Prabhjot Singh

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.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

Here is the 1st part of Sri Chaubees Avtar Bani scanned from Vol. 2 of Sri Dasam Granth Sahib Ji Steek by Pandit Narain Singh Ji Gyani. This Pdf contains 1-19 Avtars as told by Guru Gobind Singh Ji Maharaj:

1. Avtar 'Machh',

2. Avtar 'Kachh',

3. Avtar 'Narr',

4. Avtar 'Narayan',

5. Avtar 'Maha Mohini',

6. Avtar 'Vairaah',

7. Avtar 'Narsingh',

8. Avtar 'Baavan',

9. Avtar 'Paras Raam',

10. Avtar 'Brahma',

11. Avtar 'Shiv',

12. Avtar 'Jalandhar',

13. Avtar 'Vishnu',

14. Avtar 'Vishnu',

15. Avtar 'Ahant Dev',

16. Avtar 'Raja Manu',

17. Avtar 'Dhanantar Vaid',

18. Avtar 'Sooraj', and

19. Avtar 'Chand'.

Also interesting to read is Gyani Ji's detailed explanations of these Avtaars at the end of each section. Guru Sahib willing the next scan will be about 20th Avtaar 'Sri Raam', containing the entire Ramayana as told by Guru Sahib Ji Maharaj.

Read on SikhSangat Scribd: http://www.scribd.com/doc/51533048/Sri-Chaubees-Avtaar-Avtaar-1-19-Sri-Dasam-Granth-Sahib-Ji-Steek-Vol-2


Part I: Sri Jaap Sahib - http://www.sikhawareness.com//index.php?showtopic=13846

Part II: Sri Akaal Ustat - http://www.sikhawareness.com//index.php?showtopic=13851

Part III: Sri Bachittar Natak - http://www.sikhawareness.com//index.php?showtopic=13870

Part IV - Sri Chandi Charitar Ukat Bilas - http://www.sikhawareness.com//index.php?showtopic=13873

Part V - Sri Chandi Di Vaar - http://www.sikhawareness.com//index.php?showtopic=13888

Part VI - Sri Gyan Parbodh - http://www.sikhawareness.com//index.php?showtopic=13896


Dhanvaad!

Can anyone explain to me the purpose of having such a huge car parked outside people's houses?

Can anyone explain to me the purpose of having 10 room houses with 1 person living in it?

Can anyone explain to me the purpose of having tons of jewellery on your body when your soul is filthy as hell?

Can anyone explain to me what do we need more than 2 pieces of clothes, 2 rotis a meal and a roof under the head?

Not directed to you dal sahib jee, im just rambling emmi hi, ignore my bakwaas jeo

Haanji Veerjeo, the scans are uploaded on Scribd and gurmatveechar.com simultaneously so that they are easily and permanently accessible to everyone The reason for using Scribd is it is good for getting a quick overview of the available book. And if one is interested in something, it can then be downloaded off either Scribd or gurmatveechar.com

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Sangat Jeo,

Just finished scanning 'Gur Shabad Alankaar' by Bhai Kahn Singh Ji Nabha. This book can be considered as a companion to 'Gur Channd Divakar' which Kamalpreet Singh Veerji have most kindly digitised for us. 'Gur Channd Divakaar' is about the intricacies of Chandabandi within Guru Sahibs works, while this book expands on various alankaars, the literary ornamentation, as used in Sikh scriptures. I wish I could provide a better synopsis of the book, but I have just started reading it myself along with Gur Channd Divakar, so apologies for that. Anyway, hope Gur Channd Divakar and this book will be of some help to khojee premis out there

Once again, Parnaam to Kamalpreet Veerji for scanning Gur Channd Divakar!

Download Gur Shabad Alankaar from Scribd: http://www.scribd.com/doc/53558875/Gur-Shabad-Alankaar-Bhai-Kahn-Singh-Nabha

Dhanvaad for reading!

Priceless, Divine Diamonds - IX
Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale





41. 39th Death Anniversary of Sri Gurdev Ji Maharaj (21-1-66)








ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥
ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥
Kabeer, the world is afraid of death - that death fills my mind with bliss.
It is only by death that perfect, supreme bliss is obtained. ||22||

(Ang 1365, Dhan Sri Guru Granth Sahib Ji Maharaj)




ਸਲੋਕ ॥
Slok:

ਕਬੀਰਾ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੁਆ ਮਰਿ ਭਿ ਨ ਜਾਨੈ ਕੋਇ ॥
ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੧॥
Kabeer, the world is dying - dying to death, but no one knows how to truly die.
Whoever dies, let him die such a death, that he does not have to die again. ||1||

ਮਃ ੩ ॥
Third Mehl:

ਕਿਆ ਜਾਣਾ ਕਿਵ ਮਰਹਗੇ ਕੈਸਾ ਮਰਣਾ ਹੋਇ ॥
ਜੇ ਕਰਿ ਸਾਹਿਬੁ ਮਨਹੁ ਨ ਵੀਸਰੈ ਤਾ ਸਹਿਲਾ ਮਰਣਾ ਹੋਇ ॥
What do I know? How will I die? What sort of death will it be?
If I do not forget the Lord Master from my mind, then my death will be easy.

ਮਰਣੈ ਤੇ ਜਗਤੁ ਡਰੈ ਜੀਵਿਆ ਲੋੜੈ ਸਭੁ ਕੋਇ ॥
ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਹੁਕਮੈ ਬੂਝੈ ਸੋਇ ॥
The world is terrified of death; everyone longs to live.
By Guru's Grace, one who dies while yet alive, understands the Lord's Will.

ਨਾਨਕ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਤਾ ਸਦ ਜੀਵਣੁ ਹੋਇ ॥੨॥
O Nanak, one who dies such a death, lives forever. ||2||

(Ang 555, Dhan Sri Guru Granth Sahib Ji Maharaj)




A thought keeps coming back that makes (my) mind restless - Just when will that auspicious moment come when these breaths will finally depart this Panch Bhootak Sareer (body made of five elements - earth, fire, water, wind and sky) and achieve bodiless form. (I) have no knowledge when or how that time will eventually arrive, but (My) mind longs for that moment with intense desperation; a desperation that surpasses manifold the impatient wait and excitment of worldly people that are about to get married. Such is the intensity with which this mind yearns for its death. But:



''ਲੇਕਿਨ ਖ਼ੁਦਾ ਕੀ ਬਾਤੇਂ ਖ਼ੁਦਾ ਹੀ ਜਾਨੇ'
"Waheguru's Ways Waheguru only knows."

Water merges with Water


After a Brahmgyani's body has experienced his Prarbadha Karma (set of past karams that are allocated to be reaped in this lifetime), his consciousness merges with its complete and Absolute form. A pitcher of water floating in the Ocean remains a part of the Ocean. When the pitcher breakes, the apparent difference between the ocean and water stored in the pitcher ceases to exist; this is how a Brahmgyani exists in the Ocean. That Ocean is the Absolute totality, a non-dual entity that is formless, supreme bliss, thought-free. That is the only Saroop of Brahmgyani, nothing else.



ਭੀਖਾ ਬਾਤ ਅਗੰਮ ਕੀ, ਕਹਿਨ ਸੁਨਨ ਕੀ ਨਾਹਿ।
ਜੋ ਜਾਨੇ ਸੋ ਕਹੇ ਨਾ, ਕਹੇ ਸੁ ਜਾਨੇ ਨਾਹਿ।
Bheekan, concept of the Beyond cannot be told or heard.
Those who experience it cannot explain, and those who explain have not experienced it.


The entity called Atma is inaccessible; Neither bani nor the mind can reach that place. It is silent and thoughtfree.



This is Imperishable, Absolute Truth.

How then is it possible to describe in words that Atma when one is established in such avastha? It is like offering sweetmeats to a dumb person and asking about the taste.



ਹਰਿ ਗੁਨ ਕਹਤੇ ਕਹਨੁ ਨ ਜਾਈ ॥
ਜੈਸੇ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥੧॥ ਰਹਾਉ ॥
The Glorious Praises of the Lord cannot be spoken by speaking.
They are like the sweet candies given to a mute. ||1||Pause||





42. Lack of Knowledge






Lack of knowledge, duality, ignorance, maya, kudrat, godly miracles and mind, they are all different names of the same thing. Avidya (lack of knowledge) is when things appear totally different from actual reality. For instance, seeing snake instead of rope, or water instead of desert; snake or water do not really exist but appear real because of ignorance. Similarly, the whole world appears real because of this force of Maya.

Except 'ਓਅੰ', Oang, nothing was, is, or ever will be, but the force of ignorance shows us this world instead of the Brahm that actually exists instead. The instant this deceitful ignorance is destroyed with the power of Brahm Gyan or Knowledge of the Brahm, reality appears and only the formless, thoughtless, supreme bliss, unbound intelligence, non-dual entity that complete in itself remains.



॥ ਅਦ੍ਵੈਤੋਹੰ ॥


The droplet is water, pitcher is water, well is water, baoli is water, river is water, and ocean is also water. Similarly, everything, from the mind to the limitless sky, there is only the Atma, nothing else. Atma exists along with the five characteristics - Sky represents Atma's totality, wind represents conciousness, fire represents light, water represents universality and earth represents the absolute truth. The only thing that exists in this world is the Atma along with five elements, i.e., AtmaDev becomes world-roop with its traits. Therefore, everything around us is the formless, thoughtfree and absolute bliss Atma.




43. Universe is ignorance-roop and Atma is beyond conflicts






This world and everything in it - the pains and the pleasures - are the products of ignorance, and are like Indra-Jaal (deadly trap). Why feel happy if wealth, fame, wife, sons, etc. increase with the power of illusion, and why feel sad when they are gone? It is only because of the illusionary force of ignorance that these objects appear to increase or decrease in capacity. Ignorance makes things appear totally different from the actual reality. Thus, the universe and millions of galaxies are nothing but a play of Waheguru's Maya that appears real because of the mind. On the contrary, Atma always resides in a state of thoughtlessness, in which there is absolutely no trace of desires. It is formless, inaccessible, it is the Absolute Truth that is always Smaadh-Roop.



ਨਹ ਕਿਛੁ ਜਨਮੈ ਨਹ ਕਿਛੁ ਮਰੈ ॥
ਆਪਨ ਚਲਿਤੁ ਆਪ ਹੀ ਕਰੈ ॥
Nothing is born, and nothing dies.
He Himself stages His own drama.

(Ang 281, Sri Guru Granth Sahib Ji Maharaj)

ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥
ਆਗਿਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥
The One has created the drama of coming and going.
He made Maya subservient to His Will.

(Ang 294, Sri Guru81ranth Sahib Ji Maharaj)

ਅੰਧਕਾਰ ਸੁਖਿ ਕਬਹਿ ਨ ਸੋਈ ਹੈ ॥
ਰਾਜਾ ਰੰਕੁ ਦੋਊ ਮਿਲਿ ਰੋਈ ਹੈ ॥੧॥
In the darkness, no one can sleep in peace.
The king and the pauper both weep and cry. ||1||

(Ang 325, Sri Guru Granth Sahib Ji Maharaj)


ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥
ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥
The actor stages the play,
playing the many characters in different costumes;

ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮ੍ਹ੍ਹਿਓ ਪਾਸਾਰਾ ॥
ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥
but when the play ends, he takes off the costumes,
and then he is one, and only one. ||1||

(Ang 736, Sri Guru Granth Sahib Ji Maharaj)






44. The power of Ek Rass






A person who is free from Heyopadh Budhi obtains powers that reside with him like queens reside with the king in his palace. These powers are:

1. To be indifferent to worldly pleasures.

2. To be free from pride of the body; to be fearless.

3. To be consistent.

4. To have control over the mind.

5. To see Atma in everything.

6. To have complete faith in the Knowledge.

7. To be completely desire-free.

8. To be completely ego-free.

9. To forever consider one's self as the non-doer.

10. To keep one's emotional state unaffected by external influences.

11. To exist completely thoughtfree.

12. To always exist as Anand Saroop.

13. To remain in Ek Rass.

14. To have no other thought of anything else except Self Saroop.

15. To have compassion for all lifeforms.

16. To remain honest.

17. To be content with awareness of the Self.

18. To remain in a pleasent state.

19. To speak kind words.

A person free from Heyopadh Budhi, and those whose conciousness is established in the Atma, are also blessed with above-mentioned abilities.





45. Thoughtfree, Non-Duality





Dohra

ਬ੍ਰਹਮਾਤਮ ਅਦ੍ਵੈਤ ਹੈ ਨਹੀਂ ਦ੍ਵੈਤ ਕਾ ਨਾਮ।
ਕਹਾਂ ਦ੍ਰਿਸ਼ ਦ੍ਰਿਸ਼ਟਾ ਕਹਾਂ, ਕਹਾਂ ਰੂਪ ਅਰ ਨਾਮ।
Brahm Atma is non-dualistic, with no traces of duality,
No scene, no seer, no form, no name exists there.

That non-dual, motionless entity, which is your own Saroop, is established in itself and is beyond the the concept of 'you' and 'me'.

ਕੁੰਡਲੀਏ
Kundaliye*

ਛੋੜੋ ਵਹਿਮ ਅਰ ਸੋਚ ਰਹੋ ਬਸਤੀ ਮੇਂ ਯਾ ਬਨ।
ਨਹੀਂ ਤੁਮ ਸੇ ਜੁਦਾ ਜਿਸੇ ਤੁਮ ਕਹਿਤੇ ਹੋ ਮਨ।
D1rop all doubts and worries, stay either in town or woods (but);
the thing you call 'mind' is not separate from you.

ਜੋ ਦੇਖੋ ਚਿੰਤਨ ਕਰੋ, ਬੋਲੋ ਸੁਨੋ ਸੁਜਾਨ।
ਸਰਬ ਤੁਮਾਰੋ ਰੂਪ ਹੈ ਯਹ ਨਿਸਚੇ ਕਰ ਜਾਨ।
Everything you see, contemplate, speak or hear, O Wise!
is your own form, know this with firm conviction.

ਯਹ ਨਿਸਚੇ ਕਰ ਜਾਨ ਜੁਦਾ ਨਹੀਂ ਤੁਮ ਸੇ ਕੁਛ ਭੀ।
ਸਭ ਕਲਪਤ ਤੁਝ ਮਾਹੀਂ ਇਸੀ ਮੇਂ ਤੁਮ ਹੋ ਸਭ ਹੀ।
With firm conviction believe that nothing is separate from you;
Everything is an illusion and in it you all exist.

ਦ੍ਰਿਸ਼ਟਾ ਦ੍ਰਿਸ ਹੈ ਏਕ, ਭੇਦ ਨਹੀਂ ਇਸ ਮੇਂ ਕੋ।
ਸਰਬ ਸੁਪਨ ਵਤ ਏਕ, ਸੁਨੋਂ ਔਰਦੇਖੋ ਜੋ।
The Sight and the Seer are One, no difference exists between them;
Everything you see and hear is all a big dream.

ਯਦਅਪਿ ਏਕੋ ਬ੍ਰਹਮ ਹੈ ਪੂਰ ਰਹਿਓ ਸਰਬ ਠਾਂਇ।
ਤਿਸ ਬਿਨ ਦੂਜਾ ਕੋ ਨਹੀਂ ਵੇਦ ਸੰਤ ਸਭ ਗਾਇ।
Only that One Brahm prevades in everything;
No other entity exists, this all Saints and Scriptures say.

ਵੇਦ ਸੰਤ ਸਭ ਗਾਇ ਪ੍ਰੰਤੂ ਬਿਨ ਉਸ ਜਾਨੇ।
ਦੁਖ ਨ ਹੋਏਂ ਨਿਵਿਰਤ ਚਿਤ ਨਹੀਂ ਸ਼ਾਂਤੀ ਆਨੇ।
Saints and Scriptures all say this, but without knowing Him;
suffering does not end and mind finds no peace.

That One formless, thoughtfree, Supreme Bliss Brahm is established in itself.

ਸਰਬ ਰੂਪ ਸਭ ਤੋਂ ਪਰੇ ਮਮ ਸਰੂਪ ਹੈ ਸੋਇ ॥
ਇਹੀ ਸਾਰ ਸਿਧਾਂਤ ਹੈ ਤਿਸ ਬਿਨ ਅਵਰ ਨ ਕੋਇ ॥
Beyond all forms is the true Saroop of Brahm,
This is the crux of all teachings; nothing exists except Him.

ਕੁੰਡਲੀਏ
Kundaliye

ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ।
ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚਲ ਇਸ ਮੇਂ ਨਾਹੀਂ ਭਰਮ।
Calmness and cleverness both are mind's sects,
You Self is the still witness, of that there is no doubt.

ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ ਸੁਭਾਵਿਕ ਪਰਮਾਨੰਦ।
ਬਿਨਾ ਕਿਸੀ ਕਰਤੱਵ ਆਪ ਕੋ ਜਾਨ ਗੋਬਿੰਦ।
There is no doubt your Self exists in state of Supreme Bliss,
Without any desires, consider yourself that Supreme entity.

ਏਕ ਆਤਮਾ ਸਤਿ ਨਾ ਇਸਮੇਂ ਰੰਚਿਕ ਭਰਾਂਤੀ।
ਕਲਪ ਮਨ ਕੋ ਜਾਨ, ਸਹਿਤ ਚੰਚਲਤਾ ਸ਼ਾਂਤੀ।
Only that One Atma is Absolute Truth, there is no doubt about it.
Consider your mind an illusion, including its cleverness and calmness.

ਮਨ ਸੇ ਕਾਹੇ ਡਰਤ ਹੋ, ਸੁਨੋ ਕਾਨ ਦੇ ਬੀਰ।
ਯਹ ਤੋ ਤੁਮਰੀ ਲਹਿਰ ਹੈ, ਤੁਮ ਸਾਗਰ ਗੰਭੀਰ।
Why are you afraid of the mind? bring forth your ear and listen, O brave One!
This mind is only your wave, and you are the deepest Ocean.

ਤੁਮ ਸਾਗਰ ਗੰਭੀਰ, ਲਹਿਰ ਕਲਪਤ ਤੁਮ ਮਾਹੀਂ।
ਦੇਵੇ ਕਿਆ ਬਿਗਾੜ ਆਪ ਸਤਾ ਜਿਸ ਨਾਹੀਂ।
You are the deepest Ocean, this illusionary wave is in you.
What damage can something that doesn't exist bring to you?


The Sight and the Seer are one and the same. If the Seer is formless, so is the Sight. If Seer is thoughtfree, then so is the Sight. If Seer is Supreme Bliss by its very nature, then so is the Sight. Therefore, that Supreme entity is established in itself, the entity that is formless, thoughtfree and state of Supreme Bliss. Without it, nothing ever was, is or ever will be.



It is Sehaj Smaadh by its very nature -




Sehaj Smaadhi


* A type of Chhand



... to be continued ...

Link to Part I - Divine, Priceless Diamonds - Part I
Link to Part II - Divine, Priceless Diamonds - Part II
Link to Part III - Priceless, Divine Diamonds - Part III
Link to Part IV - Priceless, Divine Diamonds - Part IV
Link to Part V - Priceless, Divine Diamonds - Part V
Link to Part VI - Priceless, Divine Diamonds - Part VI
Link to Part VII - Priceless, Divine Diamonds - Part VII
Link to Part VIII - Priceless, Divine Diamonds - Part VIII

Guru Pyaari Sangat Jeo, please forgive this moorakh for all the mistakes made in the post. Waheguru!

Thanks for reading
Gurfateh!

Divine, Priceless Diamonds
Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale





1. 6-8-65






It was 6-8-65 yesterday, this destructible, changeable, misery-roop body finished its 58th year and entered 59th year, but I (which is Soul) have no birth or death nor any age. So long as I was ignorant and kept believing myself to be body instead of Soul, my mind remained extremely sad and agitated. But with Guru's mehar, the moment I realised my true self, I have existed beyond this destructible body, in supreme bliss and free from the cycle of birth and death.



ਜਨਮ ਮਰਨ ਹੈ ਦੇਹ ਕੋ, ਭੂਖ ਪਿਆਸ ਹੈ ਪ੍ਰਾਣ।
ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਸ਼ੱਕ ਨਾ ਇਸਮੇਂ ਮਾਨ।

That's why age is that of the body and not of the Soul.

ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ, ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ।
ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ।


Thus, peace and commotion are innate dispositions of the mind and Soul is their witness. If we have two drawings on a piece of paper, one is of a still horse while other that of running horse, paper is the witness to both. Similarly, Soul is forever stationary. Concentration and negativity are both mind's states. Soul is self-existent, is absolute and Samadhi-roop. It is unique and aloof from the body.




2. Supreme Effort






The Soul (jeev atma) has taken on this human form, which is a golden chance for it to realise Self and achieve supreme bliss; that can only happen by doing sewa, bhagti and knowledge. The supreme effort is to be able to taste the pleasure of freedom from cycle of rebirths while still being in the body, to guide others about Self, and to get a permanent formless avastha after this body withers away.

The body remains in mother's womb before blood and semen meet, then birth, childhood, youth, and old age etc. and finally it dies. But Soul, being formless, is witness to all these stages of life. It watches this play and leaves the body on death like a snake that sheds its old skin and never looks back.



ਵਕਤੇ ਗੁਜ਼ਰਾਨ ਮਿਹਰ ਗੁਜ਼ਰ ਜਾਤਾ ਹੈ,
ਇਨਸਾਨ ਆਤਾ ਹੈ ਔਰ ਆ ਕੇ ਮਰ ਜਾਤਾ ਹੈ ।
ਹੈ ਜ਼ਿੰਦਾ ਜਾਵੇਦ੩ ਔਰ ਨੇਕਅੰਜਾਮ,
ਜੋ ਆ ਕੇ ਕੋਈ ਕਾਮ ਭੀ ਕਰ ਜਾਤਾ ਹੈ ।


The relation between body and soul is like that of house and householder or that of horse and horse rider. The horse is given to the rider to go complete a specific task and is taken back after a fixed time. Similarly, the Soul rider-roop has got possession of this body horse-roop for a short time only. Waheguru Ji, the owner, will take it back at a predetermined time. One should try to complete the task of realising God before that time is up. With GuruKirpa and blessings of Sangat, the Soul is going to make this body perform the task in the form of sewa, bhagti and knowledge. In ancient times, this task was done through intense penance and Yoga Abhiyaas but since the bodies do not have that kind of strength or the age any more, it has been substituted with Bhagti and Pranayam. Purification and concentration of mind results in BrahmGyan, and finally God is realised.




3. Realisation of God






One does not have to go to mountains, woods, or solitary places to find God; this search is done within ourselves. Waheguru Ji is established inside every body but the journey to find Him cannot continue if there is no purity and concentration of the mind, which is something that is obtained by Guru Sewa and undying devotion to Waheguru Ji. And the blessings of sewa are gained by coming in the sanctuary of Guru Mahapurashs. And that sanctuary and Sadh Sangat is obtained with great fortunes only.



ਵਡਭਾਗੀ ਸਾਧਸੰਗੁ ਪਰਾਪਤਿ ਤਿਨ ਭੇਟਤ ਦੁਰਮਤਿ ਖੋਈ ॥ (Sorath Mahalla 5, Ang 617 SGGS Ji)

ਬਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਲਭੈ ਬਿਨੁ ਸੰਗਤਿ ਮੈਲੁ ਭਰੀਜੈ ਜੀਉ ॥੩॥ (Maajh Mahalla 4, Ang 96 SGGS Ji)


That is why this human form is considered rarest of all 84 Lakh life forms. The path becomes easy to travel when Satsang is obtained and God is easily realised through Sangat of holy men. The worldly affairs are easily handled if one knows the right way (jugat) of dealing with them. Similarly, correct jugat is needed to realise Waheguru Ji instead of force and highhandedness. Jugats like sewa and worship as told by Maharapurshs who have achieved this goal with ease are greatly helpful for the seekers.



ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ (Raag Goojri Vaar Mahalla 5, Ang 522 SGGS Ji)





4. Name Theory






The following four things are crux of all major spiritual Granths:

1. Actions (ਕਰਮ),
2. Worship (ਉਪਾਸ਼ਨਾ),
3. Knowledge (ਰਿਆਨ); and
4. Science, Knowledge (ਵਰਿਆਨ).

Our soul is the son of Waheguru Ji because it is a part of Him. He is a prince that has lost his identity due to ignorance. By coming in this human form, and with blessings of the Guru and Sadh Sangat, he has to realise his true self and the real and unbreakable relation between him and the Lord, so that he can finally obtain supreme bliss and peace by merging into Him. There are three faults in man that are separating him from his Waheguru otherwise He is closer than even our hand and feet. These are:

1. Filth (ਮਲ),
2. Posion (ਵਿਖਸ਼ੇਪ); and
3. Achromatism (ਅਵਰਨ).



By discarding filthy actions, the poisonous fruits of which are blinding the mind, one can transform them into positive actions.




5. Purity of Mind






Stay away from filthy deeds like Alcohol, meat, someone else's woman or man, gambling, stealing, lying, betraying, bribery, etc. and invest in good, honest actions. Be charitable, do ishnaan at Amrit Vela, keep body clean and pure, do sewa, practice restraint in kaam (ਬ੍ਰਹਮਚਰਜ). These actions clean and purify the mind. And only clean mind can become calm and enjoy the joys of absolute concentration.



ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥
ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥ (Ang 1368, SGGS Ji)


When the search of Self is done with purity and concentration of mind, one realises that the same Waheguru that once appeared as separate is one's own; in fact the entire universe appears to be one. The scene and the witness both appear to be one. Duality completely disappears and only One prevails.



Guru Roop Sangat Jeo please forgive for the countless mistakes made in the post
Gurfateh!

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

Here is the Sri Jaap Sahib Steek by Prof. Sahib Singh. It also includes teeka of Swayiye (Sravag Sudd..) and the opening Chaupai of Sri Akaal Ustat. It is a must read, especially for those with missionary mindset as they have great regard for Prof. Sahib's work. In the foreword itself Prof. Sahib has made it absolutely clear that Sri Jaap Sahib and other banis of Sri Dasam Granth are composed by Sri Guru Gobind Singh Sahib Ji Maharaj himself.

The meanings are laid out in the 'Guru Granth Sahib Ji Darpan' style, with padd-arth (words and their .meanings) and the mool paath's exposition. Hope it is useful in some way

Read on Scribd: http://www.scribd.com/doc/50778700/Prof-Sahib-Singh-Sri-Jaap-Sahib-Steek

Dhanvaad, and thanks for reading!