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  1. 3 points
    I've personally visited their location 1 year back......they are really helping A LOT OF people in need. May God bless them.
  2. 1 point

    Timeless Wisdom

    Bhanu Bel Updesh SriGuruHargobind Sahib Ji 6th Patshahi. Bhanu Behl. Raas 5th, Adaiy 46th. In Rajmahalpur lived a Sikh named Bhanoo Behl , he adopted Sikhi with great love and would engage in his duties according to Guru Ji’s matt (instructions). (1) He meditated upon Satnam Waheguru; he shared his food before eating it himself. He came to Sri Hargobind Ji and upon placing offerings he bowed his head. (2) He asked the ocean of knowledge (Guru Ji) “Shaastars contain many teachings, some praise Tapp (endurance) and Tirith (holy sites) and some say engage in Vart Nem.” (3) “Some do Jugg Horm , some say make donations but in the house of Satguru the greatness is only achieved through the simran of Satnam.” (4) “What is the difference between them? explain this. In what way is the Mehmah (greatness) of Satnam more?”. Upon hearing this Guru Ji imparted a mahan jugti (great technique). (5) “Consider Satnam to be the mathematical number one, all other actions are on a par to zero. Write number one first, then by following it with a zero its value has increased by tenfold”. (6) “If the number one is not placed before the zeros then just zeros by themselves are valueless. These zeros hold no value in counting etc. Since it remains nothing.” (7) “In this way without Satnam everything is veyarth (waste). There are some Punn Karam (good deeds) whose phall (reaction) is from beginning to end, i.e. diminishes. If one is not followed by zero then it cannot become tenfold but will remain one in itself it will not diminish.” (8) “All other Dharam (faiths) are of the previous yugs (eras) , they can only be accomplished if man is very strong and has plentiful wealth. I Kalyug only Satnam is prominent , from this sukhah da ghar (happiness/liberation) can be attained.” (9) “Freedom cannot be attained without Naam , with committing other karam hankaar (ego) is given rise to. With Hari Simran (Waheguru meditation) the mann (mind) becomes snimar (humble) , the end time is filled with sukh (pleasure).” (10) “This is the difference , recognise this in the mind , this is without hankaar (ego).” Bhanoo Behl filled with happiness upon hearing this. He accepted Guru Ji’s words and took them to heart. (11) Badli Sodhi and Seht Gopal always stayed with Guru Ji. They perpetually worked hard. Once they asked Guru Ji a question. (12) “Give us updesh (Divine knowledge) which will give us Param Kalyan (highest liberation).” Guru Ji replied “You will remain very sukhi (happy) if you adopt humbleness towards everyone.” (13) “Just as we see the water in a Fuharah (fountain) , the lower it goes the higher it rises. The dust of the feet is at the lowest point i.e. bottom of the feet, and because of this it blows onto everyone’s heads.” (14) “The little finger on the hand is the one adorned with a beautiful ring. The smallest of all trees is the Chandan tree, it’s fragrance is taken by all the tress nearby.” (15) “The higher the Padhvi (status) one requires , the more humble they should keep their mind. Vishnu is considered the greatest because he is more humble than everybody else.” (16) “When Prighu Rishi kicked Vishnu in order to wake him , Vishnu started gently massaging Prighu Rishi’s feeet with utmost humility and considered himself blessed for being touched by a Brahmin (holy person). In the yagg (food service) of the Pandhavs he washed the feet of the Rishi’s. The other actions of Vishnu Bhagwan are all carried out with utmost humility. He does not adopt hankaar (ego).” (17) “As a result of receiving high Padhvi (status) , he is of humble mind , there is no hankaar (ego) whatsoever. Always desires defeat from Gursikhs , does not ever want to defeat them.” (18) “The victor ultimately loses , the defeated is the victor. They become magical.” (19) “Whosoever thinks that “I have climbed high” he will have to come down. The one’s who desires to be low will suddenly reach height.” (20) “The victor is the defeated and the defeated is the victor , in the way there is a reciprocal practice in Sikhs. Always remain humble in Satsangat, utter sweet words when meeting Sikhs.” (21) Hearing the divine words from Satguru, he humbly attained Param Padhvi (high status). There was a handsome Gursikh named Chadda who’s house was in Agra. (22) Sikhs would gather in the dharamsala (place of worship) , do Kirtan and Naam Simran. Wherever he saw Bhajan (Waheguru’s praises) being performed, he would do abundant seva there. (23) He would come to Sri Guru Hargobind Ji and did seva with great love. One day whilst sitting by Guru Ji , with clasped hands he humbly requested. (24) “Heh Satguru Ji by which method do you save Sikhs? By imparting gunn (good habits) and eradicating Augunn (vices etc.)?” Upon hearing this Guru Ji said “Satguru char parkaar de hunday hunn (there are four types of Satguru).” (25) “Sri Guru Nanak Dev Ji is the foremost amongst the four , whose naam being just heard causes the Jamm (grim reaper) to let go. One Guru is akin to Titli (butterfly like) , it takes any category of Keedah (insect)”. (26) "Upon keeping them safe in its house for a long time , the keedah (insect) too becomes a titli. It transforms any variety of keedah into its own form , but it can be seen that not all keedah become titli it only selects one kind to transform into a titli." (27) "One Guru is like Paras (touchstone), if any one type of metal comes into contact with it then it will turn it into gold but cannot make the metal into Paras (touchstone) itself. It will not impart its power to anyone/anything etc." (28) "One Guru is like Bavan Chandan (fragranced tree), during a particular season it will fragrant all the trees that are nearby it. This can only be done during a particular season and not all the time." (29) "One Satgur is on a par with a diva (candle like device), if another diva comes into contact with it then it can light that up too provided that the diva comes to it with tel (oil) and batti (wick)." (30) "Sri Guru Nanak Dev Ji is Param Kirpaloo (supreme blessings), if anyone becomes a Sikh with Sharda (faith), reads and listens to Satguru Ji's Bani then he/she will slowly become a Brahm Gyani (having divine knowledge)." (31) "Their Atmah becomes Anand May (blissful), if they wish they too can make others like them. There is no technique required other than meeting with Satsangat (holy congregation)." (32) "From this Kalyan (liberation) is attained, the bandan (shackles) of births and deaths become naash (destryoyed)." Handsome Chaddha became an eager devotee of Satsangat after hearing this beautiful Updesh (teachings). (33) A Sikh named Mohan lived in Decca who desired the attributes of Gursikhi in his heart. He came from far to do the Darshan (seeing) of Guru Ji. He gave bheta ( offerings) to Guru Ji according to his samratha (ability). (34) Upon placing his head at Guru Ji's feet he felt a great sense of Anand (bliss). He stayed with Guru Ji with great love. One day whilst sitting near Sachay Patshah (true king i.e. Guru Ji) he made a benti (huble request). (35) "Birth and death is a big kasht (pain), hey Kirpaloo (compassionate) Guru Ji, please eradicate this kasht." Guru Ji then replied , "you have not recognised yourself, without recognising oneself this mahan (tremendous) kasht (pain) does not finish." (36) "Tell us this which roop (form) do you consider yourself?, in which your chit (mind) remains rangya (coloured)?" Upon hearing this Bhai Mohan said "we have seen tann roop (physical human body), hey Sachay Patshah (true king) we are your Sikhs." (37) Upon hearing this Guru Ji said " know this that all sareer (bodies) are made of panj tatt (five elements). Panj tatt were present before taking birth, when the sareer becomes nasht (finished) the panj tatt will still remain." (38) "That is why the tann (physical bodies) of Guru and Sikh are saman (equal). Parmatmah (Waheguru Ji) in any way is not less in either. Bhaav (in other words) just as the bodies of Guru and Sikh are made of the five elements, in the same way Viapak Parmatmah (all present Waheguru Ji) in both is brabar (equal). Parmatmah is neither born nor dies, remains Ik saman (constant) in Sakhi roop (always present)." (39) "The bhed (difference) of the mann (mind) between Guru and Sikh is very big. The mind of Guru Ji is Ujjal (brilliant white etc.), the mind of the Sikh is Kala (black/stained etc.) One is shudh (pure), the other is ashudh (adulterated). When the Sikh comes the sharan (sanctuary) and engages in Pooja (Waheguru Ji's devotion)." (40) "Walks the path of Gurbani by listening to it, takes into the heart with sthiratah (stability). Gradually remove the mahal (filth/dirt etc.) from the mind, make it ujjal (brilliant white/clean etc.) and free from dirt etc." (41) "Then the Sikh should recognise their roop (form), distance all the sareer hankaar (body/self/ego etc.)The laksh (property) of the Jeev (being) and Ishvar (Waheguru Ji) is the same Sat Chitt Anand (eternal bliss)." (42) "The bani (words) of both is separate , the bani of the jeev (beings) is very little. The bani of Ishvar (Waheguru Ji) is sarab viapak (everywhere) , whosoever knows this well is gyanvaan (with knowledge)." (43) "One jall (water) is ujjal (clean) one together with tal (pool etc.) is dirty. Look at the pratibimb (reflection) of the suraj (sun) in both. In the dirty water it looks dirty. Where the water is clean and ujjal (clear) then the sun there will look ujjal (clear) and clean too." (44) "Shudh (pure) Satogun is in maya, the aks (reflection) of Brahm (Waheguru Ji) that falls on shudh (pure) maya is Ishvar (Waheguru Ji). The Aks (reflection) of Brahm on maleen (filth) maya , or avidya tamogun in other words , is the Jeev (being)." (45) "Six attributes can be seen in Ishvar, that is why they are called Bhagwan. Listen to this in deatail." (46) "Jass, Aishvarj , Viragh , Udartah , Lashmi , and Gyan. The six vikar and jeona (living) , marnah (dying) are the varn of the sareer (body)." (47) "Bhuk (hunger) and Pyas (thirst) are both between the pran (life force). Kushi (happiness) and Gammi (unhappiness) are between the mann (mind). There is Nirlaep (unblemished) Brahm Saakhi (Waheguru Ji) there, and if recognised one becomes mukt (liberated)." (48) "Upon hearing this the Sikhs then asked "you have just eulogised Satnaam". Then Satguru Ji replied "try to understand in your minds, just as there is a strong currant in the river." (49) "Some try to cross it with the strength of their arms, but these are few, think about it. By boarding the baedi (boat) everyone can cross it easily." (50) "In the same way Satnaam is a mighty Jahaz (ship) , by engaging in Naam Japp all the desires of the mind are fulfilled. In the end Naam becomes a huge sahyik (support). It destroys all the Kasht (troubles) forever." (51) "There is nothing comparable to this in Kalyug (this era). Do simran on a daily basis. If a person engages in Namm Japp daily then they are Dhan (very great). Prabhu (Waheguru Ji ) also becomes Prasan (pleased) when the livv (concentration) is entered into." (52) "Whether it be Gristhy (married etc.) or Sanyasi (hermit) wihout Naam Japp then a noose is placed around the neck. Whether it be ucha (high) neeva (low) , rich or poor if Naam simran is accomplished Sehaj Subah (gradually)." (53) "Then no one is parallel to them , even if a Brahmin engages in countless mahan (of great magnitude) tapp and vart (rituals). That is why perpetually absorb Naam in the Hidah (heart) , he/she crosses to salvation and causes the salvation of Pittar (elders)." (54) All Sikhs became blissful upon hearing this, they absorbed Satnaam in their hearts. By engaging in simran , millions of Sikhs became liberated. Who can speak of their untt (end)?" (55) Satguru Ji attached Sikhs to Gurmat , for the love of Sikhi they preached Gurmat."I have spoken of some of the Sikhs in the form of Katha , and the central attributes shown." (56) That Sikh is of vadhey bhaag (blessed) whosoever has adopted Gurmat , has crossed into salvation for self and their sanghi's (who met with them) had their sorrows eradicated and they too attained salvation. (57)
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    Timeless Wisdom

    Found a series of beautiful and lovely articles on the net by a gursikh named Mokam Singh, and thought of sharing them with the sangat here, in order to derive benefits from the Sat bachans of 6th Patshahee Sree Guru Hargobind Singh Maharaj: Jattu Tappa Updesh Sri HargobindJi Maharajh Patshai 6th. Raas 5th , Adaiy 45th. Jattu Tappa. In Jonpur lived a mahan (great) tappa (physical endurance etc.). He came to do the darshan of Sri Guru Hargobind Ji. (1) He did bandana (paying respect) with clasped hands and made a benti (request) whilst sitting down. “Have heard your bhari sarasht juss (mighty praise) , lakhs (hundreds of thousands) of manukh (mamnkind) have adopted bhadi matt (sins/anti social behaviour etc.)” (2) “Hey kirpa nidhan (treasure trove of blessings) ! I have come to your sharan please give me updesh (teaching/guidance) so that I can reach kalyan (liberation)”. Upon hearing this Guru Ji said “do shantki tap”. (3) “Utter Waheguru’s naam on a daily basis , by stopping your indraeh (thought process) absorb naam in your mann (mind).” Afterwards the tappa asked “some of sarasht matt (of great wisdom) say.” (4) “That it is not possible to attain gatti (liberation) without gyan (knowledge) , the ved’s give parman (instruction) on this.” Upon hearing this Guru Ji said “understand that if your desire is for gatti (liberation).” (5) “Those who engage in Naam Japp in their minds day and night , they achieve the four davaray (enterance). Through which mukhti (living liberation) can be entered and as such Waheguru can be met.” (6) “Just as there are 4 entrances to Sri Harmander Sahib , whichever entrance one steps through , for them that is uttam (highly). Jog , virag , bhagti , and gyan are achieved in hand through Naam Simran.” (7) “Focus the attention in a sundar (good/beautiful etc.) manner , do simran of Satnaam with prem (love). Then the phall (divine gift/fruition) of jog is achieved. With simran the mann (mind) becomes stable.” (8) “Then vairag (detachment) from Vishay (sinful thoughts/actions) takes place which is the mool (foundation) of bhagti (devotion) , then manukh (mankind) becomes accustomed to simran. By engaging in this maha prem (great love) develops with Prabhu (Waheguru Ji). Day and night Ik (Waheguru ji) is absorbed in the mind.” (9) “Whosoever is the recipient of Waheguru Ji’s kirpa (blessing) , they acquire livv (concentration). Then gyan is produced in the hirdah (heart). Only consider the atmah (soul) to be puran (complete) , recognise the true self (i.e. atmah within body) and extinguish bandan (attachments etc.).” (10) “These are the four asray (pillars/supports) of Satnaam , which are achieved upon engaging in Simran. “That is why if you desire the four , then associate yourself with Naam.” (11) “By attending the Dharamsal Satguru (satsangat/place of worship) a mighty phall (gift/fruition) is achieved by taking each step. Listen to the shabad by removing hankaar (ego) and making the mind humble , the Upashana (devotion) of Prabhu (Waheguru Ji) will be attained.” (12) “Do ishnaan (washing) pishli raat (Amrit vela/early hours) , this shantki tap is saresht (above all) and mahan (great). With Satnaam Simran phall (fruition) is acquired. Focus on the belief meh tann nahi haih (I am not body).” (13) “I was not born when my physical body was born , I will not die when the body physically dies. My roop (form) is Satt Chetan Anand , slowly but surely this sukhan da mool (foundation of all happiness) is achieved.” (14) Navla and Nihala were Guru Ji’s Sikhs , whose abode was in Patna and they lived there. They always spoke the truth , made an honest living and always yearned for truthful company. (15) Whichever Sikh would engage in bhajan (Waheguru Ji’s praises) with prem (love) , they would do their seva with utmost enthusiasm. They came to do the darshan (seeing) of Satguru Ji , they bowed their heads after placing bhet (offerings) according to their samratha (ability). (16) After staying with Guru Ji for some days , one day they made a benti (humble request) whilst sitting near Guru Ji. “Guru Gareeb Nazaaz (bestows powers to the poor) , Mukhti Datay (bestows liberation)! please give us mahan (great) updesh (instruction/guidance).” (17) “Which causes everything to be accomplished by doing , leaving nothing unachieved.” Guru Ji said persistently do the Upashana (devotion) of Satnaam.” (18) At that point Nihala said “some with saresht matt (great minds) say that as long as there is dwaht (duality) in the heart of man then tripti (the coalition of Upas , Upashana , and Upashak) remains.” (19) First there is Upas , secondly Upashna , and third Upashak. Just as Thiatha , theh , and thian. In the same way gyatha , gyan , and gey is. (20) When Advaytah is achieved then these three are not seen. It becomes Parbrahm Saroop (Waheguru) , just as a drop of water becomes part of the ocean. (21) When Namee , Naam , and Jaapak are not , then see your entire saroop (form). Upon hearing this Guru Ji said ,”Bhagti (devotion) is of four kinds.” (22) “with many kamnavah (desires) in the mind , they engage in Satnaam Simran day and night and does the seva of Sants. Whichsoever bachan (instructions) they give , they agree to it.” (23) “Their kamnavah (desires) become fulfilled , then a beautiful devotion for Prabhu (Waheguru) arises in the heart. Secondly there are those who become bhagats because they are Atar (antagonised) , when enemies cause abundant dukh (pains etc.).” (24) “Some feel much pain as a result of a rog (illness/disease etc.) , they engage in Simran as a result. They become sukhi (happy) from enemies , the ailments disappear and become mighty strong.” (25) “Their sharda (faith) has increased , they do perpetual simran because of this. Thirdly there are those who adopt Upashna on a daily basis , they do the Simran of Satnaam (who removes paaps/sins).” (26) “The daas considers their Prabhu to be the karta (creator) , we are like istri (female) and Parmeshvar (Waheguru) is akin to the patti (husband). The antar indreh (mindset) becomes nirmal (pure) , then Brahm Gyan (divine knowledge) is attained.” (27) “Fourth Gyani are vishal (broad) bhagat , they only see the one Parmeshvar in everyone and desire to see as well. Just as there is akash (sky light) in Ghada (clay pot) and kohta (high building) , in the same way Ik Brahm (Waheguru) gives parkash light in everyone.” (28) “By understanding it in this way they engage in perpetual simran of Prabhu (Waheguru) , then Uttam Atam-Gyan (highest divine knowledge) is absorbed in the heart. Climbing from the chauthi bhoomka (fourth stage etc.) then fifth and sixth , they then rest in the seventh.” (29) “That is why you should do Satnaam Simran , and whilst remaining nishkam (without desires) do the seva of Sants. Lose the ego pride and keep the mind low (humble) , then this will give rise to your kalyan being acquired in a very simple method.” (30) At that point upon hearing this outstanding updesh bhai Navla and Nihala became Gurmukhs (adhering to Guru Ji’s teachings). Soorbeer (warrior) Jaaht Jeht was a big Pehalvan (wrestler). His duty was gate keeper at Guru Ji’s entrance. (31) Always remained stationed at the gate and none could enter without his permission. One day while Guru Ji were sitting sehaj subah (generally) he asked. (32) “Some say that when gyan is attained , then what is the purpose of bhgati (devotion) ? When gyan gives rise to bibek (pleasure/knowledge etc.)” (33) “Guru Ji imparted a shub marg (auspicious technique) , without bhagti gyan does not show shoba (elegance/grace). Just as there is a lot of strength in butter , if it is mixed in food then that becomes very svaadi (tasty).” (34) “If someone suffering from kuff (phlegm etc.) is given butter then this will play havoc in their chest by causing congestion. Their mouth will feel bland day and night , a nasty cough will develop and there will be a loss of appetite.” (35) “If the taseer (constitution) of the body is that of pitt (very heated) then that person will develop diarrhoea and many unpleasant ailments will be given rise to.” (36) “If the butter is mixed with missri (crystalised sugar etc.) then the consumption of this will lead to pleasure. In the same way the characteristics of gyan is such that if it is taken individually i.e. meh brahm huh ( I am Brahm) then this is neither elegant or graceful.” (37) “The person listening to this will become very angry , will go to narak (hell) , will not see swarg (paradise). If a hankari (egoistic) person adopts gyan in their heart then they will consider themselves very big.” (38) “Neither will they do seva in Satsangat and neither will they show nimratha (being humble) towards anybody. This is on a par to the chesty congestion in the previous scenario , they will go to narak (hell) in a terrifying manner.” (39) “If a vishey (lustful) person listens to just gyan then he will engage in the bhog of pariee istri (adultery) etc. and also develop other anti-social habits. This is on a par to the diarrhoea scenario , and will endure the torture of narak (hell).” (40) “That is why Brahm-Gyan (divine knowledge) should be taken in conjunction with bhagti (devotion) , this is the kalyan of everyone. Meh pabhu da daas huh (I am the servant of Waheguru Ji) will sound beautifully elegant and graceful from their mouth. In that way Ahangbrahm (Pramatmah) i.e. Waheguru ji’s Gyan will take parkash (enlightenment) in the heart.” (41) “That is why everybody needs to do Naam Simran , with prem (love) adopt the Sukha da Dharam (Waheguru Simran). That is why kushk (arid/dry) gyan is not good. If Naam Simran is done along with it then the jeev (human beings) will achieve that state of kalyan (life liberation)”. (42)
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    Most Precious katha (though a bit lengthy ) Touches many important topics. #sweet taste in mouth ( poore bhaag parapat hoye) #4 types of Sunn #Discussion_of_Guru _Nanak_Sahib_with_Sidhh in #sidhhgosht #Naam #Naad By Bhai Rupinder Singh ji. (Ludhiana) From Gurudwara Prabh Milne ka chao by Bhai Sewa Singh ji PS: will shortly update more of his recordings. Pls let me know if anyone wants them on watsapp. Of Simranjeet Singh ji as well. ਜਿਨ ਕਉ ਸਤਿਗੁਰਿ ਥਾਪਿਆ ਤਿਨ।। ਭਾਈ ਰੁਪਿੰਦਰ ਸਿੰਘ ਹਾਂਸ। ਤਾਰੀਕ.. 4.9.19.mp3
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    How and what to do bhakti of & the benefits of that bhakti as per instructions from Guru Jee ਦਿਨੁ ਰੈਣਿ ਨਾਮੁ ਧਿਆਇਦਾ ਫਿਰਿ ਪਾਇ ਨ ਮੋਆ ॥ Dhin Rain Naam Dhhiaaeidhaa Fir Paae N Moaa || Night and day, meditate on the Naam, the Name of the Lord. You shall never again die. ਜਿਸ ਤੇ ਉਪਜਿਆ ਨਾਨਕਾ ਸੋਈ ਫਿਰਿ ਹੋਆ ॥੨॥ Jis Thae Oupajiaa Naanakaa Soee Fir Hoaa ||2|| And the One, from whom we came, O Nanak, into Him we merge once again. Raag Basant Guru Arjan Dev In the above 2 verses of Panchvee Patshahee, He is revealing us the real value of bhakti and its consequences in simple and clear words. First He says: we must devote ourselves to Nam alone, that also not as something irrelevant and done ocasionally, but rather as the only means of His devotion. That also, as much as possible all day and night. We do not have to do it to fill some extra boxes after doing any other practices throughout the day, but rather, only His meditation as much as possible be it day or night, or even the whole day if possible... Then He tells us, that if we could only do that type of devotion, by His grace we shall merge into the One, from whom we originated, namely Waheguru Akal Purukh. Gurbani gives us true lessons of spirituality, to grow and mature into the divinity of the highest level, but what a pity seeing how only some few jeevas do follow it faithfully and implicitly. It is true, that to some, He engages in His true bhakti, but yet that much is also true, He has given us Gurbani in equal measure to all , in order live accordingly to it, thus to invoke His grace, and also get transported from this side of the mayavee creation, to the other shore of eternal Truth and bliss, namely Sach Khand. Stay blessed. SSA.
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    Dhan Sri Vaman Avtaar Ji, "ਕਰਉ ਅਢਾਈ ਧਰਤੀ ਮਾਂਗੀ ਬਾਵਨ ਰੂਪਿ ਬਹਾਨੈ ॥The Lord took the form of a dwarf, and asked for some land.""ਕਿਉ ਪਇਆਲਿ ਜਾਇ ਕਿਉ ਛਲੀਐ ਜੇ ਬਲਿ ਰੂਪੁ ਪਛਾਨੈ ॥੩॥ If Bali the king has recognized Him, he would not have been deceived, and sent to the underworld." Sri Guru Nanak Dev Ji Maharaj, Ang 1344, Sri Guru Granth Sahib Ji Maharaj.
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    Anand Sahib Pauri – 1 Anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa. Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa. Raag ratan parvaar paree-aa sabad gaavan aa-ee-aa. Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa. Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1|| (Sri Guru Granth Sahib Ji 917) The common religious preachers, who have neither been ordained by Dargah to preach religion nor have earned this capability or divine edict with their own spiritual accomplishments and attainment of Puran Awastha, or such human beings who haven’t been supremely blessed by Sat PaarBraham to become one with Him and consequently haven’t been endowed with Seva of Parupkaar and Maha Parupkaar, or those human beings who have turned religious preaching into a means of livelihood or are engaged in trading of GurBani and Kirtan for earning money – such Chunch Gyanis (possessing superficial knowledge) propound the meaning of SatGuru as the true Guru, which is contrary to Puran Sat. The acquisition of Puran Braham Gyan is Gur Parsaad, and this isn’t accomplished by mere reading of GurBani. If a human being could acquire Braham Gyan by mere reading, all those who spend their lifetime in reading GurBani or in reciting GurBani would have acquired Braham Gyan. If it were so, there wouldn’t have been such a scarcity of Braham Gyani great beings. But this is not the case. This is the sole reason that almost entire Sangat is trapped in the deceptions of such Chunch Gyanis (such Chunch Gyanis who themselves are stuck in Maya and ignorant of Puran Sat), and all these people spend their lives complying with the external (superficial) Rehats and in menially reading GurBani, without any spiritual accomplishments. Having received Gur Parsaad, and immersing oneself in the Bandagi of Sat PaarBraham Parmeshar – a human being acquires the blessing of Puran Braham Gyan when he or she obtains Darshan of Akaal Purakh on transcending beyond Trigun Maya, i.e. on triumphing over Maya. Only such human beings who have become one with Sat PaarBraham Parmeshar are – in accordance with the divine Hukam – ordained to bestow Puran Sat upon Sangat. Only such Puran Braham Gyanis and Puran Sant great beings who have attained Puran Awastha and Param Padvi are – in accordance with the divine Hukam – blessed with Seva of Maha Parupkaar to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi upon others. When Bandagi of a human being is approved in Dargah, the fount of Puran Braham Gyan begins to gush from Sat Sarovars located within Suksham Dehi of the human being. Therefore it is immensely essential to know, to understand and to accept this supremely true fact that only such great beings who have assimilated themselves in Sat and have transformed themselves into Sat Roop have – in accordance with the divine Hukam – the right to bestow GurParsaad upon others. Once a human being realizes the immense and supremely powerful magnificence of “Sat”, he or she may be regarded as having undesrstood tha magnificence of SatGuru. The essence of “Guru” is nothing but the essence of “Sat”. The supreme “essence” is nothing but the essence of “Sat”. The essence of “Sat” alone is the Nirgun “essence” of PaarBraham Parmeshar, which abides within every human being. It is only the presence of the supreme essence of “Sat” within the human body which is its immutable life-force. The “essence of Sat” is the “Jyot” (“the divine light within; soul”) that sustains life within a human body. This “supreme essence – Sat” itself is the essence of “Guru”. Those human beings who by GurParsaad are endowed with Puran Bandagi are the only ones who realize Puran Braham Gyan about this Puran Sat. Such great beings who accomplish their Bandagi and assimilate themselves in Puran Sat are the only ones to realize Puran Braham Gyan about this supreme essence “Sat”. The magnificence of such great beings is manifested in GurBani by addressing them as SatGuru, Sant, Sadh, Braham Gyani, Khalsa, Jan, Gurmukh and Bhagat. The entire GurBani is nothing but the magnificence of such great souls who have accomplished their Bandagi and earned esteem in Dargah. Such supremely powerful souls – who become one with Akaal Purakh – are the ones to manifest themselves upon this earth in the form of the greatest and the highest magnificence of Akaal Purakh. Such supreme souls have all their Bajjar Kapaats opened up and all the seven Sat Sarovar illuminated within their Suksham Dehi. Every cell of their body is illuminated with “Sat” Naam. Every cell of their body begins to abide in SatNaam Simran. By the opening up of their Dassam Duaar, such great beings realize Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). Anhad Shabad manifests itself at Dassam Duaar of a human being. Anhad Naad is the Akhand Kirtan (divine incessant chanting of Shabad) which constantly resonates at Dassam Duaar of a human being. Anhad Shabad is the divine sacred music, bereft of any limits or bounds, that manfests itself at Dassam Duaar of a human being and is forever played at Dassam Duaar. Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2|| (Sri Guru Granth Sahib Ji 1002) Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa. ||3|| (Sri Guru Granth Sahib Ji 110) Anhad Shabad which, once Dassam Duaar is opened up, manifests itself and plays at Dassam Duaar is the highest form of Amrit. (Dass has had this personal experience that, once his Dassam Duaar was opened up, this divine music made appearance at Dassam Duaar and after a little while the word SatNaam manifested itself from within this music; from the day this Anhad Shabad appeared at Dass’s Dassam Duaar and till today, the February 11, 2014, it’s been more than 13 years that this music has played on, constantly and incessantly. When Dass meditates upon this divine music, the resonance of this music assumes very high notes. Dass experiences utter peace and immense bliss in this state of meditation. Having felt utter peace, Dass attains the state of Sunn (complete peace and calmness). In this state, which is called in GurBani as Sunn Samadhi, there are no thoughts and no awareness of time. This is the state SatGuru Sahiban have described in these supremely powerful words). As soon as Dassam Duaar is opened up, Param Jyot manifests itself in one’s Hirda. There is brightness all around. The entire body becomes radiant. The entire body begins to radiate brilliance. The eyes begin to perceieve immense brightness. (In Dass’s personal experience he beheld immense brightness at the time his Dassam Duaar opened up, and from that moment on Dass’s eyes have perceived constant illumination. His entire body became radiant. He began to hear the throb of SatNaam from every cell of his body, and he is since hearing it constantly. As the time passes, the music of Anhad Shabad is getting deeper, the illumination is surging, and the throbbing of SatNaam in every cell of the body is gaining pace. When Dass is outside pondering over the natural world, everything disappears in the brightness. Nothing is left but the brightness). Anhad Shabad carries immense magnificence, and it is impossible to describe this supremey powerful magnificence. That is, it is impossible to distinguish the musical instruments playing these tunes. This divine music harbours within itself an amazing peace. Only those human beings who hear this divine music realize this truth. SatGuru Sahiban have divulged this divine music by their own experiences in many Salok’s of GurBani: Anhad sabad achraj bismaad. (Sri Guru Granth Sahib Ji 1143) Aanand anhad vajeh vaajay har aap gal maylaava-ay. (Sri Guru Granth Sahib Ji 923) Naanak anhad Dhunee dar vajday mili-aa har so-ee. ||28|| (Sri Guru Granth Sahib Ji 1248) Tah anhad sabad vajeh Dhun banee sehjay sahj samaa-ee hay. ||6|| (Sri Guru Granth Sahib Ji 1069) The constant playing of Anhad Shabad at Dassam Duaar is an immensly amazing and mystifying phenomenon. Who plays this divine music and how do we hear it? What is the origin of this divine music? Which supreme power inherent in this divine music carries a human being into the state of Sunn? When these questions arise in the mind of a human being, he or she is bewildered. A human being who begins to realize Anhad Shabad obtains Darshan of Sat PaarBraham Parmeshar. Such a human being becomes one with Sat PaarBraham Parmeshar. The bliss that a human being attains in this state is nothing but Sat Chit Anand. This bliss is indescribable in words. The entire nature constantly sings praise of the magnificence of Sat PaarBraham Parmeshar. All nature constantly abides in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is resonant with the sacred tunes of the songs of this supremely powerful magnificence, and of Naam Simran of Sat PaarBraham Parmeshar. Apart from this, the entire universe is resounding with the divine words of those beings who – immersed in Bandagi of Sat PaarBraham Parmeshar – are singing His magnificence and performing Naam Simran. Besides these, the entire universe is constantly reverberating with the tunes of the sacred words of all the Sants, Bhagats, Braham Gyanis, SatGurus, Avataars, Gurmukhs, Khalsas, Pirs and Paigambars present in Dargah who are immersed in the magnificence and in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is constantly resonating with all these tunes of the divine magnificence and of Naam Simran of Sat PaarBraham Parmeshar. This divine music of Anhad Shabad is assimilated in the Nirgun Saroop of Akaal Purakh, and it is from within Nirgun Saroop alone that it emanates. This is why this divine music Anhad Shabad is the best form of Amrit, and this is the reason that this divine music makes us experience supreme peace. This divine music alone is the supremely mighty treasure of Anhad Naad. A human being whose Dassam Duaar is ajar comes in direct contact with all nature, with Dargah and with the Nirgun Saroop of Sat PaarBraham Parmeshar. Therefore such great beings whose Dassam Duaar is ajar acquire the Gur Parsaad of Anhad Shabad. Such a supremely powerful divine bliss is acquired only when one finds a “Sat” Guru. SatGuru Sahib Ji has revealed the Katha of this supremely powerful and divine Sat Chit Anand in this Pauri. By finding a “Sat” Guru is meant that when a human being – by virtue of his or her good fortune – comes face-to-face with a Puran Sant SatGuru, and dedicates one’s body, mind and wordldly possessions at SatGuru’s Sat Charans with complete faith, devotion and trust, then the “Sat” Tat (the essence of Sat) of the human being and “Sat” Tat of SatGuru are harmoniously joined together, and by the grace of this harmonious bonding the human being receives Gur Parsaad. With this bonding of the two “Sat” Tat’s, the relationship of SatGuru and Chela (disciple; Suhaagan) is established. That is, with the harmonious bonding of the Sat Tat’s, the Chela (Suhaagan) is born. Thus only by the harmonious bonding between the two Sat Tat’s the human being receives Gur Parsaad. That is, only through the harmonious bond between the two Tat Sat’s a human being attains Suhaag. That is, only by the harmonious bond of the two Sat Tat’s a human being acquires Gur Parsaad of Puran Bandagi. With the acquisition of Gur Parsaad, the human being attains Simran Samadhi and Sunn Samadhi and – vanquishing Maya and accomplishing one’s Bandagi by attaining Puran Sachyari Rehat in one’s Hirda – forever assimilates oneself in Sat PaarBraham Parmeshar. This supremely powerful and divine harmonious bond of SatGuru and Chela alone construes finding of “Sat” Guru. This divine and supremely powerful harmonious bond between SatGuru and Chela alone describes “Darshan Parsan” (“seeing and worshipping”) of SatGuru; the bond through which Chela is transformed into a Suhaagan and attains SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva of Maha Parupkaar. That is to say, gaining this supremely powerful “Darshan Parsan” of SatGuru delivers a human being from the agony of births-and-deaths and the human being becomes Jeevan Mukt. It is this pure and sacred and supremely powerful harmonious bond between SatGuru and Chela that the blessed SatGuru incarnate Amardas Ji describes in this Pauri. A Jeevan Mukt human being attains Sehaj Awastha. By Sehaj Aawastha is meant attainment of Atal Awastha. Sehaj Samadhi is an uninterrupted form of Samadhi. Sehaj Samadhi is the best form of Samadhi. In Sehaj Samadhi the mind of the human being attains complete calmness. That is, the mind is transformed into Jyot. Puran Jyot Parkash manifests itself in one’s Hirda. The complete calmness of mind signifies that the human being has achieved victory over mind. The human being is freed of the slavery of Maya. The human being’s Trishna is quenched, and he or she vanquishes the lust, anger, greed, attachments and pride. Maya turns into his or her servant. Jeevan Mukti is freedom from Maya. Once Trigun Maya is vanquished, the human being arrives at Chautha Pad, obtains Darshan of Akaal Purakh and is endowed with Puran Awastha, Puran Braham Gyan and Atam Ras Amrit. The human being forever becomes one with Akaal Purakh. While in Sehaj Samadhi, all the deeds of the human being are freed of the subservience of mind (slavery of Maya) and are in compliance with Puran Hukam of Dargah. A Jeevan Mukt human being attains the supremely powerful state of Sada Suhaagan. Only such great beings who attain Sehaj Samadhi are bestowed the title of a Puran Sant, SatGuru, Puran Braham Gyani, Puran Khalsa and Gurmukh etc. SatGuru is Apras Aparas (one that is untouched by Maya, and one that can lead us away from Maya). A human being who finds SatGuru is transformed by SatGuru into SatGuru-alike. Once a human being reaches this supremely powerful state, his or her entire time is spent in absolute and supreme Sat Chit Anand – continually absorbed in Puran Sat of the Puran Hukam of Sat PaarBraham. One feels as if the time is passing very rapidly. One is hardly aware of the passage of time while in the state of absolute and supreme spiritual bliss. The mind of such great beings is always in delight. The face of such great beings is always beaming with happiness. The face of such great beings becomes radiant in Dargah. Immense benevolence is showered upon the Sangat of such great beings, and many Jigyasoo’s too attain happiness when they dedicate their body, mind and worldly wealth at the Sat Charans of such great beings and receive Gur Parsaad. Dargah manifests itself in the Sangat of such great beings where Puran Sat is disseminated. Immense delight manifests itself in such a Sangat where Suhaagans engage themselves in SatNaam Simran of Sat PaarBraham Parmeshar and sing praises of His magnificence. When new Suhaagans are born in such a supremely powerful Sangat, their Suhaagan friends feel immense felicitations in their Hirda. There is immense bliss and delight in the entire Sangat, when Suhaagans engage themselves in SatNaam Simran while in Samadhi in Sangat of Puran Sat. Suhaagans are born and manifest themselves in a Sat Sangat which is graced with the presence of a Puran Sant who serves Puran Sat and who bestows Puran Sat upon the Sangat. That is, the immense magnificence of Sat PaarBraham Parmeshar manifests itself in the form of Suhaagans in such a supremely powerful Sangat where Sat is disseminated in the presence of a Puran Sant. In Sat Sangat of such a Puran Sangat – and by grace of Gur Parsaad – the harmonious bonding of the “Sat” Tat’s of man-and-woman (Sat PaarBraham Parmeshar the man and living beings the woman) gives birth to Suhaagans, and the entire Dargah hails and felicitates them. Dargah manifests itself upon earth where Sangat of such a Puran Sant is held. Mansarovar manifests itself upon earth where Sangat of such a Puran Sant takes place. All the Sants, Bhagats, Pirs, Paigambars, SatGurus, Avataars, Gurmukh’s and Khalsa present in Dargah alight upon earth in their Suksham Roop’s and join Suhaagans in SatNaam Simran upon earth, wherever Sangat of such a Puran Sant transpires. Not just this, but even the gods and goddesses arrive and abide wherever such a supremely powerful Sangat takes place. (By the grace of Gur Parsaad and Gur Kirpa, all that Dass wrires has occured, and is occuring, in Dass’s own personal experiences. All that is revealed in GurBani by SatGuru Sahiban is Puran Sat, and has transpired and continues to transpire in Dass’s life. It is by the grace of Gur Kirpa and Gur Parsaad, and under His Puran Hukam, that this Katha is manifesting itself). As a human being obtains Gur Parsaad by “Sat” Guru, a new Suhaagan is born. The Surat of Suhaagan is united with Shabad (GurBani). The Surat of Suhaagan is lit up with SatNaam. The Suhaagan enters the state of Ajapa Jaap (state where Simran carries on without effort on the part of the being). As soon as Suhaagan hears GurBani or Kirtan, Surat of Suhaagan is dran into Shabad, and Suhaagan goes into the state of Samadhi. While in the state of Samadhi, and abiding in SatNaam Simran for a prolonged duration of time, the mind of Suhaagan is thoroughly cleansed. The mind is transformed into Jyot. The Suhaagan attains Sunn Samadhi. The mind and Hirda attain the state of Sunn. The Hirda is lit up with Puran Parkash. All the Bajjar Kapaats are opened up, the seven Sat Sarovars are illuminated, Dassam Duaar becomes ajar, and SatNaam manifests itself in every cell of the body. Anhad Shabad is realized. The human being attains perfect happiness. The human being attains the state of Sat Chit Anand, Sehaj Awastha, Puran Awastha and Atal Awastha. Such is the charming and supremely powerful magnificence that manifests itself when one finds “Sat” Guru. SatGuru the true Patshah Ji describes the state of such immense spiritual bliss in the first Pauri of “Anand Sahib”, and reaffirms the Katha of attaining this very same bliss in the subsequent Pauris.
  8. 1 point
    Wah wah wah. Hats off. This is one of the best posts I have ever come. May God bless to whosoever has written this masterpiece. SSA.
  9. 1 point
    Guest Jee, love for Waheguru can first be started by Sadh sangat, for it is there where one hears the mahima of His infinite magnificence. Then too, we must bear in mind, that He Waheguru is nothing than an infinite Ocean of Love, Prem da Sagar. Love for Him, is only possible by His bakshish, His kirpa. His kirpa is always being showered on every one, but the thing is, our bowls are upside down, so we benefit not from it. So in order to be receptive to that His kirpa, His Prem, is only possible by making Him "razee", or pleased. And the thing which most pleases Him as per Bani, is, when we engage ourselves in His Bhakti as per His Simran. His Simran, purifies us from all our paaps/impurities. Once a bit purified, we put more efforts in doing His bhakti, the consequence of this is that, we are making ourselves more and more receptive to His pyaar, His Daya, His kirpa, His bakshish. So the secret to love Him, is to please Him with what He most likes, and that is nothing more than doing His chintan, His Simran. In this respect, the Bani tells us: ਭਗਤੁ ਤੇਰਾ ਸੋਈ ਤੁਧੁ ਭਾਵੈ ਜਿਸ ਨੋ ਤੂ ਰੰਗੁ ਧਰਤਾ ॥੨॥ Bhagath Thaeraa Soee Thudhh Bhaavai Jis No Thoo Rang Dhharathaa ||2|| He alone is Your devotee, who is pleasing to You. You bless them with Your Love. Or look it the other way: You bless him with your love, he who pleases You. There is an utmost beautiful quote from the Bani which says: darshan paava jeh Tudh bhavaa. So you see, through His bhakti, not only we get His blessings for loving Him, but something still more wonderful yet, and that is His darshan, by pleasing Him. Such is His beant wadeeayee. SSA.
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