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Vahiguru ji ka Khalsa, Vahiguru ji ki Fatih!
We enter the month of Jeth (mid-May- mid-June). Temperatures are rising. Heat is pervading. The deserts are burning. The land and the waters are heating. The days are getting longer; the nights are getting shorter. Time has slowed down, making it harder to get through the day.
We pause.
We enter Guru Nanak Sahib’s Barah Maha, Twelve Months. Barah Maha describes the human-bride as the seeker, seeking a deep love for the Spouse.
Are we the seekers?
In the month of Jeth the seeker makes a request.
Deserts are burning like furnaces. Like this external blaze, there is a fire of vices within; the seeker, to escape from this burning.
The seeker pleads and sings praises of IkOankar (Divine). The seeker knows that only by singing praises can they become loving to IkOankar.
In this burning season, a momentary breeze, a droplet of rain, or any coolant that can provide even an iota of external relief.
What about the seekers’ internal burning?
Where and how can the seeker find that relief?
When the seeker begins to sing the praises of the Spouse in Simran-Rememberance; when devotion enters the seeker, and the seeker pleads before the Spouse, only if You allow me to come can I come to Your eternal Mansion to get relief?
The seeker who embraces the virtues of the Spouse experiences the cooling. It is as if the seeker has drunk the metaphorical water, thereby feeling the metaphorical breeze. The seeker becomes the lover.
Love is the antidote to the burning. That lover of the Spouse becomes endearing to the Spouse. The lover who realizes the mystery of Grace becomes like the Spouse and acquires the virtues. The burning ceases.
May we realize the mystery of Grace.
May the Wisdom-Guru guide us!
SikhRi presents Part 1 of a six-part series featuring videos where we provide answers to fundamental questions.
Enter the world of Northern India in the 1920s through the eyes of a young Jain widow — Jamuna, as she struggles with loss, exploitation, and her own life.
Jasleen Kaur reflects on a Sabad by Bhagat Namdev to help her through some questions she has had during Mental Health Awareness Month: how can the Divine exist in places or situations that we feel are devoid of the One? How can the Divine exist in moments when we feel like we are not ourselves, when we feel like our own Light has been dimmed into almost nothing, when we cannot step ourselves out of our heavy boots just by reminding ourselves of IkOankar — when we cannot think ourselves out of the way that we feel?
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