Day 1 : This Life Is for You Lord______3

Total Page:16

File Type:pdf, Size:1020Kb

Day 1 : This Life Is for You Lord______3 16 DAYS WITH BABA MAAN SINGH JEE Baba Maan Singh jee Katha & Kirtan, Southall 1995. Translated into English by Harjit Singh Lakhan, Typed by Gurbir Singh. CONTENTS Day 1 : This Life is For You Lord_______________________________________ 3 Day 2 : Devotion to the Guru _________________________________________ 10 Day 3 : The True Guru and Actions ____________________________________ 16 Day 4 : Respect And Obeying The Guru ________________________________ 23 Day 5 : Obeying Guru and Not Eating Meat _____________________________ 30 Day 6 : Mercy, Actions and Worldy Attraction __________________________ 36 Day 7 : Clean Mind And No Alcohol ___________________________________ 40 Day 8 : Good Company, Sadh-Sangat __________________________________ 46 Day 9 : True And False Words, True and False Gurus ____________________ 52 Day 10 : One Light, Eleven Gurus_____________________________________ 58 Day 11 : Drink Amrit, Live Forever - part A_____________________________ 66 Day 12 : Drink Amrit, Live Forever - part B_____________________________ 74 Day 13 : Drink Amrit, Live Forever - part C_____________________________ 81 Day 14 : Drink Amrit, Live Forever - part D_____________________________ 90 Day 15 : Death _____________________________________________________ 98 Day 16 : This Life is for Remembering God’s Name. _____________________ 102 16 Days With Baba Maan Singh Jee Page 2 Waheguru jee ka khalsa, Waheguru Jee Kee Fateh! Waheguru Jee’s Khalsa, Waheguru Jee’s Victory! Day 1 : This Life is For You Lord Supremely respected holy ones, gathered together in the purifying presence of Guru Granth Sahib Jee, the Guru is embodied in you the holy congregation, the Sadh- Sangat. In order to make your time and your breaths successful, all of you beloved men and women have travelled here from near and far, leaving behind your worldy affairs just to be in the presence of the eternal and permanent, pure and immaculate Guru Granth Sahib Jee. Now lets take some time to search our Guru’s teachings. Only that life is successful that comes to Guru jee - others are not even worth a penny. Our human body is just one house out of 8.4 million different life forms. Now to receive this human body we can’t begin to imagine how many virtues we must have done. The aim of life is to meditate on God’s Name, or Naam, and to praise Waheguru jee. Guru Arjun Dev jee says, “Bhaee prapat manukh dehuria, gobind milan kee eh teree bariaa….having received this human body, it is your turn to unite with the God, The Protector of the World.” Today we have a body, a mind and time to praise Waheguru. But, a time will come when we have none of these. Guru Arjun Dev jee continues, “Avar Kaaj teray kitay na kaam, mil sadh sangat bhaj keval naam.…other works are of no use to you, meet the holy congregation and meditate only on Naam.” Guru Tegh Bahadur jee, the ninth Guru-Maharaja, says open your eyes, you didn’t bring your body from your last life and it won’t go with you into the next life. You are proud of your sons, your wife and your house, but these things won’t go with you. “Avar Kaaj teray kitay na kaam, mil sadh sangat bhaj keval naam.…other works are of no use to you, meet the holy congregation and meditate only on Naam.” Guru Amar Das jee says, “Eh man pyariaa, too sadaa sach samalay…O beloved mind, always contemplate the Truth.” 16 Days With Baba Maan Singh Jee Page 3 But nowadays, a brother doesn’t trust a brother, a father doesn’t trust a son and to my great sadness a Sikh doesn’t even have faith in Guru Granth Sahib jee. We have more faith in a wedding invitation. It says the wedding’s is on so-and-so date at so-and-so place. We don’t go the day before nor the day after, we believe what we read on a tiny piece of card with full faith. But, we don’t have the same faith for all the words of Guru Granth Sahib jee. We have more faith in a wedding invitation than in our Guru jee. Someone asked me what the difference is between the great Sikhs in our history and the Sikhs of today. There’s only a little difference: the historic Sikhs did what Guru jee told them to do. Today’s Sikhs expect Guru jee to do what they say! Guru Amar Das jee says “Eh man pyariaa, too sadaa sach samalay…O beloved mind, always contemplate the Truth.” But what is the Truth Khalsa jee? Bhagat Ravidas jee says, “Naam tayro aartee majan muraaray. Har kay naam bin jhoothay sagal paasaaray…Your Name, O Lord, is my adoration and ablution. Without the name of God, all ostentation is false.” God is true, Guru is true, Naam is true and everything else is false. How do we gather Truth? Guru Nanak jee says, “Amrit vela Sach nao vadaee vichar….Get up at early at the ambrosial time, or amrit vela, and sing the praises of Waheguru.” But how many Sikhs get up then? Great Sants, or Saints, said change your own life and seeing you hundreds of thousands will change. People ask, “What will happen to the Khalsa Panth, the Khalsa Nation?” Why are you worried about the Khalsa Panth? Worry about yourself and the Khalsa Panth will be taken care of by God. The Khalsa Panth has the five pillars of beloved five Punj Pyare, it has the blood of the four sons of Guru Gobind singh jee as the the cement! People ask, “When will the Khalsa rule?” The simple answer is when we become Khalsa. But, look inside yourselves, while we are doing other things we can’t be Khalsa. “Avar Kaaj teray kitay na kaam, mil sadh sangat bhaj keval naam.…other works are of no use to you, meet the holy congregation and meditate only on Naam.” 16 Days With Baba Maan Singh Jee Page 4 While we love other things, our soul can’t break out and be with Waheguru. Love between friends and family is great indeed, but the greatest love is love for Guru jee. Like the love Bhai Mani Singh jee had in order to give his body to be chopped joint by joint, like the love Bhai Taroo Singh jee had in order to give his scalp rather than allow one hair on his head to be cut. People ask, “If I meditate on God’s Name, Naam Simran, then who’s going to do my work?” But, who’s going to do your work when you are dead? Who was doing your work before you were born? These works of your were carrying on before you came, they carry on now and they’ll carry on after you’ve gone. Guru Amar Das jee says, “Saath teray chalay nahee…Your companions do not go with you into the next world.” They don’t go with you. What does go with you? “Avar Kaaj teray kitay na kaam, mil sadh sangat bhaj keval naam.…other works are of no use to you, meet the holy congregation and meditate only on Naam.” Time spent in the sadh-sangat, holy congregation, meditating on God’s Name goes with you. When a flea bites a cow’s udder it only drinks the blood. Milk is there too, but it is not in its destiny to drink the milk. In same way to find the the holy congregation, the Sadh-Sangat is to be greatly fortunate. The fortunate ones follow Guru Nanak jee and gain the true profits. A millionaire called Sayt, went to see Guru Nanak jee. Guru jee asked him, “How much money have you got?” He said, “40 million Rupees.” Another Sikh said, “O protector of the poor, Gareeb Nivaaj, Guru jee he has got nothing.” Guru jee asked him why he had lied. He said, “I’m telling you the truth Guru jee.” Guru jee then asked him how many sons he had. Sayt answered, “Guru jee, I have one son.” The other Sikh said, “Guru jee he’s lying again, he has got 5 sons.” Guru jee said , “Sayt why are you lying?” Sayt said, “Why would I lie to you Guru jee?” Sayt was 60 years old he had a white beard. Guru jee asked him how old he was, he took out his dairy and started flicking back the pages he answered, “Guru jee, by your grace I’m 12 years old.” Guru jee said, “What are you saying Sayt? You are obviously over 60.” Sayt put both hands together and said, “Guru jee I told you the truth. You asked me how much money I had, well I’ve had 40 million Rupees in my life which I’ve given away and I’m left with only 1 million.” Guru jee said, “Forgive me Sayt for doubting you, your answer was true. Sayt is true.’ Sayt said, “Next you asked me how many 16 Days With Baba Maan Singh Jee Page 5 sons I had, I said one, its true I have five sons but four are drunks only one is beloved of Guru jee, he is sensible and loves his parents. Then Baba jee, I said I was 12 years old because that’s how many hours of service, meditation and holy congregation (seva, Simran and Sadh-Sangat) I’ve done. Every time I do one of these I note the duration. That’s what I regard as my age, that amount of time will be taken into account not my body’s age.” Guru jee said, “Sayt is true.” “Bhaee prapat manukh dehuria, gobind milan kee eh teree bariaa….having received this human body, it is your turn to unite with the God, The Protector of the World.” In the town of Kanshee, all the banks were being robbed.
Recommended publications
  • Life Stories of the Sikh Saints
    LIFE STORIES OF THE SIKH SAINTS HARBANS SINGH DOABIA Singh Brothers Antrlt•ar brr All rights of all kinds, including the rights of translation are reserved by Mrs . Harbans Singh Doabia ISBN 81-7205-143-3 First Edition February 1995 Second Edition 1998 Third Edition January 2004 Price : Rs. 80-00 Publishers : Singh Brothers • Bazar Mai Sewan, Amritsar -143 006 • S.C.O. 223-24, City Centre, Amritsar - 143 001 E-mail : [email protected] Website: www.singhbrothers.com Printers: PRINTWELL, 146, INDUSTRIAL FOCAL POINT, AMRITSAR. CONTENTS 1. LIFE STORY OF BABA NANO SINGH JI 1. Birth and Early Years 9 2. Meetings with Baba Harnam Singh Ji 10 3. Realisation 11 4. Baba Harnam Singh Ji of Bhucho 12 5. The Nanaksar Thaath (Gurdwara) 15 6. Supernatural Powers Served Baba Nand Singh Ji 17 7. Maya (Mammon) 18 8. God sends Food, Parshad and all necessary Commodities 19 9. Amrit Parchar-Khande Da Amrit 20 10. Sukhmani Sahib 21 11. Utmost Respect should be shown to Sri Guru Granth Sahib 21 12. Guru's Langar 22 13. Mandates of Gurbani 23 14. Sit in the Lap of Guru Nanak Dev Ji 26 15. Society of the True Saints and the True Sikhs 26 16. The Naam 27 17. The Portrait of Guru Nanak Dev Ji 28 18. Rosary 29 19. Pooranmashi and Gurpurabs 30 20. Offering Parshad (Sacred Food) to the Guru 32 21. Hukam Naamaa 34 22. Village Jhoraran 35 23. At Delhi 40 24. Other Places Visited by Baba Ji 41 25. Baba Ji's Spiritualism and Personality 43 26.
    [Show full text]
  • A Comparative Study of Sikhism and Hinduism
    A Comparative Study of Sikhism and Hinduism A Comparative Study of Sikhism and Hinduism Dr Jagraj Singh A publication of Sikh University USA Copyright Dr. Jagraj Singh 1 A Comparative Study of Sikhism and Hinduism A comparative study of Sikhism and Hinduism Contents Page Acknowledgements 4 Foreword Introduction 5 Chapter 1 What is Sikhism? 9 What is Hinduism? 29 Who are Sikhs? 30 Who are Hindus? 33 Who is a Sikh? 34 Who is a Hindu? 35 Chapter 2 God in Sikhism. 48 God in Hinduism. 49 Chapter 3 Theory of creation of universe---Cosmology according to Sikhism. 58 Theory of creation according to Hinduism 62 Chapter 4 Scriptures of Sikhism 64 Scriptures of Hinduism 66 Chapter 5 Sikh place of worship and worship in Sikhism 73 Hindu place of worship and worship in Hinduism 75 Sign of invocation used in Hinduism Sign of invocation used in Sikhism Chapter 6 Hindu Ritualism (Karm Kanda) and Sikh view 76 Chapter 7 Important places of Hindu pilgrimage in India 94 Chapter 8 Hindu Festivals 95 Sikh Festivals Chapter 9 Philosophy of Hinduism---Khat Darsan 98 Philosophy of Sikhism-----Gur Darshan / Gurmat 99 Chapter 10 Panjabi language 103 Chapter 11 The devisive caste system of Hinduism and its rejection by Sikhism 111 Chapter 12 Religion and Character in Sikhism------Ethics of Sikhism 115 Copyright Dr. Jagraj Singh 2 A Comparative Study of Sikhism and Hinduism Sexual morality in Sikhism Sexual morality in Hinduism Religion and ethics of Hinduism Status of woman in Hinduism Chapter13 Various concepts of Hinduism and the Sikh view 127 Chapter 14 Rejection of authority of scriptures of Hinduism by Sikhism 133 Chapter 15 Sacraments of Hinduism and Sikh view 135 Chapter 16 Yoga (Yogic Philosophy of Hinduism and its rejection in Sikhism 142 Chapter 17 Hindu mythology and Sikh view 145 Chapter 18 Un-Sikh and anti-Sikh practices and their rejection 147 Chapter 19 Sikhism versus other religious aystems 149 Glossary of common terms used in Sikhism 154 Bibliography 160 Copyright Dr.
    [Show full text]
  • Contemporary Evidence on Sikh Rites and Rituals in the Eighteenth Century
    179 Karamjit K. Malhotra: Sikh Rites and Rituals Contemporary Evidence on Sikh Rites and Rituals in the Eighteenth Century Karamjit K Malhotra Panjab University, Chandigarh ________________________________________________________________ This paper on Sikh rites and rituals analyses the whole range of contemporary evidence on the eighteenth century in three phases for observing continuity and change in the rites of initiation, birth, marriage and death. The Sikh sources are relevant for all the three phases, the Persian sources associated with the Mughal empire are relevant for the first, and the European accounts for the third. Two major findings emerge from this study: the continuity of normative statements on Sikh rites and rituals in which the Brahman priest and Brahmanical scriptures had no role, and there was a large degree of correspondence between the normative statements and empirical evidence on Sikh rites and rituals. _______________________________________________________________ Introduction No historian of the Sikhs has brought rites and rituals of the Sikhs during the eighteenth century directly into focus. Harjot Oberoi, for example, looks upon rituals as ‘a key element in the construction of religious identity’, and underlines the importance of the ‘rites of passage’ for Sikh identity. He maintains that prior to the Khalsa transformation, the Sikhs possessed only a fluid identity, and did not think of ‘a distinct set of life-cycle rituals’. The Khalsa introduced new rites related to birth, initiation and death which ‘endowed an individual with a new and bounded identity’ to demarcate the Khalsa from the rest of the ‘civil society’. Oberoi presents these rituals in a few paragraphs on the Chaupa Singh Rahitnama which he places between 1750 and 1765.
    [Show full text]
  • Guru Gobind Singh Ji) Other Books by the Same Author on Religious Philosophy and History: 1
    BED TIME STORIES-1 (Guru Gobind Singh Ji) Other books by the same author on religious philosophy and history: 1. Hindu Sikh Slkhia (Panjabi) I8BN 1 872580 00 9 2. Hindu Sikh Sikhi· (Hindi) I8BN 1 872580 01 7 3. Sach Sunai Si 8ach Ki Bela (Panjabi) ISBN 1 872580 05 X 4. Tales of Truth (English) ' (Sikh Martyrs) ISBN 1 872580 06 8 5. Bed Time Storie»-1 (Panjabi-EngUsh) (Guru Gobind Singh Ji) ISBN 1 872580 20 3 6. Bed Time Stories-2 (Panjabi-Bnglish) (Guru Nanak Dev Ji) ISBN 1 872580 21 1 7. Bed Time Storie·-3 (Panjabi-English) (Guru Arjan Dev Ji) ISBN 1 872580 22 X 8. Bed Time Stories*4 (Panjabi-English) (Guru Tegh Bahadur Ji) ISBN 1 872580 23 8 9. Bed Time Storie·-5 (Panjabi-English) (Guru Angad Dev Ji, Guru Amar Das· Ji and Guru Ram Das· Jl) ISBN 1 872580 24 6 10. Bed Time 8torie·-6 (Panjabi-English) (Guru Hargobind Ji, Guru Har Ral Ji and Guru Har Kri·han Ji) ISBN 1 872580 25 4 11. Bed Time Storie·-7 (Panjabi-English) (Sikh Martyr») ISBN 1 872580 96 2 12. Bed Time Storle·-8 (Panjabi-English) (Khalsa Raj) ISBN 1 872580 27 0 13. Bed Time Storie·-9 (PanJabi-EngUsh) (Sikh Warriors) ISBN 1 872580 28 9 14. Bed Time Storie·-10(Panjabl-Engli·h) (Honoured Saints) ISBN 1 872560 29 7 “Bed Time Stories written by Santokh Singh Jagdev in two languages have been quite successful in conveying the message of Guru Nanak to the Western world which includes our children also.” —The Council of Sikh Gurdwaras in Birmingham, England.
    [Show full text]
  • Divine Mystic Reflections on Gurmat Book 1
    DIVINE MYSTIC REFLECTIONS ON GURMAT TALKS AND DIALOGUES BOOK 1 SAINT SCHOLAR NARANJAN SINGH JI (SHIROMANI KATHAKAR) Divine Mystic Reflections on Gurmat Book 1 ISBN: 981 250 078 - 2 First Edition – 1992 Second Edition-December 2004 eBook Version 1.0 - May 2015 Published by Mighty Minds Publishing Pte Ltd Blk 1008 Toa Payoh North #06-18 Singapore 318996 Reg No: 199806419Z Email : [email protected] Copyright Dr Vikramjit Singh Malaysia ies pusqk iv~c gurbwxI drj hY [ ikrpw krky ies nUM ipAwr Aqy sqkwr nwl sMBwlnw jI [ This book contains Shabads and quotations from Gurbani. Kindly handle it with care and respect. THIS BOOK IS DISTRIBUTED FREE and is STRICTLY NOT FOR SALE. ieh pusqk mu&q vMfI jw rhI hY, vycx leI nhI hY [ ies pusqk dw mu`l(kImq) mwXw nhI, blik pVH ky Awqimk igAwn dI pRwpqI krnw hY [ ikrpw kr ky Awpxw kIm- qI smW k`F ky, ies pusqk nUM pVHo, smJo Aqy Apxy jIvn ivc Fwln dI koiSS kro [ The price of this spiritual guide is not monetary but spiritual. Kindly read, understand and make an attempt to follow the teachings explained in this book. OTHER INSPIRING BOOKS BY SAINT SCHOLAR NARANJAN SINGH JI 1. Divine Mystic Reflections on Gurmat – Book 2 2. Ardws klw 3. The Miracle of Ardaas(English translation of Ardws klw) 4. Ak`Q kQw 5. jIvn jugiq 6. Guide to Spiritual Consciousness(English translation of jIvn jugiq) For details, kindly go to the following website www.gurukhoj.com Contents A Note From The Publisher 9 Acknowledgement 10 Message From Sant Giani Naranjan Singh Ji 11 Foreword 14 Sant Naranjan Singh Ji 22 An Appraisal
    [Show full text]
  • A Sikh-Inspired Vision for Learning
    A Sikh‐inspired vision for learning: the discursive production of an ethos by members of the GNNET education trust By Gopinder Kaur Sagoo MRes Dissertation School of Education University of Birmingham June 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract This qualitative case study considers the formation of a vision for learning by members of a Sikh education trust called GNNET, established in the Midlands, UK, in 2001. Four participant interviews are analysed to build a picture of the meanings, values and life experiences which underpin their endeavours to articulate an ethos. These bring together a range of understandings, personal stances and communicative repertoires, generating common themes as well as highlighting distinct approaches and orientations. Sikh identity pertains to a shared religion, ethnicity and culture, originating five centuries ago in the Punjab region of northern India. This tends to be researched as a subject of study rather than a basis for exploring approaches to learning itself. Associated with the Punjabi words sikhna (‘to learn’) and sikhya (‘learning’), the tradition is rich in educational concepts, arising from its sacred text and resulting discourses and practices passed down through oral tradition.
    [Show full text]
  • Gurmat Study
    GURMAT STUDY Using Technology, To Spread the message of Sikhism Gurmat | Education | Youth | Community Development & Welfare Website: www.GurmatStudy.com E-mail : [email protected] GURU HAR RAI SAHIB The seventh Guru of the Sikh faith, Guru Har Rai Sahib, was the son of Baba Gurditta ji and grandson of Guru Hargobind Sahib (6th Nanak). He was born on 16 January 1630 at Kiratpur, in present-day Ropar district of the Punjab. In 1640, Guru Sahib was married to Bibi Sulakkhani, daughter of Daya Ram ji of Anupshahr, in Bulandshahr district of Uttar Pradesh. He was gentles by nature and had a devout temperament. He was Guru Hargobind Sahib's favorite grandchild, and he had been given the name of Har Rai by the Guru Sahib himself. Once, record old texts, Har Rai was returning home after his riding exercise. From a distance he saw Guru Hargobind Sahib sitting in the garden. He at once got off his horse to go and do him homage. In this hurry, his robe was caught in a bush and a few of the flowers were broken from their stems. This pained Har Rai's heart. He sat down on the spot and wept bitterly. Guru Hargobind Sahib came and consoled him. He also advised him: "Wear your robe by all means, but be careful as you walk. It behooves God's servants to be tender to all things." There was a deeper meaning in the Guru Sahib’s words. One must live in this world, and yet be master of oneself. It had a greater impact on Har Rai, he followed the instructions and never ever left his robe loose, always kept holding.
    [Show full text]
  • Love and Mysticism in the Punjabi Qissas of The
    LOVE AND MYSTICISM IN THE PUNJABI QISSAS OF THE SEVENTEENTH AND EIGHTEENTH CENTURIES JEEVAN SINGH DEOL 1996 THESIS SUBMITTED FOR THE DEGREE OF M.PHIL. OF THE UNIVERSITY OF LONDON SCHOOL OF ORIENTAL AND AFRICAN STUDIES LONDON ProQuest Number: 10731592 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731592 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ABSTRACT This thesis examines the tension between mystical ( haqTqT) and romantic (majazT) conceptions of love in the Punjabi qissa tradition before the end of the eighteenth century. All the texts under consideration date from before the third quarter of the eighteenth century and, therefore, both predate and inform the classical qissa tradition of the nineteenth century. The texts narrate three of the most commonly represented love stories in pre­ twentieth century Punjab, two of them versions of local folk legends and one an episode from the Quran. A total of six texts are considered in the thesis: Hafiz Barkhurdar's Mirza Sahiba, Siddlq Tail's Yusuf Zulatkha, and the versions of HTr by Ahmad, Muqbil and Varis Shah.
    [Show full text]
  • Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. Sikhism Is Only 500 Years
    Sikhism WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh. Sikhism is only 500 years old but with over 20 million Sikhs around the world, is the fifth largest world religion. Sikhism was founded by Guru Nanak Dev Ji (left), the first Guru in the 15th century in the Punjab (the land of 5 rivers). Following partition in 1947, Punjab is now divided between Pakistan and the northern Indian state of Punjab. The word Guru is composed of Gu meaning darkness and Ru meaning Light. In Sikhism therefore 'Guru' is the "Light that dispels all darkness" and Guru Nanak Dev Ji was the Embodiment of Divine Light. Sikhism is based on compassion; service; equality between males, females and all religions and encourages an honest, truthful living with a rejection of idol worship, the caste system, ritualism and superstitions. In Sikhism, heaven and hell are states of mind represented by joy and sorrow, bliss and agony or light and darkness. Sikhism is a distinct religion and shouldn't be viewed as linked to either Islam or Hinduism. Guru Nanak Dev Ji said "I am neither a Hindu nor a Muslim, I am a human being". Guru Nanak Dev Ji spread a simple message of Ek Onkar, we are all one, created by the one Creator of all Creation. He said that there is one God and the name of God is Sat Nam (truth). To show it's importance, Ek Onkar is the first line at the head of all gurbani and forms the first line of the Mool Mantar which begins the Guru Granth Sahib Ji.
    [Show full text]
  • Ten Universal Virtues
    TEN UNIVERSAL VIRTUES SUPREME Munishri Ram Kumar Nandi Ten Universal Virtues Munishri Kam Kumar Nandi English Rendering by: Naresh Chandra Garg (Jain) M.A. (English & Hindi) Rtd. Vice Principal Senior-most English Lecturer J.V. Jain Inter College, Saharanpur Printed at: Vikalp Printers Anekant Palace, 29, Rajpur Road, Dehradun- 248 001 Ten Universal Virtues Munishri Kam Kumar Nandi Financiers: Shri Girnari Lal Chunni Lal Jain Chowk Fowara, Saharanpur Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version Shri Sundar Lal Ramesh Chandra Jain Shaheed Ganj, Saharanpur Cost Price: Rs. 45/- Price for Mundane Souls: Utility First Edition: 1994, 1000 copies [c] All rights reserved Available at: Shri Vinod Jain V.K.J. Builders and Contractors (Pvt.) Ltd. 162/3/1, Rajpur Road, Dehradun 248 001 Tel: (0135) 623540, 28035 Shri Vivek Jain 229/1 Krishnapuri, Muzaffarnagar - 251 002 (U.P.) Tel: (0131) 26762 Typesetting and Printing at: Vikalp Printers Anekant Palace, 29, Rajpur Road, Dehradun -248 001 Tel: (0135) 28971 MUNISHRI 108 KAM KUMAR NANDI Monkshood Name Muni Kam Kumar Nandi Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version Birth Place Village Khawat Kappa, Distt. Belgaum (Karnataka) Father’s Name Late Shri Bhimappa Mother’s Name Shrimati Ratnva Brothers Four brothers Sisters Three sisters Real Name Shri Bhramappa (fourth child of the family) Date of birth 6th June, 1967 Renunciation year November, 1988 Place of Celibacy Vow Ankloose (Maharastra) Celibacy Vow & Gandhar Acharya Shri Kunthu Sagarji Initiation ceremony by Place of Initiation Ceremony Holy mount Shri Sammed Shikher ji Teachers of Jain thought 1.
    [Show full text]
  • <Siqgur Prswid
    Philosophy of Sikhism <siqgur pRswid > > dyg qyg Pqih dyg qyg Pqih Philosophy of Sikhism (Gurdarsan—gur drsnu) Ktu drsn vrqY vrwqrw[[ gur kw drsnu Agm Apwrw[[--Khat darsan vartey vartaara, Gur kaa darsan agam aparmpaara, i.e “Although six systems of philosophy (Khat darsan) of Hinduism are prevalent everywhere but the Guru’s philosophy is profound and unequalled” (GGS, p.360-61). gur drsnu auDrY sMswrw[[ jy ko lwey Bwau ipAwrw[[--Gur darsan udhray sansaara, je ko-ay laa-ay bhao piara i.e; “Through Guru’s philosophy the whole world can be saved if the same were accepted with devotion and love (GGS, Rag Asa, M3, p.361). siqgur no sBu ko vyKdw jyqw jgqu sMswru[[ ifTY mukiq n hoveI ijcru sbid n kry vIcwru[[--Satgur nou sabh ko wekhda jetaa jagat sansaar. Dithai mukat na hovaee jichar sabad na karay veechaar i.e, “All the mortals that are in the world, behold the Supreme Eternal Reality. By merely having a glace of the Guru, one is not emancipated, until one does not put into practice the Guru’s Sabad / word / teachings, in his daily life (GGS, p, 594). Dr Jagraj Singh Copyright Dr. Jagraj Singh 1 Philosophy of Sikhism <siq gur pRswid Philosophy Of Sikhism (Gurdasan—gurdrsnu) Dr Jagraj Singh Publisher B. Chattar Singh Jiwan Singh Amritsar Copyright Dr. Jagraj Singh 2 Philosophy of Sikhism Philosophy of Sikhism By Dr Jagraj Singh Copy right Dr Jagraj Singh ISBN: 978-93-84194-27-7 First Edition 2014 Price: Rs 350 Published by B. Chattar Singh Jiwan Singh Bazar Mai Sewan Amritsar (India) Ph: 91-183-5011003, 25423446, 2547974 Fax: 0183-5017488 E-Mail: csjssales@ Hotmail.com [email protected] Website: www.csjs.com The views expressed in this book are those of the author and not necessarily that if the publisher.
    [Show full text]
  • Meaning and Importance of the Ardas
    Meaning and Importance of the Ardas The word Ardas is derived from the Persian word 'Arazdashat', meaning a request, a supplication, a prayer, a petition or an address to a superior authority. The Ardas is said while standing still with folded hands before and after performing any relevant task. The prayer is a plea to God to support and help the devotee with whatever he or she is about to undertake or has done. Ardas is a unique prayer as it is one of the few, well-known prayers in the Sikh religion that was not written in its entirety by the Gurus. The Ardas cannot be found within the pages of the Guru Granth Sahib due to the fact that it is a continually changing devotional text that has evolved over time in order for it to encompass the feats, accomplishments, and feelings of all generations of Sikhs within its lines. The basic purpose of this prayer is an appeal to Waheguru for his protection and care, a plea for the welfare and prosperity of all mankind, and a means for the Sikhs to thank Waheguru for all that he has done. The Sikh Ardas is different from the prayers of the other religions. A Sikh cannot make prayer for seeking personal property, comfort, benefits and other material blessings. A Sikh must bow before the "Will of God" (Hukam). A Sikh however, may make Ardas seeking from the Almighty, the strength to live a truthful life. When Does One Say Ardas A Sikh makes Ardas at least twice a day: in the morning after reading five Banis and in the evening after Rehiras Sahib.
    [Show full text]