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Jap Ji Sahib Discourses July 28, 2009

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Jap Ji Sahib  Discourses

Jap Ji Sahib Discourses by gurumaa

Jap Ji Sahib
Genre: Discourses
Artist: Anandmurti Gurumaa

Language: PunjabiJap Ji Sahib is the eternal poetry of Sri Guru Nanak Dev Ji. These verses depict the depth of Guru’s philosophy and wisdom. Anandmurti Gurumaa in this double CD album has succinctly commented on this eternal Bani and simplified it for the layman in her own unique way. Listen to this 17 hours of pure bliss! Click Here To Read More or Buy

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Sikhism, A View of the Sikh Religion September 16, 2008

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At the northwestern tip of India is located The Golden Temple, or Harimandir Sahib, the most significant historical center on earth to the 20 million Sikhs worldwide. Here people from all walks of life are invited to join in listening to the hymns and teachings of the Guru Granth Sahib and to join in unity for a communal meal (Langar). This sacred gurdwara (temple) has entrances on all four sides, a symbol that this faith “is for people of all castes and all creeds from whichever direction they come and to whichever direction they bow.” (Guru Arjun Dev)

Over five hundred years ago in Punjab, India, a son was born to a Hindi couple. The child, who was named Nanak, was expected to follow in his merchant father’s footsteps. But this child was different in many ways. He was contemplative and thoughtful. He would frequently get lost in meditation. He seemed disinterested with the things of this world. He discussed religion with his Muslim and Hindi associates.

Finally, one morning he went to the river to bathe. According to legend, he entered the stream but did not surface. For three days and nights his friends searched for him, but he was not to be found. Then came the miraculous event-Nanak emerged from the river. During the time he’d been missing, Nanak had an incredible spiritual experience. He’d been in communion with God, and had been enlightened and given a calling to tell the world of his True Name. The first thing Nanak said upon his return was “There is no Hindu, no Muslim.” Nanak’s message was that only through true devotion to the one True Name could humans break the cycle of birth and deaths and merge with God. Nanak became the first Guru, and Sikhism came into being.

At that point, Guru Nanak left his home on the first of four major journeys to spread his message. Between the years 1499 and 1521 he traveled to such places as Sri Lanka, Tibet, Baghdad, Mecca, and Medina. Miraculous events accompanied him wherever he went, and he gained a large following. Finally at the close of his life he settled in Kartapur with his wife and two sons. His many disciples came here to listen to his teachings. Before he died, he appointed one to continue his work. Since Nanak, there have been nine other living gurus. The tenth, Guru Gobind Singh taught that there was no longer a need for a living guru. Instead, he found a spiritual successor in the Guru Granth Sahib (sacred texts), and a physical successor in the Khalsa.

Literally translated, khalsa means “the pure,” and it is the goal of all Sikhs to become Khalsa. Officially, one becomes Khalsa when he or she has undergone Sikh baptism, and have agreed to follow the Sikh Code of Conduct and Conventions, along with wearing the prescribed physical articles of the faith. This ceremony takes place when a mature individual presents him or herself in the presence of the Guru Granth Sahib and five other Khalsa Sikhs. The candidate is taught what will be expected of him or her, and then drinks Amrit (sugar water stirred with a dagger).

Khalsa members can easily be distinguished by certain articles of clothing which they wear as symbols of their faith. These are referred to as the Five K’s.

· Kesh, or long, unshorn hair, is a symbol of spirituality. It reminds the individual to behave like gurus. (Male members wear a turban over the hair.)

· Kirpan, or the ceremonial sword, is a symbol of dignity. This is not regarded as a weapon, much as the cross is worn by Christians as a symbol of faith, and not an instrument of torture.

· Kangha, or comb, is a symbol of hygiene and discipline.

· Kara, or a steel bracelet, is a symbol of restraint in actions and a constant reminder of one’s devotion to God.

· Kachha, or drawers, which symbolize self-control and chastity.

Sikhism is the fifth largest religion in the world. It began as a progressive religion which rejected all distinctions of caste, creed, race, or sex. It recognized the full equality of women at a time when women were regarded as property or entertainment of men, when female infanticide and widow burning was common and even encouraged. The legacy of Sikhism is its emphasis on one’s devotion to God and truthful living.

Gian Dhian Kichh Karam Na Jana Sar Na Jana Teri Sabb Tey Vada Satgur Nanak Jin Kal Rakhi Meri August 20, 2008

Posted by japjisahib in Guru Nanak.
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Guru Nanak, the founder of sikhism, was born in 1469 A.D. at Talwandi (Nankana Sahib), district Sheikhupura,West Punjab, now  Pakistan. His father was Mehta Kalu Ji and his mother Mata Tripta Ji. He was married to Sulakhni, the daughter of Mula of Batala,district Gurdaspur, East Punjab. He had two sons namely Sri Chand and Lakhmi Das.For some time, he served as the incharge of the store house of the Nawab of Sultanpur.  In response to divine call,  he went out to preach his message of love. He visited the holy places of Hindus and Muslims both and impressed upon the leaders of both the religions to do away with all formalism and ritualism and understand the reality. In the later part of his life he settled at Kartarpur on the banks of Ravi. Guru Nanak started farming at Kartarpur, the town of Kartar (creator) as he called it.His people came and worked with him in the fields. The Guru took keen delight in sowing wheat, and reaping the golden harvests.

He was of  the people and once again his stores were open for them. The bread and water were ready at all the hours of the day, and crowds came and freely partook at the guru’s treasury of thought and love and power; the diseased and distressed were healed by him.

He was an old man then; and he loved to see the crowds of god’s disciples coming from the distant Kabul and Central Asia and Assam and Southern India – all the places where he had been in his younger days.

In the trackless world of that time, the old Father of his people travelled on foot, singing his Hymns of Nam, and gathering every trace of love. The Afghans and the Balochs, the Turks and the Tartars, the Sufis and the Brahmans, the white and the dark races, mingled in his great heart.  The disciples, both men and women  came from all directions, and took part freely in the song of the Guru.

So great was the reverence of his own country for him, that Pir Bahauddin, the great Sufi teacher who counted his followers by thousands, one morning suddenly turned his back on Qaaba (which no Moslem would do), and began bowing in his Namaz in the direction of Kartarpur.

“Why so?” cried his faithful followers, in alarm.

“This morning, I saw the light of God in this direction, my friends!” said he.

Lehna in our language means “the dues to be collected,” and it also happened to be the name of a great man of the Punjab

Lehna was a flame – worshipper. There was a flame within his soul,so he loved nothing but flame. He would go up the Kangra hills to worship flame – the flame of the volcano : called, by the primitive villagers, the Goddess Durga, i.e., the lion-riding goddess of the great Hindu pantheon of gods and goddesses. The flame, as it came up from the volcano, seemed to leap into his soul, he burned more than ever with love of the Divine Flame.  He was beautiful and godlike, a leader of the Durga-worshippers in those days.  He would light for himself, while in the privacy of his sanctuary, a little lamp of ghee, and would watch the little flame for hours devotedly, and then slowly rising, go round it, and suddenly begin to dance in rapture round the little flame.  One day he heard of Guru Nanak, and the name fascinated him.  He was on his way to Kangra, when he stopped to see the Master at the Town of God i.e. Kartarpur.  Nanak asked him his name; and, when he replied that his name was Lehna, the Guru said: “Welcome, Lehna! You have come at last, I am to pay your Lehna.” After that Lehna never left Nanak.  His companions, worshippers of goddess, went on their way, beating their cymbals and ringing their bells as usual.  The flame of his little lamp in the silver plate waited for him at home, and departed with the night.

Beyond all expression was the love on each side between Lahna and Guru Nanak.  The heights Buddha attained by his mighty struggle, Lehna attained through love.  Lehna entered Nirvana in his love of the Master.  Everything else that can be thought or seen, was very small for Lehna beside his love for the Guru.  Nanak in this divine statue of love, chiselled his own image.  He saw in it his eidolon, his transfigured self and bowed down to it.

Lehna was the son of a very rich man, and he used to dress in yellow silk of Bukhara.  One day he came from his native place to see the Guru, and went to the field where the Guru was working.  The Gur put a heavy load of wet muddy grass on head of Lehna; who then followed the Guru home, the mud dripping from the wet grass and staining his silken clothes.  As they entered the house, the Guru’s wife said with great concern, “Sir! see how his fine clothes are stained with mud!” Guru Nanak looked back and said, “Mud! Seest thou not good lady! He bears the burden of suffering humanity.  They are not mud stains, they are the sacred saffron-anointings! the Heaven anoints him, He is a Guru.”

The Guru, knowing that his time to depart was approaching, had to appoint his successor. His sons had not obeyed him and so they did not prove themselves to be worthy of Guruship.