SAadmin

This has nothing to do with AKJ. AKJ, nirmale, taksal, sevapanthis, nihangs, udasi , 3ho all been under scrutiny via debates. Have you seen posts against DDT and other orders by mrsingh?

You are attacking families here, thats totally out of order. Previous warnings were given to both Crystal and you.

Here is another one: http://www.dontparty.co.za/comedy-2/trevor-noah-slates-british-colonialism-uk-show/

1. He may have asked to write it just how bhai mani singh ji wrote manuscript of dasam granth as Sri guru gobind singh ji narrated it, its a very nitty small semantic point as what matter Guru maharaj approved it and put a seal on it on manuscript. 2. At hazoor sahib, sri guru granth sahib ji is slight higher placed on palki compare to sri dasam granth sahib ji 3. Guruship status is further fragmented into given to multi aspect divine scriptural/ multi aspect saint/sipahi - saint - sri guru granth sahib , soldier- sipahi - sri dasam granth sahib. I beleive there is passage from sarbloh granth talking about this. 4. Off course he did thats not the reason he kept it because one is word of Guru and other one isn't. I encourage you to read jaap sahib, akaal ustat and proof they are not word of Guru.

Male dominated? Traditionally for most part yes due to war circumstances where singhs had to fight mughals, feed families and on top of it were outnumbered. But now things have changed, women are more part of nihang order than ever been and male nihangs have no problem doing so because they understand deep metaphysical concept of shiv(passive-eternal-masculine) and shakti (immanent, active, feminine) in gurbani and how both sexes are born with it just like shiv and shakti - yin (shakti) and yang (shiv). Here is recent picture of harjasangat kaur khalsa in major nihang and panth event- holla mohalla: http://www.sikhnet.com/news/american-sikh-rides-raise-awareness

We should not judge our Guru with our limited preconceived notions, here is another explicit detail for you, this time from akaal ustat in dasam granth and also sri guru granth sahib ji..so are we going to reject the banis just because there is explicit detail- oh my gosh, bloody sky has fallen what a twisted way of looking at this: akaal ustat- ਕਹੂੰ ਕੋਕ ਕਾਬ ਹੁਇ ਕੈ ਪੁਰਾਨ ਕੋ ਪੜਤ ਮਤਿ ਕਤਹੂੰ ਕੁਰਾਨ ਕੋ ਨਿਦਾਨ ਜਾਨ ਲੇਤ ਹੋ ॥ कहूं कोक काब हुइ कै पुरान को पड़त मति कतहूं कुरान को निदान जान लेत हो ॥ Somewhere being a poet thou recitest the Pauranic wisdom and somewhere Thou recitest the Pauranic wisdom and somewhere Thou comprehendest the essence of Quran. ----- ਕਹੂੰ ਬੇਦ ਬਾਨੀ ਕਹੂੰ ਕੋਕ ਕੀ ਕਹਾਨੀ ਕਹੂੰ ਰਾਜਾ ਕਹੂੰ ਰਾਨੀ ਕਹੂੰ ਨਾਰ ਕੇ ਪ੍ਰਕਾਰ ਹੋ ॥कहूं बेद बानी कहूं कोक की कहानी कहूं राजा कहूं रानी कहूं नार के प्रकार हो ॥Somewhere Thou art the vedic hymns and somewhere the story of the elucidator of the mystery of love; somewhere Thou art Thyself the king, the queen and also various types of woman.ਕਹੂੰ ਬੇਨ ਕੇ ਬਜਯਾ ਕਹੂੰ ਧੇਨ ਕੇ ਚਰਯਾ ਕਹੂੰ ਲਾਖਨ ਲਵਯਾ ਕਹੂੰ ਸੁੰਦਰ ਕੁਮਾਰ ਹੋ ॥कहूं बेन के बजया कहूं धेन के चरया कहूं लाखन लवया कहूं सुंदर कुमार हो ॥Somewhere Thou art the player of flute, somewhere the grazier of cows and somewhere Thou art the beautiful youth, enticer of lakhs (of lovely maids.) ---- ਕਹੂੰ ਬੇਦ ਬਿੱਦਿਆ ਕਹੂੰ ਬਿਓਮ ਬਾਨੀ ॥ ਕਹੂੰ ਕੋਕ ਕੀ ਕਾਬਿ ਕਥੈ ਕਹਾਨੀ ॥कहूं बेद बि्दिआ कहूं बिओम बानी ॥ कहूं कोक की काबि कथै कहानी ॥Somewhere Thou art the learning of Vedas and somewhere the voice of heaven. Somewhere Thu art the discourse and story of general poets.ਕਹੂੰ ਅਦ੍ਰ ਸਾਰੰ ਕਹੂੰ ਭਦ੍ਰ ਰੂਪੰ ॥ ਕਹੂੰ ਮੱਦ੍ਰ ਬਾਨੀ ਕਹੂੰ ਛਿਦ੍ਰ ਸਰੂਪੰ ॥੨੨॥੧੧੨॥कहूं अद्र सारं कहूं भद्र रूपं ॥ कहूं म्द्र बानी कहूं छिद्र सरूपं ॥२२॥११२॥Somewhere Thou art iron and somewhere Thou art splendid gold. Somewhere Thou art sweet speech and somewhere Thou art sweet speech and somewhere Thou art critical and fault finding. 22.112. ਕੋਕ - kama sutra tales, even english translator didn't get the point of non duality and didn't write the write proper translation above but in other places in dasam granth he has translated fine. ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸੁਰਗੁਨ ਸਮੇਤ ਹੋ ॥੨॥੧੨॥ कहूं बेद रीत कहूं ता सिउ बिपरीत कहूं त्रिगुन अतीत कहूं सुरगुन समेत हो ॥२॥१२॥ Somewhere Thou workest in accordance with Vedic rites and somewhere Thou art quite opposed to it; somewhere Thou art without threee modes of maya and somewhere Thou hast all godly attributes. 2.12 Here is one from few from sri guru granth sahib ji where is bhogi is pointer where it points all kinds of bhog - desires including sexual desires- ਜੋਗੀ ਅੰਦਰਿ ਜੋਗੀਆ ॥Among Yogis, You are the Yogi;ਤੂੰ ਭੋਗੀ ਅੰਦਰਿ ਭੋਗੀਆ ॥among pleasure seekers, You are the Pleasure Seeker. ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਸੁਰਗਿ ਮਛਿ ਪਇਆਲਿ ਜੀਉ ॥੧॥Your limits are not known to any of the beings in the heavens, in this world, or in the nether regions of the underworld. ||1||ਹਉ ਵਾਰੀ ਹਉ ਵਾਰਣੈ ਕੁਰਬਾਣੁ ਤੇਰੇ ਨਾਵ ਨੋ ॥੧॥ ਰਹਾਉ ॥I am devoted, dedicated, a sacrifice to Your Name. ||1||Pause|| Again drop your notion of victorian protestant abrahamic view and see gurbani in context what it is..!!

Is this out yet?

We are thinking in terms of limiting authencity debates on sri dasam granth on this forum as recently we have been seeing lot of forum members energy is put on debates and discussion which is fine but if whole forum members energy is directed towards one specific topic, one specific area then we might have to strike fine balance so discussion / debates/vichar can be equally proportionally spread across other areas/sections/topics in the forum for example- gurbani, meditation, sikh samparda etc. What you guys think? Limit to sri dasam granth discussion for once (for 7 days) in a month. I really don't want to enforce limitations on the topic so it would defeat the purpose of freedom of speech /freedom of expression / freedom of liberty on this forum. what you guys think?

Historical debates aside, I am thinking there must be real deep rooted cultural tribal /idealogical reasons why treh charitar is not accepted as sri guru gobind singh ji work off course now we have new age feminism crap on top of it who reject it based on usual sexism hue and cry.

Yes off course translations would have been done by sri guru gobind singh ji.

Nothing has changed in punjab same problem but now even worse with drugs

I was shown old relic picture of massive victorian church establishment near darbar sahib around that time by taksali singh in toronto so you can imagine, there is no way british are able to have massive victorian church near darbar sahib without help protestant influenced sikhs of that time. I took picture with my camera of picture collection but i cannot find it anymore in my archives but i did find these pictures below on ss.

As i said earlier, there is no way treh charitar can be separated from rest of amrit sanchar banis as there is stanza in chaupi sahib (same chaupi sahib recited in amrit sanchar), which explicitly points to 405 charitar. So you cannot separate charitropakhyan from khalsa intiation tradition, this composition is interlinked with one of amrit sanchar bani (chaupi sahib) since 1699. So if you wish to reject charitropakhyan you are indirectly rejecting chaupai sahib composition, and if thats case - sign a declaration ..I am sorry people cannot have it both ways.

Please edit the title of this thread to make it very very specific as title is questioning whole bhai gurdas ji varan, also to avoid this topic being locked. Please provide what exactly needs to discussed regarding the varan from which aspect? historical? theological ? or spiritual?

It's no secret, there is big difference between past glorious singhs vs current singhs of west (including me off course), we don't quite hear about same bravery, chivalrous stories of current singhs compare to past glorious singhs. Unfortunately, many of us lot are stuck in just praising our previous glorious history of singhs completely overlooking current state of singh chivalry which bought lot of complacency, sense of entitlement, self absorbed, superiority misguided feeling of bravery build in our dna without needed to do much. Even our interaction with wild animal with fearless look, being calm, fearless will power-determination, faith in Guru maharaj, self confidence is tale of past glory. Anyway here is video of great bavery tales of soorme from kenya tribe snatching food from lion's mouth while we sit on fat arses all day long out in west and say- akaaaaaaaaaaaluh once a while even then go out of a breath while saying it. God lord so embarrassing for all of us and stark reminder its on us to represent same bravery and chivalry of past brave singhs:

Bump..Interesting insightful methodology framework given by gyani ji which das by maharaj kirpa has translated above.

I am not sure if many know but its well known fact that charitropakhyan stories are from panc tantar text written by rishi mounis, reason we call it work of sri guru gobind singh ji because maharaj has narrated it and it has maharaj approval or seal.

Please stick to the topic, for normal gossip - please take it over pm or our new chat feature on top left.

It's all about integrity, truth and receptivity. Possibility is infinite.

Not speaking regarding their case as we don't know if their families are ultra conservations or liberal..But like to point usually people go extreme left wing by revolting against extreme right wing conservative type of environment/ extreme male chauvinist type of environment.

I understand and support her point of de-sexualizing women but there are other ways to put your point across then going topless cycling. It's like one of those PETA fanatics, they gone extreme lengths promoting vegeterian diet by throbbing their propaganda on facebook and in their rallies..people should stay away from anything extreme right wing or extreme left wing because you loose view of centre/neutral view-gurmat.

Feminist gone crazy - http://www.cbc.ca/news/canada/kitchener-waterloo/kitchener-women-say-they-were-stopped-by-police-for-cycling-topless-1.3169479 Three Kitchener, Ont., sisters are planning to file a formal complaint after they say they were stopped by a police officer for cycling topless. Tameera, Nadia and Alysha Mohamed took off their shirts while riding their bikes in downtown Kitchener on Friday evening because of the heat. They say they received mostly positive reaction, until a police officer stopped them on Shanley Street. Tameera Mohamed and her sisters say they were stopped by a Waterloo Regional police officer for cycling downtown while topless. (Submitted by: Tameera Mohamed) "He said, 'Ladies, you need to put on some shirts,'" said Tameera Mohamed. "We said, 'No we don't ... it's our legal right in Ontario to be topless as women.'" The officer said there had been complaints, according to Mohamed. She said the officer began backtracking once her sister, Alysha, began recording with her smartphone. The officer then denied having pulled them over for riding topless, before letting them continue their ride, Mohamed said. "We went on our way and went straight to the police station to report it," she said. Guelph parents angry after topless girl, 8, told to cover up Breastfeeding moms in public akin to topless bar, restaurateur says Waterloo regional police acknowledge there was an incident involving three topless female cyclists and a police officer, but would not discuss the incident in detail. "We're doing an internal review on the situation," said Staff Sgt. Michael Haffner. "It is a current law that if a female chooses to go topless, that is their right." The sisters say they plan to file a formal complaint with the Office of the Independent Police Review Director, which oversees public complaints against municipal and regional police services in Ontario as well as the Ontario Provincial Police. "When men take off their tops in public, it's clearly because it's a hot day and clearly it's for their comfort. Women should be given the same freedom," said Nadia Mohamed. "Even though legally we have that right, socially we clearly don't." The women are holding a rally in uptown Waterloo on Saturday to support the desexualizing of women's bodies. Shirts will be optional. In July 1991, University of Guelph student Gwen Jacob was charged after removing her top on a hot summer day. That act started a movement, eventually giving all women in Ontario the legal right to expose their breasts. http://www.cbc.ca/news/canada/kitchener-waterloo/women-can-go-topless-in-ontario-but-they-don-t-want-to-fearing-harassment-1.3171257 It's been more than 20 years since Gwen Jacob walked topless down a street in Guelph, Ont., and was charged with committing an indecent act. That sparked a court battle that ultimately vindicated her, and the courts ruled it was legal for women to go topless in Ontario. Just because it's legal to go without tops, however, doesn't mean it's culturally any easier for women to do it now than it was for Jacob in 1991. "We have a pervasive culture of women being harassed on streets all the time," said Aimee Morrison, associate English professor at the University of Waterloo and frequent commenter on women's issues. Morrison says many women still fear being harassed, so opt to remain covered. "We very much have a culture of policing what girls and women can and cannot do with their bodies in public spaces, in order to be deemed blameless or appropriately feminine," she said. On Friday, three sisters in Kitchener, Ont., went for a topless bike ride and say they were stopped by a police officer who asked them to put their shirts back on. Women say they were stopped by police for cycling topless Waterloo Regional Police acknowledge there was an incident involving three topless female cyclists and a police officer, but they wouldn't discuss the incident in detail. The sisters, Tameera, Nadia and Alysha Mohamed, said they will file a formal complaint with the Office of the Independent Police Review Director over the incident. It's just the latest incident involving women and girls not wearing tops that has sparked outrage. In June, an eight-year-old girl was asked to cover up her bare chest at a swimming pool in Guelph. After her parents complained that the city's swimming attire policy was sexist and old-fashioned, the City of Guelph said it would review the policy. Guelph swimsuit policy under review over topless 8-year-oldTarget baby PJs say boys are heroes, girls can date them"The law is a little bit more progressive in its understanding of what is and is not indecent between men's abilities to go topless and women's abilities to go topless," said Aimee Morrison, "But culturally, there is not a norm in Waterloo Region, or in Canada or North America generally where we are used to seeing women do this," she said. The three sisters plan to hold a rally in Waterloo on Saturday to support the desexualization of women's bodies "with people wearing as much or as little on their torsos" as they might be comfortable with, Tameera Mohamed told CBC. Pervasive culture of harassmentAn informal poll of women in downtown Kitchener revealed what you might expect — women are not keen to embrace toplessness. "For the most part, I think most of the men out there are respectful, but there's the odd few that may not be so respectful," said Chantal Chartrand. "So that would worry me for sure." It's a safety issue for her and her two adult daughters in their 20s, she added. "I just wouldn't feel comfortable doing it," said Morgan Scoyne, who said it didn't make a difference whether it was on a city street or at the beach. That's no surprise to Morrison, who says women constantly deal with comments on their appearance. "In rape culture, there's this pervasive idea that women are available always for male attention, and if that male attention becomes really undesirable, that somehow the woman has provoked it," said Morrison. "I think women are understandably quite wary that if they receive any sort of negative, ogling, leering attention for appearing in public without a shirt on, people will say, 'Well of course, you were asking for it.' Boobs, obviously, right? You did that to yourself," she said. "Rather than be blamed for receiving attention they don't want to receive, they try to manage the circumstances of their appearance in public so that that won't happen." Double standard?Morrison also sees a link between the way people react to women's breasts and they way they react to the current trend of women growing and dyeing their armpit hair. Hairy armpits on women still gets strong reaction "When you do those sort of man-on-the-street interviews, the amount of revulsion and horror that people are expressing at the idea that women might have body hair that other people don't want to look at it, you never hear [the same] about men," she said.

This is important topic, most often essence meaning of nanak amrit ek hai is confused or confined with sanaskar amrit- khanda da amrit ceremony itself which depriving tat gyan of gurbani - nanak amrit ek hai, all though essence meaning of nanak amrit ek hai definitely includes sanaskar amrit - khanda da amrit ceremony itself from very honorable sikh tradition but gurbani tuk essence which is universal applies to all humans from all walks of life and spiritual traditions- its essence is not confined by one set outer ceremony of any kind. This is very subtle point have to deeply contemplated and understood- Amrit which gurbani referes to Nanak amrit ek hai doja amrit nahi is inner- bhramgyan amrit- immortal - deathless nectar which is pure universal common matrix -substratum of underlying absolute reality of all things, every moment, source of everything. Essence of Gurbani message is uniqueness of sikhi is much more inclusive than exclusive

http://www.gurbani.org/articles/webart325.html Great article: ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ - O NANAK! THERE IS ONLY ONE AMRIT ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥ ਤਿਨ੍ਹ੍ਹੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ਹ੍ਹ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥੧॥: Salok Mahala 2 || Jin vadiaaee tere Naam kee te ratte mann maahi. Nanak Amrit ek hai doojaa Amrit naahi. Nanak Amrit manai maahi paaeeai gur parsaadi. tinhee peetaa rang siou jinh kaou likhiaa aadi|| 1|| (sggs 1238). <><><><>What is that one Knowledge (Giaan), which is worth having? As per the Gurbani, Brahma-Giaan would be the answer. For all other knowledge can only be a burden on the soul. ਕਥਨੀ ਕਥੀਐ ਬ੍ਰਹਮ ਗਿਆਨ ॥੧੫॥ kathhanee kathheeai breham giaan ||15|| Speak the speech of God's spiritual wisdom. ||15|| (sggs 344).ਨਾਨਕ ਬ੍ਰਹਮ ਗਿਆਨੀ ਆਪਿ ਪਰਮੇਸੁਰ ॥੬॥: Nanak Brahm Giaanee aap Permesur ||6||: O Nanak! The Brahm Giaanee himself is the exalted Lord ||6|| (sggs 273).ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੀ ਦ੍ਰਿਸਟਿ ਅੰਮ੍ਰਿਤੁ ਬਰਸੀ ॥ breham giaanee kee dhrisatt anmrith barasee ||: Amrit rains down from the glance of the Brahm Giaanee (sggs 273).ਗਿਆਨ ਵਿਹੂਣਾ ਕਿਛੂ ਨ ਸੂਝੈ ॥: Giaan vihoonaa kishoo n soojhai: Without spiritual wisdom, (one) understands nothing at all. (sggs 1044).However, this leads to an another question: how does one acquire Brahma-Giaan? Of course, by treading the right path, one may say. Which, yet gives rise to an another question: What is the right path? On account of our personal biases and fancies of our Haumai (false ego-sense), what seems right to one may not seem right to someone else. But, for a Sikh (a learner of the Gurbani), the right path is that which is shown by the Gur-Shabad (Sri Guru Granth Sahib). Bowing down in front of the Sri Guru Granth Sahib (SGGS) is to bow down to theBrahma-Giaan that is present in the Gur-Shabad. According to the Brahma-Giaan of the Gur-Shabad, there is only One Amrit. And that is the Naam-Amrit. "Amrit" is a Sanskrit word that literally means "without death" or "no death", and is often referred to in texts as Nectar, Ambrosial Nectar, Mahaa Rasa, Elixir of Life, Water of Life, Aab-i-Hayat, Mansarover or the Pool of Nectar, etc., conferring Eternal Immortality, Cosmic Awareness or Universal Consciousness. Corresponding to Ambrosia, it has differing meaning and significance in several religions of Indian origin. ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਗੁਰਮਤੀ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥: Haou vaaree jeeou vaaree Amrit naam manni vasavaniaa. Amrit naam mahaa rasu meethaa gurmati peeaavaniaa ||Rahaaou||: I am a sacrifice, I am sacrifice, to those who enshrine the Amrit Naam, the Name of the Lord, within their minds. The taste of the Amrit Naam is very sweet! (One can) drink in this Amrit through the Gurmat (Shabad-Guru's Teachings). ||1||Pause|| (sggs 124).ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਪਾਰ ਅਮੋਲਾ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਨਿਧਾਨਾ ॥ ਸੂਖੁ ਸਹਜੁ ਆਨੰਦੁ ਸੰਤਨ ਕੈ ਨਾਨਕ ਗੁਰ ਤੇ ਜਾਨਾ ॥੪॥੬॥: Hari hari naamu appar amolaa amrit eku nidhaanaa. Suukh sahaju anadu santan kai Nanam gur te jaanaa ||4||6||: The Name of the Lord is the One Treasure of Amrit that is incomparable and priceless (it bestows Spiritual Life - ਆਤਮਕ ਜੀਵਨ). (Because of this) The Saints abide in Peace, Poise (ਆਤਮਕ ਅਡੋਲਤਾ) and Bliss. (But) O Nanak! This (Treasure) is known through the Guru. ||4||6|| (sggs 672).Any soul that drank the nectar of your passion was lifted. From that water of life he is in a state of elation. Death came, smelled me, and sensed your fragrance instead. From then on, death lost all hope of me. (Rumi).It is time and again stressed in the Sri Guru Granth Sahib that there is only One Amrit that the mind (or Aatmaa) can drink or eat. And that One Amrit is the Naam (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਗੁਰ ਸ਼ਬਦ, ਹਰਿ-ਨਾਮ, ਬਾਣੀ). The Gur-Shabad defines Amrit as follows: ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥ ਤਿਨ੍ਹ੍ਹੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ਹ੍ਹ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥੧॥: Salok Mahala 2 || Jin vadiaaee tere Naam kee te ratte mann maahi. Nanak Amrit ek hai doojaa Amrit naahi. Nanak Amrit manai maahi paaeeai gur parsaadi. tinhee peetaa rang siou jinh kaou likhiaa aadi|| 1||: Salok Mahala 2: (O Lord!) Those who are blessed with the glorious greatness of Your Naam (ਸੋਭਾ ਕਰਨ ਦੀ ਸੁਭਾਗਤਾ) - their minds are imbued with Your Love (the Love of Your Naam - ਤੇਰੇ ਨਾਮ ਦੇ ਰੰਗ ਨਾਲ). O Nanak! There is only One Amrit (i.e, the Naam-Amrit); there is no other Amrit at all (i.e., they do not consider anything else as Amrit). O Nanak! (This Naam) Amrit is within the mind (of everybody, but it is), obtained by "Gur Parsaadi" (Grace of the Gur-Giaan...). They alone drink it in with love, who are so destined by the Primal Lord. ||1|| (sggs 1238).ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹਰਿ ਬਾਣੀ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਰਿਦੈ ਸਮਾਣੀ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਪੀ ਅੰਮ੍ਰਿਤੁ ਸਭ ਭੁਖ ਲਹਿ ਜਾਵਣਿਆ ॥੮॥੧੫॥੧੬॥: The Shabad is Amrit; the Lord's Bani is Amrit. Serving the True Guru, it (Amrit) permeates the heart. O Nanak! Amrit-Naam is forever the Giver of Peace (ਆਤਮਕ ਆਨੰਦ); drinking in this Amrit (of Naam - the Lord's Name), all hunger (of Maya) is satisfied. ||8||15||16|| (sggs 119).ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥: Gur kaa sabad amrit hai jit peetai tikh jaai || The Guru's Shabad is Amrit; drinking it in (the Guru's Shabad), thirst (of Maya) is quenched (sggs 35).ਅੰਮ੍ਰਿਤੁ ਮੀਠਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਅਨਦਿਨੁ ਭੋਗੇ ਹਉਮੈ ਮਾਰਿ ॥ : Amrit meethaa sabad veechaar || Anadin bhoge houmai maar ||: Reflective meditation upon the Shabad is Amrit. By subduing his ego, one enjoys it night and day (sggs 424).ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਦਾਰੂ ਏਹੁ ਲਾਏਹੁ ॥: Har kaa naaam amrit hai daaroo eh laaehu: The Name of the Lord is Amrit - take this healing medicine! (sggs 554).ਵਾਹੁ ਵਾਹੁ ਸਾਹਿਬੁ ਸਚੁ ਹੈ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕਾ ਨਾਉ ॥ Wahu Wahu sahib sach hai Amrit jaa kaa naaou: Waaho! Waaho! is the True Lord; His Name is Amrit. (515­11)ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਉ ॥: Gur kaa sabad amrit ras peeou: (O my mind!) Guru's Shabad is the Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਰਸ), drink it (sggs 891).ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਵਹੁ ਮੇਰੇ ਭਾਈ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸਭ ਤਪਤਿ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥: Amrit Naam peevahu mere bhaaee. Simar simar sabh tikhaa bujhaaee ||1||Rahaou||: O brother! Drink in the Amrit Naam (the Name of the Lord). Meditating, meditating (ਨਾਮ ਸਿਮਰ ਸਿਮਰ ਕੇ, on the Name of the Lord), the fire (of Bikaars) is totally quenched. ||1||Pause|| (sggs 191).ਗੁਰਮੁਖਿ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਾਰੁ ॥: Gurmukh sabad amrit hai saar ||: For those who have become the Gurmukh, the Shabad is the most excellent Amrit (sggs 932). ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥: Amrit har kaa naam hai varasai kirpaa dhaari: The Name of the Lord is Amrit; and it rains down with (the Lord's) Grace. (sggs 1281).ਮੇਰੇ ਪ੍ਰਭ ਕਿਰਪਾ ਜਲੁ ਦੇਵਹੁ ਹਰਿ ਨਾਈ ॥ ਹਉ ਅੰਤਰਿ ਨਾਮੁ ਮੰਗਾ ਦਿਨੁ ਰਾਤੀ ਨਾਮੇ ਹੀ ਸਾਂਤਿ ਪਾਈ ॥ ਰਹਾਉ ॥: Mere prabh kirapaa jal devahu har naaee. Haou antar naam mangaa din raatee naame hee saant paaee || Rahaaou ||: O my God, please bless me with the Water (of Your Name). Day and night, deep within myself, I beg for Your Name; (because) through the Name, Peace is attained (ਆਤਮਕ ਠੰਡ). ||Pause|| (sggs 607).ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ: Hari kaa naam amrit jal niramal ihu aoukhadh jagi saaraa: Amrit-Naam of the Lord, Immaculate Water of the Lord's Name, is the best medicine in the world (ਇਸ ਸਰੀਰਕ ਮੋਹ ਨੂੰ ਮਿਟਾਣ ਦਾ) (sggs 659). ਲਾਹਾ ਨਾਮੁ ਸੰਸਾਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜਈ: Laahaa naam sansaar Amrit peejee: In this world, Profit (ਖੱਟੀ) comes by drinking in the Amrit of the Naam (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਜਲ) (sggs 1285).ਭਇਓ ਪ੍ਰਗਾਸੁ ਸਰਬ ਉਜੀਆਰਾ ਗੁਰ ਗਿਆਨੁ ਮਨਹਿ ਪ੍ਰਗਟਾਇਓ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਪੀਓ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਅਨਭੈ ਠਹਰਾਇਓ ॥੨॥: Bhaio pargaas sarab ujiaaraa Gur giaan manhi pargtaaio. Amrit Naam peeo manu triptaiaa anabhai thaharaaio ||2||: When the Guru's Spiritual Wisdom awakened in my mind, then the Divine Light illuminated within me (ਤਾਂ ਮੇਰੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਦੀ ਹੋਂਦ ਦਾ ਚਾਨਣ ਹੋ ਗਿਆ), and I see that Light everywhere. Drinking the Amrit Naam (the Name of the Lord, ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ-ਅੰਮ੍ਰਿਤ), my mind is satisfied (ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਵਲੋਂ ਰੱਜ ਗਿਆ ਹੈ), and my fears have been vanquished. ||2|| (sggs 209).ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਭ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਵਾਏ ॥ ਹਰਿ ਰਸੁ ਪੀ ਸੰਤੋਖੁ ਹੋਆ ਸਚੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥ ਸਚੁ ਧਿਆਇ ਅਮਰਾ ਪਦੁ ਪਾਇਆ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥: Gur kaa sabad amrit hai sabh tarisnaa bhukh gavaaye...: The Gur-Shabad is Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਜਲ ਹੈ). (By drinking it) it banishes all hunger and thirst (of Maya - ਮਾਇਆ ਦੀ). (Through the Gur-Shabad) Drinking in the sublime essence of the Lord (the Lord's Name or Naam) brings contentment; the True Lord comes to dwell in the mind. Meditating on the True Lord, the status of Immortality (ਅਡੋਲ ਅਵਸਥਾ, ਆਤਮਕ ਦਰਜਾ...) is obtained, and within "ਅਨਹਦ ਸਬਦ" (the Unstruck Shabad...) vibrates and resounds. (sggs 850).ਅੰਮ੍ਰਿਤ ਬਚਨ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਜੋ ਬੋਲੇ ਸੋ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵੇ ॥੨॥: Amrit Bachan satgur kee Bani jo bole so mukhi Amrit paave ||2||: The Words of the Satguru's Bani are Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੇ); (that person who) chants (this Bani), this Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਅੰਮ੍ਰਿਤ-ਜਲ) trickles into the mouth of (that person). ||2|| (sggs 494).In the same breath, the Gur-Shabad declares that "There is only One Amrit" - there is no "Doojaa" ("ਦੂਜਾ" = "second"). In other words, to consider otherwise would be duality - "Doojaa Bhaav". The Gur-Shabad talks extensively about duality - the principle of "two-ness, plurality, illusion (Maya), subject-object relationship, and so on. Here the Gurbani emphatically repudiates the consciousness of duality - "Doojaa". ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਸਤਿਗੁਰਿ ਦੀਆ ਅਵਰੁ ਨ ਜਾਣਾ ਦੂਆ ਤੀਆ: Amrit peeaa satigur deeaa avar n jaanaa dooaa teeaa: (The Gurmukh who) drinks the Amrit (Naam) given by the Satguru, does not know any other second or third (sggs 1034).ਦੂਜੈ ਲਾਗੀ ਮਹਲੁ ਨ ਪਾਏ ॥: Doojai laagee mahal n paae: Attached to duality, no one attains the Mansion of the Lord's Presence (sggs 111).ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥: Nanak Amrit ek hai doojaa Amrit naahi: O Nanak! There is only One Amrit (Nectar - of the Name or Naam); there is no other Amrit at all (i.e., they do not consider anything else as Amrit). (sggs 1238).ਅੰਮ੍ਰਿਤੁ ਏਕੋ ਸਬਦੁ ਹੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥੨॥: Amrit eko shabad hai Nanak gurmukhi paaiaa ||2||: The (Guru's) Shabad alone is Amrit; O Nanak! It is obtained by becoming the Gurmukhs ||2|| (sggs 644).ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥ ਏਕੋ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਹੈ ਫਲੁ ਅੰਮ੍ਰਿਤੁ ਹੋਈ ॥੬॥ ਅੰਮ੍ਰਿਤ ਫਲੁ ਜਿਨੀ ਚਾਖਿਆ ਸਚਿ ਰਹੇ ਅਘਾਈ ॥ ਤਿੰਨਾ ਭਰਮੁ ਨ ਭੇਦੁ ਹੈ ਹਰਿ ਰਸਨ ਰਸਾਈ ॥੭॥: Jinee aatam cheeniaa parmaatam soee...: Those who understand their own Soul, are themselves the Supreme Soul. The One Lord is the tree of Amrit (ਆਤਮਕ ਜੀਵਨ-ਰੂਪ ਫਲ ਦੇਣ ਵਾਲਾ ਪ੍ਰਭੂ-ਰੁੱਖ), which bears the fruit of Amrit. ||6|| Those who taste the Amrit-fruit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਫਲ) remain satisfied with Truth (by remaining imbued the Amrit-Naam of the Lord). They have no doubt or sense of separation - their tongues taste the divine taste (ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ-ਰਸ ਵਿਚ). ||7|| (sggs 421).ਕਾਇਆ ਆਰਣੁ ਮਨੁ ਵਿਚਿ ਲੋਹਾ ਪੰਚ ਅਗਨਿ ਤਿਤੁ ਲਾਗਿ ਰਹੀ ॥ ਕੋਇਲੇ ਪਾਪ ਪੜੇ ਤਿਸੁ ਊਪਰਿ ਮਨੁ ਜਲਿਆ ਸੰਨ੍ਹ੍ਹੀ ਚਿੰਤ ਭਈ ॥੩॥ ਭਇਆ ਮਨੂਰੁ ਕੰਚਨੁ ਫਿਰਿ ਹੋਵੈ ਜੇ ਗੁਰੁ ਮਿਲੈ ਤਿਨੇਹਾ ॥ ਏਕੁ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਓਹੁ ਦੇਵੈ ਤਉ ਨਾਨਕ ਤ੍ਰਿਸਟਸਿ ਦੇਹਾ ॥੪॥੩॥: Kaaiaa aaran man vich lohaa panch agan tit laag rahee. Koile paap parre tis ooper man jaliaa sannee chint bhaee ||3|| Ek Naam Amrit... ||4||3||: The body is a furnace, and the mind is the iron within it; the five fires of passion (lust, anger, etc.) are heating it. Sin is the charcoal placed upon it, which burns the mind; the tongs are anxiety and worry ||3||. If one meets the Guru, (the mind) that was turned to slag is again transformed into gold. O Nanak! He blesses the mortal with the One Amrit-Name of the Lord, and then (ਜਿਸ ਦੀ ਬਰਕਤਿ ਨਾਲ), the body is held steady (i.e., all sense organs of the body remains fixed). ||4||3|| (sggs 990).Amrit is the Inner Sound Principle (Naad, Anhad Naad) and the Inner Light Principle (Joti) that ends the restlessness or delusion (doubt, Bharam...) of the mind and dispels its duality (Doojaa-Bhaav, love or hunger of Maya...) and darkness of its ignorance. It is the Food of Life on which the spirit-soul feeds. The experience of It bestows Bliss (Anand, everlasting Joy, ਆਤਮਕ ਅਡੋਲਤਾ, etc.) and sets one free from the false ego-sense (Haumai) and its menacing faults - lust, anger, greed, attachment, pride and their countless variations. The Gurbani tells us that the rain of Amrit (ਅੰਮ੍ਰਿਤ ਦੀ ਵਰਖਾ) is Experienced within the mind when one is established in the mystic Tenth Gate - "ਦਸਵਾ ਦੁਆਰੁ". ਅੰਮ੍ਰਿਤ ਧਾਰ ਗਗਨਿ ਦਸ ਦੁਆਰਿ ॥: From the Sky of the Tenth Gate (ਦਸਵੇਂ ਦੁਆਰ ਰੂਪ ਆਕਾਸ਼ ਵਿਚ), Amrit trickles down. (sggs 153).ਅੰਮ੍ਰਿਤ ਰਸੁ ਕੀਰਤਨੁ ਹਰਿ ਗਾਈਐ ਅਹਿਨਿਸਿ ਪੂਰਨ ਨਾਦ ॥੧॥ ਰਹਾਉ ॥: Amrit ras kirtan har gayeeai ahinis pooran naad ||1||Rahaaou||: With the Kirtan of nectar-sweet praises of God, day and night, one come to enjoy the Naad or Celestial Music (ਆਤਮਕ ਆਨੰਦ ਦੇ ਵਾਜੇ) ||1|| (sggs 1219). ||1||Pause|| (sggs 1219).ਸਤਿਗੁਰ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥ ਨਾਮੁ ਵਿਹਾਝੇ ਨਾਮੁ ਲਏ ਨਾਮਿ ਰਹੇ ਸਮਾਏ ॥ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਸਵਾ ਦੁਆਰੁ ਪਾਇਆ ॥ ਤਿਥੈ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਜਿਤੁ ਸਬਦਿ ਜਗਤੁ ਥੰਮ੍ਹ੍ਹਿ ਰਹਾਇਆ ॥ ਤਹ ਅਨੇਕ ਵਾਜੇ ਸਦਾ ਅਨਦੁ ਹੈ ਸਚੇ ਰਹਿਆ ਸਮਾਏ ॥: Satigur miliaia dhaavat thammiaa nij ghar vasiaa aaey ...: Meeting the Satguru, the restless mind (ਭਟਕਦਾ ਮਨ) is held steady; it comes to abide in its own Home (Tenth Gate, ਆਤਮਕ ਅਵਸਥਾ ...). (Then this mind) purchases deals with the Naam (i.e., it meditates on the Name), chants the Naam, and remains absorbed in the Naam. The outgoing, restless mind, upon meeting the Satguru, attains the Tenth Gate. There, (the mind eats) the Amrit-food (Naam) and the celestial music resounds (within, ਆਤਮਕ ਅਡੋਲਤਾ ਦੀ ਰੌ ਦਾ ਚੱਲ ਪੈਂਣਾ); (in that state) the world (worldly delusion or attachment) is held spell-bound by the Shabad (Naam, Word...). The many strains of the unstruck melody resound there, (the mind) remains absorbed in Bliss (Anand) as (the mind) and Truth. (sggs 441).ਨਿਰਮਲ ਜੋਤਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਨਾਮ ॥ ਪੀਵਤ ਅਮਰ ਭਏ ਨਿਹਕਾਮ ॥: Niramal jot amrit har naam. Peevat amar bheya nihakaam: The Light of the Amrit Name of the Lord is Immaculate and Pure. Drinking it in, one becomes Immortal and free of desire (sggs 866).Why there is "only One" Amrit? Because there is only One Lord. Oneness is the fundamental principle of Sikhi. It has to be like this as there is One Parameshar (ੴ ) - no second (or "Doojaa"). The Gurbani says that the Naam-Amrit alone is sweet, and that this is "the only immaculate Truth in the world". ਏਕੋ ਏਕੁ ਵਸੈ ਮਨਿ ਸੁਆਮੀ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ਏਕ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਮੀਠਾ ਜਗਿ ਨਿਰਮਲ ਸਚੁ ਸੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਪ੍ਰਭੂ ਤੇ ਪਾਈਐ ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿਆ ਹੋਈ ॥੫॥੪॥: The One and only One Lord abides within the mind and there is no other second. The Name-Amrit alone is sweet and that is the only immaculate Truth in the world. O Nanak! The Name of God is obtained, by those who are so predestined. ||5||4|| (sggs 1259).The Gur-Shabad never gets tired of reminding this truth to us. ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਅਉਰੁ ਨ ਸਚਾ ਭਾਲਿ ॥੨॥: Nanak sachaa ek hai ouru n sachaa bhaal ||2||: O Nanak, there is only One True Lord; do not bother to search for any other as True || 2 || (sggs 1243).ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਦੁਹੁ ਵਿਚਿ ਹੈ ਸੰਸਾਰੁ ॥: O Nanak, the True Lord is the One and only (i.e. non-dual); (however) Sansaar (the place of repeated suffering) is in duality (sggs 950).However, our false ego-sense or Haumai does not and cannot recognize Oneness. Because, by very nature, our egotism or Haumai dwells in duality (two-ness, Doojaa Bhaav, Maya). So it has to create or see duality where there is none. The Gurbani reminds us that with Haumai or egotism the duality only increases. ਹਉਮੈ ਬਿਆਪੈ ਦੁਬਿਧਾ ਫੈਲੁ ॥: Haumai biaapai dubidhaa phai: Afflicted by egotism, duality only increases (sggs 893).This means if we want to remove or eradicate our Haumai or egotism, we need to start thinning it out, here and now. As time and again indicated by the Gurbani, not too many understand the fact that "ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ: The Hari Naam is Amrit". The Gurbani also reveals to usas to who really understands as to what exactly is the Amrit. ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਵਰਸਦਾ ਬੂਝਨਿ ਬੂਝਣਹਾਰ ॥ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਬੁਝਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰਿ ॥੨॥: Amrit sadaa varasdaa boojhan boojhanhaar...: Amrit rains down continually; (but only those) understand this who are capaable of understanding (ਇਸ ਭੇਤ ਨੂੰ). Those who have become the Gurmukh, understand this (ਇਸ ਭੇਤ ਨੂੰ), (they) keep the Lord's Amrit enshrined within their hearts. They, conquering egotism and thirsty desires (of Maya), drink in the Lord's Amrit, and remain forever imbued with the Lord Love. The Hari Naam is Amrit; and it rains down with (the Lord's) Grace. O Nanak! By becoming the Gurmukh, one comes to behold the (All-pervading - ਸਭ ਵਿਚ ਵਿਆਪਕ) Lord, the Supreme Soul. ||2|| (sggs 1281).ਗੁਰੁ ਸੇਵੀਜੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਜਿਸੁ ਲਾਵਹਿ ਸਹਜਿ ਧਿਆਨੋ ॥: Gur saeveejai Amrit peejai jis laavahi sahaji dhiaano: (O Lord, only that person) Serves the Guru and drinks in the Amrit (Amrit of Your Naam) whom You causes to meditate intuitively (ਜਿਸ ਦੀ ਸੁਰਤਿ ਤੂੰ ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕਾਂਦਾ ਹੈਂ - "ਸਹਜਿ ਧਿਆਨੋ") (sggs 777).From where we all can obtain This One Amrit mentioned by the Gur-Shbad? The Gur-Shbad has already told us what the One Amrit is. Now the Gur-Shbad tells us exactly from where we all can obtain it (i.e., realize it). It's all within! Simply put: The Amrit can be had only by turning within, and not anywhere in the world outside. It is to learn to die while alive (becoming Jeevanmukta or Living Liberated or Living Enlightened - the Gurmukh Lifestyle), before the death overtakes one. We are told here by the Gurbani that within each of us is the "well overflowing with the Amrit". Consider the following verses (and many more in the SGGS). They are very straightforward and self-explanatory. ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ ਕਹਨੁ ਨ ਜਾਈ ਅਚਰਜ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਸੋਝੀ ਪਾਏ ॥੧॥: Naou nidh Amrit prabh kaa Naam ...: The Naou Nidhi and the Amrit are in the Name of the Lord (Naam). Within (that person's who has Realized his Mool within and to whom the Naam is sweet) the inner body (Dehee: Gupt Dehee, Nirakkar or soul within, Mool...) is its place of rest. The Sunn Samaadhi, and the unstruck sound current (Naad) are there (i.e., ਅੰਦਰ ਅਫੁਰ ਸੁਰਤ ਦਾ ਜੁੜ ਜਾਣਾਂ, ਇਕ ਰਸ ਸਬਦ ਦਾ ਸੁਣਾਈ ਦੇਣਾਂ...). The (Spiritual) Wonder of it cannot be described. He alone sees it, unto whom God Himself reveals it. O Nanak, that humble being understands (that wonder) ||1|| (sggs 293).ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥: Antari khooahataa amriti bhariaa sabade kaadhi peeai panihaaree: Deep Within this body is the well overflowing with the Amrit (ਅੰਮ੍ਰਿਤ ਨਾਲ, ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੇ ਨਾਮ-ਜਲ ਨਾਲ...); the Water-carrier (Naam Japist or Spiritual Being...) who knows to draw it (i.e., this Amrit Naam) through the Shabad drinks it. (sggs 571).ਅੰਤਰਿ ਸਬਦੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਆਪੁ ਗਵਾਈਐ ॥੭॥: Antar Shabad nidhaan hai mil aap gavaayiyai ||7||: Within is the Treasure of the Shabad; (but) it is obtained by eradicating self-conceit (ਪਰੰਤੂ ਆਪਾ-ਭਾਵ ਤਿਆਗ ਕੇ ਮਿਲਦਾ ਹੈ) ||7|| (sggs 228).ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਕਲਿ ਮਾਹਿ ॥ ਏਹੁ ਨਿਧਾਨਾ ਸਾਧੂ ਪਾਹਿ ॥: Hari kaa Naam Amrit Kal maahi. Ih nidhaanaa saadhoo paahi: God's Name is Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਖ਼ਜ਼ਾਨਾ) in Kali Yuga. This treasure (ਖ਼ਜ਼ਾਨਾ) is with the Holy (sggs 888).ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਧਾਵੈ ਕਰਿ ਕਰਣੀ ਕਸੁ ਪਾਈਐ ॥ ਭਾਠੀ ਭਵਨੁ ਪ੍ਰੇਮ ਕਾ ਪੋਚਾ ਇਤੁ ਰਸਿ ਅਮਿਉ ਚੁਆਈਐ ॥੧॥ ਬਾਬਾ ਮਨੁ ਮਤਵਾਰੋ ਨਾਮ ਰਸੁ ਪੀਵੈ ਸਹਜ ਰੰਗ ਰਚਿ ਰਹਿਆ ॥ ਅਹਿਨਿਸਿ ਬਨੀ ਪ੍ਰੇਮ ਲਿਵ ਲਾਗੀ ਸਬਦੁ ਅਨਾਹਦ ਗਹਿਆ ॥੧॥ ਰਹਾਉ ॥: Gurh kar giaan dhiyaan kar dhaavai kari karni kas paayeeyai. ||1|| Bhaathee bhavan prem ka pochaa it ras amiyu chuaayeeyai...: Make Giaan (Wisdom) your Molasses, and meditation (Consciousness or Surati attuned to the Naam) your flowers (of Mahooaa or Basia-latifolia tree, which are used to forment wine); let high conduct (good deeds, practice, etc.) be the fermenting bark. Make this body the furnace (used to make wine - ਸਰਾਬ ਕੱਢਣ ਦੀ ਭੱਠੀ), and your love (Prema-Bhagti) the plaster (ਠੰਡਾ ਪੋਚਾ ਜੋ ਅਰਕ ਵਾਲੀ ਨਾਲੀ ਉਤੇ ਫੇਰਨਾ ਹੈ). In this way the Amrit (which bestows Eternal Life-ਅਟੱਲ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ) is distilled. ||1|| O Baabaa! The mind intoxicated drinking in this Naam (Amrit) remains absorbed in Sahaj (Natural State of Being). By fixing attention on God's Love (Prema-Bhagti) day and night, seize the Anaahad Shabad {(i.e., ਸਬਦ ਨੂੰ (ਸਬਦ-ਗਿਆਨ) ਸਦਾ ਇਕ-ਰਸ ਆਪਣੇ ਅੰਦਰ ਟਿਕਾਈ ਰੱਖਣਾਂ...)} ||1||Pause||. (sggs 360).ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਪੀਵਤ ਹੀ ਪਰਵਾਣੁ ਭਇਆ ॥: Gur kee saakhee Amrit Bani peevat hee parvaan bhayiyaa: Gurbani, the Gur-Shabad or God's Word, is a Nectar; by drinking it (i.e., Realizing the Shabad or Naam), one becomes acceptable to God (sggs 360).ਹਰਿ ਕੈ ਰੰਗਿ ਰਤਾ ਮਨੁ ਗਾਵੈ ਰਸਿ ਰਸਾਲ ਰਸਿ ਸਬਦੁ ਰਵਈਆ ॥: Hari kai rang rattaa man gaavai rasi rsaal rasi Shabad ravayeeyaa: Imbued with God’s Love, my mind sings His Praise, joyfully chanting the Shabad, the source of Nectar and Bliss (sggs 835).ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ ਇਹੁ ਮਨੁ ਈਟੀ ਹਾਥਿ ਕਰਹੁ ਫੁਨਿ ਨੇਤ੍ਰਉ ਨੀਦ ਨ ਆਵੈ ॥ ਰਸਨਾ ਨਾਮੁ ਜਪਹੁ ਤਬ ਮਥੀਐ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਹੁ ॥੨॥: Japahu taa eko Naamaa. ||1||Rahaaou|| Avar niraphal kaamaa. Ih mann eetee haath karahu phun netrayu need na aavai. Rasnaa Naam japo tab matheeyai in bidhi Amrit paavahu ||2||: Remember only the Name of the One Lord. All other actions are fruitless. ||1||Pause|| Let your mind be the handles, and then churn it, without sleeping. If you chant the Naam, the Name of the Lord, with your tongue, then the curd will be churned. In this way, the Ambrosial Nectar is obtained ||2|| (sggs 728).ਬਿਖੈ ਬਨੁ ਫੀਕਾ ਤਿਆਗਿ ਰੀ ਸਖੀਏ ਨਾਮੁ ਮਹਾ ਰਸੁ ਪੀਓ ॥: Bikhai ban pheekaa tiyaag ree sakheeye Naam Mahaaras peeyo: Renounce the tasteless water of sin or corruption, O my companion, and drink in the supreme Nectar of the Naam. Without the taste of this Nectar, all have drowned, and their souls have not found happiness (sggs 802).Thus, as Joti-Svaroopa, we are Naam ourselves! Also - although we forget it - but our Joti-Svaroopa never leaves us. That is, the Naam or Naam-Amrit never leaves us, but the clouds of our Haumai thoughts overshadow the effulgent Joti-Svaroopa. Also, the Gurbani repeatedly reminds us that Naam, Shabad, Joti- Svaroopa are essentially one and the same. As indicated in the foregoing Gurbani verses, the complete absorption in the Divine Love, Naam-Surti or Shabad-Surti, is the only Real Amrit; for it gives one Eternal Immortality. However, under the spell of delusion, many of us think otherwise. The Gurbani is so consistent that, it not only consistingly indicates Amrit to be the Naam or Shabad, but It also consistently remind us that the Naam or Shabad is located within the body, here and now. For the Naam or Shabad to be located within, the Amrit also has to be located within as well. Because the Naam or Shabad is the Amrit, and the Amrit is the Naam or Shabad! ਅੰਤਰਿ ਸਬਦੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਆਪੁ ਗਵਾਈਐ ॥੭॥: Antar Shabad nidhaan hai mil aap gavaayiyai ||7||: Within is the Treasure of the Shabad; (but) it is obtained by eradicating self-conceit (ਪਰੰਤੂ ਆਪਾ-ਭਾਵ ਤਿਆਗ ਕੇ ਮਿਲਦਾ ਹੈ) ||7|| (sggs 228).Now, last but not least, how do we qualify to obtain (or realize) this Amrit? The Gur-Shabad says, "O Nanak! The Gurmukhs obtain it". Again, the Gur-Shabad consistently guides us how we all can quaff this Amrit, within. That is, we need to become the Gurmukh. ਸਬਦੇ ਹੀ ਨਾਉ ਊਪਜੈ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਇਆ ॥ ਬਿਨੁ ਸਬਦੈ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਏਕੋ ਸਬਦੁ ਹੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥੨॥: Sabade hee ... Amrit eko shabad hai Nanak gurmukhi paaiaa ||2||: Through the Shabad, the Name wells up within, and through the Shabad, we unite with the Lord. Without the Shabad, the whole world is gone insane, and it loses (human) life in vain. The (Guru's) Shabad alone is Amrit (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਜਲ); O Nanak! It is obtained by becoming the Gurmukhs ||2|| (sggs 644).ਅੰਮ੍ਰਿਤੁ ਵਰਸੈ ਸਹਜਿ ਸੁਭਾਏ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਕੋਈ ਜਨੁ ਪਾਏ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀ ਸਦਾ ਤ੍ਰਿਪਤਾਸੇ ਕਰਿ ਕਿਰਪਾ ਤ੍ਰਿਸਨਾ ਬੁਝਾਵਣਿਆ ॥੧॥: Amrit varasai sah subhaae. Gurmukhi viralaa koee jana paae. Amrit pee sadaa tripataase kri kirapaa trisanaa bujhaavaniaa ||1||: When one is established in Sahaj (Sahaj-Avasthaa, natural state of being, ਆਤਮਕ ਅਡੋਲਤਾ..)The Amrit rains down (within him). How rare are those who by becoming the Gurmukhs, attain it. Those who drink it in becomr satisfied forever (ਮਾਇਆ ਵਲੋਂ). Showering His Mercy upon them, the Lord quenches their thirst (of Maya, desires...). ||1|| (sggs 119).ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਹਰਿ ਤੋਟਿ ਨ ਹੋਈ ॥ ਐਥੈ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸੋਭਾ ਹੋਈ ॥੧॥ ਏ ਮਨ ਮੇਰੇ ਭਰਮੁ ਨ ਕੀਜੈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥: Akhut Naam dhanu hari toti n hoee...: The wealth of the Lord's Name is inexhaustible; it shall never be exhausted. In this world, it brings a constant Peace (ਆਤਮਕ ਆਨੰਦ), and at the Lord's Gate, it brings honor (ਸੋਭਾ). ||1|| O my mind, have no doubt about this. By becoming the Gurmukhs, those who serve (the Guru, ਸੇਵਾ-ਭਗਤੀ), drink in the Amrit (of the Lord's Name - ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਹਰਿ-ਨਾਮ ਰਸ). ||1||Pause|| (sggs 161).ਸੇਵਕ ਸੇਵਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਜਾਤਾ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਦਾ ਜਨ ਸੋਹਹਿ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਪਾਵਣਿਆ ॥੨॥: Sewak sevahi gurmukh Hari jaataa. Amrit Naam sadaa jan sohahi gurmat Hari ras paavaniaa ||2||: By becoming a Gurmukh (Spiritual Being), the humble servant (of the Lord) who serves the Lord, comes to know Him. (By engaging in the Lord's) Amrit Name, those humble beings look beautiful forever (they beautify their life by engaging in the Lord's Name that provides Spiritual Life). By following Gurmat (Teaching of the Shabad-Guru), the enjoy the sublime Essence of the Lord||2|| (sggs 126).In other words, according to the Gur-Shabad, one comes to enjoy the taste of the Amrit "when the Naam is enshrined in the mind", says the Gurbani. ਅੰਮ੍ਰਿਤ ਕਾ ਰਸੁ ਆਇਆ ਮਨਿ ਵਸਿਆ ਨਾਉ ॥੧੮॥: Amrit kaa rasu aaiaa mani vasiaa naaou ||18||: One comes to enjoy the Essence of the Amrit (ਨਾਮ-ਅੰਮ੍ਰਿਤ ਦਾ ਸੁਆਦ), when the Name is enshrined in the mind. ||18|| (sggs 1092).ਅੰਦਰੁ ਅੰਮ੍ਰਿਤਿ ਭਰਪੂਰੁ ਹੈ ਚਾਖਿਆ ਸਾਦੁ ਜਾਪੈ ॥: Andar Amrit bharpoor hai chaakhiaa saad jaapai: One's inner being is overflowing with Amrit; tasting (Naam through the Gur-Shabad, its), flavor is known (sggs 1092).Why is it that only a Gurmukh is qualified to drink in the Amrit of the Naam Amrit? In nutshell, the Gurmukh transcends Maya; he is free of the false ego-sense (Haumai, ਆਪਾ ਭਾਵ, "ਮੈ ਮੈ") and duality (Doojaa-Bhaav); he abides in the Divine Hukam (ਹੁਕਮੀ ਬੰਦੇ-ਅਮਲੀ ਜੀਵਨ, ਹੁਕਮੀ ਜੀਵਨ...); heis linked to his Mool within (ਮੂਲ: Source, Origin, Truth, Jot...) and ever remains so; he is contented in all situations (Sach Santokhee); he is the follower of the Truth; his mind is linked to Antar-Aatmaa; he restrains his mind instead of following his mind; he remains integrated in the state of "ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ " - Ik Mani Ik Chiti; he is detached in the midst of Maya - ਮਾਇਆ ਵਿਚ ਉਦਾਸੀ; he is established in Bibek Budhi - ਜਿਸ ਨੂੰ ਗੁਰਮਤ ਦੀ ਪੂਰੀ ਸੋਝੀ ਹੈ; his Akal (ਅਕਲ , wisdom, intellect, reason, etc.) follows the Gurbani (Aatam Giaan Spiritual Wisdom of the Gur-Shabad); he is Aatam Giaanee or Brahm Giaanee ; he is established in Chauthaa Pada or Turiyaa Avasthaa (Tenth Gate, Sahaj Avasthaa - Natural State of Being; Sunn Samaadhi, ਆਤਮਕ ਅਡੋਲਤਾ, Shabad-Surti, etc.); he knows all the "Way of the soul" ("ਜਾਨੈ ਆਤਮ ਕੀ ਰਹਤ", ਆਤਮਕ ਜੀਵਨ...); he is Jeevan Mukat (living Liberated or Enlightened); he is the fully "Awakened" one who is established at Dasam Duaar (the Tenth-Gate, the Highest Plane of Consciousness)... ਗੁਰਮੁਖਿ ਅਹੰਕਾਰੁ ਜਲਾਏ ਦੋਈ ॥ ਗੁਰਮੁਖਿ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਈ ॥੩॥: Gurmukh ahankaar jalaaey dooee. Gurmukh naam ratte sukh hoee ||3||: By becoming the Gurmukh, (one) burns away egotism and duality (from within). By becoming the Gurmukh, (one) is attuned to the Naam, and is at Peace. ||3|| (sggs 230).The implication is that without becoming the Gurmukh, we cannot drink or taste the Naam-Amrit. That is, if we keep entertaining Manmukh consciousness (the one whose nature or consciousness is opposite of the Gurmukh), our condition will be that of a deer. A deer, for example, is known for searching musk (Kastooree) in the bushes. In reality, the musk is stored within the deer's body, but in his illusioned state of mind he keeps searching it outside. Similarly, even though the Amrit dwells within our body, we keep searching It in the gross objects of the outer world! Just like the deer we also wander around in the wilderness of doubts caused by our deluded mind on account of the duality (Maya's deception). Consequently, we also search the sublime thing such as Amrit, etc., outside, in other places and objects. In reality, it is all hidden within the body! The Gur-Shabad says: ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥: Ghar hee mahi amrit bharbhoor hai manmukhaa saad na paaiaa. Jiou kastooree mirg na janai bharamdaa bharm bhulaaiaa: As the body-house (the Soul, Heart, etc.) is brimful with the Amrit (Naam), still, because of the deluded mind, the self-willed Manmukh (perverse, one in material consciousness, etc.) does not recognize or experience it. (He is) like the deer, who does not recognize its own musk-scent (that is located within its own body); (but to find the musk-scent) it wanders around, deluded by doubt (sggs 644).ਹਮ ਅਵਗੁਣਿ ਭਰੇ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਅੰਮ੍ਰਿਤੁ ਛਾਡਿ ਬਿਖੈ ਬਿਖੁ ਖਾਈ ॥ ਮਾਯਾ ਮੋਹ ਭਰਮ ਪੈ ਭੂਲੇ ਸੁਤ ਦਾਰਾ ਸਿਉ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥: Ham awagun bhare ek gun naahee Amrit shaad bikhai bikh khaaee. Maya moh bharam pai bhoole sut daaraa siou preet lagaaee: We are full of demerits, and have no merit or virtue. Abandoning the Amrit (Naam, the Lord's Name), we eat just poison instead. Attached to Maya and deluded by doubt, we are lost (i.e., do not know the true Way of life); we have fallen in love (emotional attachment) with our children and spouse (sggs 1406).ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥ ਭੀਤਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ਜਿਸੁ ਗੁਰ ਕਾ ਸਬਦੁ ਰਤਨੁ ਆਚਾਰ ॥੧॥ ਰਹਾਉ ॥: Mahak mahi baithe agam apaar. Bheetar Amrit soee janu paavai jis gur kaa Sabad ratanu aachaar || Rahaaou ||: The Inaccessible, Infinite Lord is sitting in the Mansion (of each body). (But only) That humble being, whose conduct is in harmony with the Jewel of the Guru's Shabad, obtains the Amrit (the Lord's Name). ||1||Pause|| (sggs 1256).Baabaa Nanak in Raag Maaroo (ਰਾਗੁ ਮਾਰੂ ਮਹਲਾ ੧ ਘਰੁ ੫) tells us exactly who alone appreciate this Amrit (of Naam): "ਅੰਮ੍ਰਿਤ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿ ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥". ਅਹਿਨਿਸਿ ਜਾਗੈ ਨੀਦ ਨ ਸੋਵੈ ॥ ਸੋ ਜਾਣੈ ਜਿਸੁ ਵੇਦਨ ਹੋਵੈ ॥ ਪ੍ਰੇਮ ਕੇ ਕਾਨ ਲਗੇ ਤਨ ਭੀਤਰਿ ਵੈਦੁ ਕਿ ਜਾਣੈ ਕਾਰੀ ਜੀਉ ॥੧॥ ਜਿਸ ਨੋ ਸਾਚਾ ਸਿਫਤੀ ਲਾਏ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੇ ਕਿਸੈ ਬੁਝਾਏ ॥ ਅੰਮ੍ਰਿਤ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿ ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥ ਪਿਰ ਸੇਤੀ ਧਨ ਪ੍ਰੇਮੁ ਰਚਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਤਥਾ ਚਿਤੁ ਲਾਏ ॥ ਸਹਜ ਸੇਤੀ ਧਨ ਖਰੀ ਸੁਹੇਲੀ ਤ੍ਰਿਸਨਾ ਤਿਖਾ ਨਿਵਾਰੀ ਜੀਉ ॥੨॥ ਸਹਸਾ ਤੋੜੇ ਭਰਮੁ ਚੁਕਾਏ ॥ ਸਹਜੇ ਸਿਫਤੀ ਧਣਖੁ ਚੜਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਸੁੰਦਰਿ ਜੋਗਾਧਾਰੀ ਜੀਉ ॥੩॥ ਹਉਮੈ ਜਲਿਆ ਮਨਹੁ ਵਿਸਾਰੇ ॥ ਜਮ ਪੁਰਿ ਵਜਹਿ ਖੜਗ ਕਰਾਰੇ ॥ ਅਬ ਕੈ ਕਹਿਐ ਨਾਮੁ ਨ ਮਿਲਈ ਤੂ ਸਹੁ ਜੀਅੜੇ ਭਾਰੀ ਜੀਉ ॥੪॥ ਮਾਇਆ ਮਮਤਾ ਪਵਹਿ ਖਿਆਲੀ ॥ ਜਮ ਪੁਰਿ ਫਾਸਹਿਗਾ ਜਮ ਜਾਲੀ ॥ ਹੇਤ ਕੇ ਬੰਧਨ ਤੋੜਿ ਨ ਸਾਕਹਿ ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ਜੀਉ ॥੫॥ ਨਾ ਹਉ ਕਰਤਾ ਨਾ ਮੈ ਕੀਆ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਸਤਿਗੁਰਿ ਦੀਆ ॥ ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ਜੀਉ ॥੬॥੧॥੧੨॥: Ahinisi jaagai need n sovai...: (The Dealer of the Naam-Amrit) Day and night, remains awake and aware (ਸੁਚੇਤ); he never sleeps (ਮਾਇਆ ਦੇ ਮੋਹ ਦੀ ਨੀਂਦ - slumber of Maya). He alone knows this (value of the Naam-Amrit), who feels the pain of separation from God, and who is pierced through with the arrow of (God's) Love (ਪ੍ਰਭੂ-ਪ੍ਰੇਮ ਦੇ ਤੀਰ). How can any physician (who only cures bodily illnessses) know the cure (of the pain of separation from God: ਬਿਰਹੋਂ-ਰੋਗ)? ||1|| Whom the True Lord links to His Praise (ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ), that rare one, by becoming the Gurmukh, understands (the value of Naam-Amrit - ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੀ ਕਦਰ). He alone appreciates the value of the (Naam-) Amrit, (for he becoms) the dealer (ਵਾਪਾਰੀ) of this (Naam-) Amrit. ||1||Pause|| As the bride bears love to her Groom, similarly, the soul-bride (ਜੀਵ-ਇਸਤ੍ਰੀ) and fixes her her consciousness on the Guru's Shabad. That soul-bride is joyously embellished with Intuitive Ease (Sahaj, ਆਤਮਕ ਅਡੋਲਤਾ...); her hunger and thirst (of Maya) are dispelled (from within). ||2|| (That soul-bride who is established in Sahaj or ਆਤਮਕ ਅਡੋਲਤਾ) and draws the bow of the Praise of the Lord, (that soul-bride) tears down skepticism and dispel doubt. By engaging in the Guru's Shabad, (the soul-drive) dies (eradicates her Haumai or selfhood), she kills her mind (conquers and subdues her mind - ਮਨ ਨੂੰ ਵੱਸ ਵਿਚ ਰੱਖਦੀ ਹੈ); and she takes the support of Union with the beautiful Lord (ਭਾਵ, ਪ੍ਰਭੂ-ਮਿਲਾਪ ਦੇ ਆਸਰੇ ਵਾਲੀ ਹੋ ਜਾਂਦੀ ਹੈ). ||3|| Burnt by egotism (ਆਤਮਕ ਜੀਵਨ ਨੂੰ ਸਾੜ ਕੇ), one forgets the Lord from his mind. In the City of Death, he is attacked with massive swords (i.e., suffers pains and pangs of being devoid of spiritual life - ਇਤਨੇ ਆਤਮਕ ਕਲੇਸ਼ ਹੁੰਦੇ ਹਨ, ਮਾਨੋ, ਖੰਡਿਆਂ ਦੀਆਂ ਤਕੜੀਆਂ ਚੋਟਾਂ ਵੱਜ ਰਹੀਆਂ ਹਨ). Then, even if he asks for it, he will not receive the Lord's Name; O soul, you (due to your own making, now) suffer terrible punishment. ||4|| You are distracted by thoughts of Maya and worldly attachment. (This way, O Jeeva, in the end) In the City of Death, you will be caught by the noose of the Messenger of Death. You cannot break free from the bondage of attachment (ਮੋਹ ਦੇ ਬੰਧਨ), and so the Messenger of Death will torture you. ||5|| (O Lord) I have done nothing; I am doing nothing now. The Satgur has blessed me with the Amrit Naam. What other efforts can anyone make, when You bestow (Your Amrit Naam)? O Nanak! (Pray to the Lord) I have come to Your Sanctuary. ||6||1||12|| (sggs 993).So, the Gur-Shabad urges us to pray for the True Wealth of the Amrit - Name: ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਧਨੁ. ਮੈ ਧਨੁ ਦੀਜੈ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੪॥: Mai dhanu deejai Hari Amrit Naam ||4||: O Lord! Grant me the Wealth of Your Amrit Naam (ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ). (sggs 227).ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਸਚਾ ਸਉਦਾ ਹਟੁ ਸਚੁ ਰਤਨੀ ਭਰੇ ਭੰਡਾਰ ॥: Ikaa Bani ik gur iko sabad veechaar. Sachaa saoudaa Hatu sachu ratanee bhare bhandaar: There is One Bani; there is One Guru; there is one Shabad to contemplate. True is this merchandise (ਸੱਚਾ ਸੌਦਾ), and true is this shop; (which has) garners filled with the Jewels. (sggs 646).— T. Singh www.gurbani.org Updated on Monday, December 2, 2013 12:46 PM (PST) [Home] [Article Menu]

From gurmat point of view - We don't beleive in that non sense kind of segregation, Guru maharaj has give us raj-yog-gristh jevan to engage in world yet de-attached all though some level of renunciation is allowed/parvan in gurmat but extreme renunciation is not part of Gurmat not per Gurbani.