harsharan000

Guru Har Krishan Sahib Ji and the Brahman While Guru Ji was at Panjokhara and mediating on God, a Sikh came and told him of a proud Brahman who was in the neighbourhood. The Brahman had asked the Guru’s name and learned that it was Satguru Sri Guru Har Krishan Sahib Ji. Hearing this the Brahman became very angry and said, ‘The poet of the Bhagavat Gita, whom no one can equal, called God merely Krishan, and the Guru calls himself Sri Har Krishan, as if he thinks himself superior to Krishan. If he be such a Guru let him come and translate the Gita with me’. Guru Ji replied to this Sikh, ‘ The eyes of understanding are very good, but the cataract of pride so blindeth them that they cannot see God’s way. The proud think all persons beneath them.’ The Sikh however, prevailed on the Guru to allow the Brahman to come to him. When the Brahman came he did not salute the Guru, but unceremoniously sat down in his presence. He then said, ‘Thou who call thyself Sri Har Krishan, must be greater than the God Krishan. Translate the Gita for a little while with me’. Guru Ji replied, ‘The Brahmans of the present day are not deeply read. They are great talkers and arguers, and are deteriorating everyday; and in the future they will have even less religion that they have now. What the Brahmans know is not real knowledge, and they are strangers to God. I have not read the Gita, and were I to translate it with you, you would say that I was some rich man’s son who had a private tutor, whereas I should translate by my spiritual power. Go and bring some ignorant rustic to discuss with you and when you have brought him, I will speak to you.’ The Brahman went and brought an ignorant water carrier called Chhajju from the nearest village. The Guru looked at him full in face and said, ‘Thou hast become a great divinity scholar. Now discuss the meaning of the Shastars with this Brahman’. The Brahman and the water carrier began to discuss accordingly, and the water carrier gave such learned replies, that the Brahman stood in astonished silence. The questions and replies related to Hindu theology. The pandit became convinced that Guru Ji had infused his supernatural power into the water carrier. He accordingly begged Guru Ji’s pardon for the unceremonious manner in which he had approached him. The Brahman added, ‘Thou art really the holy God, Krishan. Make me thy disciple’. Dhan Dhan Satguru Sri Guru Har Krishan Sahib Ji Maharaj, the King of Kings, the Saint of Saints and the Healer of all.

Dhan Guru Gobind Singh Ji Once, a Sikh made a request before the Guru Ji, "O true King! I am grieved by the world. Eliminate the pain of birth and death. Save me from sins. I am in your protection. I am illiterate". Guru Ji said, "Brother Sikh! You are blessed that you became detached (from the world). An fool cannot get sense without education. One should get education. An uneducated person cannot understand anything. The God meets him, whose pronunciation of 'Bani' is perfect. Brother! Do study. Guru Ji asked the 'Granthi' to teach that Sikh with love. The 'Granthi' started to teach him. While teaching, he taught him this line of Anand Sahib prayer, "Anand bhya meree maaye, Satguroo main paaya." (The heavenly pleasure occurred, O my mother, for I have found my True Guru). The Sikh recited this line with love and went reciting it. Sometimes, he would eat from 'langar' (the community kitchen). His faith increased reciting this line. After six months, Guru Ji asked the Granthi, "Did he learn?" He replied, "He did not return after learning one line." Guru Ji called for that Sikh and asked, "You were sent to learn." He replied with folded hands, "Guru Ji! One line is enough. When the True Guru has been found, 'Anand' is gotten. (Without getting the 'Anand') more reciting is the act of 'Bemukhs'." Guru Ji smiled and said, "You are 'nihaal' (bliss). Your cycle of birth and death has been curtailed.

Once Tukkaramji the great saint was sitting near the bank of Ganges and doing bhajans. There was an envious person who wanted to disturb Tukkaram. To provoke him to fight, he spit on his face. Tukkaram got up, went to the river, took a holy dip and came back to the bank and continued with his bhajans. The man repeated the spitting 108 times. Every time Tukkaram went and took a dip and came back to the river bank and continued chanting, without getting irritated or angry. In the end, the envious man got very fed up and he asked, “How come you are not becoming angry?” Tukaram replied, “Why should I become angry? I should actually thank you. Because of your mercy, I took bath 108 times in the Ganges.” Moral of the story: Usually we find it comfortable or easy to thank people who help us in favourable manner. But if someone offends or scolds us, we only feel angry with them and there is no question saying “thank you”. In the above incident we see that Tukkaram always saw Krishna’s hand in every experience. So he could tolerate even the other person spitting on him, took it as an opportunity to take holy dip in the Ganges and thanked the other person who was spitting on him. So without blaming others, if we think calmly then we can realise every experience in life, be it good or bad is a lesson for us to learn. So we should be thankful in both cases. “What to speak of 24 Gurus? We can have millions of Gurus. Infact we can learn something from everyone and hence, in that sense, everything and everybody in this world is our Guru. If we are humble and sincere, Krishna will reveal all the transcendental knowledge through all the different entities in this world.” Such sanity of mind is possible only under the guidance of spiritual master. So we should always take shelter of such mahatmas, remember their glorious lives and silently observe the various experiences and learn the different kinds of lessons which Krishna has in store for us in this life-time. Day in and day out we come across so many different kinds of people, different situations and thereby have different kinds of experiences. These experiences have a great impact on our life. Specifically the experiences which we have in our childhood, have a great impact on our future behaviour and character. We have seen in many households how when the parents are short-tempered or drunkards or chain-smokers, it affects the children in different ways. If there is proper guidance for the child, either from elderly person in the family or a teacher, then even though the child is exposed to these difficult situations it learns the lesson of how not to behave. Whereas in the absence of proper guidance, children tend to take up the same bad traits in their life as they grow old. As the saying goes experience is the best teacher. Be it good or bad, every experience has a lesson for us. Good experience teaches us how we should behave and bad experience teaches us how we should not behave. Lord Krishna says in Bhagavad Gita verse 16.6 dvau bhuta sargau loke’smin / daiva aasura eva ca daivo vistarashah prokta / aasuram paartha me shrnu “O son of Prthaa, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac.” In scriptures like Bhagavad Gita and Bhagavatam also, Lord Krishna is mercifully showing us both categories of people. From devotees of the Lord, we can learn how to serve the Lord and His devotees. From demoniac people we can learn what are all the qualities, which we need to give-up, so that we could serve the Lord in favourable manner. So when we meet divine people we should thank them for showing us how to live in this world. And when we come across other kind of people, we should still thank them for showing us how not to behave.

A Hindu saint who was visiting river Ganges to take bath found a group of family members on the banks, shouting in anger at each other. He turned to his disciples smiled ‘n asked. ‘Why do people shout in anger shout at each other?’ Disciples thought for a while, one of them said, ‘Because we lose our calm, we shout.’ ‘But, why should you shout when the other person is just next to you? You can as well tell him what you have to say in a soft manner.’ asked the saint. Disciples gave some other answers but none satisfied the other disciples. Finally the saint explained. ‘When two people are angry at each other, their hearts distance a lot. To cover that distance they must shout to be able to hear each other. The angrier they are, the stronger they will have to shout to hear each other to cover that great distance. What happens when two people fall in love? They don’t shout at each other but talk softly, Because their hearts are very close. The distance between them is either nonexistent or very small…’ The saint continued, ‘When they love each other even more, what happens? They do not speak, only whisper ‘n they get even closer to each other in their love. Finally they even need not whisper, they only look at each other ‘n that’s all. That is how close two people are when they love each other.’ He looked at his disciples and said. ‘So when you argue do not let your hearts get distant, Do not say words that distance each other more, Or else there will come a day when the distance is so great that you will not find the path to return.

SWEETNESS OF GURU HAR KRISHAN Guru Har Rai, 7th Patshahee had two sons. The older one was called Baba Ram Rai, and he was very smart. The younger one was called Baba HarKrishan, and he was very sweet with a divine light. Both the boys were reading from the teachings, the Adi Granth and they looked so innocent and so devoted. Someone asked the Guru, “great Guru, both of your children are very handsome, they’re both very intelligent, and both are very spiritual & humble. How can you possibly decide which one will be the next Guru?” Guru ji came with him to where the two boys were, and told him to do a test as the boys were reading from the Adi Granth. “Take a needle to the table where they are reading the Granth Sahib. Try to poke the needle into the wood of that table. If it is read with love everything will become soft and the needle will easily go in.” " And the man replied, "yes Sir, Wahe Guru!" So the man saw the younger son, Baba HarKrishan, reading, “Ik Ongkar, SatGurPrasaad, slok Mahula Panjvaa..." Baba HarKrishan read with great devotion and love. As the boy was reading the man came to the wood table and slowly put the needle there. It went in, smoothly, as if the wood was made out of wax! And the Guru said, "HarKrishan my son, please explain to everyone the meaning of what you just read." Then Guru HarKrishan replied, “Yes father, God is in every heart! Once the heart remembers it’s home it is happy and we are God...” Baba HarKrishan´s explanation filled everyone with bliss. People were blown away. Then the older brother Baba Ram Rai took the seat and started reading the same section, “Ik Ongkar, SatGurPrasaad, slok Mahula Panjvaa...” RamRai read very beautifully and sweetly too. As he was reading the man tried to pull the needle out of the wood... "Let me just, uhhh hummm uhh, it wont come out!" But it was stuck, it wouldn't come out! The wood had gone back to being hard, just like normal. The Guru said, "Ram Rai my son, please explain to everyone the meaning of what you just read." And Ram Rai replied, "Yes father, his section was rather eloquently explaining something you may well want to understand. The chatrik bird is famed for it’s particular behavior......" Baba Ram Rai's explanation was very convincing and everyone was so impressed. Guru ji then asked the boys to read another random section, which they did. Baba HarKrishan started reading, “Ik ­ong kār sat nam karṯa purakẖ nirbẖa­o nirvair akal murat ajuni saibhang gur parshad jap aad sach jugaadh sach hai bhee sach nanak hosee bhee sach". This time the man tried to take out the needle out of the wood, it came out smoothly without any effort, he said, "Huhahah, Wahe Guru! Wahe Guru! How did this happen? It is so beautiful! Wahe Guru!" How did the wood melt? Why did it become soft like wax? Why could the needle only come in or out when Baba HarKrishan read? No one else seemed too sure which of the boys would be the next Guru but a few people now knew. They saw with their own eyes which of the boys had more love. Later it became known that Baba RamRai had spiritual powers. He could read minds, he knew about people’s past lives, he could make correct predictions about when someone would die, he could become weightless & he could make jewels appear out of thin air, he could make himself invisible so one one could see him, and many many other things. Many people were amazed at him and thought he was a great holy man, but they were only looking on the outside, they weren't looking on the inside. Baba HarKrishan’s love was his super power. His miracle was inside. When someone is loving it just melts your heart. HarKrishan’s love melted many people’s hearts, it melted everything around, it melted everything he touched, it even melted wood. Baba Harkrishan became the next Guru, when he was 5 years old. He became Guru HarKrishan, the child Guru. Can anyone imagine a 5 year old boy, being a great leader of people? Guru HarKrishan was truly a great leader. * It had to be so about His sweetness and leadership, as He was Wahiguru Akal Purukh Himself. Sat Sree Akal.

Why does God Himself helps His Devotees? Once a king in India went to Guru Nanak Dev Maharaj and asked, “O Guru! As you told us that God Himself supports His true worshiper, but God has so many apostles, why does He support His devotees Himself? Why does not He send His apostles to help the devotees?” As he said this, his own son who was playing at the bank of a nearby river slipped in the river. The king did not waited for a second, and jumped in the river right after his son to save his child. After saving his child he returned to the Guru. The Guru asked, “My dear friend, you were sitting here with me a minute ago and why did you jump in the river?” King explained that his son had slipped in the river and he went to save him. Then the Guru asked, “Dear friend, you have so many servants then why did you jumped in the river by yourself? Why did not you send you servants to save him?” The King said, “When it come to my son. I do not want to take any chances and would do anything it takes to protect him. I love my son very much and I do not want to lose him at any cost.” Then Guru Ji said: “My dear friend, God loves His devotees the same way as you love your son. That is why he Himself saves His true worshipper.” Sat Sree Akal.

WONDERS IN A GLANCE OF MEHER, OF GURU JEE During one of his mission to enlighten people, Guru Nanak Dev Maharaj traveled a great distance to the wilderness of Assam with his companions, Bala and Mardana. Mardana was very hungry and tired, so they sat under a tree. After sometime, Mardana went to get something to eat. On his way he met Kauda, the cannibal. Kauda took Mardana by surprise and bounded his hand and foot by a rope and then carried him to the spot where he had kept a big pan full of oil for frying the flesh of his victims. Kauda started to lighten fire under the pan. When Mardana saw Kauda preparing to butcher him, he was very frightened and prayed to Guru Ji to come to his rescue. The all-knowing Guru realized what was happening to Mardana. He started walking towards Kauda’s place in order to rescue Mardana. Kauda was trying to light the fire when Guru ji appeared. Kauda was completely bewildered. He went towards the Guru and tied him as well. He lit the fire and within minutes the oil was burning hot. Guru Nanak Dev Ji said that he wants be the first one to be fried. Kauda was astonished and surprise. He had never seen anyone like Guru Nanak before. Kauda carried on his routine and lifted Guru Ji to be put him in the big pan. When the Guru’s feet touched the hot oil, it became cold as ice. Kauda then knew that Guru Nanak Dev Ji was not an ordinary person. Guru Ji looked at Kauda with compassion and graciously and said, "Kauda! You do not realize what you are doing. Would you cast yourself in the burning fire of hell?" Kauda, whose conscience was dead with heinous crimes, suddenly came to realization and was overwhelmed with repentance. The very gracious and holy sight of the divine Guru made him realize his guilt and he fell at Guru’s feet and begged for mercy. The gracious Guru blessed him with Naam, the meditation on the Name of God. Kauda changed entirely and thereafter lived as a devout disciple of Guru Nanak Dev Ji. He became an honest person and a devotee of God.

Golden Temple early morning Palki Seva drone capture. Absolutely mesmerising Har Mandir Sahib.mp4

Once a HR was travelling by train from Delhi to Mumbai! When the train started, He was traveling alone in the AC-I coupe. Some time later, a Beautiful lady came and sat in the opposite berth! HR was pleasantly Happy The lady kept smiling at him... This made him even more Happy☺ Then she went and sat next to him.... he was bubbling with Joy She then leant towards him and whispered in his ear... "Hand over all your cash, cards and mobile phone to me , else I will shout loudly and tell everybody that you are harassing and misbehaving with me" The HR stared blankly at her He took out a paper and a pen from his bag and wrote " I am sorry, I can not hear or speak... Please write on this paper whatever you want to say" The lady wrote everything what she said earlier and gave it to him! HR took her note, kept it nicely in his pocket... He got up and told her in clear tones..." Now shout & scream !! Moral of the story : "DOCUMENTATION IS VERY IMPORTANT IN HR"

Simran, the doorway to His abode . Part 2-2 Whenever we are doing something and get stained, on our face , hands, or any other part of our body, we do hurry and try to remove it by washing it away. What about if we are stained and those stains are not visible, or we are not consciouss about? The answer could well be that one may not do anything, yet that does not imply we are clean; it is only that we are not aware of them.... So when Guru Sahiban, throught the Bani, when they point us, to do His Simran, in order to get cleansed and purified, for the purpose of our union and merging in Him as the last step of that sacred process called Simran, why do we still fail in doing so? Maybe, we are not convinced of their sat bachans, there is still shankaa in us, or we just take it lightly, and prefer to do other things as real bhakti, for that is what we believe is right or even could say practical or convenient for us. And we could well spend quite a few hours even in doing those practices, and in the end have a high feeling of such as : Yeah, today I have done something and getting nearer to my goal. We have read in Sukhmani Sahib, where Guru Jee tells us : Prabh ka Simran man kee mael jaae. And throughout the Bani, Nam simran, is the only way to wash our sins, and reveal the Shabad or the Anhad Naad within us. The thing is, as said above, we all carry countless number of karmas, being gathered since we left our abode of Sach Khand, and still adding more into our karmic account, so naturally the number never diminishes. So when Guru Jee tells us to His Simran as means of real Bhakti, above all other futile practices, there is total gyan in it, total rationality in their words. They have stated many times, Nam or Shabad is the only Truth, and this Nam is the only power to sudue the mind and wash all our impurities. But the thing is,as we see nothing, we feel nothing so we do not feel doing what Guru Jee tells us to do indeed. Nam is within us, and if we have to defeat the mind, if we have to subdue the mind, if we have to wash all our karmas .... naturally we have to take the mind within us. And this can only happen, if we close th nine portals of our body through which the mind constantly 24/7, keeps running outside in the mayavee creation, for it knows, that it is the only way to keep trapped the jeev atma in the perishable creation, it does not want to loose its control over the soul, so it keeps pushing us against the words of Guru Jee, for it knows that, if the soul faithfully and implictly follows Guru Jee´s instructions of Nam Simran, the mind´s death is sure, and thus the soul will regain its freedom and return its True Home. So when Guru Jee, tells us to only do Nam simran or meditate on Nam, that is because they know, that by doing so, we recollet the scattered mind from the nine apertures of the body and bring it to the forehead eye center, where we oblige it to drink the Amrit of Nam, which is the only weapon to kill the mind. For there, we rub it against the Nam simran. And the more we rub it(means more and more simran), the more we shall get purified. We must bear in mind, all our karmas are subtle and stored in the mental plane. So unless we rub that dirty/maleen mind of ours against Nam, how the hell can we ever get purified? The answer obvoiusly is : never ever. No matter, how many million and one other things we may do. We may bathe in the so called sacred waters, we may recite, we may fast, we may keep silent, we may do idolatry, we may go to pilgrimages, we may offer prayers to gods, goddesses, devis, devtays....etc ....etc ....etc The thing is, by doing so, our minds, our attention, remains outside.... and as said, while Naam is within; so good people, how can we ever get purified, if the mind never gets in touch with the Naam, by remaing outside through the senses/karam indriya, gyan indriya. This is the reason why Guru Jee says: awar kaaj tere kitay na kaam, mil Sadh Sangat, bhaj kewal Naam. (Aath paer aradhiyeh, saas saas simroh Gobind, an din japoh Naam, oothat baethat sowat jagaat ... Naam japna only, as seen in the Bani) Then too, Naam simran has another remakable benefit. For as we know through Anand Sahib, Guru Jee says: Naam jiskay man vaseeya, vajeh Shabad ganere. This means, when we establish the simran of Nam in our chits, our minds, we get purified, thus our spiritual eyes are opened to see the akhoot Jot of Waheguru, and the wax of our sins is removed and we start hearing the Gobind gajaay Shabad vaajeh, Dhun or Naad. That is why Guru Jee stresses the importance of Naam simran alone above any other practices; for it is Naam simran alone, which purifies us from all our sins, liberates us from the clutches of mind/maya/kaal, and reunites us with Waheguru Akal purukh, our Origin. It does not matter at all, if we feel we are doing something or not by engaging ourselves in Naam simran, or that our mind keeps distracting us with one thing or other....nothing at al matters much, for the amount of our karmic filth to be washed is limitless. It does not even count that if we were absorbed in Naam simran all the 24/7, for even then, that would not be suffice to get us cleansed from all our karmas. So in the end, when Waheguru sees even those our poor attempts to get nearer to Him by faithfully following His hukum as per means of Bhakti, He get so much razee, so much pleased, that He Himself comes and pulls us out, without we being even consciouss of it. By engaging ourselves in His simran, we are giving Him an excuse to shower us with His daya meher, His bakshish.... That is the beant wadeeayee of our beloved Waheguru Akal Purukh. Stay blessed. Sat Sree Akal.

Simran, the doorway to His abode . Part 1-2 Have we ever asked ourselves, what is the purpose of any spiritual practices we or anybody perfoms.... Those vey practices which we have been watching different people of different religions and nationalities perform so faithfully and diligently .... Most will say, we want to get nearer to the Lord, so we do so and so to become pure and wash our sins .... The thing is, we see so many things been done, that many get confused with so much variety as per where to look and what to do, or which one is better , then so many will try to convert others, or some will say I respect your faith but mine is better for me. This variety of thoughts and practices, produces fanatism, creates conflicts and hatred among different communities, to the extent that, attrocities are commited on fellow human beings.... utter madness. Even among the so called believers of a same community, there are different of opinions as per what or which method to be put into practice in order to progress towards the goal. In summary, all that is due to agyanta or manmukhta, meanwhile, life passes at the speed of an eyeblink, and then at the end of our life, we are lost, we have not even moved a step towards Him, for we have done everything, but when it comes to real spiritual practice, we have done nothing, we are zero as in our begining, naturally not in the eyes of the people, for which we maybe some type of a "hero", a leader .... But, have we ever stopped to see what Guru Jee as an authentic and valid authority in spiritual matters has to say, for we may get emabrassed and feel a bit ashamed, if we come to know what He says in this respect. For example, in the following just one verse of Guru Jee, the goal of real spirituality is revealed in simple words, without any lefts or rights... it is just amazing, the depth, the clarity, the grace, contained in Their sat bachans. Here it goes, Raag Sarang Sree guru Ram Das Maharaj: ਹਰਿ ਰਾਮ ਬੋਲਿ ਹਰਿ ਰਾਮ ਬੋਲਿ ਸਭਿ ਪਾਪ ਗਵਾਧੂ ॥ Har Raam Bol Har Raam Bol Sabh Paap Gavaadhhoo || Chant the Name of the Lord, chant the Name of the Lord. It shall rid you of all your sins. So here Guru Jee is saying that, it is only by chanting/jaap/meditating on His name, that our sins can be washed. Once the rust of our sins are washed away, the mind looses control over the jeev atma, then the soul is totally purified, and it speeds like a bullet shot, towards its goal Waheguru Akal Purukh, with the acceleration of His grace at all times. While we humans tend to create divisions and variety at all levels, including spiritual wise, He, says only one thing to be done and practiced as seen above in His Sat Bachan, irrespective of color, size, gender, caste, creed or nationality.... for in His Darbar, nothing of this matters at all. There, only purity and faithfulness to the Sat Bachns count, for the only purpose of merging in Him. Such is His mahaanta, His beant wadeeayee. At other place Guru Jee insists in His Jaap/simran/meditation until our very end. He says: ਭਵਜਲੁ ਜਗਤੁ ਨ ਜਾਈ ਤਰਣਾ ਜਪਿ ਹਰਿ ਹਰਿ ਪਾਰਿ ਉਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥ Bhavajal Jagath N Jaaee Tharanaa Jap Har Har Paar Outhaaree ||1|| Rehaao || I cannot swim across the terrifying world ocean. But chanting the Name of the Lord, Har, Har, I am carried across across. Once again, He says that chanting His Mane, one gets purified from all sins, then too, by chanting His Name of Har Har, one is carried across across. when one hears such sat bachans, one just gets silenced and remains speechless, and deeply abosored in them ... Stay blessed. SSA.

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)

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)

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.

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.

Guest bao jee, spiritual advancement means, leaving behind the darkness of agyanta, and proceeding towards the Jot of divinity. The doubts and confussions you have, are more of a mental frame, than any reality in it, it is the nature of the mind to keep us confused. Go ahead with faith and love towards the Fountain of all Jot, towards the One who is Nirbao, and with His grace, also become nirbao and nirvair, just as He Himself is. SSA.