Thank you
Faisal
ALAKH SREVO BANA HET DHARI
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faisall667
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ALAKH SREVO BANA HET DHARI
Can someone explain this ginan? This ginan talks about a guy named Moosa who makes a lot of food and then pretty much I get lost of what the ginan talks about so, please explain.
Thank you
Faisal
Thank you
Faisal
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faisall667
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Hazarat Musa and the Destitute
This story is also related in the Ginan "Sarave Jeevu na Jyaare Lekha lese" (this can be referenced in the Ginan section) verse 60 onwards.
My understanding of the series of events narrated in the Ginan is that Prophet Musa wanted to make a food offering to the Lord and prepared food for 6 months in anticipation. When the Lord finally arrived at his home in the guise of a destitute, Musa was not able to recognize Him and mistreated him and gave him stale food.
When Musa had no apparent visitation from the Lord, he paid Him a visit with the food and saw the begging bowl that the destitute had. He then realized that the destitute was none other than the Lord.
As a mark of annoyance, the Lord did not eat the food and gave it away to a fish.
The morale - Guests are Gods as per ancient Vedic lore. Treat whoever visits you with respect and give generously irrespective of who the guest is. Feeding the poor is like feeding the Lord as per a verse of Anant Akhado.
The other message from the story is that the standards are much stricter for the prophets. I minor error by them would be considered very serious. As a result of this incident Prophet Musa was not able to receive the Batuni Deedar for a considerable amount of time. He immersed himself in prayers for forgiveness for a considerable period.
My understanding of the series of events narrated in the Ginan is that Prophet Musa wanted to make a food offering to the Lord and prepared food for 6 months in anticipation. When the Lord finally arrived at his home in the guise of a destitute, Musa was not able to recognize Him and mistreated him and gave him stale food.
When Musa had no apparent visitation from the Lord, he paid Him a visit with the food and saw the begging bowl that the destitute had. He then realized that the destitute was none other than the Lord.
As a mark of annoyance, the Lord did not eat the food and gave it away to a fish.
The morale - Guests are Gods as per ancient Vedic lore. Treat whoever visits you with respect and give generously irrespective of who the guest is. Feeding the poor is like feeding the Lord as per a verse of Anant Akhado.
The other message from the story is that the standards are much stricter for the prophets. I minor error by them would be considered very serious. As a result of this incident Prophet Musa was not able to receive the Batuni Deedar for a considerable amount of time. He immersed himself in prayers for forgiveness for a considerable period.
Last edited by kmaherali on Thu Nov 04, 2004 10:41 pm, edited 1 time in total.
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star_munir
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The Ginan: "Sarave Jeevu na Jyaare" mentions 900 years which sounds ridiculous. In my opinion it could be days.star_munir wrote:Do you know how long was the period when He immersed himself in prayers for forgiveness ?
I have also mentioned somewhere else that the period of kaljug could be 432,000 days and not years. There is another theory which supports this and makes sense in many respects.
Ya Ali Madad
It was Prophet Adam that remorsed/cried for forgivness for 900 years. For Prophet Musa deedars were haulted for him for several months. This in a waiz cassette that is have by Bhadur Ali Raajani. Also it is also in Pir Hassan Kabirudinn's ginan "Ahe Bhi Taye Tame"
You metioned that 900 years was unreasonable or "ridiculous". In my opinion, i believe that sometimes things are beyond our perception, and trying to relate them to this world is unreasonable.
There in this ginan it states that Moses prepared food for 6 months, (this may sound unreasonable becuase it is hard in worldly terms to prepare food for 6 months and still mantain its fresheness). However, this ginan is spoken in bathni (spritual) terms and therfore relating it in a zahiri (worldly) manner is unreasonable.
May Mowla Bless You All
YAM
Karim Qazi
It was Prophet Adam that remorsed/cried for forgivness for 900 years. For Prophet Musa deedars were haulted for him for several months. This in a waiz cassette that is have by Bhadur Ali Raajani. Also it is also in Pir Hassan Kabirudinn's ginan "Ahe Bhi Taye Tame"
You metioned that 900 years was unreasonable or "ridiculous". In my opinion, i believe that sometimes things are beyond our perception, and trying to relate them to this world is unreasonable.
There in this ginan it states that Moses prepared food for 6 months, (this may sound unreasonable becuase it is hard in worldly terms to prepare food for 6 months and still mantain its fresheness). However, this ginan is spoken in bathni (spritual) terms and therfore relating it in a zahiri (worldly) manner is unreasonable.
May Mowla Bless You All
YAM
Karim Qazi
Lord Krishna and the Butter/Cheese
To add a different spin on this issue, I will quote an anecdote from Paramahansa Yogananda's "God Talks to Arjuna" which illustrates the importance of an elevated soul being served food. It is as good as serving the Lord himself. Or looking at it from another angle, an elevated soul consuming food with Divine awareness is as good as the Lord consuming it himself. Here it goes:
When Lord Krishna was among his devotees in Brindaban, he lived near the river Yamuna. The gopis (devotee milkmaids) often brought him his favorite food - fresh curds. Once, when the banks of the river were flooded, the devotees, laden with curd offerings for Krishna, could not get to their Master on the other side of the river. They noticed the great sage Vyasa sitting near the riverbank, his eyes gleaming with Krishna-intoxication. Knowing his divine power, the gopis requested his help.
"You want to give all that cheese to Krishna?" he inquired. "What about poor me?" So they set the offering before Vyasa, who ate and ate. The devotees began to worry; there seemed scarcely enough left for Krishna.
Vyasa rose to his feet and addressed the torrential river: "Yamuna, if I did not eat anything, divide and part!" To the gopis' ears' the request sounded facetious. The Yamuna, however (as did the Jordan for the Israelites), immediately separated itself into two walls of water, with a miraculous floor of dry land between. The astonished gopis entered the narrow path and safely reached the other shore.
But they did not find Krishna coming to greet them as ususal; he was soundly sleeping. They asked him: he looked at the cheese without interest.
"Master, what is the matter?" they asked. "Do you not crave curds today?"
Krishna smiled sleepily. "Oh," he replied, "that fellow Vyasa, on the other side of the river, has already fed me an overabundance of cheese!"
The gopis thus understood that Vyasa, while eating the curd, had been conscious only of his unity with the all-pervading Lord Krishna.
The Sage Vyasa alluded to in the above anecdote is none other than Veedur Vyaas mentioned in Anant Akhado. He was the bearer of the Light of Bhrama - Gur Bhrama. He is the one who composed the Gita.
When Lord Krishna was among his devotees in Brindaban, he lived near the river Yamuna. The gopis (devotee milkmaids) often brought him his favorite food - fresh curds. Once, when the banks of the river were flooded, the devotees, laden with curd offerings for Krishna, could not get to their Master on the other side of the river. They noticed the great sage Vyasa sitting near the riverbank, his eyes gleaming with Krishna-intoxication. Knowing his divine power, the gopis requested his help.
"You want to give all that cheese to Krishna?" he inquired. "What about poor me?" So they set the offering before Vyasa, who ate and ate. The devotees began to worry; there seemed scarcely enough left for Krishna.
Vyasa rose to his feet and addressed the torrential river: "Yamuna, if I did not eat anything, divide and part!" To the gopis' ears' the request sounded facetious. The Yamuna, however (as did the Jordan for the Israelites), immediately separated itself into two walls of water, with a miraculous floor of dry land between. The astonished gopis entered the narrow path and safely reached the other shore.
But they did not find Krishna coming to greet them as ususal; he was soundly sleeping. They asked him: he looked at the cheese without interest.
"Master, what is the matter?" they asked. "Do you not crave curds today?"
Krishna smiled sleepily. "Oh," he replied, "that fellow Vyasa, on the other side of the river, has already fed me an overabundance of cheese!"
The gopis thus understood that Vyasa, while eating the curd, had been conscious only of his unity with the all-pervading Lord Krishna.
The Sage Vyasa alluded to in the above anecdote is none other than Veedur Vyaas mentioned in Anant Akhado. He was the bearer of the Light of Bhrama - Gur Bhrama. He is the one who composed the Gita.
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star_munir
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Ya Ali Madad,
As Kmaher Ali you wrote that according to Ginan Hazrat Musa asked forgiveness and prayed for 900 years but in your opinion it can be 900 days and As a result of this incident Prophet Musa was not able to receive the Batuni Deedar for a considerable amount of time....
What do you mean by this? Do you mean that in your opinion the actual word in Ginan would be 900 days but was later changed by some one into 900 years or what?
Also as Karim Qazi wrote about waez of Alwaez Bahadur Ali Rajani, I also listened the waez of Bahadur Ali missionary yesterday with subject Mehmani in which he told this story. He was saying that one must be very careful in matter of Mehmani and there is a very big sin for a small mistake in Mehmani. In his waez he told this story in light of Ginan and told Hazrat Musa prayed and asked forgiveness for 900 years and than he was died. Pir Hassan KabirDin said in Ginan that still Hazrat Musa not got the Deedar. Than missionary said till the time of Pir Hassan Kabir Din Hazrat Musa not got the Deedar. Now whether he got or not only Imam knows that......
As Kmaher Ali you wrote that according to Ginan Hazrat Musa asked forgiveness and prayed for 900 years but in your opinion it can be 900 days and As a result of this incident Prophet Musa was not able to receive the Batuni Deedar for a considerable amount of time....
What do you mean by this? Do you mean that in your opinion the actual word in Ginan would be 900 days but was later changed by some one into 900 years or what?
Also as Karim Qazi wrote about waez of Alwaez Bahadur Ali Rajani, I also listened the waez of Bahadur Ali missionary yesterday with subject Mehmani in which he told this story. He was saying that one must be very careful in matter of Mehmani and there is a very big sin for a small mistake in Mehmani. In his waez he told this story in light of Ginan and told Hazrat Musa prayed and asked forgiveness for 900 years and than he was died. Pir Hassan KabirDin said in Ginan that still Hazrat Musa not got the Deedar. Than missionary said till the time of Pir Hassan Kabir Din Hazrat Musa not got the Deedar. Now whether he got or not only Imam knows that......
YAM,star_munir wrote: What do you mean by this? Do you mean that in your opinion the actual word in Ginan would be 900 days but was later changed by some one into 900 years or what?
I was just speculating based on the other time periods about Yugas that have been mentioned in Ginans which I in my opinion made more sense to have been referred to days instead of years. I may be wrong..
The following are the relevant verses in the Ginan.
ejee musaa nabee shaahku(n) bahot pyaaraa
neeto neet darshan karannaa -
ebee..........................60
Prophet Musa was most loved by the Lord and he used to enjoy the Spiritual Vision everyday.
Then he made the mistake which is alluded to in verses 61 to 83.
ejee tab musaane tapaj saadhyaa
navso varas tap saadhyaa -
ebee.............................84
At that moment Musa underwent prayers and
supplications. For nine hundred years he meditated.
ejee teenaku(n) deedaar haju na huvaa
taaku(n) chhatthe aasmaan beetthaayaa -
ebee................85
But still he did not attain the Vision. He was seated
at the sixth heaven(awaiting for the Divine
visitation).
The above verses clearly point to 'varas' which means years. Also it is mentioned that he waited in the sixth heaven which points to spiritual interpretation as mentioned by Karim Qazi. It could well be that until his death, he did not attain the ultimate experience and his soul waited in the sixth heaven for 900 years thereafter.
In his memoirs Imam Sultan Muhammad does not make any explicit reference of Moses having had the spiritual experience which Jesus had. He says:
"Now I am convinced that through Islam, through the idea of Allah, as presented by Muslims, man can attain this direct experience................ which no words can explain but which for him are absolute certainties. I have not discussed experience of this order with non-Muslims, but I have been told that Buddhists, Brahmins, Zoroastrians and Christians I have often not heard it of Jews, except perhaps Spinoza-have also attained this direct, mystical vision. I am certain that many Muslims, and I am convinced that I myself, have had moments of enlightenment and of knowledge of a kind which we cannot communicate because it is something given and not something acquired."
If Moses is considered a Jew just as Jesus is considered a Christian, then according to the Imam, he did not attain the ultimate experience. Also in his Usul-e-Din Farman he mentions Jesus but does not mention Moses.
Also the anecdote of Hazarat Musa and Khidr alludes to the fact that he did not attain perfect wisdom that comes along with or is related to the ultimate enlightenment
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star_munir
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Interesting! Could you tell me in which Ginan is it mentioned. I would like to know the context...star_munir wrote:Hazrat Musa was seated at the sixth heaven.Hazrat Isa was in fourth heaven as per Ginan.
Eji Essa Sarikha nahi koi Chaanda
Aik Sui Karan Kahan jai phannda
Aik Sui Karaan aisa aankhiya
Jaku chothey aasmaney rakhia
kmaherali wrote:
I have also mentioned somewhere else that the period of kaljug could be 432,000 days and not years. There is another theory which supports this and makes sense in many respects.[/quote]
but 432000 days make < 1200 years.but already more than 1400 hundred have passed since the time of Prophet(PBUH) and Hazrat Ali(A.S),and kaljug started sometime arnd that time becoz the awtaar of kaljug is Ali and Mohammed(PBUH) the messenger-isnt this correct?
I have also mentioned somewhere else that the period of kaljug could be 432,000 days and not years. There is another theory which supports this and makes sense in many respects.[/quote]
but 432000 days make < 1200 years.but already more than 1400 hundred have passed since the time of Prophet(PBUH) and Hazrat Ali(A.S),and kaljug started sometime arnd that time becoz the awtaar of kaljug is Ali and Mohammed(PBUH) the messenger-isnt this correct?
YAM,kenshin wrote:but 432000 days make < 1200 years.but already more than 1400 hundred have passed since the time of Prophet(PBUH) and Hazrat Ali(A.S),and kaljug started sometime arnd that time becoz the awtaar of kaljug is Ali and Mohammed(PBUH) the messenger-isnt this correct?
I have explained this theory in another discussion as follows:
The time period that I am referring to is based upon the theory of Yugas propounded by Swami Sri Yukteswar in his book "The Holy Science". According to him the Satya Yug covers 4800 yrs, Treta Yug covers 3600 yrs, Duapur Yug covers 2400 yrs and Kal jug covers a period of 1200 yrs. This is based upon the revolution of the sun about it's dual. I will not discuss this at a greater detail here but it is more consistent than inconsistent in my opinion and I therefore give it more credence in terms of explaining the time periods. According to him we have covered half cycle i.e Satya -> Treta -> Duapur -> Kaljug and now we are ascending towards the Satya. According to his calculations the turning point happened at around 500AD. We have actually passed the ascending Kaliyuga and that happened around 1700AD. We are actually in the ascending Duapur at present. He links the ability of the mind to comprehend subtleties of the material world as a function of the cycles. Hence we are witnessing rapid scientific progress today especially after 1700AD. This will accelerate in coming years as we get deeper into the Dua Pur Jug.
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star_munir
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panjwaniamir
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<TABLE class=forumline cellSpacing=1 cellPadding=3 width="100%" border=0><TBODY><TR><TD class=row1 vAlign=top align=left width="22%"><SPAN class=name><A name=""></A><B><FONT size=2>star_munir</FONT></B></SPAN></TD><TD class=row1 vAlign=top height=28><TABLE cellSpacing=0 cellPadding=0 width="100%" border=0><TBODY><TR><TD width="100%"><FONT size=2><IMG title=Post height=9 alt=Post src="http://www.ismaili.net/html/modules/php ... nipost.gif" width=12 border=0></FONT><SPAN class=postdetails><FONT size=1>Posted: 28 Nov 2004 07:22 pm</FONT><SPAN class=gen><FONT size=2> </FONT></SPAN><FONT size=1> Post subject: </FONT></SPAN></TD></TR><TR><TD colSpan=2><FONT size=1><HR></FONT></TD></TR><TR><TD colSpan=2><SPAN class=postbody><FONT size=2>Hazrat Musa was seated at the sixth heaven.Hazrat Isa was in fourth heaven as per Ginan. <BR>Eji Essa Sarikha nahi koi Chaanda <BR>Aik Sui Karan Kahan jai phannda <BR><BR>Aik Sui Karaan aisa aankhiya <BR>Jaku chothey aasmaney rakhia</FONT></SPAN></TD></TR></TBODY></TABLE></TD></TR></TBODY></TABLE><P align=left>Yam, This is a Granth Called <U><FONT color=mediumblue>sataveNi moTi</FONT></U> (222 Verses) by Sayyed Noormuhhamed Shah bin Imamshah. It has 149 Topics in number <BR>10) Fakiriki Khubi (verse 25 to 28)<BR>11) Fakiri Adam Shafi Allahki (verse 29)<BR>12) Fakiri Nooha Nabiki (verse 30)<BR>13) Fakiri Musa Nabiki (verse 31)<BR>dekho musapiyukaa pyaaraa, ine bi loDhi kabuli saaraa;<BR>garibi maa(n)he vo premu pekhaa, aapas raakhaa maa(n)he fikar vishekhaa;<BR>bohoN na duniyaakaa kinaa chaavaa, to jaa aapaNaa surijan paavaa;<BR>preme shaahaku(n) tojaa paaiye, fakiri maa(n)he jo aap jalaiye;<BR>duniyaa kaame jo milataa shaahe, to nsbiu(n) fakiri letaa khaahe;<BR> re tu(n)hi <BR>fakiri shohaag tise kahiye, jo jalaave aapaNe chaavare;<BR>duniyaa aaNa dikhalaaiye to til na hove bhaavare; (verse 31)<BR><BR>14) Fakiri Isaa Nabiki (verse 32)<BR>Isaa nabiki tum vedanaa suNo, to isaa murdaarku(n) kaaheku loNo;<BR>ek sui kaaraNe kyaa kuchha aa(n)kheyaa, jaate chothe aasamaane raakheyaa;<BR>ek sui bhaar eso jo hove, to kyu(n) janam jaa sukhame khove;<BR>isaa sarikhaa nahi koi chaa(n)daa ek sui kaaraNa kaahaa ja faa(n)daa;<BR>ketaa dhan aor ketaa maal, ek sui kaaraNa dekho chaalaa.<BR> re tu(n)hi<BR>duniyaa charitra dekha kar, jo te(n) laayaa chi(n)tare;<BR>ek sui kaaraNe, kaahaa(n) le raakhyaa mi(n)tare. (verse 32)<BR><BR>15) Fakiri Suleman Nabiki (verse 33)<BR>And many more you can find this Granth in Gujarati.<BR>Hope this will help you................ <BR><BR>Yaa Ali Madad<BR><BR><FONT color=red><U>Imaan Amulya vastu chhe ane DhaNine pyaari chhe.<BR></U>Imam Sultan Muhhamed Shah.</FONT><BR></P>
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panjwaniamir
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star_munir Posted: 28 Nov 2004 07:22 pm Post subject:
--------------------------------------------------------------------------------
Hazrat Musa was seated at the sixth heaven.Hazrat Isa was in fourth heaven as per Ginan.
Eji Essa Sarikha nahi koi Chaanda
Aik Sui Karan Kahan jai phannda
Aik Sui Karaan aisa aankhiya
Jaku chothey aasmaney rakhia
Yam,
This is a Granth Called sataveNi moTi (222 Verses) by Sayyed Noormuhhamed Shah bin Imamshah. It has 149 Topics in number
10) Fakiriki Khubi (verse 25 to 28)
11) Fakiri Adam Shafi Allahki (verse 29)
12) Fakiri Nooha Nabiki (verse 30)
13) Fakiri Musa Nabiki (verse 31)
dekho musapiyukaa pyaaraa, ine bi loDhi kabuli saaraa;
garibi maa(n)he vo premu pekhaa, aapas raakhaa maa(n)he fikar vishekhaa;
bohoN na duniyaakaa kinaa chaavaa, to jaa aapaNaa surijan paavaa;
preme shaahaku(n) tojaa paaiye, fakiri maa(n)he jo aap jalaiye;
duniyaa kaame jo milataa shaahe, to nsbiu(n) fakiri letaa khaahe;
re tu(n)hi
fakiri shohaag tise kahiye, jo jalaave aapaNe chaavare;
duniyaa aaNa dikhalaaiye to til na hove bhaavare; (verse 31)
14) Fakiri Isaa Nabiki (verse 32)
Isaa nabiki tum vedanaa suNo, to isaa murdaarku(n) kaaheku loNo;
ek sui kaaraNe kyaa kuchha aa(n)kheyaa, jaate chothe aasamaane raakheyaa;
ek sui bhaar eso jo hove, to kyu(n) janam jaa sukhame khove;
isaa sarikhaa nahi koi chaa(n)daa ek sui kaaraNa kaahaa ja faa(n)daa;
ketaa dhan aor ketaa maal, ek sui kaaraNa dekho chaalaa.
re tu(n)hi
duniyaa charitra dekha kar, jo te(n) laayaa chi(n)tare;
ek sui kaaraNe, kaahaa(n) le raakhyaa mi(n)tare. (verse 32)
15) Fakiri Suleman Nabiki (verse 33)
And many more you can find this Granth in Gujarati.
Hope this will help you................
Yaa Ali Madad
Imaan Amulya vastu chhe ane DhaNine pyaari chhe.
Imam Sultan Muhhamed Shah.
--------------------------------------------------------------------------------
Hazrat Musa was seated at the sixth heaven.Hazrat Isa was in fourth heaven as per Ginan.
Eji Essa Sarikha nahi koi Chaanda
Aik Sui Karan Kahan jai phannda
Aik Sui Karaan aisa aankhiya
Jaku chothey aasmaney rakhia
Yam,
This is a Granth Called sataveNi moTi (222 Verses) by Sayyed Noormuhhamed Shah bin Imamshah. It has 149 Topics in number
10) Fakiriki Khubi (verse 25 to 28)
11) Fakiri Adam Shafi Allahki (verse 29)
12) Fakiri Nooha Nabiki (verse 30)
13) Fakiri Musa Nabiki (verse 31)
dekho musapiyukaa pyaaraa, ine bi loDhi kabuli saaraa;
garibi maa(n)he vo premu pekhaa, aapas raakhaa maa(n)he fikar vishekhaa;
bohoN na duniyaakaa kinaa chaavaa, to jaa aapaNaa surijan paavaa;
preme shaahaku(n) tojaa paaiye, fakiri maa(n)he jo aap jalaiye;
duniyaa kaame jo milataa shaahe, to nsbiu(n) fakiri letaa khaahe;
re tu(n)hi
fakiri shohaag tise kahiye, jo jalaave aapaNe chaavare;
duniyaa aaNa dikhalaaiye to til na hove bhaavare; (verse 31)
14) Fakiri Isaa Nabiki (verse 32)
Isaa nabiki tum vedanaa suNo, to isaa murdaarku(n) kaaheku loNo;
ek sui kaaraNe kyaa kuchha aa(n)kheyaa, jaate chothe aasamaane raakheyaa;
ek sui bhaar eso jo hove, to kyu(n) janam jaa sukhame khove;
isaa sarikhaa nahi koi chaa(n)daa ek sui kaaraNa kaahaa ja faa(n)daa;
ketaa dhan aor ketaa maal, ek sui kaaraNa dekho chaalaa.
re tu(n)hi
duniyaa charitra dekha kar, jo te(n) laayaa chi(n)tare;
ek sui kaaraNe, kaahaa(n) le raakhyaa mi(n)tare. (verse 32)
15) Fakiri Suleman Nabiki (verse 33)
And many more you can find this Granth in Gujarati.
Hope this will help you................
Yaa Ali Madad
Imaan Amulya vastu chhe ane DhaNine pyaari chhe.
Imam Sultan Muhhamed Shah.
Fakiri
YAM,
Thank you for the reference. The theme of the Granth is to demonstrate the trials and tribulations of great souls. For the prophets, even small errors were considered great and they endured the most hardships. Here all the prophets are considered in the same light as elevated souls who attained enlightenment through abstinence, patience and detachment to the world.
The issue that we need to consider is whether Jesus remained in the fourth heaven indefinitely as Moses. These are issues that only Allah knows...
Thank you for the reference. The theme of the Granth is to demonstrate the trials and tribulations of great souls. For the prophets, even small errors were considered great and they endured the most hardships. Here all the prophets are considered in the same light as elevated souls who attained enlightenment through abstinence, patience and detachment to the world.
The issue that we need to consider is whether Jesus remained in the fourth heaven indefinitely as Moses. These are issues that only Allah knows...
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star_munir
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As Per Ginan Jesus made a mistake. As we know Jesus asked help from Ali [A.S] and was helped by Him and as per Quran He was taken away to Sky alive by God so Jesus is not died as per Quran but according to Christian he was died. Thats why most of the muslims believe Jesus will come again in this world as he was not died and Was taken to Sky alive by God.
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prince_visram
EXTREMElY INTERESTING!
I had read this ginan a while back and also found it quite interesting then. BUT (now this is the interesting part)!- I amcurrently reading a book called Essential Sufism by James Fadiman and Robert Frager - this book talks about this story in detail! Now it is EXTREMELY interesting that they also hae it as a story from their history! The story in the book is beautifuly written and it is expressed in complete detail. I will scan the pages when I get access to a scanner and post them on this site when I get to a computer (I'm on my cell phone). If you own this book the pages are 11 and 12, do read quite interesting! I will try and post them by tommorrow! I just got extremely excited to figure out how closesly our religion is related to Sufism! It is really beautiful. Ya Ali Madaat and hopefully post tommorrow....!!!
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prince_visram
Re: EXTREMElY INTERESTING!
Wow! Sorry it took soo long & I never got a scanner but here are the pages that I took a picture and upladed:prince_visram wrote:I had read this ginan a while back and also found it quite interesting then. BUT (now this is the interesting part)!- I amcurrently reading a book called Essential Sufism by James Fadiman and Robert Frager - this book talks about this story in detail! Now it is EXTREMELY interesting that they also hae it as a story from their history! The story in the book is beautifuly written and it is expressed in complete detail. I will scan the pages when I get access to a scanner and post them on this site when I get to a computer (I'm on my cell phone). If you own this book the pages are 11 and 12, do read quite interesting! I will try and post them by tommorrow! I just got extremely excited to figure out how closesly our religion is related to Sufism! It is really beautiful. Ya Ali Madaat and hopefully post tommorrow....!!!
Also something to look at above: at the green sticky notice the four stages. Now read the below Ginan (Tum Chet Man Mera):
ejee gat maa(n)he meelo neeto neet, paheleeye maano shareeyat
tareekat or hakeekat, maarfat me(n) manku(n) maar
tum chet man meraa...........................................7
Meet in the congregation(of Jamaatkhaanaa) everyday. As a first principle believe in the 'Sharia'(aim, principles and doctrines of faith). Then follow the way or the method(Tariqah) and then internalise the inner mysteries(truths)(Haqiqah) as attained on the Path. Attaining the gnosis(Maarifah, ultimate knowledge and certainty) hence, kill or destroy your (lower)mind including it's desires.
Coincidence? - its in the exact same order! I think not! Just proves how close our religion is to Sufism. Just something to ponder.
