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Damdami taksal says you need to understand nine granths below before you can start on bhai gurdas ji varan and sri guru granth sahib ji. I beleive these nine granths lays out framework of gurmat both absolute and relative views- antriv, uthanka, different aspects of vahiguru
 

Here is the short review from ss from akaal warrior

Just a reminder that Guru Gobind Singh Ji gurpurb is on Jan 16 according to Bikrami Calendar.

Happy Gurpurb anyway. !

You are totally right there..i agree with you there...my post prior to your reply just out of curiosity thats all.




Please listen to the katha below regarding the above shabad..I haven't got a chance to listen to it yet..once i listen to it..i will try to post the translations.

http://www.gurmatveechar.com/audios/Katha/01_Puratan_Katha/Sant_Gurbachan_Singh_%28Bhindran_wale%29/Guru_Granth_Sahib_Larivaar_Katha/Volume_12_Ang_1071-1167/086--Sant.Gurbachan.Singh.%28Bhindran.wale%29--Raag.Bhairao--Ang-1159.%28Bhagat.Bani%29.mp3

Sat veer, please don't be discourage in anyway, keep posting. This is a blind seva, when i say blind seva i meant, you have no idea how many people you are inadvertently helping...atleast i can speak for myself..!!!

Here is the small attempt to compile all the sikh mantra's and their deep spiritual meaning:

Bij Mantar Ikongkar- One universal awareness being(JOT) all in one, one in all -which is nirlaip (de-attached free from all, infused in all), unchanged thoughtless awareness being expressing in its movement - creating, preserving and changing creation spontaneously. -- ------------ Maha Mantra: IkOngkar Satnaam Kartapurkh Nirbhauo Nirvair Akaal Murat Ajoni Sahibhang Gurparsad Ikongkar- One universal awareness being(JOT) all in one, one in all -which is nirlaip (de-attached free from all, infused in all), unchanged thoughtless awareness being expressing in its movement - creating, preserving and changing creation spontaneously. which is Satnaam- Eternal Absolute existence truth which is never changing. Kartapurkh- Creative consciousness Nirbhauo- Pure love compassion/No fear Nirvair- No enimty towards anyone Akaal Morat- Timeless being. Ajooni- No birth or death Saihbhang- Self-illuminating Gurparsad- Pure Awareness Bliss. Gurparsad- Realized by grace of Guru (sargun) / all prevading (one in all, all in one) one universal awareness being (ikongkar) within ----------- Mool Mantra IkOngkar Satnaam Kartapurkh Nirbhauo Nirvair Akaal Murat Ajoni Sahibhang Gurparsad || Jaap || Aad Sach Jugad Sach Hai Bhi Sach Nanak Hosi Bhi Sach || Ikongkar- One universal awareness being(JOT) all in one, one in all -which is nirlaip (de-attached free from all, infused in all), unchanged thoughtless awareness being expressing in its movement - creating, preserving and changing creation spontaneously.. which is Satnaam- Eternal Absolute existence truth which is never changing. Kartapurkh- Creative consciousness Nirbhauo- Pure love compassion/No fear Nirvair- No enimty towards anyone Akaal Morat- Timeless being. Ajooni- No birth or death Saihbhang- Self-illuminating Gurparsad- Pure Awareness Bliss. Gurparsad- Realized by grace of Guru (sargun) / all prevading (one in all, all in one) one universal awareness being (ikongkar) within Jaap- Meditate on above mantra which is Aaad Sach- Primal Truth Jugad Sach- Truth of all ages Hai Bhi Sach- Truth ever present now Nanak Hosi bhi sach - Nanak says, truth always been there. ----------------------------- Mahavak Mantra: Ikongkar Satgurparsad: Ikongkar- One universal awareness being(JOT) all in one, one in all -which is nirlaip (de-attached free from all, infused in all), unchanged thoughtless awareness being expressing in its movement - creating, preserving and changing creation spontaneously. Satgurparsad: Sat (Eternal Truth) Gur- Awareness Parsad- Bliss Ikongkar Satgurpsad- One universal awareness which is always Eternal Truth Awareness Bliss realized by grace of SatGuru Nanak (sargun) / all prevading (one in all, all in one) one universal awareness being (ikongkar) within ---------------------------------------------- Gur Mantra VahiGuro Vahi- Wow, blissful ecstasy, Guru- Pure light awareness. It's expression of absolute divine. Vahi- Intoxicated Guru- Awareness - Intoxicated Awareness. Vahi- Wonderful Guru- Awareness/Consciousness. Va- Vypak, Ha- Pargat, Gu- Bhram Ru- Chaitan- Nirvakalp Vahiguru- Spiritual meaning- Va- Vypak (Everywhere), Hi- Pargat(Appearance), Gu- Bhram (Paratma-Bhram) Ru- Chaitan (Supreme Consciouness) - Sant Baba Gurbachan Singh Ji Bhindranwale. ~ Paratma supreme consciousness which exist everywhere which is pargat. ~ ---------------------------------------------------------------------------------

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.

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.

Welcome to the Sikhawareness forum JustAnother Singh veer...hope you enjoy your stay here :)

Does he have alcoholic problem? is he an addict?

I have theory which possibly may be true I think it massive pyshological (slave mentality)  impact of 200 plus years of Anglo Saxon white colonialism in India. 

SAHIB SINGH BEDI, BABA (above)(1756-1834), tenth in direct descent from Guru Nanak, was much revered in Sikh times for his piety as well as for his martial prowess. He was born at Dera Baba Nanak, Gurdaspur district on chet sudi 5,1813 Bk/5 April 1756. Around 1770, his parents Baba Ajit Singh and Mata Sarupah Devi, shifted from Dera Baba Nanak to Una, a town now in Himachal Pradesh in the Sivalik foothills, where the family held extensive jagirs. As a young boy, Sahib Singh studied the Sikh sacred texts and had training in the use of arms. On the death of his father in Calcutta in 1773, Sahib Singh succeeded to the ancestral estate. He became widely reputed for his religious learning and devotees flocked to his magnificently-built fortress at Una to listen to his discourses. A charisma grew around his person and it was considered a signal honour to receive pahul or the Sikh initiatory rite at his hands. At the same time, he became the arbiter of political feuds among the misldars, then engaged in occupying territories in parts of the Punjab. The sardars settled upon him grants of lands and he came to acquire great influence in the Jalandhar Doab and the Majha region.
In 1794, he led a punitive campaign against the Afghan ruler, Ata Ullah Khan, of Malerkotla. Tara Singh Ghaiba, Baghel Singh and Bhanga Singh of Thanesar joined forces with him in this expedition. But Patiala, Nabha, Jind and Kalsia troops intervened on behalf of 'Ata Ullah Khan and Sahib Singh withdrew after receiving a war indemnity. In 1798, helped by the forces of Tara Singh, Gurdit Singh and Jodh Singh, he attacked Rai lliyas, of Raikot, about 40 km from Ludhiana. He occupied Jagraon, Dakha and Baddoval, and then advanced towards Ludhiana and Mansuran and took both these places. A gurdwara in the village of Akhara (Ludhiana district) commemorates his victory. During Shah Zaman's invasion of northern India (1796-98 ), Sahib Singh spearheaded Sikh resistance. When on 7July 1799, the young Sukkarchakkia chief Ranjit Sihgh took possession of Lahore, Sahib Singh threw his weight on his side and helped him to vanquish Gulab Sihgh Bhangi in the battle of Bhasin in March 1800.
At the time of Ranjit Singh's coronation at Lahore on 11 April 1801, Baba Sahib Singh placed the tilak or mark of sovereignty on his forehead. (Below)



In 1807, he helped to settle a longstanding dispute between the rulers of Nabha and Patiala. He was also instrumental in arranging a meeting between Sahib Singh of Patiala and Maharaja Ranjit Sihgh at Lakhnaur in November 1808, when they entered in to a bond of mutual fraternity by exchanging turbans. He accompanied Ranjit Sihgh on several of his military expeditions. Later in his life, Baba Sahib Singh devoted himself entirely to preaching Guru Nanak's word. He travelled extensively in the Pothohar, Majha and Malva regions and wherever he went people thronged in large numbers to see him and to pay homage to him. Baba Sahib Singh died at Una on 17 July 1834.

Excerpt taken with courtesy from 'Encyclopaedia of Sikhism', by Harbans Singh

There is no castes in sikhism.. there is caste system in punjabi culture..that is that...sikhism and punjabi culture are competely different concepts....sikhism is off coz much more priceless than idotic punjabi culture which has nothing else to offer except - drinking, caste system, gender bias and arrange marriages.

here is what guru granth sahib ji has to say about caste system

"Let no man be proud because of his caste.
For the man who has God in his heart, he alone is the true Brahmin.
O stupid fool, be not proud of your caste, by this pride many sins arise.
Everyone says there are four castes, but they are all created from the Lords seed (essence).
All men are moulded from the same clay, but the potter has fashioned it into vessels of numerous forms.
By joining the five elements, the form of the body is made, no one can say that the element is less in one and more in another" Ang 1128 SGGS

One perception also helps from transcendence from anger is to consider yourself as primordial peace instead of getting to peace, just simply recognize/identify with pure silence between words, gap between thoughts, consecutive thoughts that will help loosen to our clinging to our thoughts structure under which all these emotions, five vices arises.
 

One perception also helps from transcendence from anger is to consider yourself as primordial peace instead of getting to peace, just simply recognize/identify with pure silence between words, gap between thoughts, consecutive thoughts that will help loosen to our clinging to our thoughts structure under which all these emotions, five vices arises.
 

You are quite right veer ji.

Thanks for correcting me Pheena Ji.. ...meri angrezi jaldi moouk jandi hai yaar...

Amazing stuff sat veer, how long you have been dong abhyas? couple of years now? ...i know it takes times to go through stages.

i must admit you have inspired me to get back on shabad surat marg fully from your last of couple post sharing your expereinces..please do ardas for me in this path ..vahiguroo

Sant Jawala Singh Milap with Sant Aya Singh Ji Hotimardhan

Sant baba Jawala Singh Ji was part of 34 Regiment and there were sikhs in 14, 24, 34, 36, 45, 47 regiments. All the paltans in Rawalpindi were linked with Hotimardan. The subedar(head) of 34 regiment with his team went to see Sant baba Aya Singh Ji hotimardhan. When subedar and his team arrived at the hotimardan to get darshan of baba Ji. Sant baba Aya Singh Ji called Sant baba jawala singh in the Hazoori out of many serving sikhs within in 34 Regiment. Sant baba Jawala Singh Ji went up to baba ji and bow down on sant baba aya singh ji Charan. On sunday, when 34 regiment team wanted to go team. Sant baba Aya Singh Ji asked subedar(head) of that team to bring Sant baba Jawala Singh Ji next week with him. Upon hearing Amrit Bachan of Sant baba Aya Singh Ji, subedar was shocked and later told this to Sant baba Jawala Singh ji .

When 34 regiment subedar and Baba Jawala Singh Ji went again next week. Subedar asked Baba Jawala Singh Ji to go infront and pay his respect to Sant baba aya singh ji. Sant baba Jawala Singh Ji bowed down on baba ji's charan. It was such a blissful expereince that he didn't even realize to take his head off from Baba Aya Singh Charan..

Sant baba aya singh ji then picked up Baba Jawala Singh and baba jawala singh had tears in his eyes. There was this unexplained attachment baba jawala singh ji had towards baba aya singh ji. Baba Ji told baba jawala singh ji to get up in the Amrit vela and come to him.

Sant baba Jawala Singh ji couldn't sleep at night and was very excited. Baba ji took the shower at the well and at 4 am, with subedar went straight to the dera while reciting

"Mith Bolara Ji, Har Sajan Swami Mora" ||

Baba Aya Singh Ji was in "Sat Chit Anand Avasta and was completely leen(merged) in Nirvkalap Samadhi".

Sant baba Jawala Singh went inside and did "Daunduat Bandhana". Baba Aya Singh looked at sant ji with Amrit Ras and looked into his eys and asked "Putar A gaye Ho?" replied Sant Ji , "Ha Pitta Ji ". The way Ram Chandar Ji sat down close to Guru Vishit Ji just like that Baba Aya Singh took Baba Jawala Singh to the side and bring forward fruit of lifetimes meditation and rekinde his passion.

Baba Aya Singh Ji gave Baba Jawala Singh ji recogniation of top student and gave divine sermons, gave him all the techniques to do naam abhayas(meditation). Baba Aya Singh Ji put his hand on Baba Jawala Singh Ji and unveiled 5 types of kosh(vices) and took his atma and leen with Bhram. Baba Aya Singh with his one look itself took all the vices from Baba Jawala Singh Ji. The blessing were so powerful that much acculamated flith and karams were gone out and 18 Sidhiyas and Nuo Nidhiyas were after Baba Jawala Singh Ji. Now Baba Aya Singh ji made sant ji just like him. He made him from glass to gold. Baba Jawala Singh Ji realized that "Jo bhranda suhi pind" the outer creation of world was inside the body.

Baba Aya Singh Ji gave Sant ji five bachans-

1 Swas- Swas Simran
2. Ahankar birthi kaddi accept nahi karni (never accept pride/egoistical thoughts).
3. Attend sangat of Mahapursh and Ascetics
4. Don't beg from anybody.
5. Leave the regiment his work (This wouldn't apply to us, unless we have good karams).

Now baba jawala singh ji became puran Sant. Baba Aya singh ji blessed him fully.

Once baba jawala singh ji got premission from murshid to go to the river for meditation. Baba Ji took off all his clothes and sat day and night in meditation. When the time came for duty of his job and subedar did head count in his team. Baba Jawala Singh Ji was missing. Subedar asked baba aya singh ji, where is he?. Baba Aya Singh Ji told him to look around near the river.. Subedar went to see him and found him in the samadhi with no clothes on. Subedar went back to baba aya singh ji and told he is in samadhi. Baba Aya singh ji told subedar to whisper in his ears that i called him. Baba Jawala Singh ji wore his clothes and hurry went to baba aya singh ji.

Baba Aya Singh ji asked baba jawala singh ji, why you were sitting naked? Baba Jawala Singh Ji replied, these clothes which will be replaced eventually and you told me not to beg.. Baba Aya singh told him that vahiguroo will do kirpa. Baba Aya singh asked baba jawala singh to sit outside of the regiment and meditatie. Baba Jawala Singh said there is a risk of those dangerous pathans and evil souls and Baba Aya Singh Ji said not one person, evil soul will come towars you and touch you. Baba Aya Singh Ji asked subedar that Baba Jawala Singh shouldnt have to stay in line like the team members and subedar said , "Satbachan".

Here is must read commentary by harry mann on bara maha composition in gurbani. Very profound..
Barah maha maajh mahala 5, ghar 4
(12 months, in the emotive nuance (raag) of maajh (indicative of separation/longing), by the 5th guru (mahala means large abode), ghar 4 (some believe this means ‘to the 4th beat’ and others who take the Persian influence see It as being a derivation of ‘gah’ which means microtone….the jury is still out on this). Regardless, the title, author, scale and either beat/microtones are used to set the stage for engaging your mind by disengaging the ego……..<this last part being key>
History: It was a tradition in northern India that people would go and hear words from someone who they deemed ‘saintly’ at the beginning of the month. The sangat asked the guru for something that is akin to this tradition. The guru presented this bani (I see this as being a way of reorienting people to their higher self, which we can say is our ‘supersoul’ that is currently like a bird that is chained down).So Sikhs started reciting this monthly as a collective. In the olden days, the Sikhs in turn would recite this so the aspect of self sovereignty came about to.
My understanding of gurbani entails understanding the ‘mood’ of the shabad and earlier I had stated that majh is indicative of yearning/longing/separation. I will use that to further contextualize the shabad.
I have cut and paste the shabad as it is seen on srigranth.org. I shall provide my own commentary underneath
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
Harry: Ik oangkar satgur parsaad(one that is unmanifested, is continuously manifested in creation as an energy that is experienced Through the bliss of true consciousness):
ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥
किरति करम के वीछुड़े करि किरपा मेलहु राम ॥
Kiraṯ karam ke vīcẖẖuṛe kar kirpā melhu rām.
By the actions we have committed, we are separated from You. Please show Your Mercy, and unite us with Yourself, Lord.
Harry: The mind in speaking to itself much like a soliloquy and reaffirming that it is separated from its source (the ‘ik’) due to impressions which have been left which are not conduciveness to harmony and oneness. In essence one is feeling that they are the cause of their own incompleteness. So the mind is appealing to its counterpart, the complete self, the consciousness to implore it to connect to that (one source…the ‘ik’).
ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥
चारि कुंट दह दिस भ्रमे थकि आए प्रभ की साम ॥
Cẖār kunt ḏah ḏis bẖarame thak ā▫e parabẖ kī sām.
We have grown weary of wandering to the four corners of the earth and in the ten directions. We have come to Your Sanctuary, God.
Harry: This section is indicative of doing ‘shubh karam’ (good deeds), In this case it would be tiraths (pilgrimages) and the emphasis is being laid on the fact that good deeds in themselves do not produce peace but rather a transformation of consciousness which would be an internal tirath or ‘shift’. So the mind has come ready to surrender to its own consciousness
ਧੇਨੁ ਦੁਧੈ ਤੇ ਬਾਹਰੀ ਕਿਤੈ ਨ ਆਵੈ ਕਾਮ ॥
धेनु दुधै ते बाहरी कितै न आवै काम ॥
Ḏẖen ḏuḏẖai ṯe bāhrī kiṯai na āvai kām.
Without milk, a cow serves no purpose.
Harry: The utility of a cow comes in its ability to produce milk. This is alluding to the mind not having utility if it is not engaging with that oneness.
ਜਲ ਬਿਨੁ ਸਾਖ ਕੁਮਲਾਵਤੀ ਉਪਜਹਿ ਨਾਹੀ ਦਾਮ ॥
जल बिनु साख कुमलावती उपजहि नाही दाम ॥
Jal bin sākẖ kumlāvaṯī upjahi nāhī ḏām.
Without water, the crop withers, and it will not bring a good price.
Harry: A crop that has endured a draught does not bring any profit. Similarly a mind that has not engaged in the bliss of engaging with that ‘ik’ is like an unprofitable crop in that it has not been utilized fruitfully.
ਹਰਿ ਨਾਹ ਨ ਮਿਲੀਐ ਸਾਜਨੈ ਕਤ ਪਾਈਐ ਬਿਸਰਾਮ ॥
हरि नाह न मिलीऐ साजनै कत पाईऐ बिसराम ॥
Har nāh na milī▫ai sājnai kaṯ pā▫ī▫ai bisrām.
If we do not meet the Lord, our Friend, how can we find our place of rest?
Harry: Similarly, if we do not engage with the manifest in creation, how will the mind ever be in poise/peace/state of perpetual stillness.
ਜਿਤੁ ਘਰਿ ਹਰਿ ਕੰਤੁ ਨ ਪ੍ਰਗਟਈ ਭਠਿ ਨਗਰ ਸੇ ਗ੍ਰਾਮ ॥
जितु घरि हरि कंतु न प्रगटई भठि नगर से ग्राम ॥
Jiṯ gẖar har kanṯ na pargata▫ī bẖaṯẖ nagar se garām.
Those homes, those hearts, in which the Husband Lord is not manifest-those towns and villages are like burning furnaces.
Harry: In those homes (the mind-space) that that oneness (which takes on the form of a husband, where the true devotee has the virtue of a wife <this is actually a positive affirmation that in itself causes social change as it reverses the status of a female from being subservient to being the necessitated role required to obtain completeness). So, in that house where there is no husband (and recall the theme of longing), those towns and villages…meaning collective or human collective is like a burning furnace (indicative of strife and turmoil). This is evidenced in the number of killings endured during the Russian, Cambodian and Chinese revolutions where the manifestos were devoid of individual empowerment and growth.
ਸ੍ਰਬ ਸੀਗਾਰ ਤੰਬੋਲ ਰਸ ਸਣੁ ਦੇਹੀ ਸਭ ਖਾਮ ॥
स्रब सीगार त्मबोल रस सणु देही सभ खाम ॥
Sarab sīgār ṯambol ras saṇ ḏehī sabẖ kẖām.
All decorations, the chewing of betel to sweeten the breath, and the body itself, are all useless and vain.
Harry: As this is in raag maajh and the theme is one of longing and separation where the wife traditionally dolled herself for her husband and this is seen now when a wife/girlfriend etc looks to beautify herself for her better half; well all that useless. So in a spiritual sense, it is saying that all the techniques one may use to purify the mind are useless if they do not take one to the end goal of engaging with the ‘ik’
ਪ੍ਰਭ ਸੁਆਮੀ ਕੰਤ ਵਿਹੂਣੀਆ ਮੀਤ ਸਜਣ ਸਭਿ ਜਾਮ ॥
प्रभ सुआमी कंत विहूणीआ मीत सजण सभि जाम ॥
Parabẖ su▫āmī kanṯ vihūṇī▫ā mīṯ sajaṇ sabẖ jām.
Without God, our Husband, our Lord and Master, all friends and companions are like the Messenger of Death.
Harry: In reference to the line above, this is reiterating the same point.
ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਕਰਿ ਕਿਰਪਾ ਦੀਜੈ ਨਾਮੁ ॥
नानक की बेनंतीआ करि किरपा दीजै नामु ॥
Nānak kī bananṯī▫ā kar kirpā ḏījai nām.
This is Nanak's prayer: "Please show Your Mercy, and bestow Your Name.
Harry: Nanak makes one plea ‘please provide me with your identifying quality’. Okay, so this requires some deeper analysis. Water can only blend with water. Similarly, the mind needs to be of the same quality as consciousness to be able to blend with it. So if consciousness is identified as one that is un manifest, manifesting itself as the eternal stillness that is consciousness experienced as bliss (ik oangkar satgur parsaad), then one is asking to have the experience which can put this identity to the experience through that name
ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਸੰਗਿ ਪ੍ਰਭ ਜਿਸ ਕਾ ਨਿਹਚਲ ਧਾਮ ॥੧॥
हरि मेलहु सुआमी संगि प्रभ जिस का निहचल धाम ॥१॥
Har melhu su▫āmī sang parabẖ jis kā nihcẖal ḏẖām. ||1||
O my Lord and Master, please unite me with Yourself, O God, in the Eternal Mansion of Your Presence". ||1||
Harry: The mind is imploring ‘oangkar’ which is manifest within each of us as consciousness to engage the mind with it so that the mind can be in that mind-space of eternal stillness
The previous was a manglacharan, which is an introduction that sets the tone for the rest of the verses.
Now we go into the month of cheyt and how one’s mind should engage with the ‘ik’ (which is conciousness)
ਚੇਤਿ ਗੋਵਿੰਦੁ ਅਰਾਧੀਐ ਹੋਵੈ ਅਨੰਦੁ ਘਣਾ ॥
चेति गोविंदु अराधीऐ होवै अनंदु घणा ॥
Cẖeṯ govinḏ arāḏẖī▫ai hovai anand gẖaṇā.
In the month of Chayt, by meditating on the Lord of the Universe, a deep and profound joy arises.
Harry: In the month of cheyt, engage the mind by connecting to that ‘ik’ which is manifest in every aspect of creation (go-all of creation, vind/bind-that element that is manifest). By doing this, one will feel an inner peace well up in the mind making it profitable (as per the manglacharan) and it brings one closer to that entity it feels separated from. The mind also is in rest because it is not engaged in anything except the bliss of stillness.
ਸੰਤ ਜਨਾ ਮਿਲਿ ਪਾਈਐ ਰਸਨਾ ਨਾਮੁ ਭਣਾ ॥
संत जना मिलि पाईऐ रसना नामु भणा ॥
Sanṯ janā mil pā▫ī▫ai rasnā nām bẖaṇā.
Meeting with the humble Saints, the Lord is found, as we chant His Name with our tongues.
Harry: by meeting and engaging our minds with those who have stillness in their mind, we can know and engage with that ‘ik’ (as a still mind is a great sounding board for a still mind) and one can give voice to that experience of knowing what the identifying quality is of that ‘ik’
ਜਿਨਿ ਪਾਇਆ ਪ੍ਰਭੁ ਆਪਣਾ ਆਏ ਤਿਸਹਿ ਗਣਾ ॥
जिनि पाइआ प्रभु आपणा आए तिसहि गणा ॥
Jin pā▫i▫ā parabẖ āpṇā ā▫e ṯisėh gaṇā.
Those who have found God-blessed is their coming into this world.
Harry: In reference to the cow that is there to provide milk, this is referring to the mind which has realized that oneness is ‘their’s meaning that it is manifest within them as conciousness and their coming to this world is fruitful as they’ve put their mind to good use.
ਇਕੁ ਖਿਨੁ ਤਿਸੁ ਬਿਨੁ ਜੀਵਣਾ ਬਿਰਥਾ ਜਨਮੁ ਜਣਾ ॥
इकु खिनु तिसु बिनु जीवणा बिरथा जनमु जणा ॥
Ik kẖin ṯis bin jīvṇā birthā janam jaṇā.
Those who live without Him, for even an instant-their lives are rendered useless.
Harry: In contradistinction to the line above, those who disengage their mind from that consciousness (‘ik’) for a brief second is not yielding any profit and they are losing and have diminished their relative utility
ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਰਵਿਆ ਵਿਚਿ ਵਣਾ ॥
जलि थलि महीअलि पूरिआ रविआ विचि वणा ॥
Jal thal mahī▫al pūri▫ā ravi▫ā vicẖ vaṇā.
The Lord is totally pervading the water, the land, and all space. He is contained in the forests as well.
Harry: That conciousness is ‘govind’ as stated above as it is permeating the water, land and all space…..
ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਕਿਤੜਾ ਦੁਖੁ ਗਣਾ ॥
सो प्रभु चिति न आवई कितड़ा दुखु गणा ॥
So parabẖ cẖiṯ na āvī kiṯ▫ṛā ḏukẖ gaṇā.
Those who do not remember God-how much pain must they suffer!
Harry: Relative to the size (being a qualitative statement of size) of that ‘ik’, the mind loses out if it does not ‘re-engage’ with that conciousness as it is technically missing out.
ਜਿਨੀ ਰਾਵਿਆ ਸੋ ਪ੍ਰਭੂ ਤਿੰਨਾ ਭਾਗੁ ਮਣਾ ॥
जिनी राविआ सो प्रभू तिंना भागु मणा ॥
Jinī rāvi▫ā so parabẖū ṯinnā bẖāg maṇā.
Those who dwell upon their God have great good fortune.
Harry: The bliss and experience of this oneness or completeness within the mind is so rich and fulfilling that engaging with it is being very fortunate or leaves an impression that is positive (this is an answer to the opening line).
ਹਰਿ ਦਰਸਨ ਕੰਉ ਮਨੁ ਲੋਚਦਾ ਨਾਨਕ ਪਿਆਸ ਮਨਾ ॥
हरि दरसन कंउ मनु लोचदा नानक पिआस मना ॥
Har ḏarsan kaʼn▫u man locẖḏā Nānak pi▫ās manā.
My mind yearns for the Blessed Vision of the Lord's Darshan. O Nanak, my mind is so thirsty!
Harry: as an emotive state of anguish which is contextualized by raag maajh, the mind is pining to ‘see’ and engage with that one manifest (ik).
ਚੇਤਿ ਮਿਲਾਏ ਸੋ ਪ੍ਰਭੂ ਤਿਸ ਕੈ ਪਾਇ ਲਗਾ ॥੨॥
चेति मिलाए सो प्रभू तिस कै पाइ लगा ॥२॥
Cẖeṯ milā▫e so parabẖū ṯis kai pā▫e lagā. ||2||
I touch the feet of one who unites me with God in the month of Chayt. ||2||
Harry: In the month of cheyt, the mind says that it will touch the feet, which is indicative of honoring the path of that person who helps the mind to unite with its source (the ‘ik’)

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Fateh

Essential reading for the purpose of human life.

MESSAGE FROM THE PATRON SANT NARANJAN SINGH JI
(As I understand it from a book that my father had)

The aim purpose or goal of human life is to be oneness with God or God relisation or to see the actual form of God. One should achieve this goal in this life itself.
There are 5 steps of God Relisation:

1. Dharam Khand:
With the grace of almighty God, man realises that he should devote his life to God realisation and not waste is away in sins.
He should be up in the early hours of the morning at about 3 am and start with Nam Simran. At the start is should be 2.5 minutes and then can gradually be increased. This should be followed by the recitation of 5 banis namely:-
1. Japji Sahib
2. Jaap Sahib
3. Savaiyes
4. Benti Chaupai
5. Anand Sahib
Out of his honest earnings he should take out one-tenth (deswand) for Guruji's work.
He who does not believe in deswand- to earn the money he would take to falsehood or speak falsehood.
Says the supersoul of Guru Gobind Singh Ji to Bhai Nandlalji "He is not faithful who does not take out his deswand"

2. Gian Khand (region of Divine Knowledge)
As a person reaches this region he detaches himself from worldly sinful desires and his mind desires to understand divine matters. He gets joy and desires start disappearing slowly.

3. Saram Khand (Region of Spiritual beauty/wisdom)
With divine knowledge man tries to understand the teachings of the Sri Guru Granth Sahibji and put them to practise. This elevates his soul, leading to purfication of min, intellect, wisdom.

4. Karam Khand (Region of Divine Grace)
Here man seeks Divine grace and receives it and divine light appears in him. He is absorbed in God's love 24 hours of the day. His evil desires disappear and he is at peace with himself and is always in happiness.

5. Sach Khand (Region of Truth)
In this region the subtle power, the formless Lord himself resides. Man gets absorbed in God and sees the peace giving pure white light of the Lord which is indescribable.
The light of thousand suns would be nothing before the brightness of this light and man's wanderings comes to an end and he is saved from the cycle of repeated births and deaths.
The process of awakening divine sight implies lokking inwards and leading a disciplied life. This is called breaking the wall of falsehood. It is coming to a state of complete inner stillness called meditation. As one progresses in this inner journey, he comes nearer and nearer to the Divine One.

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Fateh

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Fateh

Essential reading for the purpose of human life.

MESSAGE FROM THE PATRON SANT NARANJAN SINGH JI
(As I understand it from a book that my father had)

The aim purpose or goal of human life is to be oneness with God or God relisation or to see the actual form of God. One should achieve this goal in this life itself.
There are 5 steps of God Relisation:

1. Dharam Khand:
With the grace of almighty God, man realises that he should devote his life to God realisation and not waste is away in sins.
He should be up in the early hours of the morning at about 3 am and start with Nam Simran. At the start is should be 2.5 minutes and then can gradually be increased. This should be followed by the recitation of 5 banis namely:-
1. Japji Sahib
2. Jaap Sahib
3. Savaiyes
4. Benti Chaupai
5. Anand Sahib
Out of his honest earnings he should take out one-tenth (deswand) for Guruji's work.
He who does not believe in deswand- to earn the money he would take to falsehood or speak falsehood.
Says the supersoul of Guru Gobind Singh Ji to Bhai Nandlalji "He is not faithful who does not take out his deswand"

2. Gian Khand (region of Divine Knowledge)
As a person reaches this region he detaches himself from worldly sinful desires and his mind desires to understand divine matters. He gets joy and desires start disappearing slowly.

3. Saram Khand (Region of Spiritual beauty/wisdom)
With divine knowledge man tries to understand the teachings of the Sri Guru Granth Sahibji and put them to practise. This elevates his soul, leading to purfication of min, intellect, wisdom.

4. Karam Khand (Region of Divine Grace)
Here man seeks Divine grace and receives it and divine light appears in him. He is absorbed in God's love 24 hours of the day. His evil desires disappear and he is at peace with himself and is always in happiness.

5. Sach Khand (Region of Truth)
In this region the subtle power, the formless Lord himself resides. Man gets absorbed in God and sees the peace giving pure white light of the Lord which is indescribable.
The light of thousand suns would be nothing before the brightness of this light and man's wanderings comes to an end and he is saved from the cycle of repeated births and deaths.
The process of awakening divine sight implies lokking inwards and leading a disciplied life. This is called breaking the wall of falsehood. It is coming to a state of complete inner stillness called meditation. As one progresses in this inner journey, he comes nearer and nearer to the Divine One.

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Fateh