Showing posts with label art of ascendancy. Show all posts
Showing posts with label art of ascendancy. Show all posts
Friday, July 23, 2010
Thursday, May 21, 2009
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-Japu, Kirtan, Yoga and XV
We know that Yoga is not religion as the Ayurveda is not. So, it does matter how one eats. It also does matter how one breathes. As a seeker, we always complain that whenever we sit for Path (Nitnem or daily reading and singing the Gurbani) or meditation, lack of concentration and thus wandering of thoughts makes it difficult to enjoy. The richness of concentration does only depend on the way one breathes. When there is equality in inhaling and exhaling the concentration is so high that thoughts come only if one wishes.
Moreover, in the rich concentration, the first thing that happens is that thoughts stop wandering. There is yet another factor, that is, how one sleeps, while keeping in mind the right posture and the direction. Besides this, the effect of what one thinks before and after the sleep bears deep impact. These factors keep on adding as one keeps on learning by doing. When we consider sleep and being awake, it too needs our attention that what we call Yoga is simply going through the rich process of transitions of mind through the conscious, sub-conscious and the unconscious, while being awake.
When one balances the inhaling and exhaling it is the beginning of Yoga. In Gurbani, Yoga is in Sahaj and Raja Yoga form not the Hath Yoga. Like in the Holy Gita, Shri Krishna says in Yoga, the Divine Spirit (the Supreme Conscience that he uses as “I”) is present in the Japu Yoga. It is the Karma Yoga, in Sikhism it is ‘Earning by Self’, ‘Sharing with the Needy’ and ‘Singing the Praise of Lord Thy God’, no matter what religion or the faith one follows.
It is thus learning the Art of Mystical Life. You know it, well, anyone can when one practices meditation and prays without words.
According to the holy Vishnu Purana and other scriptures too, the presence of the Divine spirit is said to be in the Name (the Word) and thus remembering and singing (Kirtan) it in the Dark Age of the Kaliyuga. So, in all it is emphasized that the Japu (as the gamut makes it the music by practicing through repetitions, Yoga and Kirtan is the Light on the Divine Path.
While discussing it, the Yoga, Mother Nature (the infinite creativity in action) and the seeker may need an additional knowledge about the general concept of creating harmony among these three. Therefore, we may take it up. Now with having right way of eating, breathing, sleeping and working, as a seeker direction of thoughts need sincere attention.
The right direction leads to devotion, duty, and on the hand the opposite leads to wrong one resulting in distraction and destruction. One false belief about the Sikhism is that it opposes the Yoga. Well, the founder of the Sikhism went to meet the head of the Yogis, the Gorkh Nath. He along with his followers had a long discussion about the Yoga, and finally the Gorkh Nath accepted that what the Guru says makes the higher sense about the Yoga.
Therefore, he offered a seat higher than his. This place is a pilgrim and the discussion that they had is in Shri Guru Granth Sahib, as the discourse on the Yoga, named as the “Sidh Goshiti”. It is the most mystical and metaphysical questions are having answered in it. It is worth reading if one wishes to understand what Yoga is. Well, thanks and have a good reading of it, if you may wish. I seek your good wishes, blessings and the prayers. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
Moreover, in the rich concentration, the first thing that happens is that thoughts stop wandering. There is yet another factor, that is, how one sleeps, while keeping in mind the right posture and the direction. Besides this, the effect of what one thinks before and after the sleep bears deep impact. These factors keep on adding as one keeps on learning by doing. When we consider sleep and being awake, it too needs our attention that what we call Yoga is simply going through the rich process of transitions of mind through the conscious, sub-conscious and the unconscious, while being awake.
When one balances the inhaling and exhaling it is the beginning of Yoga. In Gurbani, Yoga is in Sahaj and Raja Yoga form not the Hath Yoga. Like in the Holy Gita, Shri Krishna says in Yoga, the Divine Spirit (the Supreme Conscience that he uses as “I”) is present in the Japu Yoga. It is the Karma Yoga, in Sikhism it is ‘Earning by Self’, ‘Sharing with the Needy’ and ‘Singing the Praise of Lord Thy God’, no matter what religion or the faith one follows.
It is thus learning the Art of Mystical Life. You know it, well, anyone can when one practices meditation and prays without words.
According to the holy Vishnu Purana and other scriptures too, the presence of the Divine spirit is said to be in the Name (the Word) and thus remembering and singing (Kirtan) it in the Dark Age of the Kaliyuga. So, in all it is emphasized that the Japu (as the gamut makes it the music by practicing through repetitions, Yoga and Kirtan is the Light on the Divine Path.
While discussing it, the Yoga, Mother Nature (the infinite creativity in action) and the seeker may need an additional knowledge about the general concept of creating harmony among these three. Therefore, we may take it up. Now with having right way of eating, breathing, sleeping and working, as a seeker direction of thoughts need sincere attention.
The right direction leads to devotion, duty, and on the hand the opposite leads to wrong one resulting in distraction and destruction. One false belief about the Sikhism is that it opposes the Yoga. Well, the founder of the Sikhism went to meet the head of the Yogis, the Gorkh Nath. He along with his followers had a long discussion about the Yoga, and finally the Gorkh Nath accepted that what the Guru says makes the higher sense about the Yoga.
Therefore, he offered a seat higher than his. This place is a pilgrim and the discussion that they had is in Shri Guru Granth Sahib, as the discourse on the Yoga, named as the “Sidh Goshiti”. It is the most mystical and metaphysical questions are having answered in it. It is worth reading if one wishes to understand what Yoga is. Well, thanks and have a good reading of it, if you may wish. I seek your good wishes, blessings and the prayers. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-Sikhism and Yoga-The Japu and the Singing (Kirtan)-XIV
It is of great importance that as a seeker each one of us wishes to enjoy the fruits of the Divine Path, however it is not difficult when one knows the conditions like a good pageant or farmer knows about the farming. The first thing is that one needs patience for it because it walking on the path while enjoying the beauty of the path rather than running to reach at the end of it. The one who knows that the rays of the sun help us to work and we do not have to go the sun and get it.
The only requirement is that we do not stand under a shadow of a tree and complain that sunrays are not coming to us. The very tree that gives shadow is our knowledge and the shadow is the ignorance. While reaming in the ignorance one seeks to understand and comprehend the sunlight that nourishes the very tree. It is said that this is the tree of wisdom, but how can we complain that our small plants are dying under the tree, while knowing that small plants of knowledge may not grow like this.
We are like that farmer who have good seeds but does not sow it and just wastes time thinking that in seed there are trees. Only the sown seeds bear the fruits, and even in this one needs patience. It is not like a kid that checking for the tree just after a day. The day that a seed needs to sprout and grow is the necessity. Moreover, the necessity does not fulfill greed as expressed to in thought and action.
In Gurbani, it is not recommended because while seeking the fruit too quickly the essence of the quality is lost. Some people have balanced diet to eat, they do eat it everyday but without getting the proper result. There are only a small number of things that are ignored, so consequently remain weak and sick. They need medicine that becomes an ideal solution, is not it.
For some very intelligent people almonds are recommended and they eat it either by putting it in water and by eating after overnight. What 10 almonds can give as a toned food, much more is there when one eats a single piece of it by until the mouth is full of saliva while grinding it with teeth, then slowly allowing it to go to the stomach for the extraction of the nutrients. The same is with the balanced or everything one eats, because we need the essence of the eaten foods, that is, the nutrients.
Then what and how we can think about Yoga at all?!!!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The only requirement is that we do not stand under a shadow of a tree and complain that sunrays are not coming to us. The very tree that gives shadow is our knowledge and the shadow is the ignorance. While reaming in the ignorance one seeks to understand and comprehend the sunlight that nourishes the very tree. It is said that this is the tree of wisdom, but how can we complain that our small plants are dying under the tree, while knowing that small plants of knowledge may not grow like this.
We are like that farmer who have good seeds but does not sow it and just wastes time thinking that in seed there are trees. Only the sown seeds bear the fruits, and even in this one needs patience. It is not like a kid that checking for the tree just after a day. The day that a seed needs to sprout and grow is the necessity. Moreover, the necessity does not fulfill greed as expressed to in thought and action.
In Gurbani, it is not recommended because while seeking the fruit too quickly the essence of the quality is lost. Some people have balanced diet to eat, they do eat it everyday but without getting the proper result. There are only a small number of things that are ignored, so consequently remain weak and sick. They need medicine that becomes an ideal solution, is not it.
For some very intelligent people almonds are recommended and they eat it either by putting it in water and by eating after overnight. What 10 almonds can give as a toned food, much more is there when one eats a single piece of it by until the mouth is full of saliva while grinding it with teeth, then slowly allowing it to go to the stomach for the extraction of the nutrients. The same is with the balanced or everything one eats, because we need the essence of the eaten foods, that is, the nutrients.
Then what and how we can think about Yoga at all?!!!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-XIII
When Malik Bhago wanted make show of his wealth, he forced many people to accept his invitation. At that time Shri Guru Nanak Dev Ji was staying with Bhai Lalo Ji, who was very poor but doing what Guru Ji said, that one should earn by self, Kirt Karna (Karna means doing). Guru Ji was invited to come, but he refused.
Malik Bhago used all possible means to force, but Guru Ji refused again. However to teach a lesson to people present there, he went along with Bhai Lalo Ji. Malik Bhago was very angry and furious about Guru Ji’s staying with a poor person, Bhai Lalo Ji. When he kept on asking many questions, Guru Ji asked him to bring the food and asked Bhai Lalo to bring food from his home.
When both of the foods were presented to him, he took one in each hand and pressed it. From poor Bhai Lalo Ji’s food, the milk was poured, but from Malik Bhago’s the blood was pouring. All present over there were astonished. Malik Bhago was humbled and requested Guru Ji to explain what it was. Guru Ji said that Bhai Lalo’s earnings are of Kirt, but his were not from it.
The blood present in the food was of those whom he forced to work for him without paying them what they deserved. Those who deserve and are poor are doing their Kirt and nobody can snatch it. It was a lesson not only for him, but also for all those who were present over there, and for us as well. Mother’s milk is her blood turned into milk, which a child drinks. It is true with all mammals. One’s Kirt is the milk for which one has poured blood and sweat.
Thus, the Kirt is the major part of the Art of Ascendancy, the Chardi Kala, stopping dissipation of our energy with the help of resonance of waves and vibrations with hands joined for prayers. Thanks!
When Malik Bhago wanted make show of his wealth, he forced many people to accept his invitation. At that time Shri Guru Nanak Dev Ji was staying with Bhai Lalo Ji, who was very poor but doing what Guru Ji said, that one should earn by self, Kirt Karna (Karna means doing). Guru Ji was invited to come, but he refused.
Malik Bhago used all possible means to force, but Guru Ji refused again. However to teach a lesson to people present there, he went along with Bhai Lalo Ji. Malik Bhago was very angry and furious about Guru Ji’s staying with a poor person, Bhai Lalo Ji. When he kept on asking many questions, Guru Ji asked him to bring the food and asked Bhai Lalo to bring food from his home.
When both of the foods were presented to him, he took one in each hand and pressed it. From poor Bhai Lalo Ji’s food, the milk was poured, but from Malik Bhago’s the blood was pouring. All present over there were astonished. Malik Bhago was humbled and requested Guru Ji to explain what it was. Guru Ji said that Bhai Lalo’s earnings are of Kirt, but his were not from it.
The blood present in the food was of those whom he forced to work for him without paying them what they deserved. Those who deserve and are poor are doing their Kirt and nobody can snatch it. It was a lesson not only for him, but also for all those who were present over there, and for us as well. Mother’s milk is her blood turned into milk, which a child drinks. It is true with all mammals. One’s Kirt is the milk for which one has poured blood and sweat.
Thus, the Kirt is the major part of the Art of Ascendancy, the Chardi Kala, stopping dissipation of our energy with the help of resonance of waves and vibrations with hands joined for prayers. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
Malik Bhago used all possible means to force, but Guru Ji refused again. However to teach a lesson to people present there, he went along with Bhai Lalo Ji. Malik Bhago was very angry and furious about Guru Ji’s staying with a poor person, Bhai Lalo Ji. When he kept on asking many questions, Guru Ji asked him to bring the food and asked Bhai Lalo to bring food from his home.
When both of the foods were presented to him, he took one in each hand and pressed it. From poor Bhai Lalo Ji’s food, the milk was poured, but from Malik Bhago’s the blood was pouring. All present over there were astonished. Malik Bhago was humbled and requested Guru Ji to explain what it was. Guru Ji said that Bhai Lalo’s earnings are of Kirt, but his were not from it.
The blood present in the food was of those whom he forced to work for him without paying them what they deserved. Those who deserve and are poor are doing their Kirt and nobody can snatch it. It was a lesson not only for him, but also for all those who were present over there, and for us as well. Mother’s milk is her blood turned into milk, which a child drinks. It is true with all mammals. One’s Kirt is the milk for which one has poured blood and sweat.
Thus, the Kirt is the major part of the Art of Ascendancy, the Chardi Kala, stopping dissipation of our energy with the help of resonance of waves and vibrations with hands joined for prayers. Thanks!
When Malik Bhago wanted make show of his wealth, he forced many people to accept his invitation. At that time Shri Guru Nanak Dev Ji was staying with Bhai Lalo Ji, who was very poor but doing what Guru Ji said, that one should earn by self, Kirt Karna (Karna means doing). Guru Ji was invited to come, but he refused.
Malik Bhago used all possible means to force, but Guru Ji refused again. However to teach a lesson to people present there, he went along with Bhai Lalo Ji. Malik Bhago was very angry and furious about Guru Ji’s staying with a poor person, Bhai Lalo Ji. When he kept on asking many questions, Guru Ji asked him to bring the food and asked Bhai Lalo to bring food from his home.
When both of the foods were presented to him, he took one in each hand and pressed it. From poor Bhai Lalo Ji’s food, the milk was poured, but from Malik Bhago’s the blood was pouring. All present over there were astonished. Malik Bhago was humbled and requested Guru Ji to explain what it was. Guru Ji said that Bhai Lalo’s earnings are of Kirt, but his were not from it.
The blood present in the food was of those whom he forced to work for him without paying them what they deserved. Those who deserve and are poor are doing their Kirt and nobody can snatch it. It was a lesson not only for him, but also for all those who were present over there, and for us as well. Mother’s milk is her blood turned into milk, which a child drinks. It is true with all mammals. One’s Kirt is the milk for which one has poured blood and sweat.
Thus, the Kirt is the major part of the Art of Ascendancy, the Chardi Kala, stopping dissipation of our energy with the help of resonance of waves and vibrations with hands joined for prayers. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-XII
Chardi Kala as described in the Sikhism
We learn when we share, but not when we argue, is not it. So, let us keep moving on the metaphysical and thus the mystical jorney that can help us to think braodly and help one another without cosidering the cast, creed or counrty.
Thus, among many rare ones, there is yet another Sakhi that when Shri Ram Chandra Ji went to exile with Sita Ji and Lachhman, on their way, they had to cross a river. The boatman washed their feet and gave this water to his family to drink. Then, when they crossed the river, Shri Ram Chandra Ji offered him something in return, but he refused. Sita Ji also offered her bangle of gold but he still refused.
Shri Ram Ji asked him what he wanted. He requested him to bless him to cross the ocean of ignorance, the salvation. Shri Ram Ji smiled and left with the others.
After 14 years, when Shri Ram Ji along with Sita Ji and Lachhman came back, they again had to cross that very river. The same boatman was there and did everything as he did before, Shri Ram Ji again requested him to take something but he refused.
Shri Ram Ji embraced him, and he screamed that blood was flowing from Shri Ram’s body and falling on boatman’s feet. Shri Ram Ji’s body was wounded, he said that he has washed his feet with his own blood and requested him to accept something for his Kirt while he used his boat for them. He humbly again asked for salvation.
Shri Ram smiled and said that his wish would be fulfilled when he would come in his next form (Jama). Long time passed, Shri Krishna Ji all of a sudden left his throne when he heard that Sudama Ji had come to meet him.
He brought poor Sudama Ji to his palace, washed his feet, and gave the water to the whole family. His wife, Rukmani Ji was bit astonished at why Shri Krishna offered that water to all. She wanted to know, Shri Krishna asked her to recall. She closed her eyes and was very astonished, while Shri Krishna was laughing.
The Sudama Ji, was the same boatman whom they offered something in return for his services, but he wanted salvation. At that time when Shri Krishna offered him wealth, he again refused. Therefore, he asked him how everything at home, Sudama Ji replied that everything was very well.
On his saying, this Shri Krishna said, while blessing him, that all would be well not because he was seeking but because he was saying. Thus, Sudama’s earned Sattu (food from rice) with Kirt were greater even than his offering Baikuntha, his abode to offer to him by Shri Krishna.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
We learn when we share, but not when we argue, is not it. So, let us keep moving on the metaphysical and thus the mystical jorney that can help us to think braodly and help one another without cosidering the cast, creed or counrty.
Thus, among many rare ones, there is yet another Sakhi that when Shri Ram Chandra Ji went to exile with Sita Ji and Lachhman, on their way, they had to cross a river. The boatman washed their feet and gave this water to his family to drink. Then, when they crossed the river, Shri Ram Chandra Ji offered him something in return, but he refused. Sita Ji also offered her bangle of gold but he still refused.
Shri Ram Ji asked him what he wanted. He requested him to bless him to cross the ocean of ignorance, the salvation. Shri Ram Ji smiled and left with the others.
After 14 years, when Shri Ram Ji along with Sita Ji and Lachhman came back, they again had to cross that very river. The same boatman was there and did everything as he did before, Shri Ram Ji again requested him to take something but he refused.
Shri Ram Ji embraced him, and he screamed that blood was flowing from Shri Ram’s body and falling on boatman’s feet. Shri Ram Ji’s body was wounded, he said that he has washed his feet with his own blood and requested him to accept something for his Kirt while he used his boat for them. He humbly again asked for salvation.
Shri Ram smiled and said that his wish would be fulfilled when he would come in his next form (Jama). Long time passed, Shri Krishna Ji all of a sudden left his throne when he heard that Sudama Ji had come to meet him.
He brought poor Sudama Ji to his palace, washed his feet, and gave the water to the whole family. His wife, Rukmani Ji was bit astonished at why Shri Krishna offered that water to all. She wanted to know, Shri Krishna asked her to recall. She closed her eyes and was very astonished, while Shri Krishna was laughing.
The Sudama Ji, was the same boatman whom they offered something in return for his services, but he wanted salvation. At that time when Shri Krishna offered him wealth, he again refused. Therefore, he asked him how everything at home, Sudama Ji replied that everything was very well.
On his saying, this Shri Krishna said, while blessing him, that all would be well not because he was seeking but because he was saying. Thus, Sudama’s earned Sattu (food from rice) with Kirt were greater even than his offering Baikuntha, his abode to offer to him by Shri Krishna.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-XI
Let us share more about it. There is another Sakhi (a story of witness), that once upon a time a Sikh offered flesh from his thigh to the Hawk kept by Tenth Guru Nanak, Shri Guru Gobind Singh Ji. He blessed him. At that moment, a poor Sikh came and offered Guru Ji a damrhda (old Indian rupee).
Guru Ji bestowed so many blessings on him that the other Sikh was very annoyed thinking that he offered his own flesh, but Guru Ji gave more blessings to the other.
Guru Ji knowing what he was thinking asked him, why he was thinking like this. He complained that he had offered his flesh but the other Sikh just a damrhda, how came that Guru Ji has bestowed so many blessings on him. Guru Ji said that his damrhda was of Kirt.
Moreover, the money earned by Kirt is like one flesh from the liver. The Sikh was humbled and understood that to earn by blood and sweat, the Kirt is much more valuable than all that we may ever offer, in other words we have it as the best to offer.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
Guru Ji bestowed so many blessings on him that the other Sikh was very annoyed thinking that he offered his own flesh, but Guru Ji gave more blessings to the other.
Guru Ji knowing what he was thinking asked him, why he was thinking like this. He complained that he had offered his flesh but the other Sikh just a damrhda, how came that Guru Ji has bestowed so many blessings on him. Guru Ji said that his damrhda was of Kirt.
Moreover, the money earned by Kirt is like one flesh from the liver. The Sikh was humbled and understood that to earn by blood and sweat, the Kirt is much more valuable than all that we may ever offer, in other words we have it as the best to offer.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-X
The wise ones also use the word of ascendancy when they receive Parshad or the Langar, they utter the word “Swaya” which does not mean too little, it is used metaphorically, it means ever-ascending blessings present in the Parshad or Langar.
In Gurbani this word is used for ever ascending by Shri Guru Arjan Dev Ji, saying that the one, who is balanced, never waivers, and this balanced state is bestowed by God, day by day such a balanced seeker ascends and never lacks anything.
Again, the Kirt or earning by self with ten nails needs attention. The area around the nails, on the uppermost phalange creates a sphere from which our body with its unique aura system releases 8000 cycles of vibrations per second from each hand.
It enriches our concentration, and thus integration to do everything by all of our body, mind, heart and soul. We will discuss it in the last part of article about the Art of ascendancy. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
In Gurbani this word is used for ever ascending by Shri Guru Arjan Dev Ji, saying that the one, who is balanced, never waivers, and this balanced state is bestowed by God, day by day such a balanced seeker ascends and never lacks anything.
Again, the Kirt or earning by self with ten nails needs attention. The area around the nails, on the uppermost phalange creates a sphere from which our body with its unique aura system releases 8000 cycles of vibrations per second from each hand.
It enriches our concentration, and thus integration to do everything by all of our body, mind, heart and soul. We will discuss it in the last part of article about the Art of ascendancy. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-IX
You see without the sense of equality, our sol remains thirsty and it is thus never quenched, as the humblest point in us is the soul, ever remaining in the state of selflessness, and thus the desire for quenching with the sense of equality. The powerful and brave, being wise can never be forceful. This sense of equality is best learnt in the Sangat (the Congregation) where one, as a seeker goes to enjoy the feeling of equality.
Shri Guru Amardas Ji founded the concept of Sangat and Pangat, the Pangat is sitting and eating together, without the consideration of caste, creed, rich, poor, ignorant, wise and other negative boosters that quench the soul with lack of sense of equality, the selflessness. One thing over here that is to be noted is that Langar is simply a food, it is Parshad.
Bhai Gurdas Ji says that eating too much at a religious place is the path to de-ascendancy. It lowers our level of spiritual earnings because we may be sharing the Langar that someone else could have eaten, if we take only a little free food, the Langar, is not it. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
Shri Guru Amardas Ji founded the concept of Sangat and Pangat, the Pangat is sitting and eating together, without the consideration of caste, creed, rich, poor, ignorant, wise and other negative boosters that quench the soul with lack of sense of equality, the selflessness. One thing over here that is to be noted is that Langar is simply a food, it is Parshad.
Bhai Gurdas Ji says that eating too much at a religious place is the path to de-ascendancy. It lowers our level of spiritual earnings because we may be sharing the Langar that someone else could have eaten, if we take only a little free food, the Langar, is not it. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-IX
You see without the sense of equality, our sol remains thirsty and it is thus never quenched, as the humblest point in us is the soul, ever remaining in the state of selflessness, and thus the desire for quenching with the sense of equality. The powerful and brave, being wise can never be forceful. This sense of equality is best learnt in the Sangat (the Congregation) where one, as a seeker goes to enjoy the feeling of equality.
Shri Guru Amardas Ji founded the concept of Sangat and Pangat, the Pangat is sitting and eating together, without the consideration of caste, creed, rich, poor, ignorant, wise and other negative boosters that quench the soul with lack of sense of equality, the selflessness. One thing over here that is to be noted is that Langar is simply a food, it is Parshad.
Bhai Gurdas Ji says that eating too much at a religious place is the path to de-ascendancy. It lowers our level of spiritual earnings because we may be sharing the Langar that someone else could have eaten, if we take only a little free food, the Langar, is not it. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
Shri Guru Amardas Ji founded the concept of Sangat and Pangat, the Pangat is sitting and eating together, without the consideration of caste, creed, rich, poor, ignorant, wise and other negative boosters that quench the soul with lack of sense of equality, the selflessness. One thing over here that is to be noted is that Langar is simply a food, it is Parshad.
Bhai Gurdas Ji says that eating too much at a religious place is the path to de-ascendancy. It lowers our level of spiritual earnings because we may be sharing the Langar that someone else could have eaten, if we take only a little free food, the Langar, is not it. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-VIII
We seldom think about it not because we do not know about it, rather we are work alcoholics and strongly believe in actions. The art of imitation is for action not for thought, there is an old saying about it that never ever imitates the actions of the wise, instead follow what one says. The thoughts of the holy and wise ones are like that of sea, but actions are like that of a drop of it.
What they say is from the sea of the universal consciousness, and their actions are according to it. One the other hand as a seeker one sees their action first as if one looking at the river and searching for stability of the sea. The waves in the river are random thoughts that keep on flowing.
For it, there is an old saying that what an ordinary or a new learner does is to be observed not what one says. A layman strongly believes that one’s speed of actions is marvel of great wisdom, so that is the knowledge of a river that in its fast flows it has seen so many changes, places, people and ups and downs that it is the quantity of knowledge that one counts in such a way.
If we just block the flow of the river, and make a dam of water and think what works it can do. Now the dam is like a drop of the sea in a way of its power of wisdom. In this age of nuclear dams of energy is nothing in front of the seven seas, the ocean.
In ordinary sense, by polluting the sea, we can give it a color of pollution, yet it remains the sea. It simply depletes the pollution by taking back what it gives to create a healthy life on earth. It is as if father disowns a son. In Gurbani, the water is symbolized as father, earth as mother and air as the representative of Guru or Lord.
When one’s actions become the prominent factor these are from knowledge and when such knowledge is the ambition, it like a flood in the river. The wisdom is the power of thought, but knowledge is force of an idea simply based on knowledge. Wisdom is from selflessness whereas the knowledge is from selfishness, as one cannot acquire knowledge without being and this knowledge cannot ascend to wisdom level, until the possessor of it does not use it selflessly, in the welfare of all.
This selfless use of wisdom is service of the Creation, and humanity in particular. The service of a soul cannot be rendered by actions alone. It humbly needs feelings that bond it other soul; the bonding of soul is based on the sense of equality, the selflessness. We will discuss about it.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
What they say is from the sea of the universal consciousness, and their actions are according to it. One the other hand as a seeker one sees their action first as if one looking at the river and searching for stability of the sea. The waves in the river are random thoughts that keep on flowing.
For it, there is an old saying that what an ordinary or a new learner does is to be observed not what one says. A layman strongly believes that one’s speed of actions is marvel of great wisdom, so that is the knowledge of a river that in its fast flows it has seen so many changes, places, people and ups and downs that it is the quantity of knowledge that one counts in such a way.
If we just block the flow of the river, and make a dam of water and think what works it can do. Now the dam is like a drop of the sea in a way of its power of wisdom. In this age of nuclear dams of energy is nothing in front of the seven seas, the ocean.
In ordinary sense, by polluting the sea, we can give it a color of pollution, yet it remains the sea. It simply depletes the pollution by taking back what it gives to create a healthy life on earth. It is as if father disowns a son. In Gurbani, the water is symbolized as father, earth as mother and air as the representative of Guru or Lord.
When one’s actions become the prominent factor these are from knowledge and when such knowledge is the ambition, it like a flood in the river. The wisdom is the power of thought, but knowledge is force of an idea simply based on knowledge. Wisdom is from selflessness whereas the knowledge is from selfishness, as one cannot acquire knowledge without being and this knowledge cannot ascend to wisdom level, until the possessor of it does not use it selflessly, in the welfare of all.
This selfless use of wisdom is service of the Creation, and humanity in particular. The service of a soul cannot be rendered by actions alone. It humbly needs feelings that bond it other soul; the bonding of soul is based on the sense of equality, the selflessness. We will discuss about it.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-VII
You see for His refuge the word feet is not usually used it is the word Charan Kamal, meaning the operating power working in the creation. He works with Word and for Him, the Thought or Will and action are one that is simultaneous. The actions occur in Him without affecting Him. In Gurbani, it is compared with water of the sea, that whatever happens in the water may produce flows, waves, and tides but does not affect the water.
The water remains so though appearing in different forms. The forms are due to different actions taking place in the sea. The action according to its way of action is named, as one action that produces the trough and crust is named wave, the rising and falling down of water due to the Moon is named tides and so on. The similar example is that of the color of the water; whatever color is added to it, it takes the shade of that color.
For example if one adds blue color, it appears blue, if yellow is added it appears yellow. The color of the water changes not the water. It is true with the adjectives that we add to ourselves. If the sentence is that 'I' am good or bad, it does not affect 'I'. However, we have so many adjectives added to ‘I’ that our identity is lost. In old days, people used to use the word 'We', instead of 'I'.
The most amazing point of concern is that this very use of the word did not have the same meaning and effect as that of I. The word “I” is representations of ego and possessions. Just considering it, in the family if one says, “I want to serve you” it does not have the same feelings as saying: “We need to serve”.
In the householder's life and even otherwise, if the husband keeps on repeating word 'I', and wife too, the bond of affection goes down because the effect of the word “We” is not there. We claim that it is understood that word “we” is hidden in “I”, yet the word “I” by itself is hidden.
We can understand the meaning of ‘We’ but not of ‘I’, because ‘I’ is not body, mind, heart, etc., rather it the consciousness in which I is attributed to a soul. The soul by its virtue of existence does not do any action. On the other hand the word we does not represent soul, souls are always one, as the concept of zeros when added remain zero.
The words he, she, they, other and we are in the form of the pronouns except for the word ‘I’, do represent body, mind and heart, for example as when we say 'They', the feeling of “I-ness” is not present. There is the depth in which we seldom like to go to and it is the power, energy and force of thoughts of ‘I’, when we learn to use the conscience as the ‘I’. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The water remains so though appearing in different forms. The forms are due to different actions taking place in the sea. The action according to its way of action is named, as one action that produces the trough and crust is named wave, the rising and falling down of water due to the Moon is named tides and so on. The similar example is that of the color of the water; whatever color is added to it, it takes the shade of that color.
For example if one adds blue color, it appears blue, if yellow is added it appears yellow. The color of the water changes not the water. It is true with the adjectives that we add to ourselves. If the sentence is that 'I' am good or bad, it does not affect 'I'. However, we have so many adjectives added to ‘I’ that our identity is lost. In old days, people used to use the word 'We', instead of 'I'.
The most amazing point of concern is that this very use of the word did not have the same meaning and effect as that of I. The word “I” is representations of ego and possessions. Just considering it, in the family if one says, “I want to serve you” it does not have the same feelings as saying: “We need to serve”.
In the householder's life and even otherwise, if the husband keeps on repeating word 'I', and wife too, the bond of affection goes down because the effect of the word “We” is not there. We claim that it is understood that word “we” is hidden in “I”, yet the word “I” by itself is hidden.
We can understand the meaning of ‘We’ but not of ‘I’, because ‘I’ is not body, mind, heart, etc., rather it the consciousness in which I is attributed to a soul. The soul by its virtue of existence does not do any action. On the other hand the word we does not represent soul, souls are always one, as the concept of zeros when added remain zero.
The words he, she, they, other and we are in the form of the pronouns except for the word ‘I’, do represent body, mind and heart, for example as when we say 'They', the feeling of “I-ness” is not present. There is the depth in which we seldom like to go to and it is the power, energy and force of thoughts of ‘I’, when we learn to use the conscience as the ‘I’. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-VI
You see as in many instruments, one thing is common and that is the music, it is due to harmony, rhythm and balance of all instruments in a special way, the classic way. Otherwise is it a noise produced by each instrument though fully capable of producing Music.
We, as seeker do talk about the divine or transcendental music and in a way make noise in the name of Anahad Nada while being disharmonious, out of biorhythm and unbalanced way of what we do and say and say and do.
The ego that can produce the dreams with virtually real things can do anything like Anahad Nada at sub-conscious level making it sure that one enjoys it like a dream. This is descending not Art of Ascending. In the heart, one can sing perfectly but on the stage or in real cannot sing.
This singing in the heart is though much better but like a flower in the jungle that cannot seen by anybody. The flower without smell does not lose its identity; its fragrance is lost. Searching for that fragrance of divine wisdom is the research, it is not study, which is, simply learning about it.
Otherwise, the Anahad Naad (Nada), is by its own existence in all, going on ever in tune with the single frame of reference, the Supreme Conscious, possessing the absolute harmony, rhythm and balance of oneness in diversification. The Gurbani simplifies this concept of divine music to such an extent that a seeker never gets lost…when it says that He Himself is present in the congregation and the place where Kirtan is sung that is His very Abode.
Even more is that He is present whoever His is remembered through Gurbani and by His Name. What more is required when He is present in His name and Kirtan. All the things that work in miraculous or wonderful way are His possessions, even the Abode.
A seeker who seeks the Heaven or His Abode, but not Him may never feel His presence, though enjoying all that is available in the heaven or Abode. Seeking Him is the highest; the possessions come just by His being present. According to the Gurbani, the true seeker seeks neither Kingdom nor the Salvation; the sole desire is to obey His Will by taking refuge in His present Word.
The Word is not conceived without His Creative Power in the form of Maya with which the creation is created. Just sitting near the feet is not surrender, it is accepting that the feet carry all the body to do anything and everything. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
We, as seeker do talk about the divine or transcendental music and in a way make noise in the name of Anahad Nada while being disharmonious, out of biorhythm and unbalanced way of what we do and say and say and do.
The ego that can produce the dreams with virtually real things can do anything like Anahad Nada at sub-conscious level making it sure that one enjoys it like a dream. This is descending not Art of Ascending. In the heart, one can sing perfectly but on the stage or in real cannot sing.
This singing in the heart is though much better but like a flower in the jungle that cannot seen by anybody. The flower without smell does not lose its identity; its fragrance is lost. Searching for that fragrance of divine wisdom is the research, it is not study, which is, simply learning about it.
Otherwise, the Anahad Naad (Nada), is by its own existence in all, going on ever in tune with the single frame of reference, the Supreme Conscious, possessing the absolute harmony, rhythm and balance of oneness in diversification. The Gurbani simplifies this concept of divine music to such an extent that a seeker never gets lost…when it says that He Himself is present in the congregation and the place where Kirtan is sung that is His very Abode.
Even more is that He is present whoever His is remembered through Gurbani and by His Name. What more is required when He is present in His name and Kirtan. All the things that work in miraculous or wonderful way are His possessions, even the Abode.
A seeker who seeks the Heaven or His Abode, but not Him may never feel His presence, though enjoying all that is available in the heaven or Abode. Seeking Him is the highest; the possessions come just by His being present. According to the Gurbani, the true seeker seeks neither Kingdom nor the Salvation; the sole desire is to obey His Will by taking refuge in His present Word.
The Word is not conceived without His Creative Power in the form of Maya with which the creation is created. Just sitting near the feet is not surrender, it is accepting that the feet carry all the body to do anything and everything. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-V
The learning and earning by self gives one, a rare eligibility to walk on the Divine Path of soul or spiritual evolution. The word for it is Kirt and there is another word Krit for creating something with the touch of one own originality, creativity and individuality. The word Kirt is of higher value than of Krit.
An adjective is added to word Kirt by saying that it is our earning by our own ten nails of the hands. The phalanges on the fingers of the hand mystically represent three levels of one’ transitions in the level of living, namely these are materialistic (Aadi-Bhotic), conscious breathing (Aadi- Daivic, the level of consciousness) and spiritual (Aadi-Atamic).
The nails are on the backside of the spiritual or Aadi-Atamic level or the uppermost phalange on the fingers. Thus, the nails represent the spiritual level. Further, the Kirt of ten nails is thus the representation of our spiritual earning or earning spiritually.
The spiritual earning does not mean that one should not be professional, rather it is giving touch of one’s own touch of originality, creativity and individuality to whatever one’s profession is.
By doing so is one’s self-contribution to the progress and development of the profession to uplift the level of service rendered through it to others. It is our duty, the quality level of personal contribution.
The money earned this way is by it-self a work of charity and sharing it in His Name is serving Him, the Sewa. The Sewa is not bound to person or place rather it where needed or deserved. In other words as Shri Guru Gobind Singh Ji has said that the needy person's mouth is Guru Ji’s own collection box (Golak).
Here, the mouth is not simply for eating food, instead it is whatever the needy wants or needs. The need is universal thing, but the greed is self-interest, possessiveness-the ignorance developed by one’s ego. So according to Guru Ji, one’s inability to share in others needs is nothing else than a greed.
As at this dilemma, when one’ assumes to be a giver, it makes one possessive. The possessiveness is that force, which weakens one’s Divine gift of being selflessness not in use until all things belong to God, is not conceived. When the seeker accepts that all things belong to God, it does not mean one has to abandon everything, rather one becomes the master user of all.
We offer food to Guru Ji and it turns into Parshad, so as said in the Sukhmani Sahib by Shri Guru Arjan Dev Ji that all that we possess is His Parshad. For it, thanksgiving is offered which dispels the ignorance of being possessor and bestows the joy of user. If anyone says that one went to Gurudwara Sahib and offered Parshad, there is one thing that the body, heart, mind and soul belong to Him; the energy used in walking is His, the Gurudwara sahib is His, Parshad is His, and so on.
Then what a seeker has done by him or her self, yes, simply enjoyed the joys of being user. The thanksgiving for it is that a seeker thanks that this blessing of being user (the joy of being Nimit-the one through whom the action or service has taken place by His Grace) has been bestowed upon.
It is like that a body is like an instrument with which all bodies in a divine bond make the orchestra of the Divine hand that is all hands are His though seem many. It has a similarity with music.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
An adjective is added to word Kirt by saying that it is our earning by our own ten nails of the hands. The phalanges on the fingers of the hand mystically represent three levels of one’ transitions in the level of living, namely these are materialistic (Aadi-Bhotic), conscious breathing (Aadi- Daivic, the level of consciousness) and spiritual (Aadi-Atamic).
The nails are on the backside of the spiritual or Aadi-Atamic level or the uppermost phalange on the fingers. Thus, the nails represent the spiritual level. Further, the Kirt of ten nails is thus the representation of our spiritual earning or earning spiritually.
The spiritual earning does not mean that one should not be professional, rather it is giving touch of one’s own touch of originality, creativity and individuality to whatever one’s profession is.
By doing so is one’s self-contribution to the progress and development of the profession to uplift the level of service rendered through it to others. It is our duty, the quality level of personal contribution.
The money earned this way is by it-self a work of charity and sharing it in His Name is serving Him, the Sewa. The Sewa is not bound to person or place rather it where needed or deserved. In other words as Shri Guru Gobind Singh Ji has said that the needy person's mouth is Guru Ji’s own collection box (Golak).
Here, the mouth is not simply for eating food, instead it is whatever the needy wants or needs. The need is universal thing, but the greed is self-interest, possessiveness-the ignorance developed by one’s ego. So according to Guru Ji, one’s inability to share in others needs is nothing else than a greed.
As at this dilemma, when one’ assumes to be a giver, it makes one possessive. The possessiveness is that force, which weakens one’s Divine gift of being selflessness not in use until all things belong to God, is not conceived. When the seeker accepts that all things belong to God, it does not mean one has to abandon everything, rather one becomes the master user of all.
We offer food to Guru Ji and it turns into Parshad, so as said in the Sukhmani Sahib by Shri Guru Arjan Dev Ji that all that we possess is His Parshad. For it, thanksgiving is offered which dispels the ignorance of being possessor and bestows the joy of user. If anyone says that one went to Gurudwara Sahib and offered Parshad, there is one thing that the body, heart, mind and soul belong to Him; the energy used in walking is His, the Gurudwara sahib is His, Parshad is His, and so on.
Then what a seeker has done by him or her self, yes, simply enjoyed the joys of being user. The thanksgiving for it is that a seeker thanks that this blessing of being user (the joy of being Nimit-the one through whom the action or service has taken place by His Grace) has been bestowed upon.
It is like that a body is like an instrument with which all bodies in a divine bond make the orchestra of the Divine hand that is all hands are His though seem many. It has a similarity with music.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-IV
It seems impossible but in the form of light it does because light is not only wave but particle also. Now energy is conserved but when it changes its form the change in waves are likely to occur. For example, the electric and magnetic energy have different wave theories. The waves and vibration of electricity can produce magnetic energy and on the other hand, the magnetic field is capable of changing both direction and quantity of electricity.
What is common between light and electromagnetic propagation, well it is that the light is both electric and magnetic. The electrons are particle but the magnet is like wave. The Gurbani says that the word can magnetize anything uplifting the currents in the body, namely positive, negative and the neutral, also known as the Pingla, Ida and the Sukhmna.
There are four major ages, namely, Satyuga, Tretta, Dwapura and Kaliyuga. It is a descending order in which the vital energy lowers from vital fluids and air (Prana), to bones, to blood and finally at Annmayi Kosh or the food level in the Kaliyuga. So in this age, the pollution of foods is the most serious factor as from it our thoughts, feelings and actions get the direction.
The global use of medicines is one of the most common practices to nullify the polluted effects of the food. The body at physical level needs balanced food, at emotional level the enjoyment of art, at mental level the practice of systematic knowledge like Science and Math. You see at philosophical level, we need to understand that the time spent with the self or personal time and shared wisdom of great people, at spiritual level it needs the singleness of thought (idea), feeling, and action.
At divine level, it needs the self-exaltation, the essence of art of ascendancy to dwell in single sphere of Spirit as if a pot in the water does. It appears to be very much clear in the fundamental principles as simplified in the following:
In Gurbani, the Art of Ascendancy for the evolution of the soul is based on some principles; the most important of which are the following three:
1. Learning and earning by self (Kirt Karna)
2. Obeying the Divine Path according to Gurbani ( Naam Japna)
3. Sharing the possessions with others to practice the teachings of the Gurbani ( Vand Chhakna)
We will discus it as an Art of Ascendancy, the Chardi Kala for the spiritual gift of Eternal Hope.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
What is common between light and electromagnetic propagation, well it is that the light is both electric and magnetic. The electrons are particle but the magnet is like wave. The Gurbani says that the word can magnetize anything uplifting the currents in the body, namely positive, negative and the neutral, also known as the Pingla, Ida and the Sukhmna.
There are four major ages, namely, Satyuga, Tretta, Dwapura and Kaliyuga. It is a descending order in which the vital energy lowers from vital fluids and air (Prana), to bones, to blood and finally at Annmayi Kosh or the food level in the Kaliyuga. So in this age, the pollution of foods is the most serious factor as from it our thoughts, feelings and actions get the direction.
The global use of medicines is one of the most common practices to nullify the polluted effects of the food. The body at physical level needs balanced food, at emotional level the enjoyment of art, at mental level the practice of systematic knowledge like Science and Math. You see at philosophical level, we need to understand that the time spent with the self or personal time and shared wisdom of great people, at spiritual level it needs the singleness of thought (idea), feeling, and action.
At divine level, it needs the self-exaltation, the essence of art of ascendancy to dwell in single sphere of Spirit as if a pot in the water does. It appears to be very much clear in the fundamental principles as simplified in the following:
In Gurbani, the Art of Ascendancy for the evolution of the soul is based on some principles; the most important of which are the following three:
1. Learning and earning by self (Kirt Karna)
2. Obeying the Divine Path according to Gurbani ( Naam Japna)
3. Sharing the possessions with others to practice the teachings of the Gurbani ( Vand Chhakna)
We will discus it as an Art of Ascendancy, the Chardi Kala for the spiritual gift of Eternal Hope.
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-III
The Art of Ascendancy-Chardi Kala as described in the Sikhism and Interfaith-III
The theory of science follows the study of a tree but study of the seed is the subject matter of Philosophy. Now, for the sake of comparison and contrast, the question is if it is Science, which detaches us from Mother Nature is better or it is the Religion, which attaches or reunites one with Her, the nature. It can be blend of both as Philselfology.
Well, there seems need of proper frame of reference that may change possession of knowledge into treasure of wisdom common for all.
This wisdom constitutes the grounds for the Art of Ascendancy, which is popular as the Chardi Kala, the everlasting hope in God and thus the Natural or the Universal Laws and Principles. Now, you see at this stage, we may better consider the concept of spirit and matter.
In a simplified manner, the simplest of all is that of the concept of light. It is both wave and particle. Can a particle travel at the speed of light?
Let us think about it in a meditative way. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
The theory of science follows the study of a tree but study of the seed is the subject matter of Philosophy. Now, for the sake of comparison and contrast, the question is if it is Science, which detaches us from Mother Nature is better or it is the Religion, which attaches or reunites one with Her, the nature. It can be blend of both as Philselfology.
Well, there seems need of proper frame of reference that may change possession of knowledge into treasure of wisdom common for all.
This wisdom constitutes the grounds for the Art of Ascendancy, which is popular as the Chardi Kala, the everlasting hope in God and thus the Natural or the Universal Laws and Principles. Now, you see at this stage, we may better consider the concept of spirit and matter.
In a simplified manner, the simplest of all is that of the concept of light. It is both wave and particle. Can a particle travel at the speed of light?
Let us think about it in a meditative way. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
Wednesday, May 20, 2009
The Art of Acendancy-Chardi Kala in Sikhism and Interfaith-II
The Art of Ascendancy for the evolution of soul is that blend of Philosophy and Science, which gives a seeker to understand that the purpose of the religion is not simply to reunite with the Mother Nature and explore Her mysteries. According to Gurbani too much of knowledge becomes such a burden that person it creates fear and craving to win by arguments. The Science is subject matter of Shaankh Yoga in which one first detaches himself or herself from Mother Nature and then acquires knowledge by all possible means.
This very detachment seems to be the root cause of self-attachment. On the other hand, the Philosophy is subject matter of for reuniting with the self, the introvert’s approach for research. According to Gurbani, the subject matter of research is to find and reunite with one’s self that leads to reunion with the Supreme Spirit, which works behind the activities of Mother Nature.
The irony is that the supreme spirit is not attached to Mother Nature either it just His Maya, the power that appears real, like a movie on the screen. The still higher irony is that Maya means that what is there but not there. For example when we see a person standing in front of us, one may be far away in the thoughts. One appears there but is not there.
The very thing that makes us present over there, where our conscious is. Scientifically, we are detached but attached to the frame of reference that is our own, whereas philosophically we are attached to the conscious and it is by its own virtue detached from Mother Nature, yet playing its significant role in the Nature. Now, at the conscious level the frame of reference is not our own, rather it is universal, that is, a single frame of reference for all things and activities.
We will discuss about it in the next part. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
This very detachment seems to be the root cause of self-attachment. On the other hand, the Philosophy is subject matter of for reuniting with the self, the introvert’s approach for research. According to Gurbani, the subject matter of research is to find and reunite with one’s self that leads to reunion with the Supreme Spirit, which works behind the activities of Mother Nature.
The irony is that the supreme spirit is not attached to Mother Nature either it just His Maya, the power that appears real, like a movie on the screen. The still higher irony is that Maya means that what is there but not there. For example when we see a person standing in front of us, one may be far away in the thoughts. One appears there but is not there.
The very thing that makes us present over there, where our conscious is. Scientifically, we are detached but attached to the frame of reference that is our own, whereas philosophically we are attached to the conscious and it is by its own virtue detached from Mother Nature, yet playing its significant role in the Nature. Now, at the conscious level the frame of reference is not our own, rather it is universal, that is, a single frame of reference for all things and activities.
We will discuss about it in the next part. Thanks!
© Dr. Harmander Singh (© Protected and archived by WorldWideOCR.com Seal™ File)
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