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  1. Trying to Sidh a Jaap/Mantar can be very dangerous at times. Daas talked to a Gurmukh (who is of a good avastha) about Gurbani Mantar Sidhi. He mentioned about a person, who became mentally ill, while trying to sidh a Mantar. He had to be cuffed. His head was massaged and he was made to sleep for a long time. After all this, he became better, but did not completely recover from it. From his experience (he is close to 50), in most cases, where people have tried to Sidh a Mantar, it has resulted in a negative impact on the person. One might wonder, how come Gurbani is having a negative impact on a person? The answer is simple. It is not Gurbani, which is at fault, but the limitation of the human body. An ordinary human's body is incapable of absorbing the immense energy released by Gurbani. For example, a person like me cannot maintain the same diet as that of a professional weight lifter. Due to their profession, they are able to digest large quantities of food, which is impossible for a regular person. Similarly, Brahamgyanis/Advanced Spiritual beings can absorb the power of Gurbani, which would be difficult for a normal person/Jagayasu/Spiritual beginner. How does one gain Mantar Sidhi? Jaap of the mantar is done on a daily basis (at specific times) Jaap has to be done with full concentration and love The Mantars should be pronounced correctly Strict hygiene protocols (body and surroundings) have to be followed No type of sexual activity can be performed, during the entire time frame For some Jaaps, one has to face a specific direction Water has to be kept nearby Other specific acts/protocols as mentioned in the Granths There is a big difference in doing an "x" amount of recitations of a Jaap in the above prescribed way, as opposed to doing it otherwise (spreading it out in a day, facing any direction, changing locations, etc). Jaaps, which are done for any worldly desires should be fine. Examples Jaap for a job Jaap to find a suitable life partner Jaap for wealth/health, etc Gurbani Mantar Sidhi (in some cases) must be performed under the supervision of an Ustad (Teacher), who has already acquired the Sidhi. It could be also be done under a Brahamgyani. Daas would like to thank @mrhsinghk, as he was the one who gave me an insight into this very pertinent matter via pm. Thanks Paaji. Bhul chuk maaf
  2. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Daas wants to forward some really useful information to sangat on this forum. MISTAKES IN GUTKE AND GURBANI APPS: Those people who listen to Nitnem Paath from different paathis on YouTube like Taksaal, Nanaksar, AKJ, or those who have read bani from different Pothis or Gurbani apps must have noted that there are some (sometimes many) differerences in their uchaaran (audio) and in spellings of different words and the position of mangals and sirlekhs. Today,the reason for so many inaccuracies in gutke and Gurbani apps are the selfish motives of the Gurbani press and SGPC and ignorance of panthic jathebandis. To earn profits, they just keep on printing gutke and senchis without doing any research. Back then, a great Panthic Scholar Daarji Joginder Singh Talwara Ji was appointed by the panth to do research on puratan saroops of Guru Granth Sahib Ji and Pothi sahibs to reduce the differences in saroops. He researched for more than 3 decades and came up with his excellent works which were really ahead of his time. Daas will give an example in the end. SANTHIYA AND VICHAR: Due to the request of UK Sangat, Ex Akaal Takht Jathedar Late Singh Sahib Joginder Singh Vedanti (who was a student of Taksaal and later Talwara Ji) started a Sangat Santhiya class to teach Santhiya and aware sangat of the correct spellings according to puratan handwritten saroops. Daas has joined the Santhiya classes and they are very useful. Currently, our teacher is Bhai Surjit Singh Sabhra, head Granthi of Gurudwara Ber Sahib and we are doing Santhiya of Sri Tav Prasad Saviyye. Very knowledgeable gursikhs also attend the class and come up with views of different scholars on uchaaran and spellings of words like Talwara Ji, Vedanti Ji, Taksaal, Bhai Kahn Singh Nabha etc and with sangati vichar, we are able to make our uchaaran more shudh and read words according to Puratan Saroop spellings. If you wish to join, here is the link https://chat.whatsapp.com/GXRJKCmVfd23EfplJYM61d Timings of the class: Saturday and Sunday 1:00-2:00 pm UK 5:30-6:30 pm India (You can convert the time according to your time zone) ****************************************** EXAMPLE OF INACCURACY: SRI JAAP SAHIB: If we ask 3 people that how do they start Sri Jaap Sahib, one will say 1. ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ॥ ॥ ਜਾਪੁ ॥ ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥ 2. ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ ॥ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ॥ ਜਾਪੁ ॥ ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥ Which one is correct? According to the pictures of handwritten puratan saroops given below, the FIRST ONE is correct. ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਪ੍ਰਾਚੀਨ ਹੱਥ ਲਿਖਤ ਬੀੜ। (ਹਵਾਲਾ: Punjab Digital Library) ਸੰਨ 1755 ਈ. ਦੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਪਾਵਨ ਬੀੜ ਦੇ ਅੰਤ ਵਿੱਚ ਜਾਪੁ ਸਾਹਿਬ ਦਰਜ਼। (ਹਵਾਲਾ: Punjab Digital Library) ਪ੍ਰਾਚੀਨ ਹੱਥ ਲਿਖਤ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਬੀੜ। (ਹਵਾਲਾ: ਗੁਰਤੇਜ ਸਿੰਘ ਏ.ਐਸ.ਆਈ., Punjab Digital Library) ਦਸਮ ਪਾਤਿਸ਼ਾਹ ਦੀ ਬਾਣੀ ਦੀ ਪੁਰਾਤਨ ਛੋਟੀ ਹੱਥ ਲਿਖਤ ਪੋਥੀ। ਸੰਨ 1831 ਈ. ਦੀ ਦਸਮ ਗ੍ਰੰਥ ਬੀੜ। (ਹਵਾਲਾ: ਦਿੱਲੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ, Punjab Digital Library) SRI ANAND SAHIB: There's a prachalit version of Mangal of Anand Sahib. ‘ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ’ appears before ‘ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ’ However, according to puratan handwritten saroops, the manglacharan is ‘ਰਾਗੁ ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ’ appears after ‘ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ’ HOWEVER, After 1735, the handwritten saroops didn't have ਰਾਗੁ in their manglacharan. Their manglacharan was reverse of current manglacharan- ‘ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ’ appears after ‘ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ’ ਸ਼੍ਰੋਮਣੀ ਕਮੇਟੀ ਵਲੋਂ ਛਪਾਈਆਂ ਗਈਆਂ ਪੰਜ ਗ੍ਰੰਥੀ ਵਾਲੀ ਪੋਥੀ ਦੀਆਂ ਫੋਟੋਆਂ। ਖੱਬੇ: ਸਤੰਬਰ ੧੯੫੮ ਦੀ ਛਪਾਈ ਪੰਜ ਗ੍ਰੰਥੀ ਪੋਥੀ। ਸੱਜੇ: ਸਤੰਬਰ ੨੦੧੦ ਦੀ ਛਪਾਈ ਪੰਜ ਗ੍ਰੰਥੀ ਪੋਥੀ। ਪ੍ਰਾਚੀਨ ਪੋਥੀ ਸਾਹਿਬ ਜੋ ਕਿਹਾ ਜਾਂਦਾ ਹੈ ਕਿ ਛੇਵੇਂ ਪਾਤਿਸ਼ਾਹ ਜੀ ਦੀ ਪੋਥੀ ਹੈ। ਸੰਨ 1695 ਈ. ਦੀ ਰਾਮਰਾਇ ਵਾਲੀ ਪਾਵਨ ਬੀੜ। (ਹਵਾਲਾ: Punjab Digital Library) ਸੰਨ 1714 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜ। (ਹਵਾਲਾ: Punjab Digital Library) SAROOPS AFTER 1735 WITH DIFFERENT MANGLACHARAN (RAAG OMITTED IN RAAG RAMKALI ਮਹਲਾ ੩ ਅਨੰਦੁ ) ਸੰਨ 1746 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜ। (ਹਵਾਲਾ: ਤਖਤ ਸ੍ਰੀ ਕੇਸਗੜ੍ਹ ਸਾਹਿਬ, ਸ੍ਰੀ ਅਨੰਦਪੁਰ ਸਾਹਿਬ) ਸੰਨ 1749 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪ੍ਰਾਚੀਨ ਬੀੜ। ਸੰਨ 1801 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪ੍ਰਾਚੀਨ ਬੀੜ। (ਹਵਾਲਾ: Punjab Digital Library) ****************************************** CONCLUSION: Many inaccuracies like these are discussed by sangat along with Santhiya vichar. Daas requests sangat here to take out just 2 hours of the week and contribute to the vichar in the class. This will benefit many. Yesterday, we pointed out 2 mistakes in SGPC Gutka and Head Granthi Sahib (Bhai Surjit Singh Sabhra) said that he will approach SGPC authorities today and make them aware of the mistakes. By contributing to the vichar, we can help ourselves as well as the concerned Sikhs. Bhul chuk maaf Trimandeep Singh (INDIA)
  3. I found this on a IG Page, what are your views on this? ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ Namaskar Sri Kharag Ko Satguru Sri Guru Gobind Singh Ji Maharaj does ਨਮਸਕਾਰ (Namaskar) - gives respect and bows down to the ਸਰਬ ਸ੍ਰਿਸਟ ਖੜਗ - Creator of the Universe, not the physical war or physical destroyer. Guru ji is doing namaskar to ਅਕਾਲ ਪੁਰਖ - ਸ੍ਰੀ ਖੜਗ) - showing how Bibek Budhi is pure and a form of god itself, which does (ਖੰਡਨ)- destroys Avgun (ਅਵਗੁਣ) - bad vices and the ignorant, and once hit no one can escape its (vaar) - Strike. This Bibek Budhi protects (Santokh) and cuts away ignorance and Viche Vikaar (5 Chor). In Bhatt Swaye: ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ - This is talking about the Spiritual War that is happening in our minds, the battle between (ਗੁਣ and ਅਵਗੁਣ), not the physical war, that Sri Guru Nanak Dev Ji Maharaj is one who (ਪਰਗਟ) - summoned- who brought (ਮਤ)- intellect into this Dark age of (Kalyug). Chandi Ki Vaar : (ਪ੍ਰਥਮਿ ਭਗਉਤੀ ਸਿਮਰ ਕੈ)- I salute to that same shakti, in which- (ਗੁਰੂ ਨਾਨਕ ਲਈ ਧਿਆਇ)- In which that shakti Sri Guru Nanak Dev Ji Maharaj (ਧਿਆਇ) - Concentrated Upon. Sri Guru Nanak Dev Ji Maharaj contemplated and spread this bibek budhi in the form of Gurbani. The Gurbani in which ਅਵਗੁਣ are cut away if anyone does (Namaskar) to it, which is also a stage of bhakti. ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ - In essence, Satguru Dasam Patshah bows to ਸਰਬ ਸ੍ਰਿਸਟ ਖੜਗ - Creator of the Universe, ਗੁਰਬਾਣੀ- Gurbani ( Manifested form of Nirgun Saroop) which provides Bibek Budhi- ਬਿਬੇਕ ਬੁਦੀ to the ignorant and cuts all (ਅਵਗੁਣ) away. ਕਰੌ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥ Karou Su Hitu Chitu Laaei ॥ 1)- Meaning: Satguru Sri Guru Gobind Singh Ji Maharaj says: ਹਿਤੁ- Doing it for myself, ਚਿਤੁ- To my benefit. Guru ji says it's in my benefit that this granth is being compiled. Guru Ji doesn't want to prove to the ignorant fools who doubt this granth and Guru Ji is compiling this granth for himself. Guru ji says its my benefit - ਚਿਤੁ. ਭਾਵ- Deeper Meaning: Dasam Patshah sees himself in every atom in the universe, as Guru ji is god himself: ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ- O my mind, you are the embodiment of the Divine Light - recognize your own origin. In essence: Whenever reading Dasam Patshah’s bani, always realize you are reading to Dasam Patshah, In essence: Guru ji says whenever a Gursikh reads, Satguru hears and benefits for himself. This explains the reasoning Guru Ji wrote this magnificent bani, for his benefit and its readers as well to realize the jot inside. 2) - Meaning: Sri Guru Gobind Singh Ji Maharaj says: ਕਰੌ ਸੁ ਹਿਤੁ- ਹਿਤੁ- to love/ reach high spiritual stages or love- Dasam Patshah says - ਕਰੌ ਸੁ- I will definitely - ਹਿਤੁ- Release you from this cycle of birth and death and shower you with love from Parmatama (IF) - ਚਿਤੁ- ਮਨ- with full awareness (Translations) - ਦਿਲ- with complete affection for Gurbani. In essence: Guru Ji says I will shower him with love and ਭਲਾ- bless him) if that Gursikh, ਚਿਤੁ ਲਾਇ- Reads Gurbani with love and complete awareness. ਹਿਰਦੈ ਸੁਣਿ ਸੁਣਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਭਾਇਆ- Constantly listening to the Ambrosial Gurbani in the heart, it becomes pleasing to the mind. ਪੂਰਨ ਕਰੌ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧॥ Pooran Karou Grintha Eihu Tuma Muhi Karhu Sahaaei ॥1॥ Sri Guru Gobind Singh Ji Maharaj says: I will complete this granth -scripture of mine- (ਪੂਰਨ ਕਰੌ ਗਿਰੰਥ ਇਹੁ)- ਪੂਰਨ- complete, ਕਰੌ- To do ਗਿਰੰਥ- scripture ਇਹੁ- this, only if - ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ- with your blessings and aid. ਤੁਮ- Your, ਮੁਹਿ- Me, ਕਰਹੁ- to do, ਸਹਾਇ- Aid/help. Who is Guru ji asking for aid? - a physical sword- or ਸ੍ਰੀ ਖੜਗ- ਸਰਬ ਸ੍ਰਿਸਟ ਖੜਗ - creator, maintainer and destroyer of the Universe. Guru ji’s ਪਵਿੱਤ- pure bani should be read repeatedly with this tongue- ਜਿਵ ਜਿਵ) and contemplated upon- (ਤਿਵ ਤਿਵ) this bani should be read with full consciousness and with ਬੈਰਾਗ- Renunciation of this (maya)- world surrounding us and eating us away. Satguru’s ਬਚਿਤ੍ਰ ਨਾਟਕ mean- ਬਚਿਤ੍ਰ- Wonderful, fantastic and ਨਾਟਕ- play. ਬਚਿਤ੍ਰ ਨਾਟਕ- The ustat of the play of ਸ੍ਰੀ ਖੜਗ and the fight between (ਗੁਣ and ਅਵਗੁਣ) and the creator who provides Bibek Budhi- ਬਿਬੇਕ ਬੁਦੀ and cuts all (ਅਵਗੁਣ) away as it strikes the ignorant. ਖਗ ਖੰਡ ਬਿਹੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: That ਖਗ- splitted/ that splitted mind/ in duality, who has no ਏਕਤਾ - oneness, whose trapped in duality. Many have tried to make this ਖਗ- splitted- mind into one, but the powerful mind doesn't stop, it jumps into maya continuously. ਖਗ ਖੰਡ- the world- the world is completely in duality, can also be sugar Like sugar- the dualistic mind who doesn't realize the ਜੋਤ- light) inside and is trapped in worldly desires. Like sugar, it wavers, it easily jumps into maya and viche vikkar- 5 chor, and has many desires in which it jumps into and makes this world of maya more sweet and and the more sweet it is, the more attached the man becomes. ਖਗ ਖੰਡ- Like sugar, it ਖੰਡਲਾ- fast, it very fast comes into duality and the oneness is lost. Guru Ji here talks about the Vaar of Bibek Budhi- how the person- ਖਗ ਖੰਡ- In duality and moves around too much into maya- Satguru Ji says this Vaar of Bibek Budhi once hit will, ਬਿਹੰਡ- to be completely still- almost like paralazyed- completely frozen. Guru Ji says in duality- ਖਗ- splitted mind- this mind when viche vikaar come, it flies away like sugar does when wind arrives- no concentration. This Vaar of Bibek Budhi will completely ਬਿਹੰਡ- completely make still- it will put this moving mind with thought in its place and never move again, this is the ability of this vaar. Sri Guru Amar Das ji says in Raag Gauri “ਮਨੁ ਮਾਰੇ ਧਾਤੁ ਮਰਿ ਜਾਇ”- When someone kills and subdues his mind, his wandering mind stops wandering as well. In essence: Satguru ji says this dualistic mind can't stop moving- zero concentration and when this ਬਬੇਕਤਾ comes it will completely stop its wandering and thoughts and will connect you with the one- Akaal purkh. ਖਲ ਦਲ ਖੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: The ਦਲ- army/ group of people- what type of group? - ਖਲ- ਖਾਲ਼ੀ/ empty. ਭਾਵ: (ਅਕਲ ਤੋਂ ਰਹਿਤ)- without intellect. Intellect of what?- ਅੰਦਰੁ ਖਾਲੀ ਪ੍ਰੇਮ ਬਿਨੁ ਢਹਿ ਢੇਰੀ ਤਨੁ ਛਾਰੁ ॥੧॥The inner being is empty without love. The body shall crumble into a heap of ashes. ||1||- Sri Raag Guru Nanak Dev. ਭਾਵ- The group - ਦਲ/ The world is empty inside and has no love for Akaal Purkh. They are spiritually empty- no knowledge - ਗਿਆਨ of Akaal Purkh. ਨਾਮ ਬਿਹੂਨਾ ਤਨੁ ਮਨੁ ਹੀਨਾ ਜਲ ਬਿਨੁ ਮਛੁਲੀ ਜਿਉ ਮਰੈ ॥ Without the Naam, the Name of the Lord, the body and mind are empty; like fish out of water, they die. The world has lost the Naam of Vaheguru and are empty- from the inside and outside. The people of this world are like fish. An analogy: A fish swims up to another fish and says, “so where’s this water everyone keeps talking about “- this is the condition of humans today, we don’t understand we are in the water. A fish lives in the water, but it’s also made up of water. Everything it sees is in the water, everything it feels is in the water but it can’t understand it. Similarly, humans are (ਅਕਲ ਤੋਂ ਰਹਿਤ)- without intellect- ਖਲ ਦਲ . Humans in ignorance try to fit the ocean inside their bowl (Mind), but don’t realize they can throw the bowl in the ocean and become one with the ocean. They are blind with the lens of duality. They simply can’t take it off. ਜੈਸੇ ਗੁੰਗ ਗੁੰਗ ਪਹਿ ਬਚਨ ਬਿਬੇਕ ਪੂਛੇ ਚਾਹੇ ਬੋਲਿ ਨ ਸਕਤ ਕੈਸੇ ਸਬਦੁ ਸੁਨਾਵਈ | If a dumb wants to learn something from another dumb, what can anyone who himself is unable to speak, explain to the other dumb? ਭਾਈ ਗੁਰਦਾਸ ਜੀ : ਕਬਿੱਤ ੪੭੪ ਪੰ. ੩ To this reason Satguru came in this Dark age of Kaliyug and brought Gurbani - which provides Bibek Budhi - ਬਿਬੇਕ ਬੁੱਦੀ which gives ਬੁਦੀ to the ਖਲ ਦਲ- people without intellect/ no naam or ਏਕਤਾ. Dasam Patshah says: This ਬੁੱਦੀ intellect will fill up the empty minds. ਕਵਨ ਸੁ ਮਤਿ ਜਿਤੁ ਤਰੈ ਇਹ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥ What is that intellect, by which this person might swim across, O mother? - What intellect is this - that will fill up the empty minds. ਜੋ ਭਲਾਈ ਸੋ ਬੁਰਾ ਜਾਨੈ ॥ That which is for his own good, he thinks is evil. ਸਾਚੁ ਕਹੈ ਸੋ ਬਿਖੈ ਸਮਾਨੈ ॥ If someone tells him the truth, he looks upon that as poison. ਜਾਣੈ ਨਾਹੀ ਜੀਤ ਅਰੁ ਹਾਰ ॥ He cannot tell victory from defeat. ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੮੦ ਪੰ. ੩ Raag Gauri Guaarayree Guru Arjan Dev. He is completely without intellect and the only thing that can save him is Naam which will provide ਬਿਬੇਕ ਬੁੱਦੀ and it will ਖੰਡੰ - ਖੰਡਣ ( completely destroy) all ignorance and the ਖਲ ਦਲ- without intellect and fill them up with the ਰਸ - spiritual love for Akaal Purkh. ਅਤਿ ਰਣ ਮੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: ਅਤਿ - utmost, ਰਣ- battlefield. This world is like a battlefield in mostly everyone - has lost their ਕਾਰਣ- reason to exist/ why they have come into this world. ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਰਣੁ ਜੀਤਿ ਵਡਾ ਅਖਾੜਾ ॥ In the Saadh Sangat, imbued with the Naam, the Name of the Lord, I am victorious on the great battlefield of life. This world is like a huge battlefield where we have to fight against our mind and direct it toward Akaal purakh. ਅਤਿ ਰਣ - This battlefield - ਰਣ is filled with utmost - ਅਤਿ , people that have no naam. Dasam patshah says ਬਬੇਕਤਾ will completely ਮੰਡੰ - destroy this battlefield of life/ the battle of ਗੁਣ and ਅਵਗੁਣ. ਜਨਮੁ ਜੀਤਿ ਗੁਰਮਤਿ ਦੁਖੁ ਭਾਗਾ ॥੬॥ They are victorious on the battlefield of life, following the Guru's Teachings, and their pains run away. ||6|| Raag Basant Guru Nanak Dev. Satguru ji says: They are only victorious in this battlefield in which the world resides who follow the gurus teaching/ Sri Guru Granth Sahib Ji which provides oneness and removes duality - ਬਿਬੇਕ and this ਬੁਦੀ - intellect comes in which ਮੰਡੰ - it destroys this battlefield of life - ਅਤਿ ਰਣ. “ਹਮ ਮੂੜ ਮੁਗਧ ਅਸੁਧ ਮਤਿ ਹੋਤੇ ਗੁਰ ਸਤਿਗੁਰ ਕੈ ਬਚਨਿ ਹਰਿ ਹਮ ਜਾਨੇ ॥੧॥ ਰਹਾਉ ॥ I am foolish and ignorant, and my intellect is impure. Through the Teachings of the Guru, the True Guru, O Lord, I come to know You”. Without this pure intellect - ਬਿਬੇਕ ਬੁਦੀ all people are foolish and ignorant and their so-called intellect is impure. Only through Gurbani/ Teachings of the Guru, this pure ਬਿਬੇਕ ਬੁਦੀ will arise and it’s play will remove you from this battlefield in which the world slowly dies. Sri Guru Gobind Singh Ji Maharaj says: This ਬਿਬੇਕ ਬੁਦੀ is out of the ability to perceive “ਜਾਪ ਤਾਪ ਕਛੁ ਉਕਤਿ ਨ ਮੋਰੀ ॥ I do not have the ability to chant or practice intense meditation.” The ਖਲ ਦਲ - empty of intellect /naam are ਮੰਡੰ - Naked/ non- protected. What does being spiritually naked mean? “ਨੰਗਾ ਦੋਜਕਿ ਚਾਲਿਆ ਤਾ ਦਿਸੈ ਖਰਾ ਡਰਾਵਣਾ ॥ He goes to hell naked, and he looks hideous then (Raag Asa Guru Nanak Dev). When the ones without naam leave this world they go naked - without any gun or naam. The one who does not wear truth is truly naked, whoever stands in the presence of false is truly naked. ਨਾਗੋ ਆਇਓ ਨਾਗ ਸਿਧਾਸੀ ਫੇਰਿ ਫਿਰਿਓ ਅਰੁ ਕਾਲਿ ਗਰਸੂਆ ॥੧॥ Naked you came, and naked you shall depart. You shall go round and round the cycle of birth and death, and you shall be food for Death. We have come without naam and shall depart without it - our ego always remains. “ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ In ego they come, and in ego they go”. We are naked/ without naam or ਬੁਦੀ, trapped in this battlefield. What can we do? What gives us clothes? The naked man needs clothes to wear - he needs the truth. “ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ” To eat the truth and to wear the truth. This ਬਿਬੇਕ ਬੁਦੀ gives the naked, clothes to wear, it gives them the truth. ਬਿਬੇਕਤਾ gives the ones truth to wear that are naked in this battlefield of life and glorifies them in this battle of maya. ਬਰਬੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: ਬਰ- superior/ — ਬੰਡੰ- gives/ spreads. Reading gurbani with full love and understanding, this ਬਿਬੇਕ ( non-dualistic intellect and understanding of akaal purkh) appears and this understanding of the one spreads all over you. This is the ਬਰ- superior giaan, when it appears it ਬੰਡੰ- gives/ spreads, to you and others that accompany you. ਸਚੁ ਵਰਤੈ ਸਾਚਾ ਪਾਸਾਰੁ ॥ He distributes Truth and he spreads Truth. Raag Gauri Sukhmanee Guru Arjan Dev. This bibek budhi is spread all in gurbani- in which contemplating it- you can experience and absorb its essence through gurbani. ਚਰਨ ਸਰਨਿ ਗੁਰ ਨਾਮ ਨਿਹਕਾਮ ਧਾਮ ਭਗਤਿ ਜੁਗਤਿ ਕਰਿ ਤਾਰਨ ਤਰਨ ਹੈ । Meditation on Lord's name carried out in the refuge of the True Guru but with no reward at the back of the mind, is the place of all the comforts and peace in the world. A devoted Sikh absorbs himself in Naam Simran and sails across the worldly ocean. ਭਾਈ ਗੁਰਦਾਸ ਜੀ : ਕਬਿੱਤ ੭੨ ਪੰ. ੩. This ਬੁਦੀ- intellect is the most superior of all types, it is the highest and greatest to possess. ਮਤਿ ਪੰਖੇਰੂ ਕਿਰਤੁ ਸਾਥਿ ਕਬ ਉਤਮ ਕਬ ਨੀਚ ॥ The intellect is a bird; on account of its actions, it is sometimes high, and sometimes low (Raag Maajh Guru Nanak Dev). This worldly intellect and spiritual intellect sways- from time to time, pure or stained. The intellect of ਬਿਬੇਕਤਾ- non dualistic- non-worldly is superior, simply because it is stable. ਗੁਰਮਤਿ ਚਾਲ ਨਿਹਚਲ ਨਹੀ ਡੋਲੈ ॥ Following the Guru's Teachings, one becomes perfectly stable, and never wavers (Raag Gauri Guru Nanak Dev). The intellect ਬੰਡੰ- gives/ to all who the naam resides in, it is the greatest giver. This superior intellect spreads- ਬੰਡੰ- gives and transforms itself into the possessor itself- it is the highest - ਬਰ form of intellect. ਭੁਜ ਦੰਡ ਅਖੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: Whomever has the ability to take support of and possess this intellect- ਬੁਦੀ of (ਅਦਵੈਤ ਸਰੂਪ) - form of non- duality or doubt— ਭੁਜ- takes support of ( has possession of it) they become (ਅਖੰਡ ਸਰੂਪ - undefeatable ) — ਅਖੰਡੰ. ਗੁਰਮੁਖ ਸਾਧਸੰਗਤਿ ਨਿਰਬਾਣੀ ॥੪॥ So the gurmukh also makes pair with the One Lord and becomes undefeatable. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੭ ਪਉੜੀ ੪ ਪੰ. ੭. How does he become undefeatable? ਸਚਿ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥੬॥ Those who are attuned to the True Name and win the game of life; I am forever a sacrifice to them. ||6|| Sri Raag Guru Nanak Dev. The ones with naam are blessed and are in support -ਭੁਜ (possess) this intellect to remain undefeated in this game of life. They are ਅਖੰਡੰ- undefeated - no viche vikaar can defeat the ones who are in complete support of this intellect. When we have thoughts, we send them to our mind and our mind fills them with doubt and the thought doesn’t reach the ਬੁਦੀ- it stops at the mind. Once it reaches the ਬੁਦੀ and the ਬੁਦੀ is pure- they become undefeatable- no doubts can occur. ਖੁਦੀ ਮਿਟੀ ਚੂਕਾ ਭੋਲਾਵਾ ਗੁਰਿ ਮਨ ਹੀ ਮਹਿ ਪ੍ਰਗਟਾਇਆ ਜੀਉ ॥੩॥ Thus, their egos are erased, and their doubts are dispelled. The Guru has enlightened their minds (with this pure intellect) ||3|| Only the ਬੁਦੀ itself can ਦੰਡ- punish the ਖਲ ਦਲ- empty minded/ in duality, not the ਮਾਨੁਖ- human/ person- the intellect can punish the and win over the ones in doubt not the human itself- but his intellect inside. ਅਖੰਡੰ - ( ਖੰਡ- sugar/ the mind wavers like sugar- jumps easily into desires/viche vikaar/ and ਅਖੰਡੰ- doesn’t waver like sugar- is still and stable. ਇਕਸ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਤਾ ਹੋਆ ਨਿਹਚਲੁ ਚੀਤੁ ॥ When the mind accepts, and is satisfied with the One, then the consciousness becomes steady and stable (Sri Raag Guru Arjan Dev). Whoever in possession and support - ਭੁਜ)- become ਅਖੰਡੰ- doesn’t waver like sugar- is still and stable- the consciousness becomes connected with the one. Those in possession - ਭੁਜ of the intellect and are in its support- the intellect ਦੰਡ- punishes the sinners ਅਖੰਡੰ- Not the world- it picks out the sinners and punishes them. ਜੈਕਾਰੁ ਕੀਓ ਧਰਮੀਆ ਕਾ ਪਾਪੀ ਕਉ ਡੰਡੁ ਦੀਓਇ ॥੧੬॥ He honors the righteous and punishes the sinners. ||16||Sri Raag Guru Amar Das. ਬਿਨੁ ਨਾਵੈ ਚੁਣਿ ਸੁਟੀਅਹਿ ਕੋਇ ਨ ਸੰਗੀ ਸਾਥਿ ॥੩॥ Without the Name, they are picked (sinners are chosen) and thrown away; they have no friends or companions. ||3|| Sri Raag Guru Nanak Dev. ਤੇਜ ਪ੍ਰਚੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: The (ਅਮਿਤ- non-measurable) ਬੁਦੀ- intellect is far beyond our understanding. It has a ਪ੍ਰਚੰਡੰ- radiance so vast and fast- ਤੇਜ, it completely is (ਸੁਮਤ- sublime wisdom). ਸਾ ਮਤਿ ਨਿਰਮਲ ਕਹੀਅਤ ਧੀਰ ॥ Pure and steady is that intellect, ਰਾਮ ਰਸਾਇਣੁ ਪੀਵਤ ਬੀਰ- which drinks in the Lord's sublime essence (Raag Gauri Guru Arjan Dev). Like a candle can’t out light the huge sun- no matter how much it tries- it won’t and it doesn't. Similarly, this ਬੁਦੀ-intellect also has a radiance of its own and its ਪ੍ਰਚੰਡੰ- radiance is so fast- ਤੇਜ and bright, no other sun ( ਦੁਨਿਆਵੀ ਅਕਲ- worldly knowledge) can shine its radiance compared to the fast-flowing shine of the sun. Similarly , the worldly knowledge is useless when compared to the ਮਤ of ਬਿਬੇਕ- which only comes from gurbani. The worldly knowledge is similar to a candle in front of the sun, in fact it’s appearance it’s useless- no need for a candle- when there is no darkness. ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਧਨੀ ਨਹ ਬੂਝੈ ਪਰਤਾਪ - They do not realize the glorious radiance of the Supreme Lord God, the Perfect Lord and Master. It’s speed of light is very fast- ਤੇਜ, it’s radiance is fast-flowing and once hits your mind- in moments ecstasy appears and the Dasam Duar- the 10th gate opens and goes straight up fast from our ਕੁੰਬ- where our breath collides). From here our breath ੴ- take our breaths ਊਪਰ- up fast towards dasam duar and here this intellects radiance reaches fast and spreads)- and the jeev turns to ees- and ਬ੍ਰਹਮ ਅਨੰਦ- eternal bliss is felt and the mind is beyond maya. ਪੰਕਜ ਮੋਹ ਨਿਘਰਤੁ ਹੈ ਪ੍ਰਾਨੀ ਗੁਰੁ ਨਿਘਰਤ ਕਾਢਿ ਕਢਾਵੈਗੋ ॥The mortal beings are sinking in the swamp of emotional attachment; the Guru lifts them up, and saves them from sinking. (Raag Kaanrhaa Guru Ram Das)- Guru ji lifts our intellect high into dasam duar and saves it from falling into the depths of maya. This ਬੁਦੀ- intellect, it’s ਪ੍ਰਚੰਡੰ- radiance, is fast- flowing- ਤੇਜ and with gurbani our intellect will travel from the ਅਗਿਆਨ- ignorance and ਅਹੰ- ego and take you to the avastha of ਤੁਰੀਆ. Sakhi: When Mian Mitha hears his master Hamza Gous fell at the feet of Satguru Nanak, in anger he says” I will skim him like milk”- when satguru hears this he says “ I’ll squeeze all the ego out of him” to bhai mardana and when Mian Mitha sees Guru ji radiance, he falls at the feet of Satguru, apologizing. Then he asks Satguru: “ What is Naam”, Guru ji quickly grabs Mian Mitha’s arm and turns his ਅਗਿਆਨ to ਗਿਆਨ and he is in ecstasy. In moments Guru Ji blesses the one who recites the naam and only then the radiance inside him is awakened and shines throughout. ਜੋਤਿ ਅਮੰਡੰ When the ਬੁਦੀ- intellect appears/ which is pure and stable- the one who grasps this intellect and holds it tight, then there is no (ਰੁੱਤ- status) left. At times, even if this status- pride- comes and this (ਮਹਿਕ- light) shines, but even that light is nothing. ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ Kabeer, nothing is mine within myself. Whatever there is, is Yours, O Lord. ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ- If I surrender to You what is already Yours, what does it cost me? (Salok Bhagat Kabir). Nothing is ours- that light which shines through that person- he is still playing in someone else’s hands- Satguru Sri Guru Nanak Dev ji maharaj played within his own Hukam. ਜੋਤਿ- that light/ is ਅਮੰਡੰ- can’t be divided, it only belongs to that one akal purakh. The light of akal purakh- is never divided, it belongs to him only, the one who possesses this light- it doesn't belong to him- it is akal purkhs- which he calls his. ਸਰਬ ਕਲਾ ਕਰਿ ਥਾਪਿਆ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰ ॥ He has blessed us with all our energy, and infused His Infinite Light deep within us (Sri Raag Guru Arjan Dev). The light which a man has, was given to by the ਸਬਨਾ ਕਾ ਦਾਤਾ- the giver of all/akaal purkh, that light which the akaal purkh has- that jot cannot be divided- ਅਮੰਡੰ. In Jaap Sahib- Satguru Sri Guru Gobind Singh Ji says: ਅਡੇਦੀ ਅਨੂਪ ਹੈਂ- That Akal purkh- who is undivided and unpraisable. ਜੋਤਿ- the light which within all is ਅਮੰਡੰ- ਮੰਡਣ- logical proof- ਅਮੰਡੰ- that which doesn’t need logical proof. Akal purkh ji doesn’t need to prove that his existence and his light radiates through all- no need of logical proof. Analogy: 10 people are in a room- and one person has a blindfold on- and the light is shining from outside to inside- the 10 people talk about the existence of the light- the one with the blindfold says I don’t believe that the light shines. Where is the proof? The 10 people use logical thinking and try to explain it to the blindfolded person- that this light exists. But the blindfolded man doesn't believe- because of this blindfold. Similarly, ਜੈਸੇ ਬੈਲ ਤੇਲੀ ਕੋ ਜਾਨਤ ਕਈ ਕੋਸ ਚਲ੍ਯੋ ਨੈਨ ਉਘਰਤ ਵਾਹੀ ਠਾਉ ਹੀ ਠਿਕਾਨੋ ਹੈ । Just as a blind folded bullock of an oilman keeps going around the extractor and he thinks he has travelled many miles, but when his blindfold is removed, sees himself standing at the same place. We are all blind in maya, and those 10 people are the ones who have experienced the one- they make us understand. ਜੋਤਿ ਅਮੰਡੰ- Sarguru ji doesn’t need to prove the light of the one exists- he doesn’t need logical proof- the one who takes off these blindfolds himself, realizes the one inside. ਭਾਨੁ ਪ੍ਰਭੰ The ਭਾਨੁ- sun- it’s radiance gives to all, gives life and energy to all. Many praise the sun for its radiance and energy that it provides with, but don’t think about who created the sun. ਭਾਨੁ ਪ੍ਰਭੰ- that one who provides light to even the sun, who is the ਪ੍ਰਭੰ- ਪ੍ਰਬੂ- lord of the sun, the one who gives light to the so called highest. ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥Amongst all is the Light-You are that Light. ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ By this Illumination, that Light is radiant within all (Raag Dhanaasree Guru Nanak Dev). Among all the other lights, so called creators, you are that creator who provides light to them. ਭਾਨੁ ਪ੍ਰਭੰ— Brahma- is the creator god in Hinduism, also known as Svayambhu (self-born). But satguru says in Dukhni ongkaar- ਉਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ- From Ongkaar, the one universal creator lord, Brahma was created. Sakhi- Satguru asks the yogis “ is god Akaal- without time/death” - the yogis said “of course”- then satguru replies if god is without time, and you believe after one maha kalpa- 311.04 trillion years, Brahma dies and comes back, then how is he god- if he is in ਕਾਲ- but god is akaal purakh- so how can Brahma be the one? - the yogis couldn’t respond. Sakhi- In Mad pardesh, Satguru Guru Nanak Dev ji Maharaj recited ਦਖਣੀ ਉਅੰਕਾਰਿ to a pandit and explained him the beauty of Ongkaar. When Satguru sees what the pandit is writing, satguru says ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ Listen, O Pandit, O religious scholar, why are you writing about worldly debates?- what nonsense are you writing on that paper. ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥ The only thing you should be writing is the Name of the Lord, the Lord of the world. The pandit gets surprised and asks satguru sri guru Nanak dev ji, “ who created this Brahma”- satguru replies ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ From Ongkaar, Brahma was created. ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ He kept Ongkaar in his consciousness. Sakhi— When Akal purkh created Brahma, he kept Akal purkh in his chit- consciousness- ਜਿਨਿ ਚਿਤਿ), then he thought, he should create the world, so he did jaap of ongkaar- 1,000,000 times, which then a Devi appeared, and Brahma asked the Devi to give him power to create the world. The Devi responded '' I don’t have that power”- Brahma said who does, the Devi said Akaal purkh only has that power, and do jaap of ongkaar. Brahma replies and says- '' I've recited it 1,000,000 times , but no shakti came to me. The Devi said- do it with love and keep no desire to create the world, only desire gods love. ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ The entire world roams around, chanting, ""Raam, Raam, Lord, Lord"", but the Lord cannot be obtained like this. Then Brahma after hundreds of years, he finally accepted himself as god’s slave and akal purkh asks Brahma for a wish. Brahma then asks akal purkh for shakti- power to create the universe. ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ From Ongkaar, the mountains and the ages were created (Raag Raamkali Dakhni Guru Nanak Dev). ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥Ongkaar created the Vedas. ਭਾਨੁ ਪ੍ਰਭੰ- Akal Purkh Vaheguru, is the one who provides power to all, he is the ultimate most powerful being there is. It’s ਜੋਤਿ- light is so bright, that everything becomes clear and all darkness disappear. Bibek budhi is like the sun, and the avatar and other scriptures are like small stars that shine only at night. When bibek budhi comes, in daylight- the people who have the truth grilled in them, they don’t see the other scriptures, like when the sun comes out, all other small stars are invisible, the Gurmukh doesn't even see them. At night- the people in ignorance, only they see the small stars shining, and can’t see the sun. Similarly, only those who are in doubt and ignorance don’t see the nirgun/Sri Guru Granth Sahib ji as the highest, but they only see the other small scriptures as huge. ਕਈ ਕੋਟਿ ਦੇਵ ਦਾਨਵ ਇੰਦ੍ਰ ਸਿਰਿ ਛਤ੍ਰ ॥ Many millions are the demi-gods, demons and Indras, under their regal canopies. ਸਗਲ ਸਮਗ੍ਰੀ ਅਪਨੈ ਸੂਤਿ ਧਾਰੈ ॥ He has strung the entire creation upon His thread. ਸੁਖ ਸੰਤਾ ਕਰਣੰ This Bibek Budhi only brings happiness to the saints - ਸੁਖ- peace to the ਸੰਤਾ- saints- ਕਰਣੰ- to do- to bring peace. This peace is only given to the saints, the ignorant fools who doubt and show envy only result in pain. Another meaning we can make is- ਸੰਤਾ ਕਰਣੰ- due to the saints of this world, peace- ਸੁਖ exists, without the saints of the world, there would be pain all over the rule of kaliyug. ਸੰਤਾ ਸੰਗਤਿ ਮਿਲਿ ਰਹੈ ਜਪਿ ਰਾਮ ਨਾਮੁ ਸੁਖੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ Remain united with the Society of the Saints; chant the Name of the Lord, and find peace. Only through the saints, you will find true peace. All other pleasures are temporary, you may feel peace through maya, but that peace is temporary, it lasts only a few hours. True peace, forever remains stable and gives pleasure in the laps of the one. Another meaning we can make is, ਸੁਖ ਸੰਤਾ- due to the happiness of the saints , due to their compassion, there is ਕਰਣੰ- cause, there is balance in the world, there is the cause. ਅਨਤਾ ਧਨੁ ਧਰਣੀ ਧਰੇ ਅਨਤ ਨ ਚਾਹਿਆ ਜਾਇ ॥ You bury your temporary wealth in the ground, but how can you love that which is temporary? When saints obtain this intellect, they feel ਵਿਸਮਾਦ- wonder struck, they feel and see only brahm and when they obtain the knowledge of gods play, they feel ecstasy and enjoy god's play. Bhai Gurdas ji clearly explains thas avastha, in Vaar 2 , pauri 18. ਅਖੀ ਅੰਦਰਿ ਦੇਖਦਾ ਸਭ ਚੋਜ ਵਿਡਾਣਾ। Through the eyes (of the world) He beholds all the wondrous feats. Our eyes can see, but who is watching within our eyes? - god watches through our eyes, he is watching us. ਸਭ- All ਚੋਜ- plays- are played, we think we are looking- but truly akal purakh watches but we just get the reflection out of it. ਕੰਨੀ ਸੁਣਦਾ ਸੁਰਤਿ ਕਰਿ ਆਖਾਣਿ ਵਖਾਣਾ।- In our ears, he hears all and hears everything you think you hear. We just hear the echo of that noise. ਜੀਭੈ ਅੰਦਰਿ ਬੋਲਦਾ ਬਹੁ ਸਾਦ ਲੁਭਾਣਾ।- In our tongue, akaal purkh tastes, can taste sweet, salty, sour - etc..- how does that tongue taste? With taste buds), we taste the sweetness, but that sweetness was there before we tasted it, so god made sweetness, but made us to taste it. ਹਥੀ ਕਿਰਤਿ ਕਮਾਵਦਾ ਪਗਿ ਚਲੈ ਸੁਜਾਣਾ।- With hands, the human works, with legs, we walk. Everything people do, require hands and arms to do, that energy- comes from the akaal purakh, he gives energy, we just carry it out. ਦੇਹੀ ਅੰਦਰਿ ਇਕ ਮਨੁ ਇੰਦ੍ਰੀ ਪਰਵਾਣਾ।- in your body, you have a mind, but where is it- all the ਇੰਦ੍ਰੀ- organs in the body all listen to the mind, they don’t listen to you, the mind is the king. You can’t control your mind, you have to please it, for it to work for you. The mind does what he likes- and it takes you into illusion. ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਸੁਖੁ ਮਾਣਾ - Understanding (the fact) that He permeates through all, gurmukhs feel delighted. Like the mind who makes his own decisions and the body follows- like this god makes his own decisions and we follow. Akaal purkh does whatever he wants, to do what you want, you need to please god. The Gurmukhs understand this and are pleased, they are wonder struck. Sakhi: Mansoor who was a Muslim in the raj of muslims- he was also wonder struck by the knowledge of him being god, and how brahm was inside him. He would say- ਅਨਲ ਹੱਕ- that I am true, I am god. ਜ਼ੁਨੈਰ who knew mansoor and was also a high avastha saint, told him not to say this, or he will be killed by the other muslims. As this concept is not in the religion of brahm being in the body itself. Mansoor didn’t listen, then ਜ਼ੁਨੈਰ told him to swear in Allah/ god , to never say this again, mansoor accepted. The ਮੀਰ- / Nawab- he called all the faqeers to his court. ਜ਼ੁਨੈਰ got ready early in the morning, and took Mansoor with him also. 50-60 faqeers reached the king's court. ਜ਼ੁਨੈਰ- started talking about god, he went very deeply in the concept. Mansoor, while he was listening, he was wonder struck and started shouting “ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ. That I am true, Brahm resides in me, I’m the form of truth. The Raja in anger yelled, ਕਾਫਿਰ-traitor, and put a death sentence on him, and before we kill him, throw rocks at him. The next day, ਜ਼ੁਨੈਰ- says, o child, in the crowd of ignorance being smart is a decision of craziness. In the crowd of sinners, I can’t save you. Mansoors says, I accept this death, because I already died. ਜ਼ੁਨੈਰ- says okay, but why’d you break the promise or swear to allah, that’s my final question, why’d you commit such a big sin. Mansoor said, who am I to break the promise that I wouldn’t say ਅਨਲ ਹੱਕ, what can I do, when brahm himself started shouting ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ, within me. ਜ਼ੁਨੈਰ- bowed down to him, and knew it was brahm speaking now. Mansoor, was brutally killed for getting the avastha of, ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World. ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ- The Lord and Kabeer have become one. No one can tell them apart. This Sakhi explains the ਸੁਖ ਸੰਤਾ ਕਰਣੰ- how this buddhi- intellect, when received brings realization of the Brahm that resides in all, and when this happens, it brings wonders that only the ones who realize experience. ਦੁਰਮਤਿ ਦਰਣੰ Satguru Sri Guru Gobind Singh Ji Maharaj says: Gurbani of Guru ji, is the highest/ most greatest. The intellect we receive through gurbani, it ਦਰਣੰ- destroys/outstands all other ਦੁਰਮਤਿ- ਦੂਰ/far away - ਮਤਿ/intellect- gurbani destroys all other people that think they have true intellect- but are far from the brahmgian/intellect and state of mind equivalent to the lords) and they are more into manmat(to follow the filthy mind). Guru ji says: ਬਾਣੀ ਤ ਗਾਵਹੁ ਗੁਰੂ ਕੇਰੀ ਬਾਣੀਆ ਸਿਰਿ ਬਾਣੀ- that this gurbani is the only we should sing/ because it is the highest/ most significant bani. ਦੁਰਮਤਿ ਦਰਣੰ- All these other scriptures are like small candles in front of the huge sun. Ex: The people see the small stars at night, but the people in the day can't see the stars, the stars only come at night, not the day. In the same way, the ignorant people see only the ਦੁਰਮਤਿ because they are in ignorance. But those in the day-saints, see the gurbani as the sun and can't see those small stars because of the huge appearance of the sun. Sri Guru Amardas ji says: ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਵਾਦ ਕਰਹਿ ਬੀਚਾਰੁ- After all their reading, the Pandits, the religious scholars, and the astrologers argue and debate. ਮਤਿ ਬੁਧਿ ਭਵੀ ਨ ਬੁਝਈ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ- Their intellect and understanding are perverted; they just don't understand. They are filled with greed and corruption.Guru Sahiban, Bhagat Jan and mahapurks of the highest, are able to raise their soul consciousness in the spiritual realm of brahm, in which all they see is the Hukum/command and the Jot/light within all. Another meaning is- ਦੁਰਮਤਿ ਦਰਣੰ- those ਦੁਰਮਤਿ- ones who abandoned the only one and are now in this false ego and are trapped in the depth of maya. Those ones who have no true steady and stable intellect- Guru ji garbs them, implants that intellect and brings them to his ਦਰ-door, this is kirpa of the supreme one. Sri Guru Amardas ji says: ਗੁਰ ਪਰਸਾਦੀ ਬੁਝੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ - By Guru's Grace, understanding comes, and then the Door of Liberation is found. ਜੈਸਾ ਬਾਲਕੁ ਭਾਇ ਸੁਭਾਈ ਲਖ ਅਪਰਾਧ ਕਮਾਵੈ - Like the child, innocently making thousands of mistakes. ਕਰਿ ਉਪਦੇਸੁ ਝਿੜਕੇ ਬਹੁ ਭਾਤੀ ਬਹੁੜਿ ਪਿਤਾ ਗਲਿ ਲਾਵੈ - His father teaches him, and scolds him so many times, but still, he hugs him close in his embrace. The filthy minded might commit thousands of mistakes, but with guru jis kirpa/blessing, guru ji brings you to his ਦਰ- door. ਦੁਰਮਤਿ- in religion, we use our minds/budhi- to follow it- so Yes Or No, when we do this- this completely misguides us and causes more doubt. And religion becomes like a war, so say this is true and this is false and the other differ. The person who is in both of these, either light or dark is in ਦੁਰਮਤਿ. Bibekta, ਦਰਣੰ- completely breaks this cycle of light or dark, and brings Gurmat. ਗੁ- darkness ਰ- light, that ਮਤਿ- mind, which is not light or darkness, it’s beyond both of these is ਗੁਰਮਤਿ. Guru Nanak Dev ji, in 1508, reached Hardwar from Kurukshetra. A Vaishno Sadhu, who attracted many people was also camping nearby. People would come from far off places and keep his company. He was showing himself as a very religious person. Guru ji knew that he was only pretending to be a Holy. Early in the next morning, the pandit took a bath in the river and prepared his meals. He put cowdung on the ground to use it for using it as a ‘Chaunka’ (a cooking place. He washed the pieces of firewood to purify them and then drew a line around the ‘Chaunka’ and lit the fire. Guru ji sent Bhai Mardana Ji to him to get some embers to light their own fire. When Bhai Mardana approached him. The Pandit raged with anger saying, “you have put your shadow near me. In his anger, he took a burning piece of wood and ran after Bhai Mardana Ji. Guru ji asked the pandit why he was so angry when he had asked only for a small amount of fire.The pandit replied that the shadow of this ‘Mirasi’ had fallen on his ‘Chaunka’ which now is impure. Bhai Mardana being both a Muslim and a ‘Shudra’ low (caste) that even his shadow kill him. “How can it be, said Guru ji, when he (Bhai Mardana) is also a human being ?” ‘No, he is not a human being, he is a ‘Shudra’ . The argument went being exchanged loudly, many other people gathered around and asked each other what the dispute was all about. The pandit kept making noise and accusing Bhai Mardana Ji in anger. Guru Nanak Dev ji then smirked and recited: ਕੁਬੁਧਿ ਡੂਮਣੀ ਕੁਦਇਆ ਕਸਾਇਣਿ ਪਰ ਨਿੰਦਾ ਘਟ ਚੂਹੜੀ ਮੁਠੀ ਕ੍ਰੋਧਿ ਚੰਡਾਲਿ- False-mindedness is the drummer-woman; cruelty is the butcheress; slander of others in one's heart is the cleaning-woman, and deceitful anger is the outcast-woman. ਕਾਰੀ ਕਢੀ ਕਿਆ ਥੀਐ ਜਾਂ ਚਾਰੇ ਬੈਠੀਆ ਨਾਲਿ - What good are the ceremonial lines drawn around your kitchen, when these four are seated there with you? ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਕਾਰਾਂ ਨਾਵਣੁ ਨਾਉ ਜਪੇਹੀ- Make Truth your self-discipline, and make good deeds the lines you draw; make chanting the Name your cleansing bath. ਨਾਨਕ ਅਗੈ ਊਤਮ ਸੇਈ ਜਿ ਪਾਪਾਂ ਪੰਦਿ ਨ ਦੇਹੀ- O Nanak, those who do not walk in the ways of sin, shall be exalted in the world hereafter.
  4. The universality of one and all as per the Sri Akal-Ustat. Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself! Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective. A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence. Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide
  5. Waheguru Ji Ka Khalsa Waheguru Ji ki Fateh, I was wondering if anyone could point me in the direction of any Gutka sahibs (particularly Sundar Gutkas and Nitnem Gutkas).Ones you could recommend that have no mistakes and are shuddh. From what i have heard, Damdami Taksal and Budha Dal Gutkas do have mistakes. Bhul Chuk Maaf
  6. http://www.sikhnet.com/Siri-Guru-Granth-Sahib-English-Audios I would like to share with you something exciting to me which I hope will be for you as well. For the last 10 years, SikhNet has been coordinating a project to create the first complete audio recording of Siri Guru Granth Sahib read IN ENGLISH. (Read the Mr. SikhNet blog post from 10 years ago). The idea was to have a complete audio recording (like an Akhand Path) that people can listen to in their home, office, car, etc. We wanted it to be something beautiful that could be played all the time. So as part of the recording, we have added soothing nature sounds and other background music to add to the mood. This complete recording of the English translation of Siri Guru Granth Sahib is over 92 HOURS long and is available NOW! Siri Guru Granth Sahib Audios in English Radio Channel Gurbani Media Center On Demand Also Available on: Android: https://play.google.com/store/apps/details?id=com.gurubani.activity Apple: http://itunes.apple.com/app/gurbani-media-center/id487763229 Spotify: https://open.spotify.com/album/0pR1EA5OjhXEAxZfanLPsx iTunes: https://books.apple.com/audiobook/siri-guru-granth-sahib-complete-sikh-scriptures-read/id1466676553 Google Play https://play.google.com/store/audiobooks/details/Sikhnet_Siri_Guru_Granth_Sahib?id=AQAAAEAsYgQiOM Amazon: https://www.amazon.com/Siri-Guru-Granth-Sahib-Scriptures/dp/B07SPF53BS/
  7. Heard this katha track which should be shared for anyone who gets this problem. ਜੇ ਸੀਤਲਾ ਮਾਤਾ ਨਿਕਲ ਆਵੇ ਤਾਂ ਕਿਹੜਾ ਜਾਪੁ ਕਰਨਾ | SHABAD FOR SEETLA MATA | Giani Thakur Singh
  8. What you think about Harnek Naki of Radio Virsa
  9. check out this video!
  10. Waheguruji ka Khalsa Waheguruji ki Fateh. Please help me make this video go viral, I think its a really good way of presenting Gurbani and getting people to listen to Kirtan. Its so easy to listen to over and over again. Enjoy yourselves and please share it as well. Waheguruji. Waheguruji ka Khalsa Waheguruji ki Fateh Ji.
  11. Someone on this forum had asked - "Where in the Guru Granth Sahib does it say kesh is a requirement for being a Sikh?" Both in SDGSJ (Sri Dasam Granth Sahib jee) and SSGSJ (Sri Sarabloh Granth Sahib jee), Kesh has been mentioned as a requirement for a Sikh. There might be a tuk in SSGGSJ (Guru Granth Sahib) regarding it too. If someone knows about it, please do let us know. For a Sikh, Gurbani from all three Granths, is on the same level. 1. SSGSJ (Sri Sarabloh Granth Sahib jee) Quote ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity. ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants [also] of the Lord Unquote [1] [1] - http://sarbattkhalsa.weebly.com/kes-is-kakkar-not-keski.html 2. SDGSJ (Sri Dasam Granth Sahib jee) Quote (Singh 123456777) Nishan-e-Sikhi ast in Panj har kaf Hargiz na bashad azin panj muaf Kara, Karad, Kacha, Kanga bi dan, Bina kesh kes hech ast jumla nishan Unquote The translation of the above is as follows (correct me if I am wrong): “ The following five K’s are the mark of Sikhi. These five can never be parted from the body. Kara, Kirpan, Kashera, Kangha, recognise these as four of them. The fifth is Kesh, without which the other four are useless. “ [1] Bhul chuk maaf
  12. Any recommended dictionaries or books for learning the Arths of Gurbani? Any methods to learn the meanings of Gurbani or books and strategies to increase vocabulary?
  13. Please listen to Gyani Kulwant Singh jee, explaining the reason why people doubt Gurbani. Please start listening after 06:00 min: http://gianikulwantsingh.com/audio/RehraasSahib/012%20THAL%20VICH%20TIN%20VASTU.mp3 Bhul chuk maaf
  14. Please listen to Gyani Kulwant Singh jee. Someone came to Gyani jee and asked that he is not experiencing Anand. Gyani jee explains the reason. Please start listening after 34:00 min: http://www.gianikulwantsingh.com/audio/RehraasSahib/011%20ANAND%20SAHIB.mp3 Bhul chuk maaf
  15. Please listen to Gyani Kulwant Singh jee talking about Sikh philosophy. Please start listening after 22:20 min: http://www.gianikulwantsingh.com/audio/RehraasSahib/012%20THAL%20VICH%20TIN%20VASTU.mp3 Bhul chuk maaf
  16. Please listen to Gyani Kulwant Singh jee, clarifying an arth of a verse in Sri Chaupai Sahib jee. Please start listening after 39:50 min: http://www.gianikulwantsingh.com/audio/RehraasSahib/010%20CHAUPAI%20SAHIB.mp3 Bhul chuk maaf
  17. Please listen to Gyani Thakur Singh jee. Please start listening from 02:00 min: http://www.gurbaniupdesh.org/multimedia/04-Katha/13-Giani%20Thakur%20Singh%20Ji%20%28Patiala%20Wale%29/Katha%20Sri%20Guru%20Granth%20Sahib%20Ji/CD12%28Ang1026-1190%29/0957-Ang-1043-Pankti-17.mp3 Bhul chuk maaf
  18. Please listen to Sant Baba Makhan Singh jee (Head of Amrtisari Taksaal) talking about Mangals in Gurbani. Please listen after 10:00 min: http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Baba_Makhan_Singh_%28Sato_Kee_Gali_wale%29/Jap_Ji_Sahib_Katha/03--Baba.Makhan.Singh--Jap.Ji.Sahib.Viakhya.Part.03.mp3 Bhul chuk maaf
  19. Please listen to Gyani Thakur Singh jee. He explains why Gurbani should be repeated. Please listen after 7:30 min: http://www.gurbaniupdesh.org/multimedia/04-Katha/13-Giani%20Thakur%20Singh%20Ji%20%28Patiala%20Wale%29/Katha%20Sri%20Guru%20Granth%20Sahib%20Ji/CD11%28Ang0886-1024%29/0906-Ang-0960-Pankti-14.mp3 Bhul chuk maaf
  20. Does anyone have any information about Chand Svaarankar's Guru Mehima? Are Any of the of works of Guru Gobind Singh's poets available? With the exceptions Bhai Nand Lal Goya, Bhai Jeevan Singh Ji, Bhai Gurdas Singh, and Kavi Senapat? The Panjab Digital Library doesn't give any details whatsoever about the books and manuscripts they digitize. I read Piara Singh's book, but it only contains a few quotes and stanzas and he doesn't give any reference.
  21. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. I was reading quite a few articles and books in regards to Sri Dasam Granth Sahib Jee and I've discovered a few facts and I have a few theories about Sri Dasam Patshah's Granth. If one were to inspect the various Versions of Sri Dasam Granth Sahib Jee ( SGPC version, Bhai Randhir Singh Version, Hazoor Sahib Version, Anandpur Sahib Version, and so on) we'd find quite a lot of discrepancies and consistency in Birs when compared to each other. As we all know, Sri Dasam Granth Sahib was with strenuous effort, compiled by Bhai Mani Singh Ji, who had managed to gather as much of Dasam Patshah Jee's Bani as he possibly could into his Bir. This what I've noticed so far from my reading: 1) We discovered Banis which aren't to be found in Bhai Mani Singh's Bir. 2) many texts are ascribed to Jaan-O-Dil-Raa-Raah Guru Gobind Singh Sahib Jee which don't seem to match Guru Sahib's more prominent texts, which has caused people to doubt some of these Banis and consider them as the work of other writers. For example: Asfotak Kabit, Sahansar Sukhmana, Naam Shastar Mala Mantar, etc. 3) We'd find that some of Guru Sahib's Bani is outside of any version of Sri Dasam Granth Sahib, such as Sarbloh Prakash. 4) We also find that some Banis are incomplete (portions are missing). For example: Shastar Naam Mala Granth/Puran, Akal Ustat, and Gyan Prabodh. Bhai Mani Singh couldn't gather every Bani of Guru Sahib, but he did make an attempt, which was fruitful. Baba Gurbakash Singh Jee and Baba Binod Singh Jee also prepared their very own Birs, Followed by many other Gursikhs of the 1700s. This could explain why the Birs are inconsistent and have dissimilarities in content. Many of the writers must have found Banis ( which were not in the first Bir) and then added them into their own Sarroops. Others copied those Sarroops and produced their own. Some of the texts might have been of the Hazoori Gursikh Kavis and they were also added to Birs by writers thinking that they were Dasam Patshah's. Also, Some Pothis were left undiscovered and thus weren't added into any Bir of Dasam Granth Sahib, such as Sarbloh Prakash. I've noticed how many books containing the writings of Darbari Kavis are slowly going out of print and then out of Shelves. Would it be permissible to combine Sarbloh Prakash, Hazoori Darbari Kavis' Bani, and Sri Dasam Granth Sahib into one Bir? It could be HUGE, but that depends on the size of the letters and papers.
  22. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. CyberSangat ji (I hope that's appropriate to say), I'm kind of new to this site, and I came here mainly because of the load of questions I had. A few of them are about the 'Khalsa Rehatnama', found in the Gutkas issued by Baba Santa Singh ji of the Buddha Dal. I find It to be quite strange. It had portions from Bhai Nand Lal Singh Ji's Bani (his Rehatnama and Tankhanama in specific), a portion from a Gurbilas, Suraj Prakash (I think) and a few other select paurdees (stanzas) from other Rehatnamas and Granths. Why is it like that? Who Compiled the 'Khalsa Rehatnama' of the Buddha Dal? Why are only a select few paurdees in the Buddha Dal's Rehatnama? Also, I know a Akhand Kirtani Jatha Singh and he reads a 'Khalsa Rehatnama' which is a compilation of like 6-7 different Rehatnamas and shabads from Sarbloh Granth and Sri Dasam Patshahi Ki Granth during Amritvela after Nitnem, he has them written down in a few papers. I have never heard of, known of, or seen a Singhni or Singh do that. Is it like an AKJ version of the 'Khalsa Rehatnama' or something? I haven't even seen Akj Singhs or singhnis do something like that. I do paath of a few Rehatnamas, but I don't understand why the Buddha Dal's 'Khalsa Rehatnama' is so short and cut up.
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