Prabhjot Singh

Waheguru Ji Ka Khalsa Waheguru Ji Ki fateh Veerji, Would it be possible for you to continue the translations of Sant Isher Singh Ji's Amolak Lal Diary? At present about 55 entries or so have been translated but Maharaj is not taking any further seva these days, see if you want to continue the work jeo?

Thanks for the prem veerjeo

Waheguru Ji Ka Khalsa Waheguru Ji Fateh Sangat jeo, Just finished scanning this amazing book by Swami Brahm Dev Ji Udaasi called 'Sri Dasam Granth Ate Charitropakhyan'. If you are not aware of Swami Ji please youtube his name and you will find his speeches on Sri Dasam Granth Sahib. Anyway, please do read this book its a tight slap on the faces of Naastik scholars like Dilgeer and others, or if you are not fluent with Gurmukhi then kindly pass on the link to those who might be interested. Any form of such seva will be greatly appreciated jeo :happy: ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਅਤੇ ਚ੍ਰਿਤਰੋਪਾਖਿਆਨ ਲੇਖਕ - ਸਵਾਮੀ ਬ੍ਰਹਮ ਦੇਵ ਉਦਾਸੀ Link to the book: http://www.scribd.com/doc/49044504/Sri-Dasam-Granth-Sahib-Ate-Charitropakhyan-Swami-Brahm-Dev-Udaasi PS: please do not ask for download links jeo, if you appreciate the book then please consider buying the copy and support the author. Dhanvaad!

Waheguru The only information about the author is in the preface of the book. According to that, he was the born 12th generation of Guru Ram Dass Ji's Sodhi clan, and 5th generation of Baba Wasava Singh Ji. In his youth he did sangat of Sant Attar Singh Mastuana Sahib, Sant Baba Mansa Singh Ji, Bhai Veer Singh Ji, and other Mahapurashs. The preface also tells us that he was a Kathavachak, a sewa that he performed for more than 50 years all around India. Here is a pic of Sodhi Ji: http://sodhiharbhajansingh.org The latter part of the book is full of his personal life experiences, I will try to post some of them here

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, I was reading this wonderful book called 'Bhajan Bandagi Da Partaap' by Sodhi Harbhajan Singh Ji when I came across this chapter on Abhiyaas. I found it an immensely wonderful and spiritually satisfying read and felt like sharing with the Sangat. So, here is an attempt at its translation, will be posting it in chunks of 5 tips per post so that its easy to read, and digest really hope you will also enjoy it as much I did Tuhi Tuhi! Some Important Tips for Abhiyaas Sodhi Harbhajan Singh Ji 1. When a mother gives birth to her child, she has an intense desire in her heart to hear her child talk to her. When the child starts responding to her, she becomes hopeful and calls out by his or her name, and the child turns around to look at her, and that brings immense joy to the mother. She then expects the child to speak and call her name, and for that she tries all sorts of tricks, so that he or she can start speaking. But if the child still does not speak, the mother gets worried and consults relatives, neighbours and doctors to make sure that there is nothing wrong with the child’s tongue. And the day that child says ‘Ma’, only the mother can explain the euphoric joy she feels on hearing the magical word. At Lahore, we had a Hindu family living opposite our house. A Bibi Ji of that house gave birth to a son, and she would try to talk to him in the same way as mentioned above. Eventually the child started talking and started calling her ‘Ma’, which would make her ecstatic. She would call out, ‘Babu Madan Lal!’, and he would respond back with ‘Ma!’, and this way she would be at it for hours without getting tired. Similarly, Waheguru Ji is our mother; He wants us to call Him by His name. When the child starts going to Gurughar, reads Gurbani, and performs other religious actions, the Mother becomes joyous and hopes that the child will now take the blessing of Amrit and recite Naam. And when the child starts calling the Mother by her Naam, She becomes ecstatic, and rushes to hug and kiss the child without any delay. We should learn from this example, that whenever I recite Waheguru with my tongue, I should have complete and undying faith that my Lord is with me, who becomes joyous on listening to my Jaap and comes out to hug and shower His love on me. Just remember that the Mother is spinning the child around in joy if one feels like reciting ‘Waheguru’ again after the first time. 2. The first condition of Bandagi and meditation is to be aware that our Mother is always around us, and that we are here to make Her happy: ਗੁਰ ਸਭਾ ਏਵ ਨ ਪਾਈਐ ਨਾ ਨੇੜੈ ਨਾ ਦੂਰਿ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਾਂ ਮਿਲੈ ਜਾ ਮਨੁ ਰਹੈ ਹਦੂਰਿ ॥੨॥ The Society of the Guru is not obtained like this, by trying to be near or far away. O Nanak, you shall meet the True Guru, if your mind remains in His Presence. ||2|| (Ang 84, Sri Guru Granth Sahib Ji Maharaj) In order to keep mind present in the moment, it is important that we remember that I am just a little child, my Mother is right next to me, and the only purpose of my act is to please Her. Jaap done for any other purpose is absolutely meaningless: ਅਪਣਾ ਆਪੁ ਨ ਪਛਾਣਈ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਰਿ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਵਿਸਰੀ ਕਿਉ ਮਨੁ ਰਹੈ ਹਜੂਰਿ ॥ He does not understand himself; he believes the Lord God to be far away. He forgets to serve the Guru; how can his mind remain in the Lord's Presence? (Ang 854, Sri Guru Granth Sahib Ji Maharaj) 3. Keep this in mind while walking, talking, eating, and especially while meditating that: ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥ My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever. ||1||Pause|| (Ang 394, Sri Guru Granth Sahib Ji Maharaj) There are two things to keep in mind here: First, my Guru Ji is always with me, and second, that I have to remain in his remembrance forever. Do not think that Waheguru Ji comes close to me only when I recite His name. He is close to everyone, the rich and the poor alike, but only those who are aware of this remain in the blissful state. Such a person knows that he has got immense wealth in his pocket that can be used at any time, as opposed to those who have forgotten they are Kings and helplessly wander around begging from door-to-door. ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥ ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥ It is like the king, who falls asleep upon his throne, and dreams that he is a beggar. His kingdom is intact, but separated from it, he suffers in sorrow. Such is my own condition. ||2|| (Ang 657, Sri Guru Granth Sahib Ji Maharaj) One time, daas withdrew 2200 rupees from bank for some personal reason, which was in my briefcase and I carried it around everywhere. On my way home, I ran short of petrol, so I went to the filling station and got 3 litres filled in the tank. When the person asked for money, I searched all my pockets then remembered that I had left my wallet back home in the pocket of my coat. I had completely forgotten about the money in the briefcase. The gas station employee asked for the money again, and I sheepishly told him that I have forgotten my wallet at home. If I had purchased groceries I would have returned them back, but the fuel could not returned. He got angry and took me to his boss, who insulted me much and wrote down my name, house number and sector, made me sign a paper and asked when I will return him the money. I said to him I will eat only after I have handed you your money. Anyway, I must have only reached the main road when I suddenly realised that I have got 2200 rupees with me, and I got insulted for mere 11 rupees. I took a U-turn at once, went up to the owner and took out the money from the briefcase, which surprised him too. A voice came from within, “I was with you, but you had forgotten me. Those who forget me and do not consider me as being next to them will have to suffer like this.” 4. The fruits of Bandagi are sweeter if it is possible to meditate on the banks of a river or moving water body. A story goes like this: Hanging upside down in mother’s womb, the person made requests to the Lord to let him out on the promise that he will recite His name. Waheguru Ji said that all your brothers and sisters who have come out have forgotten me, now I need a guarantor who can promise me that you will fulfil your pledge. The person went hither and thither to all Devis and Devtas asking for support, but everyone refused. In the end, water agrees and says that he will remember You whenever he touches me. Perhaps that is why all the Gurughars that Guru Ji got constructed were either built on the banks of some river, or had Sarovars and Baolis specifically constructed near them. Therefore, it is advisable that one keeps a glass of water or some water vessel nearby whenever one sits for Bandagi. 5. One should choose a specific place or room for Bandagi, and keep that room fresh and pleasant with incense sticks, dhoof, etc. This helps in concentrating the mind, and the place itself becomes pure with positive vibrations, and that helps in connecting one’s mind instantly in the remembrance of Waheguru Ji. ... to be continued ...

Cant resist posting probably one of the most famous haikus by Matsuo Basho: furuike ya kawazu tobikomu mizu no oto There are about two dozens translations of this piece, but I find this one the most expressive: The old pond, A frog jumps in: Plop!

Out beyond ideas of wrongdoing and rightdoing, there is a field. I'll meet you there. - Rumi One who does what the Friend wants done will never need a friend. There's a bankruptcy that's pure gain. The moon stays bright when it doesn't avoid the night. A rose's rarest essence lives in the thorn. - Rumi

Forgetfulness - Billy Collins The name of the author is the first to go followed obediently by the title, the plot, the heartbreaking conclusion, the entire novel which suddenly becomes one you have never read, never even heard of, as if, one by one, the memories you used to harbor decided to retire to the southern hemisphere of the brain, to a little fishing village where there are no phones. Long ago you kissed the names of the nine Muses goodbye and watched the quadratic equation pack its bag, and even now as you memorize the order of the planets, something else is slipping away, a state flower perhaps, the address of an uncle, the capital of Paraguay. Whatever it is you are struggling to remember, it is not poised on the tip of your tongue, not even lurking in some obscure corner of your spleen. It has floated away down a dark mythological river whose name begins with an L as far as you can recall, well on your own way to oblivion where you will join those who have even forgotten how to swim and how to ride a bicycle. No wonder you rise in the middle of the night to look up the date of a famous battle in a book on war. No wonder the moon in the window seems to have drifted out of a love poem that you used to know by heart.

Wjkk Wjkf Veerji, ਅਕ੍ਰੈ is ਅ + ਕ੍ਰੈ, where ਕ੍ਰੈ is a corrupted form of ਕ੍ਰਿਆ, which here means to perform action. And if we add ਅ to it, its form changes to negative, i.e., to not perform action. So, ਅ + ਕ੍ਰੈ would roughly translate to the One that performs no action. That is what the Atma is - it is free of any kriya and is indestructible, in contrast to the ever-changing and destructible universe around us. This is called Vivek, and is the root Saadhan if you will.

Priceless, Divine Diamonds - IX Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 41. 39th Death Anniversary of Sri Gurdev Ji Maharaj (21-1-66) ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥ Kabeer, the world is afraid of death - that death fills my mind with bliss. It is only by death that perfect, supreme bliss is obtained. ||22|| (Ang 1365, Dhan Sri Guru Granth Sahib Ji Maharaj) ਸਲੋਕ ॥ Slok: ਕਬੀਰਾ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੁਆ ਮਰਿ ਭਿ ਨ ਜਾਨੈ ਕੋਇ ॥ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੧॥ Kabeer, the world is dying - dying to death, but no one knows how to truly die. Whoever dies, let him die such a death, that he does not have to die again. ||1|| ਮਃ ੩ ॥ Third Mehl: ਕਿਆ ਜਾਣਾ ਕਿਵ ਮਰਹਗੇ ਕੈਸਾ ਮਰਣਾ ਹੋਇ ॥ ਜੇ ਕਰਿ ਸਾਹਿਬੁ ਮਨਹੁ ਨ ਵੀਸਰੈ ਤਾ ਸਹਿਲਾ ਮਰਣਾ ਹੋਇ ॥ What do I know? How will I die? What sort of death will it be? If I do not forget the Lord Master from my mind, then my death will be easy. ਮਰਣੈ ਤੇ ਜਗਤੁ ਡਰੈ ਜੀਵਿਆ ਲੋੜੈ ਸਭੁ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਹੁਕਮੈ ਬੂਝੈ ਸੋਇ ॥ The world is terrified of death; everyone longs to live. By Guru's Grace, one who dies while yet alive, understands the Lord's Will. ਨਾਨਕ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਤਾ ਸਦ ਜੀਵਣੁ ਹੋਇ ॥੨॥ O Nanak, one who dies such a death, lives forever. ||2|| (Ang 555, Dhan Sri Guru Granth Sahib Ji Maharaj) A thought keeps coming back that makes (my) mind restless - Just when will that auspicious moment come when these breaths will finally depart this Panch Bhootak Sareer (body made of five elements - earth, fire, water, wind and sky) and achieve bodiless form. (I) have no knowledge when or how that time will eventually arrive, but (My) mind longs for that moment with intense desperation; a desperation that surpasses manifold the impatient wait and excitment of worldly people that are about to get married. Such is the intensity with which this mind yearns for its death. But: ''ਲੇਕਿਨ ਖ਼ੁਦਾ ਕੀ ਬਾਤੇਂ ਖ਼ੁਦਾ ਹੀ ਜਾਨੇ' "Waheguru's Ways Waheguru only knows." Water merges with Water After a Brahmgyani's body has experienced his Prarbadha Karma (set of past karams that are allocated to be reaped in this lifetime), his consciousness merges with its complete and Absolute form. A pitcher of water floating in the Ocean remains a part of the Ocean. When the pitcher breakes, the apparent difference between the ocean and water stored in the pitcher ceases to exist; this is how a Brahmgyani exists in the Ocean. That Ocean is the Absolute totality, a non-dual entity that is formless, supreme bliss, thought-free. That is the only Saroop of Brahmgyani, nothing else. ਭੀਖਾ ਬਾਤ ਅਗੰਮ ਕੀ, ਕਹਿਨ ਸੁਨਨ ਕੀ ਨਾਹਿ। ਜੋ ਜਾਨੇ ਸੋ ਕਹੇ ਨਾ, ਕਹੇ ਸੁ ਜਾਨੇ ਨਾਹਿ। Bheekan, concept of the Beyond cannot be told or heard. Those who experience it cannot explain, and those who explain have not experienced it. The entity called Atma is inaccessible; Neither bani nor the mind can reach that place. It is silent and thoughtfree. This is Imperishable, Absolute Truth. How then is it possible to describe in words that Atma when one is established in such avastha? It is like offering sweetmeats to a dumb person and asking about the taste. ਹਰਿ ਗੁਨ ਕਹਤੇ ਕਹਨੁ ਨ ਜਾਈ ॥ ਜੈਸੇ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥੧॥ ਰਹਾਉ ॥ The Glorious Praises of the Lord cannot be spoken by speaking. They are like the sweet candies given to a mute. ||1||Pause|| 42. Lack of Knowledge Lack of knowledge, duality, ignorance, maya, kudrat, godly miracles and mind, they are all different names of the same thing. Avidya (lack of knowledge) is when things appear totally different from actual reality. For instance, seeing snake instead of rope, or water instead of desert; snake or water do not really exist but appear real because of ignorance. Similarly, the whole world appears real because of this force of Maya. Except 'ਓਅੰ', Oang, nothing was, is, or ever will be, but the force of ignorance shows us this world instead of the Brahm that actually exists instead. The instant this deceitful ignorance is destroyed with the power of Brahm Gyan or Knowledge of the Brahm, reality appears and only the formless, thoughtless, supreme bliss, unbound intelligence, non-dual entity that complete in itself remains. ॥ ਅਦ੍ਵੈਤੋਹੰ ॥ The droplet is water, pitcher is water, well is water, baoli is water, river is water, and ocean is also water. Similarly, everything, from the mind to the limitless sky, there is only the Atma, nothing else. Atma exists along with the five characteristics - Sky represents Atma's totality, wind represents conciousness, fire represents light, water represents universality and earth represents the absolute truth. The only thing that exists in this world is the Atma along with five elements, i.e., AtmaDev becomes world-roop with its traits. Therefore, everything around us is the formless, thoughtfree and absolute bliss Atma. 43. Universe is ignorance-roop and Atma is beyond conflicts This world and everything in it - the pains and the pleasures - are the products of ignorance, and are like Indra-Jaal (deadly trap). Why feel happy if wealth, fame, wife, sons, etc. increase with the power of illusion, and why feel sad when they are gone? It is only because of the illusionary force of ignorance that these objects appear to increase or decrease in capacity. Ignorance makes things appear totally different from the actual reality. Thus, the universe and millions of galaxies are nothing but a play of Waheguru's Maya that appears real because of the mind. On the contrary, Atma always resides in a state of thoughtlessness, in which there is absolutely no trace of desires. It is formless, inaccessible, it is the Absolute Truth that is always Smaadh-Roop. ਨਹ ਕਿਛੁ ਜਨਮੈ ਨਹ ਕਿਛੁ ਮਰੈ ॥ ਆਪਨ ਚਲਿਤੁ ਆਪ ਹੀ ਕਰੈ ॥ Nothing is born, and nothing dies. He Himself stages His own drama. (Ang 281, Sri Guru Granth Sahib Ji Maharaj) ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥ ਆਗਿਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥ The One has created the drama of coming and going. He made Maya subservient to His Will. (Ang 294, Sri Guru81ranth Sahib Ji Maharaj) ਅੰਧਕਾਰ ਸੁਖਿ ਕਬਹਿ ਨ ਸੋਈ ਹੈ ॥ ਰਾਜਾ ਰੰਕੁ ਦੋਊ ਮਿਲਿ ਰੋਈ ਹੈ ॥੧॥ In the darkness, no one can sleep in peace. The king and the pauper both weep and cry. ||1|| (Ang 325, Sri Guru Granth Sahib Ji Maharaj) ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥ ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥ The actor stages the play, playing the many characters in different costumes; ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮ੍ਹ੍ਹਿਓ ਪਾਸਾਰਾ ॥ ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥ but when the play ends, he takes off the costumes, and then he is one, and only one. ||1|| (Ang 736, Sri Guru Granth Sahib Ji Maharaj) 44. The power of Ek Rass A person who is free from Heyopadh Budhi obtains powers that reside with him like queens reside with the king in his palace. These powers are: 1. To be indifferent to worldly pleasures. 2. To be free from pride of the body; to be fearless. 3. To be consistent. 4. To have control over the mind. 5. To see Atma in everything. 6. To have complete faith in the Knowledge. 7. To be completely desire-free. 8. To be completely ego-free. 9. To forever consider one's self as the non-doer. 10. To keep one's emotional state unaffected by external influences. 11. To exist completely thoughtfree. 12. To always exist as Anand Saroop. 13. To remain in Ek Rass. 14. To have no other thought of anything else except Self Saroop. 15. To have compassion for all lifeforms. 16. To remain honest. 17. To be content with awareness of the Self. 18. To remain in a pleasent state. 19. To speak kind words. A person free from Heyopadh Budhi, and those whose conciousness is established in the Atma, are also blessed with above-mentioned abilities. 45. Thoughtfree, Non-Duality Dohra ਬ੍ਰਹਮਾਤਮ ਅਦ੍ਵੈਤ ਹੈ ਨਹੀਂ ਦ੍ਵੈਤ ਕਾ ਨਾਮ। ਕਹਾਂ ਦ੍ਰਿਸ਼ ਦ੍ਰਿਸ਼ਟਾ ਕਹਾਂ, ਕਹਾਂ ਰੂਪ ਅਰ ਨਾਮ। Brahm Atma is non-dualistic, with no traces of duality, No scene, no seer, no form, no name exists there. That non-dual, motionless entity, which is your own Saroop, is established in itself and is beyond the the concept of 'you' and 'me'. ਕੁੰਡਲੀਏ Kundaliye* ਛੋੜੋ ਵਹਿਮ ਅਰ ਸੋਚ ਰਹੋ ਬਸਤੀ ਮੇਂ ਯਾ ਬਨ। ਨਹੀਂ ਤੁਮ ਸੇ ਜੁਦਾ ਜਿਸੇ ਤੁਮ ਕਹਿਤੇ ਹੋ ਮਨ। D1rop all doubts and worries, stay either in town or woods (but); the thing you call 'mind' is not separate from you. ਜੋ ਦੇਖੋ ਚਿੰਤਨ ਕਰੋ, ਬੋਲੋ ਸੁਨੋ ਸੁਜਾਨ। ਸਰਬ ਤੁਮਾਰੋ ਰੂਪ ਹੈ ਯਹ ਨਿਸਚੇ ਕਰ ਜਾਨ। Everything you see, contemplate, speak or hear, O Wise! is your own form, know this with firm conviction. ਯਹ ਨਿਸਚੇ ਕਰ ਜਾਨ ਜੁਦਾ ਨਹੀਂ ਤੁਮ ਸੇ ਕੁਛ ਭੀ। ਸਭ ਕਲਪਤ ਤੁਝ ਮਾਹੀਂ ਇਸੀ ਮੇਂ ਤੁਮ ਹੋ ਸਭ ਹੀ। With firm conviction believe that nothing is separate from you; Everything is an illusion and in it you all exist. ਦ੍ਰਿਸ਼ਟਾ ਦ੍ਰਿਸ ਹੈ ਏਕ, ਭੇਦ ਨਹੀਂ ਇਸ ਮੇਂ ਕੋ। ਸਰਬ ਸੁਪਨ ਵਤ ਏਕ, ਸੁਨੋਂ ਔਰਦੇਖੋ ਜੋ। The Sight and the Seer are One, no difference exists between them; Everything you see and hear is all a big dream. ਯਦਅਪਿ ਏਕੋ ਬ੍ਰਹਮ ਹੈ ਪੂਰ ਰਹਿਓ ਸਰਬ ਠਾਂਇ। ਤਿਸ ਬਿਨ ਦੂਜਾ ਕੋ ਨਹੀਂ ਵੇਦ ਸੰਤ ਸਭ ਗਾਇ। Only that One Brahm prevades in everything; No other entity exists, this all Saints and Scriptures say. ਵੇਦ ਸੰਤ ਸਭ ਗਾਇ ਪ੍ਰੰਤੂ ਬਿਨ ਉਸ ਜਾਨੇ। ਦੁਖ ਨ ਹੋਏਂ ਨਿਵਿਰਤ ਚਿਤ ਨਹੀਂ ਸ਼ਾਂਤੀ ਆਨੇ। Saints and Scriptures all say this, but without knowing Him; suffering does not end and mind finds no peace. That One formless, thoughtfree, Supreme Bliss Brahm is established in itself. ਸਰਬ ਰੂਪ ਸਭ ਤੋਂ ਪਰੇ ਮਮ ਸਰੂਪ ਹੈ ਸੋਇ ॥ ਇਹੀ ਸਾਰ ਸਿਧਾਂਤ ਹੈ ਤਿਸ ਬਿਨ ਅਵਰ ਨ ਕੋਇ ॥ Beyond all forms is the true Saroop of Brahm, This is the crux of all teachings; nothing exists except Him. ਕੁੰਡਲੀਏ Kundaliye ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ। ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚਲ ਇਸ ਮੇਂ ਨਾਹੀਂ ਭਰਮ। Calmness and cleverness both are mind's sects, You Self is the still witness, of that there is no doubt. ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ ਸੁਭਾਵਿਕ ਪਰਮਾਨੰਦ। ਬਿਨਾ ਕਿਸੀ ਕਰਤੱਵ ਆਪ ਕੋ ਜਾਨ ਗੋਬਿੰਦ। There is no doubt your Self exists in state of Supreme Bliss, Without any desires, consider yourself that Supreme entity. ਏਕ ਆਤਮਾ ਸਤਿ ਨਾ ਇਸਮੇਂ ਰੰਚਿਕ ਭਰਾਂਤੀ। ਕਲਪ ਮਨ ਕੋ ਜਾਨ, ਸਹਿਤ ਚੰਚਲਤਾ ਸ਼ਾਂਤੀ। Only that One Atma is Absolute Truth, there is no doubt about it. Consider your mind an illusion, including its cleverness and calmness. ਮਨ ਸੇ ਕਾਹੇ ਡਰਤ ਹੋ, ਸੁਨੋ ਕਾਨ ਦੇ ਬੀਰ। ਯਹ ਤੋ ਤੁਮਰੀ ਲਹਿਰ ਹੈ, ਤੁਮ ਸਾਗਰ ਗੰਭੀਰ। Why are you afraid of the mind? bring forth your ear and listen, O brave One! This mind is only your wave, and you are the deepest Ocean. ਤੁਮ ਸਾਗਰ ਗੰਭੀਰ, ਲਹਿਰ ਕਲਪਤ ਤੁਮ ਮਾਹੀਂ। ਦੇਵੇ ਕਿਆ ਬਿਗਾੜ ਆਪ ਸਤਾ ਜਿਸ ਨਾਹੀਂ। You are the deepest Ocean, this illusionary wave is in you. What damage can something that doesn't exist bring to you? The Sight and the Seer are one and the same. If the Seer is formless, so is the Sight. If Seer is thoughtfree, then so is the Sight. If Seer is Supreme Bliss by its very nature, then so is the Sight. Therefore, that Supreme entity is established in itself, the entity that is formless, thoughtfree and state of Supreme Bliss. Without it, nothing ever was, is or ever will be. It is Sehaj Smaadh by its very nature - Sehaj Smaadhi * A type of Chhand ... to be continued ... Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Link to Part VII - Priceless, Divine Diamonds - Part VII Link to Part VIII - Priceless, Divine Diamonds - Part VIII Guru Pyaari Sangat Jeo, please forgive this moorakh for all the mistakes made in the post. Waheguru! Thanks for reading Gurfateh!

Awesome collection Freed Veerji! I also see a AK-47, is it yours too?

Priceless, Divine Diamonds - VIII Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 36. Veil of 'I' is the biggest obstacle ਖੁਦੀ ਮਿਟੀ ਤਬ ਸੁਖ ਭਏ ਮਨ ਤਨ ਭਏ ਅਰੋਗ ॥ ਨਾਨਕ ਦ੍ਰਿਸਟੀ ਆਇਆ ਉਸਤਤਿ ਕਰਨੈ ਜੋਗੁ ॥੧॥ When self-conceit is erased then does peace ensue and the mind and body are healed. Nanak then it is that He who is worthy of praise is beheld. (Dhan Dhan Sri Guru Granth Sahib Ji Maharaj) ਖ਼ੁਦੀ ਕਾ ਜਬ ਉਠਾ ਪਰਦਾ, ਅਜਬ ਯਹ ਮਾਜਰਾ ਦੇਖਾ। ਕਿ ਬੰਦਾ ਜਿਸਕੋ ਕਹਿਤਾ ਥਾ, ਉਸੀ ਕੋ ਹੀ ਖ਼ੁਦਾ ਦੇਖਾ। The veil of 'I' is lifted, saw a strange spectacle, those who I called humans, saw God in them. ਅਗਰ ਤੁਝ ਸੇ ਕੋਈ ਪੂਛੇ, ਕਿ ਭਾਈ ਤੁਮਨੇ ਕਿਆ ਦੇਖਾ ? ਤੋ ਇਤਨਾ ਉਸ ਸੇ ਕਹਿ ਦੇੰਗੇ, ''ਖ਼ੁਦਾ ਦੇਖਾ, ਖ਼ੁਦਾ ਦੇਖਾ।'' If someone asks you, 'Brother, what have you seen?' This we will say to him, 'I saw God, I saw God!' ਦੁਨੀਆਂ ਹੈ ਏਕ ਪੁਤਲੀ, ਔਰ ਮੈਂ ਨਚਾ ਰਹਾ ਹੂੰ। ਖ਼ੁਦ ਕਰ ਰਾਹ ਹੂੰ ਕਰਤਵ, ਔਰ ਖ਼ੁਦ ਕੋ ਦਿਖਾ ਰਹਾ ਹੂੰ। The world is a puppet, and I make it dance, I am the performer, and I am the audience. Desireless Man is a True King. ਚਾਹ ਗਈ ਚਿੰਤਾ ਮਿਟੀ, ਮਨੂਆ ਬੇ ਪ੍ਰਵਾਹ। ਜਿਸਕੋ ਕਛੂ ਨਹੀਂ ਚਾਹੀਏ, ਸੋਈ ਸਾਹਿਨਸ਼ਾਹ। Desires vanish, worries end, mind becomes carefree. That person, who does not long for anything, is king of kings. Darja-Khaas (ਦਰਜਾ ਖਾਸ): People at the top level who are absolutely free of desires, they are the truly blissful. Darja-Doem (ਦਰਜਾ ਦੋਇਮ): People at the second level who are hungry for only fame and respect. Darja-Soem (ਦਰਜਾ ਸੋਇਮ): People at the third level who want both fame and money. Darja-Chaharam (ਦਰਜਾ ਚਹਾਰਮ): People at the fourth level who are hungry for wealth only. ਵਿਸ਼ੈ ਅਨੰਦ ਸੰਸਾਰ ਹੈ ਔਰ ਭਜਨ ਅਨੰਦ ਹਰਿਦਾਸ। ਬ੍ਰਹਮਾਨੰਦ ਜੀਵਨ ਮੁਕਤ ਭਈ ਵਾਸ਼ਨਾ ਨਾਸ। Pleasure of vices is the world, and meditation is bliss, O Hardaas! The liberation is achieved when all desires end. 37. Smaadhi 1. Shabad-Roop Savikalap Smaadhi (ਸ਼ਬਦ ਰੂਪ ਸਵਿਕਲਪ ਸਮਾਧੀ): Shabad-Roop Savikalap Smaadhi is when mind is controlled by setting it to Gurbani or Gurmantar. 2. Ashabad-Roop Savilakap Smaadhi (ਅਸ਼ਬਦ ਰੂਪ ਸਾਵਿਕਲਪ ਸਮਾਧੀ): Ashabad-Roop Savilakap Smaadhi is when mind is controlled by contemplation of the Brahm only. 3. Advait Bhavana Savikalp Smaadhi (ਅਦ੍ਵੈਤ ਭਾਵਨਾ ਰੂਪ ਸਾਵਿਕਲਪ ਸਮਾਧੀ): Advait Bhavana Savikalp Smaadhi is when mind ceases its activity by the mere feeling of Oneness and non-duality. 4. Advait Utsthaan Nirvikalap Smaadhi (ਅਦ੍ਵੈਤ ਉਤਸਥਾਨ ਨਿਰਵਿਕਲਪ ਸਮਾਧੀ): Advait Utsthaan Nirvikalap Smaadhi is when there is no more need of any Abhiyaas. A persistent Jagyasu progresses through these Smaadhi states one by one. The last stage is the Nirvikalp Avastha, which is hthe state of the Self, whic is established in itself. Like a stone that is established in its hardness, and water that is established in its fluidity, and the sky that is established in its infinity. Similarly, Self is also established in its glory, which is the Sat-Chit-Anand and the absolute nothingness; it never gets displaced. Just like the ocean wave is inseparable from the ocean, similarly Birti is also inseparable from the Self, and is also the Nirvakalap Smaadh Roop. 38. Force of Ignorance Ignorance is a powerful force that turns truth to falsehood and falsehood to truth, unconscious to conscious and conscious to unconscious, happiness to sorrow and sorrow to happiness. It is capable of showing great illusions to those who are unaware of their own Saroop. This universe, objects, divisions of time, they are all mere fragments of imagination but appear real due to the power of ignorance. But there is no relation of Self with ignorance. Night, and everything that dwells under its shelter disappears when the sun rises; similarly, night of ignorance disappears when lamp of Knowledge is lit within, and with it end all vices, sorrows, and the cycle of life and death. The mind, which is home to all sorrows, is not a part of the Self but appears so due to ignorance. Even that illusion disappears when Self becomes apparent and the only Avastha that becomes is that of Parmanand, Oneness, the Smaadh Roop. Abhiyaas based on this thought is only way to liberation. ਅਨਿਕ ਲੀਲਾ ਰਾਜ ਰਸ ਰੂਪੰ ਛਤ੍ਰ ਚਮਰ ਤਖਤ ਆਸਨੰ ॥ ਰਚੰਤਿ ਮੂੜ ਅਗਿਆਨ ਅੰਧਹ ਨਾਨਕ ਸੁਪਨ ਮਨੋਰਥ ਮਾਇਆ ॥੧॥ The various sorts of pleasures, powers, joys, beauty, canopies, cooling fans and thrones to sit on - the foolish, ignorant and blind are engrossed in these things. O Nanak, desire for Maya is just a dream. ||1|| (Ang 707, Sri Guru Granth Sahib Ji Maharaj) 39. Fort of Self-Realisation A person who exists in the fortified castle of Self-Realisation is never affected by the arrows of ignorance, lust, greed, anger, ego, etc. Attacks of Pain and pleasure, sorrow and happiness, respect and insult, heat and cold, hunger and thirst, life and death, etc. strike the impenetrable wall of contemplation and fall like cotton balls. Admission in this fort is strictly forbidden to mind's sufferings, deceit, expectations, desires, worries, pleasures of senses, ignorance and inequality. The only residents that exist in this fort are masti, bliss and ecstasy. Life passes in the bliss of liberation, and Moksha is achieved at the end of past karams. Mind is the body and the universe Realisation of the Self does not happen as long as the world is considered real. The universe is another form of mind, that is where it is born. Once the mind dies, the physical body becomes irrelevant. The mind dies when there are no more visions left. Therefore, consider the world a big illusion and contemplate on the Atma, for these are the devices to kill the mind. Just as sweet fragrance is inside the flower, oil is inside the seeds, qualities are inside a wise person, and Waheguru is in righteousness, similarly truth, falsehood, physical, subtle, cause and effect, all reside inside the mind. The coldness is inside ice and heat inside fire, similarly the world exists inside the mind. Kill one part, and the other ceases to exist. Thus, effort towards emptying the mind is true step towards perpetual bliss. 40. Mann Jeetai Jagg Jeet The entire world is won over by winning over the mind. When the mind disappears, with it disappears the illusion of this world and the body. ਮਨ ਰਿਪ ਜੀਤਾ ਸਭ ਰਿਪ ਜੀਤੇ Everything is won when mind is won. (Bharthari Yogi) ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥ ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ ॥ Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick. ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥ ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. I bow to Him, I humbly bow. ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੮॥ The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. ||28|| (Sri Japji Sahib, Dhan Sri Guru Granth Sahib Ji Maharaj) ਫਾਹੇ ਕਾਟੇ ਮਿਟੇ ਗਵਨ ਫਤਿਹ ਭਈ ਮਨਿ ਜੀਤ ॥ ਨਾਨਕ ਗੁਰ ਤੇ ਥਿਤ ਪਾਈ ਫਿਰਨ ਮਿਟੇ ਨਿਤ ਨੀਤ ॥੧॥ The noose of Death is cut, and one's wanderings cease; victory is obtained, when one conquers his own mind. O Nanak, eternal stability is obtained from the Guru, and one's day-to-day wanderings cease. ||1|| (Ang 258, Dhan Sri Guru Granth Sahib Ji Maharaj) ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥ ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥ Everyone speaks through the mind. Without killing the mind, devotional worship is not performed. ||2|| ਕਹੁ ਕਬੀਰ ਜੋ ਜਾਨੈ ਭੇਉ ॥ ਮਨੁ ਮਧੁਸੂਦਨੁ ਤ੍ਰਿਭਵਣ ਦੇਉ ॥੩॥੨੮॥ Says Kabeer, one who knows the secret of this mystery, beholds within his own mind the Lord of the three worlds. ||3||28|| (Ang 329, Sri Guru Granth Sahib Ji Maharaj) ... to be continued ... Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Link to Part VII - Priceless, Divine Diamonds - Part VII Guru Pyaareo, please forgive this moorakh for all the mistakes made in the post.. Dhanvaad and Gurfateh!

Priceless, Divine Diamonds - VII Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 31. Waheguru Simran One should not torture the body if its not possible to do Abhiyaas or sit in Samadhi because of illness or physical weakness. Instead, it is better to remain in bed and maintain state of internal bliss by being witness to the state of absolute nothingness. ਚਾਹ ਗਈ ਚਿੰਤਾ ਮਿਟੀ, ਮਨੂਆ ਬੇ ਪ੍ਰਵਾਹ। ਜਿਸਕੋ ਕਛੂ ਨਹੀਂ ਚਾਹੀਏ, ਸੋਈ ਸਾਹਿਨਸ਼ਾਹ। Desires vanish, worries end, mind becomes carefree. That person, who does not long for anything, is king of kings. 32. The joys of Liberation One must possess the following qualities to truly enjoy the state of Liberation: 1. Upraam (ਉਪਰਾਮ): To completely forget all past events. 2. Vairaag (ਵੈਰਾਗ): To consider the tangible (ਅਸਥੂਲ), the subtle (ਸੂਖਸ਼ਮ), the individual and the cosmic (ਸਮਸ਼ਟੀ, ਵਿਅਸ਼ਟੀ), causes (ਕਾਰਨ), the universe (ਪਰਪੰਚ), etc. as mere fragments of imagination; to have desire for absolutely nothing. 3. Bodh (ਬੋਧ): The Soul is unique and beyond the physical body (ਅਸਥੂਲ ਸਰੀਰ), subtle body (ਸੂਖਸ਼ਮ ਸਰੀਰ), five elements (ਪਾਂਚ ਪ੍ਰਾਣ), organs of action (ਕਰਮ ਇੰਦ੍ਰੇ), organs of knowledge (ਗਿਆਨ ਇੰਦ੍ਰੇ), the mind and intellect (ਅੰਤਹਕਰਨ); to establish it into the ocean of absolute nothingness. 4. Ekaant (ਇਕਾਂਤ): To completely empty the mind from inside and outside is true solitude. One should experience the state of nothingness by practising the above methods, a state that is the absolute Truth. Forms do not liberate anyone. Four types of people exist in this illusion-roop world: 1. Paamar (ਪਾਮਰ): Those who do not possess qualities like Satsang, and holy virtues, and their knowledge-roop eyes are totally blinded. Considering this world as real and true source of happiness, they indulge in all sorts of bad actions. Such people are called Paamars. Such people fall in the deepest pits of hell when their life ends. 2. Vishayee (ਵਿਸ਼ਈ): Those who carry out philanthropic actions and expect rewards like material, fame or heaven in return. 3. Jigyaasu (ਜਗਿਆਸੂ): Those who desire for Moksha and nothing else, and are resourceful in achieving that. 4. Gyanvaan (ਗਿਆਨਵਾਨ): Those who are liberated; their worldly illusion has ended. They only know and see the One in everything and remain established in that Oneness. ਮਾਰੂ ਕਬੀਰ ਜੀਉ ॥ Maru Sri Kabir. ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ਦਿਵਾਨੇ ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ॥ ਪੇਟੁ ਭਰਿਓ ਪਸੂਆ ਜਿਉ ਸੋਇਓ ਮਨੁਖੁ ਜਨਮੁ ਹੈ ਹਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥ Thou has forgotten thy religion, O madman! O thou has forgotten thy religion. Thou fill thy belly, sleep like a beast and lose thy human life. Pause. ਸਾਧਸੰਗਤਿ ਕਬਹੂ ਨਹੀ ਕੀਨੀ ਰਚਿਓ ਧੰਧੈ ਝੂਠ ॥ ਸੁਆਨ ਸੂਕਰ ਬਾਇਸ ਜਿਵੈ ਭਟਕਤੁ ਚਾਲਿਓ ਊਠਿ ॥੧॥ Thou mingle not with the society of saints ever and are engrossed in false pursuits. thou wander like a dog, a swine and a crow. Thou shall soon arise and depart. ਆਪਸ ਕਉ ਦੀਰਘੁ ਕਰਿ ਜਾਨੈ ਅਉਰਨ ਕਉ ਲਗ ਮਾਤ ॥ ਮਨਸਾ ਬਾਚਾ ਕਰਮਨਾ ਮੈ ਦੇਖੇ ਦੋਜਕ ਜਾਤ ॥੨॥ Thou deem thyself ad great and others but small. They who are evil in thought, word and deed; Them I have seen going to hell. ਕਾਮੀ ਕ੍ਰੋਧੀ ਚਾਤੁਰੀ ਬਾਜੀਗਰ ਬੇਕਾਮ ॥ ਨਿੰਦਾ ਕਰਤੇ ਜਨਮੁ ਸਿਰਾਨੋ ਕਬਹੂ ਨ ਸਿਮਰਿਓ ਰਾਮੁ ॥੩॥ The lustful, the wrathful, the clever, the deceitful and the idlers. They waste their life in slandering others and remember not their Lord ever. ਕਹਿ ਕਬੀਰ ਚੇਤੈ ਨਹੀ ਮੂਰਖੁ ਮੁਗਧੁ ਗਵਾਰੁ ॥ ਰਾਮੁ ਨਾਮੁ ਜਾਨਿਓ ਨਹੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਿ ॥੪॥੧॥ Says Kabir, the fools, the block-heads and the brutes meditate not on their Lord. They realise not the Lord's Name. How shall they be ferried across? (Ang 1105, Sri Guru Granth Sahib Ji Maharaj) 33. Thoughts on Saadhan Chatshatey 1. Vivek (ਵਿਵੇਕ): Soul is Sat-Chit-Anand (existence, thought, bliss) in totality. The body and the universe is misery-roop myth. My true form is the Self, not the body. This is called Vivek. 2. Vairaag (ਵੈਰਾਗ): Renunciation of pleasures and delights by considering them false and misery-roop; to have interest in immersing the senses in the ocean of perpetual bliss of the Soul is true Vairaag. 3. KhatSammati (ਖਟਸੰਮਤੀ): There are six ways: (i) Samm (ਸਮ): Externally control the mind. (ii) Damm (ਦਮ): Stop the organs of knowledge from indulging in objects of pleasure (control on the senses). (iii) Upraam (ਉਪਰਾਮ): Consider pride, woman (opposite sex), land, etc. as misery-roop and have no expectations (ਉਦਾਸ) from them. (iv) TatKhasha (ਤਤਿਖਸ਼ਾ): Develop tolerance for heat, cold, hunger and thirst. (v) Shardha (ਸ਼ਰਧਾ): Have undying faith on Guru Sahib and Gurbani. (vi) SamaDhaan (ਸਮਾਧਾਨ): When All mental activity turns inwards (Antarmukhi). 4. MamukhShakta (ਮਮੁਖਸ਼ਤਾ): The intense longing for end to all sufferings is called MamukhShakta (ਮਮੁਖਸ਼ਤਾ). Four methods of obtaining Knowledge: 1. Sarvan (ਸਰਵਨ): When the intense longing for liberation develops within, the Guru imparts the words of wisdom of Oneness and merges him in the Brahm. 2. Mannan (ਮਨਨ): With absolute conviction, he sits in peaceful environment and contemplates on these true words. 3. Nidheyasan (ਨਿਧਿਆਸਨ): He perseveres in regular Abhiyaas and transforms his consciousness into another form of these words. 4. Saakheyat (ਸਾਖਿਆਤ): In this Avastha, the Self saroop, which is Sat-Chit-Anand, the formless and absolute nothingness, becomes visible, like an object in hand. This ultimately brakes the shackles of all sufferings and total liberation is achieved. ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥ Kabir, repeating "Thy Name" I have become like 'Thee'. In me now "I" has remained not. When difference between others and myself has been removed, then wheresoever I see, there I see but Thee, O Lord. (Ang 1375, Sri Guru Granth Sahib Ji Maharaj) 34. The web of Kaal Kaal has laid out attachment-roop trap, with the bait of words, senses, forms and pleasures spread inside it. Hunter lays out a trap on the ground and spread bait, ignorant animals come to eat and get trapped and ultimately killed. Similarly, human beings get trapped in the web of Kaal and repeatedly go through cycle of birth and death, and burn in fires of hell because of their desires. Freedom from the web of Kaal is achieved when true wisdom is born within. ਮਛੁਲੀ ਜਾਲੁ ਨ ਜਾਣਿਆ ਸਰੁ ਖਾਰਾ ਅਸਗਾਹੁ ॥ ਅਤਿ ਸਿਆਣੀ ਸੋਹਣੀ ਕਿਉ ਕੀਤੋ ਵੇਸਾਹੁ ॥ The fish did not pay attention to the net in the brackish and unfathomable sea. Why did the very clever and beautiful fish have so much confidence? ਕੀਤੇ ਕਾਰਣਿ ਪਾਕੜੀ ਕਾਲੁ ਨ ਟਲੈ ਸਿਰਾਹੁ ॥੧॥ ਭਾਈ ਰੇ ਇਉ ਸਿਰਿ ਜਾਣਹੁ ਕਾਲੁ ॥ Because of her doing (folly) she was caught. Death cannot be averted from over her head. O Brother! do then deem death hovering over thy head like this. ਜਿਉ ਮਛੀ ਤਿਉ ਮਾਣਸਾ ਪਵੈ ਅਚਿੰਤਾ ਜਾਲੁ ॥੧॥ ਰਹਾਉ ॥ As is the fish, so is the man. Death's noose falls over him, unaware. pause. (Ang 55, Sri Guru Granth Sahib Ji Maharaj) 35. Non-Duality The Non-dual entity is imperishable, undisturbed by thought, it is the state of absolute nothingness that is beyond the realm of sense. This Smaadh roop nothingness in its Maya is known as world, and the same world-roop is called Brahm, ParmSelf in the Gyan Avastha. Just like dreams belongs to the dreamer alone, similarly He is everything, and everything is He. I am in the absolute nothingness, in the universe, in the ignorance and in the Gyan Avastha. There is nothing else except Me. ਕਥਨੀ ਕਹਹਿ ਕਹਹਿ ਸੇ ਮੂਏ ॥ ਸੋ ਪ੍ਰਭੁ ਦੂਰਿ ਨਾਹੀ ਪ੍ਰਭੁ ਤੂੰ ਹੈ ॥ Those who speak and babble on and on, are truly dead. God is not far away - O God, You are right here. ਸਭੁ ਜਗੁ ਦੇਖਿਆ ਮਾਇਆ ਛਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਨਾਮੁ ਧਿਆਇਆ ॥੪॥੧੭॥ I have seen that the whole world is engrossed in Maya. O Nanak, through the Guru's Teachings, I meditate on the Naam, the Name of the Lord. ||4||17|| (Ang 354, Sri Guru Granth Sahib Ji Maharaj) ...to be continued ... Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Guru Roop Sangat Jeo, please forgive this moorakh for all the mistakes made in the post. Dhanvaad and Gurfateh!

:happy: Waheguru Ji, please download Prof. Sahib Singhs Gurbani Vyakarn from my scribd page: http://www.scribd.com/_pjs_ Direct link to the pdf: http://www.scribd.com/doc/37423004/Prof-Sahib-Singh-Gurbani-Vyakarn-Gurbani-Grammar PS: scribd have updated their site, the new interface looks so slick, have a look! Dhanvaad!

Priceless, Divine Diamonds - VI Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 27. Baba Farid Ji ਪਹਿਲੈ ਪਹਰੈ ਫੁਲੜਾ ਫਲੁ ਭੀ ਪਛਾ ਰਾਤਿ ॥ ਜੋ ਜਾਗੰਨ੍ਹ੍ਹਿ ਲਹੰਨਿ ਸੇ ਸਾਈ ਕੰਨੋ ਦਾਤਿ ॥੧੧੨॥ The first watch of the night brings flowers, and the later watches of the night bring fruit. Those who remain awake and aware, receive the gifts from the Lord. ||112|| (Ang 1384, SGGS Ji) ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥ ਜੇ ਤੈ ਰਬੁ ਵਿਸਾਰਿਆ ਤ ਰਬਿ ਨ ਵਿਸਰਿਓਹਿ ॥੧੦੭॥ Fareed, if you do not awaken in the early hours before dawn, you are dead while yet alive. Although you have forgotten God, God has not forgotten you. ||107|| (Ang 1383, SGGS Ji) ਫਰੀਦਾ ਉਮਰ ਸੁਹਾਵੜੀ ਸੰਗਿ ਸੁਵੰਨੜੀ ਦੇਹ ॥ ਵਿਰਲੇ ਕੇਈ ਪਾਈਅਨਿ ਜਿੰਨ੍ਹ੍ਹਾ ਪਿਆਰੇ ਨੇਹ ॥੮੩॥ Fareed, life is blessed and beautiful, along with the beautiful body. Only a rare few are found, who love their Beloved Lord. ||83|| (Ang 1382, SGGS Ji) Fortunate are those who, with the help of accumulated positive qualities of past lives, are able to find Satsang and Satpurashs in their childhood and youth; these people invest lots of time and effort in meditation and divine contemplation, which ultimately rewards them with realisation of Waheguru Ji. The moment He is realised, complete freedom is gained from all sufferings and cyclic existence, and a permanent abode in the limitless ocean of Sat-Chit-Anand Waheguru Ji is finally obtained. 28. In Ecstasy of Self-Delight ਮਾਸ਼ੂਕ ਕੀ ਤਲਾਸ਼ ਮੇਂ ਫਿਰਤੇ ਥੇ ਦਰ-ਬ-ਦਰ, ਨਜ਼ਰ ਆਇਆ ਬੇ-ਨਿਕਾਬ ਜਬ ਦੂਈ ਕੀ ਨਜ਼ਰ ਗਈ। I went from door to door in search of the Beloved, saw Him unveiled once vision of duality was gone. ਦਿਲਦਾਰ ਕਾ ਵਿਸਾਲ ਹੂਆ ਦਿਲ ਮੇਂ ਜਬ ਹਸੂਲ, ਦਿਲਦਾਰ ਹੀ ਨਜ਼ਰ ਪੜਾ ਦੀਦ੍ਹਾ ਜਿਧਰ ਗਈ। As Union with the Beloved took place within, now only He is seen wherever my eyes land. ਤੌਹੀਦ ਕੇ ਅਮਕ ਮੇਂ ਗੋਤਾ ਲਗਾਇਆ ਜਬ, ਕਸਰਤ ਕੀ ਦਾਰੋਗੀਰ ਜੋ ਥੀ ਸਭ ਬਿਸਰ ਗਈ। As I plunged into ocean of the One, the grip of ego loosened, its presence forgotten. ਸਾਕੀ ਨੇ ਭਰ ਕੇ ਜਾਮ ਦੀਆ ਮਾਰਫਤ ਕਾ ਜਬ, ਦਸਤਾਰ ਭੂਲੀ ਹੋਸ਼ ਗਯਾ ਯਾਦ-ਏ-ਸਰ ਗਈ। As the cup-bearer gave cup filled with revelation, (I) forgot my belongings, and lost all senses. ਬ੍ਰਹਮ ਦ੍ਰਿਸ਼ਟੀ ਜਿਸ ਵਕਤ ਪਰਪੱਕ ਹੋ ਗਈ ਤੋ ਸਭ ਕੁਛ ਬ੍ਰਹਮ ਹੀ ਨਜ਼ਰ ਆਇਆ। Brahm is seen in everything once the Divine Vision matures. 29. Calm Mind, Calm World ਅਗਰ ਮੈਂ ਚਾਹੂੰ ਤੋ ਯਕਦਮ ਉਡਾ ਦੂੰ, ਤਰ੍ਹਾਂ ਤਰ੍ਹਾਂ ਕੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ। If I want I can, in a snap, blow away, all fragments of worldly thoughts. ਪੜਾ ਹੂੰ ਮਸਤੀ ਮੇਂ ਗ਼ਰਕ ਵੇ ਬੇਖ਼ੁਦ, ਨਾ ਗ਼ੈਰ ਆਇਆ ਚਲਾ ਨਾ ਠਹਿਰਾ। In this corner I lie, lost in my ecstasy, Here no stranger ever comes, goes or stays. ਨਸ਼ੇ ਮੇਂ ਖੁਰਾਟਾ ਸਾ ਲੀਆ ਥਾ, ਜੋ ਸ਼ੋਰ ਬਰਪਾ ਹੈ ਸਾਰੀ ਦੁਨੀਆਂ। In this drunk state I had snored a little, the whole world is filled with that noise. ਭਰੀ ਹੈ ਖ਼ੂਬੀ ਹਰ ਏਕ ਖ਼ੁਰਾਬੀ ਮੇਂ ਭੀ, ਔਰ ਜ਼ੱਰਾ ਜ਼ੱਰਾ ਹੈ ਆਸਮਾਨ। poison and Nectar dwell together, and every particle is the Sky. ਲੜਾਈ ਸ਼ਿਕਵੇ ਮੇਂ ਭੀ ਮਜ਼ੇ ਹੈਂ ਯੇਹ ਖ਼ਾਬੋ-ਧੋਕਾ ਹੈ ਸਾਰੀ ਦੁਨੀਆਂ। There are joys in fights and complaints too, this world is a deceiving dream. ਲਫ਼ਾਫ਼ਾ ਦੇਖਾ ਜੋ ਲੰਬਾ ਚੌੜਾ, ਹੂਈ ਤਹੱਈਅਰ ਕਿ ਕਿਆ ਯਹੀ ਹੋਗਾ। (I) saw a big envelope, thought to myself - is this it? ਜੋ ਫਾੜ ਦੇਖਾ ਓਹ ! ਕਹੂੰ ਕਿਆ, ਹੂਈ ਹੀ ਕਬ ਥੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ। When I opened it and looked, Oh! what can I say, When did the world exist in the first place? ਯਹ ਰਾਮ ਸੁਨੀਏਗਾ ਕਿਆ ਕਹਾਨੀ, ਸ਼ੁਰੂ ਨਾ ਇਸਕਾ, ਨਾ ਖ਼ਤਮ ਹੋ ਯਹ। Just what is there to listen to this story? Its got no beginning, nor has any end. ਜੋ ਸੱਚ ਪੁਛੋ ਤੋ ਬਾਤ ਯਹ ਹੈ, ਕਿ ਮਹਜ਼ ਧੋਕਾ ਹੈ ਸਾਰੀ ਦੁਨੀਆਂ। If truth be told the fact is, this world is just a mirage. ਪੈਦਾ ਹੋਤੀ ਹੈ ਖ਼ਿਆਲ ਸੇ ਯਹ, ਔਰ ਮਨ ਕੇ ਮਿਟਨੇ ਸੇ ਮਿਟ ਹੈ ਜਾਤੀ। It is born with thoughts, and disappears when mind disappears. ਅਗਰ ਮੈਂ ਚਾਹੂੰ ਤੋਂ ਯਕਦਮ ਉਡਾ ਦੂੰ, ਤਰ੍ਹਾਂ ਤਰ੍ਹਾਂ ਕੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ। If I want I can, in a snap, blow away, all fragments of worldly thoughts. 30. Everthing is One ਬਾਦਸ਼ਾਹ ਦੁਨੀਆਂ ਕੇ ਹੈਂ, ਮੋਹਰੇ ਮੇਰੀ ਸ਼ਤਰੰਜ ਕੇ। ਦਿਲ ਲਗੀ ਕੀ ਚਾਲ ਹੈ, ਕਾਮ ਸੁਲਹਾ ਕੇ ਔਰ ਜੰਗ ਕੇ। the rulers of this world are pieces of My chess the moves of amusement, the purpose peace and war. ''ਸਭ ਏਕ ਹੀ ਹੈ'' Everthing is One ''ਗ਼ੈਨ' ਕਹਤੇ ਹੋ ਜਿਸੇ, ਵੋਹ ਦਰ ਹਕੀਕਤ 'ਐਨ' ਹੈ। ਨੁਕਤਾਏ ਮੌਹੂੰਮ ਕੋ, ਸਰ ਸੇ ਉਠਾ ਕਰ ਦੇਖ ਲੋ। 'Ghayn' (ﻍ) as you call it, is in fact 'Ayen' (ﻉ) * Remove the vague dot from its head and see for yourself. ਗ਼ੈਰ ਥਾ ਹੋਗਾ ਨਾ ਹੈ ਸਾਕੀ ਸਰਾਪਾ ਐਨ ਹੈ ਜ਼ਾਤਿ-ਏ-ਯਕਤਾ ਆਪ ਹੈ, ਜਲਵਾਨੁਮਾ ਯਹ ਦੇਖ ਲੋ। 'Ghayn' neither was, is, nor will be; it is 'Ayen' in totality, He is the One in Everything, see His wonderful pastime. ਦੁਨੀਆਂ ਕੀ ਉਮੀਦੇਂ ਉੜਾ, ਛੋਟੀ ਬੜੀ ਸਭ ਖਾਹਿਸ਼ੇਂ, ਦੀਦਾਰ ਕਾ ਲੀਜੇ ਮਜ਼ਾ, ਜੋ ਉੜ ਗਈ ਦੀਵਾਰ ਹੈ। Blow away worldly expectations, the big and small desires, relish His glimpse, for the wall in the middle has fallen. ਛੋੜ ਕਰ ਜਬ ਰੂਹ ਜਿਸਮ ਕੋ, ਦਰਿਆਏ ਵਾਹਦਤ ਮੇਂ ਪੜੀ, ਕਰ ਲੇ ਮਹੋਛਾ ਜਾਨਵਰ, ਲੋ ਯਹ ਪੜਾ ਮੁਰਦਾਰ ਹੈ। The soul leaves the body, merges in the infinite Ocean, quench your thirst, O animal!, you who is lying like a corpse. * - Persian Alphabets ...to be continued.. Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V They can also be accessed at http://khajana.websikh.com Guru Roop Sangat Jeo, please forgive this moorakh for all the mistakes made in the post.. Dhanvaad and Gurfateh!

Priceless, Divine Diamonds - V Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 21. The World is nothing but maya The mind is immersed in falsehoods like maya, ignorance, and lack of knowledge - all that is nothing more than mirage of water in barren lands. Everything, from the intangible to the blade of grass, is purely symbolic and nothing more, all the names are merely imaginary. Anything else that is seen, spoken, felt and heard is certainly false. One should bathe in waters of this understanding everyday and eventually find the position of Nirvilakap Samadhi by meditating on that one Nirgun, Formless, Infinite Brahm. With continuous Abhiyaas, determination increases which then results in liberation; one enjoys that state and finally achieves body-free state at the end of karma cycle. ਬੰਦੇ ਖੋਜੁ ਦਿਲ ਹਰ ਰੋਜ ਨਾ ਫਿਰੁ ਪਰੇਸਾਨੀ ਮਾਹਿ ॥ ਇਹ ਜੁ ਦੁਨੀਆ ਸਿਹਰੁ ਮੇਲਾ ਦਸਤਗੀਰੀ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥ O human being, search your own heart every day, and do not wander around in confusion. This world is just a magic-show; no one will be holding your hand. ||1||Pause|| (Kabir Ji, Ang 727, SGGS Ji) ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥ Kabeer, Maya is the butter-churn, and the breath is the churning-stick. The Saints eat the butter, while the world drinks the whey. ||18|| (Ang 1365, SGGS Ji) 22. ਮਨ ਕੇ ਸਿਵਾ ਸੰਸਾਰ ਕੋਈ, ਸਿੱਧ ਕਰ ਸਕਤਾ ਨਹੀਂ। (ਹੈ) ਮਨ ਕੇ ਸਿਵਾ ਸੰਸਾਰ ਕੀ, ਸੱਤਾ ਕੁਛ ਭੀ ਨਹੀਂ। That there is a world other the mind, no one can prove, Without the mind, the world has no status. ਸੰਸਾਰ ਤੋ ਹੈ ਹੀ ਨਹੀਂ, ਨਾ ਹੈ ਜਨਮ ਨਾ ਹੈ ਮਰਨ। ਧੰਨ ਹੈਂ ਸਤਗੁਰ ਦੇਵ ਜੀ, ਜਿਨ੍ਹ ਕਾਟੇ ਹੈਂ ਸਗਲੇ ਭਰਮ। The world is not real, neither is birth or death, Great are Satgurdev Ji, that have destroyed all doubts. ਅਗਰ ਮੈਂ ਚਾਹੂੰ ਤੋ ਯਕਦਮ ਉੜਾ ਦੂੰ, ਤਰਹ ਤਰਹ ਕੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ। If I want I can in a snap blow away, all fragments of worldly thoughts. The world is 'created' with thoughts and freedom comes when thoughts end. Thoughts are furney (impulsive ideas) and furney are sky-like. Sky is infinite and infinite means emptiness. Thus, with thoughts, the world proves to be as vast as the sky. When the world is considered insignificant, the only entity that remains is the Atma, and that is formless, non-dualistic, without attributes, absolute, and Nirvikalap. The Sat-Chitt-Anand is self-existant and is the absolute Truth. He is established in his glory like stone is always present in its solidness and water is always found in its fluidity and sky is always established in its infinite vastness. Similarly, the Atma is established in its Nirdvandh, Nirvikalap and Samadh-Roop glory. ਚਿਦਾਕਾਸ਼ੋਹੰ - ਨਿਰਵਿਕਲਪੋਹੰ - ਚਿੰਨ੍ਹਮਾਤ੍ਰੋਹੰ। 23. The Destructible world (Bairaag) ਮਿਟਾ ਦੇ ਅਪਨੀ ਹਸਤੀ ਕੋ, ਅਗਰ ਕੁਛ ਮਰਤਬਾ ਚਾਹੇ। Wipe off your existence, if you wish for some status. ਕਿ ਦਾਨਾ ਖ਼ਾਕ ਮੇਂ ਮਿਲ ਕਰ, ਗ਼ੁਲੇ ਗੁਲਜ਼ਾਰ ਬਨਤਾ ਹੈ। for a seed, only on mixing with soil, becomes flower garden. ਜਿਨ ਕੇ ਮਹਿਲੋਂ ਮੇਂ ਹਜ਼ਾਰੋਂ ਕਿਸਮ ਕੇ ਫ਼ਾਨੂਸ ਥੇ, ਝਾੜ ਉਨਕੀ ਕਬਰ ਪਰ ਹੈਂ ਔਰ ਨਿਸ਼ਾਂ ਕੁਛ ਭੀ ਨਹੀਂ। Those who had thousand types of chandeliers in their palaces, now have no sign on their graves except few wild plants. ਨਾ ਕਰ ਇਤਨਾ ਤਕੱਬਰ ਕਿ ਜਹਾਨ ਇਕ ਰੋਜ਼ ਫ਼ਾਨੀ ਹੈ, ਕਿ ਤੁਮ ਭੀ ਸੇ ਆਲ੍ਹਾ ਹੋ ਗੁਜ਼ਰੇ ਨਾ ਕੁਝ ਪਤਾ ਔਰ ਨਿਸ਼ਾਨੀ ਹੈ। Do not be proud of yourself for this world is destructible, many greater than you have come and gone but there is no sign of them anywhere. ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ ॥੧੪॥ The Lord God is in all mind and matter, subtle and manifest. O Nanak, the Gurmukh realizes God. ||14|| (Ang 299, SGGS Ji) ਏਕਹਿ ਤੇ ਸਗਲਾ ਬਿਸਥਾਰਾ ॥ ਨਾਨਕ ਆਪਿ ਸਵਾਰਨਹਾਰਾ ॥੮॥ From the One, the entire expanse of the Universe emanated. O Nanak, He Himself is our Saving Grace. ||8|| (Ang 251,SGGS Ji) ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ God is everything, God is everything. Without God, there is nothing at all. As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause|| (Ang 485, SGGS Ji) ਏਹੁ ਵਿਸੁ ਸੰਸਾਰੁ ਤੁਮ ਦੇਖਦੇ ਏਹੁ ਹਰਿ ਕਾ ਰੂਪੁ ਹੈ ਹਰਿ ਰੂਪੁ ਨਦਰੀ ਆਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਜਾ ਵੇਖਾ ਹਰਿ ਇਕੁ ਹੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ This whole world which you see is the image of the Lord; only the image of the Lord is seen. By Guru's Grace, I understand, and I see only the One Lord; there is no one except the Lord. (Ang 922, SGGS Ji) 24. Always Present, Never Hidden ਜਿਧਰ ਦੇਖਤਾ ਹੂੰ ਖ਼ੁਦਾ ਹੀ ਖ਼ੁਦਾ ਹੈ, ਖ਼ੁਦਾ ਸੇ ਨਹੀਂ ਕੋਈ ਚੀਜ਼ ਜੁਦਾ ਹੈ। Everywhere I look, there is God, No thing is separate from God. ਜੋ ਅੱਵਲ ਔਰ ਆਖ਼ਿਰ ਖ਼ੁਦਾ ਹੀ ਖ਼ੁਦਾ ਹੈ, ਤੋ ਅਬ ਭੀ ਕਿਆ ਉਸਸੇ ਕੋਈ ਸ਼ੈਅ ਜੁਦਾ ਹੈ ? God is the beginning, God is the end, is there anything still separate from Him? ਹੈ ਅਗਾਜ਼ ਹੀ ਅੰਜਾਮ ਜ਼ੇਵਰ ਮੇਂ ਜ਼ਰ ਕਾ, ਮਿਆਨ ਮੇਂ ਨਾ ਹਰਗਿਜ਼ ਵੋਹ ਗ਼ੈਰ ਤਿਲਾ ਹੈ। The end is the beginning for gold in ornament, in the middle also, the gold is ever-present. ਵੋਹੀ ਆਪ ਹਰ ਏਕ ਸੂਰਤ ਮੇਂ ਆਇਆ, ਕਹੀਂ ਆਬੋ ਆਤਿਸ਼ ਜ਼ਮੀਨੋ ਹਵਾ ਹੈ। He comes in every shape and form, somewhere He is water, fire, land or air. ਖ਼ੁਦਾ ਮੇਂ ਜੋ ਦੂਈ ਕੋ ਦੇਤਾ ਦਖ਼ਲ ਹੈ, ਵੋਹ ਕਾਫ਼ਿਰ, ਵ ਮੁਨਕਿਰ ਵ ਅਹਿਲੇ ਖ਼ਤਾ ਹੈ। That who attaches duality with the Lord, he is a kaffir, apostate, and full of mistakes. ਕਹਾਂ ਉਸਕੋ ਦੂਰ ਔਰ ਜੁਦਾ ਢੂੰਢਤੇ ਹੋ, ਹਮੇਸ਼ਾ ਹੈ ਹਾਜ਼ਿਰ ਨਾ ਹਰਗਿਜ਼ ਛੁਪਾ ਹੈ। Where do you go looking for Him? He is omnipresent, He is never hidden. ਜਿਸੇ ਤੁਮ ਸਮਝਦੇ ਹੋ ਦੁਨੀਆਂ ਐ ਗ਼ਾਫ਼ਿਲ, ਵੋਹ ਕੁਲ ਹੱਕ ਹੀ ਹੱਕ ਨਾ ਜੁਦਾ ਨਾ ਮਿਲਾ ਹੈ। What you consider as world, o naive, is nothing but that Absolute, He is neither seperate nor mixed. ਸਫ਼ਾਤੀ ਤਾਈਯਨ ਮਿਟਾ ਦਿਲ ਸੇ ਦੇਖੋ, ਯਹੀ ਏਕ ਜ਼ਾਤ-ਏ-ਖ਼ੁਦਾ ਜਾ-ਬਜਾ ਹੈ। Destroy duality from your heart and see, that Lord is everywhere and in everything. ਯਹੀ ਚੀਜ਼ ਜ਼ਾਤੀ ਯਹੀ ਹੈ ਸਫ਼ਾਤੀ, ਸਿਰਫ਼ ਇਕ ਤਾਈਯਨ ਮੇਂ ਦੋ ਹੋ ਰਹਾ ਹੈ। This is the inner truth and this I recommend, it is only in ignorance He is separate. ਨਜ਼ਰ ਆਤੀਂ ਹੈਂ ਮੁਖਤਲਿਫ਼ ਮੂਰਤੇਂ ਗੋ, ਮਗਰ ਰੂਏ-ਮਾਅਨੀ ਸੇ ਸਭ ਏਕਤਾ ਹੈ। Images may appear different and unique, In reality everything is united. ਹਰ ਇਕ ਚੀਜ਼ ਹਸਤੀ ਮੇਂ ਅਪਨੀ ਹੈ ਕਾਇਮ, ਨਹੀਂ ਪੈਦਾ ਹੋਤਾ ਨਹੀਂ ਕੁਛ ਫ਼ਨਾ ਹੈ। He is established in His every creation, nothing is ever born, nothing ever dies. ਨਹੀਂ ਹੋਤਾ ਹਰਗਿਜ਼ ਫ਼ਨਾ ਕਾ ਫ਼ਨਾ ਭੀ, ਹੂਆ ਇਸ ਸੇ ਸਾਬਤ ਬਕਾ ਹੀ ਬਕਾ ਹੈ। The end of the end never happens, proves everything is one and nothing else. 'ਧਰਮ ਦਾਸ' ਸਮਝੇਗਾ ਵੋਹ ਬਾਤ ਮੇਰੀ, ਦੂਈ ਸੇ ਕੀਆ ਜਿਸਨੇ ਦਿਲ ਕੋ ਸਫ਼ਾ ਹੈ। 'Dharam Das' will understand me, for he has wiped off duality from his heart. 25. The Intoxication of Love ਮੈਂ ਦੀਵਾਨਾ ਹੋ ਗਿਆ ਹੂੰ, ਜਾਮ ਵਾਹਦਿਤ ਕਾ ਪੀਆ। I have become drunk, Drunk on the wine of unity. ਮਿਲ ਗਿਆ ਥਾ ਏਕ ਸਾਕੀ, ਕਿਆ ਕਹੂੰ ਉਨ ਕਿਆ ਕਹਾ। I Met a cup-bearer on the way, What can I say what He said to me. ਲਬਾ ਲਬ ਭਰ ਕਰ ਪਿਆਲਾ ਦੇ ਦੀਆ ਤੌਹੀਦ ਕਾ, ਦੀਦ ਉਲਟੀ ਹੋ ਗਈ, ਮਸਤੀ ਨੇ ਮਸਤਾਨਾ ਕੀਆ। He filled my cup with amazing grace, that changed my walk, the passion made me carefree. ਫੈਲ ਗਈ ਉਸਕੀ ਖ਼ੁਮਾਰੀ ਵੋਹੀ ਵੋਹ ਦਿਖਨੇ ਲਗਾ, ਕਿਆ ਬਤਾਊਂ ਦੋਸਤੋ, ਬਸ ਜਾਦੂਗਰ, ਜਾਦੂ ਕੀਆ। The intoxication spread within, Now I see Him everywhere, What can I say friends, the magician did His magic. ਗ਼ੈਰ ਕੀ ਗਰਦਸ਼ ਮਿਟੀ, ਉਸਕਾ ਉਜਾਲਾ ਹੋ ਗਿਆ, ਵੋਹੀ ਵੋਹ ਇਕ ਨਜ਼ਰ ਆਇਆ ਗ਼ੈਰ ਦਿਲ ਸੇ ਮਿਟ ਗਿਆ। Circling around strangers ended, His light illuminated, I can only see Him now, the outsiders wiped off my heart. ਲੇ ਲੀਆ ਦੀਦਾਰ ਹਮਨੇ ਅਪਨੇ ਦਿਲਦਾਰ ਕਾ, ਦੇ ਦੀਆ ਦਿਲਦਾਰ ਕੋ ਦਿਲ ਦਿਲਬਰੋ ਸੌਦਾ ਕੀਆ। I have got glimpse of my beloved, I gave my heart to Him, this is the trade we did. Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV They can also be accessed at http://khajana.websikh.com Guru Roop Sangat Jeo, kindly forgive all the mistakes made in the post Dhanvaad and Gurfateh!

Thank you for the blessings veerji

Priceless, Divine Diamonds - IV Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 16. Sants, Faqirs, Mahapurashs ਦੱਦਾ ਆਖੇ ਦੂਰ ਬੜੀ, ਮੰਜ਼ਿਲ ਫ਼ਕੀਰ ਦੀ ਏ, ਲੋਕਾਂ ਨੂੰ ਪਤਾ ਕੀ ਜਿੱਥੇ ਫੱਕਰ ਬਿਰਾਜਦੇ। 'Dadda' says its very far, the destination of faqir; what do people know of the place where careless dwell. ਸੁੰਨ ਜੋ ਸਮਾਧ ਲੱਗੀ ਨਾਲ ਪਰਮਾਤਮਾ ਦੇ, ਦੁਨੀਆਂ ਕੀ ਜਾਣੇ ਬਈ ਸੁਤੇ ਐ ਕਿ ਜਾਗਦੇ। In that deepest Samaadhi with the Lord; what does the world know whether they are sleeping or awake. ਹੱਥ ਤਸਬੀ ਨ ਮਾਲਾ, ਭੇਸ ਭਗਵਾ ਨ ਕਾਲਾ, ਸੁੰਨਤ ਸ਼ਰੀਅਤ ਕੋਈ ਕੰਮ ਨ ਨਮਾਜ਼ ਦੇ। In hand, No Tasbeeh or Maala; the attire neither black nor safforn; No rituals, no efforts of the Namaaz. ਲੋਕ ਬੇਗਿਆਤ ਮੁਲ ਪਾਂਵਦੇ ਪਖੰਡੀਆਂ ਦਾ, ਵਿਰਲੇ ਸਰੋਤੇ ਕੋਈ ਫੱਕਰਾਂ ਦੇ ਰਾਗ ਦੇ। Ignorant people give value to imposters, Rare are those who are audience to raags of the carefree. 17. Spend life in Bairaag-Bhagti and Brahm Gyan Parpanch is another name for following five things: 1. Naam 2. Roop 3. Satt 4. Chitt 5. Anand These are the five things that are famously known as the 'world'. Out of these, Naam and Roop are destructible and bound to go through transformations. Sat-Chitt-Anand is a sweetness, it neither dies nor transforms. This rass is called by names like Waheguru or Parmatma or Khuda. Naam and Roop are composed of five elements - earth, water, fire, air, and space. These five elements are tangible (matter), while Sat-Chitt-Anand is the true self of everyone. The body has been given to this self for a limited time, upon which it will be taken away (known as death). The five elements, three qualities and their functions, the intangible, Sooksham world, three worlds, fourteen Bhavans, four Vedas, six Shaastars, eighteen Puranas, twenty-seven Simritis, Maya, are all false. The only absolute truth is Waheguru, the Self. True effort is to consider all these suffering-roop illusion, to raise one's consciousness above and beyond these, and to connect it with the absolute Truth instead. By renouncing the above and with Abhiyaas, concentration is established with the Soul. And with longer periods of such renunciation and with more Abhiyaas, more concentration with the Shabad is obtained and only those who can bear great ordeals can finally achieve success. It comes only when one consider the body false, immovable, sadness roop and falls in love with the Satt-Chitt-Anand roop instead. 18. Life is a Battle The kings and rulers of this world fight wars amongst themselves in order to achieve their victory. Similarly, two kings are constantly engaged in wars in this body-roop battlefield. One king is Attachment and the other is Bibek. These kings have their armies too. The king attachment has the following in its army: Lust, Anger, Greed, Attachment, Jealousy, Enmity, Ego, Cravings, Expectations, Worries, Considering the body and world as truth, etc. On the other side is the mighty army of the king bibek: Restraint on kaam, Peace, Forgiveness, Patience, Contentment, Humility, Considering everyone as one, Politeness, Non-Duality, considering body and world as destructible and remaining carefree in Waheguru Bhagti. With this army, Bibek defeats the king Attachment and its army, enjoys the freedom from cycle of life and death. To be able to find Moksh at the end of Karam cycle is the true victory, and coming in human form becomes successful. 19. Death ਕਬੀਰ ਮੁਹਿ ਮਰਨੇ ਕਾ ਚਾਉ ਹੈ ਮਰਉ ਤ ਹਰਿ ਕੈ ਦੁਆਰ ॥ ਮਤ ਹਰਿ ਪੂਛੈ ਕਉਨੁ ਹੈ ਪਰਾ ਹਮਾਰੈ ਬਾਰ ॥੬੧॥ (Ang 1367, SGGS Ji) Death is inevitable. No one can escape it, but there are different types of deaths. One death that purifies the two worlds and the other that spoils the two worlds. With purifications of Naam, Daan and Ishnaan, one rises above and beyond the boundaries of death, i.e. he/she wins over death. On the other hand, a person engrossed in evil deeds spoils his/her life and death both. Such a person goes through countless sufferings and falls into the pits of hell. He/she goes through the cycle of birth and death and comes back on this earth in different lifeforms to undergo more pain and suffering. Thoughts are the real cause of pains and pleasures. There are four different types of Birtee - 1. Rajo Birtee, 2. Tamo Birtee, 3. Sato Birtee; and 4. Brahmakaar Birtee Rajoguni Birtee is when one thinks that the entire world is true and source of all pleasures; the mind keeps thinking of fame, fortune, wife, sons, money, property etc. Tamoguni Birtee happens when anger, jealousy and hatred etc. thoughts arise in the mind. When mind is able to detach from materials and contemplates within, it is called Satoguni Birtee. And Brahmakaar Birtee is when one contemplates on the Brahm and thoughts of the whole world as another form of that Brahm starts arising within, this state of consciousness is the reward of Brahmgyan. The whole world starts to appear another form of Brahm instead of the material world when the thoughts and consciousness changes from Jagatakaar to Brahmakaar. Jagat Drishtee is another form of pain and sufferings while Brahm Drishtee is the home to supreme bliss and happiness. A rope in darkness appears to be snake to someone, which makes his heartbeat faster and the body tremble with fear, while another person sees that rope as a rope and because of that he is in a state of supreme peace and happiness. Thus, this world is full of sadness and pain with Jagatakaar Birtee, while Brahmakaar Birtee makes the whole world another form of Brahm and therefore one exists in supreme bliss and joy. ॥ ਪਰਮਾਨੰਦੋਹੰ ॥ 20. Vaheguru The word 'Vaheguru' is composed of four alphabets: V - H - G - R Vah-Guru, 'Vah (ਵਾਹ)' means 'Amazement', 'Gu (ਗੁ)' means 'Darkness' and 'Ru (ਰੂ)' means 'Light'. That is, it gives light to the numb and ignorant body, mind and senses, etc. 'Vah' is Akaal Purakh - The Abhiyaas of this Shabad merges ones with Akaal Purakh. The word 'Oan(g) ਓਅੰ' in Vedas is the supreme word for 'Brahm'. There are four parts to it: 1. Akaar (ਅਕਾਰ) - Brahma, 2. Okar (ਉਕਾਰ) - Vishnu, 3. Makaar (ਮਕਾਰ) - Shiva; and 4. ArdhBindu (ਅਰਧਬਿੰਦੂ) - represents the Nirgun Brahm. Similarly, Waheguru has this meaning. Va Va (ਵਾ ਵਾ) Do Abhiyaas in the navel, He He (ਹਿ ਹਿ) Do Abhiyaas in the heart, Gu Gu (ਗੁ ਗੁ) Do Abhiyaas in the throat, Ru Ru (ਰੂ ਰੂ) Recite the sound in the forehead and merge the consciousness in Nirgun Atma. Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Guru Roop Sangat Jeo, please forgive for all the mistakes and inaccuracies in the post Gurfateh!

Priceless, Divine Diamonds - III Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 11. Five Illusions in the way of Salvation 1. Bhed Bharam (ਭੇਦ ਭਰਮ) 2. Kartatt Bharam (ਕਰਤੱਤ ਭਰਮ) 3. Sang Bharam (ਸੰਗ ਭਰਮ) 4. Vikar Bharam (ਵਿਕਾਰ ਭਰਮ) 5. Tattav Bharam (ਤਤੱਵ ਭਰਮ) 1. Difference Illusion (ਭੇਦ ਭਰਮ): Waheguru Ji and I are two separate entities, that He is someone else. 2. Action Illusion (ਕਰਤੱਤ ਭਰਮ): 'I' am the one doing all the actions, and 'I' will get due rewards or punishments (heaven, hell, etc). 3. Attachment Illusion (ਸੰਗ ਭਰਮ): I am the body and that its characteristics are within me. 4. Separation Illusion (ਵਿਕਾਰ ਭਰਮ): To consider this world as a separate entity from the Brahm. 5. Element Illusion (ਤਤੱਵ ਭਰਮ): Just as Brahm is Truth, this world is Truth too. Illusion is to not consider this world as Hari-roop. With Guruji's kipra and contemplation of Brahm, the above five illusions are destroyed and the soul gets established in its liberated state. 12. Four types of worshippers 1. Kanishtt Bhajneek (ਕਨਿਸ਼ਟ ਭਜਨੀਕ) - Those who cannot concentrate their minds during paath or meditation are called Kanishtt (Low-level). Still, they are much better than those who do not take any initative at all. 2. Maddham Bhajneek (ਮੱਧਮ ਭਜਨੀਕ) - They try to control their minds during worship. Sometimes they are successful at it. 3. Uttam Bhajneek (ਉੱਤਮ ਭਜਨੀਕ) - Their minds settles down well during meditation/worship. They are able to find peace. 4. Sresht Bhajneek (ਸ਼੍ਰੇਰਟ ਭਜਨੀਕ) - They are Brahm Gyanis who have become like the Lord Himself. With effort one can progress from Kanishtt to Sresht Bhajneek, just carry on with enthusiasm. 13. Aarif (Meditations of Brahm Gyanis) Renounce desires of this world and next world, see the omnipresent and invisible Gobind instead. ਆਰਿਫ਼ ਲੋਗ, ਬਕੌਲ-ਏ-ਫਕੀਰ Brahm Gyanis, as told by fakirs ਸਰ ਬਰਹਨਾ ਨੇਸਤਮ ਦਾਰੱਮ ਕੁਲਾਹ ਚਹਾਰ ਤਰਕ ਤਰਕੇ ਦੁਨੀਆਂ, ਤਰਕਹ ਉਕਬਹ, ਤਰਕਹ ਮੌਲਾ, ਤਰਕਹ ਤਰਕ। My head is not uncovered; On it, I have got four types of caps of renunciation; Renunciation of the world1, Renunciation of the next world2, Renunciation of God3, Renunciation of renunciation4. 1. World: wife, son, wealth, property, fortune and fame. 2. Next world: Heaven, Brahm Lok, etc. 3. God: God is the blissful formless One. Renunciation of the desire to meet Sargun form of Brahm. 4. Renunciation of Renunciation: Renunciation of three types of 'I' - Rajsee, Tamsee and Shaantkee. Everything is Gobind, there is nothing else except Gobind. 14. The whole world is Gobind The water of the ocean is present as one. The winds cause ripples, tides, bubbles, foam in it but they are all nothing but another form of the same water. There is nothing else but water. The seemingly separate waves are water too. Similarly, the ocean of Sat-Chit-Anand Formless is also gushing. In conscious-roop winds, the world-roop waves, body-roop bubbles and materials-roop foam appear, but are nothing more than forms of the same joyous ocean of Brahm. It is only that one oceans of joy that is gushing, it is the absolute (ਨਿਰਵਿਕਲਪ) roop, the entire nature is Samaadh-roop. ਏਕ ਬ੍ਰਹਮ ਦੁਤੀਆ ਨਾਸਤੀ For a person with Jagat-Drishti (worldly vision), this scene is the 'world' only; for a Mithya-Dristi (Illusion vision) person, the same scene is falsehood, while this very scene is Brahm-roop for a person with Brahm-Drishti. In reality, this is all Sat-Chit-Anand Lord only. Jagat-Dristi means pain and suffering while a person with Mithya-Drishti cannot grasp the reality. A Brahm-Drishti person is free from all sufferings and enjoys the state of liberation, the soul finally merges into the infinite Brahm at the end of Prarbadh (the action which causes birth), it is liberated from the body and does not take another birth. 15. Shabad is the Guru Firstly, focus the attention on physical saroop of Guruji and do Gurmantar abhiyaas. Simran is done with tongue and thought. This will purify the thoughts and concentration will improve and Anhad Shabad can be heard soon after. Then, leaving simran and dhyaan behind, the concentration has to be on abhiyaas of listening to the Anhad Shabad, the intensity of which will keep increasing and five different types of the same shabad will be heard, concentration will ride the waves of that shabad and keep rising towards Sachkhand. Crossing many other destinations full of lights and many other amazing scenes, it will finally enter the inaccessible world (ਅਗੰਮ ਲੋਕ) where it will forget its self and merge forever. Only thought-free and absolute Waheguru will remain. The soul will rise above the body and merge in the Creator and liberated state will be achieved. ਸੰਤ ਔਰ ਰਾਮ ਏਕ ਹੀ ਹੈੱ । Sant and Ram are one and same. ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥ । The Lord and Kabeer have become one. No one can tell them apart. ||6||3|| ( Ramkali ki Vaar, Bhagar Kabir Ji, Ang 969 SGGS Ji) Link to Part I - Priceless Divine Diamonds - Part I Link to Part II - Priceless Divine Diamonds - Part II Guru Roop Sangat Jeo, maafi for the countless mistakes made in the post.. Gurfateh!

Haanji veerjeo

Divine, Priceless Diamonds - II Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 6. Concentration of Mind Positive, selfless actions are devices for the purification of the mind. Then, an interest to increase the concentration of mind develops within. This concentration is achieved by devotion and worship and through Gurbani Paath, Kirtan and Veechar. The Jaap of Mool Mantar also bring the mind in contemplation mode. Then there is the path of Simran which is of two types - Jaap (ਜਾਪ) and Ajappa (ਅਜੱਪਾ). Bani is of four types: 1. Baikhari (ਬੈਖਰੀ) 2. Madhma (ਮੱਧਮਾ) 3. Pasanti (ਪਸੰਤੀ) 4. Parra (ਪਰਾ) Then there is the Anhad Shabad. Baikhari Bani is when Waheguru name is recited with tongue. Madhma Bani is recited in the throat without the use of tongue. Parra Bani is when Waheguru Jaap is done in the navel. Rewards: A Baikhari is 1 unit reward. Madhma has 10 times the reward of Baikhari Parra has got 1000 times more reward than Baikhari Anhad Shabad happen in the forehead. Trikuti, the knot of the three qualities, is untied and then the Tenth Gate opens up, conciousness reaches its Sachkhand and attains eternal rest. Firsty, it is important to have infinite love and devotion in the physical Saroop of Guruji. Use this love and concentration to do simran of GurMantar. Similarly, focus entire attention on the root of two eyes and the nose. With practice and devotion, a time will come when light will appear there and Anhad Shabad, the celestial sounds will be heard which will give immense happiness to the consciousness. With more Abhiyaas, longer periods of such concentration will be achieved and Avastha will keep rising towards upper levels. Crossing spiritual states like Sahansdal Kanwal (ਸਹੰਸਦਲ ਕੰਵਲ), Trikuti, Dasam Duar, Sunn, and Sachkhand, it will finally merge in the indescribable, limitless Supreme Being. The welfare of human form lies in renouncing worthless desires and obtaining real knowledge instead. The entire universe is Hari-roop but it is hard to admit due to our ego and attachment. Because of this ego and attachment, the cycle of birth and death continues. We can receive love of God only when we hand over our mind to Guruji. Lord's love is emancipator and destroyer of all negativity. Just like liking for someone does not develop without looking at their qualities and form, similarly love for Waheguru Ji does not cultivate in the heart until we look and appreciate His infinite qualities and countless forms. 7. Two Characteristics of Sins (Vishey) 1. Discontentment (ਅਤ੍ਰਿਪਤੀ) 2. Opposition against guidance (ਰਾਗ-ਦ੍ਵੈਸ) That is why there is no happiness in Vikaars, only dissatisfaction and unrest. Question: What should a person do? Answer: Just meditate on the Naam and the Self. Question: What are the means of salvation? Answer: Sanctuary of the Lord and with Guruji's blessings, contemplation of Self with pure and clean mind. Question: What is eternal substance (ਨਿੱਤ ਪਦਾਰਥ)? Answer: Only that Brahm is eternal and nothing else. Question: What is destructible (ਅਨਿੱਤ ਪਦਾਰਥ)? Answer: Maya and Maya's playground - this world, is destructible. Question: Which person is worthy enough to be praised? Answer: Someone who is free of Raag-Dvesh, and from life and death is praiseworthy. Mind's nature is to exist in Happiness and Sadness. This state is overcome by Samadhi-roop effort. 8. Top five rewards of Salvation 1. Protection of Knowledge (ਗਿਆਨ ਰਖਸ਼ਾ) - Just like Waheguru, realisation of one's self is never forgotten despite the actions. 2. Meditation (ਤਪੱਸਿਆ) - To be able to exist free from desires is the supreme meditation. 3. Non-existence of wrong speech (ਵਿਸਨਾਦ ਅਭਾਵ) - To not indulge in worthless debates and to not be stubborn. 4. The reward of Salvation is a total lack of suffering; a state when one does not feel any sadness at all. 5. To be in ecstatic state all the time i.e. to exist carefree in the state of supreme joy. With the Abhiyaas of Gyan Yog, a liberated person considers the entire world and its materials, body and its activities, mind and its thoughts to be just another form of the forever-joyful Soul. That is why, eternal happiness and joy remains inside such person. (i) Those who have been able to renounce the consumption and expectation of worldly joys does not care one bit about the world and its mundane affairs. (ii) Those who have practiced the art of true solitude have freed themselves from worldly traps. (iii) Those who have made the effort to do sincere Abhiyaas will surely find this eternal bliss. (iv) Ignorance-driven attachment is the cause of birth, death and rebirths. Its only by renouncing this attachment one can set himself/herself free and fill life with real happiness. 9. Ways of crossing this worldly ocean 1. Renunciation (ਵੈਰਾਗ), 2. Bhagti (ਭਗਤੀ); and 3. Knowledge (ਗਿਆਨ) No spiritual accomplishments can happen without renouncing rass of the body; these bodily pleasures must be renounced if one wants to taste the fruits of supreme bliss. Childhood is the age of ignorance, while old age is the age of weakness and illnesses. Therefore, true spiritual efforts can happen only in the youth. There are four types of devotees 1. Those who pray for the sake of worldly materials, e.g. wife, son, money, property, respect, fame, etc. This is the first stage. 2. Those who worship Waheguru for happiness in the next world (place in heaven) etc. This is the second stage. 3. Those who renounce all worldly and next world's desires and worship Waheguru for meeting Him only. This is the third stage. 4. Those who consider Waheguru Ji to be their own Saroop and meditate on the Self. This is called Abheda-Bhagti (ਅਭੇਦਾ ਭਗਤੀ) and is most dear to Waheguru. This is the fourth stage. 10. Focused Mind The more concentration of the mind improves, the more happiness and peace is obtained. A Dhayaan is when mind is able to fully contemplate on the Gurmantar and Guru Saroop for 12 seconds. When mind becomes stationary for half an hour, it is called a Samadhi. And by doing such samadhis, one can easily achieve Brahm Gyan and other Ridhi-Sidhi powers. Thus, the seeker should make the most of his/her time. Contemplation of the Self is full of bliss and peace. On the other hand, this body is false, sorrow-roop and is destructible. The true self is only the soul while this body is a horse that has been given to us for a predetermined time and then it will wither away. When this thought germinates in the conscious, wise people put this destructible body to constructive use by doing bhagti, sewa, charity even if they have to undergo countless hardships to accomplish them. ਮਾਨਸ ਦੇਹ ਬਹੁਰਿ ਨਹ ਪਾਵੈ ਕਛੂ ਉਪਾਉ ਮੁਕਤਿ ਕਾ ਕਰੁ ਰੇ ॥ (Gauri Mahala 9, Ang 220 SGGS Ji) Link to Part I - Divine, Priceless Diamonds - Part I Guru Roop Sangat Jeo, please maafi for all the mistakes in the post! Gurfateh!

Divine, Priceless Diamonds Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 1. 6-8-65 It was 6-8-65 yesterday, this destructible, changeable, misery-roop body finished its 58th year and entered 59th year, but I (which is Soul) have no birth or death nor any age. So long as I was ignorant and kept believing myself to be body instead of Soul, my mind remained extremely sad and agitated. But with Guru's mehar, the moment I realised my true self, I have existed beyond this destructible body, in supreme bliss and free from the cycle of birth and death. ਜਨਮ ਮਰਨ ਹੈ ਦੇਹ ਕੋ, ਭੂਖ ਪਿਆਸ ਹੈ ਪ੍ਰਾਣ। ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਸ਼ੱਕ ਨਾ ਇਸਮੇਂ ਮਾਨ। That's why age is that of the body and not of the Soul. ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ, ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ। ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ। Thus, peace and commotion are innate dispositions of the mind and Soul is their witness. If we have two drawings on a piece of paper, one is of a still horse while other that of running horse, paper is the witness to both. Similarly, Soul is forever stationary. Concentration and negativity are both mind's states. Soul is self-existent, is absolute and Samadhi-roop. It is unique and aloof from the body. 2. Supreme Effort The Soul (jeev atma) has taken on this human form, which is a golden chance for it to realise Self and achieve supreme bliss; that can only happen by doing sewa, bhagti and knowledge. The supreme effort is to be able to taste the pleasure of freedom from cycle of rebirths while still being in the body, to guide others about Self, and to get a permanent formless avastha after this body withers away. The body remains in mother's womb before blood and semen meet, then birth, childhood, youth, and old age etc. and finally it dies. But Soul, being formless, is witness to all these stages of life. It watches this play and leaves the body on death like a snake that sheds its old skin and never looks back. ਵਕਤੇ ਗੁਜ਼ਰਾਨ ਮਿਹਰ ਗੁਜ਼ਰ ਜਾਤਾ ਹੈ, ਇਨਸਾਨ ਆਤਾ ਹੈ ਔਰ ਆ ਕੇ ਮਰ ਜਾਤਾ ਹੈ । ਹੈ ਜ਼ਿੰਦਾ ਜਾਵੇਦ੩ ਔਰ ਨੇਕਅੰਜਾਮ, ਜੋ ਆ ਕੇ ਕੋਈ ਕਾਮ ਭੀ ਕਰ ਜਾਤਾ ਹੈ । The relation between body and soul is like that of house and householder or that of horse and horse rider. The horse is given to the rider to go complete a specific task and is taken back after a fixed time. Similarly, the Soul rider-roop has got possession of this body horse-roop for a short time only. Waheguru Ji, the owner, will take it back at a predetermined time. One should try to complete the task of realising God before that time is up. With GuruKirpa and blessings of Sangat, the Soul is going to make this body perform the task in the form of sewa, bhagti and knowledge. In ancient times, this task was done through intense penance and Yoga Abhiyaas but since the bodies do not have that kind of strength or the age any more, it has been substituted with Bhagti and Pranayam. Purification and concentration of mind results in BrahmGyan, and finally God is realised. 3. Realisation of God One does not have to go to mountains, woods, or solitary places to find God; this search is done within ourselves. Waheguru Ji is established inside every body but the journey to find Him cannot continue if there is no purity and concentration of the mind, which is something that is obtained by Guru Sewa and undying devotion to Waheguru Ji. And the blessings of sewa are gained by coming in the sanctuary of Guru Mahapurashs. And that sanctuary and Sadh Sangat is obtained with great fortunes only. ਵਡਭਾਗੀ ਸਾਧਸੰਗੁ ਪਰਾਪਤਿ ਤਿਨ ਭੇਟਤ ਦੁਰਮਤਿ ਖੋਈ ॥ (Sorath Mahalla 5, Ang 617 SGGS Ji) ਬਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਲਭੈ ਬਿਨੁ ਸੰਗਤਿ ਮੈਲੁ ਭਰੀਜੈ ਜੀਉ ॥੩॥ (Maajh Mahalla 4, Ang 96 SGGS Ji) That is why this human form is considered rarest of all 84 Lakh life forms. The path becomes easy to travel when Satsang is obtained and God is easily realised through Sangat of holy men. The worldly affairs are easily handled if one knows the right way (jugat) of dealing with them. Similarly, correct jugat is needed to realise Waheguru Ji instead of force and highhandedness. Jugats like sewa and worship as told by Maharapurshs who have achieved this goal with ease are greatly helpful for the seekers. ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ (Raag Goojri Vaar Mahalla 5, Ang 522 SGGS Ji) 4. Name Theory The following four things are crux of all major spiritual Granths: 1. Actions (ਕਰਮ), 2. Worship (ਉਪਾਸ਼ਨਾ), 3. Knowledge (ਰਿਆਨ); and 4. Science, Knowledge (ਵਰਿਆਨ). Our soul is the son of Waheguru Ji because it is a part of Him. He is a prince that has lost his identity due to ignorance. By coming in this human form, and with blessings of the Guru and Sadh Sangat, he has to realise his true self and the real and unbreakable relation between him and the Lord, so that he can finally obtain supreme bliss and peace by merging into Him. There are three faults in man that are separating him from his Waheguru otherwise He is closer than even our hand and feet. These are: 1. Filth (ਮਲ), 2. Posion (ਵਿਖਸ਼ੇਪ); and 3. Achromatism (ਅਵਰਨ). By discarding filthy actions, the poisonous fruits of which are blinding the mind, one can transform them into positive actions. 5. Purity of Mind Stay away from filthy deeds like Alcohol, meat, someone else's woman or man, gambling, stealing, lying, betraying, bribery, etc. and invest in good, honest actions. Be charitable, do ishnaan at Amrit Vela, keep body clean and pure, do sewa, practice restraint in kaam (ਬ੍ਰਹਮਚਰਜ). These actions clean and purify the mind. And only clean mind can become calm and enjoy the joys of absolute concentration. ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥ (Ang 1368, SGGS Ji) When the search of Self is done with purity and concentration of mind, one realises that the same Waheguru that once appeared as separate is one's own; in fact the entire universe appears to be one. The scene and the witness both appear to be one. Duality completely disappears and only One prevails. Guru Roop Sangat Jeo please forgive for the countless mistakes made in the post Gurfateh!

Can anyone explain to me the purpose of having such a huge car parked outside people's houses? Can anyone explain to me the purpose of having 10 room houses with 1 person living in it? Can anyone explain to me the purpose of having tons of jewellery on your body when your soul is filthy as hell? Can anyone explain to me what do we need more than 2 pieces of clothes, 2 rotis a meal and a roof under the head? Not directed to you dal sahib jee, im just rambling emmi hi, ignore my bakwaas jeo

Wjkk wjkf Sangat Jee, I recently saw this beautiful movie called 'Into great Silence': I am in no way supporting the monastic lifestyle but the fascinating and perhaps more importantly inspiring aspect is these monks spend almost all their time praying (about 20+ hours everyday), but here's the interesting bit - They are not praying for themselves! They are praying for the Chardi Kaalaa of the whole world!! If only we Sikhs can also learn to be a little less selfish, with Dhan Dhan Dhan Dhan Dhan Sri Sri Guru Granth Sahib Ji Mahraj Ji as your eternal guide, this world could be a much better place to live for EVERYONE, you me, hindus, christians, atheists,... everyone! For everyone is Waheguru! Tuhi Tuhi Tuhi Tuhi!! Please do watch the movie if you can get your hands on it! Its.. poetry in motion... PS: Theres hardly any dialogues in the movie, except for a little chat with a blind monk near the end, its something that will last with me for a long, long time to come. Here are some screenshots of that monologue:

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Pyaari Sangat Jeo, This is a translation of the book 'Svaan-E-Umri (1906)' , originally written in Persian style Urdu by Lala Daulat Rai Ji. It is def a must read so please please please download it! Here is the link: http://www.scribd.com/doc/28373131/Mahabali-Guru-Gobind-Singh-Svaan-e-umri-Lala-Daulat-Rai Gurfateh Jeo!