Bundha

Fighting the Five.

Kaam, Karodh, Lobh. Moh and Hunkar take possession of our mind platform.

We think we are free but our soul is tied down unable to soar.

Maya - has the whole world in her grip, assisted by the Five.

This is what sant/mahapursh do, kote paap are cleansed by just being in their presence. It is like osmosis - things move from high concentrations of it to low concentrations of it. So when a devotee, who is full of paap touches the charan of a Sant Mahapursh then the Sants kumai goes towards the devotee and the devotees bad karm goes towards the cleansed soul. People are very critical of touching a sants feet, but it is of no advantage to the sant, they get nothing out of it, yet the devotee is greatly rewarded, kote karm are washed away. Those who have attached themselves to such souls quietly reap the benefit and progress the path of Guru Nanak. One point about the above video, you would thing that someone would take the guy to one side and teach him how to correctly pronounce Bhagwan, and not as 'Bagga-van' :-)

Thanks. Although I am not against pictures of Guru Sahib Ji I have tried to avoid painting them. They gonna come out all cartoony like and will not do justice to the majestic quality and the serenity required.

We go through life incorporating many types of Chakurs, or circles. There is the circle of friends, circle of family, circle of relatives, circle of colleagues. We have hobby circles and interest circles like music, playing an instrument etc. But within us we also have many charkus which we are not aware of and they are so intricate and delicate that we are ensnared by them and go round and round in their sphere of influence without ever noticing it. Blessed is he/she that can look within and see the noose that strangles us, they can then do something about it and only then progress spiritually to a higher level. Some are under the influence of anger. All their lives they get upset and vent their anger on those around them never quite knowing what is happening to them. They cause hurt and suffering to those around them and their own atma. How can they progress spiritually when the noose is forever around their neck and they are totally under the influence of karodh? In a similar way others are influenced in a different way, they regard themselves as very important and demand respect and subordination. I have a relative who is like this, all his life he has gone around in this little circle. He must be respected and one must run around him, buttering him up else he gets very angry. All his life this aspect of Ego has ruled him, how can he progress when all he wants is people is feed his ego. As long as you agree with him, nod your head at all he says and generally show him great respect then his ego is being fed and he is happy. Those within him are also happy as they prevent him from progressing down the spiritual path. Men are very prone to Kaam. It ensnares them, beguiles them and they become so intoxicated by it that they lose all their senses. They feel that no one is looking and they make sly glances at ladies are young enough to be their daughters. Yet the Guru is sitting within each one of us and each “pall” (Pall – when you look at one thing then switch your gaze to another, this is one pall) is recorded. Just think of how many times you change your gaze each day, each is recorded and each one will have to answer for when one moves from this world. Those within can be very subtle in changing your view, it just needs a minor adjustment and your straight path towards your Guru is changed slightly and you are off target. Some look at Gurbani not through eyes of love, not through their love for their Guru, but through a purpose and agenda. Why did Guru Ji say this? Is Guru Ji against women? Why did Guru Ji say that? Is this how they view women? Why does gurbani say this? Why does it not show equality? We have little intellect about gurbani but we start pointing fingers at our own Guru, on the pretext that we want to understand but really it is the subtle influence of the ego that is so alive within us. It will not let us rest, it will start to throw doubt at our Guru, to such an extent we openly oppose Gurbani, try to pick holes in it. It is all about ‘Me’. We ourselves do not understand the depths of Gurbani but the ego within us will instead point fingers at our Guru – “he said this, how can he say that against women?” Every question we ask looks innocent on the surface but is subtly constructed with the real underlying question of - Is this bani, is this tukh against women? because we are now driven by this all-consuming notion. We may even contemplate getting married and entertain the notion of one partner leading two lava and then swapping and letting the other lead the remaining lava, all in the pursuit of equality but totally disregarding the pramparta set by the Gurus. We get so consumed by these circles that we lose our real purpose, that of submitting to the Guru totally and utterly. The Sikhs of old, they submitted themselves totally to their Guru. There is a story of a Sikh visiting Guru Hargobind Sahib Ji, Guru Ji asked him to wait outside, but Guru Ji got called away and the Sikh remained standing outside the door for days. He would not move, his Guru had instructed him and so he stuck to the bachan. When Guru Ji saw this they were greatly impressed. That is total submission. Not like nowadays, we would want to know why we are being asked to stand outside and for how long, and if the time went over we would walk off. That is not the way. Those Singhnia and Singhs who gave their all to the Guru realised Him. To want to learn, being curious, wanting to understand is one thing, to question and question because we have one issue in our head and we pursue it relentlessly even if that means disrespect to our Guru is altogether something else. Those who love Him totally, without question, without doubt, without any condition, without agenda, only they will realise Him. JIN PRAME KEEO TIN HE PRABH PA-YOE.

A lot better then I can ever do, my better half.

Sorry , but am on a roll !

Just finished this now.

Thanks sangat ji. Yes, with Guru Ji's kirpa. this one painted by my better half. Suppose I had better do a Singh Warrior now.

Did this picture.

The Gurus rejected Hindu/Indic theology from the outset. When told to put on the janau, the mark of a Hindu, Guru Nanak Dev Ji rejected it. When seeing Hindus offering water to their ancestors Guru Ji started offering water the other way. When Guru Ji ascended the heavens the flowers under the white sheet were taken away by muslims and hindus, showing that this new panth was all embracing and unique.If the Gurus were cremated it does not follow that they were Hindu. Although respected the Vedas, Puranas, Shastras (Hindu scriptures) hold no relevance to Sikhs. Sikhs do not believe in fasting Sikhs do not believe in the jineu, marks of the Hindu Sikhs do not believe in high caste or low. If this has crept in it is due to the fault of its devotees not of the faith. Sikhs do not hold any significance in ritual shaving of the head, in fact removing of hair id forbidden in Sikhism. Sikhs reject Idol worship The Gunga river (Ganges) holds no significance for a Sikh. Brahama, Shivji and Vishnu hold no significance to a Sikh First define Hinduism. What is Hinduism? It is a myriad of beliefs with a dazzling array of gods and goddesses with devotes of each locked in performing worship to each deity. Some pooja Shiv Ji, Ganash, Hanuman others go for Durga mata or Kali. Some take a different route and worship snakes, rats, elephants or monkeys, each person choosing his or her own route to salvation. Sikhs do not look down on Hindus, they have chosen a route, albeit a long one, but for a Sikh the only true path to the Almighty One God is one of Gurmat, the path laid by Guru Nanak Dev Ji and the nine Guru's culminating in the miracle of Guru Granth Sahib Ji. Sikhism and Hinduism are distinctly separate religions. Hinduism believes in caste distinctions, worships idols, and astrologic divination. Most Hindus are not monotheist, that is, they worship a god or goddess from a large array of deities. Sikhs on the other hand believe in the equality of all persons of both genders, do not believe one day to be more auspicious than another. Sikhs acknowledge the existance of gods and goddesses, which are akin to angels and Sikhs show them great respect but when a Sikhs head bows, it bows only to the One timeless God who is beyond birth and death You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding. ||6|| Guru Nanak Dev Ji. Raag Raamkalee. p903 If Sikhism is a sect of Hinduism then there would have been no need for the creation of a new path, no need for new customs. At the time of Guru Nanak Dev Ji there had existed the Ramayan and Mahabharat Hindu scriptures. Along side these were the four Vedas and Simaraties and Purans, why was there a need to craft a new scripture in the form of the holy Guru Granth sahib as compiled by Guru Arjun Dev Ji? From the outset Guru Nanak Dev Ji's whole intention was to create the True path that leads to the meging of the soul into the One great Soul, as proscribed by God. The deities are chastised for not putting people on the path of the one Almighty but rather making them their own devotees. Those who serve Shiva and Brahma do not find the limits of the Lord. Guru Amar Daas Ji. Raag Gujri p516 Sikhism has a concept called sewa. Sewa means to do selfless service to your Guru or the congregation (sangat). As the Guru resides in the congregation as ‘Guru Sangat’ then any service to the sangat is service to the Guru. Other faiths have service, the Christians have soup kitchens and so on, but the concept in Sikhism is unique. From the outset Guru Gobind Singh Ji declared that he would reside in the sangat and if any one wished to meet him then they should do selfless service to the sangat and it would reach him. Hence in the Gurdwaras across the world individuals busy themselves dusting and cleaning the shoes of the sangat, they stand in the Gurdwara wafting large fans over the sitting congregation, they clean and wash and sweep in true devotion. The free kitchen (langar) in which any person can partake extends from this basic concept. All offerings that you bring to the gurdwara that are used in the langar and end up in the mouths of the sangat ultimately reach Guru Sahib Ji. This concept is not found in any other faith on Earth. In the free kitchen all are expected to sit side by side and eat the same simple meal. In Islam you are not allowed to enter many of their sites, women are also restricted. A Hindu Brahmin will not sit next to a Suddra or low caste, yet in Sikhism when Emperor Babur came to pay his respects he was first asked to sit with the common man and eat langar before Guru Ji would meet him. The whole idea of Naam Simran is unique to Sikhism. There is no such thing in any of the Semitic faiths, the closest would be Hinduism but this is also greatly lacking. The path as described by Guru Nanak Dev Ji is unique, it is full of love and devotion for the Almighty. It expects not only true and clean living by an individual but also to remember the Lord with each and every breath. To simar, repeat, His name with ones soul, so that countless lifetimes of sins can be washed away. You see Khalsa as ostriches’ others see them following their Gurus command and gaining spiritual enlightenment. Sure there are bad apples in all walks of life, but the khalsa was created by Guru Ji and will pervade long after you and me have turned to dust.

Actually Sikh is mentioned plenty times by Guru Ji. Ashtapadee: Ang 286 The True Guru cherishes His Sikh. The Guru is always merciful to His servant. The Guru washes away the filth of the evil intellect of His Sikh. Through the Guru's Teachings, he chants the Lord's Name. The True Guru cuts away the bonds of His Sikh. The Sikh of the Guru abstains from evil deeds. The True Guru gives His Sikh the wealth of the Naam. The Sikh of the Guru is very fortunate. The True Guru arranges this world and the next for His Sikh. O Nanak, with the fullness of His heart, the True Guru mends His Sikh. ||1|| Khalsa created by 10th Guru Ji, after competion of Guru Granth Sahib Ji, is cherished and praised by Guru Ji in Dasam Granth and Sarbh Loh Granth. Critisism of long/short hair needs to be understood in the context of the whole shabad.

Bhai Jaita Ji’s name shines in Sikh history, he made a great sacrifice for the panth. In the dark days of persecution when all Hindus and Sikhs were forcibly being converted it was Guru Tegh Bahadur Ji’s ultimate sacrifice that stemmed the tide of man’s inhumanity to man. As Guru Ji’s “sees” lay separated from Guru Ji’s body at Chandni Chawk, Delhi nobody had the guts to come forward and claim them. It was with great bravery that Bhai Jaita Ji plucked up the courage and wrapped Guru Ji’s ‘sees’ and under cover of darkness and with great difficulty on the long journey took it to Guru Gobind Rai at Anandpur Sahib. From that day forward, blessed by the tenth Guru , Bhai Jaita Ji remained in Guru Ji’s service distinguishing himself as a great warrior. He fought alongside Guru Ji in many battles and was finally martyred at Chamkaur Sahib. His loyalty and devotion to Guru Ji is unquestionable. Not only was he a great warrior, but in the tradition of sant-sapahi he was also a great poet and writer. He wrote Siri Gur Katha granth which remained hidden from the panth through the turmoil after the ascension of Guru Gobind Singh Ji. Maybe this was a good thing as many a valuable writing has been lost over the centuries due to the turbulent times the Sikhs faced. Even today most of the Sikhs are unaware of its existence. Bhai Sahib wrote much more but it is believed that due to wars and persecution most of the compositions were lost. What remained stayed in the family of a Gursikh. Luckily, what remained is perhaps the most crucial information Sikhs need today. In the document Siri Gur Katha, Bhai Sahib wrote eye witness accounts of Guru Tegh Bahadur Ji’s Shaheedi, description of Guru Gobind Singh Ji, account of wars fought, and most importantly the first Amrit Sanchaar in 1699. It also highlights rehat and kurehats and some very fundamental beliefs of Gurmat which many of the Sikhs today hesitate to accept. Here is a summary of some points highlighted by Bhai Jaita Ji: 1) There is no one equal to Guru Sahib throughout ages. Following Gurmat will bring salvation. 2) “Waheguru” is gurmantar. A Sikh should always recite this.3) Sikhs are not to lie, slander, eat tobacco, eat kuttha, smoke, drink, commit adultery, and follow brahmanical rituals. 4) Piercing is forbidden. 5) Always remember Waheguru and be prepared to fight for Dharam. 6)Help everyone who comes to you. 7) Realize that everyone is the child of Waheguru. Reject caste system. 8) Always wear Shastars without which one is a jackal. 9) Never cut or trim hair. 10) Always greet everyone with Fateh. 11) Do not wear “Laal Sooha” and “Nasvaar” clothes. 12) Always do sangat of Gursikhs. Do not intermingle with patits. 13) Worship only Akal Purakh. 14) Always eat the food prepared by Amritdharis. 15) Accept everything as will of Waheguru. 16) Five Kakkars are Kes, Kangha, Kara, Kirpan and Kachera. 17) Always wear dastaar on the head. Bhai Jaita Ji whose credentials are impeccable writes clearly that the prayers recited at the creation of the Khalsa were Jap Ji, Jaap Sahib, Swayia, Benti Chaupai and Anand Sahib.