mahanpaapi

Dhan Sri Guru Raam Daas Ji Maharaj Sodhi Patshah.

Dhan Guru Nanak Tuhi Nirankaar

Dussehara

Bhai Taru Singh Ji.

https://www.facebook.com/nihungsanthia/posts/dussehra-mahatam-paath-smagam-2017like-and-shareas-mentioned-already-we-will-be-/929109417245967/ https://drive.google.com/file/d/1jS2toTZ54sVKRg5OXUvYuHeGE2JkHGDY/view

Barsi Baba Ishar Singh Ji Nanaksar Kaleran October 6-.mov

62401bea-d80f-42bc-a69d-fd26044df1fc.mp4

Zawiya al Hind - Sufi Hospice of Hazret Baba Farid Ji in Jerusalem.

A Jain Cosmic Diagram Depicting Lokapurusha, India, 18th/19th Century Jain paintings depicting the Cosmic Man (lokapurusha) are meditative objects using the human body as a metaphor for the cosmos. The body is divided into the adholoka (lower or hellish realm), madhyaloka (middle realm), and urdhvaloka (upper realm). The Cosmic Man grasps Adhaidvipa or the human realm (within two blue circles) in each hand.

Sri Guru Nanak Dev Ji Maharaj with Sri Bhagat Praladh and Bhai Mardana Ji & Bhai Bala Ji look on.

I suggest please don't use the word "we" to include and represent everyone, and at least don't include me in your "we"! you may go ahead do it as it is your prerogative.

Vidyā Bilās Baba Sri Chand’s Aarta of Guru Nanak Posted bysinghbilaas29th Nov 2020Posted inTranslation ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਓਅੰ ਪਾਰਬ੍ਰਹਮਣੇ ਨਮਃ ॥ ਅਥ ਆਰਤਾ ਗੁਰੂ ਨਾਨਕ ਕਾ ॥ ਬਾਣੀ ਨਾਨਕ ਲਾਲ ਸ੍ਰੀ ਚੰਦ ਜੀ ਕੀ ॥ ੴ satigur prasādi ॥ ōaṃ pārabrahamaṇē namaḥ ॥ ath āratā gurū nānak kā ॥ bāṇī nānak lāl srī caṃd jī kī ॥ One non-dual – advait all permeating creator, preserver, destroyer. With the grace of Satguru. Salutations to Parbrahman. The Aarta of Guru Nanak. Utterance of Sri Chand the beloved [son] of Nanak. ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥ āratā kījai nānak sāhi pātisāh kā ॥ hari hari dīn dunīāṁ kē sāhinasāh kā ॥ Let’s perform the aarta of the King of Kings, Guru Nanak Dev Ji; the Emperor of all worlds! ਸ੍ਰੀ ਓਅੰਕਾਰ ਗੋਬਿੰਦ ਅਬਿਨਾਸੀ ॥ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਨਾਨਕ ਆਦਿ ਉਦਾਸੀ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੧॥ srī ōaṃkār gōbiṃd abināsī ॥ srī satigurū nānak ādi oudāsī ॥ You are Oankaar; You are Gobind, preserver of the world; You are that indestructible, immortal one. O Satguru Nanak, you are that detached primal being, the culmination of Sargun and Nirgun. ਚਾਰ ਕੁੰਟ ਜਾਕੀ ਧਰਮਸਾਲਾ ॥ ਸੰਗਤ ਗਾਵੈ ਸਬਦ ਰਸਾਲਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੨॥ cār kuṃṭ jākī dharamasālā ॥ saṃgat gāvai sabad rasālā ॥ The four corners of the world are Your Dharamsala; there, the sangat sings the most blissful shabads. ਕੋਟਿ ਦੇਵੀ ਜਾਕੀ ਜੋਤਿ ਜਗਾਵੈ ॥ ਕੋਟਿ ਤੇਤੀਸ ਜਾਕੀ ਉਸਤਤਿ ਗਾਵੈ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੩॥ kōṭi dēvī jākī jōti jagāvai ॥ kōṭi tētīs jākī ousatati gāvai ॥ Millions of Devi light lamps in worship of you; millions of Dev sing your praises. ਛਿਨਵੈ ਕ੍ਰੋੜ ਜਾਕੇ ਚਰਨ ਪਖਾਰੇ ॥ ਚੰਦ ਸੂਰਜ ਜਾਕੀ ਜੋਤਿ ਉਜਾਲੇ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੪॥ chinavai krōṛ jākē caran pakhārē ॥ caṃd sūraj jākī jōti oujālē ॥ Millions of beings clutch onto your Lotus Feet; both the sun and moon bask you in their luminance. ਭਾਰ ਅਠਾਰਿਹ ਜਾਕੀ ਪੁਹਪ ਕੀ ਮਾਲਾ ॥ ਪਰਮ ਜੋਤਿ ਸਤਿਗੁਰੁ ਦੀਨ ਦਿਆਲਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੫॥ bhār aṭhārih jākī puhap kī mālā ॥ param jōti satiguru dīn diālā ॥ Nature itself adorns you as your garland of flowers; O Satguru, you are the Fountain of Light, the bestower of compassion. ਪਵਨ ਰਾਇ ਜਾ ਕੋ ਚੰਵਰ ਝੁਲਾਵੈ ॥ ਰਿਖੀ ਮੁਨੀ ਜਾ ਕੋ ਧਿਆਨ ਲਗਾਵੈ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੬॥ pavan rāi jā kō caṃvar jhulāvai ॥ rikhī munī jā kō dhiān lagāvai ॥ The aether is the fly whisk waved over you; the Rishis and Munis centre their minds on you during their unwavering meditation. ਪੰਚ ਪਰਵਾਨ ਹੈ ਸਤਿਗੁਰ ਪੂਰਾ ॥ ਵਾਜੈ ਸਬਦੁ ਅਨਾਹਦ ਤੂਰਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੭॥ paṃc paravān hai satigur pūrā ॥ vājai sabadu anāhad tūrā ॥ You are the true complete Guru, epitome of Truth, Contentment, Steadfastness, Dharma, and Compassion. The celestial instruments reverberate Your unstruck melody throughout the universe. ਘੰਟਾ ਵਾਜੈ ਧੁਨ ਉਅੰਕਾਰਾ ॥ ਅਧਰ ਅਖੰਡ ਜਾ ਕੋ ਝਿਲਮਿਲ ਤਾਰਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੮ll ghaṃṭā vājai dhun ouaṃkārā ॥ adhar akhṃḍ jā kō jhilamil tārā ॥ The bells continuously ring out the mystical sound of Oankaar; The unending cosmos shines upon You as if it were the radiance of a luminous star. ਸਤਿਨਾਮੁ ਹੈ ਸੋਹੰ ਸਾਰਾ ॥ ਨਾਨਕ ਨਾਮ ਸੰਤਨ ਆਧਾਰਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੯॥ satināmu hai sōhaṃ sārā ॥ nānak nām saṃtan ādhārā ॥ The True Name, Satnaam, is the very essence of “Sohang”; that Naam given by Satguru Nanak is the support of the saints. ਸ੍ਰੀ ਚੰਦ ਬਖਾਣੇ ਸਤਿਗੁਰੂ ਨਾਨਕ ਪੂਤਾ ॥ ਅਗਮ ਅਗਾਧ ਅਡੋਲ ਅਵਧੂਤਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੧੦॥ srī caṃd bakhāṇē satigurū nānak pūtā ॥ agam agādh aḍōl avadhūtā ॥ Says Sri Chand, the son of Satguru Nanak, You are inaccessible, unfathomable, excellently tranquil, and unattached. ਜੋ ਜਨ ਨਾਨਕ ਸਾਹ ਕਾ ਆਰਤਾ ਗਾਵੈ ॥ ਬਸੈ ਬੈਕੁੰਠ ਪਰਮਗਤਿ ਪਾਵੈ ॥ ਵਾਹਿਗੁਰੂ ਦੇ ਵਿੱਚ ਜਾਇ ਸਮਾਵੇ ॥ ਸ੍ਰੀ ਚੰਦ ਇਹ ਸੱਚ ਸੁਨਾਵੇ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੧੧॥ jō jan nānak sāh kā āratā gāvai ॥ basai baikuṃṭh paramagati pāvai ॥ vāhigurū dē vicc jāi samāvē ॥ srī caṃd ih sacc sunāvē ॥ Whosoever sings this song of praise of the King Guru Nanak will attain the most ultimate state, and reside in the highest of realms, the abode of Nirankaar. They will be reunited with Vaheguru; Sri Chand proclaims this to be true. ਸਰਨ ਪਰੇ ਕੀ ਰਾਖ ਦਿਆਲਾ ॥ ਨਾਨਕ ਤੁਮਰੇ ਬਾਲ ਗੋਪਾਲਾ ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥੧੨॥ saran parē kī rākh diālā ॥ nānak tumarē bāl gōpālā ॥ Oh compassionate one! Protect those who seek your refuge. Satguru Nanak Ji, we are all your beloved children. ॥ ਇਤਿ ਸ੍ਰੀ ਆਰਤਾ ਸਾਹਿਬ ਸਮਾਪਤੰ ॥ ਸ੍ਰੀ ਨਾਨਕਾਯ ਓਅੰ ਨਮਃ ॥ ਓਅੰ ਸ੍ਰੀ ਚੰਦ੍ਰਾਯ ਨਮਃ ॥ The incredible words of Baba Sri Chand Ji Maharaaj about their father and Guru, in what can only be described as a beautiful masterpiece of a composition; Aarta Sahib. This rare and relatively unknown bani which is still recited by the Udasi sampradaya amongst a couple others, leads us to understand two fundamental points: the status and nature of Satguru Nanak Dev Ji, and, the status of Baba Sri Chand Ji within Sikhi. Both are heavily misunderstood and there are many misconceptions surrounding them today. Due to the rarity of this bani there are two different uthanka – historical contexts known among those who recite it. It’s possible that they’re variations of one larger episode. In one account, Baba Sri Chand Ji uttered this bani when they and all townspeople greeted Guru Nanak Dev Ji upon their arrival from their third udasi by performing aarti with ghee lamps, flowers and incense. In the other account Baba Ji formally accepted and adopted Guru Nanak Dev Ji as their Guru and Isht, subsequently uttering and performing this Aarta. Dhan Guru Nanak Tu Hi Nirankaar Most of us are all familiar with Guru Sahib’s Aarti composition [Dhanasari M: 1 Aarti], where it is explained how this whole universe is continuously performing an aarti of Nirankaar, and it is in the same vein that Aarta Sahib describes this concept, however with one key distinction: Guru Nanak Dev Ji is Nirankaar. This speaks not only to the avastha of Baba Sri Chand Ji as a Gursikh but to the ultimate sovereignty of Satguru. Aarta Sahib phenomenally explains the majesty of Satguru Nanak Dev Ji and poetically makes the point that they are in fact the Satguru, who are themselves Sargun-Nirgun Nirankaar, Akaal Purkh; a fact that is made evident countless times in Gurbani as well in other Dharmik sources. For example: Baba Sri Chand Ji paints a vivid picture of how this grand aarti is performed using a variety of literary techniques with the imagery of a typical aarti; how nature itself, the elements, the planets, the celestial beings, and the whole universe are all worshipping and performing this aarti of Satguru Nanak. The form of Guru Ji that is described is beyond that even of the universal form known as vishwaroop. It is a composition of the highest love and devotion, so much so that it pledges to whomsoever reading that by reading and singing these praises of the King of kings they will reach the highest state and come to reside in the highest of realms. This message of love and praise is echoed by the Gurus themselves… Says Sri Chand, the son of Satguru Nanak Analysing the profound words of Baba Sri Chand Ji, we can behold their steadfast faith and devotion, their love and humility towards Guru Sahib. Throughout Sikh history there are many examples which illustrate Baba Ji’s character and status and the following is one such prime example: Sakhi of Sri Sukhmani Sahib When Guru Arjan Dev Ji was composing Sukhmani Sahib on the banks of Ramsar Sarovar (the site of Gurdwara Manji Sahib) in Amritsar, Baba Sri Chand Ji paid them a visit. On their arrival, Guru Sahib got up and reverently prostrated at their feet, seated Baba Ji on their own seat and proceeded to do their seva. After some time Baba Ji enquired: “Guru Ji what are you doing at this place?” Guru Sahib replied: “I am composing bani by the name of Sukhmani which is intended to make 24000 breaths spiritually fruitful. I have completed 16 ashtapadi’s… Sri Chand Ji, please complete the last 8 to make a total of 24” On hearing this Baba Ji became very happy and said: “Guru Arjan Sahib the gurgaddi was given to you and for this reason composing bani is your privilege only! Please only you can continue and complete the 24 ashtpadi’s”. Guru Sahib once again with folded hands humbly requested Baba Ji: “My mind will only be pleased and happy if you compose something” Reluctantly Baba Sri Chand Ji accepted, and from their mouth recited the salok of their father Guru Nanak Dev Ji in veneration with two differences: Being a saint of the highest calibre, without ego, the epitome of restraint and humility, Baba Sri Chand Ji recited this salok with two key differences so as to put themselves unconditionally below the Guru i.e. the differences indicate that Baba Ji even though being given the utmost respect as Guru Nanak Dev Ji’s son understood their status relative to Satguru and Gurbani, hence did not want original words of Satguru to be attributed to him and thus changed two vowels, highlighted above. After hearing Baba Ji’s contribution, Guru Sahib instructed Bhai Gurdas Ji to pen down the words. Guru Arjan Dev Ji completed and recited the remaining stanzas to Baba Ji who upon hearing them became extremely pleased. Baba Ji showered Satguru Ji with praise. From the above example we can instantly recognise more about Baba Ji and the love between them and the Guru Sahiban in addition to their conduct. So why then today do we witness such hostility and slander towards the Sahibzada of Guru Nanak Patshah? There are several reasons, the majority based in falsehoods and misinformation and with the most prominent arising during the revisionist Singh Sabha era notwithstanding a well known scholar of the era Kahn Singh Nabha himself describing the Udasis as “a limb of the Sikh Qaum”. However for the purpose of this article let’s explore the one some believe to be concrete proof to denigrate Baba Ji: These lines from Bhatt Bani are often, as mentioned above, used to discredit the two sons of Guru Nanak. Yet if we look closer and examine the original text in comparison with the translation, we with certainty, reach the conclusion that it is incorrect, whether out of ignorance or malice. A more accurate translation would be: If we were to look at the whole shabad one would notice two key points in the purport; the shabad is about accepting the hukam of Satguru with complete shraddha whilst describing the fruits of such devotion, and secondly, praise of Guru Angad Dev Ji. These particular episodes refer to two instances whereby Guru Nanak puts a test to their Sikhs. In this case, the Sikhs did not just include Baba Sri Chand Ji, Baba Lakhmi Das Ji and Bhai Lehna Ji, the future Guru Angad, but also other Sikhs, such as the prominent Gursikh Baba Buddha Ji. In both these stories it’s important to note that it is only Bhai Lehna Ji who is successful in accepting every hukam of Satguru – Baba Sri Chand Ji was unsuccessful in obeying all of the hukams along with the rest of the Sangat including Baba Buddha Ji. Contemplating the above, it is crucial to note that the philosophy found in Baba Sri Chand Ji’s writings contains the pure essence of Gurmat. One of the main texts of the Udasi Sampardaya is known as Matra Sahib, which is akin to Sidh Gohst by Guru Nanak Dev Ji. In it, Baba Ji holds a question and answer session with the Sidhs; here are a few of the pertinent questions and answers which expand on the Gurmat found within their writings: The Sidhs asked: Baba Ji then replies: The Sidhs asked “What is your jangota (undergarment), Udani (flight), Sinni (horn), and Bani (utterances)?” Baba Ji replied: As is quite clear to see Baba Sri Chand Ji was a great Gursikh who dedicated their life to the teachings of Satguru, to spreading those same teachings far and wide, who’s contribution to the panth has been invaluable, and, even, whose utterance is included in Sri Guru Granth Sahib Ji. It is no wonder that Baba Sri Chand Ji Maharaaj is affectionately known as “ਨਾਨਕ ਦੇ ਲਾਲ” – “Nanak De Laal” or the beloved son of Nanak. It is for these reasons we ought to hold Baba Ji in the highest esteem and to take on board their teachings. If Naam and Bani are the boat to cross over the world ocean, and if Satguru is the boatman, then Baba Sri Chand Ji is one of the Saints who guides all Sikhs towards that boat. Above all, Nanak De Laal highlights for us the greatness and the glory of Sargun Nirgun Nirankaar Dhan Dhan Satguru Sri Guru Nanak Dev Ji Maharaaj. Owing to the humility of Baba Sri Chand Ji, they have conferred upon us the blessing of considering ourselves children of Guru Nanak Patshah. With that in mind this Gurpurab let’s all join Baba Sri Chand Ji and sing the praises of the King of Kings… ॥ ਆਰਤਾ ਕੀਜੈ ਨਾਨਕ ਸਾਹਿ ਪਾਤਿਸਾਹ ਕਾ ॥ ਹਰਿ ਹਰਿ ਦੀਨ ਦੁਨੀਆਂ ਕੇ ਸਾਹਿਨਸਾਹ ਕਾ ॥ Let’s perform the aarta of the King of Kings, Guru Nanak Dev Ji; the Emperor of all worlds! ਧੰਨ ਬਾਬਾ ਸ੍ਰੀ ਚੰਦ ਜੀ ਮਹਾਰਾਜ ਧੰਨ ਗੁਰੂ ਨਾਨਕ ਤੂੰ ਹੀ ਨਿਰੰਕਾਰ ਗੁਰਬਰ ਅਕਾਲ

"Dhan Sri Guru Amar Das Ji Maharaj Types and Levels of Bhagti (Meditation) Bhai Govind ji alongside Bhai Kahnu ji and his son, Bhai Maeaa ji once asked Guru Amar Das Ji to bless them teaching that will enable them gain all good virtues – Guru Ji said in this world, the most supreme virtue is to do Parmatma Bhagti (meditation of the Creator). Listening to Guru ji's answer they further asked the method to do Bhagti. They requested Guru Ji to enlighten them so that they can develop the love to meditate. Guru Ji then explained three levels of Bhagti to them. a) In the first level of Bhagti, there are nine types of practices that builds the foundation of your Bhagti. If one practices even one of these nine, he shall be liberated and his sufferings shall be eliminated. Listen to Guru Ji’s teachings with full faith and concentration Perform Katha and Kirtan To remember Parmatma (Simran) with each and every breath and consistently while performing all worldly affairs. To keep consciousness and focus in the lotus feet of the Satguru Ji and His holy elevated devotees. Offer food first to Guru Mahraj (Bhog lagave) and then to meditating devotees of the Guru and also offer clothing to them. Attend Sat-sanggat in Gurdwara, do Bhandna (Metha tek) and then circumambulate (parkarma) around the Guru Ji. Burn incense, light ghee light, sprinkle perfume and flowers. Acknowledge Parmatma as the Master and treat oneself as His servant. Recognise that the body, mind and wealth are Parmatma’s gifts. The relationship between a Parmatna and us, the servants must akin to a wife who only thinks or serves her husband and no one else. Form a relationship by making Parmatma your best friend and accept His will readily and never question Him - to trust that whatever a true friend do is for our good because he would always want the best for you. ਮੀਤੁ ਕਰੈ ਸੋਈ ਹਮ ਮਾਨਾ ॥ Whatever my Friend does, I accept. ਮੀਤ ਕੇ ਕਰਤਬ ਕੁਸਲ ਸਮਾਨਾ ॥੧॥ My Friend's actions are pleasing to me. ||1|| (Ang 187, Sri Guru Granth Sahib Ji) Acknowledge that the mind and body belongs to Parmatma. Abandon worldly attachments and see all padarath (treasures/wealth) as given by Parmatma. These above are the nine practices of the first level of meditation b) Guru ji then proceeded to explain about the second level of Bhagti, which is known as Prema Bhagti (meditation of love) and there is no other Bhagti more superior than this one. Just like how a green unripe fruit from the tree is bitter, it will eventually change colour to yellow or red and the taste is very sweet when the fruit is ripe. Similarly, a person who has love for Parmatma, just like the unripe fruit, he exhibits these characteristics: He takes deep breaths, and sometimes unable to speak. At times he sings the Parmatma’s praises and at other times, he just sits down quietly. As his loves for Parmatma increases, his appetite for food and thirst for water reduces. He immerses deeper in love for Parmatma day and night. His pain and restlessness increase due to separation from Parmatma. He becomes pale and he attentively listens whenever someone talks about his beloved Parmatma. Acknowledging Parmatma’s presence within, his love for Mahraj keeps on increasing. As his company with the saints (enlightened beings) increases, he begins to see Parmatma in everyone. Then his face starts glowing and his mind becomes satisfied at the same time stops wandering. He then eventually begins to feel bliss within through the realisation of real-self (Atma). He achieves the steadfastness of the mind and focuses his mind on abhiyaas and gyan, reaching the third level of Bhagti, Pra-Bhagti. c) Pra Bhagti - beyond the physical form. This level is reached when one is able to see Parmatma within all creation. Guru Ji concluded that if one does Bhagti like this, one becomes merges into Parmatma and knows his real-self (Aatma). Bhai Veer Singh in their Gurpratap Suraj Parkash commentary also adds an important note on this, reminding readers that all this levels and types of Bhagti (meditation) sounds easy in words, but extremely difficult to achieve in reality. It is indeed only by the kirpa of Guru Mahraj, can one gain the blessing of Bhagti. May we all continuously do Ardass for this blessing and to progress on our spiritual journeys. - Adhyai 38, Raas 1, Sri Gurpratap Suraj Parkash Granth 3 Types of Benevolence & Best Type of Donation Bhai Lalo, Bhai Jivanda & Bhai Gopala once asked Guru Amar Das Ji to give them teaching that can lead them to salvation. Guru Ji replied that there is nothing as good as being a benevolent person (Parupkari). Guru Ji then further explained that there are three ways through which one can perform selfless service for the benefit of others. 1. Wealth Have compassion on the poor and orphans by donating things like food and clothes. Give as much as you can to relieve person’s difficulty. 2. Speech Use your speech to help resolve others' work or arguments. If you have knowledge or any particular skill, then teach that to others voluntarily. 3. Mind Wish for others' good all the time and not think of anything bad to happen to a person. This are 3 ways you can help remove someone else's suffering. Guru Ji then continued that donating food is the best out of all donations because of it is a basic need of humans to live. Be it cooked or uncooked food, never say no to donating food when you see someone hungry. Regardless of whether it is day or night, when it comes to donating food, do not think twice and give without a further thought. Give food without considering person's caste and give until that person is satisfied. - Adhyai 39, Raas 1, Sri Gurpratap Suraj Parkash Granth Need of Gurbani and Rain Analogy A Pandit once asked Guru Amar Das Ji on the need of Guru Nanak Dev Ji to recite Gurbani when there were already other Dharm Granths like Ved & Purans available. Guru Ji answered his question by giving a rain analogy in two shabads of Raag Gauree. Guru Ji said the clouds pour their rain down upon the earth, but isn't there water within the earth as well? Even though there is water in form of wells, it can’t be used for crops just like that – only certain amount of crops field can be watered & a lot of effort is needed. Wells are only available at certain places. Similarly, the existing Granths were like earth water & only certain people deemed worthy (Adhikari) were allowed to read them - for instance only Brahmans can read & Sudhars cant. A lot of effort needed to understand & preach them too. Guru Nanak Dev Ji Mahraj, a cloud full of blessings therefore blessed us with rain of Gurbani that can be read by anyone and anywhere with an easier way of understanding spirituality. We are blessed to have such great Guru. - Adhyai 46, Ras 1, Sri Gurpratap Suraj Parkash Granth" By: Aspiring Begumpuri

"Dhan Sri Guru Arjan Dev Ji Maharaj: Bhai Moola, Bhai Sooja, Bhai Chandu, Bhai Raamdaas Bhandaari, Bhai Baala and Bhai Sayeen Daas came to Siri Guru Arjun Dev jee Maharaj and asked a very important and pertinent question about way the system of Karma works in Sikhi. They asked if the Paap (sins) and Punn (good deeds) of Gursikhs are accounted for and rewarded separately or are they netted out against each other and only the remaining Paap or Punn are rewarded. In other words, their question was that as an example if someone has 100 Punns and 60 Paaps, then do they pay for 100 minus 60 = 40 Punns or do they get fruits of 100 Punns and 60 Paaps separately. This is a very relevant question for us. Do our Punns delete our Paaps and do our Paaps dampen the fruits of our Punns or are the Paaps and Punns accounted for separately and the Jeev gets fruits of all the Punns and Paaps they commit. Siri Guru Arjun Dev jee in response to their question, informed them that for the purpose of the accountability of Karma, there are 4 kinds of Sikhs: 1. Sehkaam Karmi 2. Nihkaam Karmi 3. Upaashna waale 4. Giani Then Guru Sahib asked them, about which kind of Sikhs was their question related to. The Sikhs with folded hands and extreme humility requested Guru Sahib to tell them about all 4 kinds of Sikhs and how Karma affects them differently. Hereon, the summary of Guru Sahib's Updesh, as written by Bhai Mani Singh jee in Sikha dee Bhagatmaala, is presented: In the rule of a king, there are 4 kinds of citizens. The first kind pay taxes based on a certain percentage and no matter what, they have to pay their share. The second kind have a fixed amount they pay as taxes and even if their income is high, still they end up paying little taxes and get to keep most of their wealth. The third kind are close to the king and sometimes present the king with good horses or other gifts and as a result they enjoy tax free income and also get many other perks. The fourth kind are the Maafi citizens who are very close to the king. They go about travelling with the king and instead of paying taxes, they get paid by the state for being close to the king. Same way, Maharaj jee too has 4 kinds of Sikhs: Sehkaam Karmi, the first type of Sikhs are Sikhs in appearance only but all their priorities are Maya related. Any Karma related to Dharma that they do is only to forward their Maya related agenda. Any Paath or Naam Simran they do is only for their selfish needs. On the heads of such people, the stick of Jamdoots (messengers of death) always remains. Their Paaps and Punns are accounted for separately. If they have total of 160 Karma which include 80 Punns and 80 Paaps, they get fruits of all 160 Karams and none of their sins are netted out against their good deeds. Depending on their Karma, they enjoy the fruits of heaven and hell in the next world. Since they are Sikhs, they do get to be born in the homes of rich and prosperous people in their next life and occasionally are given opportunities to earn Gurmat related Karma - Naam Simran and Gurbani Paath. Nihkaam Karmi, the second type of Sikhs, they become Sikhs not out of some greed or vested interest but because they like to be Dharmi (religious). They do good deeds and religious deeds out of pleasure and because such is their natural disposition, as opposed to doing it just for their Maya-related agenda. Even though they have natural tendency to do good deeds, still they do end up committing many sins as well because due to lack of serious Naam Simran and Gurbani Paath, they come under the influence of Maya and 5 Bikaars. Their Paaps and Punns are taken together and evened out and they only pay for their remaining Karma. As an example, if a Nihkaam Karmi Sikh has a total of 160 Karma which include 100 Punns and 60 Paaps, most of their Karma are netted out and they pay the fruits of only 40 Karma. Their sins are netted out against their good deeds and they seldom go to hell as a punishment of their sins. They get to be born in homes of Sant Gursikhs and are given ample opportunities to engage in Naam Simran and Gurbani Paath. Upaashna Waale Sikh: Upaashna waale Sikhs are such Sikhs who have their priority set on Naam and Gurbani Paath only. Their natural disposition is religious and they willingly do only good Karma. They always do Punns and spend time in Naam Abhyaas and Gurbani Paath but still contrary to their natural disposition, they commit some Paaps (sins) as a result of their Prarabadh (destiny) or when they come under the influence of Bikaars. Guru Sahib forgives their Paaps and if such Gursikhs don't reach their spiritual destiny, then they take another Janam and are born in the homes of Sant Gursikhs and eventually get Gyaan and are released from birth and death. Gyani: Gyan Gursikhs who have realized their self as well as Vaheguru, consider this world to be Mithiya (false). They reject the system of Karma and depend solely on Vaheguru jee's Naam. Since they don't associate with Haume, none of their Karma falls under the Karma system. Just as darkness does not go near sun, same way Bikaars and Paaps don't go near Gyani Gursikhs. They are free from Karma. They neither get rewarded for their Punns nor get punished for their mistakes. First of all they don't commit any mistake but if they unwittingly do commit a mistake as per this Gurbani Pankiti: ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥, they are not held accountable for it. Then the Gursikhs asked Guru Sahib as to what happens to the Punns that are done by a Gyani and the mistakes they make. Guru Sahib gave the most interesting and revealing answer. Guru Sahib said that since the Gyani rises above the effect of Karma, any Punns that they do during their life here on Earth, are given to the ones who serve them. In other words, the Gursikhs who serve the Gyani Gursikhs, get the rewards of the Punns done by Gyani Gursikhs. On the other hand the ones who slander Gyani Gursikhs, get the fruit of unwitting mistakes committed by the Gyani Gursikhs. Gyani stays Nirlep (aloof) from all effects and fruits of Paaps and Punns. As for the future of these 4 types of Gursikhs, the Sehkaam Karmi Sikhs are born in heavens and other high realms where they enjoy good life and then come back on Earth and are born in the homes of rich and prosperous people. They occasionally get chance to earn Gursikhi and eventually over many life forms, slowly rise to become Jeevan Mukat. The Nihkaam Karmi and Upaashna waale Gursikhs get to go to higher Khands and are reborn here in this world in the homes of Sant Gursikhs. They get many chances of doing Bhagti and they get to meet Sadh Sangat. Eventually they become Gyani Gursikhs and get everlasting blissful life in Sachkhand. Gyani Gursikhs of course get to go to Sachkhand after their exhausting their time here on Earth. The above thoughts are in accordance to Gurmat. In religions like Buddhism and many sects of Hinduism, the system of Karma is all powerful and totally independent. In Gurmat, the system of Karma is there but it is not run automatically (especially for Gursikhs) but Vaheguru jee is actively involved as a witness of the Karams of Jeevs and in giving the fruits of the good and bad Karma of Jeevs and Gursikhs. It seems natural that everyone cannot be given the same fruit of a single Karma. Let's take a worldly example to illustrate the point that all sinner are not treated equally by Vaheguru. If a repeat offender goes to the court of a worldly judge, the judge is likely to give him the maximum sentence possible and on the other hand if a first time offender goes to the same judge for the same offense as the repeat offender, then the judge is likely to go easy on the first time offender. Same way, a Gursikh who is indulged in Naam, Gurbani and Punns for the most part would get much less punishment for a rare sin as opposed to a Sikh of first stage who is still very much engaged in Maya. This Updesh of Guru Sahib should prompt us to strive to become Gyani Gursikhs and at least at the current time be at the level of Upaashna waale Gursikh, who are always eager to do Bhagti by engaging in Naam Abhyaas, Gurbani Kirtan and Paath. Guru Sahib Kirpa Karan." By: Aspiring Begumpuri

There are no estimates ji as each Yug has definite number of years. The Yugs are revealed in Gurbani, but the years not mentioned. I believe Maharaj's Divine system will be inefficient if Maharaj Ji relies on estimates to run the world.

correct, and they don't act like missionaries rather subtly erode the spiritual dimensions. in addition their preaching are not based on comprehensive Gurmat world view, they do quote it, but mostly is based one's feelings and emotions. for them external Rehat is not an entry point!

Thanks for clarifying re Telegram. Mangal Dhillon and his group, jointly and individually espouse a particular unfounded view, and carry a strong aversion to Sikh Sants and they do discount outer rehat, like dil saaf view or new age idea.

Isn't Telegram belonged to Manga Dhillon?, that has serious anti-samparday bias and make up things that does not conform to any Gurmat maryada! I guess he also discount Bana and preaches that one should get Amrit only when inside Amrit comes out!