Prabhjot Singh

Waheguru Ji Ka Khalsa Waheguru ji Ki Fateh Guru Roop Sangat Jeo, Some of you might remember reading about the release of this book not so long ago: http://www.patshahi10.org/index.php?option=com_content&view=article&id=330:book-release-and-panthic-gathering-at-sri-amritsar-a-report&catid=34:english&Itemid=63 Kindly download from this link Thanks! Gurfateh!

tSingh Veer Jeo, thats a fair and valid point. My idea was to digitise mainly those books/texts that, as you said, majority of the Sikhs havent heard of so that they could be tasted by wider Sangat; but you have rightly mentioned that publishers are not earning much from the lack of sales of such book as it is and digitising them certainly isnt going to help them. Oh Waheguru, I feel rather guilty now

i would also like to know answer to this

Waheguru! Really beautiful pictures!!

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, With Gurujis kirpa, daas has digitised Saaruktavali Teeka by Gyani Bhagwan Singh Jee. Download/read here Gurfateh Jeo!

Neo Veer Jeo Fateh, I have uploaded it on my scribd account. It can be downloaded here Gurfateh

Waheguru Yes, Thanks very much peeps veer jeo for the book! Bhooliya Veer Jeo: I dont have any 'setup' as such; its just me and my camera! i guess i have fairly steady hands thats why output seems to come out alright. Try holding the camera a bit longer after clicking? Also, try applying little counterpressure when you press the 'click' button, the force seems to put camera off-focus and images come out blurry. If you are of the adventerous type, you can try making a semi-professional scanning appratus, like the one at diybookscanner.org. As for the pages not staying put, you can try using thick paper clips to clamp the pages down from both sides, i use these: if you are in the uk, you can get them from Ryman or asda even. If the book is a bit too thick and the binding is very tight, you can try using slightly bigger clips?

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, With Gurujis Kirpa, daas has just finished digitising Sharda Pooran Granth by Bhai Mani Singh Jee. Hope its helpful! :happy: Download/read here Bhull Chukk Maaf Jeo

hahahaha oh Waheguru

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, With Gurujis kirpa, daas has been able to digitise Vairaag Shatak Steek by Pandit Narain Singh Ji Gyaani. Hope its helpful! Download/read here Bhull Chukk Maaf Jeo

Waheguru jeo Thank you all for the blessings! Neo Veer Jeo, check this link: http://www.sikhawareness.com//index.php?showtopic=12302 , hope it helps in some way!

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, A few singhs have asked me to explain the method I use to scan Gurbani books. It is a fairly straightforward process; all you need is a digital camera with 5 megapixels or above resolution and a combination of freely available software. I do not use flatbed scanners to import pictures; somehow I do not find appropriate to turn Gurbani books upside down and then press them from top as one would normally do when scanning generic books. Digital camera, on the other hand, prevents this beadbi. It is just my opinion of course; the main thing is to give respect to Gurbani as much as we can. Ok, so the first part is to take pictures of the book you want to digitise. There is nothing technical about the simple process I follow but, following steps can be helpful in taking good, crisp pictures: 1. First of all, make sure you have a nice Rumaalla or clean white cloth spread on the table/surface where the book is going to be when you take pictures. 2. Your digital camera should be able to take pictures of about 3072 x 1728 resolution. I find this resolution quite appropriate for my work. 3. Set your camera to Macro Mode; just look for an icon similar to this on your camera. This setting is important as it will help us to take crisp, sharp pictures of the text which otherwise will not be possible. 4. If your camera has a ‘grid’ option on the LCD screen, turn that on. The idea is to focus center of the page right in the middle of the reference grid. 5. It is always best to use natural lighting when taking pictures. But since that is not always possible, we can use a table lamp, but make sure that the light is not too powerful for the book and that it spreads out evenly on the whole page. I normally cover my table lamp with a thin piece of white paper to diffuse the light since the light is bit too bright otherwise. Avoid the use of camera flash. This is especially important for glossy, shiny pages as we are going to physically place the camera quite close to the page and it will end up flooding the center of the page with bright light which will ruin the output. 6. Place the book on the table in a direction you are comfortable with, and make sure you do not change it whilst flipping the pages. I normally use a ruler parallel to the book as a reference point so that the book can be place back to its original position in case it has to be moved for some reason. 7. We have to make sure our hands are steady when we click pictures otherwise output text will be blurry and difficult to read. So, hold the camera firmly with both hands and take your time to compose the shot. Also, do not forget to use the reference grid. These are simple things but sometimes hard to follow as patience starts running thin when digitising huge volumes of text! 8. Do a quick review after clicking a picture. If the text is blurry, underexposed, or the orientation is not right, then delete and retake the picture straightway. It will be very painful to redo the images after having transferred them onto the computer. Most of the above tips are fairly simple but it is still good to keep them in mind when taking pictures! Software: I use Scan Tailor for post processing. It is a great little piece of software that helps to fix orientation, deskewing, trimming contents, etc. in batch mode and is farily easy to use as well. Still, follow the walkthrough below if you have any difficulties. 1. Click New project.. 2. Import the images.. 3. Set DPI to 300x300 4. Fix the orientation.. 5. If you capture two pages in one image, use the split pages option although I find capturing one page at a time more accurate. 6. Keep following the other options, till you reach the Output option. Use 400x400 DPI for output resolution, colour for the cover page, black and white for the rest: That’s it really. Once you are satisfied with the output, use PrimoPDF [http://www.primopdf.com] to join all the TIFF images into one PDF! Sorry if this post hasn’t been of any help but whatever method you use please take some time out to digitise Gurbani books so that whole panth can benefit! Bhull Chukk Di Maafi Jeo

Waheguru jeo, i have been lurking on this forum for Waheguru knows how long! I dont feel myself worthy enough to participate in most of the intellectual discussions that happen here, but fer v pray that Guruji metho seva lende rehan! Thank you jeo

Waheguru, such pyaar! thank you for the blessings Veer Jeo!

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Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Sangat Jeo, Here is an attempt at translation of katha on kundalini by Sant Singh Ji Maskeen. For me personally, this has been a fascinating discourse, particularly because the views here are starkly different from the ones I have heard from HBO Singhs who talk about Kundalini yoga, etc. I am not here to criticise anyone, however, just read and listen to the katha. Many apologies for all the mistakes and errors I have made while translating. Read on! Gurfateh Jeo, Prabhjot Singh -------------------------------------Kundalini Surjee Satsangat------------------------------------------- ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥ kunddalanee surajhee sathasangath paramaanandh guroo mukh machaa || The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss. (Ang 1402, SGGS Ji) The Bhatts have mentioned Kundalini in Dhan Dhan Guru Granth Sahib Ji Maharaj. This discourse will talk about the meaning of Kundalini and how it is awakened, as explained by Gurbani. Kundalini, also known as the energy of life or the energy of the awakened, lies in a coiled form in the region just below the navel. The name 'Kunalini' comes from the coiled state of this energy. This energy sleeps in a coil just like a snake sleeps wrapped up. Snake Charmers often play 'Been' (a type of wind instrument) to awaken the coiled up snake. The snake 'hears' the sound of the been, wakes and raises its head upwards. The real energy of life is just like such a snake – it sleeps in a coil with its head downwards. When this energy is awakened by Jap and Tapp, it rises upwards, penetrates and crosses a row of 6 Chakras, finally reaching the 'Agya Chakra', the supreme state of conciousness and bliss. This Kundalini energy rises with naam rass, Ram rass, and if it starts going downwards, it is because of kaam rass. So, because of kaam rass, flow of life flows downwards, while its upward flow is all due to naam rass. It is this naam rass, the Waheguru Mantra, the Gurbani, that awakens the energy and makes it rise upwards. The first chakra right above the navel is called the 'Mool-Adhaar'. The second chakra above it is the 'Sav-Dishtaan'. Above Sav-Dishtaan chakra, there lies the third chakra called the 'Manipur'. The fourth chakra above it is called 'Aahat-Anaahat' chakra. When the awakned energy reaches the 'Kanth' and crosses it, the chakra at the Kanth is called 'Vishudhh'. And the last chakra out of all the chakras is the 'Agya Chakra'. These chakras can be thought of as the stages in the path of spirituality that the energy must cross in order to reach the supreme state of bliss. There is a strong desire in human beings to achieve that supreme bliss. However, there is rass downwards, and there is rass upwards – there is rass for the form; and there is rass for the formless. Just like water flows downwards automatically, human energy also automatically flows downwards. One does not need any motivation to become arrogant, greedy, kaami, dishonest; it happens automatically. But, efforts are required if one has the desire to be honest, content, patient, etc. Just as pressure needs to be applied to water to make it rise upwards, similarly certain 'pressure' is mandatory to make one rise from the base, and that sole pressure is Jap. Guruji describes it as: ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰੁ ਅਪੁਨਾ ਸੋਇਆ ਮਨੁ ਜਾਗਾਈ ॥੨੩॥ simar simar simar gur apunaa soeiaa man jaagaaee ||23|| Remembering, remembering, remembering my Guru in meditation, my sleeping mind is awakened. ||23|| (Ang 758, SGGS Ji) From ages, our life energy has been sleeping. One often spends the entire lifetime sleeping in this slumber. When this energy rises up with the efforts of Jap, the desire of kaam is destroyed; one does not find pleasures in kaam rass anymore. This is because kaam rass lies below the energy base, while the energy has already risen above its base. Thus, kaam rass is destroyed when the energy rises up. But even though desires of kaam get destroyed, the energy has not reached the supreme state of bliss. Those individuals, whose energy has not even risen from its base, the observation is that their kaami desires do not get diminished even after reaching a ripe old age. ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥ punddar kaes kusam thae dhhoulae sapath paathaal kee baanee || Your hair is whiter than the jasmine flower, and your voice has grown feeble, as if it comes from the seventh underworld. ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥ lochan sramehi budhh bal naathee thaa kaam pavas maadhhaanee || Your eyes water, and your intellect and strength have left you; but still, your sexual desire churns and drives you on. (Ang 93, SGGS Ji) Bhagat Trilochan Ji says that even at the old age, where have have turned white, eyes cannot see properly, the voice shakes with weakness, the desires of kaam keep churning in the empty, dry pot. There is only way to escape this desire, and that way is Jap. If the energy goes down, it gives birth to human form; it it rises up, it gives birth to the formless within. If the energy goes down, it ends the human in dust; if it rises up, it merges the soul with Akal Purakh. A Person that has no desire for kaam left in him and finds no attraction in the physical form shows clear signs of the risen energy. ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥ roopai kaamai dhosathee bhukhai saadhai gandt || Beauty and sexual desire are friends; hunger and tasty food are tied together. (Ang 1288, SGGS Ji) That person will see the formless in all humanity and nature – he will savour Akal Purakh in all the exreme objects of beauty. Otherwise, there is only the world of desires below the base of the energy. If one has not been able to rise up from the base, then even the visits and prayers said at religious places is solely to get worldly desires fulfilled. It is often observed that people sitting at the religious places are busy praying to that effect. Therefore, anyone who lives in a world of desires (kaamna) is a kaami. ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥ thum keheeath ha jagath gur suaamee || You are called the Lord and Master, the Guru of the World. ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥ ham keheeath kalijug kae kaamee ||1|| I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji) Bhagat Ravidas Ji has made it clear – human desires have risen to extreme levels in the present age, and as a result, man has become extremely kaami. Prayer is meant to achieve Akal Purakh, not worldly objects. One cannot get the whole world with prayers, and without true prayers, one cannot find Nirankar. The second chakra is the “Sav-Dishtaan”, which is above the base of the energy. With continuous Jap, an abhiyaasi's energy rises up from the base and slowly but steadily penetrates and cross this second chakra. What is the sign that this chakra has been crossed? Such a person will have no fear of death, for he has risen above the fear of death altogether. Nobody can scare such a person with fears of death. Actually, anybody who threatens others with fears of death clearly shows the sign that he still is living below the level of second chakra. ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥ kahu kabeer sukh sehaj samaavo || Says Kabeer, I am now immersed in intuitive peace and poise. ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥ aap n ddaro n avar ddaraavo ||3||17|| I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, SGGS Ji) Kabir Ji says, I've reached that world where I do not get scared, nor I scare anybody. Often, it is the individuals who have fear in themselves scare others. Guru Teg Bahadur Ji also describes the same signs of a person who has no fear in him. ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ bhai kaahoo ko dhaeth nehi nehi bhai maanath aan || One who does not frighten anyone, and who is not afraid of anyone else ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥ kahu naanak sun rae manaa giaanee thaahi bakhaan ||16|| - says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, SGGS Ji) When one's energy crosses the Sav-Dsihtaan, the world of complete fearlessness starts. Guruji says: ਡਰਪੈ ਧਰਤਿ ਅਕਾਸੁ ਨਖ੍ਯ੍ਯਤ੍ਰਾ ਸਿਰ ਊਪਰਿ ਅਮਰੁ ਕਰਾਰਾ ॥ ddarapai dhharath akaas nakhyathraa sir oopar amar karaaraa || The earth, the Akaashic ethers and the stars abide in the Fear of God. The almighty Order of the Lord is over the heads of all. ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਡਰਪੈ ਡਰਪੈ ਇੰਦ੍ਰੁ ਬਿਚਾਰਾ ॥੧॥ poun paanee baisanthar ddarapai ddarapai eindhra bichaaraa ||1|| Wind, water and fire abide in the Fear of God; poor Indra abides in the Fear of God as well. ||1|| ਏਕਾ ਨਿਰਭਉ ਬਾਤ ਸੁਨੀ ॥ eaekaa nirabho baath sunee || I have heard one thing, that the One Lord alone is fearless. ਸੋ ਸੁਖੀਆ ਸੋ ਸਦਾ ਸੁਹੇਲਾ ਜੋ ਗੁਰ ਮਿਲਿ ਗਾਇ ਗੁਨੀ ॥੧॥ ਰਹਾਉ ॥ so sukheeaa so sadhaa suhaelaa jo gur mil gaae gunee ||1|| rehaao || He alone is at peace, and he alone is embellished forever, who meets with the Guru, and sings the Glorious Praises of the Lord. ||1||Pause|| (Ang 998, SGGS Ji) Guru Arjan Dev Ji says that, in a sublime way even the stars, planets, etc. are struck with fear, that is why they are in discipline. It is true one needs discipline in life to remain on the right path but a person who always lives in fear becomes paranoid. He always worries about health, loss of weath, death, lack of respect, etc. On the other hand, those who have crossed the second chakra, only fear God and no one else. That fear is out of pure love and respect for God and desire to listen to Akal Purakh's word grows within. ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥ niramal bho paaeiaa har gun gaaeiaa har vaekhai raam hadhoorae || In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord's Presence before you. (Ang 774, SGGS Ji) Anybody who has worldly fears will never be able to purify himself. On the other hand, anybody who fears only God will never get impure. Guru Amar Das Ji says in Baba Farid Ji's saloks: ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥ bhai paeiai than kheen hoe lobh rath vichahu jaae || In the Fear of God, the body becomes thin, and the blood of greed passes out of the body. ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥ jio baisanthar dhhaath sudhh hoe thio har kaa bho dhuramath mail gavaae || As fire purifies metal, so does the Fear of the Lord eradicate the filth of evil-mindedness. (Ang 949-950, SGGS Ji) Just fire removes all impurities and purifies gold, similarly, fear of God puts all evil desire within to rest. So, with regular and continuous Jap, one raises the energy above to the destination of 'Agya Chakra' where God is realised. This Agya Chakra is in the head, which makes it clear that one will have to raise the energy upwards. Often, it is observed that although water under pressure rises up, when the pressure finishes, the forces of gravity drag the risen water down again. Similarly, a person raises himself above the base with good sangat and guidance of religious scriptures, but the worldly attraction starts dragging him down again. Thus, there is an attraction for both directions – the materials and Akal Purakh. If one looks at the universe, all the elements live in mutual attraction. Sun, planets, etc. are not suspended by any wires nor supported by any pillars. Similarly, when we look at the family members, they also exist in mutual attraction. Husband has an attraction for the wife and vica-versa, children have a pull towards parents and parents live in the affection of their children. Sometimes, it is seen that a star that breaks this attraction falls and gets destroyed; it ceases to exist. Similarly, when the mutual attraction finishes between husband and wife, children and parents, they start breaking and falling apart. Thus, this entire universe lives in attraction. Now, on one hand, there is attraction for Akal Purakh. The day one's energy level rises and reaches the boundaries of God, it becomes impossible to bring him down. For example – it is said that the perimeters of earth's atmosphere are approximately 300 miles in radius. Any object that leaves that radius will be free from earth's gravity and then earth will not be able to pull it back down. Similarly, there is a limit to the attraction for worldly objects. When one sincerely recites God's name and meditates, he crosses that boundary where no importance remains for objects or beauty; things that could pull him down – the state of conciousness rises beyond controls of other factors. With constant Jap, the energy of an abhiyaasi rises up further and reaches the third chakra, the 'Manipur' – the world of thoughts. When this chakra is crossed, the chattering thoughts die down, the futile running of the mind stops and one is blessed with a peaceful state. Journey to the next level begins instead, which is full of emotions. Religious scholars say there are three type of 'worlds' in which one exists: The world beyond intellect, the world below intellect and the world of intellect. The world below the intellect is the world of animals; such a world does not have any noisy thought process. That is why, animals have remained almost the same since ages, they have not shown any signs of development. The reason is that they just cannot think at all. Then, life in the world of intellect is the human life. Here, civilizations develop, social rules are born, politics evolves. Then, there is yet another world that is beyond the reach of reasoning. That world is a world full of emotions. Dr. Mohd. Iqbal explains this to the man of logic: Tere seene mein damm hai, dil nahi hai Tera damm garam yeh mehfil nahi hai; Nikal jaa akal se aage se yeh noor Chiraag-e-raah hai, manzil nahi hai. He says, cross the boundaries of reason and logic, for these are mere tools of guidance. Try to reach the destination, do not revolve around the lamp. But those who are revolving around it are at least humans; what about those who do not have the lamp lighted at all? Those are still living the lives of animals. And then there are those who have crossed and went beyond the realms of intellect; they are the dervishes and farishtas as they have become one with Akal Purakh. Since such people do not get along with the material ideologies of humans, they are often mistaken as madmen. People living below and far beyond the levels of intellect often appear to be crazy. The former will talk absolute nonsense, which goes below the feet, and the latter talks about things that go above the head. One can observe the animals – they eat, reproduce, take care of their young ones for a while; that is their life. Animals never get bored, they never go mad. The only animals that may go mad are the ones that are made to live in the company of humans. The reason they do not get bored is because animals have no brains to think; and one has to think to get impatient, bored or even mad. Thus, all the intellectual people in this world are also the most impatient, dissatisfied. Ghalib says: 'Pareshaaniyan saare jahan ki samet kar jab kuch na bnaa, to mera dil bna diya' Another poet says: 'Kudrat ki aahar ik ko aksaan se azhal se, Jo shaks jis cheez ke kaabil nazar aaeya. Bulbul ko diya naala to parwane ko jalna, Ghum hamko diya sabse jo mushkil nazar aaeya.' Therefore, impatience, anxiety, is a clear sign that a person is thinking too much. There are only two solutions to escape this: Either that person falls below the levels of intellect, or rises and transcends the limits of intelligence. It is easier to fall down, and that is why most intellectuals start consuming alcohol and end up falling into the world of animals. The other way is the way of the Gurbani – to rise above the levels of intellect. The only thing is, this 'wine' is not sold in shops, it has to be made by own self. Guru Nanak Dev Ji says in Janam Saakhi: 'Naam Khumari Nanaka Charri Rahe Din Raat' It is often said that the journey to God starts where the limits of intellect and logic finish. That is why, God can never be realised nor felt by a person confined in the realms of logic and reasoning. ------------------------------- (Cont.)-------------------------------- Link: http://katha.gurmatchanan.com/katha/Giani%...tsangat%201.mp3

Wjkk Wjkf Jeo, Firstly, many many apologies for all the mistakes and errors I may have made during the translation of this vichaar. With Waheguru Ji's hukam, I hope one day He will make do the translation of rest of the tapes in this vichaar series. Anyhow, for the moment, here is Sahib Sant Singh Ji Maskeen's vichaars on Japji Sahib Ji's first pauri. Hope it is an interesting read, and as usual, i'll say listen to the original audio if you find a lot has been lost in the translation. Gurfateh Jeo -------------------------------------------- JAPJI SAHIB VICHAAR PAURI 1 ------------------------------------------------ ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh|| One Universal Creator God.TheName Is Truth.CreativeBeingPersonified.NoFear.NoHatred.ImageOfTheUndying, BeyondBirth, Self-Existent. By Guru's Grace~ ਜਪੁ ॥ || jap || Chant And Meditate: ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ aadh sach jugaadh sach || True In The Primal Beginning. True Throughout The Ages. ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ hai bhee sach naanak hosee bhee sach ||1|| True Here And Now. O Nanak, Forever And Ever True. ||1|| ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ sochai soch n hovee jae sochee lakh vaar || By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times. ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥ chupai chup n hovee jae laae rehaa liv thaar || By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within. ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥ bhukhiaa bhukh n outharee jae bannaa pureeaa bhaar || The hunger of the hungry is not appeased, even by piling up loads of worldly goods. ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥ sehas siaanapaa lakh hohi th eik n chalai naal || Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end. ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ kiv sachiaaraa hoeeai kiv koorrai thuttai paal || So how can you become truthful? And how can the veil of illusion be torn away? ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥[/color] hukam rajaaee chalanaa naanak likhiaa naal ||1|| O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1|| The eternal 'Jap' is the bani of Dhan Sri Guru Nanak Dev Ji. The entire philosophy and thought of Guru Nanak Dev Ji circumambulates around the bani 'Jap'. He has explained that 'Jap' is the only way of attaining God. ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ japahu th eaeko naamaa || Chant the Name of the One Lord. ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ avar niraafal kaamaa ||1|| rehaao || All other actions are fruitless. ||1||Pause|| (Ang 728, SGGS Ji) 'Jap' is the starting bani of Sri Guru Granth Sahib Ji. Just before 'Jap', there is a Manglacharan, it is both the Manglacharan of Sri Guru Granth Sahib Ji and 'Jap'. Right from ancient times, whenever Rishis used to write any sacred texts, they would write a Manglacharan before writing rest of text. Singing the Mangal became a principle ritual in the world of the writers of religious texts. Often, Saraswati and Ganesh were the primal entities featured in the Manglacharans. There was a school of thought that provider of Siddhi is the Ganesh, while Saraswati is the giver of the knowledge (Buddhi). These two are the also the principle needs of human beings - Siddh and Buddh. Siddhi covers all the material objects of this world and Buddhi refers to the entire knowledge of this universe and beyond. Attainment of materials is the want of the body, while knowledge is the thirst of the soul. There is a strong desire within the human to know the whys and hows of all the events around him. So, human beings not only want to gain all the material objects, but also wants to attain the knowledge of everything. When the thirst of the attainment of knowledge is not quenched, then the state is like that of a hungry person, the desperation grows and the satisfactions comes only when answers to all of his questions are received. The belief that Ganesh and Saraswati are the givers of Siddhi and Buddhi respectively was despelled by the arrival of Sri Guru Nanak Dev Ji. He sang the Mangals in the praise of the Creator, not his creations. Guru Nanak Dev Ji declared that Siddh and Buddh cannot be achieved by singing the praises of anyone else but Akal Purakh alone. If Siddh and Buddh could be attained from anyone else, there would be no need left to worship Akal Purakh. The Mangal that Guru Nanak Dev Ji sang, which is also the Mool Mantar of the Sikh faith, starts with the 'One'. Everything comes from that One, from Him one receives Siddh and Buddh, the processes of life and death all come from that One. The very existence of this entire universe revolves around the One, all the diversity starts and controlled by the One. When Guru Nanak Dev Ji gained enlightenment and became one with the One, the first word that he uttered from his mouth is ੴ (Ikoankaar). He is One, one who creates, nurtures and destroys all elements of the universe. Oankaar is the amalgamation of three words , Akaar, Ukaar and Makaar, He is the Creator, Nurturer and the Destoryer. That ੴ (Ikoankaar) is ਸਤਿ, the Truth - He is eternal, and that Eternal One has got ਨਾਮੁ , a name as well. That ONE is the ਕਰਤਾ ਪੁਰਖੁ , the Creator and not a creation. A painter makes a painting in his house, but hangs on the wall of some other house (when sold). Akal Purakh is not such that his creations would be separated from Him, whether it is a grain of sand, the thundering clouds or the vast oceans, He is omnipresent in His each and every creation. That ਕਰਤਾ ਪੁਰਖੁ , the Creator, is ਨਿਰਭਉ and ਨਿਰਵੈਰੁ , He is without any fear and has got no rivals. This is natural, because often our fears come from someone who is bigger than us, but as there is no one else greater and bigger than Him, He has no fear. ਤਿਸ ਕਾ ਸਰੀਕੁ ਕੋ ਨਹੀ ਨਾ ਕੋ ਕੰਟਕੁ ਵੈਰਾਈ ॥ this kaa sareek ko nehee naa ko kanttak vairaaee || He has no rival, no attacker, no enemy. (Ang 592, SGGS Ji) That Creator is ਅਕਾਲ , He is beyond the hands of time, one cannot attach the concepts of past and future with Him. The only time that we can associate with Him is the Present - God IS. He is not within the confines of time, because time itself comes from Him. One can see from own experiences that the sense of time varies with the mood. If one is in a joyous state, time seems to go really fast, while time slows down when one is in a sad mood. Sadness, whether it is worldly, or spiritual, stretches the dimensions of time and make it appear to last much longer than normal. Guru Arjan Dev Ji says: ਚਾਰਿ ਪਹਰ ਚਹੁ ਜੁਗਹ ਸਮਾਨੇ ॥ chaar pehar chahu jugeh samaanae || The four watches of the day are like the four ages. ਰੈਣਿ ਭਈ ਤਬ ਅੰਤੁ ਨ ਜਾਨੇ ॥੨॥ rain bhee thab anth n jaanae ||2|| And when night comes, I think that it shall never end. ||2|| (Ang 375, SGGS Ji) Hey Parmatma, a day spent in your seperation seems like four ages, while the night never seems to end. With Creator, the concept of time does not exist. Bhagat Kabir Ji says: ਦਿਨਸੁ ਨ ਰੈਨਿ ਬੇਦੁ ਨਹੀ ਸਾਸਤ੍ਰ ਤਹਾ ਬਸੈ ਨਿਰੰਕਾਰਾ ॥ dhinas n rain baedh nehee saasathr thehaa basai nirankaaraa || Where there is neither day nor night, and neither Vedas nor Shaastras, there, the Formless Lord abides. ਕਹਿ ਕਬੀਰ ਨਰ ਤਿਸਹਿ ਧਿਆਵਹੁ ਬਾਵਰਿਆ ਸੰਸਾਰਾ ॥੪॥੪॥੩੭॥ kehi kabeer nar thisehi dhhiaavahu baavariaa sansaaraa ||4||4||37|| Says Kabeer, meditate on Him, O mad-men of the world. ||4||4||37|| He is ਅਕਾਲ , and to clear any misunderstanding that Creator is just a fragment of imagination, Guru Nanak Dev Ji says he has ਮੂਰਤਿ , he exists. He exists but He is ਅਜੂਨੀ, nobody has created Him, he is not a creation. How does He exist then? Guru Nanak Dev Ji says He is ਸੈਭੰ , He self-exists. ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ aapeenhai aap saajiou aapeenhai rachiou naao || He Himself created Himself; He Himself assumed His Name. ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ dhuyee kudharath saajeeai kar aasan dditho chaao || Secondly, He fashioned the creation; seated within the creation, He beholds it with delight. (Ang 463, SGGS Ji) Such Creator is the giver of knowledge, He is the light , he is the ਗੁਰ , the Supreme Guru. ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥ aadh ant(i) ekai avtaaraa|| Soiguroo samjhiyauh hamaaraa||385|| He is the only one form the beginning to the end; I consider Him only my Guru.385. (Panna 1466, Sri Dasam Granth Ji) The Supreme Guru has even taught the birds how to feed themselves and their children, how to take care of them, such knowledge has been given to even the rudimentary beings by that Guru. Sometimes, one can see extremely beautiful nests created by some species of birds, thus we can say the knowledge is embedded in them by the Creator, and since because he imparts the knowledge, He is the Guru. That Guru is the endless resource of compassion, the ਪ੍ਰਸਾਦਿ. This is the Manglacharan of Sri Guru Granth Sahib Ji, and also the Manglacharan of the bani, ਜਪੁ . Japji Sahib has 2 Saloks and 38 Pauris. The first Salok is the Upkaram and the last Salok is the Upsanghar. The first Salok is ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ and the last Salok is ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ and there are 38 Pauris within these two Saloks, which form the path to God shown by Sri Guru Nanak Dev Ji. In the first Salok, Guru Nanak Dev Ji tells us who to meditate: ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ The Creator, that Truth, was present even before this whole universe was created, He IS the Truth now, and will forever remain the absolute Truth. It is this Truth, this Creator, this Akal Purakh that we have to remember and meditate. To achieve this eternal Truth, various ways were developed - Just like there are different ways to earn money, similarly there are different ways to earn Dharam as well. In india, different types and varieties of food are eaten - Some eat Maize, others rice and some people eat wheat for their survival. The foods may be of different types but basic need is the same - to satisfy hunger. Similarly, there can be different ways and philosophies of reciting God's name, but the desire and longing to meet God is same in all. However, it can so happen that one has to resort to eating unhealthy and impure food if pure and nutritious food is not available. Similarly, Guru Nanak Dev Ji debated against those methods and techniques that were prevalent at the time that were incapable of satisfying the hunger of the soul. What is God? He is the Truth, and what becomes the hurdle? Lies. Mankind has break the wall of the falsehood, it will automatically reach God. Mankind has to drop all the stones and rocks held in hands, and all the treasures will automatically become available to it. One has to have the courage of dropping these rocks and stones, however. So, Guru Nanak Dev Ji discusses the various methods that were being tried to break that wall. One method that was adopted by people of our country was to do pilgrimages and bathe in the holy waters. The belief was that the wall of lies and falsehood will break that way. Guru Nanak Dev Ji does not agree with this method. ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ The word ਸੋਚਿ is a Sanskrit word meaning Purity, to bathe. Guru Arjan Dev Ji says: ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥ soch karai dhinas ar raath || You may practice cleansing day and night, ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥ man kee mail n than thae jaath || but the filth of your mind shall not leave your body. (Ang 265, SGGS Ji) Guru Nanak Dev Ji says the mind cannot be purified by taking baths and cleansing the body, the dirt of falsehood does not get removed that way. Kabir Ji says: ਜਲ ਕੈ ਮਜਨਿ ਜੇ ਗਤਿ ਹੋਵੈ ਨਿਤ ਨਿਤ ਮੇਂਡੁਕ ਨਾਵਹਿ ॥ jal kai majan jae gath hovai nith nith maenadduk naavehi || If salvation can be obtained by bathing in water, then what about the frog, which is always bathing in water? ਜੈਸੇ ਮੇਂਡੁਕ ਤੈਸੇ ਓਇ ਨਰ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਆਵਹਿ ॥੨॥ jaisae maenadduk thaisae oue nar fir fir jonee aavehi ||2|| As is the frog, so is that mortal; he is reincarnated, over and over again. ||2|| (Ang 484, SGGS Ji) Also: ਕਬੀਰ ਗੰਗਾ ਤੀਰ ਜੁ ਘਰੁ ਕਰਹਿ ਪੀਵਹਿ ਨਿਰਮਲ ਨੀਰੁ ॥ kabeer gangaa theer j ghar karehi peevehi niramal neer || Kabeer, some make their homes on the banks of the Ganges, and drink pure water. ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਨ ਮੁਕਤਿ ਹੋਇ ਇਉ ਕਹਿ ਰਮੇ ਕਬੀਰ ॥੫੪॥ bin har bhagath n mukath hoe eio kehi ramae kabeer ||54|| Without devotional worship of the Lord, they are not liberated. Kabeer proclaims this. (Ang 1367, SGGS Ji) The seekers of the truth have never followed the baseless rituals, and this has been the cause of major friction between the two. The seekers of truth fall into two different categories - Those, who have found out the Truth but would not disclose it because they know if they tell it, the world will stand up in opposition. Then there are the second type - those who have found the Truth, AND have the courage to say it as well, so that rest of the world can benefit from it. Such people have found the Truth, and have given the knowledge of how to achieve that Truth. Guru Nanak Dev Ji says the dirt of lies will not be ashed away even if one does millions of holy baths. In fact, the biggest frauds and cheats can be found around such holy places. Benares is considered to the holiest of the holy places in india but it is suprising that the biggest frauds are said to be from benares. Even Kabir Ji had to say: ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥ oue har kae santh n aakheeahi baanaaras kae thag ||1|| They are not called Saints of the Lord - they are thugs of Benares. ||1|| (Ang 476, SGGS Ji) So, it is a fact that one cannot purify the mind by dipping in holy waters. Although water from certain places can have medicinal properties, in that respect it is the gift of God, but if one starts interpreting one can cleanse the mind with such water, Guru Nanak Dev ji does not agree with this concept. That is why, wherever there are holy places of Sikhism, water and bani can be found alongside each other. The stress is one the fact that not only one has to take bath with the water, but also with the bani as well. In fact, only that water is pure that is connected with bani and jap. Such a water can give temporary relief to the body and mind, but cannot give the eternal peace to the body and mind. The second method adopted by the rishis of India was to speak less, as they believed excessive talking results in the wastage of bodily energy. That, the more one talks, the more mind starts drifting away and inadvertently some lies creep in the speech. In order to avoid that, the idea of keeping silent was adopted. Every physical sense that is given to the human being is a gift of God, we just have to use them for the right purposes. One has to use the senses of sight, speech for constructive and positive purpose. But there were some cowards that had no faith on their tongues, these people decided to keep silence forever because of the above beliefs. It is true that excessive and senseless talking distracts the mind, but that does not imply that the mind gets in tune with God and becomes pure just by being silent. Sheikh Sadi says: Jave Mushk Behtar-az yak toudeh gil kam awaaz hargiz na beeni khajal He says, the person who speaks less and the one who thinks before speaking does not get distracted. That, instead of spitting out tons of grains of dirt from the mouth, its better to say someone as tiny as a grain of maize, just as long as it is tasty and sweet like the maize. At another instance, he says that it would be a waste of speech if I see a person with perfect eyesight walking and I start telling him the path he should walk on. But it would be a sin if I see a blind man walking towards the open well and don't stop him. Therefore, it is a sin to stop speaking altogether. Guru Nanak Dev Ji says: ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥ The mind will keep on talking inspite of external silence that one may adopt. Guru Arjan Dev Ji says: ਬੋਲੈ ਨਾਹੀ ਹੋਇ ਬੈਠਾ ਮੋਨੀ ॥ bolai naahee hoe baithaa monee || He does not speak; he is on silence. ਅੰਤਰਿ ਕਲਪ ਭਵਾਈਐ ਜੋਨੀ ॥ anthar kalap bhavaaeeai jonee || But he is filled with desire; he is made to wander in reincarnation. (Ang 1348, SGGS Ji) The third philosophy developed in India was given birth by the Vaam Maargis. Their philosophy was to provide everything that the mind desires. That, one should provide everything that all the senses desire so much so the mind becomes satisfied, and only then it will turn its sights towards God. In reply to such people, Guru Nanak Dev Ji says: ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥ He says that the hunger of the mind does not get satisfied even if all the materials of all the puris are given to human being. There is nothing in this world with which the mind can satisfy its hunger. The philosophy of the Vaam Maargis was flawed right from the start, thus their temples became the home of all the immoral practices. The worship of the private parts of men and women started at these places, the reminisces of which are present in various temples across India. With the backing of such a philosophy, man became a bhogi but becoming a yogi remained a dream. It is unfortunate that such a philosophy was prevalent at one point of time, that nobody could tell them that mind never becomes satisfied. Guru Nanak Dev ji says: ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੀ ਭੁਖ ॥੩॥ naanak sachae naam bin kisai n lathhee bhukh ||3|| O Nanak, without the True Name, no one's hunger is appeased. ||3|| (Ang 1091, SGGS Ji) One can see that human beings have the desire for beauty and greed for wealth, both of them do not ever get satisfied. The human body is alive because of the food and water both. If only water and no food is given to someone who is both thirsty and hungry, then his need will remain incomplete. If someone is thirsty, but we give him all sorts of exotic foods, he will not feel satisfied as all he needs is a glass of cold water. Similarly, if we put plenty of glasses of cold water in front of a really hungry person, it will mean nothing to him. Therefore, body's need is the need of food and water, while the mind has a thirst for beauty and hunger for wealth. But this hunger and thirst never gets satisfied. Guru Arjan Dev Ji says: ਸਹਸ ਖਟੇ ਲਖ ਕਉ ਉਠਿ ਧਾਵੈ ॥ sehas khattae lakh ko outh dhhaavai || Earning a thousand, he runs after a hundred thousand. ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਮਾਇਆ ਪਾਛੈ ਪਾਵੈ ॥ thripath n aavai maaeiaa paashhai paavai || Satisfaction is not obtained by chasing after Maya. (Ang 278-279, SGGS Ji) One can observe that body's need for food and water can be satisfied very easily, 4 rotis instead of 2 or 2 glasses of water instead of 1 is enough to satisfy the body. But there is no end to the hunger and thirst of the mind. Right from the birth to death, the mind of human beings remain unsatisfied. The more beauty and wealth is attained, the more profound the hunger becomes. That is why, Guru Nanak Dev Ji negates the very root of the theory of Vaam Maargis. Some people gave birth a new method of attaining God and getting rid of the impurities of the mind: The idea was to get high levels of education, that one should become a philosopher and a thinker. The thought was that the more one will think, one's mind will start becoming more pure. Guru Nanak Dev Ji does not agree with this concept either, because there is a difference between 'learning' and 'achieving'. A wise person will realise that there is nothing that one knows, there is infinite things to learn still. Ustaad Zok says: Hum Jaante The Ilam Se Kuch Jaanege Par Jaana To Yeh Jaana Ke Naa Jaana Kuch Bhi The great greek philosopher Socrates writes in one of his writings: When I was a child, I used to claim I know everything. When I became an adult, I had to say there are a few things that I do not know, and now that I have become old, I can honestly claim I know nothing whatsoever. Where all the knowledge of the world ends, the knowledge of God starts from there. One can observe that within the last century or so, mankind has gained more knowledge than ever before. Today, the kind of schools, colleges and universities were not available in the past. But it is also true that the kind of grip of ignorance that the mankind is now was not there before. Or we can say put it this way: There were a lot of uneducated wise people a couple of centuries back. Nowadays, there is an abundance of educated fools. Guru Nanak Dev Ji says: ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ parriaa moorakh aakheeai jis lab lobh ahankaaraa || That scholar who is full of greed, arrogant pride and egotism, is known to be a fool. (Ang 140, SGGS Ji) The education with which greed, arrogance and ego has increased is like a lamp lighted by someone to burn his own house. In fact, the biggest centres of corruption and indecency are being run by highly educated people. This is because one needs the education and knowledge to do misdeeds otherwise it is not possible. So, today's worldly education has made man a proper fool. This was the biggest mistake made by intelligent people of India – so what if one can recite the entire four vedas orally, the demons like Ravana are still around. Sheikh Sadi says in relation to this: Ilam Chandaan Ke Behshatar Khaani Ghar Amal Dast Oneh Naadani Na Mohaqawak Na Danishmand Char Paye Beroye Kitaabeh Chand He says if one is not able to get rid of ego with higher education, then such knowledge is nothing but few books that my donkey is carrying on it. So what if one has read and crammed religious texts? Such a person carries the burden of the weight on him just like Sheikh Sadi's donkey. Too many philosophers and educated men have carried the burden of education on their heads. Education is important, it is the lamp that is going to illuminate the path. But it is observed that people have made great efforts to collect the oil, the wick and the lamp itself, but when the time came to light the lamp, they close their eyes. It may have taken ten to fifteen years to attain the knowledge, but never implemented what was learned in their lives. Guru Nanak Dev Ji says: ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥ vidhiaa veechaaree thaan paroupakaaree || Contemplate and reflect upon knowledge, and you will become a benefactor to others (Ang 356, SGGS Ji) So, just by achieving high levels of knowledge does not purify the mind. That is why, Guru Nanak Dev Ji says: ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥ Even if one attains the knowledge of thousands of things, it is impossible to go a step forward towards the truth by mere attainment of such knowledge. In fact, it is often observed that a highly educated man has got much more dirty mind than an illiterate person. Two uneducated people can quite easily agree with each other on some issue, but educated people find it incredibly difficult to agree to each other and often result in a lot of debates and criticisms. If one could achieve God just by intellect, then that would mean God is smaller than the intellect. That is why, Guru Nanak Dev Ji says it is good that one should gain more knowledge to help illuminate the path, but the lamp needs to lighted so that one can walk on the path easily and reach God. Sadly, present day knowledge has made mankind atheist, greedy, arrogant instead of bringing peace, compassion and contentment. That is why, Gurbani says: ਪੜੀਐ ਗੁਨੀਐ ਨਾਮੁ ਸਭੁ ਸੁਨੀਐ ਅਨਭਉ ਭਾਉ ਨ ਦਰਸੈ ॥ parreeai guneeai naam sabh suneeai anabho bhaao n dharasai || They read and reflect upon all the Names of God; they listen, but they do not see the Lord, the embodiment of love and intuition. ਲੋਹਾ ਕੰਚਨੁ ਹਿਰਨ ਹੋਇ ਕੈਸੇ ਜਉ ਪਾਰਸਹਿ ਨ ਪਰਸੈ ॥੧॥ lohaa kanchan hiran hoe kaisae jo paarasehi n parasai ||1|| How can iron be transformed into gold, unless it touches the Philosopher's Stone? ||1|| (Ang 973, SGGS Ji) and, ਕਿਆ ਪੜੀਐ ਕਿਆ ਗੁਨੀਐ ॥ kiaa parreeai kiaa guneeai || What use is it to read, and what use is it to study? ਕਿਆ ਬੇਦ ਪੁਰਾਨਾਂ ਸੁਨੀਐ ॥ kiaa baedh puraanaan suneeai || What use is it to listen to the Vedas and the Puraanas? ਪੜੇ ਸੁਨੇ ਕਿਆ ਹੋਈ ॥ parrae sunae kiaa hoee || What use is reading and listening, ਜਉ ਸਹਜ ਨ ਮਿਲਿਓ ਸੋਈ ॥੧॥ jo sehaj n miliou soee ||1|| if celestial peace is not attained? ||1|| (Ang 655, SGGS Ji) and, ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਜਪਸਿ ਗਵਾਰਾ ॥ har kaa naam n japas gavaaraa || The fool does not chant the Name of the Lord. ਕਿਆ ਸੋਚਹਿ ਬਾਰੰ ਬਾਰਾ ॥੧॥ ਰਹਾਉ ॥ kiaa sochehi baaran baaraa ||1|| rehaao || So what does he think of, over and over again? ||1||Pause|| ਹਰਿ ਜਸੁ ਸੁਨਹਿ ਨ ਹਰਿ ਗੁਨ ਗਾਵਹਿ ॥ har jas sunehi n har gun gaavehi || They do not listen to the Lord's Praises and they do not sing the Lord's Glories ਬਾਤਨ ਹੀ ਅਸਮਾਨੁ ਗਿਰਾਵਹਿ ॥੧॥ baathan hee asamaan giraavehi ||1|| but they try to bring down the sky with their talk. ||1|| ਐਸੇ ਲੋਗਨ ਸਿਉ ਕਿਆ ਕਹੀਐ ॥ aisae logan sio kiaa keheeai || What can anyone say to such people? ਜੋ ਪ੍ਰਭ ਕੀਏ ਭਗਤਿ ਤੇ ਬਾਹਜ ਤਿਨ ਤੇ ਸਦਾ ਡਰਾਨੇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥ jo prabh keeeae bhagath thae baahaj thin thae sadhaa ddaraanae reheeai ||1|| rehaao || You should always be careful around those whom God has excluded from His devotional worship. (Ang 332, SGGS Ji) So, Guru Nanak Dev Ji rejected the futile methods of attaining God. Now, the question arises how do one purifies the mind so that God can be realised? ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ Guru Nanak Dev Ji gives the answer to this question in the following line: ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ To agree wholeheartedly and remain in the Hukam is the only way to break the walls of lies and wash the dirt accumulated on one's mind. What is that Hukam then? ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ - that Hukam is already written with one's self. If one speaks ill, sight gathers immorality, then mind will fall sick. One should learn to accept this Hukam and recite God's name with all the love and passion, this is also a Hukam for mankind. Guru Nanak Dev Ji elaborate the importance of this Hukam in the next pauri. (Cont....) ----------------------------------------- SMAPAT -------------------------------------- Link to original katha: http://katha.gurmatchanan.com/katha/Giani%...%20part%201.mp3

WJKK WJKF Jeo, First off, many apologies for the mistakes and inaccuracies that may have happened while translating. This is a very interesting katha by Sant Singh Ji Maskeen about Sri Dasam Granth Ji. Hope its a good read, but in case the translation is of no use, please do listen to the original katha, the link to which is given at the bottom of this post Gurfateh Jeo! ----------------------------------------------------- DASAM GRANTH ----------------------------------------------------- <> siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru's Grace || Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh A person always has some sort of expectation of reward everytime he/she performs any action (karam). If that reward is not recieved by committing to that action , it is like a sown seed could not develop at all, like a planted tree could not bear any fruit. A gardener, who dedicatedly takes care of the flowers and plants he planted, feels really disappointed if his plants dry up despite his efforts. We get up and perform our daily actions of doing Nitnem in the morning, the reward or fruit of these actions according to Gurbani is presented as follows: There are approximately (Maskeen Ji guesses) 150 or so questions in the Dasam Granth. Each of these questions, found in the Akaal Ustat, is extremely valuable and important. These questions are the very questions a seeker of Truth often faces on his journey from time to time. But, the Bani only puts forth the questions and does not provide any answers. People who have had the fortunate opportunity to see (darshan) of Dasam Granth Ji will know this, although these days people don't even seem to have time to visit Guru Granth Sahib Ji. I [Maskeen Ji] would like to clarify the doubts as to why Dhan Guru Gobind Singh Sahib Ji Maharaaj did not register his Bani in the Dhan Dhan Guru Granth Sahib Ji. The point that I [Maskeen Ji] often put across to explain this are these: 1. Firstly, the entire Bani of Dhan Dhan Guru Granth Sahib Ji Maharaaj is about Brahm Gyaan, pure Knowledge of God. However, in Dasam Granth Ji, Dhan Guru Gobind Singh Ji's own discourse and story is also present. Ab mY ApnI kQw bKwno ] qp swDq ijh ibiD muih Awno ] Now I relate my own story of how God sent me in the world while I was absorbed in meditation. (Panna 132, Sri Dasam Granth Ji) This is the autobiographical discourse by Guru Gobind Singh Ji like, where and why he was born, how he spent his childhood, and the wars he fought which are explained in vast detail in the Bani Bachittar Natak. In Dhan Dhan Guru Granth Sahib Ji, however, is pure Brahm Gyaan, one will not find any mention of any historical facts, for example where and when was Guru Nanak Dev Ji born and so forth. Therefore, keeping this fact in consideration, Guru Gobind Singh Ji chose not to register his Bani in Dhan Dhan Guru Granth Sahib Ji Maharaaj. 2. The second argument often given is this: Why did Guru Gobind Singh Ji write his life story himself? In general, the life story of prophets and great religious figures (Avtaari Purash) has been written by people other than themselves. For example, the story of Sri Ram was written by Tulsi and Valmiki and people like Pandit Hirda Ram, etc. Similarly, the entire life history of Sri Krishna was written by Ved Vyaas, and by people like Kavi Nirotam, Kaisho Dutt and others. So, the question that is asked is while there were people who could write the life history of Guru Gobind Singh Ji, why did he choose to write it himself? A writer who wishes to write about any avtaari purash needs both the true feeling and knowledge about him. If the story is told with pure emotional feelings, the work would be nothing but wrong meanings. I [Maskeen Ji] have read books written by such people, and they were full of emotional exaggerations with no real knowledge behind it, so much so that miracles have been attached to even the trivial of things. For example, Tulsi, in his emotional outburst has written saloks where he has gone as far as calling Sri Ram the God incarnate. In the same fashion, Surdaas, Nirotam and others write about Sri Krishan and call him God. However, if even deep knowledge has no emotional element attached to it, then arguments take place. So, there has to be a proper balance between both these two elements. Guru Gobind Singh Ji was aware of the difficulty of keeping the right balance. He was concerned that some sikh, flowing in the sea of emotions, might end up equating him with God while writing his life history. That is why, Guruji decided to write his autobiography, and wrote the following in it: jy hm ko prmysr aucir hY ] qy sB nrk kuMf mih pir hY ] Those who call me God, will fall into the pit of hell. mo kO dwsu qvn kw jwno ] Xw mY Byd n rMc pCwno ] 32 ] Regard me as a humble servant of the Lord and have no doubt about it. mY hO prm purK ko dwsw ] dyKn AwXo jgq qmwsw ] I am a slave of the Supreme Being and have come to witness the drama of the world. (Bachittar Natak, Sri Dasam Granth) God is the supreme power, and Guru Gobind Singh Ji clearly states that he is not God, but just a human being. I [Maskeen Ji] was reading a book by Khushwant Singh in which he writes there are about 84 people in India who call themselves Bhagwaan, that includes people like Rajneesh. Sadly, there are few others, like the Nirankaaris, who like to be called as Nirankaars. Blindly, fools started following them without even realising the meaning of the word 'Nirankaar'. Nirankaar word means One that has no form, then how can someone made of five elements be a Nirankaar? Such people are in our panth as well who call themselves Gurus and Sants and persuade people to follow their royalty and their own ways. Such people try and break people from our Guruji rather than bonding them closer to the true Gurus. Anyhow, sooner or later, maybe in the next century, the whole world will have to accept the fact that a human being made of flesh and bones can never be God. Anyone who attracts people to his own belief system is a cheat. Our Ten Gurus never told us to worship them and treat them as God. Instead, the whole effort of Gurus is to connect us to the words written in the praise of God. Now, I [Maskeen Ji] would like to present some really beautiful thoughts written by Guru Gobind Singh Ji in Sri Dasam Granth in regards to various aspects of life and religion. Another reason that Guru Gobind Singh Ji did not add bani in Guru Granth Sahib Ji Maharaaj is that Guruji has done teeka of various other religious scriptures, the philosophies of which Guruji do not endorse, it is just a teeka of the religious texts for understanding. ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥ kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491|| I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491. (Panna 1133, Sri Dasam Granth) As you might be aware, Banis like Ram Avtar, Krishna Avtar, as well as discourses on Chaubees Avtar are present in Sri Dasam Granth. The discourses on the twenty four avtars was originally completely written in Sanskrit. In those days, a brahmin used to teach Sanskrit to fellow brahmins only because they used to believe that understanding of Sanskrit is right of only the brahmins. As such, common man was unable to decipher what was written in those texts. Guru Gobind Singh Ji, with his infinite wisdom, did teekas of all the 24 avtars at Sri Paonta Sahib so that even the common man could know what it is all about. Even though Guruji wrote these texts, he made it absolutely clear that these are not his thoughts. For instance, after completing Krishna Avtar, Guruji wrote: ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥ Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434|| I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434. (Panna 732, Sri Dasam Granth) The reason Guruji felt the need to write these lines after Krishna Avtar is to dispel any thought that Guruji worships Krishna. Sadly, some people still misunderstood, like Bhagat Chela Ram. He has written a book called 'Murali Mehma'. He writes in the preface of the book that Guru Gobind Singh Ji has accepted Krishna as the most superior amongst all the Avtars. And although he could not continue to go into detail, but he did let his intentions know. Guru Gobind Singh Ji wanted to let the masses know what the 'secret' knowledge is all about, because brahmins used to claim that nobody else except them have the right to gain this knowledge. Before the Chaubees Avtar Bani comes the autobiography of Guru Gobind Singh Ji, called 'Bachittar Natak'. In Akal Ustat, there is no mention of any kings, it is pure praises of Akal Purakh. There are a few questions in Akal Ustat that I [Maskeen Ji] would like to present before you: ਕੋ ਸੂਰਾ ਸੁੰਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥ Ko sooraa sundar kavan kahaa jog ko saar|| Who is hero and who is beautiful? What is the essence of Yoga? ਕੋ ਦਾਤਾ ਗਿਆਨੀ ਕਵਨ ਕਹੋ ਬਿਚਾਰ ਅਬਿਚਾਰ ॥੧੦॥੨੧੦॥ Ko daataa giaanoo kavan kaho bichaar abichaar||10||210|| Who is the Donor and who is the Knower? Tell me the judicious and injudicious.10.210. (Panna 78, Sri Dasam Granth) Guruji talks about the things in this world that atrracts and influences a person. Similarly, Guruji asks: ਕਹਾ ਨੇਮ ਸੰਜਮ ਕਹਾ ਕਹਾ ਗਿਆਨ ਅਗਿਆਨ ॥ Kahaa nem sanjam kahaa kahaa giaan agiaan|| What are the observance and restraint? What are the knowledge and nescience. (Panna 78, Sri Dasam Granth) There are many more questions that Guruji puts forward, and all of them are the topics which we are not always clear about, and often misunderstand and misinterpret their real meanings. However, anyone who has understood these questions and has found the answers to them, consider such a person as having the knowledge of all the four directions of the Dharam. Lets discuss the following question: ਕੋ ਸੂਰਾ ਸੁੰਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥ Ko sooraa sundar kavan kahaa jog ko saar|| Who is hero and who is beautiful? What is the essence of Yoga? So, who is brave? One that has got great strength in his body? Or someone who is ready to take others' turbans off all the time? No. The peak of Bhagti is: ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥ kahu kabeer sukh sehaj samaavo || Says Kabeer, I am now immersed in intuitive peace and poise. ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥ aap n ddaro n avar ddaraavo ||3||17|| I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, Dhan Sri Guru Granth Sahib Ji) Guru Teg Bahadur Ji says: ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ bhai kaahoo ko dhaeth nehi nehi bhai maanath aan || One who does not frighten anyone, and who is not afraid of anyone else ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥ kahu naanak sun rae manaa giaanee thaahi bakhaan ||16|| - says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, Dhan Sri Guru Granth Sahib Ji) It is said that the answers to these questions were originally present in Sri Dasam Granth, but somr part of it has been lost. Wise men believe that a part of Dasam Granth was lost during the time when wars were being fought against Mughals. Yet another set of scholars believe that Guruji has embedded subliminal answers to these questions within the questions themselves. Such a shabad by Bhagat Kabir Ji is in Dhan Sri Guru Granth Sahib Ji, where question is the answer and answer is the question. ਜਉ ਤੁਮ ਅਪਨੇ ਜਨ ਸੌ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥ jo thum apanae jan sa kaam ||1|| rehaao || if you require any work from Your humble servant. ||1||Pause|| ਇਹੁ ਮਨੁ ਬਡਾ ਕਿ ਜਾ ਸਉ ਮਨੁ ਮਾਨਿਆ ॥ eihu man baddaa k jaa so man maaniaa || Is this mind greater, or the One to whom the mind is attuned? ਰਾਮੁ ਬਡਾ ਕੈ ਰਾਮਹਿ ਜਾਨਿਆ ॥੧॥ raam baddaa kai raamehi jaaniaa ||1|| Is the Lord greater, or one who knows the Lord? ||1|| ਬ੍ਰਹਮਾ ਬਡਾ ਕਿ ਜਾਸੁ ਉਪਾਇਆ ॥ brehamaa baddaa k jaas oupaaeiaa || Is Brahma greater, or the One who created Him? ਬੇਦੁ ਬਡਾ ਕਿ ਜਹਾਂ ਤੇ ਆਇਆ ॥੨॥ baedh baddaa k jehaan thae aaeiaa ||2|| Are the Vedas greater, or the One from which they came? ||2|| ਕਹਿ ਕਬੀਰ ਹਉ ਭਇਆ ਉਦਾਸੁ ॥ kehi kabeer ho bhaeiaa oudhaas || Says Kabeer, I have become depressed; ਤੀਰਥੁ ਬਡਾ ਕਿ ਹਰਿ ਕਾ ਦਾਸੁ ॥੩॥੪੨॥ theerathh baddaa k har kaa dhaas ||3||42|| is the sacred shrine of pilgrimage greater, or the slave of the Lord? ||3||42||(Ang 331, Dhan Guru Granth Sahib Ji) Those who have the knowledge of the grammer of Gurbani and those familiar with this style of writing will know that the questions have got the answers within them. Kabeer Ji says the one whose mind has agreed to Akal Purakh is greater. Similarly, the one who has known Akal Purakh is greater, because one might never know God exists if there are no Sants around who have found the True Creator. A great soul came on this earth in a small village Talwandi, only then it became Nankana Sahib, it never existed before Guru Nanak Dev Ji. Similarly, Sheesh Ganj in Chandni Chowk, where Guru Tegh Bahadur Ji gave Shaheedi became a pilgrimage, otherwise it was just a ordinary place. So, has that place given importance to Guru Tegh Bahadur Ji or has Guru Tegh Bahadur Ji has given birth to that place? It is Guru Tegh Bahadur Ji's Shaheedi that created that place. ---------------------------------------- SMAPATT ------------------------------------------- Link to original audio: http://katha.gurmatchanan.com/katha/Giani%...tChanan.com.mp3

Wjkk Wjkf Sangat Jeo, With Waheguru Ji's Apaar Kirpa, I have done a humble effort to translate Sant Singh Ji Maskeen's katha titled 'Brahm Gyaan' for those who might have difficulty understanding punjabi, or for anyone who wishes to have a read. Let me please apologise before I even begin: This is a VERY small effort on my part, there will be certainly loads of mistakes in translation, so please forgive me as your brother. The katha is VERY interesting, I thoroughly enjoyed it while translating and I pray to Akaal Purakh Waheguru Ji to give me some Matt so that I can absorb a thing or two from the Gurbani Tukks that appear in the katha. Bhull Chukk Maaf again Ji ---------------------- BRAHM GYAAN --------------- Religious scholars believe that entire knowledge in the world can be divided into just two categories, no more. First is materialistic knowledge and the other is the knowledge of God. The knowledge of worldly affairs, and the knowledge of Nirankaar. The knowledge of exterior, and the knowledge of interior. The rivers of all the knowledge ultimately end in one of these two oceans. According to religious scholars, the purpose of attainment of both these types of knowledge is this: By gaining knowledge of the elements and materials, man wants to make them adapt to himself. Human being has realised one cannot attain contentment from an element until that element is adapted and made favourable to suit his wishes. If the blowing wind is too hot, (looh), and the temperature has crossed 50 degrees, man conditions (Sanskrit: Vata-ankool) the temperature of the air according to his wishes . Similarly, the natural characteristic of water is to flow down to lower altitudes, but if one stays above ground level (on a higher altitude), then the wish is to make water adapt to one's wish - that it must flow upwards, even though the natural tendency of water is to flow down to lower altitudes. So, the purpose of acquiring knowledge of elements, materials and the exterior is to make them adapt to one's wish because, unless they are made favourable, one cannot attain satisfaction from them. To cite more examples - A farmer makes the soil (dharti) favour him so that he can grow the crop he wants by sowing the appropriate seeds. Similarly, man has made fire favour him in variety of ways, which can fulfill his various needs. Fire/fuel helps cook food, drives cars and trains, big factories also run with the power of fuel/fire. Moreover, the human body is also made up of five elements, and these five elements are just materials. Since man realised that unless one makes the elements favour him, no contentment could be achieved, he started extending his desire to make other human beings adapt to him as well. Many notorious kings, leaders and dictators bear this very philosophy - that everyone else must follow whatever they say, instead of letting them follow their own beliefs. Actually, referring to such dictators, shahenshahs, maharajahs etc. as humans is insulting to the whole humanity. For instance, Genghis khan was so insensitive, he would actually enjoy and grin whenever his soldiers' horses crushed the corpses beneath their feet. 'Halaku' would get sadistic pleasure out of watching people suffer and wriggle with pain. Aurangzeb, the infamous moghul emperor, celebrated and danced the whole day after having killed his three brothers. He sacrificed his brothers because they did not adapt to his way of thinking. Because of this very reason, he imprisoned his father in a small, dingy cell, where he eventually died of thirst. As man started to realise that he can make the elements of fire, water, earth, air adapt according to his desires and wishes, he started becoming more and more arrogant. The more arrogant he became, the more he started going further away from Nirankaar. Maskeen Ji says, the present yug is an immensely arrogant yug. Just as dictators and tyrants would get pleasure and satisfaction out of controlling others, some regligious, heretical gurus try/tried their best to control and adapt people to submit to their wishes. Maskeen ji says he is amazed at this because, whenever Guru Nanak Dev ji or Guru Arjan Dev Ji refers to someone, they use Sant, Bhai, Sadhu like polite and gentle words. ਕਰਉ ਬੇਨੰਤੀ ਸੁਣਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥ karo baenanthee sunahu maerae meethaa santh ttehal kee baelaa || Listen, my friends, I beg of you: now is the time to serve the Saints! Maskeen Ji says, one can order a follower (chela) instead, there is no need to 'request' him. Nah, Guruji does request (benti) instead. Guruji do not not even use the word 'chela', He refers to them as 'friend'. If Guruji saw immense arrogance in someone, this is the way He would make that individual understand: ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥ saadhho man kaa maan thiaago || : Holy Saadhus: forsake the pride of your mind. Even though there is no need to use polite words like Sadhu to refer to an arrogant person, still Guruji does. So, what IS the meaning of Ahankaar (arrogance)? 'Ahaam' means I am better than others. As much it is a crime to belittle someone, CONSIDERING others as inferior is equal a crime too. Maskeen Ji apologises for saying that, although not many people actually belittle others explicitly, they still consider them inferior in one way or another. But Dhan Guru Arjan Dev Ji Maharaaj, Dhan Guru Teg Bahadur Ji Mahraaj do not even consider others in any way diminutive to them. So, although the person may be arrogant, still Guruji refers to him as 'Sadhho'. Maskeen Ji tells a little story - One time a brahmin of haridwaar asked Guru Nanak Dev ji, 'Who is this person that plays such beautiful rabaab and sings praises of the Lord to you? Is he your follower (chela)?' (referring to Bhai Mardana ji) Guru Nanak Dev Ji said, 'No, he is not not my chela.' 'Is he your servant, your sevak then?' Babaji replied, 'No, he isnt my sevak either.' The brahmin was used to such language only, the so called 'gyani'. Thus, the wiser the gyani, the more inferior he consider others. Maskeen Ji says knowledge is the most forceful of the roots of arrogance (Ahankaar), then comes arrogance of wealth. A particular type of seed bears only one type of fruit. A Mango tree bears only mangoes, not bananas. Wheat fields produce wheat, not lentiles. Out of lentil crops comes lentils only, and not corn. But unlike all these examples, there are thousands of seeds of arrogance. Bhagat Ravidaas Ji counts some of these 'seeds' : ਹਮ ਬਡ ਕਬਿ ਕੁਲੀਨ ਹਮ ਪੰਡਿਤ ਹਮ ਜੋਗੀ ਸੰਨਿਆਸੀ ॥ ham badd kab kuleen ham panddith ham jogee sanniaasee || I am a great poet, of noble heritage; I am a Pandit, a religious scholar, a Yogi and a Sannyaasi; The arrogance, that I am no ordinary poet, I am poet of great literary strature. Thus, the bigger and famous the poet, the more arrogant he is, Maskeen Ji says this is from his own personal experience. Whether such poets write in hindi, punjabi or urdu, they consider others nothing more than dust of their feet. The arrogance of my kul - my caste, my heritage. Just by attaching this reason to self, one treats others as inferior, as if others are a nobody. The arrogance of being a pandit, meaning a scholar - one who has read many granths, knows a lot about grammer and vocabulary of shaaastars and purans. The bigger and more knowledgable the pandit, the bigger the ego and 'I'. The arrogance of being a yogi, which in itself is contradictory to the word 'Yogi' which means one that is attached (to Akaal Purakh), one that has got rid of his Ahankaar. But Maskeen ji says, the bigger the Yogi, the more arrogant he is, this again out of his personal interactions with a few such 'Yogis' of Punjab. Kabir Ji says: ਆਪਸ ਕਉ ਦੀਰਘੁ ਕਰਿ ਜਾਨੈ ਅਉਰਨ ਕਉ ਲਗ ਮਾਤ ॥ aapas ko dheeragh kar jaanai aouran ko lag maath || You believe that you yourself are great, and that others are small. Such arrogant individuals believe they are 'complete alphabets' while consider others just 'lagaa matraa, sihaari, bihaari' and nothing more. ਮਨਸਾ ਬਾਚਾ ਕਰਮਨਾ ਮੈ ਦੇਖੇ ਦੋਜਕ ਜਾਤ ॥੨॥ manasaa baachaa karamanaa mai dhaekhae dhojak jaath ||2|| Those who are false in thought, word and deed, I have seen them going to hell. ||2|| Kabir ji says he has seen such people going straight to hell. So even though such individuals may be of religious nature, still they are headed straight to hell because of their Ahankaar. Maskeen Ji now goes back to explain Bhagat Ravidaas Ji's tukk: The arrogance of being a Sanyaasi. The word 'Sanyaasi' literally means 'Sunn de vich Aasan' : ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ sunn samaadhh anehath theh naadh || The Deepest Samaadhi, and the unstruck sound current of the Naad are there. ਕਹਨੁ ਨ ਜਾਈ ਅਚਰਜ ਬਿਸਮਾਦ ॥ kehan n jaaee acharaj bisamaadh || The wonder and marvel of it cannot be described. (Ang 293, SGGS Ji) Sunn Smaadh - the deepest samaadhi, Sunn-Asaan - Sanyaas. To be in that state, one has to sit 'with himself', and then after that, way beyond than oneself. Maskeen Ji says, forget about all this, its beyond comprehension to go beyond oneself, into the state of 'Sunn', such is the sad state of man that he cant even sit with himself. He can sit with friends, family, servants, sevaks, with books, TV, magazines, but is not able to sit with himself. He knows a lot about books, is well read but doesnt anything about himself at all. He knows a lot about wordly affairs, but does not know anything about what goes within him. Similarly, he knows a lot about his wife, her strengths, her weaknesses, good points, bad points, but still does not know anything about himself. Maskeen Ji says the more husband or a wife is closer to his/her partner/family, the farther he/she is away from himself/herself. Man is closer to materalistic objects, yet is not close to finding himself. It is imperative to understand oneself before beginning to understand the nature of God. Bhagat Ravidaas Ji says: ਅਪ ਤਨ ਕਾ ਜੋ ਕਰੇ ਬੀਚਾਰੁ ॥ ap than kaa jo karae beechaar || Whoever reflects on his own body ਤਿਸੁ ਨਹੀ ਜਮਕੰਕਰੁ ਕਰੇ ਖੁਆਰੁ ॥੨॥ this nehee jamakankar karae khuaar ||2|| - the Messenger of Death does not abuse him. ||2|| (Ang. 1196 SGGS Ji) Forget about talks of God, the Gurujis and prophets, first reflect on on own self. One who doesnt even know who he is, what can he possibly know about Akaal Purakh Parmaatma? The more 'Baaharmukhi' a person is, Gurbani says the dumber he will be, and will be even more incompetent in understanding God. That is why, all the so called learned men that may possess all the knowledge of the world, yet this still know nothing about Akaal Purakh. Here Maskeen Ji divert the topic to something he had thought he wouldnt say in this katha, but will continue nonetheless since the words have come to his rasna and taking them back would be hard for him. He says, one time he was doing study of the Bible, a doubt cropped in his mind and remained with him for a while. The doubt: The new year we celebrate is nothing but a celebration of Jesus Christ (associated with His birthday). If new years starts with a new day, then consider the day the first day was created. That means, there was a time when there was no day at all, nor was the concept of time. So what exactly was it then? Gurbani says, there was just fog everywhere: ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ arabadh narabadh dhhundhhookaaraa || For endless eons, there was only utter darkness. ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ ॥ dhharan n gaganaa hukam apaaraa || There was no earth or sky; there was only the infinite Command of His Hukam. ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ ॥੧॥ naa dhin rain n chandh n sooraj sunn samaadhh lagaaeidhaa ||1|| There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1|| (Ang. 1035, SGGS Ji) Maskeen Ji says it is because of lack of words that he has to say 'time' here, otherwise it was not time either because time starts with day and night. How do we measure time? The smallest unit of measuring time is one 'Nimakh', one second. One second, one nimakh, is equal to one breath, nothing more. This small unit of time. a nimakh, a breath, and then we have the biggest unit of time, a year. We dont have any unit that we can use to count time beyond one year. Similarly, the smallest unit for measuring weight is a 'Ratti', x amount of Rattis equals to one 'Maasa', x amounts of maasa equals one 'Tola', x amounts of toleh equals one 'Payiyaa', x amounts of paayiya equals one 'Ser', and x amounts of Sers equals one 'Mann' (quintal). The smallest unit for measuring weight was a Ratti and the biggest unit for measuring weight was Mann. Maskeen ji describes a plant (a bel) in regions of Jammu and Kashmir that clings on to trees and each bel produces thousands of Rattis, the word 'Ratti' literally means 'red coloured'. Each ratti has got the same weight. If we look at other fruits, nowhere will be find fruits with identical weights, identical colour, identical taste, etc. A ratti, however, is identical to other rattis, weighs the same, has the same colour, has the same shape and all of them have the same taste - they are all bitter. Because of this identical nature of all the rattis, it became a unit of measurement in old times. Now, Maskeen Ji goes back to talking about the concept of time. He says, since there was no human life form on this earth back then, there was no breath (smallest unit of time) and as such, there was no concept of time. If we can remember the time when time was born with the birth of the first day, THAT time is THE new day, THE new year. But what was THAT day and THAT time? Guru Nanak Dev ji explains: ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥ thhith vaar naa jogee jaanai ruth maahu naa koee || The day and the date are not known to the Yogis, nor is the month or the season. ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥ jaa karathaa sirathee ko saajae aapae jaanai soee || The Creator who created this creation-only He Himself knows. (Ang 4, SGGS Ji) Thus, Maskeen Ji says, celebrating the new year that we all celebrate is jus following the sheep and nothing more. Or, we can say, its just the birthday of Jesus Christ. He was born on 25th September, due to rotations of the sun, this time aligned with 1st January, and thats how followers of Jesus Christ started calling the 1st of January as the 'New Year'. But, this is Jesus Christ's birthday, not New Year! Similarly, Raja Bikramjeet was born on 1 Chetar, Bikrami Samvat, people say its Bikmayi Year. Again, it was the day Bikramjeet was born, it isn't New year. Muslim World, on the other hand, does not recognise 1st January as their new year. There are around 22-23 islamic countries where, the day Mohammed Sahib did his Hajrat, that day is celebrated as their new year. Similary, different religions and belief systems may have their own dates of celebrating new year. However, all dates coincide with important dates associated with their religious leaders in some form or the other. But, Maskeen Ji says, the new year is when the first day was created and we cannot ever know anything about that day, only Akaal Purakh knows about it, rest all is fragments of imagination and nothing else. Maskeen Ji, then, talks about one instance when he said in a darbar in delhi that whats the point of creating Nanakshahi calendar if we are to celebrate new year on the 1st of January? Nobody had any answers. Maskeen Ji apologises for deviating and comes back to the influence of Jesus Christ on the present world. He says, some psychologists believe majority of people in this world are Christians in essense, even though they might have different appreances or practice different faiths. This belief of such psychologists is based on the rituals like the way we all celebrate our birthdays - cutting the cakes and lighting and blowing the candles, etc., these all are Christian rituals. Not only that, the influence of Christanity is deeply rooted in other cultures of the world too, this is reflected by the way we dress, etc. Scholars say it is irrelevant if one is Hindu, Sikh or a Buddhist, evey one is under the Christian umbrella in some form. But the prophet, Jesus Christ, who has got such immense influence on the world, says if someone said to me: A camel has passed through hole of a needle, I will accept that blindly, will not question it even once. But if someone tells me: A super-rich person has attained God, I just wont believe that. Why? Because, a rich person is Baaharmukhi, his whole energy is trapped in worldly affairs, of making money or finding different ways so he can make more money. He is not Antarmukhi, and without being Antarmukhi, it is difficult to be religious, it is diffucult to find God. A baharmukhi will try to find God from the worldly elements, while Akaal Purakh is not found in any of those. He is within us, and that is why we have to be Antarmukhi if we have to find Him. Gurbani says: ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ no nidhh anmrith prabh kaa naam || The nine treasures are in the Ambrosial Name of God. ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ dhaehee mehi eis kaa bisraam || Within the human body is its place of rest. (Ang. 293, SGGS Ji) The person who hasnt even come closer to himself, how can he be religious? (Maskeen Ji apologises again (so that he is not misunderstood) and says, all he is doing is putting forward the Vachan of Mahapurakhs). The closer a person is to himself, the closer is he to Akaal Purakh Parmaatma. Such a person has knocked on Partmaatma's door by entering and looking within himself. Bhagat Kabir Ji says: ਦਰਮਾਦੇ ਠਾਢੇ ਦਰਬਾਰਿ ॥ dharamaadhae thaadtae dharabaar || I stand humbly at Your Court. ਤੁਝ ਬਿਨੁ ਸੁਰਤਿ ਕਰੈ ਕੋ ਮੇਰੀ ਦਰਸਨੁ ਦੀਜੈ ਖੋਲ੍ਹ੍ਹਿ ਕਿਵਾਰ ॥੧॥ ਰਹਾਉ ॥ thujh bin surath karai ko maeree dharasan dheejai kholih kivaar ||1|| rehaao || Who else can take care of me, other than You? Please open Your door, and grant me the Blessed Vision of Your Darshan. ||1||Pause|| (Ang. 856, SGGS Ji) Hey Akaal Puraakh Parmaatma, please give me your darshan. Kabir Ji says, Ive become Antarmukhi by shrinking myself, have started looking within myself. Now, I can reach Your doorstep but cannot open the door myself. This door, O Akaal Purakh, only You can open for me. So, how do we know that Bhagat Kabir Ji has reached the doorsteps? Has he reached the doorstep of a Mosque, Temple, Church or Gurdwara? No, not at all, he has reached the doorstep of his own self, has become Antarmukhi. Guru Nanak Dev Ji says: ਜਿਤੁ ਦਰਿ ਵਸਹਿ ਕਵਨੁ ਦਰੁ ਕਹੀਐ ਦਰਾ ਭੀਤਰਿ ਦਰੁ ਕਵਨੁ ਲਹੈ ॥ jith dhar vasehi kavan dhar keheeai dharaa bheethar dhar kavan lehai || Where is that door, where You live, O Lord? What is that door called? Among all doors, who can find that door? (Ang 877, SGGS Ji) Who is able to reach that inner door? Only the Antarmukhi, but not everyone is Antarmukhi. As life becomes busier, one starts becoming more Baharmukhi. But a few people who gave birth to poetry, music, painting and other fine art forms are the ones who reached a little bit close to their own self, they took out time to reduce that distance. However, Dharam is born within those who totally became Antarmukhi, toally submerged in their own self. Once we start coming closer to our own self, we start realising presence of The beautiful Fragrance, The Beauty, The Naad, The Nectar, The Colour, that is Akal Purakh. That Beauty that is formless still is the most Beautiful. Dasam Pita Sri Guru Gobind Singh Ji: ਅਰੂਪ ਹੈਂ ॥ ਅਨੂਪ ਹੈਂ ॥ Aroop hain|| Anoop hain|| Thou art Formless Lord ! Thou art Unparalleled Lord! (Page No. 6, Dasam Granth Ji) This sounds like a puzzle - You are the Most Beautiful even though You dont have any form. This puzzle solves itself when one comes closer to own self. From here on, Maskeen Ji goes on to summarise this katha. -------------- Smapatt ----------------- Fateh Jeo!

Wjkk Wjkf Jeo Here is a humble attempt at translation of part 1 of two part katha on Kakaars. There must be lots of inaccuracies in translation, please forgive me for that. Also, I could not find sources for a few tukks/vaaks, hope it does not break the flow! Ok, Read on! ------------------------------------------------------ KAKAAR -------------------------------------------------- ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ghar hee mehi anmrith bharapoor hai manamukhaa saadh n paaeiaa || The home within is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it. ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥ jio kasathooree mirag n jaanai bhramadhaa bharam bhulaaeiaa || He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. (Ang 644, SGGS Ji) There is a strong desire in one's heart – for life, eternal life. Then follows the desire for all the objects that are needed to live. However, the primary and strongest desire is to live. Also, there is no bigger fear in one's heart other than that of death. Whenever one is scared, it can be inferred that either something (dear) has died or is about to die. So, there is extreme desire for life on one hand and extreme fear of death on the other. If we look at the snaatan philosophies of India, Vishnu has been considered as the giver of life while death is imparted by Shiva. Brahma made this whole world, but there is no temple dedicated to him as human being has already born – nobody felt the need. But, because of the desire to live and the fear of dying, we can see countless temples devoted to Shiva and Vishnu in the Hindu world. Vishnu is associated with Lakshmi – the giver of life and the giver of all materials needed to live. But Shiva has got poisonous snakes and necklace of skulls around his neck, and stays in crematoriums. The devta of death is associated with crematoriums, while devta of life is associated with materials. The life giver is worshipped so that the gift of life remains while the devta of death is worshipped so that death does not enter one's doors. Vishnu is worshipped and is requested to visit one's house, as lakshmi (material wealth) is associated with him while Shiva is worshipped and is requested of him to excuse any visits, as he has got poisonous snakes around his neck. This has got beautiful symbolism attached to it as it elaborates on the human weaknesses. One has got such extreme desire for life! This nature of humans is beautiful depicted by Guru Nanak Dev Ji: ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥ jae jug chaarae aarajaa hor dhasoonee hoe || Even if you could live throughout the four ages, or even ten times more, ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥ navaa khanddaa vich jaaneeai naal chalai sabh koe || and even if you were known throughout the nine continents and followed by all, (Ang 2, SGGS Ji) Even if one's age becomes equal to four ages, and tens times more on top of it, even if one is respected and holds influence on all the people of the world.. ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥ changaa naao rakhaae kai jas keerath jag laee || with a good name and reputation, with praise and fame throughout the world- (Ang 2, SGGS Ji) There is another great desire – one wants to be praised and worshipped by everybody. But: ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥ jae this nadhar n aavee th vaath n pushhai kae || still, if the Lord does not bless you with His Glance of Grace, then who cares? What is the use? (Ang 2, SGGS Ji) Even if one is known and respected by everyone in the nine continents, has age of millions of years, yet if the Great Akaal Purakh has not recognised him, it is all useless. Actually, one lives his whole life trapped in the desire for life and fear of death. And, not one life, he spends multiple lifetimes with the same desire and fear. Therefore, man has been in the search of Amrit – 'A-marit' – free from the process of death - any such water, medicine, herb with which one never dies and life becomes amrit itself. Not only humans crave for such amrit, even birds and animals do not wish for death. So, this is one strong craving in one's heart, to get such amrit. Gurbani says: ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ghar hee mehi anmrith bharapoor hai manamukhaa saadh n paaeiaa || The home within is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it. ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥ jio kasathooree mirag n jaanai bhramadhaa bharam bhulaaeiaa || He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. (Ang 644, SGGS Ji) The source of this amrit is within the oceans of this life, and we will have to shake up this life's ocean by meditation and naam jaap. One needs inspiration, the longing, saadhna in order to be able to achieve that shake-up. We can observe that if water does not appear by pumping the hand pump, we have to add water from the top and that is when water from depths starts to emerge. This is what Mahapurashs have been trying to do since aad kaal , to add amrit from outside so that the amrit within could appear. Different Mahapurashs, according to their own methods, created water in which they read different mantras, added their spiritual energies. This tradition has been going on for a long time, such water has been called 'Aab-e-Zamzam' and 'Charnamrit' and so on. It is said that jaap has a great affect on water, it absorbs all the spiritual vibrations within itself. And further, it has been observed that great souls who have amrit-like lives make even the dust beneath their feet pure and great, thus, that dust also accepts the spiritual influence. The tradition of giving 'Charnamrit' has been carried out in India from a long time. So much so that in Hindu temples, this charnamrit is given as a prashaad. The amrit, that comes from hands and feet of someone who has amritmayi life, has amritmayi outlook, even his words are amritmayi. That is why, if that person's words strike the waves of water, that water becomes amritmayi and if that water touches his feet, that water becomes charan-amrit. This tradition was practiced in Sikhi Guru-Ghar as well: ਚਰਨ ਧੋਇ ਰਹਰਾਸਿ ਕਰਿ ਚਰਣਾਮ੍ਰਿਤੁ ਸਿਖਾਂ ਪੀਲਾਇਆ । charan dhoi raharaasi kari charanaamritu sikhaan peelaaiaa| (Vaar 1, Pauri 23, Bhai Gurdas Ji) When Sikhi expanded its horizons, a need was felt to find more prominent people who could give the charnamrit. So, Dhan Guru Amar Dass Ji established twenty two manjis for this purpose. A Manji, a small takht, is called 'Masnadd' in farsi and Masand became the Punjabi pronunciation of it. Out of these twenty two masands, ninteen were men and three were women. These masands did Sikhi parchaar and gave charnamrit and this way Sikhi expanded further. But, as these masands gained popularity and respect amongst the masses, they started getting spiritually weak from within. It is rare that one becomes more attached to naam with increase in popularity and fame so that equilibrium is maintained. So, these masands got corrupt and a desire to create their own sikhs was born in them. Instead of sending the money received from the sangat (as kaar-seva) to the Guruji which would have then be used for creating Gurdwaras, they started amassing it with themselves. Some of them even started to claim as the true gurus. As greed took over, they started getting arrogant. By the time Guru Gobind Singh Ji came to Gur-Gaddi, these masands had become extremely arrogant and their atrocities knew no bounds. Therefore, Dhan Guru Gobind Singh Ji Maharaj put an end to this tradition, because it can be possible a person might not be able to digest all the fame and popularity. Guruji stopped the tradition of charnamrit along with it as well, instead the tradition of Amrit from Khanda-Baata and Banis was started. And the right to give such Amrit was not given to five people instead of one sole individual. These five people are the beloved of Guruji and have pure love and devotion in every inch of their body. The five loved ones would then recite five banis – Japji Sahib, Jaap Sahib, Swavye, Chaupai Sahib, and Anand Sahib for five times, while keeping their concentration and sight on the water in the Baata so that the influence of recited banis enters that water, making it amrit after the process. This is true – eyes reflect the state of the mind. If one is greedy, arrogant, it is all reflected with the eyes of that person. But if a person has got Bani in his heart, this amrit is reflected in the eyes, and if that person keeps his sight on the water, this amrit enters the water as well. The Khanda used to churn the water in the process symbolises strength – the strength with which this whole world is created: KMfw ipRQmY swj kY ijn sB sYswru aupwieAw ] khanddaa prithamai saaj kai jin sabh saisaar oupaaeiaa | At first, the Primeval Force (The Lord) created Khanda (Configuration of the two edges of sword signifying creation and destruction of the Universe) and then He originated the whole Universe. bRhmw ibsnu mhys swij kudriq dw Kylu rcwie bxwieAw ] brehamaa bisan mehaes saaj kudharath dhaa khael rachaae banaaeiaa | Having created Brahma, Vishnu and Shiva, He composed the play of the cosmos and made it manifest. (Panna 278, Sri Dasam Granth Ji) Therefore, with Khanda, Bani and essence of Akaal Purakh is transferred into the amrit. Once the process is done, the Panj Pyaare chakona amrit to the seekers - those who felt the longing for it. If a child wants admission in a school, he/she has to wear that school's uniform, and has to pay the admission fee as well. Initially, Guru Gobind Singh Ji's fee for admission in his 'school' was that of a head. Five got ready to pay that fee, 'O Guruji, this head belongs to you from the day we bent and placed it in your feet'. The Panj Pyaare have carried on the tradiition set by Guruji ever since, the ethos is the same: This head is in the feet of Guruji, and if this head belongs to Guruji, then one's thinking and saroop should be like the Guruji himself. A teacher teaching mathematical tables to students reads along the tables at first, then, asks the students to repeat them back to him/her so that it can be confirmed they have learnt them properly. Similarly, Guru Gobind Singh Ji first created the Panj Pyaare and gave them amrit, then he wanted to confirm that they are filled to the brim with love and that they will be able to perform the tasks he wants them to do. So, Guruji said to Panj Pyaare, Now, you shakkao me the amrit. You gave me your heads, I will give you my everything: ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ੍ਰਹਿ ਮੈ ਮਨ ਤੇ ਤਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭ ਹੀ ਇਨ ਹੀ ਕੋ ॥੩॥ aagai phalai in hiko dayo jag mai jas(u) aur dayo sabh pheeko|| Mo grah(i) mai man te tan te sir lau dhan hai sabh hiin hiko||3|| The charities bestowed on them will bear fruit in future and the charities given to others in the world are unsavoury in front of donation given to them; in my house, my mind, my body, my wealth and even my head everything belongs to them.3. (Panna 1355, Sri Dasam Granth Ji) When these Panj Pyaare had shakkona Amrit to Guru Gobind Singh Ji, he says to them: Sikh Jo Panch Jo Miley(n) mamm saroop jo jaano bhale, sikh pancho(n) main mero vaasa, pooran karo(n) dharo(n) je aasa (Apology: I could not find the above quote anywhere in the Dasam Granth, so transcribing what I heard, sorry for the inaccuracies!) These Panj Pyaare reflect my own image, there is no difference between me and them. When Guruji took amrit from Panj Pyaare, he was convinced they will be able to do proper parchaar of sikhi as their hearts were/are full of love for Guruji. So, anybody who is loved by Guruji is a Guru Da Pyaara. This Guru Pyaara has to keep rehit, the katha of which is as follows: Rehni Rahe Sohee Sikh Mera, Oh Sahib Main Uska Chela. Dhan Guru Gobind Singh Ji says: Rehit Pyaari Mujh Ko, Sikh Pyaara Nahi(n) (Again, sorry for not providing the quotes!) Actually, Sikh is a Sikh only when he has got the right lifestyle. This lifestyle is of two types: Physical and Spiritual. Spiritual lifestyle of a Sikh is recitation of Bani – Japji Sahib, Jaap Sahib, Swavaye, Chaupai Sahib, Anand Sahib, any other Bani that one can recite, the Mool Mantar Jaap, Waheguru Naam Simran, all this falls in Spiritual rehit. Physical rehit includes five Kakaars on the body. Until one has both spiritual rehit and physical rehit intact, Guru Gobind Singh Ji says such a sikh is not my pyaara – he has not shakkna amrit and has no physical Rehit. Dhare Kes Pahul Bina Bhekhi Moorakh Sikh, Tis Ko Darsan Naahe(n) Mera, Paapi Tyaage Bhikh. Rehitnama says: Jyon Kahoon Pe Gadhaa Navayeo, Phool Maal Taye(n) Moondh Dharayeo. Tain Ki Kar Taa Ki Sobha Naahee(n), Haasi(n) Hoye Hot Jag Maahi(n). If one gives donkey a shower and puts garland of flowers around his neck, and brings him to the bazaar, nobody is going to give him respect, instead people are going to laugh at him. Tin Kurehtiyan Kes Rakhaye, Kaho Kaise Oh Sobha Paye. So, a Kurehti who has kept Kes is just like a donkey who has been given a bath, has garlands around his neck. ---- End of Part 1 --------------------------------------------------- Link to original katha - http://www.rajkaregakhalsa.net/audio/Katha...0Kakaar%201.zip Fateh Jeo!

Wjkk Wjkf Jeo Daas has been able to translate one more katha with Akaal Purakh's blessings. There will be countless mistakes in grammer and sentence structure, but I hope you all forgive me for that. I found this katha very inspirational, hope you enjoy it too! ---------------------------------------- MAHABALI GURU GOBIND SINGH JI ----------------------------------------------------------------------- Great Poet Bhai Sahib Bhai Nand Lal ji wrote 108 different verses in praise of Guru Gobind Singh Ji Maharaj, the book form of which is known as 'Bhai Nand Lal Di Maala'. It is also referred in the academic world as 'Maala Bhai Nand Lal'. There are approximately 7 books by Bhai Nand Lal ji. When he wrote his first pothi, he put it in the feet of Guru Gobind Singh Sahib Ji and said, 'Patshaah, I have given a written form to the insipiration I got from you by living in your sangat, please have a look at it'. Maharaj read 2 nazams and said, 'Nand lal, what name have you given to this pothi?' Bhai Sahib said, 'I have named it Bandgi-Namah'. Maharaj Ji wrote 'Zindagi-Namah' on it with his arrow (teer) – whoever reads it will be bestowed with spiritual life. This book is available under two different names – Bandagi-Namah and Zindagi-Namah. Maskeen Ji says recites two nazams out of this pothi as a mark of respect in Guru Gobind Singh Ji's feet: Bairoon ba-amad aa maye mann choozeh khaabe naaz, Sadd taana meezanad bairooyeh aaftaab-e-subah. (Sorry, being in Persian I do not understand the verse, I have just transcribed what my ears could pick up, please excuse inaccuracies) When my Loved One comes in front of me and utters precious words out of his rasnaa, these words put millions imprecations on the sun. Why so? Bhai Nand lal says, the sun has been shining for countless years, still it could not eliminate the haze of sorrow and darkness of my heart, but the radiant words of Satguru have awakened me and illuminated my heart. We celebrate Guru Gobind Singh Ji's Prakash Divas, we do not attach the process of birth to the appearance of great souls on earth. The reason: Aap Mukat, Mukat Kare Sansaar – some free souls come on this earth with their own will to liberate the world. Gurbani says: ਜਨਮ ਮਰਣ ਦੁਹਹੂ ਮਹਿ ਨਾਹੀ ਜਨ ਪਰਉਪਕਾਰੀ ਆਏ ॥ janam maran dhuhehoo mehi naahee jan paroupakaaree aaeae || Those generous, humble beings are above both birth and death. (Ang 749, SGGS Ji) Such great souls neither crave for life nor have fear of death. These souls are free yet they come on this earth. Why? To liberate the world. Need keeps arising for this from time to time. The arrogance of Kshatriyas (Khatris) had reached such a peak that they started spilling blood of hundreds for small pieces of land. The strong started finishing off the weak and the meek. At that time, Mahatma Buddha and Swami Mahadev came on earth. They raised the slogan: अहिंसा परमो धर्मः (Ahimsaa Paramo Dharma) against such atrocities. Such was the strength of this philosophy that even big kings and maharajahs of that time came under their influence. People had become so used to violence, Soorbeerta in them died in the process. The oppressors kept committing atrocities against the weak, then the Moghuls came and they started their reign of terror. Violence was so widespread that Babar, with his meagre force of five hundred soldiers, made entire India his slave. Guru Nanak Dev Ji raised his voice at that time: 'Babar, Tu Jaabar Hain' – You are not Babar, you are Jaabar, an oppressor. ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥ paap kee jannj lai kaabalahu dhhaaeiaa joree mangai dhaan vae laalo || Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo. (Ang. 772, SGGS Ji) O Babar, you have brought your sinners along in the marriage party and have started committing atrocities on the people of India! A philosophical question arises here – Guru Nanak Dev Ji teaches us to remain in the Hukam and says that it is very hard to accept the Bhaana, yet at this instance he prays to Paripuran Parmaatma, 'O God, whatever is happening, it is not right'. Why do Guru Nanak Dev Ji say so? ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ jae sakathaa sakathae ko maarae thaa man ros n hoee ||1|| rehaao || If some powerful man strikes out against another man, then no one feels any grief in their mind. ||1||Pause|| ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥ sakathaa seehu maarae pai vagai khasamai saa purasaaee || But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it. (Ang. 360, SGGS Ji) Guru Nanak Dev Ji says, If a lion kills another lion, I will not plead in front of you – there is no need as they are both lions. But if a powerful lion attacks a flock of cows and starts killing and eating them, I will surely ask Akaal Purakh the reason for it. Slowly and steadily, this voice within Guru-Ghar started becoming louder and more prominent. When destruction, killings and chaos was widespread everywhere, at that time Guru Gobind Singh Ji raised his voice and said, 'If such a lion is not going to change its habit of killing the cows, then I'll be forced to create lions out of these very cows'. The ancient Rishis and Munis of India had made the right choice. If we look at any old temple, we will see figures of lions and cows on either side of the entrance. This symbolises only that person can reach God who has the innocence and humbleness of a cow and the courage and resilience of a lion. Moghuls had the courage and power but no humbleness whereas people of India had humbleness in abundance but no courage. Cow was only a cow and lion was only a lion, but Guru Gobind Singh Ji declared he shall make such Soorbeers which shall have both the qualities of cow and lion – they will touch the peaks of humbleness and also the peaks of bravery. Every Avtari Purash has its own philosophy, his own principles and his message to the world. History should repeat itself. It is said that those kaums die whose history is wiped off. That is why, kaums stand on the richness of their history. Sufi saint Sheikh Saadi expresses it like this: Taazah Khawaahi Daastaan Dar Daagh Aaye Seenara Ghahe Ghahe Baaz-e-Khawaan E Vaaka-e-Peenaara (Again, this couplet is in Persian and thus, hard for me to transcribe, hope errors are excused!) The Sikh youth of today knows a lot of film stars but know nothing about Panj Pyaare, Bhai Mani Singh, Baba Deep Singh, Bhai Gurdaas Ji, Jamaal Hussein, Hans Ram Sudaama (the court poets of Guru Gobind Singh Ji Maharaaj). This Sufi poet says, If you want to keep someone's memory in your heart fresh and alive, collect the pieces of paper you have torn, join them, and then read them again. History has to be repeated, otherwise the roots, the true character of the kaum is destroyed. Dhan Guru Gobind Singh Ji Maharaaj has his own great history and his own message directed towards the world. His principle message is this: ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥ Bin Kartaar na kirtam maano|| Do not accept anyone else except God as the Creator of the universe; (Panna 1346, Sri Dasam Granth Ji) Dont accept Kirat (creation) as Kartaar (creator). Kirat is like a wave – it is made, destroyed, made and then destroyed again. Rather, accept Kartaar as Kartaar. This is what Bhai Nand lal ji is saying in the couplet at the beginning – the sun (creation) could not eliminate my sorrow, it is Your words that have illuminated my heart. ਕੇਵਲ ਕਾਲ ਈ ਕਰਤਾਰ ॥ Keval kaal ek kartaar|| The supreme Destroyer is alone the Creator, (Panna 1347, Sri Dasam Granth Ji) ਆਦਿ ਅਜੋਨਿ ਅਜੈ ਅਬਿਨਾਸ਼ੀ ਤਿਹ ਪਰਮੇਸ਼ਰ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥ aadh ajon(i) ajai abinaashitih patmeshar jaano|| 1||Rahaao|| He, the Unborn, Unconquerable and Immortal, was in the beginning, consider Him as Supreme Ishvara……Pause. (Panna 1346, Sri Dasam Granth Ji) So, how do we achieve that Kartaar? ਜਾਗਤਿ ਜੋਤ ਜਪੈ ਨਿਸ ਬਾਸੁਰ ਏਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥ ਪੂਰਨ ਪ੍ਰੇਮ ਪ੍ਰਤੀਤ ਸਜੈ ਬ੍ਰਤ ਗੋਰ ਮੜੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥ Jaagat(i) jot japai nis baasur ek binaa man naik na aanai|| Pooran prem prateet sajai brat gor ma?imat bhool na maanai|| He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day and does not bring anyone else in the mind; he practices his vow with whole heated affection and does not believe in even by oversight, the graves, Hindu monument (Panna 1350, Sri Dasam Granth Ji) Even by mistake, he must not become worshipper of graves and must never consider physical form (kaya) as Parmaatma, as this kaya is like a wave, it exists for a while, but tommorow it will be surely destroyed. Daan (charity) and worldly knowledge does not purify one's heart. Sevadaars have been seen fighting with each other, and likewise, gyaanis too end up fighting with each other. Heart is purified by prem instead – it become very hard to deceive, be violent, do excesses to the one we love. And if that prem is for everyone, becomes pure for everyone, then that person is a Sant, Gursikh, a Khalsa. What does Khalsa mean? Pure. Bhagat Kabir Ji has also used the word 'Khalsa', which he defines like this: ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥ kahu kabeer jan bheae khaalasae praem bhagath jih jaanee ||4||3|| Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3|| (Ang 655, SGGS Ji) Guru Gobind Singh Ji gives this his stamp of approval: ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥ Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||9||29|| I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29. (Panna 42, Sri Dasam Granth Ji) It is a misconception ammong certain people that the only purpose of Guru Gobind Singh Ji Maharaaj was to fight. There is a little episode in history: The kings of Bhai Dhaar had married their daughter to Moghuls, this tradition had started in Rajput community. Raja Mann Singh Walia of Jaipur had married his sister, Jodha Bai, to Akbar. From her womb, Salim was born, who later came to be known as Jahangir and sent Guru Arjan Dev Ji to martyrdom. By the time history reached Aurangzeb, he had declared: No one shall decorate their heads with plumes (Rajputs used to do so), No one shall use 'Singh' as their surname (Rajputs use Singh as their surname). As Dvapar Yug ended, Janmeja had named his son 'Ajai Singh'. ਅਜੈ ਸਿੰਘ ਰਾਖਯੋ ਰਜੀ ਪੁਤ੍ਰ ਸੂਰੰ ॥ Ajai Singh raakhyo rajiputra soorang|| The maid-servant’s son was named AJAI SINGH, (Panna 371, Sri Dasam Granth Ji) Her mother was the maid-servant of Raja Janmeja, she was given as dowry to Raja Janmeja. Dhan Guru Gobind Singh Ji Maharaaj has written the whole history himself: ਲਖੀ ਰੂਪਵੰਤੀ ਮਹਾਰਾਜ ਦਾਸੀ ॥ Lakhiroopvantimahaaraaj daasee|| (One day) the king saw the winsome maid-servant. ਮਨੋ ਚੀਰ ਕੈ ਚਾਰ ਚੰਦ੍ਰਾ ਨਿਕਾਸੀ ॥ Mano cheer kai chaar chandraa nikaasee|| He felt as if the moonlight hath penetrated out of the moon (Panna 369, Dasam Granth Ji) Maskeen Ji summarises the story: Because this son was a rajiputra (son of maid-servant), thats how this kaum came to be known as 'Rajput' – sons of a maid. These Rajputs used to keep long beards, would wear turbans and decorate these turbans with plumes. They also used to wear weapons on them and would ride horses, all in all lived a highly decorated life. Since they had 'Singhs' as their surnames, someone enticed Aurangzeb into believing that this very surname – Singh – is a great source of pride to the Rajputs, and the weapons they wear give them high levels of soorbeerta. Therefore, Aurangzeb issued this Hukam for the whole of India – Hindus shall not wear plumes, ride horses or carry weapons on them. The word, 'Jhatka' was also popular within Rajputs, and appears in Guru Granth Sahib Ji as follows: ਊਹੀ ਤੇ ਹਰਿਓ ਊਹਾ ਲੇ ਧਰਿਓ ਜੈਸੇ ਬਾਸਾ ਮਾਸ ਦੇਤ ਝਾਟੁਲੀ ॥ oohee thae hariou oohaa lae dhhariou jaisae baasaa maas dhaeth jhaattulee || You move things from here to there, like the hawk swooping down on the flesh of its prey. (Ang 1216, SGGS Ji) Those who have done larivaar paath of Guru Granth Sahib Ji will know the meaning of this: one takes things from God, then places the same things in front of Him and pretends to be a daani, it is nothing but rotting flesh. The word, 'Jhaatli' is still used in Rajasthan. So, Aurangzeb ordered that Rajputs cant do Jhatka even. But then, a voice roared from Anandpur Sahib: Listen O Aurangzeb! I will wear the plume, so will my Sikhs. My Sikhs will ride horses, do jhatka and wear weapons on them. This was Guruji's way of standing against that Hukam of Aurangzeb. Historians agree if this Hukam of Aurangzeb was enforced on Ananpur Sahib as well, India would have ended up like Afghanistan, Iran, Uzbekistan, etc. It is only because of Guru Gobind Singh Ji's apaar kirpaa that India has not become an Islamic state. Maskeen Ji describes another story from the pages of Sikh history. At Bhangaani, the Rajas of Bhai Dhaar came with thousands of their troops and surrounded Guru Gobind Singh Ji. The leader of this force was hari chand handura. Before this, these forces had trapped poet Hans Ram as well in a similar fashion. Hans ram was one of the 52 poets in the court of Guru Gobind Singh Ji. One time, Guruji posed a question to the poets and hans ram replied with beautiful couplets, which resulted in Guruji gifting him a horse with golden saddle and other costly gifts and 100 Singhs as well for making sure hans ram gets back to his place safe and sound. Moreover, Guruji put a drummer in front of Hans ram to let people know someone important is passing by. Hari chand handura had mistaken him for Guru Gobind Singh Ji and surrounded him from all sides. Hans ram realised that he has been mistaken as Guru Gobind Singh Ji and fearing that he might get attacked, stood up and said, 'I am a poet, first listen to my poem, then we can fight'. duMdBI DuuNkwry bwjy mwno jlDr gwjy, rwjiq inSwn BX Bwnu iCpy jwiq hYN[ hwiQin ky hlkw hzwrin, gny ko hX, jtiq jvwhr jo jgmg gwq hY[ kor swjy jor kr nwln ko Sor suno sMkiq suryS aO nryS iblKwiq hYN[ hMs rwm kihq ibrwjo ijn Bwjo gur goibMd ko mWgy kvIrwj cly jwiq hYN]29] (Rut 5, Suraj Pratap Granth) Hans ram recites a poem and says it a servant of Guru Gobind Singh Ji, not the Guruji himself. Hari chand wondered if such is the richly state of a servant, what would the Master be like? Coincidently, hari chand had surrounded Guru Gobind Singh Ji this time at that very spot. Hari chand yells and says to the Guruji, 'I have heard this horse of yours can jump across the biggest of mountains, but it won't escape today. Also, I have heard you are such a brave warrior, that you can fight your way out thousands of armed forces, but you will not be able to cross today'. Hari chand handura further says, 'Athough you will not be able to go past the mountain of an army I have got here, still I would like to see your archery skills. So, lets have a battle with arrows amongst ourselves, rest of the forces will follow later'. Hari chand was confident that Guruji would not be able to go anywhere, because Guruji only had only forty Singhs with him while he had a eighty thousand army men with him. Hari chand says to Guruji, 'You go ahead and shoot an arrow at me, I will defend, then it will be my turn to shoot and You defend'. That's fine, Guruji said, but you go first. We are Fakirs, we are successors of Guru Nanak Dev Ji, we do not strike the first blow. Hari Chand thought that Guruji is naïve, He knows nothing about politics, because after all, a politician never gives the first chance to his opponent. Hari chand, elated deep within, pulls out an arrow and aims at Guruji's horse: ਹਰੀਚੰਦ ਕੋਪੇ ਕਮਾਣੰ ਸੰਭਾਰੰ ॥ ਪ੍ਰਥਮ ਬਾਜੀਯੰ ਤਾਣ ਬਾਣੰ ਪ੍ਰਹਾਰੰ ॥ Haroochand kope kamaanang sanbhaarang|| Pratham baajooyang taan baanang prahaarang|| Hari Chand, filled with rage, drew out his bow, he aimed and shot his arrow, which struck my horse. (Panna 148, Sri Dasam Granth Ji) Hari chand was convinced that he would be able to hit such a big horse, but with Akaal Purakh's grace, the arrow brushed past the horse's ear and no harm was done. Hari chand heart just sank, because according to the deal, it was Guru Gobind Singh Ji's turn to attack. Sheepishly, he says to Guruji, 'Go on, it is your turn to attack'. But Guruji's fakiri is enjoying in the calm waters, so Guruji says, go on, have another go. Hari chand thought not only Guruji is ignorant of politics, He is very innocent too. Guru Gobind Singh Ji Maharaaj writes: ਦੁਤੀਯ ਤਾਕ ਕੈ ਤੀਰ ਮੋ ਕੌ ਚਲਾਯੰ ॥ ਰਖਿਓ ਦਈਵ ਮੈ ਕਾਨ ਛ੍ਵੈ ਕੈ ਸਿਧਾਯੰ ॥੨੯॥ Dutooyataak kai toor mo kau chalaayang|| Rakhio daoov mai kaan chhvai kai sidhaayang||29|| He aimed and shot the second arrow towards me, the Lord protected me, his arrow only grazed my ear. 29. (Panna 148, Sri Dasam Granth Ji) This time, Hari chand got all scared because he was convinced this time Guruji would surely take his turn and attack him. But hari chand, fakir is still not angry, go on, have yet another go. When historians read this episode, they are astonished that Guruji gave third chance to the enemy in the battlefield. Only a fakir, a saint can give such a chance, no other human being can even dream of such a thing. This time, hari chand aimed at Guruji's Kamarkassa, which was a leather belt wrapped in beautiful silk cloth. Hari chand was convinced that even if he missed the Kamarkassa, it would still attack Guruji in the chest. ਤ੍ਰਿਤੀਯ ਬਾਣ ਮਾਰਿਯੋ ਸੁ ਪੇਟੀ ਮਝਾਰੰ ॥ ਬਿਧਿਅੰ ਚਿਲਕਤੰ ਦੁਆਲ ਪਾਰੰ ਪਧਾਰੰ ॥ Tritooya baan maariyo su petoo majhaarang|| Bidhiang chilkatang duaal paarang padhaarang|| His third arrow penetrated deep into the buckle of my waist-belt. (Panna 148, Sri Dasam Granth Ji) ਚੁਭੀ ਚਿੰਚ ਚਰਮੰ ਕਛੂ ਘਾਇ ਨ ਆਯੰ ॥ ਕਲੰ ਕੇਵਲੰ ਜਾਨ ਦਾਸੰ ਬਚਾਯੰ ॥੩੦॥ Chubhi chinch charamang kachhoo ghaae na aayang|| Kalang kevalang jaan daasang bachaayang||30|| Its edge touched the body, but did not caused a wound, the Lord saved his servent.30. (Panna 148, Dasam Granth Ji) Guruji says, the arrow was a mere pinprick and a few drops of blood did fall. But hari chand, with that arrow touching my body, this fakir has come in resentment, now even you plead and beg in front of me, this arrow that I am about to shoot at you shall not stop. ਜਬੈ ਬਾਣ ਲਾਗਯੋ ॥ ਤਬੈ ਰੋਸ ਜਾਗਯੋ ॥ Jabai baan laagyo|| Tabai ros jaagyo|| When the edge of the arrow touched my body, it kindled my resentment. ਕਰੰ ਲੈ ਕਮਾਣੰ ॥ ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥ Karang lai kamaanang|| Hanang baan taanang||31|| I took the bow in my hand and aimed and shot the arrow.31. ਸਬੈ ਬੀਰ ਧਾਏ ਸਰੋਘੰ ਚਲਾਏ ॥ Sabai boor dhaae|| Saroghang chalaae|| All the warriors fled, when a volley of arrow was showered. ਹਰੀਚੰਦ ਮਾਰੇ ॥ ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥ Haroochand maare|| Su jodhaa lataare|| Hari Chand was killed and his brave soldiers were trampled. (Panna 148, Sri Dasam Granth Ji) The very first arrow ended the life of hari chand and he fell on the ground. His army lost its morale when they saw that their leader fell with just one arrow. Guru Gobind Ji folded his hands and thanked Akaal Purakh: ਭਈ ਜੀਤ ਮੋਰੀ ॥ ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥ Bhaoo joot meroo|| Kripaa kaal keroo||34|| I gained victory through the favour of the Eternal Lord (KAL).34. (Panna 148, Sri Dasam Granth Ji) Hey Waheguru, this is all your kirpa, otherwise we were at odds with a few of our men against a vast army of eighty thousand enemy soldiers. Historians take this as an example of Guruji's politeness because even though hari chand had spoken harsh words to Guruji, kept attacking him, but Guru Gobind Singh Ji kept his calm. Allahyaar Khan, a muslim poet from the state of Gujrat, wrote two books: Ganj-e-Shaheedan and Shaheedaan-e-Wafah. He writes about Guru Gobind Singh Ji in Shaheedaan-e-Wafah in the first verse: Insaaf Kare Jee Mein, Zamaana To Yehin Hai This fakir says, Scholars of the world have not given due justice to Guru Gobind Singh Ji. That is why, such a galliant defender of the faith, the protector of this country Dhan Dhan Guru Gobind Singh Ji Maharaaj, is not even mentioned once by the historians of India. The fakir says: Insaaf Kare Jee Mein, Zamaana To Yahin Hai, Keh De Guru Gobind Singh Da Koi Saani Hi Nahi Hai. A doubt arises as to why Allahyaar Khan has such praise for Guru Gobind Singh Ji, to this he replies in the second verse: Allah Ki Saugandh Hai, Nanak Ki Kasam Hai, Jitni Bhi Ho Gobind Ki Taareef, who Kamm Hai. Har Chand Mere Haath Mein Purzor Kalam Hai, Satgur Ke Laikhon Wasab Kahaan Taab-e-Rakam Hai Although I have a pen that can write beautiful and elaborate poetry, but I still do not have such a pen with me which can praise him. Ik Aankh Se Kya Bulbula Kul Behar Ko Dekhe, Saagar Ko Ya Majhdhar Ko Ya Lehar Ko Dekhe. Life of Guru Gobind Singh is like an ocean – the depths of it is filled with unimaginable peace, and there are waves and storms on top. That storm is just on the top level, while the core is filled with peace and tranquility. In the battlefield of Kurukshetra, Arjun dropped his weapons and said to Sri Krishan, 'Bhagwan, I will not fight. Bheesham on the other side, he is my Pita, Druyodhan is my brother, Dronacharya my Guru, how can I kill my own people? Even if I get the throne by killing them all, that throne would mean nothing to me'. Sri Krishan present a metaphorical analogy to Arjan and says, 'Suppose, we have a blister on our body, aches a lot and the doctor says it will have to be cut open so that the water inside can get out.' Now, if the patient says to the doctor, 'This is my own blister, a part of my body, why should I get rid of it?' Sri Krishan says, 'It will have to be cut open still, because it is harming the body. So go on, get rid of these blisters (his family on the other side of the warzone), you will not be committing any act of sin'. Such was the power of Sri Krishan's words on Arjan, he picked up his weapons again. Allahyaar Khan describes this episode in his own style: Katvaa Diye Shish Shaam Ne Geeta Ko Suna Kar, Roopank Di Gobind Ne Beton Ko Kata Kar. Allahyaar khan says it is common to get someone enticed to pick up arms by reciting verses from Geeta, but hey Kalgi-Dhar Pita, to teach someone how to fight for justice by sending your own children to martyrdom is beyond all that. Maskeen Ji apologises here for comparing two Avtari People, because he says that is not his habit, but this is something written by some other author, he is just describing what he has written. Further he says: Aik Hi Thirath Hai Hind Mein, Yatra Ke Liye, Katva Diye Bete Jahan Baap Ne, Khudah Ke Liye. There is only one pilgrimage that should be done, where a father sacrificed his sons for the sake of Akaal Purakh. Maskeen Ji narrates an episode: There was a gathering at Fatehgarh Sahib of 42 lac people some time ago, all the langar halls were full to capacity, Gurdwara Sahib was full of people, such massive was the gathering of sangat. Someone reflected on this and said to Maskeen Ji: It is the blood of Sahibzaade that has called all these people, that blood was amrit, that is why it had such attraction for the sangat. Lala Daulat Rai completes the above verse in his book Svaan-e-Umri Guru Gobind Singh, written in 1906 and was published for the first time at Lahore. This book was originally written in Persian style Urdu, but now a translation of this book in Punjabi is available, titiled Mahabali Guru Gobind Singh. In that book, Lala Daulat Rai writes about Guru Gobind Singh Ji: When the whole intelligence of Akal Purakh was collected, when the entire power of Akaal Purakh got together, when the entire art in Akaal Purakh gathered, when the entire beauty of Akaal Purakh gathered, when all these were collected together and put in one figure, that figure is Dhan Dhan Guru Gobind Singh Ji. Lala Daulat Rai writes in the pages: There are three principle books written on diplomacy and politics – Chanakya Neeti Darpan, Bidar Neeti Darpan and Neeti Shatak Bharatri. These three authors have stated there are only three reasons for fights – Zar (Ego), Zameen (land), and Zoru (woman). Maskeen Ji narrates stories from Mahabharat and Ramayan and give examples for these reasons of fights. On the other hand, there is the battle of Chamkaur. On one side is Moghul empire, and on the other side is a Fakir, with no worldly possessions, no land, no wealth, nothing. The reason for this conflict is not ego, land or woman, the sole reason is the defence of the faith, of the weak, of the country. Lala Daulat Rai says this is one unique example in the history, and this unique entity is Dhan Dhan Guru Gobind Singh Ji. Maskeen Ji concludes this Vichaar from here. ------------------------------------ SMAPAT -----------------------------------------

Wjkk Wjkf Jeo, This katha is about the importance of waking up at amrit vela Please forgive me for the countless grammatical mistakes and other errors. Read on! ------------------------------------------ AMRIT VELA -------------------------------------------------------- ਹਰਿ ਧਨੁ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਕਾ ਬੀਜਿਆ ਭਗਤ ਖਾਇ ਖਰਚਿ ਰਹੇ ਨਿਖੁਟੈ ਨਾਹੀ ॥ har dhhan anmrith vaelai vathai kaa beejiaa bhagath khaae kharach rehae nikhuttai naahee || The devotees of the Lord plant the seed of the Lord's wealth in the ambrosial hours of the Amrit Vaylaa; they eat it, and spend it, but it is never exhausted. (Ang 734, SGGS Ji) ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ anmrith vaelaa sach naao vaddiaaee veechaar || In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness. (Ang 2, SGGS Ji) The Bani of Dhan Guru Granth Sahib Ji Maharaj gives special importance to Amrit Vela. If we look at the way nature has formed us, we can observe that seasons and time have their influences on one's mind. During monsoon season, the whole natural landscape looks melancholic. The strong gushing winds, the falling leaves, make the branches change their appearance, and the trees appear sad and naked. The nature of one's mann appears to be exactly the same as well. In the spring season, the entire vegetation, leaves and flowers look bright and happy. Beautiful flowers of different colours provide a colourful costume to the land and decorates it with immense grace. The spring season also leaves a special impression on one's mind. Similarly, summer and winter season both create impact on one's mind. In winter, we have to switch to warm clothes while summer forces us to put these warm clothes aside. Therefore, seasons influence one's body and mind both. Just like seasons, time - the four pehars of day and four pehars of night, also creates their influence on one's body and mind. Sants had figured out long ago that, if one has sleeps before the end of the first pehar of the night, the body's need for sleep completes in the fourth pehar of the night. It is a different matter that, if one has not slept on time, it is difficult to wake up at Amrit Vela. But, if one has gone to sleep at the right time, then nature automatically wakes one up on time as well. We can observe nature wakes up the birds and animals on the right time, this is because their sleep is natural, in total accordance with the laws of nature. When the night enters the fourth pehar, the birds wake up and start twittering, the cows and their calves start mooing, the animal kingdom obeys this law of nature. Human beings, however, have made their sleeping and waking patterns artifical, and this artificiality can be observed in the eating and dressing habits as well. By distancing themselves away from nature, human beings started going further away from Akaal Purakh too. In order to come closer to Akaal Purakh, it is imperative one comes closer to nature and adopt its laws in the lifestyle. So, the great Sants realised the fact that this fourth pehar is highly beneficial for Naam Simran. It is said, if one has eaten properly at night, it brings about laziness in the body and sleep takes over. During the sleep, the food is digested and the body starts getting rid of the laziness, and the body eventually wakes up when the laziness is over. Just like body will need food again, similarly, the mind will need Naam Simran too. It is said, 'Sau lugmeh din de, te ik lugmah subeh da' – saadhna done during the entire day and the saadhna done at amrit vela becomes equal. Dhan Guru Nanak Dev Ji clearly states: ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥ jae eik hoe th ougavai ruthee hoo ruth hoe || If the seed is whole, and it is the proper season, then the seed will sprout. (Ang 468, SGGS Ji) That, even if the seed is complete, still it will need the help of proper season, only then it will sprout. The farmer who does not sow the seeds in accordance with the present season does not develop properly. That farmer will not be able to fill his granary with the sub-par output of his seeds. The fourth pehar of the night has been referred by the snaatan sants as 'Bhram-Mahurat' – the time to meditate and connect with Bhram's Name. Guru Nanak Dev Ji called this time amrit vela – that time when rain of amrit is falling. Mohammed Sahib termed this time, 'Allill Subah', the morning of Allah - that morning, which automatically reminds one of God. Therefore, anyone who has any desire to be an 'Antarmukhi', this time helps immensely. Dhan Guru Ramdas Ji Maharaj says: ਹਰਿ ਧਨੁ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਕਾ ਬੀਜਿਆ ਭਗਤ ਖਾਇ ਖਰਚਿ ਰਹੇ ਨਿਖੁਟੈ ਨਾਹੀ ॥ har dhhan anmrith vaelai vathai kaa beejiaa bhagath khaae kharach rehae nikhuttai naahee || The devotees of the Lord plant the seed of the Lord's wealth in the ambrosial hours of the Amrit Vaylaa; they eat it, and spend it, but it is never exhausted. (Ang 734, SGGS Ji) Even Avtari Purash regard anybody who has recited the Naam at Amrit Vela in the highest of esteem. Bhai Sahib Bhai Nand Lal says: Shabad kurban-e-khaake raahe sangat, dile-e-goya humee bass aarzoo karat. He says, Maharaj, there is only one desire left in my heart – Make me dust of the feet of that sangat that go towards you at Amrit Vela, such feet are pure and that walk is great. So, this walk is the walk towards Akaal Purakh, and waking up and meditating at Amrit Vela is a great device to accomplish that journey. Bedari-ast zindaghi eh sahibaan-e-shauk goya haraam-e-gardan aaieenda khawab-e-subah. Bhai Nand Lal Ji goes further and says that anybody who has remained asleep during Amrit Vela, his sleep is Haraam, he has slept a sinful sleep. Anybody who has got spiritually wiser, he has considered sleeping at Amrit Vela totally haraam. He wakes up naturally at amrit vela and utilises that time to its maximum. Bhai Gurdas Ji does a prayer to Akaal Purakh: nK isK lau sgl AMg rom rom kir kwit kwit isKn ky crn pr vwrIAY ] He says, hey Akaal Purakh, such is the state of my mind that I want my whole body to be cut into pieces, these pieces should go under the feet of the Gursikhs. But, the pieces of flesh will still remain. So, Bhai Gurdas Ji says: Agin jlwie, Puin pIsn pIswie qWih lY aufy pvn huie Aink pRkwrIAY ] Burn the pieces of my flesh and crush the bones that remain. Then, request the wind to blow it all away. But then, wind cant keep dust with it, it will have to drop it somewhere at some time. Bhai Gurdas Ji says, yes, do drop it: jq kq isK pg DrY gur pMQ pRwq qwhU qwhU mwrg mY Bsm kY fwrIAY ] But oh kind wind, drop this dust anywhere where the beloved Gursikhs wake up at amrit vela and meditate the name of Akaal Purakh. iqh pd pwdk crn ilv lwgI rhY dXw kY dXwl moih piqq auDwrIAY ]672] This way, O Akaal Purakh Waheguru, a patit like me will be able attain salvation. So, anyone who wakes up at amrit vela and recites or listen to Gurbani, or does Waheguru Naam Jaap to move closer to God, such feet are truly blessed. Bhai Gurdas Ji has written a precious pauri in regards to this: ਚਰਣੋਦਕੁ ਹੋਇ ਸੁਰਸਰੀ ਤਜਿ ਬੈਕੁੰਠ ਧਰਤਿ ਵਿਚਿ ਆਈ । charanodaku hoi surasaree taji baikuntd dharati vichi aaee| Ganges, the wash of the Lords' feet, left heavens and came down to arth. (Vaar 3, Pauri 4, Bhai Gurdas Ji) The mythology says Ganges is the water of Shiva's hair, of Bhrama's Karmandal, and water that washed Vishnu's feet. The myth goes like this: Brahma had thrown the water from that karmandal on vishnu's feet. This water ended up falling on Shiv's hair and that water eventually came to be known as Ganges. The shape given to this myth by Bhai Gurdas Ji is indeed remarkable: ਚਰਣੋਦਕੁ ਹੋਇ ਸੁਰਸਰੀ ਤਜਿ ਬੈਕੁੰਠ ਧਰਤਿ ਵਿਚਿ ਆਈ । charanodaku hoi surasaree taji baikuntd dharati vichi aaee| Ganges, the wash of the Lords' feet, left heavens and came down to arth. ਨਉ ਸੈ ਨਦੀ ਨੜਿੰਨਵੈ ਅਠਸਠਿ ਤੀਰਥਿ ਅੰਗਿ ਸਮਾਈ । nau sai nadee narhinnavai atdasatdi teeradi angi samaaee| Nine hundred ninety nine rivers and sixty eight pilgrimage centres erged in it. (Vaar 3, Pauri 4, Bhai Gurdas Ji) According to Bhai Gurdas Ji, there are nine hundred and ninety nine perennial rivers flowing on this earth. Bhai Gurdas Ji says, out of all these rivers, Ganges is considered as the most important, and its water has its own unique properties because of the minerals and other elements found at its floor at various places. People often suggest someone sick to try 'changing the air', and it has been observed it does have a positive affect. Actually, physical fitness is one of the important conditions of Naam Simram. And, water from the Ganges used to work like amrit for keeping the body fit. In those time, washing clothes or spitting in Ganges was considered a major sin but these days, Ganges is used for dumping sewage water, it is being converted into poison. Maskeen Ji apologises for deviating and continues: There are about sixty eight different pilgrimages are constructed on the banks of Ganges. People go these pilgrimages and try to purify their mind, body and souls. ਤਿਹੁ ਲੋਈ ਪਰਵਾਣੁ ਹੈ ਮਹਾਦੇਵ ਲੈ ਸੀਸ ਚੜ੍ਹਾਈ । tihu|oee paravaanu hai mahaadayv|ai sees charhhaaee| In all the three worlds, it is accepted as authentic and Mahadev Shiva has borne it on his head. ਦੇਵੀ ਦੇਵ ਸਰੇਵਦੇ ਜੈ ਜੈ ਕਾਰ ਵਡੀ ਵਡਿਆਈ । dayvee dayv sarayvaday jai jai kaar vadee vadiaaee| Gods and goddesses all worship it and hail s greatness. (Vaar 3, Pauri 4, Bhai Gurdas Ji) But Bhai Sahib Bhai Gurdas Ji's perspective which follows has its own unique greatness: ਸਣੁ ਗੰਗਾ ਬੈਕੁੰਠ ਲਖ ਲਖ ਬੈਕੁੰਠ ਨਾਥਿ ਲਿਵ ਲਾਈ । sanu gangaa baikuntd|akh|akh baikuntd naadi|iv|aaee| Myriads of heavens and the master of heavens including the ranges, absorbed in meditation declare, Millions of Ganges from millions of Brahma's karmandal, millions of Ganges from Vishnu's feet and Millions of Ganges from Shiva's hair declare: ਸਾਧੂ ਧੂੜਿ ਦੁਲਭ ਹੈ ਸਾਧਸੰਗਤਿ ਸਤਿਗੁਰੁ ਸਰਣਾਈ । saadhoo dhoorhi dulabh hai saadhasangati satiguru saranaaee| that the dust of the feet of sadhu is rare and is obtainable only by coming under the shelter of the true Guru. (Vaar 3, Pauri 4, Bhai Gurdas Ji) That sant who is awake at amrit vela and is meditating Akaal Purakh's name by placing all his attention in The Word, such millions of Ganges can be sacrificed over him. We get to hear the beautiful sounds of birds singing at amrit vela, the happy, joyous sounds are heard at that time. Nobody is more unfortunate than the one who has slept this time away. If one has awoken at amrit vela, however, it would be difficult to find someone more fortunate than him. That time is meant to be dedicated to God, time can be taken out of the day to earn money, eat food, discuss politics, etc. It is said that maya is asleep at amrit vela. By that, we mean because the rest of the world around us is asleep, there is less negative energy in the air, something which can disturb the concentration while meditating. One can meditate during the day but the immense negative energy during the day will not allow to concentrate fully. So, O human, wake up at amrit vela, create positive energy within you so that you can avail the nectars of Akaal Purakh's blessings.

Wjkk Wjkf Jeo, One more katha by Gyani Ji. I apologise beforehand for any mistakes (im sure there will be many) and for whatever that is lost in translation. However, I hope it is a good read, the vichaars in this katha are about the ways of killing our mann and about self-respect. Read on! --------------------------------------------------- Mann Maare Bin Bhagat Naa Hoye ------------------------------------------------ Maskeen Ji talks about some of the reflections on 'Mann' that have appeared in Sri Guru Granth Sahib Ji: ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥ man anthar bolai sabh koee || Everyone speaks through the mind. ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥ man maarae bin bhagath n hoee ||2|| Without killing the mind, devotional worship is not performed. ||2|| (Ang 329, SGGS Ji) We all crave for life, because life is a source of pleasure and it is very important to be optimistic in life. Life in our body stands on our chain of breaths. Our body is alive as long as this chain of breaths remains intact. Similarly, life of the mind (referred to as 'mann' in rest of this translation). is standing on (sudden, esp. impulsive) ideas and it remains alive as long as these ideas keep running. Just like a body dies when it stops breathing, 'mann' dies when it stops generating ideas. On a bodily level, we can end our lives ourselves, people end their lives by committing suicide and thus, can break their chain of breaths. One can consume drugs or some other form of intoxication and fall unconscious, while some have the ability to slow down their rate of breathing by performing 'Praanaayam' (a yoga exercise). Moreover, there are some other techniques (in Yoga) with which one can pause their breaths, and people who can perform that art make their body come into a similar state as that of a body in which the chain of breath has broken. So, looking at the above examples, it can be seen that this breakage of chain of breaths is a common occurrence. But, someone who can stop his mann from generating ideas, eventually killing it, this happens very rarely in this world. Dead bodies in which the chain of breaths has broken can be easily seen by going to the crematorium. Sight of an individual in which the mann has completely died, however, is extremely hard to come by. Such a person is called Jivan-Mukt, someone, who is breathing from outside but is dead from inside. But someone who is alive from outside, and is mann is alive and thriving inside as well, can be called a living dead – he is living the life of a dead man. Such a person stinks from inside, just like dead bodies start to rot and smell as time passes. Therefore, the (whole) purpose of meditation (saadhna) is to kill the mind, while the purpose of all the running around that we humans do is to keep the body alive. We earn, work, etc. so that our bodies can live, and we do meditation and sangat so that eventually we can kill our mind – we should look to keep one alive and kill the other. Different techniques and methods were developed to kill the mind. One such method is available within the house of Gurbani as well – to align the attention with Guru's words. Just like someone does Praanaayam and slows down the pace of his breathing, similarly, Waheguru naam jaap slows down the bhagat's rate of idea generation and eventually kills the mann completely. When that happens, he becomes completely free of the cycle of birth and rebirth as there is absolutely no idea and plan within: ਧਰਮ ਰਾਇ ਦਰਿ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇਖਾ ਸਮਝਾ ॥੪॥੫॥ dhharam raae dhar kaagadh faarae jan naanak laekhaa samajhaa ||4||5|| The Righteous Judge of Dharma, in the Court of the Lord, has torn up my papers; servant Nanak's account has been settled. ||4||5|| (Ang 698, SGGS Ji) Similarly, Bhagat Ravidaas Ji says in reference to Bhagat Kabir Ji: ਹਰਿ ਕੇ ਨਾਮ ਕਬੀਰ ਉਜਾਗਰ ॥ har kae naam kabeer oujaagar || Through the Lord's Name, Kabeer became famous and respected. ਜਨਮ ਜਨਮ ਕੇ ਕਾਟੇ ਕਾਗਰ ॥੧॥ janam janam kae kaattae kaagar ||1|| The accounts of his past incarnations were torn up. ||1|| (Ang 487, SGGS Ji) Thus, the purpose of saadhna and meditation is to stop the generation of ideas, and eventually kill the mind. As soon as the mind dies, brain and rationale becomes extremely sharp. Such person will not make wrong decisions in life, these decisions will not need to be rectified. Normally we see laws created by man often need to be altered, but the words uttered by bhagats thousands of years ago are still true, and will be true forever, because such words are eternal words. They will never need any amendment as they are uttered by people who had killed their mann and possessed infinitely sharp brain. When one's mann completely dies, that person's heart (chitt) remains in the remembrance of Waheguru Akaal Purakh, day and night. That person, who's chitt is drenched with Akaal Purakh's name is referred to as 'Chittargupt' – the heart that is secret. Because, after all, others can see what actions one's physical body is performing, but they cannot see what goes on within the heart. Others do not what name is being recited within someone's heart, like a child never knows when goes in his father's heart, husband never knows what goes in wife's heart and likewise wife never find out what goes in her husband's heart. This is the way Waheguru Ji has devised human beings – external actions of the body can be easily seen, but others remain oblivious to activities and state of the heart. So, that is the reason why Rishis and Munis of India loved the name 'Chittargupt'. Whoever we speak about, talk to, remain in memory of, starts becoming a part of our sanskaars – the picture (Chittar) keeps developing. When one dies and physical body is burned, its this chittargupt that goes with us and becomes the basis of our physical form in the next birth. The person who has earned Naam Dhan in the previous life, has built a beautiful chittargupt, and has kept it intact within, then the next life with give birth to that chittar again. This picture in the next life will be like this: 'Subh Kull Janam' – will be born in a good family. 'Saroop Tann' – will a beautiful physical roop. This physical roop is also a gift from Akaal Purakh: ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰਾ ਸੁੰਦਰ ਰੂਪੁ ॥ jih prasaadh thaeraa sundhar roop || By His Grace, your form is so beautiful; ਸੋ ਪ੍ਰਭੁ ਸਿਮਰਹੁ ਸਦਾ ਅਨੂਪੁ ॥ so prabh simarahu sadhaa anoop || constantly remember God, the Incomparably Beautiful One. (Ang 270, SGGS Ji) 'Bhoop Bhog Aaapat' – will have gifts of materials (wealth, etc.), which is again, a gift from God. 'Pandit Dehi Arog Punn Dharam Jaan Phall Satt' – gift of knowledge, body free of any diseases and disfigurement, they are also rewards of previous good life. There is another type of meditation with which this Chittargupt just vanishes. The minute one goes into the prime samadhi, one does not have to even remember and recall anything. This remembrance runs within us just like our breaths, without our conscious effort. The mann becomes pure, Ahankaar is lost completely. Therefore, the day Waheguru's name starts to run within us like our breaths, that day one ceases to be a Chittargupt even. When Chittargupt vanishes, that picture is eliminated, then the cycle of birth and rebirth ends as well. There is a beautiful Vaak in Sri Guru Granth Sahib Ji by Guru Arjan Dev Ji Maharaaj regarding the Bhagats: ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ eih bidhh sun kai jaattaro outh bhagathee laagaa || Hearing this, Dhanna the Jaat applied himself to devotional worship. ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥ milae prathakh gusaaeeaa dhhannaa vaddabhaagaa ||4||2|| The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2|| (Ang 488, SGGS Ji) Bhagat Dhanna was a jatt, and when he heard this, he got a confidence boost in him. What had he heard? : ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਸੰਗਿ ਨਾਮਦੇਉ ਮਨੁ ਲੀਣਾ ॥ gobindh gobindh gobindh sang naamadhaeo man leenaa || Naam Dayv's mind was absorbed into God Gobind Gobind, Gobind. ਆਢ ਦਾਮ ਕੋ ਛੀਪਰੋ ਹੋਇਓ ਲਾਖੀਣਾ ॥੧॥ ਰਹਾਉ ॥ aadt dhaam ko shheeparo hoeiou laakheenaa ||1|| rehaao || The calico-printer, worth half a shell, became worth millions. ||1||Pause|| (Ang 487, SGGS Ji) That, 'this low caste (Bhagat) Namdev, if he can be a Bhramgyaani, then so can I, I am a jatt after all'. (Bhagat) Dhanna became egoistic of his caste, but this ego is very pure, this ego makes him want to be a Gyaani, to reach God. So, when (Bhagat) Dhanna heard this, he started meditating. Further he heared: ਬੁਨਨਾ ਤਨਨਾ ਤਿਆਗਿ ਕੈ ਪ੍ਰੀਤਿ ਚਰਨ ਕਬੀਰਾ ॥ bunanaa thananaa thiaag kai preeth charan kabeeraa || Abandoning weaving and stretching thread, Kabeer enshrined love for the Lord's lotus feet. ਨੀਚ ਕੁਲਾ ਜੋਲਾਹਰਾ ਭਇਓ ਗੁਨੀਯ ਗਹੀਰਾ ॥੧॥ neech kulaa jolaaharaa bhaeiou guneey geheeraa ||1|| A weaver from a lowly family, he became an ocean of excellence. ||1|| (Ang 487, SGGS Ji) That, a low caste (Bhagat) Kabir, by reciting Akaal Purakh's name, has become a Brahmgyaani as well. This inspired Bhagat Dhanna more, 'I am jatt after all, I can be a Bhagat too'. ਰਵਿਦਾਸੁ ਢੁਵੰਤਾ ਢੋਰ ਨੀਤਿ ਤਿਨਿ ਤਿਆਗੀ ਮਾਇਆ ॥ ravidhaas dtuvanthaa dtor neeth thin thiaagee maaeiaa || Ravi Daas, who used to carry dead cows every day, renounced the world of Maya. ਪਰਗਟੁ ਹੋਆ ਸਾਧਸੰਗਿ ਹਰਿ ਦਰਸਨੁ ਪਾਇਆ ॥੨॥ paragatt hoaa saadhhasang har dharasan paaeiaa ||2|| He became famous in the Saadh Sangat, the Company of the Holy, and obtained the Blessed Vision of the Lord's Darshan. ||2|| (Ang 487, SGGS Ji) And when he heard that a chamaar has become Bhagat, his confidence increased even further. ਸੈਨੁ ਨਾਈ ਬੁਤਕਾਰੀਆ ਓਹੁ ਘਰਿ ਘਰਿ ਸੁਨਿਆ ॥ sain naaee buthakaareeaa ouhu ghar ghar suniaa || Sain, the barber, the village drudge, became famous in each and every house. ਹਿਰਦੇ ਵਸਿਆ ਪਾਰਬ੍ਰਹਮੁ ਭਗਤਾ ਮਹਿ ਗਨਿਆ ॥੩॥ hiradhae vasiaa paarabreham bhagathaa mehi ganiaa ||3|| The Supreme Lord God dwelled in his heart, and he was counted among the devotees. ||3|| (Ang 487, SGGS Ji) Bhagat Dhanna's confidence reached its peak when he heard that a barber, a person who does such dirty job for a living, even he can become Bhagat. This ego of Bhagat Dhanna was so pure that it made him do bhagati, and such was the beautiful result of that bhagati, he became completely pure and, even he entered the house of Bhagats. ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ eih bidhh sun kai jaattaro outh bhagathee laagaa || Hearing this, Dhanna the Jaat applied himself to devotional worship. ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥ milae prathakh gusaaeeaa dhhannaa vaddabhaagaa ||4||2|| The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2|| (Ang 488, SGGS Ji) Arrogance, as an evil, is found in worldly people, but Bhagats have got self-respect instead. Such Bhagats, who have pure and clean heart will surely stand up against tyranny. The whole country had to bow down to Babbar's aggressions, but he had to bow down in front of Guru Nanak Dev Ji as Babaji never bowed down in front of arrogance. Similarly, Sikandar Lodhi, the tyrant made everyone bend down to their knees with his power but Bhagat Namdev never submitted to that. (Note: The shabad that follows can be read in its entirety at Ang 1165, SGGS Ji) One time, Sikandar Lodhi said to Bhagat Namdev, 'Millions of people follow you, call you saint, so prove me your powers and make this dead cow alive again'. Bhagat Namdev Ji said: ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥ maeraa keeaa kashhoo n hoe || I cannot do anything by my own actions. ਕਰਿ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥ kar hai raam hoe hai soe ||4|| Whatever the Lord does, that alone happens.\"\"||4|| (Ang 1165, SGGS Ji). – Life and death is not in my power, this is all in God's hands. This is absolutely true – If we want to built or knock down a house, we do not ask the house its wish to be built or knocked down. Similarly, Akaal Purakh does not ask us whether we want to be born or die, this is all upon Him and his wishes. When Bhagat Namdev Ji gave that answer: ਬਾਦਿਸਾਹੁ ਚੜ੍ਹ੍ਹਿਓ ਅਹੰਕਾਰਿ ॥ baadhisaahu charrihou ahankaar || The arrogant king was enraged at this reply. (Ang. 1165, SGGS Ji) Lodhi became furious. This, again, is a fact – A King, a politician is always arrogant, if not, then it must be something else. Such people get pleasure and satisfaction out of keeping others under their orders. Lodhi says, 'Since you don't agree to what I say, I will have your head chopped off the first thing in the morning'. Affluent people of Delhi went to the king and pleaded, 'Badshaah, he is a precious soul, it is not fair you torture him like that. We can offer you Namdev weight's worth of gold and silver, please free him in return'. Badshaah says, that is impossible: ਮਾਲੁ ਲੇਉ ਤਉ ਦੋਜਕਿ ਪਰਉ ॥ maal laeo tho dhojak paro || The king replied, \"\"If I take the gold, then I will be consigned to hell, (Ang 1166, SGGS Ji) My religion does not allow me to take such money. People of Delhi asked Badshaah to suggest a third option then. Badshaah says, 'I will free Namdev if he stops saying 'Ram Ram' and says 'Allah Allah' instead'. People of Delhi went to Namdev and asked him to say 'Allah, Allah' just once and get the freedom, then you can go back to reciting 'Ram, Ram'. But Bhagat Namdev's self-respect and pride was such that he said,' No, I will not do so because helping a tyrant complete his desire is a crime in itself'. Even Bhagat Namdev's mother pleaded to him, 'Son, what difference does it make, after all, both are names of the same God'. Bhagat Namdev Ji says,'I know that, but I will not say the other name because Badshaah has ordered me to do so'. Bhagat Namdev Ji's mother said,' My dear son, I have heard myself you reciting Allah's name so many times, so why not now?'. Namdev Ji replied, 'Whenever I say Allah, Kareem, I say it in ecstasy, out of my own free will. However, if I say it now it would mean I have submitted to the Badshaah, and I wont do that'. Guru Nanak Dev, at the age of nine, refused to wear the 'Janayoo' (Brahman white thread), while Guru Gobind Ji Maharaaj wants his father to sacrifice his life for the sake of Janayoo. Why do we come across these two opposite concepts in Sikh history? This is because the brahman wants Guru Nanak Dev Ji to wear the janayoo, while Aurangzeb wants to forcible remove it. That is why, Guru Nanak Dev Ji said, I will not wear it by force while Guru Gobind Singh Ji said, I will not let be be removed by force - aggression and force will not be tolerated. It is this self-respect of Bhagats and Gurus that makes them confront and stand up against the aggression and the aggressors. Dr. Mohammed Iqbal says, 'Khudi Ko Kar Bulan Itna Key Har Aagaaz Se Pehle Khuda Bande Se Khudh Pooche. Bataa Teri Razaa Kya Hai'. One Urdu writer says something in similar vein: 'Khuddaar Hoon, Kyun Chall Ke Aaayun Dar Ehle Karam Takk, Kheti Kabhi Khudh Chall Kar Ghataa Takk Nahi Jaati'. He says, 'I have my pride intact, I can't come to you. Those clouds that have to rain themselves go to the fields. So, Bahagts go to such a spiritual level where they don't ask anything from Akaal Purakh at all. They come to a point where they don't ask anything from the world, and they don't ask anything from God either. Even if Akaal Purakh asks a bhagat, the bhagat will say, 'Whatever your wish'. Maskeen Ji narrates a gaatha: There was a saint who meditated and did Naam Abhayaas so much that Devtas eventually came to him and said to him,' Ask what you want'. That saint said, 'What can I ask you now? Throughout my life, I have been asking things from you and you never appeared. Now that I have finished all my desires you have come to offer me something? But I can't ask anything from you now as I have got no desires left whatsoever'. Devtas say, 'OK, we give you the blessing that wherever you go, whoever you touch, people will become wise, lands will become fertile if you would touch them'. Saint says, 'No, I don't want this blessings, but if you insist, give me the blessing that all this happens by my shadow, not by my actual touch'. Actually, majority of the positive work in the world has been done by those people who didn't even realise they are doing something good for the humanity, it just happened, with their shadow. Those who claim to do something good for others is driven by their Ahankaar, not self-pride. Maskeen Ji sums up the katha in a few lines from here. ------------------------------------------------ SMAPAT ---------------------------------------- Link to original Katha - http://www.rajkaregakhalsa.net/audio/Katha...20Na%20Hoye.zip Fateh Jeo!

Wjkk Wjkf Jeo Some of you might have read these translations on sikhsangat.com (thats where i normally post). A veerjee told me to share them with the Guru roop Sangat here, so I am basically copy-pasting the posts, hope they are of some use to somebody! ================================================================================ ================================================================================= == Heres one more katha.. As before, let me apologise beforehand for any lack of accuracy and for the mistakes ive made while translating this katha. This one is based on Bhagat Ravidaas Ji's tukk, its about the evils that are predominant in present Yug. Hope you enjoy it as much as I enjoyed translating it Bhull Chukk Maaf Jeo! -------------------------------------------------- KALJUG KAI KAMEE ---------------------------------------------------------------------- ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥ thum keheeath ha jagath gur suaamee || You are called the Lord and Master, the Guru of the World. ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥ ham keheeath kalijug kae kaamee ||1|| I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji) The great saint, Bhagat Ravidaas ji is referring to the chief vice (ਔਗੁਣ) of present age (yug). In every age, there is always one vice that remains primary. Other vices do exist, but they are overshadowed by that one primary vice. When one type of vice is dominant in majority of human beings in a particular age, it helps us to compare and find out the primary vice of that age. All human beings too have one or two dominant virtues, rest of the good qualities are under that dominant virtue. Similarly, there is always one root vice in human beings, all other vices follow that root vice. The indirect reference to this as given by Dhan Bhagat Ravidaas Ji in the above tukks is explained by Dhan Dhan Baba Guru Nanak Dev Ji as follows: ਸਲੋਕੁ ਮਰਦਾਨਾ ੧ ॥ salok maradhaanaa 1 || Shalok, Mardaanaa: ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥ kal kalavaalee kaam madh manooaa peevanehaar || The Dark Age of Kali Yuga is the vessel, filled with the wine of sexual desire; the mind is the drunkard. ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥ krodhh kattoree mohi bharee peelaavaa ahankaar || Anger is the cup, filled with emotional attachment, and egotism is the server. (Ang 553, SGGS Ji) Maskeen ji explains that although there is common belief that this Shalok is by Bhai Mardaana Ji but it were so, what does '੧' in it signifies? Therefore, it means that the words are of Guru Nanak Dev Ji but are directed towards Bhai Mardaana Ji. Just like in Raag Sarang, where the words are by Guru Arjan Dev Ji but are directed towards Surdaas Ji. Bhai Mardaana had raised some accusation against people of the city, the following is Guru Nanak Dev Ji's reply: ਕਲਿ ਕਲਵਾਲੀ - Guru Nanak Dev Ji says this present yug is a kalaali yug – it makes and sells wine. (In modern times, wine is made in factories, however in old times, making and selling wine was the job of just one man, referred to as a 'kalaal'). What kind of wine is it, and what (ingredient) does the kalaal makes it from? First is the wine that physical body drinks and absorbs, which numbs body and senses and the connection with worldly problems breaks. Maskeen Ji says if we look at Guru Granth Sahib Ji, Bhai Nand Lal's works, and Zafarnaamah by Guru Gobind Singh Ji Maharaaj, they use wine as a simile to Akaal Purakh's Name, as it is a form of addiction too. To quote the famous lines from Janam Saakhi: Naam khumari Nanaka chari rahe din raat (May you remain submerged day and night in this intoxication of (Waheguru's) Naam) How is this 'wine' made then (that keeps one submerged in Waheguru's Naam day and night)? Bhagat Kabir Ji even describes its method of preparation as follows: ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਮਹੂਆ ਭਉ ਭਾਠੀ ਮਨ ਧਾਰਾ ॥ gurr kar giaan dhhiaan kar mehooaa bho bhaathee man dhhaaraa || Make spiritual wisdom the molasses, meditation the flowers, and the Fear of God the fire enshrined in your mind. ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥ sukhaman naaree sehaj samaanee peevai peevanehaaraa ||1|| The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine. ||1|| ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥ aoudhhoo maeraa man mathavaaraa || O hermit Yogi, my mind is intoxicated. ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥ ounamadh chadtaa madhan ras chaakhiaa thribhavan bhaeiaa oujiaaraa ||1|| rehaao || When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause|| One thing is absolutely clear – Man needs some form of intoxication. One intoxication, that brings one down from his mind, and the other that elevates him above his mind. One intoxication, with which one's problems and worries are forgotten, and the other, with which one's problems and worries are eliminated. The wine that drops one below his own mind is available in shops and can be bought with money. But, the wine that elevates a person above and beyond his mind is not available in shops, rather it has to be manufactured and then drunk, by the person himself. That is why, learned men have called Akaal Purakh's name as a form of intoxication, but this intoxication does not make one lose consciousness. This intoxication awakens all the senses rather than putting them to sleep, which is the case with normal wine. A man wants to be in a state of complete consciousness or complete senselessness. The middle state between these two states is, however, very painful. Great poet Iqbal says: Har chand ho mushahda-e-haq ki guftagu Let us discourse, each moment, of truth divine Banti nahin hai badah-o-saaghan kahe baghair. How do we talk without the strength of wine? Iqbal voices the same thing: The divine name of God is like an intoxication. Maskeen Ji goes back to explain Guru Nanak Dev Ji's tukks: ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥ kal kalavaalee kaam madh manooaa peevanehaar || This yug is a Kaalali yug that prepares the wine of kaam, and the mind drinks it. Bhagat Ravidaas Ji is hinting at this as well: ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥ ham keheeath kalijug kae kaamee ||1|| I am called a lustful being of the Dark Age of Kali Yuga. ||1|| That this yug is the yug of kaam. Maskeen ji says, there are three central points of kaam – Ahankaar (ego) centric, Lobh (greed) centric, and kaam (lust) centric. What is the nature of desire? Desire ignores what one HAS, rather it craves for what one HAS NOT got. Once that is achieved, desire ignores that as well, and starts looking further for more. The desire keeps jumping from one throne to another, it does not settle down. Ahankaar (ego) centric desire craves for fame, lobh (greed) centric desire has immense hunger for materialistic objects, and kaam (lust) centric desire has the thirst for beauty (roop). The desire for the fame, objects, and beauty that one does NOT have in possession. (Maskeen Ji gives an argument to elaborate:) If one bends down and looks at the ground, sky cannot be seen. Similarly, if one looks up at the sky, ground beneath the feet cannot be seen. One will not be able to see ground and sky both at the same time. Second example: If we bend down and look closely at someone's feet, we will not be able to see that person's face. And if look at that person's face, we wont be able to see their feet. It is not possible to see the face and feet of someone at the same time, this is a quality that nature just has not given to man. As long as the Lobh (greed) centric desire is active, even the topic of attainment of God is a lobh-centric desire, nothing else. One's heart will never become pure if, because of desire, one does path or gives a lot in charity. (Citing the earth and sky analogy described above, Maskeen Ji says:) No matter how dharmik one claims to be, as long as he is captive of desire, he remains Adharmik, no matter what he does. (Maskeen ji talks about Satsangis:) Not all members of Sangat are on the same level. Some are in 'high school', some fall in the '6th or 7th grade', and then there are some who have just 'taken admission': the ones that, sadly, do not know anything about God, they come, sit in Guru Ghar for a while and then go. Why, then, are satsangis not identical? Because, everyone is different from each other. So, the (above) Shabad by Guru Nanak Dev Ji is for those who have been admitted into the 'high school', the ones that have understood something by meditation and saadhna. (Maskeen Ji goes back to explain:) If one comes to the Gurdwara filled with desire(s), Gurdwara will just become a bazaar, a market – just as one goes to the bazaar with desire to get some materialistic, similarly, one comes to the Gurdwara with heart filled with desire of attaining something materialistic. One has not gone to the Gurdwara for (meeting) Guru, it is for something materialistic. When one's desire crosses all the limits, meaning what was desired was achieved, and then the next, and the next, but desire keeps growing, it becomes Trishna (extreme form of desire). And, just like by adding more fuel to high leaping flames, fire never gets satisfied; a person suffering from Trishna remains hungry throughout his entire lifespan. Such a person eventually drowns in the sea of trishna. Guru Nanak Dev ji says, I look at mankind and what do I see? : ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥ pankaj moh pag nehee chaalai ham dhaekhaa theh ddoobeealae ||1|| In the swamp of emotional attachment, their feet cannot move. I have seen them drowning there. ||1|| (Ang 12, SGGS Ji) t is not in the nature of water to drown anyone. If it were so, animals like dogs, cats, fish, cows, lions, elephants, horses, snakes, should drown but instead they all swim. Maskeen Ji says he was astonished when he saw (in kerela, India) elephants taking bath in 60 feet deep water, it seemed (to me) as if a mountain is swimming in water. So, animals swim, but sadly, human beings drown in water. A man drowns because he looses his balance, otherwise water does not drown human beings either. It is said, once one learns how to swim, he never forgets it. One can forget other arts if not practice, but not the art of swimming. (Maskeen Ji narrates his own experience of swimming after a long time, and it was proved correct). So, even nature does not have any intention of drowning human beings. So, you may ask the question: why does human beings drown in water then? It is amazing, because while an alive person drowns, dead bodies still float. In Haridwaar, dead bodies are tied to a big, heavy stone before doing jal-parvaah. So, just like a person drowns in water by loosing balance, he drowns in the the world because of worries and stress, otherwise it is not in the nature of the world to drown anyone. If it were so, kings of big kingdoms in this world should have drowned, but they didn't. Maharaja Ranjit Singh should have drowned, but he didn't. If family life drowns, then Bhagat Kabir Ji. Bhagat Ravidaas Ji, Bhagat Sadna Ji, Bhagat Trilochan Ji, Sri Ram, Sri Krishan, they all should have drowned because, after all, they lived a family life, but they didn't drown. Similarly, even wealth does not drown: Bhagats used to earn money by doing kirtt, Maharaja Ranjit Singh was a king even, still they did not drown. Therefore, wealth, fame and family does not drown anyone, but still man drowns because he looses his balance in life. Charpat Nath Yogi puts forward a question to Dhan Dhan Guru Nanak Dev Ji (recorded in Sidh Gosht): ਦੁਨੀਆ ਸਾਗਰੁ ਦੁਤਰੁ ਕਹੀਐ ਕਿਉ ਕਰਿ ਪਾਈਐ ਪਾਰੋ ॥ dhuneeaa saagar dhuthar keheeai kio kar paaeeai paaro || "The world-ocean is treacherous and impassable; how can one cross over? ਚਰਪਟੁ ਬੋਲੈ ਅਉਧੂ ਨਾਨਕ ਦੇਹੁ ਸਚਾ ਬੀਚਾਰੋ ॥ charapatt bolai aoudhhoo naanak dhaehu sachaa beechaaro || Charpat the Yogi says, O Nanak, think it over, and give us your true reply. (Ang 938, SGGS Ji) Charpat Nath, who had left his family and worldly possessions, asks Guru Nanak Dev Ji, it is difficult to cross this world ocean. O Great Nanak Dev Ji, please guide us, how we swim this ocean? Charpat Nath has accepted he could not swim across the ocean. So, how do we swim and cross over? Guru Nanak Dev Ji replies with his love-filled politeness: ਆਪੇ ਆਖੈ ਆਪੇ ਸਮਝੈ ਤਿਸੁ ਕਿਆ ਉਤਰੁ ਦੀਜੈ ॥ aapae aakhai aapae samajhai this kiaa outhar dheejai || What answer can I give to someone, who claims to understand himself? ਸਾਚੁ ਕਹਹੁ ਤੁਮ ਪਾਰਗਰਾਮੀ ਤੁਝੁ ਕਿਆ ਬੈਸਣੁ ਦੀਜੈ ॥੪॥ saach kehahu thum paaragaraamee thujh kiaa baisan dheejai ||4|| I speak the Truth; if you have already crossed over, how can I argue with you? ||4|| (Ang 938, SGGS Ji) What answer can I give you - you know very well the answer to the question you have asked me. You have already crossed over, you are a 'Paargraamee' – you stay on the other side of the ocean. There are people who are Paargramee, the ones that have already swam and crossed over to the other side. Then, there are people who are Paardarshee, those who can see they have to swim and cross over but their feet are still. The eyes can see and one is desperate to reach the place that one can see. And then, there are people who are standing on this side of the ocean and say all is well at this side, we are enjoying ourselves thoroughly. Such people are called 'Sansaari', Paardarshee people are called 'Abhayaasee', and the Paargraamee is called 'Sant'. This side of the ocean (the materialistic world) is the world of Kaam. Seems like, there is no wish to swim over and cross to the other side. (Maskeen Ji recapitulates the concept of Ahaankar and Lobh and says:) When the desire centre around beauty, male is called kaam, while Gurbani and Sadhus sometimes refer to females as 'Kaamini' – Kaam Di Mani, where male desire stops for a brief period. Guru Arjan Dev Ji says: ਰੂਪ ਰੰਗ ਸੁਗੰਧ ਭੋਗ ਤਿਆਗਿ ਚਲੇ ਮਾਇਆ ਛਲੇ ਕਨਿਕ ਕਾਮਿਨੀ ॥੧॥ ਰਹਾਉ ॥ roop rang sugandhh bhog thiaag chalae maaeiaa shhalae kanik kaaminee ||1|| rehaao || You must abandon your beauty, pleasures, fragrances and enjoyments; beguiled by gold and sexual desire, you must still leave Maya behind. ||1||Pause|| (Ang 901, SGGS Ji) The writer of 'Saar Keetavali' says: 'Kanak Kanak Te Adhiktaa, Kanak Kanak Te Bahaoguna Sat Guna Adhikaaye, Wa Khaye Bhauraat Hai, Wa Paye Bhauraaye.' He says, if one eats Kanak (marijuana), he goes crazy and when one gets hold of kanak (wheat) j, he goes crazy, implying one looses balance as soon as he lays his hands on wealth and drowns. Thus, this present Yug is full of kaam. The present day literature that is being sold, 90% of it is full of kaam. The movies that are being made, they are completely full of kaam. What amazes (in advertising) is, clothes are to be sold (by advertising), but beauty of the woman is put forward instead. A bicycle is to be sold, and there is a lady standing next to it, as if only women are going to ride bicycles. So, its not the cars, cycles and clothes that are selling, its the women that are being sold and bought, it is nothing but a bazaar of women where they are traded. One can see this kind of destructive behaviour in all the four corners of the world. (Maskeen Ji talks about the difference in male and female appearance:) Nature has kept differences in male and female features. Both have been given different forms of beauty by nature. The beard is a man's shingaar, it is not given to female. Some religious scholars say, male is more beautiful than female. Example: A Babbar Sher, with its long, flowing mane, the grandeur on its face, a lioness looks pale standing next to it. Similarly, a female counterpart looks pale in comparison to a cockerel, parrot, peacock (with its long, beautiful feathers, etc.). These are a few examples that shows how nature itself has groomed male with all the shingaars. So, since man is already made beautiful by nature, females have to resort to make-up to beautify themselves. But, nature has made female extremely beautiful in a different way – it has given the gift of being a mother to her, this gift males do not have. Psychologists believe this makes males jealous, and as a reply, they give birth to beautiful paintings and drawings and other artistic creations. One can see from observation that majority of acclaimed painters, sculptors, poets, philosophers, scientists are all males. But still, female has the gift of giving birth to life, while male can only give birth to lifeless objects, here is where males have lagged behind females. In spite of the differences, males live in the affection of females, whether it is for mother, sister or wife. Guru Nanak Dev Ji says: ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥ baal kanniaa ka baap piaaraa bhaaee ka ath bhaaee || The father is dear to his son and daughter, and the brother is very dear to his brother. (Ang 596, SGGS Ji) Similarly, a female lives in the attraction of males – this male could be her brother, father, husband or son. Attraction of the opposites. Sometimes, female wants to emulate men, but men have naturally been made taller than women. So, in compensate that, women wear long heeled sandals, ignoring that they might break their legs by loosing balance. If a chameli tries to be a rose, it wont be able to do so, in the process it will loose its own character instead. So, if a female wants to be (emulate) a male, she wont be able to do so, she will not be able to remain true to her own femininity either. Likewise, if a man wishes to be a female, which does happen. Maskeen Ji says he has watched his daarha over the period of 40 years, it hasn't grown an inch, but those who cut their beard and wage war against the beard, they have to fight with it their entire lives. The hair (almost) say this: O man, bring as many scissors and razors as you can, I will blunt them all but wont stop growing till you die. Then, he goes to the barbers and requests him to make his face just like females' (by shaving the facial hair), even though God has made them different from each other. To this day, no peacock has gone to the barbers and said, 'I want to look like the female peacock'. No sher has gone to barbers either to look like sherni. Only man does this kind of stupidity. Maskeen Ji says, look closely and deeply and honestly, you will a face without daarha deeply unappealing. A man who is not given any facial hair by nature is called a 'khodaa'. Maskeen Ji narrates a little story of a Raagi Singh from kanpur, he had no facial hair (khodaa). He was middle aged, yet he would go around asking every other 'hakim' for any medicine that could help him grow daarha at all, because he felt embarrassed doing kirtan at Guru Ghar without any Daarha. One day, he comes to Maskeen Sahib and says, 'Maskeen ji, you have known Balwant Singh ji Nirmaley for so long, I have heard 'Nirmaleys' know a lot about medicines, could you ask him if he can help me grow Daarha at all. Maskeen ji said in satire, 'What irony, those who don't have Daarha look everywhere for medicines in desperation so they could grow it, and then there are people who can grow it naturally, they go looking for barbers!' Look at Jesus Christ, Mohammed Sahib, countless Rishis, Munis, Sadhus, they all had this gift. Females have the greatest gift of them all – to give birth to new life. That is why, Guru Nanak Dev Ji said: ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ so kio mandhaa aakheeai jith janmehi raajaan || So why call her bad? From her, kings are born. (Ang 473, SGGS Ji) Its just that female does not realise the greatness of herself, that is why she has started emulating the male. It is an astonishing fact that 20% of women in America shave because they get daarhi on their face. Even in Sikh world, Maskeen Ji says, those who imitate men and dress like men, end up having beards. If God has made your (female) physical form different from males, then the dressing code is also meant to be different. So, Maskeen Sahib says, if a female has lived her life in attraction of the male, she will be reborn as a male in her next life. Likewise, if a male has lived his life in attraction of the female, it is imperative he will get the female form in the next life as it not necessary a male is born as male the next life and vice-versa. From here on, Maskeen Ji sums up the katha by highlighting the main clauses of discussion. ------------------ SMAPAT ------------------ Here is the link to original katha: http://www.keertan.org/keertan/Katha/Giani...ai%20Kamaee.mp3 Gurfateh Jeo!