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A translated transcript of Bhai Balwant Singh Rajoana's most recent letter on the below link: www.phulkari.tumblr.com/post/21770740086/most-recent-letter-april-21st-2012-bhai-rajoana

Those that want to move to Sarbloh Bibek, you are on the right track. First thing to do is completely cut out eating out. No restuarants, unless Amritdharis are the only cooks. If thats difficult at first, then only go to restuarants where vegatarian food is offered. Then slowly move away from them as well. Packaged goods.....be very careful which factory these are made in. If it says made in a factory where eggs were used, then don't buy it. If you don't do your Banis and then move toward Sarbloh Bibek, you will notice that your health is getting better, but spiritually you will have very little progress. If we eat healthy then we can progress in our jeevans faster because the mind is more clear and won't be as lazy. If you feed your body junk, then that is what you will become......same goes for mind, feed it junk and it becomes junk. Those that work out vigouriously don't also need to eat heavy food. You need food that is healthy....filled with the nutrients the body needs without the junk. It is a myth when you are woking out that you need heavy foods. All you need to do is increase the amount of meals you have a day, so the body is getting enough food to keep functioning. A place to start for some......cut out energy drinks......thats a huge drain on your jeevan and horrible for the body.

Gurfateh. In this topic we will post a daily quote of the various persian banis of the Afghan court poet, Bhai Nand Lal. In love, there is no distinction between wisdom and madness. - Diwân-e-Goya To read more about Bhai Nand Lal, see http://www.sikhiwiki.org/index.php/Bhai_Nand_Lal To see more such daily quotes, see the facebook page that has been running for months with daily quotes. https://www.facebook.com/Bhainandlal

He's barking up the wrong tree, trust me. If you have a curious mind and have at least 1% affinity for the faith you've been born into, take time this month to read about Sikh history. The fact that you don't know that Guru Nanak Dev Ji wasn't a Muslim is an absolute disgrace. Forget the internet for a few weeks. Go to the library and take out some books on Sikh history beginning with the birth of Baba Nanak. Then you come back and tell us what you've learnt. No wonder "Abdul" is taking you for a ride! As for heaven, I can't wait to see the faces of our Islamic friends when they really do get to the "other side". Wish someone would get me a camera for that moment!

Here is the english translation of Karam Nirna by Bhai Daya Singh Ji from Gur Pratap Suraj Granth Bhai Santokh Singh Ji Punjabi translation of the whole granth http://www.gurmatvee....com/literature also Katha of this whole prasang by Giani Thakur Singh Ji http://www.gurmatveechar.com/audio Bhai Daya Singh Ji explains Karam Nirna Dohara- Everyday singhs sat and listened to Guru Ji teach. Now singhs listened about bhakti devotion with there whole mind 1 Chuapi- With folded hands the sikhs said, a person is stuck in bhanak fearful karams works, by what karams works we can do to save oursleves 2 Guru Ji spoke and said Bhai Daya Singh is my form, ask him any question and he will answer them. 3 After saying this Guru Ji left, everyone remained sitting and turned their attention toward this task (to what karams can save us) Then Bhai Daya Singh Spoke and said 4 Guru Sahib is all knowing, im nothing in front of him. I will speak how he wants me too, like a (putli) puppet does. 5 Like a puppetier, Guru Ji will speak through me but people will think i am speaking. First listen to the story of (karam gatha) work by which a person gets either heaven or hell. 6 There are three different kinds of karams works Kiraman, Sanchit and Paralabad. Inside the Anthakarn (mind) there are three types of karams baans 7 Giani Ji says -in order the karams are Kiraman Sanchit then Paralabad because of poetry they are written in different order. Anthekarn (mind) is the combination of Man Budh Chit and Ahankar. 1 Chitan Atama's reflecation causes 2 Anthekarn. 3 with agyan ansh, some karams are left over that we did before 8 Anthekarn is nothing by itself. With the power of chitan consciousness it works. No karams can be done without chitan. 9 Giani Ji says like a solar car cannot work without the sun Anthekaran cannot work without the Chitan of God. Giani Ji says Anthekaran is like a rock it cant do anything by it self. Anthekarn is the (man) mind. With agyian it can do a karam without it cant. 10 Dohara- First is Anthekarn(man) second agyian third is chitan atam. When these three meet a karam can be done. Without one of these three nothing will happen, a karam cannot be done. 11 The mind has four parts-man budh chit Ahankar. Giani Ji says a man is known to his wife as a husband, father to his children, passenger to a bus driver and a crimmanl to the law if he does anything wrong. Even though there is one man he is known by different names he still is one person. That is how the (Man) mind is. Anthekarn (mind)=Man budh chit Ahankar snkalp and wakalp-Man when the mind says there is no God-budhi thinks-chit ego, i am=Ahankar Chaupi- I will tell you with a example, how these things are. If Satgun is (meeti) dirt then Anthekaran is the dhela. 12 Atamchitan is the (akash) ether, sky and agyain is the water. When dirt and water are brought together then a vassel, clay pot can be made. 13 Giani Ji says there are four types of ethers, sky: matta kash- is the space under the ceiling ghatta kash- space inside a vessel, pot, container meega kash- space under the clouds chitaddha kash- is the highest, it is even in dasam dwar, the tenth gate. Inside a vassel, clay pot there is (akash) ether,sky. Then the vessel is filled with (anaaj) seed of our karams. When these three are together they are able to fix the (ghatta akash). Then something can be put in the vessel. 14 When you have dirt and water a clay pot can be made then you have something to put your stuff in. If these three are by themselves they dont have the power to do anything to do a karam Then theres the (atama) soul it cant do anything by itself. (without the body) 15 Giani Ji says the Atama soul is like a engine. A engine by it self cant do anything unless you have tires, brakes, body frame and all the rest of the stuff a car needs to run. Anthekaran mind cant work by itself. Without agyain a karam doesnt happen. When these three meet then a karam can be done. 16 because of Paralabad past actions we got our body. In our many (janam) lives we have piled them up. All the karam we did in the past lives (kiraman) are inside of us now in the form of Sanchit. 20 Actions done everyday in ego are known as (kiraman karam). Kiraman kiram has three parts to it. 21 The first stage is kiraman, second is sanchit. On the third stage it becomes prarbad. 22 Giani Ji uses the example if you put your money in the bank everyday kiraman after a month with interest you get more money sanchit after five years with all the interest you will get even more money prarbad. For instance theres the future (bavikat kal) then the Present (Bratman) Then theres the past (bhoot kal). Now listen to this Khalsa Jeo: 23 Prarbad has three awards: (Jaat) human devta (aarbal) age (bog) pain or happiness. Prarbad determines if your going to be a devta or human or a moutain,cloud. 24 All of them have (nana) many parts. This is how (jaat) human or devta life is determined. How long you live and how old you will be. 25 pain or pleasure how long you live if you will be beautiful or not is determined by prarbad. The scholars say this is called (bog padarth) In the 14 (loks) worlds they are living out there prarbad. 26. sanchit and kiraman are not done by a (atam giani) knower of the soul. An arrow can be stopped from shoting. ie karams can be stopped by not doing them 27 Like when a arrow is shot it cant be stopped a prarbad karam cant be stopped when its going to happen. a giani and agiani have the same kiranam and sachit karam. They both will get equal prarbad. 28 Dohara-A giani knower of the soul can destroy a sanchit karam. Like a store house with everything in it can be destoyed by liting it on fire. 29 Even though you will reconze the seeds that got burned in the storehouse. When you plant them they wont grow. 30 Choupai- Sanchit karam that are in anthekaran. A Bhram gyani with gyan agani destories them.They wont bear any fruit. The whole store house is destroyed. 31 This is how Anthkarn are destroyed. Then the chit becomes (sat) True and state of peace comes. Chit sat means: Anthkaran is like 32 There appearence is (Asanmk). The Atama soul inside the budhi becomes anatam. Atama soul is True: everything else is false. 33 Asanmk-example is even though God is everywhere we dont see him. This is called (man) mind. When you get Atam Gyan then you will reaconze what is true and what is not. 34 indree-man-budhi-atam When the chit becomes (sat) True. Then sanchit with the mind gets burned like when the storehouse got burned. Then it wont be capable of doing anything bad. 35 Bram gyani doesn't do kariman, because he isn't doing anything out of ego. 36 The actions we do with ego becomes kiraman then they turn into sanchit then Paralabad. 37 When prarbad becomes kiraman. For instance when we eat, we get energy. 38. Now reconzile the form of kiraman. When a person who is in bad health is given something to eat he gets worse. The health gets bad. Listen to the understanding. 39 Actions done in ego will bear fruit. A Gyani knower of the soul doent have ego or get tangled up. 40 This necklece of karams is around everybodes neck, how can we get rid of it. Without letting go of the necklece there will be (Kalash) pain and rebirths. 41 Satguru Nanak Dev Ji Maharaj says it over and over again. 42 ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ In ego they come, and in ego they go. ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥ In ego they are born, and in ego they die. There are many many more examples in Guru Granth Sahib Ji not to walk in (hankar) ego. Everyone is in ego and suffering by being in (dukh) pain and regretting. 43 Countless births are in ego and are in alot of pain. The body is born out of ego. 44 The person with the Grace of Guru Ji gets rid of the ego and gets the true understaning and no more birth or death comes to him. 45

vaheguru

This is a great post. Some may think it is only AKJ or Nihangs that keep Sarbloh Bibek, but this Rehit has been kept by many other Gursikhs. It is clear that the level of Rehit in the Sikh Panth is declining. The 2 main points that the Sikh Panth needs to focus on is dietary bibek and the parkash of lareevar Guru Granth Sahib in all gurdwaras. Satguru Mehar Karan.

Learn to put things in perspective, people. 'Sikhs' are not just you who are men. 50% of Sikhs are females. Each day of every week of every month of every year you will find a news stories of a man with a sikh name doing a hideously bad thing. If the 50% of Sikhs that are females reacted the same irrational way that you lot do Sikhi would be long dead by now. Don't criticise Sikh females. Learn from them. Learn about proportionality. Lets sort our own massive male problem first...then consider sorting the relatively tiny female problem.

Very well Articulated! Please keep on posting as articles like this will help more Sikhs wake up from their slumber and start to campaign for truth, freedom and Justice. Ignorance is a sedative, posts like yours are the anti-dote! Great Seva!

I have already said the answer to this question. Saying the answering is also very harmful because it brings a higher form of ego in a person. Sant Baba Gurbachan Singh ji Maharaj has said to stay silent and keep yourself in Shabad Guru because ego is very strong we don't know when it will catch us and knock us down. I only write these post to help others who are suffering from worldly ways. But then again writing post can bring out ego in me, so it's a constant battle to hold a balance and writing does drop our jeevans low. So it is best to keep quiet. Also that's why i'm only going to answer questions on how to move forward and not discuss with anyone what i wrote. If other want to discuss what i wrote that is their choice and way.

WJKK WJKF Daas has been inspired by the sewa of pjs veer and so decided to give him a helping hand too. My translations won't be that good in english as pjs but, hope i improve Gurkirpa. MODS PLZZ MERGE ALL MASKEEN JI ENGLISH TRANSLATIONS IN ONE THREAD. THANKS!! this katha is on a salok form salok mehla 9 but Maskeen ji covers different topics as usual. so i hope u like it and apply it to ure life . CHINTA TA KI KIJIAI, JO ANHONI HOE WJKK WJKF The following veechar is of a Salok of Dhan Dhan Guru Teg Bahadur Sahib Ji: ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥ Generally, the arth of these panktis which the satsangis think, are not agreed by the scholars of grammar in gurbani. Chinta taaki kijiai.. it’s an interrogative form of a sentence. Human being has a chinta = worry. What kind of worry? “This work should happen.. what if it doesn’t happen? --> creates worry!”. “This work should not happen.. what if it happens? --> creates worry”. This is worry = chinta (from now on, I gonna say chinta). Chinta is a burden, a tension, and according to spiritual people, chinta hinders the growth of spirituality and thinking in humans. Chinta is like a wall between chintan(meditative thoughts), a wall between simran(meditation) and humans. Chinta brings along mental illness and mental illness brings physical illness. But Guru Nanak Dev ji says: ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥ Everyone has chinta, all are under the burden of chinta. Maskeen ji repeats again: This work should happen.. what if it doesn’t happen? --> creates worry!”. “This work should not happen.. what if it happens? --> creates worry”. That all is chinta. That’s it!! Nothing else. “what I feel should happen, must happen, what if it doesn’t? --> chinta!!” So how many are with chinta? Guru ji says --> ALL!! U belive it or not, everyone has chinta.. big, small, major, minor, everyone has some chinta! Chinta is a wall between God and humans. Chintan and chinta both are reflected on a humans forehead. Guru Teg Bahadur ji says.. u should do chinta if something anhonee (unexpected, impossible) happens. BUT, anhonee never happens !! (THIS IS THE WHOLE SUMMARY IN ONE LINE FOR THIS VEECHAR) everything that happens is honi (expected, possible). But human says, that he doesn’t want anhonee in his life. What he feels should happen, must happen. Anhonee = an means negation, honee = something that has to be happen, expected. So anhonee means something which is not to happen or unexpected. But Maharaj says.. what should happen, happens. And what should not happen, doesn’t happen!! A young man wants that old age should not come to him. But, in truth, old age will come. It’s a honee. U cannot convert honee to anhonee and vice versa, no matter how much powers he has. A person is born, honi is that he will die, but people consider death as an anhoni. No, it’s a honi, it will happen! A person is young, he will be old, that’s a honi, don’t think its an anhoni. U are in sukh (happiness), if dukh(sadness) comes, its not anhonee. Anhonee doesn’t happen, everything is honee. Do chinta only if anhonee happens, BUT there is no anhonee. ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ Whatever happened was bound to happen! Maskeen ji said that he was studying Dhamapadda – a granth of Mahatma Buddha. Its mentioned that there are 4 Noble truths, those who realize it is a brahmgyani (a person who has gained the knowledge of whole universe). Guru Granth Sahib ji contains these 4 truths as well and same goes with Samaysar – a granth of Mahavira (founder of Jainism). If u dig deeper, same message is in Upanishads. All the great saints of this earth have recognized these thruths are satsangis whomsoever recognized and applied it to the life are real truth seekers. Recognition is different than application in life. U understood something but u don’t accept it and hence do not apply it, then its useless. The thing/person which I don’t know or don’t accept is not in my life, not in my mind, not in my senses. Think carefully!! If the thing/person is not in my understanding, not in my mind, not in my acceptance, not in my thoughts, then its not present for me, even though in actual it is present!! What do u mean by “presence”, if I don’t know about it, if I don’t understand or if I don’t accept it. There are many things in this world, so what? I don’t know about them, so for me these things are not present. God may be everywhere, in every strand of hair, I don’t care, He is not present for me, because, I don’t know Him, I don’t accept HIM!! Its not just the young people who rejects oldage, its even the old people who don’t accept old age, so they can’t see oldage. There would be death, I don’t care, I don’t accept it, so its not in my life. So, in reality, there are very few people who understands and know everything, but even few who accepts those understandings. Knowing is an avastha, whereas accepting is a different avastha. Some people just accept without knowing, that’s called andhvishwaas (blindfaith). But, if he knows something, but don’t accept it, then no relation is created between him and the thing he knows. In animal life, they have God, they have dad, mom, dada, dadi, nana, nani, etc., but these animals don’t know about them, so these all relations are useless, not in their life. The reason to come to Gurughar is to know God, accept His Truth and starts the simran, chintan. First is to understand, then accept, else it would be blindfaith. Guru has praised the mahapurakhs, who understood the kalaa of God and accepted it. ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ So, I repeat last time, that which u don’t know, or if u know but don’t accept, that thing is not in ure life, regardless of its omnipresence. As a human’s understanding grows, the more he knows about life, and depending on his level or growth of understanding, he describes God. For someone, his God is a mouse, for someone God is snake, for someone his God is a tree, for someone God is water, just fire, just a mere human. So, depending on the understanding of human, he even limits God in his understanding. So, back to the 4 noble truths. First, there is sadness. Second, every sadness has a reason, third, there is a way to get out of it and fourth, there is happiness as well. People even don’t know that they have sadness, that’s why prophets had to say again and again, ਬਾਲੀ ਰੋਵੈ ਨਾਹਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥ People see others laughing, jumping and dancing, in riches, beautiful, educated, but, in honest, all have some sadness!! If you accept it, you know the first truth. Now, every sadness has a reason. The reason is, agyaan (no knowledge) and that brings chinta. The solution is gyaan (knowledge). Guru Nanak Dev ji made us the followers of this light (gyaan, knowledge). ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥ The door of my house through which I enter, is also used as the exit door. Shabad (word of God) is what brings creation, and shabad is what brings end. Knowing of shabad is gyaan, and not knowing of shabad is agyaan. Shabad is the door to God. You came out of shabad, now to meet God, you have to go into the shabad. What is that shabad? Guru Gobind Singh Ji says, ਓਅੰਕਾਰ ਆਦਿ ॥ ਕਥਨੀ ਅਨਾਦਿ ॥Oankaar is the first sound of the universe. There is no sound before it. Whomsoever listenend it, listened all the sounds. Bhagat Kabir ji says, ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥ ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥ You cannot erase this word Oankaar, it’s the word from where the whole universe originated. It’s the sound of universe. Remember the first truth, there is sadness. Human lives in a hope that today there is sadness, tomorrow he would be happy. But the way he lives, sadness remains forever. Mahatma Buddha understood this first truth, no matter how rich he was, he was a kind. Guru Nanak Dev ji says, ਦੁਖ ਕੀਆ ਪੰਡਾ ਖੁਲ੍ਹ੍ਹੀਆ ਸੁਖੁ ਨ ਨਿਕਲਿਓ ਕੋਇ ॥ You tell one pain to someone, be ready to listen his 100 pains. Wise people never tell their pain, they know that they have to listen to 100 pains of other. So, hope should be abandoned, hope brings to future, but you need present, which is vartmaan, vart means you can use it, so you should live in present tense. Can you use the time which has been passed? Can you use the time which has to come? So, always live in present. Vartmaan is also ikdum (one breath). God will be realized in ikdum, so live in present. All the mahamantras in this world completes in ikdum. Ram finishes in ikdum, Allahhu in ekdum, Om, Waheguru finishes in ikdum (one breath). This one word in ikdum can make me a jogi (holy man) or a bhogi (a man in suffering). Ikdum is vartmaan. Life is also ikdum. The breath which has to come, you don’t know if it will come or not. Whereas the breath that you used, cannot be used again. ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥ When someone realizes that his life is ikdum, and he uses all his energy, all his thinking for that ikdum and utters Waheguru, then he gets the prakash. All chinta is finished. But the human thinks his life is of many years, now you carry on saying Waheguru Waheguru whole, God will not be realized. Only in ikdum, just once if you utter the name of God, that’s enough. Bhai Nand lal ji says that he never came into ikdum. Either he was busy getting the loan (future breaths, hope) or was busy in what he used (past breaths, memory). He never used the cash (ikdum, present). God will be realized in ikdum.ਨਿਰਬਾਣ ਕੀਰਤਨੁ ਗਾਵਹੁ ਕਰਤੇ ਕਾ ਨਿਮਖ ਸਿਮਰਤ ਜਿਤੁ ਛੂਟੈ ॥੧॥ Nimakh is one instant. eaek chth jih eik shhin dhhiaaeiou || kaal faas kae beech n aaeiou || 10|| Everything is flowing. Life is flowing. You get old day by day. You die day by day. If you don’t understand something, you don’t feel it, you don’t get dukh. Animals don’t feel this dukh, because they don’t know gyaan. Humans when in agyaan feel the dukh, when gyaan comes they are in sukh. So the solution of chinta, dukh is samajh (gyaan). Once you know, you understand, accept it, you finish chinta. Agyaan is darkness, even though things are present in room, you can’t see because of darkness. Whereas, gyaan is light, you get to see everything, and all chinta is finished. Agyaan, darkness can be for 100 of years, but lightness can come into one second, and you can turn darkness into lightness in ikdum and eradicate all chinta. Bhul chuk ki kshama, WJKK WJKF Link: http://maskeensahib.com/?p=p_24&sName=Various-Topics (the first 2)

This is a translation of Katha by Giani Maskeen Singh Ji, not sure whether it's the same one. ---------------------------------------------------------------------------------------------------------------------------------- ੴ ਸਿਤਗLਰ ਪ੍ਸਾਿਦ TRANSCRIBED FROM THE TAPE-RECORDING OF SHIROMANI KATHAKAAR GYAANI SANT SINGH JI (MASKEEN) on WaheGuru Simran (technique and inspiration for doing simran) ੴ ਸਿਤਗLਰ ਪ੍ਸਾਿਦ EK ONGKAAR SATGUR PRASAAD THERE IS ONLY ONE-NESS (GOD) BY THE GRACE OF THE SATGURU WE COME TO KNOW THIS ਜਪਹL ਤ ਏਕP ਨਾਮਾ ॥ ਅਵਿਰ ਿਨਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (ਰਾਗL ਸMਹੀ ਮਹਲਾ ੧ ਅQਕ 728) Japh(o) ta ayko naama. Avar niraphal kaama. Chant the name of the One Lord. All other work/desires are fruitless (spiritually). (Raag Soohee Mehla 1, SGGS p.728) In the world of spirituality, all actions are considered fruitless, and purposeless as along as one key point is not connected with them. What is that key point that will make all the spiritual efforts of mankind successful and increase the spiritual potential of the person and will enable the person, one day, to fully merge as one with the Lord? That key point is the remembrance of the Lord and that remembrance is done through chanting (japna). If the bridegroom is not there, then the entire wedding procession is a sham. It doesn't matter how many shows, props, music, dances there are since they are all worthless without the bridegroom. In the same way all of the worldly activities are of no use as long as the true activity is not done along with it. If the seed for grains is not put in the ground, then all efforts such as ploughing and watering the field has been wasted. In this exact same way, if there is no remembrance of the Lord, then all charity, service, and association with spiritually minded people will not be as successful as it can be. It's fine that the field is watered, and the ploughing is done but the key point of putting in the seed hasn't been done! From this watering and ploughing the field might become green with grass, and some plants might even grow. However, the main reason for ploughing and watering the field, growing grains, has not been achieved since the seed has not been put into the ground. Actions such as charity, service, and association with spiritually minded people without remembrance of the Lord may also bear some fruit. These actions also bear their own fruit. You may receive more material possessions, happiness in the family, and also have a greater standing in the society. However, that True Happiness that you get from merging with the Lord will not be possible without remembrance of the Lord. True Happiness is achieved only through the remembrance of the Lord. Complete faith in the power of the Name of the Lord is also necessary just as faith in prayers, medicine, and treatment is necessary for them to have an effect on the person. ਜਾ ਕO ਿਰਦO ਿਬਸSਾਸL Jਭ ਆਇਆ ॥ ਤਤL ਿਗਆਨL ਿਤਸL ਮਿਨ Jਗਟਾਇਆ ॥ (ਗਉੜੀ ਮ: ੫ ਅQਕ 285) Ja Kai Ridhai Biswaas Prabh Aaeyaa Tat Gyaan Tis(u) Man Pragtaayaa One in whose heart faith in the Lord has become strong, Their mind becomes filled with the essence of wisdom. (Raag Gauri Mehla 5, SGGS pg. 285) Chanting “WaheGuru, WaheGuru” and listening to the chant is not so that Lord hears us chant. The Lord doesn't need to hear our chant. The reason for chanting is to awaken ourselves so that we are aware of the Lord. As we continue to chant and listen, we will continue to awaken spiritually to a point where we will come to experience the Lord. Just because we don't know anything about the Lord right now, it doesn't mean that He is not present with us right now. WaheGuru is omni-present (everywhere at once). Gurbaani says that “He is the All-present One, within the various forms..”, we are the ones who are asleep to this Truth. The Lord is omni-present (the Lord is everywhere, which means that He is here, now, as well.) ਿਮਿਟਓ ਅQਧNਰL ਿਮਲਤ ਹਿਰ ਨਾਨਕ ਜਨਮ ਜਨਮ ਕੀ ਸPਈ ਜਾਗੀ ॥( ਗਉੜੀ ਮ: ੫ ਅQਕ 204) Miteo Andhayr Milat Har Nanak Janam Janam Ki Soee Jaagee The Darkness is dispelled through meeting the Lord. Oh Nanak, after being asleep for countless births I have awakened. (Raag Gauri, Mehla 5, SGGS p. 204) It is not only now that we are asleep to being conscious of the Lord. This sleep has been going on unendingly for many births. The animals, plants, rocks, sun, and moon are all asleep to their own powers. Human beings, on the other hand, can wake up this potential for God realization that lies within them. This is the opportunity, in this body you are now confronted with an opportunity to wake up from this sleep of lifetimes. This is your only chance right now, in this lifetime. This effort is put forward with the hope that you will wake up now. ਜਾਗL ਰN ਮਨ ਜਾਗਨਹਾਰN ॥ (ਅਾਸਾ ਮ: ੫ ਅQਕ 387) Jaag Ray Man Jaaganhaaray Oh my awakening mind, wake up! (Raag Aasa Mehla 5, SGSS p.387) ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758) Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee Remember, Remember, Remember Your Guru and your asleep mind will wake up. (Raag Suhi Mehla 4, SGSS p.758) The more you awaken, the deeper meanings in Gurbaani will start opening themselves up to you. If you don't awaken then understanding even one shabad becomes very difficult. Many scholars of interpretation of Gurbaani also get tired in trying to understand the meanings hidden within Gurbaani. They are also unable to take out the real meanings within Gurbaani. Many scholars have also openly declared their helplessness when it comes to understanding the deeper meanings of Gurbaani. They say that “the words are in front of us and we can translate them, but we have no experience and therefore know nothing of the world which these words are talking about.” How can we step into the true experience of what the Gurus have spoken of? Will we get the true experience through hearing second-hand, passed down information from others? No, you will never get wisdom that way because no one can ever give you that experience. The only way is to awaken ourselves. The more awake we become, the meanings will start to open themselves up to us. This is all we have to do: wake up. As long as we are asleep, we will be unable to understand the true teachings of the Gurus. They will always be hidden to us. One poet name Tulsi has also said that “If you are asleep, then even the greatest Gurus can't give you the meanings.” If you are asleep then even Brahma can't teach you the meanings even though Brahma is the creator of the Sanskrit language and is great in terms of His Wisdom. For all of humanity, there is only one way to understand the meanings of Gurbaani- wake up. The more you wake up, the more Gurbaani will reveal its depths to you and the more you will understand. If from one Shabad you get ten interpretations from ten different Gyaanis (scholars of Sikhism), then understand that each one of them is only speaking from their own level of awakening. The more awakened they themselves are, the deeper they can go into Gurbaani. If they are completely awakened, then they are called the complete human being. There is then no difference between the completely awakened human being and God. ਨਾਮN ਨਾਰਾਇਨ ਨਾਹੀ ਭNਦL ॥ (ਭOਰਉ ਨਾਮ ਦNਵ ਜੀ ਅQਕ 1166) Namay Naraaen Naahee Bhayd Namdev says: There is no difference between the Lord and me. (Raag Bhairo, Bhagat Namdev Ji, SGSS p.1166) “Now there is no difference between the Lord and me,” says Bhagat Namdev Ji. Now all the shabads with topics related to Dasam Dwaar (The tenth gate*) will be talked about after this. At the least, sit for 15 minutes in japna (chanting, remembrance). You can increase the time to as long as you want. The more you do the better for you. All the readers of this are probably already doing this practice as you are all spiritual seekers and would not be reading about this if you were not already practicing meditation. Now without creating any excuses do this japna (chanting the Lord's name) in the morning. This is the order of the Gurus. ਗLਰ ਸਿਤਗLਰ ਕਾ ਜP ਿਸਖL ਅਖਾਏ ਸL ਭਲਕN ਉਿਠ ਹਿਰ ਨਾਮL ਿਧਆਵO ॥ (ਮ:੪ ਵਾਰ ਗਉੜੀ ਅQਕ 305) Gur Satgur Kaa Jo Sikh Akhaaey so Bhalkey Uth Har Naam Dhyaawai Those who call themselves a Sikh of the Satguru should get up in the early morning hours and meditate on the Lord's Name. (Mehla 4, Vaar Gauri, SGSS p.305) Recitation of Gurbaani, Nitnem is to be done. ਿਫਿਰ ਚੜO ਿਦਵਸL ਗLਰਬਾਣੀ ਗਾਵO॥ (ਮ:੪ ਵਾਰ ਗਉੜੀ ਅQਕ 305). Phir Charrhai Diwas Gurbaani Gawai Then at the rising of the sun, they are to sing Gurbaani. (Mehla 4, Vaar Gauri, SGSS p.305) Gurbaani recitation, paath, nitnem can also be done once the sun has already risen. But before the rising of the sun, they should do jap (chanting of the Lord's Name). It would not be inaccurate to say that only one out of one thousand people act on this command of our Satguru, Dhan Siri Guru Granth Sahib Ji. This humble servant has gone all around the world preaching to the sangat over and over again to get up at Amrit Vela (in the early morning hours) and to do jap (chanting of the Lord's Name). Either they don't understand what I am saying or they don't believe that simply by chanting “WaheGuru WaheGuru” that they will achieve that understanding they are looking for. There is no faith in the power of chanting the Lord's Name. This is why Guru Nanak Sahib has emphasized the requirement for strong faith and belief in order to be successful in Naam Simran. The foundation of science is doubt and disbelief. It is the inquiry into whether something exists or not, forming a hypothesis, and then studying and observing it. According to science, only if something is observable then we can believe in it. Science can deny the existence of the Lord, but the Lord can only be seen when we have faith first, otherwise, we will not be able to see the Lord. In this path, belief comes first, manifestation comes after this. In science, doubt comes first. It starts with a lack of faith. In science, as long as there is no observable manifestation, there is no belief. In the Baanis (teachings) of our True Teachers (our Gurus) it is stated that as long as you have no faith in the Lord you can never see the Lord. Seeing of the Lord comes after belief. This is why it is sometimes said that the first step into Truth (spirituality) is taken in blind faith. I am asked to believe in what I have never seen, what I have never known, what I have never understood. This is a very difficult thing to follow. Only a courageous person can step onto this path. Having faith is the greatest virtue of all the virtues on the spiritual path. You are required to have faith in people as well as in the Lord. Or let me phrase it this way, he who has faith in the Lord will automatically have faith in people as well, even though they may cheat you. This is how a spiritual person will be known. Even the great incarnations (saints, holy beings) have been cheated by people during their lifetime. In one story about Lord Shiva there was once a demon called Bhasam Asura. He was constantly in service to Lord Shiva, but he was truly a cheat. He wanted to get spiritual boons from Shiva and when he did, he wanted to destroy Shiva with that very power. There was once a Pathan * According to the spiritual teachings of the Gurus, the body has nine gates that lead outward: (2) eyes, (2) ears, (2) nostrils, (1) mouth, (2) excretory orifices. There is also a talk of the 10th gate as mentioned in Gurbaani. This 10th gate is supposed to lead inward to the abode of the Lord within ourselves. who was serving Dhan Guru Gobind Singh Ji Maharaj, but it was he that attacked Guru Ji with a dagger. Spiritual incarnations also have faith in people, the great Gurus also trust and have faith in people because this is the greatest spiritual virtue of all the virtues. Due to this trust and faith in people, sometimes even those who are planning to cheat you will think twice since the power of faith can also influence them. They may think, “I am out to get this person, but look at the trust he has in me. Maybe, I shouldn't do anything.” This faith in him ends up softening his heart. It's a different matter if not everyone's heart will soften even though there is faith in them (meaning they can still take advantage of us), but faith also softens our own heart. It is in this heart that the Lord manifests. ਜਾ ਕO ਿਰਦO ਿਬਸSਾਸL Jਭ ਆਇਆ ॥ ਤਤL ਿਗਆਨL ਿਤਸL ਮਿਨ Jਗਟਾਇਆ ॥ (ਗਉੜੀ ਮ: ੫ ਅQਕ 285) Ja Kai Ridhai Biswaas Prabh Aaeyaa Tat Gyaan Tis(u) Man Pragtaayaa One in whose heart faith in the Lord has become strong, Their mind becomes filled with the essence of wisdom. (Raag Gauri Mehla 5, SGGS pg. 285) All I have said previously is only so that you will develop this faith. (Now he goes into the technique of Naam Japna (chanting of the Lord's Name). First we have to say “WaheGuru” with our mouths. Then you have to hear it with your ears. What will we get by doing this? ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758) Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee Remember, Remember, Remember Your Guru and your asleep mind will wake up. (Raag Suhi Mehla 4, SGSS p.758) Let me remind you again. Repeating “WaheGuru, WaheGuru” is not being done for the Lord to listen to us. It is said in Gurbaani that “Without saying anything, He (the Lord) already knows everything.” We don't have to say anything to the Lord. We are doing this to awaken ourselves. We will understand more and more as we awaken. Set 15 minutes as a minimum and you can increase it to as long as you are capable of doing so. You have to chant, you have to say it with your mouth and hear it with your ears. Wa......He......Guru.......* Wa.....He.....Guru....... Wa.....He.....Guru.. After the completed time period of chanting remain still and silent for a couple of minutes and observe. Observe the thoughts that are going on, but simply remain as the observer. Watch the thoughts. One day the thoughts will disperse and the Lord will manifest. You just have to sit, let whatever happens happen. Don't try to stop the thoughts. Your efforts to stop the thoughts will change the focus of the meditation to stopping the thoughts. Just as there is two-way traffic on the roads, there is also a two-way traffic of thoughts in the subconscious. A lot of traffic passes by in the mind, but we never observe them. Only those who observe the mind can be called a thinker, a philosopher. Simply sit down and observe the thoughts that are going by. Remain alert and be aware of the thoughts that pass by. * Wa is pronounced as “Waa”. He is pronounced as “He” as in the word “head”. Guru is pronounced as “Guroo”. The meaning of this is WAHE- “Wonderful” GURU = Enlightener(RU) of Darkness(GU) Just as there is a technique for making food (bhojan), there is also a technique for meditation (bhajan). ਗLਰ ਪMਜਾ ਿਬਿਧ ਸਿਹਤ ਕਰQ ॥ (ਅQਕ 1402) Gur puja bidh sahit karang They worship their Guru with their minds pure and clear. SGGS p.1402) Those true disciples of the Guru are great and blessed. They know how to worship the Guru in the right way. There is only one right way and that is japna (chanting of the Lord's Name). There is only one right way, and that is the way of observing oneself. Normally, we observe others. We look to see what they are doing. Even in the spiritual atmosphere, this goes on, “Look at what they are doing, or look at what these people are doing!”. This world that the Lord has created is filled with uncountable objects, uncountable forms. What others are doing is not our duty. Our duty is to see how we are thinking. Our duty is to observe how our mind works. When the light of our soul is lit, then others will begin to receive that light from us. We should be willing to spend our entire life in working to light up our soul. This is the true charity. If we go around trying to light other people's soul up while our own light is unlit, we'll live in darkness. The whole world is already stumbling in this darkness, therefore the true charity, the true way to be of service to others is to light up our own soul. Once you have lit this inner light within you, all charities will serve their true purpose, all actions will be right. All the good deeds will be done correctly once this light is lit. All the donations will be fruitful. If this inner light is not lit, then even these good deeds can lead to the development of ego/pride. If this inner light is not lit, then all that is done in the name of good deeds cannot be truly good. It is like the bathing of the elephant*. We have to light up this inner light. This can only happen by the Lord's grace and blessings. To meet a Guru like Siri Guru Granth Sahib Ji is already a sign of a great blessing. To be born into a Sikh household (a house that worships, respects, and abides by the teachings of Siri Guru Granth Sahib Ji) is a very great blessing of the Lord indeed. To be able to wake up during the Amrit Vela (the ambrosial hour/the early morning hours) is already a very great blessing. This getting up early in the morning and getting oneself out of bed is one of the very great austerities and is a very auspicious blessing of the Lord. Right now when we wake ourselves up, only the body is up, the mind is not up. The body has awakened, but the mind has not awakened. Once the mind wakes up then you can consider the person as being always in samadhi (deep concentration and one-ness with the Lord). Whatever this person looks at, all that they see is the Lord. ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758) Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee Remember, Remember, Remember Your Guru and your asleep mind will wake up. (Raag Suhi Mehla 4, SGSS p.758) What is the method/technique for waking up the mind? Just as to wake up the body, noise and movement is required, the words of the Lord are required for the mind to wake up. We have to continuously chant “WaheGuru, WaheGuru” so that the mind can wake up. However, by only chanting, the attention can still go outwards. You are however, not to place any attention statues and pictures. Then what you do place your attention on? You have to place your attention on the vibration, on the sound of the chant. As Guru Ji says in Gurbaani: ਧLਿਨ ਮਿਹ ਿਧਆਨL ਿਧਆਨ ਮਿਹ ਜਾਿਨਆ ਗLਰਮLਿਖ ਅਕਥ ਕਹਾਨੀ ॥੩॥ (ਅQਕ 879) Dhun Meh Dhyaan Dhyaan Meh Jaaneyaa Gurmukh Akath Kahaani Place attention on the Vibration (sound), through attention realize the unspeakable Truth of those that follow the Gurus' teachings. (SGGS p. 879) * This example is from Sri Guru Granth Sahib: An elephant's bath refers to the fact that even after taking a bath in the river, when the elephant comes out, it throws mud and dust onto itself again with its trunk. Therefore it's bathing was useless. Which vibration/sound is Guru Ji speaking of? Guru Ji is referring to the sound that comes as you chant the word “WaheGuru” out loud. The real purpose of true spirituality is to focus our attention. There are nine gates that lead the attention outward. 1. Attention goes outward through the eyes. 2. Attention goes outward through the ears. 3. Attention goes outward through the nose. 4. Attention goes outward through the tongue. 5. Attention goes outward through the sensations on the skin. Sense attractions are outside. Forms that the eyes can see are outward. Sounds that the ears can hear are outward. The fragrances that the nose can smell are also outside. All foods that the tongue can enjoy and relish are outside. The sense of touch, the knowledge of whether something is soft or hard, hot or cold, is felt by the skin. All of these are only available if the attention of the senses goes outward. So the attention of human beings is conditioned to go outwards since all that they know about and want is in the external world. All the sense enjoyments have been enjoyed by going towards things outside. We can't even believe that there is any enjoyment within us. We are already so sure of the fact that enjoyments are outside. However, the true enjoyment of Naam (the holy Name of God) is within us. ਨਉ ਿਨਿਧ ਅQਿਮRਤL Jਭ ਕਾ ਨਾਮL ॥ ਦNਹੀ ਮਿਹ ਇਸ ਕਾ ਿਬKਾਮL ॥ (ਗਉੜੀ ਸLਖਮਨੀ ਅQਕ 283) Nau Nidh Amrit Prabh Kaa Naam Dehi Meh Is Ka Bisraam The nine immortal treasures of Naam (the Lord's Name) are placed within this human body. (Raag Gauri, Sukhmani, SGGS p. 283) It is said that even the blind man believes it is possible that there are forms existing. Even the deaf believe that there is definitely something in the world as speech because they can see so many people around them speaking. However, to believe that there is an inner enjoyment within us, is very hard even for those who have come to the holy sangat (congregation) for many years. ਨਉ ਿਨਿਧ ਅQਿਮRਤL Jਭ ਕਾ ਨਾਮL ॥ The nine immortal treasures of Naam (the Lord's Name) The greatest enjoyment is residing within this body. ਅਾਿਸ ਪਾਿਸ ਿਬਖMਅਾ ਕN ਕLQਟਾ ਬੀਿਚ ਅQਿਮ੍ਤL ਹO ਭਾੲੀ ਰN ।।੧।। (ਅਾਸਾ ਮ: ੫ ਅQਕ 385) Aas Paas Bhikuaa Kay Kuntaa Beech Amrit Hai Bhaee Ray Surrounded on all sides by the pools of poison, the nectar of immortality resides O Brother. (Raag Aasa Mehla 5, SGGS p. 385) On all sides there are the sense enjoyments. We don't have anything against the sense enjoyments as they are created by the Lord. However, if we are so stuck by the outer allurements of these enjoyments that we don't even bother to look for the inner enjoyment that resides within us, then we are known as “Inder*” (the god of the heavens). He has stopped only at the senses. Whosoever has gone towards that great inner enjoyment is known as “Inderjeet” (having won “Inder” or the outward-going tendency of the senses). He who has gone towards the great inner nectar has won the heavens and is therefore known as “Inderjeet” (one that has won Inder, the god of the heavens / the outward-going tendency of the senses). What is being referred to as “heaven” * Inder is simply a play of the term Indriya (outward-going tendency of the senses). in the analogy above? It is the enjoyment of the senses. So through the nine doors the attention goes outward towards these sense enjoyments. There is also a door that we have alluded to earlier called the tenth door/ tenth gate (dasam dwaar) and it is located within our forehead. By chanting “WaheGuru, WaheGuru” continuously, we are knocking on this door and it will open with the sound of “WaheGuru, WaheGuru”. If you listen to the sound of the chanting, the door will open. At this door there is a combination of instruments that resound and it is audible. This is what is referred to as the Anaahad Naad (the unstruck current) and is spoken about in Gurbaani many times. There are two kinds of sounds. One is known as “ahat”, which means the sound is created by striking two or more objects together. The sound that is resounding within us in the spiritual plane is referred to as “anaahad” which means that it is resounding by itself. ਠਾਕLਰL ਹਮਰਾ ਸਦ ਬPਲQਤਾ ॥ (ਮ: ੫ ਅQਕ 1160) Thaakur Hamraa Sad Bolantaa My Master (the Lord) forever speaks. (Mehla 5, SGGS p. 1160) The Lord is ever speaking. The words which He is speaking is the unstuck current. It is perpetually going on. The words of the Lord have a harmonious and musical quality to it. It is present in the spiritual planes. However, the Lord is not only forever speaking, Gurbaani says: ਪNਖਤ ਸLਨਤ ਸਦਾ ਹO ਸQਗN ਮO ਮMਰਖ ਜਾਿਨਆ ਦMਰੀ ਰN ॥ (ਸPਰਿਠ ਮ: ੫ ਅQਕ 612) Paykhat Sunat Sadaa Hai Sangay Mai Moorakh Jaaneyaa Dooree Ray The Lord sees and hears and is ever by our side, it is in my ignorance that I think He is far away! (Raag Sorath, Mehla 5, SGGS p.612) The Lord is also ever-seeing and ever-hearing us. He is also ever-near and ever with us. He is with us and afar at the same time. The Lord is ever-present with us as well, but He is also far in the sense that our senses cannot reach Him. He is beyond our understanding and intellect. As mentioned in Gurbani, the Lord is: ਸਰਬ ਿਨਵਾਸੀ ਸਦਾ ਅਲNਪਾ ਤPਹੀ ਸQਿਗ ਸਮਾਈ ॥ (ਅQਕ 684) Sarab Niwaasee Sadaa Alaypaa Tauhee Sang Samaaee The Lord accompanies all, resides in everyone, yet He is untouched. (SGGS p. 684) He resides within all, and yet He is untouched and untouchable by all. Just as the sun's rays can touch dirt, but doesn't become dirty by association. The Lord is within everyone, within every human being. However, the greed of the human being does not touch the Lord. The anger within human beings cannot touch the Lord. He is within everyone, but is untouched by the qualities within the human beings. He remains ever as Himself. He is the one spiritual truth in the spiritual planes. His speech is harmonious and has a musical quality to it. As the door within us opens, which means that as our asleep consciousness wakes up until it is fully awakened, we will be able to hear this sweet melodious sound of the Lord. This sound is evident in the spiritual planes. ਚNਿਤ ਅਚNਤ ਮMੜ ਮਨ ਮNਰN ਬਾਜN ਅਨਹਦ ਬਾਜਾ ॥ (ਅQਕ 856) Chayt Achayt Moorh Man Mayray Baajay Anhad Baajaa Remember the Lord, O foolish mind, and hear the unstruck current. O, foolish mind, remember the Lord. Keep on remembering the Lord (knocking the door), and you will be able to hear the unstruck current. This unstruck current has been mentioned countless times in the Teachings of the Gurus recorded in Siri Guru Granth Sahib Ji. ਿਬਨਵQਿਤ ਨਾਨਕL ਗLਰ ਚਰਣ ਲਾਗN ਵਾਜN ਅਨਹਦ ਤMਰN ॥ (ਅQਕ 922) Binvant Naanak Gur Charan Lagay Vaajay Anhad Tooray Nanak prays to the Guru's feet, the unstruck current resounds. (SGGS p. 922) The unstruck instruments will start resounding. The unstruck speech will start to be heard. In other words, that sound, which is produced without striking anything together, will be heard. This enjoyment of the Lord within us is not only something that educated people can reach. It is in reach of everyone, regardless of caste, creed, or status. ਜP Jਾਣੀ ਗPਿਵQਦL ਿਧਆਵO ॥ ਪਿੜਆ ਅਣਪਿੜਆ ਪਰਮ ਗਿਤ ਪਾਵO ॥ (ਗਉੜੀ ਮ: ੫ ਅQਕ 197) Jo Praanee Govind Dheyaavai, Parheyaa Anhparheyaa param gat pawai Whosoever remembers the Lord, they are liberated regardless of whether they are literate or not. (Raag Gauri Mehla 5, SGGS p. 197) Keep on doing this simran (this remembrance of the Lord), keep on doing it as long as the Lord has not resided within your breath. Keep on doing it as long as every hair on your body does not light up with the Light of the Lord. Keep on doing it as long as you have not yet received or reached that great enjoyment that resides within you. ਗLਰਮLਿਖ ਰPਿਮ ਰPਿਮ ਹਿਰ ਿਧਆਵO ॥ (ਰਾਮਕਲੀ ਮ: ੧ ਿਸਧ ਗPਸਿਟ ਅQਕ 941) Gurmukh rome rome Har Dheaavai The true disciple of the Guru remembers the Lord until all the hairs on the body are resounding with the Lord's Name. (Raag Raamkalee, Mehla 1, Siddh Ghosht, SGGS p. 941) --------------------------------------------------------------------------------------------------------------------------------

Sriman Sant Waryam Singh Ji Ratwara Sahib on Simran technique: PS: Maafi for hijacking this thread, got too excited! :sad:

Account merger complete Veerjeo Let Guru Sahib Jeo Maharaj take care of the other merger that we are here for :happy: :happy: Naam Abhiyaas Sriman Sant Jagjit Singh Ji Harkhowal Wale 'Abhiyaas' is a name given to that persistent effort with which mind is brought under control. The effort involves repeatedly stopping the mind from habitual indulgence and tuning it in contemplation of that Supreme Being instead. Mind's disposition is to wander here and there, it focusses its attention on worthless things, but one cannot find stability this way. The real aim is to realise Waheguru Ji and that can only happen if we turn our attention away from insignificant things and towards the infinite Brahm. The Abhiyaas, the effort, happens through meditation and mind comes under one's control with that. Meditation is the best medicine for controlling the mind and helps in eradicating diseases like ego, anger, etc. Thus, true Abhiyaas is when there is a constant effort to tune the mind so that it can remain in the constant remembrance and contemplation of the Brahm. Helpful tips for Abhiyaasis 1. A lot of time is needed for Abhiyaas, i.e. invest as much time as possible in spiritual contemplation. Just as weighing scale tilts to one side when weight is added to it, the time spend in Abhiyaas strengthens the power of simran which will eventually suppress the vices. But if we keep adding more negativity within us, it will outweigh all goodness. Thus, the motive is to reduce badness, so do not commit bad deeds from now on and outweigh the old ones with goodness. 2. It is important to be in Aasan at a specific place and time and to stick with Jaap of a particular Mantar only. Changing Mantars or recitation techniques, sitting for contemplation at random places and at random times are all obstructions in attaining concentration of the mind. It is very important to be punctual. 3. Abhiyaasi should be devoted to the Guru, lover of naam, very determined and focussed, neutral in hunger, thirst, happiness and sadness. He/she should stay away from slander, gossip and unnecessary debates - difference in opinions for instance. There should be undying devotion to Shabad Guru Sri Guru Granth Sahib Ji Maharaj and trust on the bachans of Mahapurashs. Only true devotees can receive true knowledge, sceptics will never be able to gain anything. 4. Abhiyaas must be done with full devotion regardless of whether one is successful or not. Instead of becoming impatient, acknowledge that it is our own fault; Then do benti for success in the lotus feet of Maharaj, He will surely honour the modesty. Do not do Abhiyaas for the sake of success. 5. Abhiyaasi should not get disappointed with any number of previous failures. Do not get desperate, or spend time in futile calculations. One should keep trying tirelessly till the time knowledge of the Self is realised. 6. Abhiyaasi should not be deterred by any difficulties in the way; keep doing simran with utmost conviction and devotion. Use skill (jugat) to trap the snake-like mind back into its box. Enthusiastic Abhiyaasi will definitely taste success, so keep marching on the path holding on to the thread of love. 7. It is very important for an Abhiyaasi to have absolute control on his/her needs. Practice proper restraint on eating, drinking, speaking, walking, sleeping, etc. Do not waste time, keep yourself immersed in simran and contemplation, do sangat of mahapurashs to keep mindset clean and focussed, do darshan of holy Granths. Stay away from cheap dances, plays, and other such rasful kriyas (activities). Practice restraint on speech, i.e. do not talk more than needed. Time is precious, spend it in Simran and meditation. Kaami chats, books, magazines, sangat of kaami men and women is strictly forbidden for Abhiyaasis. Always remember death, serve the Guru with body, mind and wealth. Remain ego-less, get blessings of Mahapurashs, do not get attached to material objects, keep attention focussed in Guruji's lotus feet to develop inner consciousness. Without Abhiyaas, mind can never come under control. Abhiyaas provides Shaastar (spiritual) and Shastar (martial) dexterity. It is through Abhiyaas one can be skilful in horse-riding, Gatka, spear-throwing, archery and weaponry. Swimming, Yoga Abhiyaas, Ridhi and Sidhis, Awareness of Self, Brahmgyan, worldly knowledge, intertwining with the infinite Brahm, all become possible with Abhiyaas. There are people that do 'Abhiyaas' of Maya and toil day and night and are successful at it. But these are nothing but temporary worldly joys. The true utopian happiness and supreme internal bliss can be achieved only by Abhiyaas of Naam and Bani. Four Types of Abhiyaasis 1. First type: Those quacks who read few scriptures and claim to be the doctor; they rely solely on bookish knowledge to describe techniques of doing Abhiyaas. They do not practice what they preach and use fancy words to sound like a real Abhiyaasi. Be extra careful of such fake individuals. 2. Second type: Those who dress up in religious garbs, close their eyes and pretend to be in Samadhi while their real aim is to get material rewards or fame in return. They use glycerine to cry crocodile tears so that people can consider them great Bairaagis. Such people are extremely devious, they play mind games to lure people in their trap. Be careful of these people also. 3. Third type: Those who do make efforts but their minds are rarely free from vices. There is a lack of Abhiyaas but at times their mind does come under control. The treatment will not work effectively if one takes right medication but does not keep appropriate precautions. Thus, renounce anything that becomes obstruction in the path of attainment of true contemplative state. Keep increasing the levels of Abhiyaas, real victory lies in the persistent effort; do not get disheartened. 4. The fourth Avastha is that of true lovers - their mind remains merged in the vastness of the Brahm. They forever stay away from Vikaars (vices); they do not let bad habits establish their roots in them as they do not participate in bad sangat at all. Such Abhiyaasis enjoy the real fruits of contemplation. Spiritual Gains from Naam Abhiyaas Although mind does come under control with Abhiyaas, however without Bairaag the spiritual elevation does not last for long. Mind is extrovert in nature; with Abhiyaas, one should maintain internal state of Samadhi and ignore external influences. Sometimes, Abhiyaasis force themselves into this state of Samadhi but the reward is less than satisfactory. Therefore, Abhiyaas needs the company of Bairaag if one wants to develop state of supreme ecstasy. A Bairaagi person remains indifferent to material objects, he/she becomes true to 'Tinne Viche Maya Paayea'. So, train the mind so that it can remain in simran; consider everything worthless except Waheguru Ji for only He is the only absolute truth. When such Avastha is attained, new, fragrant thoughts will start sprouting within. These rivers of thought will eventually submerge the mind into the limitless ocean of Brahm; salvation and oneness with eternal light will be obtained. Now the thing is, this Avastha is obtained with great efforts and one must be extra careful till the end so that it does not go to waste. Take the support of Murshad (the Guru) and Sangat to cross this treacherous ocean and be a Pargramee; do not be boastful after making it to the other side and consider yourself forever under the debt of the Guru and the Sangat who made it possible. Then, be a loyal son/daughter of the Guru and emancipate the fellow Gursikhs also. Guruji says: ਮਾਨ ਮੋਹ ਅਰੁ ਲੋਭ ਵਿਕਾਰਾ; ਬੀਓ ਚੀਤਿ ਨ ਘਾਲਿਓ ॥ Pride, emotional attachment, greed and corruption are gone; I have not placed anything else, other than the Lord, within my consciousness. ਨਾਮ ਰਤਨੁ ਗੁਣਾ ਹਰਿ ਬਣਜੇ; ਲਾਦਿ ਵਖਰੁ ਲੈ ਚਾਲਿਓ ॥੧॥ I have purchased the jewel of the Naam and the Glorious Praises of the Lord; loading this merchandise, I have set out on my journey. ||1|| ਸੇਵਕ ਕੀ, ਓੜਕਿ ਨਿਬਹੀ ਪ੍ਰੀਤਿ ॥ The love which the Lord's servant feels for the Lord lasts forever. ਜੀਵਤ ਸਾਹਿਬੁ ਸੇਵਿਓ ਅਪਨਾ; ਚਲਤੇ ਰਾਖਿਓ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥ In my life, I served my Lord and Master, and as I depart, I keep Him enshrined in my consciousness. ||1||Pause|| ਜੈਸੀ ਆਗਿਆ ਕੀਨੀ ਠਾਕੁਰਿ; ਤਿਸ ਤੇ ਮੁਖੁ ਨਹੀ ਮੋਰਿਓ ॥ I have not turned my face away from my Lord and Master's Command. ਸਹਜੁ ਅਨੰਦੁ; ਰਖਿਓ ਗ੍ਰਿਹ ਭੀਤਰਿ; ਉਠਿ ਉਆਹੂ ਕਉ ਦਉਰਿਓ ॥੨॥ He fills my household with celestial peace and bliss; if He asks me to leave, I leave at once. ||2|| ਆਗਿਆ ਮਹਿ ਭੂਖ, ਸੋਈ ਕਰਿ ਸੂਖਾ; ਸੋਗ ਹਰਖ ਨਹੀ ਜਾਨਿਓ ॥ When I am under the Lord's Command, I find even hunger pleasurable; I know no difference between sorrow and joy. ਜੋ ਜੋ ਹੁਕਮੁ ਭਇਓ ਸਾਹਿਬ ਕਾ; ਸੋ ਮਾਥੈ ਲੇ ਮਾਨਿਓ ॥੩॥ Whatever the Command of my Lord and Master is, I bow my forehead and accept it. ||3|| ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਠਾਕੁਰੁ ਸੇਵਕ ਕਉ; ਸਵਰੇ ਹਲਤ ਪਲਾਤਾ ॥ The Lord and Master has become merciful to His servant; He has embellished both this world and the next. ਧੰਨੁ ਸੇਵਕੁ, ਸਫਲੁ ਓਹੁ ਆਇਆ; ਜਿਨਿ ਨਾਨਕ ਖਸਮੁ ਪਛਾਤਾ ॥੪॥੫॥ Blessed is that servant, and fruitful is his birth; O Nanak, he realizes his Lord and Master. ||4||5|| (Ang 1000, Dhan SGGS Ji Maharaj) 6 Characteristics of a true friend There is a slok in Sanskrit: ਪਾਪਾਨ ਨਿਵਾਰਿਯਤ ਯੋਜਯਤਿ ਹਿਤਾਯ ਗੁਰਯੇ ਚਗੋਹਯਤਿ ਗੁਵਾਨ੍ਰ ਪ੍ਰਕਟੀ ਕਰੋਤਿ ॥ ਆਪਤ ਗਤਾਂ ਨ ਜਗਤਿ ਦਦਾਤਿ ਕਾਲੇ ਸਨਮਿਤ੍ਰ ਲਖਯਣੰ ਲਖਯਣੰ ਪ੍ਰਵਦੰਤਿ ਸੰਤਾ:॥ A true friend should: 1. eradicate evil i.e. should forbid us from committing sins; 2. help connect to the true love, to the contemplation and meditation of Waheguru Ji; 3. keep secrets (faults of friends) i.e. should not slander friends in public; 4. help bring out good qualities of others; 5. stick by friends in need, should help solve the crisis on hand; and 6. help satisfy necessities like money, food and clothing etc. in times of need. The Bairaag State of Abhiyaasi A slok in Sanskrit says: ਨ ਕਾਂਖਸ਼ੇ ਵਿਜਯੰ ਗਮ ਨਚਦਾਰ ਸੁਖਾਦਿਕੰ ॥ ਭਕ੍ਵਿੰ ਏਵ ਸਦਾ ਕਾਂਖਯੇ ਤ੍ਵਯਿ ਬੰਧਵਿ ਮੋਚਨੀ ॥ Meaning - I do not desire to rule nor want pleasures like women, etc. I only need the meditation of Your lotus feet. True Abhiyaas can only be practised by a person who has supreme Bairaag for lotus feet of the Lord. 6 types of Sanctuary ਅਨਕੂਲਸਯ ਸੰਕਲਪ: ਪ੍ਰਤਿਕੂਲਸਯ ਵਰਜਨੰ ॥ ਰਖਿਸ਼ਯਤਿ ਇਤਿ ਵਿਸ਼੍ਵਾਸੋ ਗੋਪਿਤ੍ਰਤ੍ਵੇ ਵਰਣੰ। ਤਥਾ: ਆਤਮ ਨਿਖਸ਼ੇਪ ਕਾਰਪਨਯੰ ਖਟ ਵਿਧਾ ਸਰਣਾਗਤਿ:। 1. Servant must adapt to the ways of the Master. 2. Renounce participations in worthless contradictions and arguments. 3. Have undying faith that Lord will forever protect me. 4. Constant prayers for protection, more protection. 5. Surrender everything (self, mind, and wealth) in the lotus feet of Guruji i.e. drop worldly attachments. 6. Admit cowardice i.e. never hide your weakness in front of Guruji. Show your humility by saying, 'I am a sinner, I cannot serve you well! Please bless with prudence!' and Maharaj will surely honour your modesty. Then: ਜੋ ਸਰਣਿ ਆਵੈ ਤਿਸੁ ਕੰਠਿ ਲਾਵੈ ਇਹੁ ਬਿਰਦੁ ਸੁਆਮੀ ਸੰਦਾ ॥ The Lord lovingly embraces whoever comes to the Lord's Sanctuary - this is the way of the Lord and Master. ਬਿਨਵੰਤਿ ਨਾਨਕ ਹਰਿ ਕੰਤੁ ਮਿਲਿਆ ਸਦਾ ਕੇਲ ਕਰੰਦਾ ॥੪॥੧॥੪॥ Prays Nanak, I have met my Husband Lord, who plays with me forever. ||4||1||4|| (Ang 544, Dhan SGGS Ji Maharaj) This is how an Abhiyaasi is able to find the sanctuary of the Lord. Waheguru Ji forever protects his true devotees. It is our duty to make constant efforts, so keep doing that. Hukam of Maharaj for a Gursikh Abhiyaasi ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ 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. ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥ Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥ 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. ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ 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. ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥ 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. ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥ That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru's Teachings are bestowed. ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2|| (Ang 305, Dhan SGGS Ji Maharaj) Guruji has clearly explained the entire Abhiyaas Kriya for a Gursikh. A persistence and determined Abhiyaasi will eventually get freedom from cycle of birth and re-births. Four Obstacles in Naam Abhiyaas 1. Laziness; 2. Flights of fancy (Furney); 3. Dependency on Sleep; and 4. Occult (Ridhi Sidhis) Abhiyaasi should always pray in the lotus feet of Waheguru Ji to keep him/her free from these obstacles. Waheguru Ji then becomes the protector and makes sure that the path remains smooth to tread. There are many other examples and inspirational material available on this subject. No single article can be considered complete and words alone will not do anything, although they can guide us on the right path. Thus, a benti in your feet: Please let us all make efforts, become true Abhiyaasis so that we can cross this treacherous ocean and reach the other side. ਇਸ ਤੇ ਊਪਰਿ ਨਹੀ ਬੀਚਾਰੁ ॥ Beyond this, he has no other thought. ਜਾ ਕੈ ਮਨਿ ਬਸਿਆ ਨਿਰੰਕਾਰੁ ॥ Within his mind, the Formless Lord abides. (Ang 292, Dhan SGGS Ji Maharaj)

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

awesome ! here's another one for you guys.

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

Gaaveh Gambheer Dheer Matt Saagar Veechar by Gyani Sant Singh Ji Maskeen ਗਾਵਹਿ ਗੰਭੀਰ ਧੀਰ ਮਤਿ ਸਾਗਰ ਜੋਗੀ ਜੰਗਮ ਧਿਆਨੁ ਧਰੇ ॥ The beings of deep and profound understanding, oceans of wisdom, sing of Him; the Yogis and wandering hermits meditate on Him. (Sri Ang 1389, Sri Guru Granth Sahib Ji) The uniqueness of everything beautiful in this world lies in its depths. The vegetation that appears to be covered with gorgeous flowers, or the huge trees whose branches reach out to the skies, have their roots firmly established deep in the ground. However, a tree that argues against letting his roots go into ground's depths shall not be able to grow tall and touch the sky either. Tall buildings have their foundations embedded in the depths of the earth. High rising ocean waves, who possess the capacity to engulf biggest of lighthouses, have got pearls in its depths. Similarly, the taller the mountain, the colder its peak; however, seekers are also aware that treasures like gold, silver, diamonds, all lie in its bosom. Beauty appears to lie in the heights and the vastness, but in reality, the secrets of true beauty can only be found in the depths. The same rule applies to human beings too: The external beauty that becomes the source of attraction for many actually comes from the depths of one’s own self. It is an absolute truth that those human beings, who have not plunged into these depths of the self remain deprived of peace, contentment, knowledge, and countless other divine qualities. On taking the plunge however, the first treasure of contentment is discovered. That who is discontent with what he has got clearly shows he has not taken the first steps on the journey inwards, and as such, is very hard for him to become as vast as the ocean. All the great Avtars, prophets, philosophers and thinkers could achieve the wisdom only by going into the depths of their existence. Just as there are countless stones on the mountains and waves on the ocean’s surface, while the real treasures lie in their depths; similarly, anger and hatred are on the surface of human beings, but everyone possesses peace, compassion, politeness, and other countless divine attributes deep within. Therefore, those who plunge into the depths of their existence are called ‘Gehar Gambhir’, and it is only these people who can possess the vastness of the oceans and mountains. Those who float on the shallow surface, however, remain arrogant, restless, narrow-minded and cunning; these then cause all sorts of pains and sufferings in their lives. Guru Pyaare Sangat Jeo, please forgive all the mistakes made in the post.. Gurfateh

Jeevan Jaach Veechar by Gyani Sant Singh Ji Maskeen The entire universe is under the control of time (kaal) in which everyone is allotted a predetermined time to perform their tasks. All living forms have been given plenty of opportunities to eat, drink, sleep and reproduce, but only human body has been given the ability to merge with the Supreme Being. That is why, Satguru Ji's Bani calls it a wonderful chance to be one with the Creator; one has enjoyed His creations in animal life forms too, but now is the chance to meet the Creator of these creations: ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ This human body has come to thy hand. This is thy chance to meet the Lord of the world. (Sri Ang 378, Sri Guru Granth Sahib Ji Maharaj) And: ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥ This is thine opportunity and this thy time. Look thou into thy mind and reflect on this. (Sri Ang 1159, Sri Guru Granth Sahib Ji Maharaj) On the ladder of existence, we have crawled and climbed many a rungs in the form of previous lives, and we now stand on the golden rung, this human body, that can lead us straight to Sachkhand. Sadly, man often falters and slips from this rung and loses his balance: ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥ The man who misses this opportunity, He suffers sorrow of coming and going. (Sri Ang 1074, Sri Guru Granth Sahib Ji Maharaj) Life is a path, and human body is the traveller; Childhood, Adolescence, and Old age are its three stages. Each stage is crowded with materials, friends and relatives. Seeing the hustle and bustle of these stages, one's consciousness wavers and derails from the true path. There are dark clouds of five vices along the way too, but Guru's word and guidance prevents them from flooding the path. In the end, only a few fortunate souls are able to cross the meandering valleys and reach the final destination. ਕਬੀਰ ਜਿਹ ਮਾਰਗਿ ਪੰਡਿਤ ਗਏ ਪਾਛੈ ਪਰੀ ਬਹੀਰ ॥ ਇਕ ਅਵਘਟ ਘਾਟੀ ਰਾਮ ਕੀ ਤਿਹ ਚੜਿ ਰਹਿਓ ਕਬੀਰ ॥੧੬੫॥ Kabir, crowds follow the path, the Pandits have traversed. There is an arduous cliff on the way to the Lord, Kabir is scaling that cliff. (Sri Ang 1373, Sri Guru Granth Sahib Ji Maharaj) The pleasures enjoyed by humans are absorbed via senses from external sources. However, the real happiness within cannot be savoured with any sense of sight, touch or smell. Enjoying the smaller, insignificant worldly pleasures, one remains deprived of the incomparable, eternal blissful state: ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ The nine treasures and the Nectar are Lord's Name. Within the Human body itself is its seat. (Sri Ang 293, Sri Guru Granth Sahib Ji Maharaj) These nine treasures of His Name are beautifully laid on the platter of life, but on their death, careless human beings end up mixing them in dirt: ਜਨਮੁ ਪਦਾਰਥੁ ਖੋਇ ਗਵਾਰਾ ॥ The ignorant man loses the invaluable commodity of human life. (Sri Ang 676, Sri Guru Granth Sahib Ji Maharaj) Life is like a dream; it lasts for a very short time and has no element of reality in it. And anything that is not real is merely a play; some are made kings in this play while others play the part of beggars; some are sad and some are happy. Those who understand the rules of this show will set off on a journey to find the Truth, the Absolute Truth. ਜਗਿ ਜੀਵਨੁ ਐਸਾ ਸੁਪਨੇ ਜੈਸਾ ਜੀਵਨੁ ਸੁਪਨ ਸਮਾਨੰ ॥ The worldly life is such that it is like a dream. The life is equal to a dream. (Sri Ang 482, Sri Guru Granth Sahib Ji Maharaj) And: ਜਿਉ ਸੁਪਨਾ ਅਰੁ ਪੇਖਨਾ ਐਸੇ ਜਗ ਕਉ ਜਾਨਿ ॥ ਇਨ ਮੈ ਕਛੁ ਸਾਚੋ ਨਹੀ ਨਾਨਕ ਬਿਨੁ ਭਗਵਾਨ ॥੨੩॥ As is a dream and a show, so know thou this world to be. Nanak, without the Lord, nothing is true in these. (Sri Ang 1427, Sri Guru Granth Sahib Ji Maharaj) Life is like a stringed instrument, the breath and senses being its strings. However, not everyone knows the art for creating beautiful music with this instrument. It is easy to break its strings, but incredibly difficult to produce divine sounds out of it. Broken breaths and displaced senses are witness to the fact that we have ended up breaking the string instrument of life; that is why there is no music in our bland lives. ਕਬੀਰ ਜੋ ਹਮ ਜੰਤੁ ਬਜਾਵਤੇ ਟੂਟਿ ਗਈਂ ਸਭ ਤਾਰ ॥ ਜੰਤੁ ਬਿਚਾਰਾ ਕਿਆ ਕਰੈ ਚਲੇ ਬਜਾਵਨਹਾਰ ॥੧੦੩॥ Kabir, all the strings of the instrument, which I played upon, are broken. What can the poor instrument do, when the player has departed? (Sri Ang 1427, Sri Guru Granth Sahib Ji Maharaj) A musician is one who can tune his instrument and produce wonderful music; and a Gursikh is one whose every action is in tune with Waheguru Ji's own voice. Guru Roop Sangat Jeo, lets all pray in the lotus feet of Sri Guruji Maharaj that He blesses us with the consciousness and wisdom with which we can concentrate our senses on the One so that we can also produce and listen to this divine music in this lifetime. Gurfateh!

Wjkk Wjkf Guru Roop Sangat Jeo, Waheguru Ji made me do another translation after such a long time, I am thankful to Him. As usual, apologies beforehand for all the errors I have might have made while translating. Hope this katha helps people who have questions about Naam Abhiyaas, it certainly helped me clarify a few things! ------------------------------------------------------------- NAAM ABHIYAAS ----------------------------------------------------------------- The tongue is doing the JAP of Waheguru, but the thought of uttering Waheguru mantra takes place in the mind. The navel is natively referred to as Dhunni because it is this place where sound (dhun) emerges from. The air strikes the Dhuni when a thought of saying something takes place in the mind. Naabhi (Navel) is like a wind instrument - For example, a harmonium, flute, shainai, etc. can only produce sound if it is pumped with some air, otherwise one cannot produce any sound out of them. Naabhi is one such instrument Waheguru has planted in our body that only produces sound if wind is applied to it. It is the wind that is an important element in the whole procedure. That is why, Guru Nanak Dev Ji has called wind a Guru because it is the Guru that creates associations for us. Wind produces speech, and with speech we are able to make associations with others. In the worldly affairs, we first see and then speak about it. In the case of Waheguru, we will HAVE to speak to create the association. ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥ kabeer kaeso kaeso kookeeai n soeeai asaar || Kabeer, chant the Name of the Beautifully-haired Lord; do not sleep unaware. ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥ raath dhivas kae kookanae kabehoo kae sunai pukaar ||223|| Chanting His Name night and day, the Lord will eventually hear your call. ||223|| (Ang 1376, SGGS Ji) Kabir Ji says no matter what, I will keep on saying Lord's name, eventually my call will be heard. On the worldly level, we see and then speak, but here one has to just keep saying His name, one day we will be able to see Him standing right in front of us. When wind strikes the Naabhi, it produces a sound, that sound is called Parra. When that sound rises up and reaches the heart, it is called Basanti; this is where that sound recieves its words. When the words reach the throat, that state is called Madhmaa, this is where a complete sentence is formed. Eventually, tongue expresses it outside the body; this state is called Bekhari. So these are the stages of speech: 1. Parra 2. Basanti 3. Madhmaa 4. Bekhari Now, one has to reverse the process and take that sound back to the Dhunni, the place where the sound arose from. Kabir Ji refers to this as: ਉਲਟੀ ਗੰਗਾ ਜਮੁਨ ਮਿਲਾਵਉ ॥ oulattee gangaa jamun milaavo || Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa. (Ang 327, SGGS Ji) One has to reverse the cycle and merge Ganges back into Yamunaa - The sound that was created at the Naabhi, and came out of the body via the tongue has to reversed and sent back to the Naabhi. Of course, this process is very difficult. One can keep saying Waheguru Waheguru thousands of times, the effort will be fruitless until one is able to reverse the sound and take it back to where it emerged from i.e. the Dhunni. In order to do that, Bekhari must be converted to Madhmaa, Madhmaa to Basanti, and finally Basanti to Parra. The inner revolution will start only when the process of utterence of Waheguru is reversed. When Waheguru is uttered and reversed this way, it takes away all the clingling pains and sufferings; this sound provides supreme bliss. However, in order to be able to say Waheguru in the above way, one has to utter Waheguru a lot of times and meditate on it until the state is reached where the process of reversal is finally accomplished. How to achieve the revesal? The sound came out from the inside via the tongue, so it cannot take it back in; one has to use the ears to take the sound back inside. Guru Teg Bahadur Ji says: ਰੇ ਮਨ ਰਾਮ ਸਿਉ ਕਰਿ ਪ੍ਰੀਤਿ ॥ rae man raam sio kar preeth || O mind, love the Lord. ਸ੍ਰਵਨ ਗੋਬਿੰਦ ਗੁਨੁ ਸੁਨਉ ਅਰੁ ਗਾਉ ਰਸਨਾ ਗੀਤਿ ॥੧॥ ਰਹਾਉ ॥ sravan gobindh gun suno ar gaao rasanaa geeth ||1|| rehaao || With your ears, hear the Glorious Praises of the Lord of the Universe, and with your tongue, sing His song. ||1||Pause|| (Ang 631, SGGS Ji) Keep on singing Waheguru matra, but do not let it get wasted in the thin air, the purpose is to listen with ears and take the sound back inside the body. Just like food is taken in with mouth and eventually becomes blood, similarly when praises of the Lord are taken back inside, the person will be blessed with salvation; this absorbed sound will give supreme bliss, and result in Samadhi Avastha. However, one has to really LISTEN to the sound of Waheguru matra; when one LISTENS with utmost concentration, millions of pains and sufferings are elimination by just one Waheguru Jap. ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ naanak bhagathaa sadhaa vigaas || O Nanak, the devotees are forever in bliss. ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੦॥ suniai dhookh paap kaa naas ||10|| Listening-pain and sin are erased. ||10|| (Ang 3, SGGS Ji) When one really LISTENS with love and concentration, then ears will absorb the sound inside and take it to the throat i.e. Madhmaa. When one is able to convert Waheguru sound back to Madhmaa, it will give immense joy to such a person - he will be able to actually enjoy the rass of Gurbani. If the concentration and love is maintained, the sound reaches from Madhmaa to the heart (Basanti); one starts hearing the Anhad Naad at this stage. This stages takes that person to the doorsteps of God. Guruji describes it as follows: ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ so dhar kaehaa so ghar kaehaa jith behi sarab samaalae || Where is that Gate, and where is that Dwelling, in which You sit and take care of all? ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥ vaajae naadh anaek asankhaa kaethae vaavanehaarae || The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there. ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥ kaethae raag paree sio keheean kaethae gaavanehaarae || So many Ragas, so many musicians singing there. (Ang 6, SGGS Ji) There is immense celebration at the doorsteps of the Lord. Ancient Kings and Maharajahs would order music to be played at the doors of their palace during mornings and evenings. Bhagats would hear the Anhad Naad inside, and created instruments to try to reproduce that sound. This stage is immensly enjoyable, but there is only one more step left to be taken further - the sound that has become Madhmaa has to strike the Naabhi and become Parra again. If the required concentration is maintained and one keeps keeps the Jap going, the sound will strike the Naabhi; the Naabhi that opened to create the sound in the first stage will fully open up. At this stage, body lives but mind (mann) dies. Such a person starts existing on the same level as Waheguru Himself. Kabir Ji clearly declares: ਬਿਗਰਿਓ ਕਬੀਰਾ ਰਾਮ ਦੁਹਾਈ ॥ bigariou kabeeraa raam dhuhaaee || Just so, Kabeer has changed. ਸਾਚੁ ਭਇਓ ਅਨ ਕਤਹਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ saach bhaeiou an kathehi n jaaee ||1|| rehaao || He has become the Embodiment of Truth, and he does not go anywhere else. ||1||Pause|| (Ang 1158, SGGS Ji) ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ ab tho jaae chadtae singhaasan milae hai saaringapaanee || 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 ॥੬॥੩॥ raam kabeeraa eaek bheae hai koe n sakai pashhaanee ||6||3|| The Lord and Kabeer have become one. No one can tell them apart. ||6||3|| (Ang 969, SGGS Ji) A Gurmukh Bhram Gyaani who has reached such an Avastha then does not need to recite Waheguru mantra, the sound constantly vibrates inside him with every breath taken - he/she becomes the roop of Akal Purakh Waheguru. Waheguru Waheguru Waheguru --------------------------------------------------------------- SMAPT ------------------------------------------------ Link to original audio: http://www.sikhee.co...m%20Abhiyas.mp3 PS: Will upload a pdf of this as well when the server lets me upload it :s Thanks Sangat Jeo Wjkk Wjkf

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

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

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

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