲੀਆ) in (ਸੰਗਿ) dirt (ਮਾਟੀ). This verse tells us that without NAAM, our revelling in happiness and joy will lead to a wasted life.
Article: Why children do not listen to parents by Dr Sarbjit Singh
You say “Even the present day language which we speak to our children is different from the language used in Guru Granth Sahib.” As for the languages in Guru Granth Sahib I have done some research in this area. I quote Macauliffe as follows: “Judaism has its Old Testament ; Islam its Quran; HinduismRead more
You say “Even the present day language which we speak to our children is different from the language used in Guru Granth Sahib.”
As for the languages in Guru Granth Sahib I have done some research in this area. I quote Macauliffe as follows:
“Judaism has its Old Testament ; Islam its Quran; Hinduism its Veds, Purans, and Shastars ; Budhism its Tripitaka ; the Parsi religion its Zendavesta ; and Confucianism its Analects, its Spring and Autumn, its Ancient Poems and its Book of Changes. The languages in which the holy writings of these religions are enshrined, though all difficult, are for the most part homogeneous, and after preliminary study with tutors can generally be mastered by the aid of grammars and dictionaries ; but not so the mediaeval Indian dialects in which the sacred writings of the Sikh Gurus and Saints were composed. Hymns are found in Persian, mediaeval Prakrit, Hindi, Marathi, old Panjabi, Multani, and several local dialects. In several hymns the Sanskrit and Arabic vocabularies are freely drawn upon. … … Moreover, there are words in the Sikh sacred writings which are peculiar to them, and cannot be traced to any known language.”.
And Gurcharan Singh Talib:
Gurcharan Singh Talib, in his introduction, indicates that Sri Guru Granth Sahib has Punjabi and Old Hindi (with a mixture of philosophical terminology derived from Sanskrit on the one hand and Persian and Arabic in the current folk forms on the other) as equal major languages [1]. In addition to this are included minor part of dialects of northern India, particularly Rajastani Dingal, Sindhi and occasionally Haryanavi may be found used. The Bhaktas (Bhagats) employed predominantly the idiom of the respective regions. Some Sanskrit (actually a derivation of Sanskrit) has also been used.
So it becomes clear that SGGS is composed in so many languages unknown to an ordinary Sikh on the street. It is hard to read a shabad and truly understand it on the go unless time is spent to contemplate and study the Shabad/Verses/Bani.
Do you propose that we speak to our children in all these languages? I fail to understand how this is related to the issue stated in the title.
See less