harsharan000

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)

 

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)
 

🙏🙏🙏
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 Jee,
love for Waheguru can first be started by Sadh sangat, for it is there where one hears the mahima of  His infinite magnificence.
Then too, we must bear in mind, that He Waheguru is nothing than an infinite Ocean of Love, Prem da Sagar.
Love for Him, is only possible by His bakshish, His kirpa.
His kirpa is always being showered on every one, but the thing is, our bowls are upside down, so we benefit not from it.
So in order to be receptive to that His kirpa, His Prem, is only possible by making Him "razee", or pleased.
And the thing which most pleases Him as per Bani, is, when we engage ourselves in His Bhakti as per His Simran.
His Simran, purifies us from all our paaps/impurities. Once a bit purified, we put more efforts in doing His bhakti, the consequence of this is that, we are making ourselves more and more receptive to His pyaar, His Daya, His kirpa, His bakshish.
So the secret to love Him, is to please Him with what He most likes, and that is nothing more than doing His chintan, His Simran.
In this respect, the Bani tells us: 
ਭਗਤੁ ਤੇਰਾ ਸੋਈ ਤੁਧੁ ਭਾਵੈ ਜਿਸ ਨੋ ਤੂ ਰੰਗੁ ਧਰਤਾ ॥੨॥
Bhagath Thaeraa Soee Thudhh Bhaavai Jis No Thoo Rang Dhharathaa ||2||
He alone is Your devotee, who is pleasing to You. You bless them with Your Love. 
Or look it the other way: You bless him with your love, he who pleases You.
 
There is an utmost  beautiful quote from the Bani which says: darshan paava jeh Tudh bhavaa.
So you see, through His bhakti, not only we get His blessings for loving Him, but something still more wonderful yet, and that is His darshan, by pleasing Him.
Such is His beant wadeeayee.
SSA.
 

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.
 
 
 

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.
 

🙏🙏🙏
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 Jee,
love for Waheguru can first be started by Sadh sangat, for it is there where one hears the mahima of  His infinite magnificence.
Then too, we must bear in mind, that He Waheguru is nothing than an infinite Ocean of Love, Prem da Sagar.
Love for Him, is only possible by His bakshish, His kirpa.
His kirpa is always being showered on every one, but the thing is, our bowls are upside down, so we benefit not from it.
So in order to be receptive to that His kirpa, His Prem, is only possible by making Him "razee", or pleased.
And the thing which most pleases Him as per Bani, is, when we engage ourselves in His Bhakti as per His Simran.
His Simran, purifies us from all our paaps/impurities. Once a bit purified, we put more efforts in doing His bhakti, the consequence of this is that, we are making ourselves more and more receptive to His pyaar, His Daya, His kirpa, His bakshish.
So the secret to love Him, is to please Him with what He most likes, and that is nothing more than doing His chintan, His Simran.
In this respect, the Bani tells us: 
ਭਗਤੁ ਤੇਰਾ ਸੋਈ ਤੁਧੁ ਭਾਵੈ ਜਿਸ ਨੋ ਤੂ ਰੰਗੁ ਧਰਤਾ ॥੨॥
Bhagath Thaeraa Soee Thudhh Bhaavai Jis No Thoo Rang Dhharathaa ||2||
He alone is Your devotee, who is pleasing to You. You bless them with Your Love. 
Or look it the other way: You bless him with your love, he who pleases You.
 
There is an utmost  beautiful quote from the Bani which says: darshan paava jeh Tudh bhavaa.
So you see, through His bhakti, not only we get His blessings for loving Him, but something still more wonderful yet, and that is His darshan, by pleasing Him.
Such is His beant wadeeayee.
SSA.
 

Veer ji I think its the age involving a student child cos thats when the brain is usually at its strongest power and thats why they spend hours studying. 
 
But you are right its all down to Wahegurus kirpa rather than man made efforts also one should try to do as much simran paath as one can.

I agreed with you but my point was if academic can have that mind set to study for long hour, so can we and start to make a routine of doing simran. Just as you have advised, 5mins is a good start and gradually increasing to an hour and if maharaj do kirpa, even longer! 
 

Veer ji its also very trying sitting in one postition for 3 hours and also their are chances of headaches, migraines developing along with eye sight numbers changing as well.
 
Its better to start step by step than doing 5 hours nitnem one day and not doing anything for a month as then your energy would be drained out to do anything.
 
Don't get me wrong its good to have pyar prem to do simran paath nitnem but also energy is needed as well. 
 
I myself wish i could do 3 hours straight nitnem simran and wish for it as well as i have to take breaks when i do my paaths otherwise i get headaces migraines etc.
 
I do remember that Sant Baba Jarnail Singh Ji Bhindrawale had build up their nitnem paaths of Sri Japji Sahib from 5 to 10 then to 151 step by step. 
 
Doing paath nitnem is also like training yourself as its better to do step by step than all in one go as more than a person is used to.

@HK Sikh - I have yet to hear a better one than this - linking up the efforts we put in academics (how to be a good student and know your content) with bandagi.
Academics, if at all useful (content keeps being revised hence the need for constant updation) will help us get a meal in this lifetime whereas bandagi is for this life and beyond; yet our time allocation for both these activities is inversely proportional to their importance.!

Personally, i feel when it comes to bhandgi we are very naive.
Students who study medical science, engineering, usually revise for few hours straight. 
I had few friends who would study 6 hours straight with minimal breaks.
We should encourage each other and have a can do attitude. 
Guru tegh bahadur sahib ji, did bhagti for 26 years. Guru Gobind singh ji in their previous life did continuous bhagti. 
Why his sikhs not able to do 3hr bhagti, instead we say that we only need pyaar, lol..
Was guru sahib not full of pyaar!
By the way, I've heard in katha that 3.5hrs sitting is called one samadhi (or similar)..

Guest jee, you will have to start fearing God, Once, the fear of God resides in your mind, then love will spring up. 
ਭੈ ਬਿਨੁ ਕੋਇ ਨ ਲੰਘਸਿ ਪਾਰਿ ॥
Without the Fear of God, no one crosses over the world-ocean.
ਭੈ ਭਉ ਰਾਖਿਆ ਭਾਇ ਸਵਾਰਿ ॥੧॥ ਰਹਾਉ ॥
This Fear of God adorns the Love of the Lord. ||1||Pause||
Fear of God implies acceptance of his commandments.  One will have to start following the codes of conduct (Rehat), without questioning them.
Nishkaam Seva should help you to develop love for Waheguru jee.
Listening to Katha/Kirtan in Sangat will also help. These acts will clean your sins. purify your mind, motivate you to walk on the path of spirituality and eventually you will start developing love for Waheguru jee.
The following is a progression, starting from fear of Waheguru jee.
Fear-->Love-->Vairaag-->Bhagti-->Gyan-->Mukti-->Anand
 
Bhul chuk maaf

The key when sitting in crossed leg postures is to just let the legs go to sleep. This will help overcome body consciousness. 
The feeling of the rug being off the ground etc is due to changes happening in the body, probably a purification of the inner ear channels (an area which is responsible for balance) creating an illusionary feeling. You can safely ignore it. There was a time when i used to feel like I was flying when I sat in asan. 
 

You don't.   Love can never be developed, so don't ever fool yourself into just thinking about what love is.
The only way the real prem will sprout, is when you sit down and jap Nirankar's name with absolutely NO conditions.....Just sacrifice and offer yourself to him "tera, tera, tera ..."  ... you have to make efforts and changes to do this. After that, it becomes effortless and God will let you know. 
 
 

“Knowing Is Not Enough; We Must Apply. Wishing Is Not Enough; We Must Do.” – Johann Wolfgang Von Goethe
This one line of the author above, has a very deep meaning if seen in the right perspective.
We all know much of Gurbani, we memorize the Banis by heart, but yet as seen above, that is not enough.
For knowing only by itself leads us no where, we MUST apply what the Banis tell us in each and every verse.
By just reading the prescription.... We do not get any recovery, no matter even if we read it a  thousand times...
It is only when we take the medicine as per the prescription, we can get cured.
And in Gurmat, the medicne is His Nam.
Also,  our biggest malady is haume, and due to this haume, we are trapped into manmat/agyanta, which induces us to remain engaged in  the painful chaurasee ka chakar
The Bani says:  Prabh ka simran  mun kee mael jaae .... Brothers, it is only when we do His Simran as per clear instructions in the Bani, that our agyanta will be removed, and once this agyanta is removed just as rust on a piece of iron,  we shall regain our purity and  gradually start getting closer to Him, just as a piece of iron towards a magnet.
 
Then, wishing only to be with Waheguru is not enough again. For that, we must do something.
So we may ask what to do now?
The answer again leads us to what the Bani constantly stresses upon, His chintan, His simran. 
In that respect, the Bani clearly tells  us: Jin Har japeeya(simran), se Har hoeeya.
Guru Sahiban and Bhagat jan left the Bani for us, in order to see His apaar mahima and then to strongly  love Him though His bhakti of His Simran, in order to  get purified from all our negatiivity, such as karmas, paaps, vikaras, sanskars .... in order to fill ourselves with the Amrit of His Nam, for the only purpose of merging our surtees in Him and become one with Him.
No matter what the world does or says, it is the Sat Bachans of Guru Sahiban which alone count,  for  that is the  timeless Supreme Truth.
That is His Beant wadeeayee.
SSA
 
 

Lord Buddha And The Brahman..!


Lord Buddha was sitting under a banyan tree. One day, a furious Brahman came to him and started abusing him.
The Brahman thought that Lord Buddha would reciprocate in the same manner, but to his utter surprise, there was not the slightest change in the
expression on his face.
Now, the Brahman became more furious. He hurled more and more abuses
at Buddha. However, Lord Buddha was completely unmoved. Actually there was a look of compassion on his
face. Ultimately the Brahman was tired of abusing him.
He asked, "I have been abusing you, but why are you not angry at all ?"

Lord Buddha calmly replied, "My dear brother, I have not accepted a
single abuse from you."

"But you heard all of them, didn't you?" The Brahman argued half-heartedly.

Buddha said, "I do not need the abuses, so why should I even hear them?"

Now the Brahman was even more puzzled. He could not understand the
calm reply from Lord Buddha.

Looking at his disturbed face, Buddha further explained,
"All those abuses remain with you."
"It cannot be possible. I have hurled all of them at you,"
the Brahmin persisted.
Buddha calmly repeated his reply, "But I have not accepted even a single
abuse from you ! Dear brother, suppose you give some coins to somebody, and if he does not accept them, with whom will those coins remain?"
The Brahman replied, "If I have given the coins and not needed by someone,
then naturally they would remain with me."
With a meaningful smile on his face, Buddha said, "Now you are right.
The same has happened with your abuses. You
came here and hurled abuses at me, but I have not accepted a single abuse from you. Hence, all those abuses remain with you only. So there is no reason to be angry with you."
The Brahman remained speechless.
He was ashamed of his behavior and begged for Buddha's forgiveness.
Lesson To Learn From This Story:

Inner calmness and peace are keys to contented life. You know who you
are and what you want in
life, so don't respond to what person said about you in
anger. Control your anger with patience and calmness. That is the biggest strength of Wise men.
Never take some one for granted, Hold every person Close to your Heart
because you might wake up one day and realize
that you have lost a diamond while you were too busy collecting stones.

“Knowing Is Not Enough; We Must Apply. Wishing Is Not Enough; We Must Do.” – Johann Wolfgang Von Goethe
This one line of the author above, has a very deep meaning if seen in the right perspective.
We all know much of Gurbani, we memorize the Banis by heart, but yet as seen above, that is not enough.
For knowing only by itself leads us no where, we MUST apply what the Banis tell us in each and every verse.
By just reading the prescription.... We do not get any recovery, no matter even if we read it a  thousand times...
It is only when we take the medicine as per the prescription, we can get cured.
And in Gurmat, the medicne is His Nam.
Also,  our biggest malady is haume, and due to this haume, we are trapped into manmat/agyanta, which induces us to remain engaged in  the painful chaurasee ka chakar
The Bani says:  Prabh ka simran  mun kee mael jaae .... Brothers, it is only when we do His Simran as per clear instructions in the Bani, that our agyanta will be removed, and once this agyanta is removed just as rust on a piece of iron,  we shall regain our purity and  gradually start getting closer to Him, just as a piece of iron towards a magnet.
 
Then, wishing only to be with Waheguru is not enough again. For that, we must do something.
So we may ask what to do now?
The answer again leads us to what the Bani constantly stresses upon, His chintan, His simran. 
In that respect, the Bani clearly tells  us: Jin Har japeeya(simran), se Har hoeeya.
Guru Sahiban and Bhagat jan left the Bani for us, in order to see His apaar mahima and then to strongly  love Him though His bhakti of His Simran, in order to  get purified from all our negatiivity, such as karmas, paaps, vikaras, sanskars .... in order to fill ourselves with the Amrit of His Nam, for the only purpose of merging our surtees in Him and become one with Him.
No matter what the world does or says, it is the Sat Bachans of Guru Sahiban which alone count,  for  that is the  timeless Supreme Truth.
That is His Beant wadeeayee.
SSA
 
 

Yes veer ji you are 100% right as this is the best message i have read today. 
 
Its always best to increase simran nitnem banis as you have mentioned veer ji.

Just as  one can not  stop the waves, but one can learn to surf.
In a similar way, one can not stop the reactions of the karmas, but through His bhakti, one can go above them, without losing balance.
Such is His apaar kirpa, His Daya Meher.
SSA.

Importance of Sri sukhmani Sahib
 
Sukhmani Sahib, is the key to attain supreme bliss.
Just as hunger can not be satiated, just by reading, talking about food, or looking at pictures of delicious food.
All this is only good only to the extent of making us go in that direction, where we can get the real food and eat it, in order to satisfy our hunger.
In a similar way, to derive the true happiness and true bliss to which Sukhmani refers to, can be well summarized, just with the very first starting verse where it clearly tells us what to do:
ਸਿਮਰਉ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਵਉ ॥
Simaro Simar Simar Sukh Paavo ||
सिमरउ सिमरि सिमरि सुखु पावउ ॥
Meditate, meditate, meditate in remembrance of Him, and find peace.
 
It clearly states and repeats 3 times the word Simar, which means:  meditate, meditate, meditate  on His Name, and you shall achieve eternal peace/happiness.
And eternal peace can only be achieved when one merges in Him.
Thanks to the Bani, we know that the real food is Nam, which satisfies our hunger of True happines and peace, this Nam is also the True Amrit, by which we become immortal, means, we get freed from the unendable cycle of births and deaths, not otherwise.
So, in this sacred Bani of Sukhmani Sahib, Guru Jee is talking to us about True eternal happiness, and also about  how to achieve that ultimate peace,  by the simple, effortless, and the all fruitful  practice of His Simran.
SSA