Praises of Guru Gobind Singh Ji by Bhai Nand Lal Ji

[Guest]

1. Naasr-o Mansoor Guru Gobind Singh,

(Guru Gobind Singh Ji always assists us, He is forever victorious.)

Eezad-i Manzoor Guru Gobind Singh.

(He is accepted by God as His own.)

2. Haq Ra Ganjoor Guru Gobind Singh,

(Guru Gobind Singh Ji takes care of all of Waheguru's treasures)

Jumla Faiz-o Noor Guru Gobind Singh.

(Guru Gobind Singh Ji is the bestower of all gifts and blessings)

3. Haq Haq Aagaah Guru Gobind Singh,

(Guru Gobind Singh Ji is always aware of the ways of God)

Shah Shahanshah Guru Gobind Singh.

(Guru Gobind Singh Ji is the emperor of emperors)

4. Haq Haq Aagaah Guru Gobind Singh,

(Guru Gobind Singh Ji is always aware of the ways of God)

Shah Shahanshah Guru Gobind Singh.

(Guru Gobind Singh Ji is the emperor of emperors)

Please share more UPMA of Satguroo Gobind Singh Maharaj.... Special Benti to Lalleshvari, tsingh on their charan.

[Guest]

Also there is a book called "Sachi Preet" by Harbhajan Singh which is Punjabi translation of Bhai Nand Lal's poetry.

[Freed]

Deede akhar taalb maula, Rahe Maula griffu .

Hasil umar graamee ra, aazi dunia griffu.

Hech kas beroong n bashad, az svaad zlaf to

een dill dewana-am, aakhar hami sauda griffu.

gair, aan sarv ravan, hargiz n yabd, dar nazar

tan kad raanaae o, dar deeda-e ma, ja griffu

az nadaae naka-e leila dile shoreeda-am

hamchun majnu mast gashto, rah sooe sahra griffu

khush name aaid mara, harfe bagair az yaad haq

ta hadees shauk o, andar dilm maava griffu

ta bayai yak nafas, bahar nyaaz kidamatt

chasham gohar baar ma, khush loolooe laalaa griffu

me baraaid jaan man, imrauz, az raah do chashan

naubat deedar oo, ta vaadaa-e faarda griffu

gair hamad haq, nayaaid, bar zabaanam hechgaah

haamal een umar ra aakhar dil 'goya' griffu.

YOU SAW HIM !! At last the Seeker found the way to Him.

What was the end of existence, you achieved it, in this life itself.

No body escapes the noose of your ravishing locks.

My heart once caught by it has been twirled into mad subjection.

Except the sight of the beloved, nothing fascinates me.

Ever since the one, slim like the cypress, has begun to dwell in my eyes.

The call of Leila's camel made the heart tumultuous,

Like Majnoon, it too lost itself and ran to the desert.

Nothing but the thought of the beloved finds way into my heart.

The song of love echoes through every fibre of it.

To be, in your presence, for a single breath,

my eye happily sheds pearls, tinted poppy red.

My life is leaving me, through the two eyes,

To be on the way to tommorrow, my date with the beloved.

Nothing but the praise of the True one, comes to my tongue.

Your heart, O Goya, has achieved the ultimate of life.

*from The Pilgrim's Way - Diwan of Bhai Nand Lal Goya

B P L Bedi - P U Patiala 1999 - page 26-7

(apologies for any errors in transliteration - that was done by me)

[Freed]

My personal favourite - just gorgeous - sublime !

DASVEN PATSHAH SAHIB SIRI GURU GOBIND SINGH JI MAHARAAJ - PANTH KE VAALI SHAMSHER PITA - SAB THAEE HOEH SAHAI !!!

***********

Deeno duniya, dar kamande aan pari rukhsaar ma

Har do aalam, keemat yak taar mooeh yaar ma

Maa name aarem taab gamzaae miygaan oo

Yak nigaah jan fazaaish, bas bavad darkaar ma

Gaah Soofi, Gaah zaahad, Gah kalandar me shavad

Ranghaae mukhtalif, daard but ayaar ma

kadar laal oo, bajuz aashaq, n danad hech kas

Keemat yakoot dand,chashm gohar baar ma

har nafas 'Goya' b-yaad, nargis makhmoor oo

Bada-haae shauk me naushad dil hushiaar ma.

My Faith and Action, are both prisoners of the fairy-faced.

The present and the here-after weigh less than a single hair of my Beloved.

I cannot bear the dart of an eye drunk with love.

One life-giving glance is enough for ecstasy.

Sometimes a mystic. sometimes a hermit, and sometimes an epicure.

My Beloved, like a changling, roams in many forms.

The price of the jewel none but the lover knows.

The value of the tear-born pearl only my tear shedding eye knows.

Every breath is dedicated , Goya , to the thought of the intoxicated narcissus,

The cup of those eyes from which my heart drinks the wine of awareness .

( page 5 of B P L Bedi 1999)

[Sukhi]

u know what i realized after reading that? u can't appreciate Gurbani, until u learn to appreciate poetry. and u can't appreciate poetry until u appreciate knowledge. and u can't appreciate knowledge without getting an education. and u can't get an education without having an open mind.

i realize this has nothing to do with praise of Guru Gobind Singh Ji, but i had to get it outta my system. oh ye mods out there, delete this if u wanna.

[Guest]

No offense to anyone here, but i dont argee with this, Guru Gobind Singh Ji was a slave of Waheguru and the other way around. Or maybe ive misunderstood the translations?

[sikh_fauge]

i totally agree with you sukhi

nudge nudge wink wink rupz joke!

[Freed]

Hope this goes some way to answer your question Rupz.

*from the dedication / Mangalacharan of "The Pilgrim's Way - Diwan of Bhai Nand Lal Goya,Poet Laureate at the August Court of Guru Gobind Singh Maharaj" - B P L Bedi 1999.

"Guru Gobind and God were one to Bhai Nand Lal Goya. As a poet Bhai Nand Lal sang of the Almighty but for naming his qualities he drew inspiration from Guru-Darshan."

[Guest]

Yeah i know Guru and God are one of the same. Even the name Gobind means God. But Guru Gobind Singh Ji said not to worship him. OO well i dont think anyones ganna listen, so i'll just keep quite next time.

[Sukhi]

somebody quick! sf is having another one of his seizures! look at the way he's rapidly blinking and unable to control his limbs!

newho.

RupZ, i can be a total biatch and say that ur worshipping Guru Gobind Singh by having his pic as ur avatar.

i think that what most of us tend to forget is that the relationship between a Guru and his Sikh is much deeper than what us manmukhs can understand. although to us it seems as if the poetry is all about worshipping Guru Gobind Singh, i believe that on a deeper level, it's about loving him.

i can't quite explain what i'm tryin to say about the love that exists between Guru and Gursikh. basically, the Gursikh should completely surrender to his Guru who is going to lead him/her from darkness to light.

imagine if u were on a ship in the ocean and u somehow fell off. the hand that guides u back would belong to your Guru. and at that moment that u get rescued, all u can think about is how wonderful your rescuer is. u never even notice the ship. but the ship is what really rescued you because if there was no ship, there would be no hand. (and in this case, there would be no universe and on and on and on.)

am i explaining this right? are you understanding me? or have i begun to ramble?

[Guest]

Ok having pictures of our Gurus is not the same as worshiping them, i dont worship the pictures, idols etc.

And yes i do understand.

[Sukhi]

okey dokey. (and u know i was just tryin to make a point bout the avatar right? i dun actually believe that neone who's got a pic of the Guru's is engaged in idol worship.)

[Guest Javanmard]

I find quite sad and revolting that people who call themselves Sikhs go to the extent of reviling the exalted status of our Beloved Gurus to the point of limiting them to historical figures only. It just shows how people may recite gurbani mechanically everyday but have not become one with its essence. They are like spoons full of amrit: they contain it but amrit hasn't permeated their being.

Mulmantar is very clear as to the status of the Guru in the expression gurprasadi which translates as 'in the Grace of the Guru'. Grace is an attribute of Akal Purakh. No created being can be a vehicle of Grace for only Vahiguru can be Grace. This logically means that Akal Purakh and Guru are One! gur paramesar koi bhed nahi!!! Furthermore the line starting with adi sacu confirms it as it refers to the previous content as being true before any time (adi), in the beginning of ages (jugadi), in the present (hai bhi) and on the future (hosi bhi sacu). This means that the Guru is the eternal expression of Grace and that he pre-exists Creation.

Akal Purakh in his Nirankar aspect and as absolute cannot be seen for if this was the case it would cease to be the absolute as for it to be seen it would need to be placed in a three dimensional context and thus limit itself. For Akal Purakh to manifest Himself to his beloved creatures and for them to interact and lovingly adore Him he needs a Face of Beauty and Grace, the Guru. The Face of God has manifested itself throughout the ages and times as this is confirmed in gurbani as well as in the scriptures of true religious traditions revealed by the Face of God. Why do I use the term Face of God? When you interact with someone you look at his/her face. The face is the aspect of the person with which you interact. It is the person yet at the same time the person cannot be limited to the face alone. That is why Maharaj says that whosoever calls him Parameshar shall burn in hell: reducing a person to his face is truly insulting.

It is central to understand this to realise the true status of our Gurus who were pure, infaillible, prestine, divine beings,expressions of God's Face in this world. The Guru is born with that exalted status. His status is not the result of his piety, rather piety is the expression of is immaculate and divine nature. That is why we need to value Guru Harkrishan so much. Why? He is the living proof that the status of Guruship is not the result of years spent in meditation (Guru Harikrishan died aged eight). Guru Harkrishan Maharaj was born Guru! The secret of Guru Tegh Bahadur is precisely that: the fact that he is the Face of God and that there no need or possibility for him to submit to human limitations.

Guru Maharaj didn't just come here to teach. Guru Hargobind did not leave any gurbani in any of the three expressions of Sri Guru Granth Sahib Ji Maharaj apart from some bolas used in the Nihang traditions (Brahm Kavac). Nor did Guru Hari Rai or Guru Harkrishan. They are living proof that the Guru by his presence alone is a manifestation of the Divine. If bani is Guru, Guru is bani as well i.e. contemplating the Divine Beauty of Maharaj equals to the merit of gurbani.(this btw is no excuse to neglect gurbani)

This is confirmed by two sakhis of Guru Gobind Singh.

The first one is that of General Sayyed Khan who whilst facing Maharaj in battle gets off his horse and claims: I do not know if this man is God or the Light of God but I submit to him. Guru Gobind Singh did not preach to Sayed Khan nor talked to him. Seeing the Divine Beauty of Guru Gobind Singh Ji Maharaj had converted his heart.(Suraj Prakash Granth)

the second one refers to Anup Kaur who fell in love and tried to seduce Him.After renouncing her wicked ways Anup Kaur realised the true nature of Guru Gobind Singh and became a great saint. This sakhi was written by Guru Gobind Singh himself in the Charitropakhyan Sahib of Dasam Guru Granth Sahib. The sakhi of Prophet Yusuf and Zuleikha is alos contained in there and it is a clear sign from Maharaj telling us: I am the new Yusuf of this age, I am the manifestation of God's Beauty, I am the Face of God!!!

This is precisely why the Gurmantar is Vahiguru: our souls enraped in love for Maharaj fall in extasy when contemplating His Beauty.

Bhai Nand Lal Goya's Tausif o Sana with all its Persian titles given to Guru Gobind Singh clearlt proves the point: Maharaj is the Face of God, the Hand of God, the Light of God, the Master of the two Worlds etc...

Do we need more proof?

It is my wish that my fellow Sikh stop ridiculing the exalted status of our Gurus by reducing them to simple mortals.

[Guest Javanmard]

Poesie en prose

I came to your golden door, attracted by the magnet of your love. You unveiled the curtain of my ignorance and rivers of joy, hidden for centuries in my heart flowed through my eyes...

My being shook like the earth that trembles of joy!

Your face has become my Kaaba and since then I have become a poor pilgrim longing for your gaze. Oh, you are Grace! You are Beauty!

You gave me the calice of immortality but it was the whole universe I was holding in my hands. Its nectar... an ocean of bliss roaring through my being. May my blood flow when the right time comes. Let it write your name in its flow. A scarlet calligraphy of absolute love.

Let it write:

Shahan Shahan Shah Guru Gobind Singh

Badshah Darwesh Guru Gobind Singh

Bar do Alam Shah Guru Gobind Singh

[Sukhi]

Shaka Laka Baby, i knew there was a reason i liked readin ur posts so much. thanks for clearin up the confusion and eskplaining.

[Freed]

* From Bhai Nand Lal's GanjNama - in praise of Guru Nanak Sahib

Haq chu Khudd vasifash chigoim man

Dar rahe vasafe oo che paim man l13l

When the Almighty Himself sings his (Guru Nanak's) praises, what praises can I sing?

How can I travel on such an exalted path of praise ?

[Guest Javanmard]

Bhai Nand Lal Goya!!! If you want to know the essence of Sikhi read his poems then you'll know that burning love for Maharaj is all it's about.

My benti is: Pyare Jio learn Persian as Bhai Nand Lal's poems are in Persian!!!It's such a beautiful language!!!!

[Guest]

I find quite sad and revolting that people who call themselves Sikhs go to the extent of reviling the exalted status of our Beloved Gurus to the point of limiting them to historical figures only. It just shows how people may recite gurbani mechanically everyday but have not become one with its essence. They are like spoons full of amrit: they contain it but amrit hasn't permeated their being.

Mulmantar is very clear as to the status of the Guru in the expression gurprasadi which translates as 'in the Grace of the Guru'. Grace is an attribute of Akal Purakh. No created being can be a vehicle of Grace for only Vahiguru can be Grace. This logically means that Akal Purakh and Guru are One! gur paramesar koi bhed nahi!!! Furthermore the line starting with adi sacu confirms it as it refers to the previous content as being true before any time (adi), in the beginning of ages (jugadi), in the present (hai bhi) and on the future (hosi bhi sacu). This means that the Guru is the eternal expression of Grace and that he pre-exists Creation.

Akal Purakh in his Nirankar aspect and as absolute cannot be seen for if this was the case it would cease to be the absolute as for it to be seen it would need to be placed in a three dimensional context and thus limit itself. For Akal Purakh to manifest Himself to his beloved creatures and for them to interact and lovingly adore Him he needs a Face of Beauty and Grace, the Guru. The Face of God has manifested itself throughout the ages and times as this is confirmed in gurbani as well as in the scriptures of true religious traditions revealed by the Face of God. Why do I use the term Face of God? When you interact with someone you look at his/her face. The face is the aspect of the person with which you interact. It is the person yet at the same time the person cannot be limited to the face alone. That is why Maharaj says that whosoever calls him Parameshar shall burn in hell: reducing a person to his face is truly insulting.

It is central to understand this to realise the true status of our Gurus who were pure, infaillible, prestine, divine beings,expressions of God's Face in this world. The Guru is born with that exalted status. His status is not the result of his piety, rather piety is the expression of is immaculate and divine nature. That is why we need to value Guru Harkrishan so much. Why? He is the living proof that the status of Guruship is not the result of years spent in meditation (Guru Harikrishan died aged eight). Guru Harkrishan Maharaj was born Guru! The secret of Guru Tegh Bahadur is precisely that: the fact that he is the Face of God and that there no need or possibility for him to submit to human limitations.

Guru Maharaj didn't just come here to teach. Guru Hargobind did not leave any gurbani in any of the three expressions of Sri Guru Granth Sahib Ji Maharaj apart from some bolas used in the Nihang traditions (Brahm Kavac). Nor did Guru Hari Rai or Guru Harkrishan. They are living proof that the Guru by his presence alone is a manifestation of the Divine. If bani is Guru, Guru is bani as well i.e. contemplating the Divine Beauty of Maharaj equals to the merit of gurbani.(this btw is no excuse to neglect gurbani)

This is confirmed by two sakhis of Guru Gobind Singh.

The first one is that of General Sayyed Khan who whilst facing Maharaj in battle gets off his horse and claims: I do not know if this man is God or the Light of God but I submit to him. Guru Gobind Singh did not preach to Sayed Khan nor talked to him. Seeing the Divine Beauty of Guru Gobind Singh Ji Maharaj had converted his heart.(Suraj Prakash Granth)

the second one refers to Anup Kaur who fell in love and tried to seduce Him.After renouncing her wicked ways Anup Kaur realised the true nature of Guru Gobind Singh and became a great saint. This sakhi was written by Guru Gobind Singh himself in the Charitropakhyan Sahib of Dasam Guru Granth Sahib. The sakhi of Prophet Yusuf and Zuleikha is alos contained in there and it is a clear sign from Maharaj telling us: I am the new Yusuf of this age, I am the manifestation of God's Beauty, I am the Face of God!!!

This is precisely why the Gurmantar is Vahiguru: our souls enraped in love for Maharaj fall in extasy when contemplating His Beauty.

Bhai Nand Lal Goya's Tausif o Sana with all its Persian titles given to Guru Gobind Singh clearlt proves the point: Maharaj is the Face of God, the Hand of God, the Light of God, the Master of the two Worlds etc...

Do we need more proof?

It is my wish that my fellow Sikh stop ridiculing the exalted status of our Gurus by reducing them to simple mortals.

OK i am revolting, But you forget that the Guru is Seva the Guru is Ram so that makes them Nirankar, Bramgianis are Nirankar too. Why aint they worshipped? All i know is that were meant to workship Waheguru, it was Waheguru how sent how Gurus' in this world. Yes there is no differene between Guru and Waheguru because their Nirankar. Guru Ji taught us that we can be Nirankar ourself, but this is hard, thats why we have Bramgianis.

When the Khalsa was formed Guru Ji said, these are my equals, when Amrit was given to the 5 beloved.

I also believe Gurus bani was Wahegurus but Guru Nanak and the rest of our Gurus sent this message to this world.

And i thought Guru Gobind Singh Ji said not to worship him? If our 11 Gurus' were one of the same what does this mean to you?

Another thing God does not have a Face, God Manifests. Look at Jap Sahib

===============================================

Sri Jaap Sahib

eik omnkar satgur parsad.

JAAP

siri mukh vak patshahi 10

chapai chund. tav parsad

One Supreme Being every where, Who ever remains Consistent and Unchanging, Realized by reflecting our mind on His Light in us by His Grace.

The JAAP - To utter with complete devotion.

Word, uttered by The Xth King (Sri Guru Gobind Singh Ji)

Chapai Chund (a form of poetical description)

By Your (God’s) Grace.

chakar chehun ar burn, jati ar pati nehun jeh

roop rung ar raikh, bhaikh kohoo keh na skut keh

achul mooret anbho parkas ametoje kehjai

koti eindar eindran saho sahan gnejai

tirbhavn maheep sur nar asur naiti naiti bun tirun keht

tav sarb nam kathai kavan karm nam barnt sumati

O Lord, You are such a Being, Who has no physical appearance, such as form, color, shape, marks, symbols and garb. You do not belong to any caste, class, or lineage. You are Immutable (Unchanging). Self-luminous and shines everywhere in Your Splendor. You have Limitless Powers. You are the maker of billions of kings like Indira. You are the King of kings. You are the Master of all the three Spheres. Besides gods, humans and demons, even all the vegetative creation in woodlands say: You are Infinite, You are Infinite. Who can describe all Your Names. The wise men have mentioned Your Functional Names only

Bhuyang Pryat Chund

namustvun akalai, namustvun kirpalai

namustvun aroopai, namustvun anoopai

O Lord, we salute You. You are Timeless (Eternal), Compassionate, Formless yet Beautiful

===============================================

Sorry if ive offended anyone. I Luv Guru Gobind Singh, i look up to him, his Roop his strenght and his fearless-ness.

[The Khalsa Fauj]

Download the complete translation of Bhai Nand Lal's praises from www.sikhknowledge.tk

It is under Bhai Nand Lal section.

[Guest Javanmard]

Well Rupz, things are a bit more complex than that:

OK i am revolting, But you forget that the Guru is Seva the Guru is Ram so that makes them Nirankar, Bramgianis are Nirankar too. Why aint they worshipped? All i know is that were meant to workship Waheguru, it was Waheguru how sent how Gurus' in this world. Yes there is no differene between Guru and Waheguru because their Nirankar. Guru Ji taught us that we can be Nirankar ourself, but this is hard, thats why we have Bramgianis.

All creation is one with Nirankar in essence but Vahiguru is not just Nirankar-Nirgun alone. The Divine is also Sagun as our Gurus have clearly taught us. You are right in saying that mortals such as brahmgyanis and even us can realise that we are one with Nirankar just as the Gurus are. Yet there is a huge difference: for brahmgyanis or any mortal to achieve that he/she needs Gurprasad, the Grace of the Guru.Only a perfect divine being can be the vehicle of grace and that can only be the Sagun aspect of God.

Mortals have to realise that state of oneness through Guru's kirpa. The Gurus were born with that inborne awareness. You may be one with Nirankar but who saved you? And how could a limited being be a vehicale of Grace and pre-exist creation (adi sacu). Guru has pre-existed creation because he is the saguna aspect of Rab.

And i thought Guru Gobind Singh Ji said not to worship him? If our 11 Gurus' were one of the same what does this mean to you?

The Light of God is manifest in the Gurus who are one jot. Guru Gobind SIng said that "whosoever call me God shall perish in hell". I clearly called the Gurus the Face of God NOT God.

Another thing God does not have a Face, God Manifests. Look at Jap Sahib

The passage you mentioned refers to the Nirankar aspect of God. At the same time there are clear referneces to the Beauty of God etc.. How can the Formless be Beautiful? How can we as limited beings worship Nirankar. You limit God to Nirankar where as the Divine is both Nirankar and Sagun hence Guru Nanak's reference to that in his arti: thousands of eyes yet no eyes etc...

[Guest]

Another thing God does not have a Face, God Manifests. Look at Jap Sahib

Ok i guess i misunderstood you there, my bad. Yes i know the Gurmuks faces are radiant.

The passage you mentioned refers to the Nirankar aspect of God. At the same time there are clear referneces to the Beauty of God etc.. How can the Formless be Beautiful? How can we as limited beings worship Nirankar. You limit God to Nirankar where as the Divine is both Nirankar and Sagun hence Guru Nanak's reference to that in his arti: thousands of eyes yet no eyes etc...

In the same way that I limit Sagun form of Nirankar you seem to limit it in the other form. Im glad that we talking about this now because we learned something off each other. Lets keep learning. Amen.

[Freed]

Here is a definition from Guru Sahib:

*******************

*Rehatnama Bhai Nand Lal

(Prashan-uttar Attributed to Nand Lal)

Nand Lal speaks:

Doha

'You say that we should behold your presence, O Master. Tell me where we are to find you.' (5)

the Guru speaks:

Doha

'Listen attentively, Nand (Lal). I am manifested in Three ways : the formless or invisible (nirgun), the material or visible (sargun), and the divine Word (gur-shabad). This I shall explain to you. (6)

Chaupai

'The first of these transcends all that is material . It is the neti neti of the Vedas, the spirit which dwells in every heart as light permeates the water held in a vessel.' (7)

'The second is the sacred scripture. This you must accept as part of me , treating its letters as the hairs of my body , This truly is so,' 8

'Sikhs who wish to see the Guru will do so when they come to the Granth. He who is wise will bathe at dawn and then will walk thrice around (the sacred Granth). (9)

Dohara

Come with reverence and sit in my presence. Humbly bow and hear the words of the Guru Granth.

Chaupai

Hear the Word with devout affection for the Guru. Hear the Guru's Word of wisdom and read it that others may also hear.

The person who wishes to converse with me should read the granth and reflect on what it says. (10)

The person who wishes to hear my words should devoutly hear and reflect on the Granth. Acknowledge the Granth as my visible presence , rejecting the notion that it is other than me. (11)

The third form is my Sikh, that Sikh who day and night is immersed in the words of sacred scripture (gurabani). The Sikh who loves and trusts the Word of the Guru is an ever-present manifestation of the Guru, (12)

Such a Sikh is the one who hears the Guru's words of wisdom and reads them so that others may hear. Attentively he reads both Japuji and Jap, visiting places sanctified by the Gurus (guradavaran) and strictly avoiding adulterous liaisons. (13)

The Gursikh who is faithful in service will find himself cleansed from all sense of self-dependence. He who is scrupulous in performing these obligations is the Sikh in whom I am made manifest. (14)

Dohara

Worthy is the Sikh who serves with devotion, expressing his obedience to me in the generous offerings, which he makes. (15)

Such is the service which I receive from a Gursikh. Hear me , Nand (Lal).

Giving himself he finds the deliverance which carries him to Paradise (baikunthe) (16)

Nand Lal speaks :

You have told me of three forms, Master: the invisible, the visble, and the Guru's Word . The invisible form we cannot see, and the visble is the obedient Sikh. (17)

Chaupai

How can we comprehend the infinity of your invisible form? The universe is your form, you whom we call Master , and your presence mystically pervades every heart . (How then can we perceive you ?) 18

The Guru Speaks :

You are a devout Sikh , Nand Lal . Hear this divine message which I impart to you. See the Guru as visible presence in his Sikhs and first you must serve me by diligently serving them (19)

Next you must serve me by singing the divine Word , accepting it as truly a sign . He who accepts the scriture as the (Guru's) Word shall come to an understanding of (his) infinite being . (20)

And so I conclude this homily , Brother. He who reads or hears it and pays careful heed to it will find himself the object of much admiration, his spirit mystically blended in Mine .

This message of comfort and joy was delivered on the ninth day of the waxing moon in the month of Maghar, S. 1752 (4 December 1695 CE ) . Let the Guru's praises be eveywhere sung declares Nand Lal . (22)

*Taken from Sikhs of The Khalsa , A history of the Khalsa Rahit . W H McLeod . OUP 2003 . page 265-8

*** Note this not the complete rehatnama - first chaupai is missing -

Version in Gurmukhi lipi can be found in 'Bhai Nand Lal Granthavali ' Ganda Singh . P U Patiala 2000 pg186 or 'Rehatname' Piara Singh Padam Singh Bros. 2000 pg 55

[ibrute]

Praises of Maharaj Jee, from Ganjnama - Bhai Nand lal Singh (Goya) Jee

 

[Guest Daas]

Gurbani:

"Nanak Sodhay Simrit Bed ||

Paarbraham Gur Naahi Bhed ||"

&

"Aap Narayan Kala Dhaar Jag Meh Parvariyo ||"

... just off the top of my head.

 

Daas' humble understanding is that, without serious spiritual kamayee, we are not able to comprehend the relationship between Guru Ji and Vaheguru (we cannot even perceive Undithi Duniya or  experience Dasam Duaar); for us Guru is a physical manifestation ('sargun saroop') of Vaheguru.

[Guest Daas]

The Rehatnaama showing the discussion between Guru Ji and Bhai Nand Lal Ji (posted by 'Freed') is truly illuminating.

Thank you Ji