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Infiltration Part 2: Lareevaar to spaced text. Cropping of Rehraas Sahib. Cropping of Chaupai Sahib. Real Khalsa colour (Yellow*) to Hindu Colour (Orange). Dumalle/Gol Dastaaran to Nok Paggs. (So they are easier to take off). Sarbloh Kara to Steel Kara. The list goes on. Let's fix our mistakes...

http://www.tapoban.org/phorum/read.ppa?f=1...i=13426&t=13426 Author: Balpreet Singh Date: 06-22-04 09:31 How the Singhs Punished Gobind Ram Taken from "Tay Deevaa Jagdaa Rahaygaa" by Amardeep Singh Amar Dusht Gobind Ram Introduction In the 18th Century, Meer Manoo committed indescribable atrocities upon the Sikhs and the following saying became very common "Manoo is our sickle, we are his crop. As he cuts us down, we double in number…" The soul of 18th Century Manoo had in the 80s come into Gobind Ram, the Batala Police Chief. Last time, Manoo's death to place after his foot was caught in his horse's stirrup and he was dragged until his demise. Perhaps his desire to die at the hands of Singhs had yet to be fulfilled and so his spirit had entered Gobind Ram. The story of his evils is very long, but still some examples are mentioned here. He used to always say that the Sikh will forget their Guru and remember him only. He had told all those working under him to rape Sikh girls. He used to say, "if their seed is changed only then will the revolutionary spirit be taken out of their homes." The Rape of village Gora Choor One night in January 1989 was a night of horror for the residents of village Gora Choor. SSP Gobind Ram along with countless police officers surrounded the village. A member of Bhai Daleep Singh Babbar's Jatha, Patloo Singh, was staying at one Amreek Singh "Shah's" house. This household had no link with the Babbars, but because Patloo Singh was sick, he was left here while his companions went to Batala to get medicine. In the meantime, an informant informed the police. Patloo Singh's body was broken due to typhoid and he was arrested while asleep. He had tried to grab the mauser rifle sitting by his bedside, but his arms were held down. Gobind Ram thundered, "Ok SukRoo Singh (thin/dried up Singh), which Jathebandee are you a member of? What's your name?" But his roar turned into a kitty cat's purr when Patloo replied, "What's it to you? You want to marry your daughter to me or something?" After this, Patloo was tortured for two hours but let alone telling about the other Singhs, he didn't so much as reveal his real name. When the police began to remove Patloo's clothes in front of the whole village and Gobind Ram wanted to remove his kacherra, Patloo Singh filled with the spirit of Shaheedee. He yelled a jaikaaraa and grabbed Gobind Ram's throat. He pressed his long thumb into Gobind Ram's neck. Gobind Ram's eye's began to roll into his head and he began to gurgle. Gobind Ram shrieked, "Oy! You Mother-******s, Are you only going to free me from him when he's killed me?!!" Seven police officers barely managed to free him. Patloo was refusing to let go. As they pulled his thumb from Gobind Ram's throat, his thumb ripped the skin off and blood began to flow. Gobind Ram took out his revolver and shot Patloo. The Singh fell to the ground and became a Shaheed. Gobind Ram yelled, "Take all the people out of that home…bastards keep these people in their homes…sleep with their daughters…take them all out…let's change their family blood today." Hearing Gobind Ram's orders, the police took all of Amreek Singh's family out of the home, including all women and children. They began to beat the women and children with the butts of their rifles. The CRPF (Central Reserve Police Force) and BSF (Border Security Force) officers began to tease and harass the women. One BSF officer tried to touch one woman, but she wrapped the shawl around her head even tighter around herself. Gobind Ram yelled, "Why? What's wrong with his hands? Are their (Singhs') hands better? " He began to walk towards the woman and she stood up. "They came with guns and asked for food…we gave it to them. What power do the weak have before the strong? But they weren't rude like you…" "The <admin-profanity filter activated> serves them like guests eh? Must be her daughter's husbands…" Saying this, Gobind Ram became enraged. He uncovered all the women's heads. He also removed all the family's clothes. The poor women sat in humiliation with their heads down. They were kept like this for two hours. After this, they took Amreek Singh Shah, his daughter-in-law, his son and a girl from his relative's home to the police station. After five days when all were released, the men returned with just bodily pain, but the women returned with not only injured bodies, but also with the weight of stories of how their spirits were wounded. This was the enforcement of the Brahmin "Sudheekaran" (raping non-Hindus to change their race). The Challenge Group Interrogation About ten days after this incident, Gobind Ram's hungry dogs again came back to village Gora Choor. All villagers from Gora Choor and the next villages, Kotlee, Bhangali, Kasakre, etc, were called to the village's Centre. Gobind Ram screamed, "All those between the ages of 15 and 50 go to one side!" "All these sons of pigs! Take off their skin! They all give refuge to their sons-in-law (Singhs)" The Police followed the orders and began to beat all the villagers with thick boards, batons and their rifle butts. Screams were heard everywhere. "I'll say it first then you repeat! If you don't, we'll beat you even worse. Surjan Kaur is a <admin-profanity filter activated>!…..Maninder Kaur is a <admin-profanity filter activated>!……Mandeep Kaur is a Prostitute!…." Gobind Ram then began to swear at a woman who was an Akali leader and was in the Amritsar Jail, accused of giving shelter to the Singhs. First Gobind Ram would himself swear and then force all the people to repeat after him. "…You bastards! Why don't you say it louder?… You mother……" He grabbed a baton and began to beat all the assembled people. Terrified, the villagers began to yell the cuss words even louder. He continued to lead them: "Surjan Kaur…..Maninder Kaur…..Mandeep Kaur….." People were forced to repeat and hung their heads in shame. Seeing an older Sardar with a tied beard who appeared to be a retired soldier, Gobind Ram yelled, "You! You pimp…you aren't swearing! Is she your daughter or something??" He then showered him with baton blows. The older Sardar replied, "Yes…Dirty <admin-profanity filter activated>…I am a retired Major of the Sikh Regiment. And yes, all the daughters of this village are my daughters. I fought three wars for this country…bloody nonsense. But I never saw any lowlife dog Officer like you before…you Mother****. The entire country's and the entire Earth's daughters are my daughters and sisters. They are daughters of every Sikh…"Daykh paraieeaa(n) changeeaa(n) maavaa(n) bhaiNaa(n) dheeaa(n) jaaNay…" "Their honour is dead that they keep yelling garbage about their own sisters and daughters…I can't bark like them. You know I am a Sikh soldier?" The enraged Sikh soldier had even yelled at the other villagers now. Hearing the Sikh soldier's bellows, everything became very still. Hearing the Sikh soldier, Gobind Ram was burning up. "Oh yeah? You won't cuss..?" He began to badly beat the elderly Sikh but he did not so much as utter a cry. Instead, he served the police officers a mixture of cuss words in English, Urdu and Punjabi. "…Take him away! We'll do his Court Marshall at the police station. Then he'll see what happens if you mess with Gobind Ram. Why are you all quiet?? Bark 3; Bark!!!" Gobind Ram ordered all the villagers and police officers. The Police Party took the old Sikh to Fatehgarh ChooReeaa(n) police station. "…Let Surjan Kaur come back from jail…just watch if I don't make her dance naked in front of all the village. And tell your brave warrior Karam Singh (Babbar) that when I get a hold of him, I'll see his bravery myself. And the rest of you big Sikhs…if you keep sheltering those bastards, I'm going to beat you to death and throw you into the river Beas…". He threatened the entire village and gave an open challenge to Bhai Karam Singh and all of Babbar Khalsa. He had invited his own death. Gobind Ram's party then left for their holes in the ground and the next day, the elderly Sikh officer's naked body was found in the village Centre. The people picked it up and took it away. The brave soldier was true to his word. His body was ripped apart like cotton but the glow of Khalsa Spirit was still shining from his face. To Be Continued......

Benti in the charan of Admin , could this article be put up as a sticky please? Source:Singhs at Crossroads » Blog Archive » Waheguru Gurmantar Thanks to "ToTheMax" Team (sevaToTheMax.com and SikhiToTheMax.com) Waheguru Gurmantar WaheguruJeeKeeFateh WaheguruJeeKaaKhalsa Due to the recent trend by anti sikh cults to confuse the Sikh population on what the the Gurmantar is. The ‘Tothemax’ teams have been busy translating articles and chapters from knowledgble Gursikhs past and present to confront these vile distortions. The translation below is in three parts and is from the reknowed author on Gursikh Rehat and theology, Bhai Sahib Subehdar Behgal Singh Jee. The chapter is taken from his well reasearched book on ‘Waheguru Gurmantar’. We know the chapter is a long one, so we split it in 3 parts, please try and read all the parts, the knowledge in this chapter is priceless. As this is seva, please forgive us for any shortcomings on the translation, these are all our faults and nothing to do with Subedhar Jee. Please pray to Akal Purakh that he lets his moorakh children continue in this seva. WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!! Waheguru Gurmantar O Beloved, the word ‘Waheguru’ is the ‘Gurmantar’. Contemplate upon it and get rid of egotism. Quote from Bhai Gurdas Jee’s Varan 13/2 vwihgurU gurU mMqR hY jp haumYN KoeI] vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee|| His Guru-manta is Vahiguru, whose recitation erases egotism. Get rid of the selfhood and then see your real Self. Its only with these godly virtues will you get beaded together with the virtuous Waheguru. Awp gvwey Awp hY gux guxI proeI ] aap gavaaeae aap hai gun gunee paroee ||a|| Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities. See Bhai Nand Lall’s gazal 19: Bhr qr& ik nzr krd hUey Xwr Awmd ] Bahar taraf ki nazar karad, hoo-ay zaar aamad. Which ever side I look, I only see the face of the Beloved. and gazal 22: hr jw ik ibMgrMd jmwly qy ibMgrMd ] Har jaa ki bingrandh zmaalay tay bingrandh. Holy evolved souls, wherever they look they only see Your form. jo bolq hY imRg mIn pMKyrU su ibnu hir jwpq hY nhI hor ]3] jo bolath hai mrig meen pa(n)khaeroo s bin har jaapath hai nehee hor ||3|| Whatever the deer, the fish and the birds sing, they chant to the Lord, and no other. ||3| Gurmantar is that religious mantar or chant given to a Gursikh when he is initiated into the religious fold. This is a seed-form mantar or chant specially chosen from all the other words in the religious text. Sri Guru Nanak Dev Ji has blessed Gursikhs with the Gurmantar, Waheguru. Setting aside the chant ‘Waheguru’ in the house of Sri Guru Nanak Sahib Ji and accepting some other word to be the gurmantar, is akin to turning your back towards Sikh way of life. If any person, regarding himself as the Sikh of Sri Guru Nanak Dev Ji Maharaj, does not accept and does not contemplate upon the word ‘Waheguru’ as the Gurmantar, then he is an apostate, he is certainly not a Sikh. Bhai Prahlaad Singh, in a rahetnaamaa (Sikh code of conduct) quotes the tenth master Sri Guru Gobind Singh Ji:- vwihgrU ky mMqR ibn jpY AOr koeI jwp] so swkq, isK mUl nih, bjn hY sRI muKvwk ]7] Waheguru kay mantar bin japai aur koee jaap. So saakat, Sikh mool nahi, bachan hai sree mukhvaak. If one contemplates upon a mantar other that the mantar ‘Waheguru’, He is an apostate, he is definitely not a Sikh. These are the words of Sri (Guru Gobind Singh Ji’s). (Code of conduct of Sri Guru Gobind Singh Ji by Bhai Praladh Singh) In this very rehatnamaa in the 31st couplet Bhai Prahladh Singh Ji writes about the quote of the tenth Guru, in which Guru Ji says that without the ‘Waheguru’ mantar, the story of man’s life is false: Akwl purK ky bcn isau pRgt culwXo pMQ ] sB isKn ko bcn hY, guru mwnIAhu gRMQ ]30] Qwp clXo jo ggq hYN, iqnih invwvhu mwQ ] vwihgurU ky mMqR ibn, imiQAw swrI gwQ ]31] Akaal Purkh kay bachan siu, pargat chulaayo panth. Sab Sikhan ko bachan hai, Guru maanee-aho granth.30 Thaap chalyo jo jagat mai, tinhi nivaavhu maath. Waheguru kay mantar bin,mithi-aa saaree gaath.31 Upon the command of the Timeless Creator, the (Sikh) Brotherhood came into being. All Sikhs are directed to regard the Granth to be their Guru. That which has been installed in this world, bow your head in respect. Without the ‘Waheguru’ mantar, life’s whole saga is false.31 Bhai Nand Lall Ji writes in his rahetnaamaa:- gurisK rihq sunhu ry mIq ] pRBwqy auT kr ihq cIq ] vwihgurU gurmMqR su jwp ] kr iesnwn pVoH jp jwp ] Gursikh rahet sunhu ray mee-t. Parbhatay uth kar hi-t cheet. Waheguru mantaar so jaap. Kar ishnaan parh-hay jap jaap. O Gursikh friends, listen to the rahet, the code of conduct. Arise in wee hours of the morning and in your heart lovingly contemplate Meditate upon the mantar ‘Waheguru’. Take a bath and recite (the Bani) Jap Ji and Jaap (Sahib). Dohiraa: vwihgurU gur jwpeI, vwihgurU kir iDAwn ] mukiq lwB so hoeI hY, gurisK irid mih mwn ] Waheguru gur jaa-pa-ee, Waheguru kar dhi-aan. Mukat laabh so ho-ee hai, gursikh ridh meh maan. Contemplate upon the gur(mantar) Waheguru and focus upon (the sound) Waheguru. The (resulting) principal benefit the Gursikh will savour in his heart. In ‘Tankhaa-naamaa’(a composition of Bhai Nand Lall) Bhai Nand Lall tells us that it was Sri Guru Gobind Singh Ji Maharaj who initiated the contemplation of the mantar ‘Waheguru’. Chaupai sunhu nMd lwl ieh swj ] prgt krwauN Apno rwj ] cwr brn iek brn krwauN ] vwihgurU kw jwp jpwaUN ] Souno Nand Lal eh saaj Parguth krao aapnoo raaj Chaar baran ek baran krao Waheguru Ka jaap jpao Listen Nand Lall with rapt attention. I will bring into manifestation our reign. (In which) the four castes I’ll make into one. (and) initiate the contemplation of the (mantar) Waheguru. In Bhai Desaa Singh Ji’s rehatnaamaa the instruction from the tenth Emperor is indicated as follows:- vwihgurU inq bcn aucwry ] vwihgurU ko ihrdy Dwry ] Awgy Awvq isMG ju pwvY ] vwihgurU kI &qy bulwvy ] Waheguru nit bhachan Ochare Waheguru Ko Hirde thare Aage avaat singh jo pave Waheguru kee Fateh Bolaave Utter the (mantar) Waheguru daily. Absorb the (mantar) ‘Waheguru into your heart. Upon meeting a Singh face to face, utter the salutation of Waheguru (meaning utter Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh). While the discussion so far has been based on examples from rahetnaamaas, the code of conduct, the Gurbani uttered by the Tenth Emperor, Sri Guru Gobind Singh Ji too, re-emphasis that Gurmantar is indeed Gurmantar. In the compilation Sarab Loh Granth Guru Ji states:- swih goibMd isMg Pqh sqgur kI vwihgurU suic mMqR AKY ] Saahe Gobind Singh Satgur Kee Waheguru Sach Mantar Aake The Emperor (Sri) Gobind Singh (Ji) extends the fateh (salutation) of the Satguru, Utter, the true mantar ‘Waheguru’. Sahib Sri Guru Gobind Singh Ji states in the ‘Sarab Loh Granth’ that this mantar ‘Waheguru’ is given to the Khalsa by Sri Guru Nanak Dev Ji, so that the Sikhs of the Guru can contemplate upon this true mantar and merge into the Timeless Being. The text of this instruction is as follows:- swr mMqR cwroN kw cwr ] vwihgurU mMqR inrDwr ] klp klp pRB AKCr khI ] sRI gur nwnk jwpXo shI ] inj Awqm pRmwqm drsXo ] cwr klp mih mMqR srsXo ] sw mMqR pRB Kwlsh dInw ] vwihgurU pd pwvn kInw ] Saar Mantar Chaaro ka Chaar Waheguru Mantar nirdhaar Kalp kalp prabh akchar kehee Sri gur nanak japeoo sehee Nijh atam prmatam dhrseeo Char kalp meh mantar sarsheoo Saa mantar prabh khalse dheena Waheguru padh pavan keena The four fold divisions (within the Hindu Dharma) have four separate mantaras. (Of them all the) mantar Waheguru is supreme. With great thought and imagination the Primal Being uttered word. Sri Guru Nanak (got people to) contemplated upon this true (mantar). (With it) one can experience the presence of the Primal Being within the soul. It is the summation of the four separate mantar. This mantar, the Primal Being bestowed upon the Khalsa. The word ‘Waheguru’ was thus sanctified. Many faithless Sikhs expressed doubt saying that the mantar ‘Waheguru’, was bestowed to the Gursikh by the tenth Master Sri Guru Gobind Singh Ji and this Gurmantar was not in vogue during the time of Sri Guru Nanak Dev Ji. To caste away this doubt raised by the so called Sikhs, it is essential to give references from the Vaars of Bhai Gurdaas, from the Bani of Sri Guru Granth Sahib Ji and from historical records. Bhai Gurdaas Ji writes: vwihgurU gurU mMqR hY jp haumYN KoeI] vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee|| His Guru-manta is Vahiguru, whose recitation erases egotism. siqgur purK dieAwl hoie vwihgurU scu mMqR suxwXw] sathigur purakh dhaeiaal hoe vaahiguroo sach ma(n)thr sunaayaa|| Becoming kind, the Guru recites true mantra Vaheguru for him. Now the point to note here is this that if Guru Nanak Dev Ji had not given Gursikhs the gurmantar ‘Waheguru’ then Braham Gyani Baba Buddha Ji, a much respected and admired Sikh of Sri Guru Nanak Dev Ji, also present at the time of Sri Guru Arjan Dev Ji, could have told Bhai Gurdas Ji that we have been given a different gurmantar by Sri Guru Nanak Dev Ji and could have gone on to ask him why had he written that ‘Waheguru’ is the gurmantar. The reason why Baba Buddha Ji did not raise this issue is that Sri Guru Nanak Dev Ji gave his Sikhs the gurmantar ‘Waheguru’ and Baba Buddha Ji himself received the same mantar. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/15045-waheguru-gurmantar.html An even bigger proof that ‘Waheguru’ is the gurmantar is that Sri Guru Arjan Dev Ji, the fifth incarnation of Sri Guru Nanak Dev Ji, was himself present and he himself gave the Vaars (compilations) of Bhai Gurdas Ji the status of a key to Sri Guru Granth Sahib Ji. If there was some form of shortcoming in the quotation ‘Waheguru is the gurmantar, its contemplation erases egotism’, then he would have stopped Bhai Gurdas Ji from writing it. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15045 As Bhai Gurdas Ji has referred to the word ‘Waheguru’ is gurmantar, it is necessary to give some quotation by way of references from Gurbani as proof that the word ‘gurmantar’ has not only been used in Gurbani but also to show that the instruction to chant the ‘gurmantar’, to contemplate and instill it into the heart came from Guru Maharaj. pwpiVAw pCwiV bwxu scwvw sMin@ kY ] gur mMqRVw icqwir nwnk duKu n QIveI ]2] paaparriaa pashhaarr baan sachaavaa sa(n)nih kai || gur ma(n)thrarraa chithaar naanak dhukh n thheevee ||2|| Take aim with the arrow of Truth, and shoot down sin. Cherish the Words of the Guru’s Mantra, O Nanak, and you shall not suffer in pain. ||2|| duKu klysu n Bau ibAwpY gur mMqRü ihrdY hoie ] dhukh kalaes n bho biaapai gur ma(n)thra hiradhai hoe || Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra. rsik rsik gun gwvh gurmiq ilv aunmin nwim lgwn ] AMimRqu rsu pIAw gur sbdI hm nwm ivthu kurbwn ]1] rasak rasak gun gaaveh guramath liv ounaman naam lagaan || a(n)mrith ras peeaa gur sabadhee ham naam vittahu kurabaan ||1|| Through the Guru’s Teachings, I sing the Glorious Praises of the Lord with joyous love and delight; I am enraptured, lovingly attuned to the Naam, the Name of the Lord. Through the Word of the Guru’s Shabad, I drink in the Ambrosial Essence; I am a sacrifice to the Naam. ||1|| hmry jgjIvn hir pRwn ] hir aUqmu ird AMqir BwieE guir mMqu dIE hir kwn ]1] hamarae jagajeevan har praan || har ootham ridh a(n)thar bhaaeiou gur ma(n)th dheeou har kaan ||1|| The Lord, the Life of the World, is my Breath of Life. The Lofty and Exalted Lord became pleasing to my heart and my inner being, when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause|| Satguru Ji gives so much importance to gurmantar, that according to his decree, those persons who do not obtain gurmantar from the Guru, their life is accursed, depraved and equated to some low animals like dogs, swine, donkeys, crows and snakes:- gur mMqR hIxs´ jo pRwxI iDRgMq jnm BRstxh ] gur ma(n)thr heenasy jo praanee dhhriga(n)th janam bhrasattaneh || That mortal who lacks the Guru’s Mantra - cursed and contaminated is his life. kUkrh sUkrh grDBh kwkh srpnh quil Klh ]33] kookareh sookareh garadhhabheh kaakeh sarapaneh thul khaleh ||33|| That blockhead is just a dog, a pig, a jackass, a crow, a snake. ||33|| In Gurbani decrees such as these, ‘contemplate the gurmantar’, ‘give ear to the gurmantar’, ‘chant only the one Naam’, lay stress on this point that, to meditate upon the Timeless Being, to instill His remembrance in the innate self, there is a need for a specific shabad or word and this shabad can only be obtained from the Guru through initiation. That shabad which the Guru gives during initiation is called Gurmantar. In Gursikhi (the Sikh way of life), this shabad is given by the panj piaa-rays (the five beloveds) by way of initiation to a Gursikh during the Amrit ceremony in the presence of Sri Guru Granth Sahib Ji. From the time of Sri Guru Nanak Dev Ji Ji till this day, through generations, Guru Sahib has been giving this shabad to the Sikhs in the form of gurmantar. This point is mentioned by Bhai Gurdaas Ji (when he writes): ‘Waheguru is the gurmantar, its contemplation erases egotism’, and the tenth Master says the same thing in the Saraab Loh Granth: siqgurU isKn pRin aupdysXo ] vwihgurU suic mMqR ivSysXo ] Satguru sikhan prin updhesheo Waheguru sooch mantar vasheseo The Satguru in instructing the Sikhs said, Waheguru is the distinctive true mantar. Gurbani also mentions that without the initiation from the Guru, (divine) knowledge cannot be acquired. Satguru Ji says that, as talking is not possible without the tongue, hearing is not possible without ears, and seeing is not possible without eyes, similarly without getting the initiation from the Guru (divine) knowledge cannot be attained: quotation from Sri Guru Granth Sahib JiJ M5/1140 ibnu ijhvw khw ko bkqw ] ibnu sRvnw khw ko sunqw ] ibnu nyqRw khw ko pyKY ] nwm ibnw nru khI n lyKY ]2] bin jihavaa kehaa ko bakathaa || bin sravanaa kehaa ko sunathaa || bin naethraa kehaa ko paekhai || naam binaa nar kehee n laekhai ||2|| Without a tongue, how can anyone speak? Without ears, how can anyone hear? Without eyes, how can anyone see? Without the Naam, the mortal is of no account at all. ||2|| Bhai Gurdas Ji too mentions in his writings that a Sikh upon getting initiation from the Guru, acquires divine knowledge and thus merges in the Guru. gur isK isK gur soie AlK lKwieAw] gur dIiKAw lY isK isK sdwieAw] gur sikh sikh gur soe alakh lakhaaeiaa|| gur dheekhiaa lai sikh sikh sadhaaeiaa|| Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru). Getting initiated by the Guru the disciple has become a Sikh. Those so called Sikhs who say that there is no need to get the gurmantar from the Guru because they can read the Bani of the Guru and get linked with the Timeless Being, then they are advised to carefully read and imbibe in their mind the discussion on gurmantar and initiation by the Guru given above. It is true that Bani is Guru and all the ambrosial nectars are within it, but the acquiring of the ambrosial divine knowledge can only take place when man accepts the message received via Bani and acts upon it. The above Gurbani deliberations have clarified one thing, that without getting initiation from the Guru, without getting guidance from the Guru, without getting gurmantar from the Guru and without contemplating upon it, man can never be liberated. Man’s wickedness and sins committed over numerous births can only be erased if he accepts the gurmantar as per guru’s instructions and with every breath he contemplates upon it. gur siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ] audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ] aupdyis gurU hir hir jpu jwpY siB iklivK pwp doK lih jwvY ] iPir cVY idvsu gurbwxI gwvY bhidAw auTidAw hir nwmu iDAwvY ] jo swis igrwis iDAwey myrw hir hir so gurisKu gurU min BwvY ] gur sathigur kaa jo sikh akhaaeae s bhalakae out(h) har naam dhhiaavai || oudham karae bhalakae parabhaathee eisanaan karae a(n)mrith sar naavai || oupadhaes guroo har har jap jaapai sabh kilavikh paap dhokh lehi jaavai || fir charrai dhivas gurabaanee gaavai behadhiaa out(h)adhiaa har naam dhhiaavai || jo saas giraas dhhiaaeae maeraa har har so gurasikh guroo man bhaavai || One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord’s Name. Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord’s Name. One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru’s Mind. In the line that appears in the above verse- ‘Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har’- the instruction is a pointer (to the hukam or command) that the chant that is to be contemplated upon, is the word form of gurmantar of the Timeless Being received as a directive from the Satguru during initiation. The chanting and contemplating of this will erase all the wickedness and sins. Take the next statement after this - ‘Then, at the rising of the sun, he is to sing Gurbani; whether sitting or standing, he is to meditate on the Lord’s Name’- this is a pointer which says that Gurbani and Naam (gurmantar) received during initiation, individually both are truths. First Gurbani builds up our righteous character and then it motivates us to contemplate upon the Naam. Gurmantar is that shabad through which the Timeless Being Waheguru can be worshipped. This shabad or word in Gursikhi is ‘Waheguru’ which the Guru utters as the Sikh listens. Bhai Gurdaas says in the following quotation:- inrMkwr Awkwr kr joiq srUp AnUp idKwieAw] vyd kqyb Agocrw vwihgurU guru Sbd suxwXw] nira(n)kaar aakaar kar joth saroop anoop dhikhaaeiaa|| vaedh kathaeb agocharaa vaahiguroo gur shabadh sunaayaa|| The formless Lord has been beholden in the form of the light (in Guru Nanak and other Gurus). The Gurus recited Word-Guru as Vahiguru who is beyond the Vedas and Katebas (the semtic scriptures). vwihgurU gur Sbd lY iprm ipAwlw cup cw] vaahiguroo gur shabadh lai piram piaalaa chup chaaa|| The Guru’s word he receives is Vahiguru, the wondrous Lord, and remains silently immersed in delight. // 6/5, paux gurU gur sbd hY vwihgurU gur sbd suxwXw] poun guroo gur sabadh hai vaahiguroo gur sabadh sunaayaa|| The Guru’s word is the air, the Guru and wondrous lord has recited Word the Guru. // 9/13, vyd n jwxY Byd ikhu SyKnwg nw pwey] vwihgurU swlwhxw gur Sbd Alwey ]] vaedh n jaanai bhaedh kihu shaekhanaag naa paaeae|| vaahiguroo saalaahanaa gur shabadh alaaeae || The Vedas also do not understand this mystery and even the Sesanag (mythological snake having thousand hoods) cannot know its limits. Vahiguru, God, is eulogised through recitation of the Word of the Guru, Gurbani. (9,13) Drmswl krqwrpur swDu sMgiq scKMf vswieAw] vwihgurU gur Sbd suxwieAw] Dharmsal kirtharpur sadh sangat sachkhand vasaiaa waheguru gur shabad sunaiaa Founding dharmasala, the place for dharma, at kartarpur, it was inhabited by the holy congrration as the abode of truth. Word ‘Waheguru’ was imparted to the people (24/1) to be continued……..

vwihgurU jI kw Kwlsw ] vwihgurU jI kI Piqh ] jy AYfimn nUM koeI ienkur nhIN qW mY socdw sIN ky AsIN swry pMjwbIN ivc gl krIAy ] mY socdw sIN ky ies qryf qy qusIN koeI veI toipk ilK skdy ho ] jw, koeI veI Kbr veI qusIN dy skdy ho ] jdoN ieh qryf bhuq lMbI hogI, AsIN nvIN SurU kr skdy ho ] vwihgurU jI kw Kwlsw ] vwihgurU jI kI Piqh ]

children have a duty /obligation to respect their parents,

^^^been going on since mid 80s, but too many niave people. parents need to look at the racial demograpichs of a schoold before they send their kids to school

What you are describing are normal panjabi parents. My parents have done all the things above, (except the expensive parties thing) but i would never disrespect them or feel that they have manipulated me. When you have children of your own you will see where they are coming from. You are worng for feeling bitter.

Hindutva has infiltrated our community so much, it's unbelievable. The Basanti (Xanthic/Yellow) is the real Sikh colour. Educated Sikhs will know this and agree that orange is not our colour but Yellow is. With regards to the Kesri colour, the Saffron that was grown in the Panjab and near Panjab was actually turmeric, which we call Haldi. If you listen to old, old Dhadi Vaaran, it is widely mentioned as the Khatta flag on Peshawar etc. If you look at Jathedar's dastaar, it is definetely not orange. Singhs of the Jatha - you can see there dastaar colours. A old account: A Translation of the Seir Mutaqharin, ca. 1789 Ghulam Hussain Khan, translated by M. Raymond, 1789 They form a particular society as well as a sect, which distinguishes itself by wearing almost always blue cloaths (v), and going armed at all times. (v) It is true that they wear only a short blue jacket, and blue longdraws: but they use likewise the yellow and the white in their turbans, as well as the blue, although by the by the latter is the general colour. To conclude - Orange is 100% not the Khalsa colour. Yellow/Xanthic/Colour of Mustard flower is.

Are your parents from Jalandhar?

come on man 15 and a 16 yr old girl walking around like that in this day n age somethings bound to happen also to say this was celebrating eid thats a despicable reply ..... but the guy who said they were 'sl4g$' is just a dumb4$$ !! If the government was to change that there could be uproar about who they go around deporting tbh they have become a seperate entity with their own rules !

if anybody have kps gill facebook id....please paste it dere

at 1:50 ^ Just look at that picture of Kp gills - NOW that is one scary ugly looking face! What has he done to his lips LOOOOOOL!!

we have weak laws and bogus human rights in the uk, that abu qatari cant even be deported to Jordon, cos of rubbish so call Human rights laws.

Dude the second quote was made by Barney stinson in 'How i met your mother' ... Gosh

The frequency of such cases is a wake-up call to people who think it's fine for their kids / daughters to walk around the streets without supervision.

Wahe Guru ji ka Khalsa Wahe Guru Ji ki Fateh When the British annexed the Panjab in the Anglo Sikh Wars many of the Granths and other relics were brought over the UK. Many of these are in Museums and Libraries across the world. None of these institutions will give back these relics to the Panjab or any Gurdwara. We have to make sure where we see Saroops and other items in neglect to preserve them as best as possible with these insititutions. Also thre is no Sikh museum based in the UK which has the expertise to look after these important works. But there is one being started in the Midlands hopefully this will fufill this need. Gurfateh Also see poster attached for this great initiative.

Wahegurujikakhalsa Wahegurujikifateh So for a while now I've been noticing the spread of this symbol amongst gursikhs. However I don't understand some of the following regarding this symbol: When it came to be? Earliest known image. What it means and stands for? Why Sikhs seem to have adopted it as their symbol? Is it mentioned in any Gurbani or any rehat meryada? & anything else regarding it... Any advice would be greatly appreciated. Wahegurujikakhalsa Wahegurujikifateh

After This saroop is preserved which gurdwara will this be placed in?

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, Sangat ji, i know this question might look silly/stupid or however u can describe it but the answer is really important to me. I need to know is it possible that Baba Budha g comes into someone and start talking to you. By this i mean the person claims baba budha g came inside him and spoke. *i really hope sangat g answer this question seriously.

... rather than several Gurdwaray in a Pind or here in the West? As far as I know even Gurdwara are only meant to be named "Local Area" Gurdwara rather than after any individual (no matter how supreme the individual was ... if I can even use that word) as Guru Sahib reminded us never to deflect from rememberance of God first and foremost. Can the youth in the West force such a change within 5 years? How can we do it? By perhaps flooding local memberships to force Gurdwaray to merge through weight of Sangat opinion? SGPC must have said something about this (or have they shockingly remained silent?) A joint Nagar Kirtan but memberships that restrict a person from being a member (on the basis of both parents not being such & such) sickens me. Without unity on such a basic principle, the crooked disunity+discrimination managements are trying to kill the Panth from within far worse than what Indira did in 1984 or even the 300,000 Sikhs the Punjabi's from Nankana Sahib side killed in 1947. The empty Gurdwara sites would be used for the community for sports/elderly/TEFL etc and/or sold to push charitable aims like how Khalsa Aid, Sukrit Trust etc to name but two are doing their best to help Sikh and non-Sikhs alike where need is greatest

"a Sikh group in Birmingham, unhappy with Sikh girls going to daytimers and dancing with Pakistani boys, would stand outside clubs filming those going in; the footage would be played inside local temples to warn them of what was happening" Imagine this happening today. http://www.guardian.co.uk/music/2012/apr/10/strictly-bhangra-daytimers-british-asians

The 'breaking legs' was a tongue-in-cheek statement. Let's not blow it out of all proportion (much like a knee-cap would be blown apart by a shot-gun). Regulars should know I'm all about the lulz. :biggrin2:

LOL omg, are you trying to say booty or beauty ahah...To OP, I think this says it all.

^^^ :biggrin2:

I hear what you're saying Penji. Would he have a legal obligation to denounce his public office [the mayor] ? The Pardhaan has no formidable opposition to challenge him in an election. If the Pardhaan should resign on moral grounds and the Mayor resign on moral grounds , that can only happen if they have any morals! What's the solution in this case?

lol this guy is a mug he thinks we gonna accept him as a sikh just cos he got singh in his username. This guy with his hindustani gang go on youtube, chatrooms and other forums abusing Sikhs and trying to cause problems between Sikhs and Pakistani muslims by posing as both so that the hate is created for both communities, these hindustani extremists are clever but not clever enough Sikhs are on top of them and we know how to create problems for them too . They think we are stupid but I know what they are up to as I and others monitor their little pathetic hindustani gang and their online tactics. They had even created a sikh-hindu forum where they stated that hindus were Sikhs and they wrote alot of blasphemous statements about Sikhi.

Waheguru Mantar part 2 We have already discussed above that through the writings of Bhai Gurdaas, the Bani uttered by Sri Guru Gobind Singh Ji and the many rahitnaamaas (codes of conduct), it has been established that the shabad or word gurmantar has been accepted as the gurmantar of the Khalsa. Now the discussion on gurmantar will be based on the quotations found in Sri Guru Granth Sahib. Sri Guru Nanak Dev Ji in his fifth form, while praising the Timeless Being, says that the Timeless Being exists in the creation in numerous forms and colours, is ever present within each and every life-form, is not a slave to anyone and is entirely carefree. Guru Ji refers to such a Timeless Being as ‘Gur-Wah’ :- Quotation from Gurbani M5 376 inkit jIA kY sd hI sMgw ] kudriq vrqY rUp Aru rMgw ]1] vymuhqwjw vyprvwhu ] nwnk dws khhu gur vwhu ]4]21] nikatt jeea kai sadh hee sa(n)gaa || kudharath varathai roop ar ra(n)gaa ||1|| vaemuhathaajaa vaeparavaahu || naanak dhaas kehahu gur vaahu ||4||21|| He is near at hand; He is the eternal Companion of the soul. His Creative Power is all-pervading, in form and color. ||1|| The Lord is absolutely independent, and totally care-free; O servant Guru Nanak, chant His Glorious Praises. ||4||21|| The word Wah Wah is used in Gurbani to praise the Timeless Being Waheguru. Satguru Ji says that he who praises the Timeless Being Waheguru by using the word ‘Wah Wah’, will be freed from the cycles of births and deaths and jam, the couriers of death, will not approach him. Guru Ji says:- Quotations from Gurbani M3 3/514, M3 515, vwhu vwhu bwxI scu hY gurmuiK lDI Bwil ] vwhu vwhu sbdy aucrY vwhu vwhu ihrdY nwil ] vaahu vaahu baanee sach hai guramukh ladhhee bhaal || vaahu vaahu sabadhae oucharai vaahu vaahu hiradhai naal || Waaho! Waaho! is the Bani of the True Word. Searching, the Gurmukhs have found it. Waaho! Waaho! They chant the Word of the Shabad. Waaho! Waaho! They enshrine it in their hearts. vwhu vwhu gurisK inq sB krhu gur pUry vwhu vwhu BwvY ] nwnk vwhu vwhu jo min iciq kry iqsu jmkMkru nyiV n AwvY ]2] Vaahu vaahu gurasikh nith sabh karahu gur poorae vaahu vaahu bhaavai || Naanak vaahu vaahu jo man chith karae this jamaka(n)kar naerr n aavai ||2|| Waaho! Waaho! Let all the Gursikhs continually praise Him. Waaho! Waaho! The Perfect Guru is pleased with His Praises. O Guru Nanak, one who chants Waaho! Waaho! with his heart and mind - the Messenger of Death does not approach him. ||2|| Guru Ji says that they who utters ‘Wah Wah’ their faces will glow, meaning they will triumphant in this world and the world hereafter. Quotation From Gurbani M4 313 saudy vwhu vwhu aucrih auTdy BI vwhu kryin ] nwnk qy muK aujly ij inq auiT sMmwlyin ]1] Soudhae vaahu vaahu oucharehi out(h)adhae bhee vaahu karaen || Guru Nanak thae mukh oujalae j nith out(h) sa(n)maalaen ||1|| While asleep, they chant, ""Waaho! Waaho!"", and while awake, they chant, ""Waaho!"" as well. O Guru Nanak, radiant are the faces of those, who rise up early each day, and dwell upon the Lord. ||1|| We have already discussed earlier that according to the writings of Bhai Gurdaas Ji (the word) ‘Waheguru’ is gurmantar and by contemplating upon it egotism is erased. These writings of Bhai Gurdaas Ji are an elucidation of this quotation of SatguruJi:- Quotation from Gurbani M3/515 vwhu vwhu sy jn sdw krih ijn@ kau Awpy dyie buJwie ] vwhu vwhu kriqAw mnu inrmlu hovY haumY ivchu jwie ] vaahu vaahu sae jan sadhaa karehi jinh ko aapae dhaee bujhaae || vaahu vaahu karathiaa man niramal hovai houmai vichahu jaae || Waaho! Waaho! Those humble beings ever praise the Lord, unto whom the Lord Himself grants understanding. Chanting Waaho! Waaho!, the mind is purified, and egotism departs from within. The amount of importance Guru Ji attaches to the word ‘Wah’ is the same as the importance he gives to the word ‘Guru’. Guru Ji says, whosoever while uttering ‘Guru-Guru’ takes the refuge of the Timeless Being Waheguru, he gets to meet the Timeless Being Waheguru. Quotation from Gurbani M5/837 Guru krq srix jy AwvY pRBu Awie imlY iKnu FIl n peIAw ]5] gur gur karath saran jae aavai prabh aae milai khin dteel n peeaa ||5|| Uttering, ""Guru, Guru"", she seeks His Sanctuary; so God comes to meet her, without a moment’s delay. ||5|| M5/213 myry mn Guru guru sd krIAY ] rqn jnmu sPlu guir kIAw drsn kau bilhrIAY ]1] rhwau ] jyqy sws gRws mnu lyqw qyqy hI gun gweIAY ] jau hoie dYAwlu siqguru Apunw qw ieh miq buiD pweIAY ]1] myry mn nwim ley jm bMD qy CUtih srb suKw suK pweIAY ] maerae man gur gur gur sadh kareeai || rathan janam safal gur keeaa dharasan ko balihareeai ||1|| rehaao || jaethae saas graas man laethaa thaethae hee gun gaaeeai || jo hoe dhaiaal sathigur apunaa thaa eih math budhh paaeeai ||1|| maerae man naam leae jam ba(n)dhh thae shhoottehi sarab sukhaa sukh paaeeai || O my mind, dwell always upon the Guru, Guru, Guru. The Guru has made the jewel of this human life prosperous and fruitful. I am a sacrifice to the Blessed Vision of His Darshan. ||1||Pause|| As many breaths and morsels as you take, O my mind - so many times, sing His Glorious Praises. When the True Guru becomes merciful, then this wisdom and understanding is obtained. ||1|| O my mind, taking the Naam, you shall be released from the bondage of death, and the peace of all peace will be found. These words of Guru Ji ‘Vay-muhtaa-jaa vaypar-wah, Guru Nanak daas kahuh gur wah’ have been going on for generations. This proof is obtained from Bhai Santokh Singh’s composition Gurpartaap Sooraj book 4 and chapter 46 where the words ‘Simrahu Waheguru Gurwah’ appear. From this it appears that that the words ‘Gurwah’ and ‘Waheguru’ have been used for the Timeless Being. The gurmantar ‘Waheguru’ which Guru Ji has imparted (to us) is the essence of all names. The numerous ways of uttering this name are included in Sri Guru Granth Sahib Ji. Within various separate shabads or words, the form of this mantar or chant appears as ‘Wah’, ‘Guru’ and ‘Gur’. In the combined state, the form of this gurmantar is ‘Waheguru’, ‘Waheguru’ and ‘Gur Wah’. Through some of the words found in Sri Guru Granth Sahib, we have already mentioned above that the form of gurmantar ‘Gurwah’, is because of ‘Wah’ and ‘Guru’. Now some shabads are given which make use of the complete form of gurmantar. These are found in Sri Guru Granth Sahib Ji on page 1402 and 1403. vwihgurU vwihgurU vwihgurU vwih jIau ] siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]1]6] syvk kY BrpUr jugu jugu vwhgurU qyrw sBu sdkw ] vaahiguroo vaahiguroo vaahiguroo vaahi jeeo || sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6|| saevak kai bharapoor jug jug vaahaguroo thaeraa sabh sadhakaa || Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6|| Your servants are totally fulfilled, throughout the ages; O Waahay Guru, it is all You, forever. From the shabad found on page 1403 it is very clear that the shabad ‘Waheguru’ is used only for the Timeless Being: kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ] qU jil Qil ggin pXwil pUir rh´w AMimRq qy mITy jw ky bcnw ] mwnih bRhmwidk rudRwidk kwl kw kwlu inrMjn jcnw ] gur pRswid pweIAY prmwrQu sqsMgiq syqI mnu Kcnw ] kIAw Kylu bf mylu qmwsw vwhgurU qyrI sB rcnw ]3]13]42] keeaa khael badd mael thamaasaa vaahiguroo thaeree sabh rachanaa || thoo jal thhal gagan payaal poor rehyaa a(n)mrith thae meet(h)ae jaa kae bachanaa || maanehi brehamaadhik rudhraadhik kaal kaa kaal nira(n)jan jachanaa || gur prasaadh paaeeai paramaarathh sathasa(n)gath saethee man khachanaa || keeaa khael badd mael thamaasaa vaahaguroo thaeree sabh rachanaa ||3||13||42|| You have formed and created this play, this great game. O Waahay Guru, this is all You, forever. You are pervading and permeating the water, land, skies and nether regions; Your Words are sweeter than Ambrosial Nectar. Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You. By Guru’s Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Congregation. You have formed and created this play, this great game. O Waahay Guru, this is all Your making. ||3||13||42|| The presence of this word ‘Waheguru’ in (the Bani) Saveyeh in Sri Guru Granth Sahib Ji proves the point that the word ‘Waheguru’ is used for the Timeless Being (the Primal Being). This word has appeared thirteen times on pages 1402 and 1403. So according to the instruction of Satguru Ji, ‘Waheguru’ is the gurmantar that we should chant or contemplate upon. Of all the mantars or chants found in the four ages this is the supreme mantar. Although the word ‘Waheguru’ appears to be rather short when reading and centupling, it is the most potent. It has the power to fulfill all desires and put right all the affairs to the extent that it can transform man into becoming selfless and erase his evil inclinations. It can also connect man with the Primal Being in the innate self thus enabling him to experience the presence of Waheguru. The value of the fruits that man can attain, when he fixes his attention and meditates on the Timeless Being, can never be expressed. Those who contemplate upon the mantar ‘Waheguru’, only those Gursikhs will experience the divine hue and only they will know how priceless and precious the experience is. Quotation from Gurbani M5/81 sweI nwmu Amolu kIm n koeI jwxdo ] ijnw Bwg mQwih sy nwnk hir rMgu mwxdo ]1] saaee naam amol keem n koee jaanadho || jinaa bhaag mathhaahi sae naanak har ra(n)g maanadho ||1|| The Master’s Name is Priceless; no one knows its value. Those who have good destiny recorded upon their foreheads, O Guru Nanak, enjoy the Love of the Lord. ||1|| Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15045 In Sri Guru Granth Sahib Ji there is a reference about this very word ‘Waheguru’ in which Guru Ji says:- Quotation from Gurbani M5 /747-757 byd kqyb isimRiq siB swsq ien@ piVAw mukiq n hoeI ] eyku AKru jo gurmuiK jwpY iqs kI inrml soeI ]3] baedh kathaeb simrith sabh saasath einh parriaa mukath n hoee || eaek akhar jo guramukh jaapai this kee niramal soee ||3|| One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation. One who, as Gurmukh, chants the One Word, acquires a spotlessly pure reputation. ||3|| This word ‘Waheguru’ is so precious that, that knowledge which cannot be obtained by reading all the world’s scriptures and books of knowledge, all that knowledge can be obtained with this shabad of the Guru. Quotation from Gurbani M5/216, cqur byd muK bcnI aucrY AwgY mhlu n pweIAY ] bUJY nwhI eyku suDwKru Ehu sglI JwK JKweIAY ]3] chathur baedh mukh bachanee oucharai aagai mehal n paaeeai || boojhai naahee eaek sudhhaakhar ouhu sagalee jhaakh jhakhaaeeai ||3|| Reciting the four Vedas from memory, they do not obtain the Mansion of the Lord’s Presence hereafter. Those who do not understand the One Pure Word, utter total nonsense. ||3|| M1/467 nwnk lyKY iek gl horu haumY JKxw JwK ]1] Naanak laekhai eik gal hor houmai jhakhanaa jhaakh ||1|| O Guru Nanak, only one thing is of any account: everything else is useless babbling and idle talk in ego. ||1|| Bhai Gurdaas Ji writes in his Kabet Saveyeh that just as a precious stone is small to look at, but its price can fill ones coffers; just as a cheque has little or no weight, but with a paper cheque a huge amount of cash can be collected; just as a seed is but small, but the tree that grows out of it bears numerous fruits; in the same way while the shabad of the Guru appears to be rather short, but its importance only becomes apparent when the essence of the soul is acquired and experienced: jYsy hIrw hwQ mY qnk so idKweI dyq jaisae heeraa haathh mai thanak so dhikhaaee dhaetha mol kIey dmkn Brq BMfwr jI ] mol keeeae dhamakan bharath bha(n)ddaar jee || jYsy br bwDy huMfI lwgq n Bwr kCu jaisae bar baadhhae hu(n)ddee laagath n bhaar kashhu AwgY jwie pweIAq lCmI Apwr jI ] aagai jaae paaeeath lashhamee apaar jee || jYsy bit bIj Aiq sUKm srUp hoq jaisae batt beej ath sookham saroop hotha boey sY ibibiD krY ibrKw ibsQwr jI ] boeae sai bibidhh karai birakhaa bisathhaar jee || qYsy gur bcn scn gurisKn mY thaisae gur bachan sachan gurasikhan mai jwnIAY mhwqm gey hI hirduAwr jI ] jaaneeai mehaatham geae hee haridhuaar jee || Quotation from Bhai Gurdaas Ji The second Bhai Gurdaas Ji writes in his Vaar:- hir vwihgurU mMqr AgMm jg qwrnhwrw] har vaahiguroo ma(n)thar aga(n)m jag thaaranehaaraa|| jo ismrih nr pRym isau phuNcY drbwrw] jo simarehi nar praem sio pahu(n)achai dharabaaraa|| In ‘Mehmaa Parkash’ every episode ends with the following line:- vwihgurU muK kro aucwr ] ho dieAwl kr lhy auDwr ] vaahiguroo mukh kuro ouchaar Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15045 ho dhaeiaal kur lehae oudhaar Say the word Waheguru with your mouth. Being compassionate (the Timeless Being) will save you. Giving examples from the janamsakhi (biography) of Sri Guru Nanak Dev Ji, Bhai Santokh Singh Ji writes in ‘Sri Guru Nanak Parkash’- when Sri Guru Nanak Dev Ji went to the land of lust, the women there changed Bhai Mardana Ji into a sheep and (seeing this) Guru Ji advised them as follows:- iqq vwihgurU muK nwm jpo Ardws iqhvl kI krIXy ] mn kwmnw pUrn hovihgI hir kIriq pRIiq irdy DrIXy ] Contemplate upon the Name of Waheguru. Make your supplications by offering the karhaa-parshaad. Your desires will be fulfilled, When you keep the Lords praises in your heart. (Sri Guru Nanak Parkash Poorbaardh Chapater 7) In the Triya Raj (where ladies of lust rule) too Guru Ji gave the same advice:- sK sMq Awie qW pY mMq n clwie inj tihl bnwie kIjY Cor rIiq mwn kI ] ‘vwihgurU’ jpo mK jwih Bv jnX dK, Dyiq suK rIiq jXNo sMqoK isMG Bwn kI ] The holy saint has arrived and your spells will not work on him. Learn to serve and do away with egotism. Utter Waheguru and all your difficulties will vanish. Says Santokh Singh (the Guru blessed them with this) beneficial and comfort giving practice. Many other historical references also confirm that the shabad or word ‘Waheguru’ is the gurmantar of the Khalsa. In this century the sants or spiritually evolved beings like Baba Attar Singh Ji Mastuanaa, Sant Baba Nand Singh Ji Guru Nanaksar, Sant Karam Singh Ji Hotee Mardhaan, Sant Sangat Singh Ji Kamaalee-ay Wale, Sant Baba Sunder Singh Ji, Sant Khalsa Gurbachan Singh Ji Bhindraan Wale, Bhai Sahib Bhai Randhir Singh Ji Narangwal Wale, Sant Ishar Singh Ji Rarh-ay Wale, and many other spiritually evolved saint meditated and contemplated upon the ‘Waheguru’ mantar and persuaded many other to take Amrit , the ambroisal nectar, and receive the gift of gurmantar ‘Waheguru’ by treading the path of Gur-maryadha (Sikh code of conduct), sent into motion by Sri Guru Gobind Singh Ji. To be continued………