jsingh96

tsingh, was wondering if the book mentions or goes into any thoughts about free will in gurmat sidhant? thank you, and can't wait to receive it!

any idea how long it will take to ship to canada? i confirmed the order yesterday

ordered !!!! can't wait to read it !

in sau sakhi , apparently guru gobind singh ji tells someone to do two things - naam jap, which will destroy any past bad karma - to remember death, that will prevent you from doing any bad actions that will lead to bad karma

bijay mukht granth is a sau saukhi if anyone gets a hold of the mukh marag granth can they scan the table of contents and put it up here?

will post some parts that are similar to shabads in guru granth, the ones i read were talking about bhagati, different levels of bhagati etc etc the persian parts i read were just description of some of the battles however there are large sections which are in pure persian so they could be talking about anything

its about one story, about a demon called beerajnaad and his battle with Sarbloh , an avatar of Mahakaal. after this there are parts similar to chaubis avatar in dasam. there are sections of the following avatars: Avatar Katha - Mach, 838 - Kach - Barhaa - Nar Singh - Purshraam - Beej Ramaein 869 - Krishna avatar 936 (the number is the page number in the steek, volume 2)

from what the first few pages in the sarbloh steek says, many languages were used in the bani. from arabic/persian to a watered down (but very similar) sanskrit (if you wanna see that bit i'll post page numbers etc) the arabic/persian is similar (from what i know which is nothing of either langauge), but by looks of it looks very similar to zafarnama. there are parts that are very similar to aadi guru granth sahib as well (in terms of language and style of poetry), so i think those parts could be classified as sadhu bhasha. according to baba inderjit singh ji he was telling me how sarbloh is like a combination of dasam granth and aadi guru granth sahib. you'll be shocked how many portions are extremely identical to adi guru granth sahib, take a look and skim through the steeks and you'll find portions.

my question to sangat and the moderators is, why ban the kala afghana/anti dasam/anti singh sabha/ etc etc type parchaar? if anything we should allow people post so that knowledgeable people can refute them everyone should be able to share their thoughts, hell if we look into the past history of this forum we had some muslim members arguing that Guru Nanak was a Muslim. that debate was allowed to carry out, which in my mind is a lot more offensive then kala afghana/anti dasam/anti singh sabha/rss parchaar etc discuss

Here is some more bani from Sarbloh Granth that has been translated by McLeod, i have put the gurmukhi unicode with it ਅਕਾਲ ਪੁਰਖ ਕੀ ਅਾਗਯਾ ਪਾਿੲ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥ By the command of Akal Purakh (the Khalsa) took the form of the most exalted of sages, with matted hair from the top of its head to the smallest nail of its toe *Akali Baba Santha Singh Ji translates Munivar as King, so it would be Khalsa took the form of a King ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥ By keeping company with the divine it achieved true purity, acquiring the noblest of forms which is that of the truly devoted (bhagat roop) ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥ Dharam-raj bestowed on it the rank of ruler supreme, setting its place far above all that others can reach ੳੁਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥ From heaven he established its (paramount) rule, from the furthest shore to the uttermost limit ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਅਾਗਯਾ ਕਰਿ ੳੁਦਿਤ-ਭੲੇ ॥ By his command the Lord created that Panth which is the Khalsa ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ੳੁਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗੲੇ ॥ The earth was cleansed of refuse, both demons and malechhs. *Baba Santha Singh Ji Akali comments that Dvait here means that all duality in peoples minds about the form of Vahiguru will go away when Khalsa has Khalsa Raj ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜੲੇ ॥ The sacred and pure Panth multiplied, walking in the way of truth and piety *Akali Santha Singh Ji says that’s Khalsa pure is Sat Shivan Roop, which he says is the roop of Rab (Sat means that it refers to Nirankaar and not Shiv ji) *Many people say that is refers to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭੲੇ ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants (also) of God *Akali Santha Singh Ji says that, RaamDaas in this shabad means someone who does Kirtan, so the three signs are kach kesh kirpan, and the followers of the Guru praise the Lord ਕਾਲ ੳੁਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅੲੇ ॥ Worshippers of Akal and followers of the Kshatriya way, he turned into those who wielded swords in battle. *Akali Santha Singh Ji translates the second part of this as; the Khalsa is the highest warrior ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠੲੇ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿੲੇ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗੲੇ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ-ੲੇ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥ Bhagavati was their mother, Akal Purakh their father, specially nurtured by them ਸਕਲ ਭਰਮ-ਪਰਹਰਿ-ਕਰਿ ਹਰਿਜਨ, ਸਤਿਨਾਮੁ ਸੁਚਿ ਮੰਤ੍ਰ ਬਲੀ ॥ Seperated from all illusion they became his people, repeating ‘Satinam’, that most powerful of mantras ਅਾਪੁ ਜਪਤਿ ਅਰੁ ਜਗਤ ਜਪਾਵਤਿ, ਭਗਤਿ ਸਿਰੋਮਨਿ ਮਾਹਿ ਕਲੀ ॥੭॥੧॥੩੧੪॥੮੪੬॥੩੧੬੫॥ਸਪ੍ਹਕ ੧॥ They chanted it themselves and taught all others to chant it. Great devotees, they were in the Kaliyug ਿੲਤਿ ਸ਼੍ਰੀ ਪੰਥ ਪ੍ਰਕਾਸ ਸੁਭ ਬੰਸ ਸਤਿਗੁਰੁ ਪਾਤਸ਼ਾਹੀ ਦਸਕ ਬਰਨਨੰ ਸੁਭੰ॥੧॥ ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ ਤ੍ਵ ਬਲਿ ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ ਅਾਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥ On them was conferred the status of Guru Khalsa, and the Granth became the Guru ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥ They changed the word of the Satguru, repeating the Name of God (gobind) as their regular conservation *Akali Santha Singh Ji translates this line as, Through the Shabad we speak (bolan) with the Satguru. Repeating Gods name is our constant conservation/activity ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ੳੂਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥ Singing kirtan became a religious rite and they became virtuous by praising God, whether standing or whether sitting ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਅਾਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥ The pure Panth, which was the Khalsa came into being, that glorious Panth with four castes and four ashrams ਿੲਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥ To behold it is to behold the Satguru, (its members) repeat the Guru’s Word from the Guru Granth ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ੲੇ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥ In twelve forms the Satguru appears, just as twelve rays of the sun reflect the light of God (Hari) ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥ Gobind is the servant of the victorious Satguru, he who reveals himself as the Khalsa and as the Guru Granth ਿੲਤੀ ਸਤਿਗੁਰੁ ਬਿਗ੍ਰਹ ਗ੍ਰੰਥ ਬਿਰਚਿਤੰ ਸੁਭੰ॥੧॥੩੧੫॥੮੪੭॥੩੧੬੬॥ (then Sarbloh granth carries on with its story, so we shall skip to ang 529 of the Tika of Sarbloh Granth) ਰਾਜ ਪਲਾਸੀ ਬਖਸ਼ਸ਼ ਹਜੂਰ ਕਬਿੳੁਬਾਚੁ॥ ਅੈਸੇ ਗੁਣ ਹਰਿ ਖਾਲਸਹਿ ਬਖਸ਼ੈ, ਭਗਤਿ, ਗਯਾਨੀ, ਰਾਜਜੋਗੇਸ੍ਵਰ ॥ God has blessed the Khalsa with virtues such as those of bhagats, gianis, raj yogis ਛਤ੍ਰਿਯ ਬ੍ਰਿਤਿ ਅਨਨਯੁਪਾਸਕ, ਤਯਾਗੀ ਹਠੀ ਸੂਰ ਭਵਨੇਸ੍ਵਰ ॥ Kshatriyas, those who perform religious rites for others, worshippers of one God, those who live apart from others, ascetics, warriors, masters who bestride the world ਗ੍ਰਾਹੀ ਸੁਭ ਤਯਾਗਿ ਬਿਵਰਜਿਤਿ ਸ਼੍ਰਤਯਾਦਯੰ ਸ਼੍ਰੀ ਮੁਖ ਪਰਮੇਸ੍ਵਰ ॥ ਗੀਤਾ ੳੁਪਨਿਸਦਿਨ ਮਹਾ ਵਾਰਯ, ਰਹਿਨੀ ਭਗਤਿ ਗਯਾਨਿ ਬ੍ਰਿਤੇਸ਼੍ਵਰ ॥੫॥ Hearing what God tells them in the scriptures, in the noble words of the (Bhagavad) Gita and the Upanishads, they follow the auspicious, avoiding what is evil and live as devout and knowledgeable people. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤਿ, ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥ਰਹਾੳੁ॥ The Khalsa attained purity, as great as the One (nirankaar) who is above every stain ਗੁਰੁ ੳੁਪਦੇਸ ਸਿਖਨ ਪ੍ਰਤਿ ਭਾਸਨਿ, ਮੁੱਦ੍ਰਿਤ ਕੱਛ ਕੇਸ ਕ੍ਰਿਪਾਨੰ ॥ To the Sikhs this teaching of the Guru is given, that these three must be your signs: kachh, kesh, kirpan ਤਾ ਕੀ ਰਹਿਨਿ ਸ੍ਰਤਯੋਕਤਿ ਭਾਖਤਿ, ਦਸ ਗ੍ਰਾਹੀ ਖਾਲਸਹ ਪ੍ਰਧਾਨੰ ॥ Let this be your agreed way of life, then ten chief aims of the Khalsa ਦਯਾ ਦਾਨ ਅਰੁ ਛਮਾ ਸਨਾਨੰ, ਸੀਲ ਸੁਚਿ ਸਤਯੰ ਸੰਭਾਨੰ ॥ Mercy, charity, preparedness, forgiveness, bathing, gentleness, purity, truth, loving regard ਸਾਧਨ ਸਿੱਧ ਸੂਰ ਭਗਤਿ ਮਾਨੰ, ਦਸ ਗ੍ਰਾਹੀ ਅਾਸਤਕ ਪ੍ਰਮਾਨੰ ॥੬॥ Sadhs, siddhss, and gods regard devotion (bhagati) (as the supreme virtue) ਤਯਾਗੀ ਦਸ॥ The ten to be avoided ਬਿਰੋਧ ਅਤਿ ਸਾਧਨ ਹਿੰਸਾ ਅਹੰਕਾਰ ਅਾਲਸ ਕ੍ਰਿਪਨਤ੍ਵ ਪ੍ਰਮਾਨੰ ॥ ਕਠੋਰਤੁ ਜੜਤੁ ਕੁਬਿਲਿਤੁ ਅਸੳੂਚੰ ਕਲਮ ਸ਼ਾ-ਰੁ-ਅਭਿਗਤਿ ਅਾਨੰ ॥ Actions to be avoided (are those arising from) violence, pride, idleness, parsimony, (the exercise of harsh) authority, cruelty, sloth, criticism of others, corruptness, and (eating) meat (prepared by a Muslim with the recitation of) the Kalima. These are the characteristics of unbelievers * In the tika it says that in some saroops it is written Kalmaa Maas Abhagat(i) Aanan, this is why it is translated as Halal meat above. ਦਸ ਗ੍ਰਾਹੀ ਦਸ ਤਯਾਗੀ ਅੈਸੋ ਤਾਹਿ ਖਾਲਸਹ ਕਥਤ ਸੁਜਾਨੰ ॥ Thus there are ten aims and ten things to be avoided. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤ ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥੭॥ The Khalsa is described as wise, acquiring a purity, which is equaled only by the One who is above all stain. ਜੀਵਨ ਮੁਕਤਿ ਬਿਚਰਤਿ ਬਨ ਤ੍ਰਿਨ ਮਹਿ, ਦੇਵ ਭੂਤਦੇਵ ਹੀ ਕਹਿੱਯੈ ॥ The spirit wanders free within it, the evil god becomes a good god ਖਾਲਸ ਪਦ ਕੋ ਪ੍ਰਾਪਤਿ ਦੁਰਲਭ, ਅੈਸੋ ਖਾਲਸ ਹਰਿਜਨ ਚਹਿੱਯੈ ॥ Rare is the privilege of attaining the status of the Khalsa, thus it is called God’s people ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਨਿ, ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੈ ॥ W wave is no different from the water (it contains). A spirit is seen as Brahma or God ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ, ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੈ ॥੮॥ Brahma is the spirit and the spirit is Brahma, just as the ocean is contained in a drop (of water) and the drop (is contained) in the ocean ਹਰਿ ਹੀ ਹੋਿੲ ਤੳੁ ਕਹਾਂ ਅਚਰਜ ਹੈ, ਸਤਿਗੁਰੁ ਪਦ ਕਹੁ ਪ੍ਰਾਪਤਿ ਵਾਰੋ ॥ What a marvel is the being of God (hari) ! How does one obtain the condition of the Satiguru? ਸਿਖਯ ਪਦ ਦੁਹੂਅਨ ਤੇ ਗੳੁਰੋ, ਅਾਤਮ ਕੀ ਪ੍ਰਾਪਤੀ ਵਿਚਾਰੋ ॥ The condition of a Sikh is double the weight of both, based on the spirit’s gain ਤਾਸ ਮਹਾਤਮ ਨਿਜ ਮੁਖ ਗਾਵਤ, ਜਥਾ ੳੁਕਤਿ ਮਤਿ ਬੁਧਿ ਹਮਾਰੋ ॥ I sing aloud of its greatness, limited in intellect and discernment though I be ਸੁਨਹੁ ਸੰਤ ਖਾਲਸ ਪਦ ਜਸ ਕੳੁ, ਸ੍ਰਵਨ ਪ੍ਰਾਪਤਿ ਹੋਤ ਫਲ ਚਾਰੋ ॥ He me, oh sant! Hear the glory of the Khalsa’s condition and from it take strength ਗੀਤਾ ਮਹਿ ਅਰਜੁਨ ਪ੍ਰਤਿ ਭਾਖਤਿ, ਸ੍ਰੀਮਤਿ ਭਗਤ ਮਹਾਤਮ ॥ In the (Bhagavad) Gita, Sri (Krishan) has described the exalted status of the devotee to Arjan: ਭਗਤਿ ਗਯਾਨਿ ਰੂਪ ਨਿਜ ਬਰਨਾਂ, ਪ੍ਰਾਪਤਿ ਜਾਂ ਕਹੁ ਅਾਤਮ ॥ “The devotees – the wise man and the brave – belond to my own caste (barnaa), since they all have attained the true status of their soul” ਟੀਕਾਕਾਰ ਹੂੰ ਮਹਿਮਾ ਭਗਤਿਨ ਖਾਲਸਹਿ ਪ੍ਰਤਿ ਹੈ ਭਾਖੀ ॥ Commentators have attributed the views of the devotees to the Khalsa ਖਾਲਸ ਪਦ ਕਹੁ ੳੂਚ ਮਹਾਤਮ, ਸਭਹਿ ਸ੍ਰੇਸ੍ਵਿਨ ਅਾਖੀ ॥੧੦॥੪੫੭॥੯੮੯॥੩੩੦੮॥ਦਸਕ ੧॥ All have conferred the highest praise on the Khalsa, exalted it is above all. ****** After this, Maharaj has a section called, Bisanupad Punyaaki Dev Palsee, Charpad Bakhshsh Hazoor. Then Maharaj states, Khalsa Mero Roop Hai Khaas. It can be found here http://www.sikhiwiki.org/index.php?title=Khalsa_Mahima

I was blessed to sit down and go through Sri Sarbloh Granth Sahib with Baba Inderjit Singh Ji, student of the late Sant Gurbachan Singh Ji Bhindran vale. Baba Inderjit Singh was in total anand when he started reading Sri Sarbloh Granth Sahib. He told me how when he was young, he spent a lot of time at Hazur Sahib, and he was constantly be reading Sri Sarbloh Granth. He picked out one shabad and told me about how Nihungs love this shabad, i soon realized why... ਮਲਾਰ ॥ ਜੇ-ੳਪਮਾ ਸ੍ਰੀ-ਨਾਥ-ਕੀ-ਗਾਿੲ-ਹੈ; ਤੇ ਭਵ-ਫਾਸਿa ਨ-ਫੇਰ-ਪਰੇਗੇ ॥ bਅਾਰਿਤ-ਜੱਗ-ਕਰੇ-ਹਰਿ ਹੇਤੂ ਰਰੈc ਸ੍ਰੀ ਨਾਥ ਨਿਸ੍ਹੈ ਕੈ ਤਰੇਗੇ ॥ ਪੂਜਬੇ ਜੋਗd ਨ ਅੌਰ ਹੈ ਦੂਸਰ, ੲੇਕ ਗੁਪਾਲ ਗੁਪਾਲ ਕਰੇਗੇ ॥ eਲੋਕ ਸੁਖੀ ਪਰਲੋਕ ਖਲਾਸ f ਅਕਾਲ ਅਕਾਲ ਅਕਾਲ ਕਰੇਗੇ ॥ the english letters are footnotes with some brief explanations, the last line is wicked lol a) ਸੰਸਾਰ ਦੀ ਫਾਹੀ ਵਿਚ ਜਿਹੜਾ ਵੀ ਹਰਿ ਦੇ ਵਾਸਤੇ ਅਾਰਤੀਅਾ ਅਤੇ ਯਗਯ ਕਰਨਗੇ c) ੳੱਚਾਰਨਗੇ d)ਪੂਜਯ e & f) ਜਿਹੜਾ ਵੀ ਮਨ, ਬਾਣੀ, ਕਰਮ-ਨਾਲ ਅਕਾਲ ਅਕਾਲ ਅਕਾਲ ਕਰਨਗੇ ੳਹੀ ਿੲਸ ਲੋਕ ਵਿਚ ਸੁਖੀ ਅਤੇ ਪਰਲੋਕ ਵਿਚ ਖਲਾਸ (ਮੁਕਤ) ਹੋਣਗੇ lol if anyone wants to look this up, go to the first volume of the steek, page 176 Giani Baba Inderjit Singh shared another shabad with me, that he said Puratan Singhs in the Nihang Dals used to recite This used to be the ardaas Singhs would ask for ਦਹੋਰਾ ॥ ਨੳ ਲਖ ਅੈਰਾਟੀ ਮਿਲੈ, ਮਿਲੈ ਸਰਾਯਚੈ ਲਾਖ ॥ Nine lakh of war horses we wish to receive, and a lakh small war drums ਸ੍ਵਾ ਲਾਖ ਹਾਥੀ ਮਿਲੈ, ਦੇਹੁ ਯਹੈ ਅਭਿਲਾਖ ॥ Sava Lakh elephants we wish to receive, please bless us with these, this is our desire ਖਾਸ ਸ੍ਵਾਰੀ ਮੁਹਿ ਚਲੈ, ਨੇਜਹ ਲਖ ਨਿਸਾਨ ॥ Always ride infront of us, and bless us with a lakh of nishan sahibs. ਵਾਹਿਗੁਰੂ ਕਾ ਖਾਲਸਾ, ਜੀਤਹਿ ਸਤ੍ਰ ਚੌਗਾਨ ॥ May Vahiguru always be with the Khalsa, defeating all of the enemies ਯਹਿ ਲਾਲਚ ਗੁਣ ਤ੍ਵ ਕਹਯੋ ਦਾਸ ਗੋਬਿੰਦ ਸਮਾਜ ॥ This desire, from Guru Gobind Singh is for my sevaks, and we recite your praises ਫਤਿਹ ਹੋਵੈ ਸਤਿਗੁਰੂ ਕੀ, ੳਦਯ ਅਸਤ ਲੌ ਰਾਜ ॥ The Khalsa's victory will be Vahigurus victory, and they will attain Udey Ast Lauh Raaj (empire that throughout the whole world and even to the sky) (ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਪੰਜਵਾ ਅਧਯਾਯ) Sarbloh Granth, Fifth Chapter you can find this shabad if you look at the second volume of the Sarbloh Granth Steek, page 837.

went thru sarbloh granth very very briefly (about 5-6 hours in total) with baba inderjit singh ji will post my notes on it, espically for questions 1, 4 and 5

Was wondering what the reason/importance of having a coconut present during ones sehaj paat and/or akhand paats? from my understanding the other 3 things that need to be present are deeva/jot (clarified butter lamp), dhoop (incense), jal/paani (water) deeva/jot - is there purify the air as well as provide light if none is available dhoop - create a plesent smell for paati/sangat, also attracts rubi ruhan/devtey/shahid singhs jal/paani - water turns into amrit after the reading of gurbani, sangat/paati drinks this after the paat is completed? (this marayda is given in giani baba gurbachan singh jis - gurbani paat darpan)

tsingh, knowing that you are busy, can you reply to this question as well? thanks!

tsingh ji, n3o, kam, etc please post your thoughts

Do you think that Anhad Shabad could also be the Vedas and Upanishads? Because from Snatan thought it was the Rishis who could hear this anhad (unheard) music/scripture, that they wrote down, which were the vedas and upanishads. So then to follow up on that question, are Vedas/Upanishads Shabad? What defines Shabad? Only bani from Adi Guru Granth Sahib? What about Dasam/Sarbloh? Or Bhai Gurdas Ji Varan, Bhai Nand Lal Goya's writtings If Shabad is anything that leads ones surti beyond dasam duar through Naam, the Vedas have naam, (veda meh naam utam so sunai nahi, anand sahib). Discuss

Gurbani talks about shabad, but what do they really mean? In terms of Shabad, in Sidh Ghost Guru Nanak says Shabad is his Guru. Now is Shabad here referring to Gurbani, or is Shabad something more than just Gurbani. Im wondering, do the terms we use today like, Shabad for Gurbani, really mean that in the writings of Guru Sahib? Discuss.

Alchemy is not an Islamic science. Roots of alchemy existed long before Mohammad created Islam.

just so long its not you whos doin it right?

we should end this end with a excellent quote from maha kavi bhai santhok singh ji: ਸ੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ਼ੋਤਮੰ ਪਰਮ, ਪਰਾਵਰ ਨਾਥ ॥ Sree Naanak Purushotamam Param, Paraavar Naath Oh Sri Nanak, greatest and most superior of beings, the master of all ਯੁਗਲ ਚਰਨ ਮਮ ਬੰਦਨਾ ਧਰ ਪਰ ਧਰਿ ਕਰਿ ਮਾਥ ॥ Yugal Charan Mam Bandnaa Dhar Par Dharikari Maath I place my head to the ground in salutations to both your lotus feet. - ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ

what part of dasam is this also the word used in the line is dev

Furthermore, no where in that article did Mehtab Singh use the argument that "my teacher is great because theirs is weak". That would mean that it is simply the other prophets/avatars/holymen's weakness that makes Guru Arjan Dev Ji so great. Mehtab Singh clearly wrote the gunn of Guru Sahib and then expanded by showing that this gunn has previously not been shown in various other avatars/prophets/holy men; making Guru Arjan Dev Ji's Shahidi so unique.

Are you seriously educated at any level? I am not comparing the writer with Guru Sahib, but rather was comparing the difference between their statements. Let me explain to you how this works... If my friend says "eating an apple a day is healthy" and you disagree that is fine. But then if I cite a reference to someone you hold dear, like a Guru or maybe your father, who also agrees with my friend, then I am trying to show you that other people also have this opinion and maybe you should reconsider your belief. This is in no way comparing my friend to your Guru, father or whoever I may mention. Here is a link that may be of service to you http://www.amazon.com/Vivendi-Universal-71...s/dp/B00005J8D3

very deep questions and very well constructed, will post response soon also, would love to hear tSinghs opinion on the questions

let me break down your logic navjot: - you took offensive or opposed G.Kaur's post where she implied that Guru Arjan Dev Ji was better than other prophets - you opposed this on the basis of saying: "who is the person being praised in that artical? Guru Arjun, or the person's 'own prophet'- who happens to be Guru Arjan Ji. This person is praising themself not Guru Arjan." - thus you would infer that praising ones Guru to be the best is to praise oneself because he is the follower of the best guru - taking your logic, I have shown a thuk from gurbani where Guru Arjan Dev Ji says Guru Nanak is the highest of all - from your logic shown above would that not mean (to you only) that Guru Arjan Dev Ji is praising himself because he has the highest Guru? - what is wrong from saying Guru's are higher than any other Prophet that has ever come in this world? - if there is something wrong, please explain that line in gurbani for us