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On a serious note, the people who started this seem desperate to get hugs. If you want a hug go to Punjab and find some on the road. (hug means poo) lol

BEFORE AND AFTER

In gore countries I wanna hug Awwwwwww ***HUGS*** In Punjab Mai tere te haggna ***bannnggg...bannngggg...banngggg*** ***more banngggg...bannnggg....banngggg***

I got this from facebook, apparently today is hug a singh day.. :biggrin2: :biggrin2: :biggrin2: So who wants brotherly hug and brotherly puppy on their cheek? hehe.. i am hugging you all today

No one has hugged me today.

Freedom from this material world. It's like being able to see the Matrix.

Sikhi teaches us to seek out the Sadh Sangat (truthful people) You are not even confident he is telling you the truth. Cut him off. Bad company will hold you back.

Try explaining it to gorey tude iz aver hagg a singh de vi vill hagg evri singh vi see ani ware vi bont tu axe-press aver lavv phor aver sikh brudurz bikoz vi aar phraum pnjaab, vi kainaut hagg di garalz, batt onlee boyez

Truth is eternal. The times change. Circumstances change. Truth remains enduring, ever applicable.

Amar Shaheed Baba Gurbachan Singh Ji Manochahal 20th shaheedi Smagam on march 3rd 2013 10:00 AM-1:00 PM 49 Gypsy Lane Leicester, Gurdwara Sri Guru Dasmesh Sahib visit 1984tribute.com

The people that have gathered the information to get the correct dates should present the calendar to Sri Akal Takht Sahib. One benti I have and I believe others would want the same, is not to distribute the new calendar until Sri Akal Takht Sakhib approves of it. We need to learn from Gurmukhs that we praise every day. Nothing good can come out of releasing the new calendar as the Khalsa Panth is already confused over the two calendars that are being used by Sikhs. These type of decisions need to be made at the Panthic level and not in jathas or individually. Essence of Sikhi is to celebrate Maharaj's infinity state everyday. Maharaj never comes or goes anywhere, he is always present.

Hello Vera!

You can't rely on others to bring you happiness and comfort. To be truly happy it must come from within.

Wahe guru ji ka khalsa wheguru ji ke fathe, Just wanted the members of this site to give me there opinions, on the kirpans . I am trying to make an affordable usable and beautiful kirpan for everyday carry. Yes the design is very similar to a popular produced kirpan, honestly he got it right on the design but not on the price.Hand made Damascus/ wootz 1095 carbon steel with 15n20 nickel about 180 layers. The picture with 3 kirpans are made from a single billet and are cut and shaped accordingly. the other two are made of the same material but the handles are pinned and are not one piece of steal. Both blades should be really strong was just figuring out the best way to making them. This is still in the early stages. Will be torture testing these kirpans to make sure they are battle ready weapons. I still not sure about the sheath. I am working on kydex sheaths now still in design phase. But i am hoping to offer these kirpans for $150-180 dollars usa. I am also working on a economical version at about $90 us dollars. Not really a business for me its more of a hobby and side-project. All version will come with kirpan and sheath. Well i am eagar to read your comments. Wahe guru ji ka khalsa wheguru ji ke fathe

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LOLL Doesn't that mean i want to poo on you? Doesn't hug in Punjabi mean that? LOL haha yeah and plus when no one does it it's just besti

Care to share how it's not? :O I'd take your word for it, but I'd like to know why. I think people have a habit of making certain things more mythical when in reality they are not so out of reach than they really are. Just like the katana, it's an amazing blade and takes incredible skill to make, but a European high quality blade could compete with it. The process isn't exactly the same and even in the old days each sword smith had a unique way of making their sword and even further no one swordsmith made an identical sword. Each sword varied based on many factors. What is your basis to say this isn't wootz? RicFurrer has a chemistry degree and his life is dedicated to metallurgy.

I know day dedicated to it.. is bit of gay. Lol

Yeah, but that wasn't the intent of this day lol ^

hahhahahhahahhahahah

yaar oh muddke aayi vi nai kisi da jvaab dekhan...te asi online morcha shuru kar leya saare thhekke band karan da...menu lagda mera paaya gaana sunn ke hi kamm sar gya bibi da...

Lol@ Singh559

Where's OnlyFive Ji when you need him?..... :strong:

Khalsa Jee, There is an indepth study of Sikhism and Islam here - http://www.sikhmissionarysociety.org/sms/smspublications/SikhReligionAndIslam.pdf Islam & Sikhism - Women - http://www.sikhmissionarysociety.org/sms/smspublications/Islam & Sikhi - Women .pdf There is also an eye opening website on Islam here - http://www.faithfreedom.org

My dastaar and dhari are like insect repellent. From afar, people can see that I am a religious person. It keeps the bad critters away.

can try make them out of wootz steel like some russian swordsmiths are doing righ tnow

Great message! Hopefully cheapos like Honey "Singh" will pay heed, and in future Bhajji himself will lead by example as well.

second that

Agreed, even if the calender is 100% right Sri Akaal Takht Sahib is supreme. Sant Jarnail Singh Khalsa Bhindranwale was barred by Sri Akaal Takht Sahib to bring shastar into Darbar Sahib, but it's Dasam Patshah's hukam to keep shastar. Sant Ji respected the hukam although he wasn't wrong and did matha tek from outside. We need to unite under Sri Akaal Takhat Sahib and not under jathebandian. When this happens no missionary or other anti panthic force can stop us.

Hard Work + Smart Work = Money Simultaneously Gurbani + Path + Gurdware = Peace of mind Up to u maintian the balance... for someone becoming wealthy is earning $10/hr for some $100/hr n for some $1000/hr...

Same in the uk, we took alot of time out, writeups, CDs, ringin takht sahib all jathebandia. Kick off etc. personal infights between singhs who were close at one time just over this <banned word filter activated>, and in the end all that will happen is the Sarna group will send another <banned word filter activated>. So it's positive that he lost

http://www.sikhsangat.com/index.php?/topic/63888-concerns-about-sikhri/?hl=sikhri Read my post here: http://forums.wahegu...post__p__204098 . Also read that thread regarding harinder started going global. This guy is total toxic. I would probably wash my hand thousand times if I meet him again. If you want to talk about it then let me know via pm. Why Toxic: 1. Against Sri Dasam Granth. I don't need to explain more. 2. Against Ardas (Modified it). In 90's camps they used to say "Guru maneyo Panth...". That was their first mistake. They probably don't do that again but you will hear them "We are panth" over and over. 3. To them Meat is okay. Mostly 95% of their camps serves meat on their menu. Amritdhari camp goers eat meat regularly. Their official secondary youth sewadar in written admit and all california know that he eats meat openly while wearing kirpan. I can give names but i won't as it will get me in trouble. 4. Guru Granth Sahib ji Beadbi: To them it is certainly a book and they clearly have no respect. They still take guru sahib jee in carry-on roller bags from local gurdwara sahib to camp site. 5. School Syllabus: Sold and still selling their sunday gurdwara school syllabus with countless mistakes (mainly Ardas) and so on. You can find about that online. Bay Area (San Francisco) largest gurdwara sunday school teachers protested for more than one year and finally gave them ultimatum to put their school materials in garbage. Though one good thing out of all bad is that they are pro-sikh movement. They are in together with insaaf and sikh coalition and recently with khalra organization. Other than that they should be really avoided at all cost; especially his interaction with youth or kids.

Missionaries/<edited> sheer paranoia, insecurity complex, hindu phobia is unbelievable, next thing these goons will do is remove guru from nanak sahib ji and add prof label infront of nanak to remove any association from ancient indic traditions ...what a pile of protestant/victorian ferengi scumbags...they are without any doubt reincarnation of <edited> and victorian/protestant ferengi paid missionary tattu chapli sikhs. ..!!!!!!!

Let me attempt to explain this in some detail. Please bear with me. First of all, what a hypocrit. He himself keeps on saying "ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ", "ਗੁਰੂ ਅੰਗਦ ਸਾਹਿਬ" and "ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ". The key word there is what? "ਸਾਹਿਬ". Why is he adding Sahib? Is it written anywhere in Guru Granth Sahib Jee? is Guru Nanak SAHIB written? Nope. Then if he can add the word Sahib out of respect, then why can't someone else add the word Sri (or Shri) or Maharaj, etc? Purely hypocritical on Dilgeer's part. You see the trend, this whole "Guru Granth Da Panth". Once you start basing every little thing on Guru Granth Sahib Jee, then you might as well change more than 75% of Sikhi today. That's what they want to do. They want to limit your mind to Guru Granth Sahib Jee and not have you read anything else. However in this case, it seems like Dilgeer can't even read Guru Granth Sahib himself properly, let alone understand it. Now before going into it, here is some background. It's a very simple concept. When Guru Sahibs would go around for parchaar (far and wide), they would adjust their parchaar based on the type of people they were intereacting and communicating with. The way they would speak would change as the congregation changed. Guru Sahibs spoke many different languages and within those languages are common words. And within each individual languages are different way of pronouncing words based on ones upbringing and lineage/ancesttry. For example, within Punjabi, Hindi and Urdu are many very commonly shared words, and sometimes they are pronounced slightly different depending on which language you speak. Also, within individual languages there are different pronounciations of specific words. For example, let's take the Punjabi language. You must have in your life at one point heard someone speaking Punjabi slightly different than yourself and pronounce common words slightly different than yourself as well. Well that is most likely because they are from a different area, a different upbringing, or a different caste. Yes I said it. Caste. Even though we don't "believe" in it, it still does make a big difference in one's upbringing and one's experience through family traditions and lifestyle. From how we speak, dress, eat, etc. It all gets affected with caste/lineage. Now, Guru Granth Sahib Jee is the best example of all of this. There is Gurdev, Gurdeo, Dev, Deo, Sev and Seo. It all just depends on where you come from and how you are raised. They are just slight differences but mean the same thing. Let us examine closely what Dilgeer said, he is writing alot at once and it can really confuse the reader. In the first half of his article he keeps on pulling out Gurbani tuks and keeps on trying to show where commas or bishraams go. By doing this he sneakily misinterprets lines on purpose. One prime example: (2 side notes. 1. Notice how he puts Sahib in brackets in an attempt to show his respect. 2. See how he is putting in his atheist views by stating this ਉਹ ਗਰਭ-ਜੂਨ ਦੇ ਦੁੱਖਾਂ (ਦੇ ਡਰ) ਵਿਚ ਨਹੀਂ ਆਉਂਦੇ। He made the translation garabh-joon dukh to the fear of death/reincarnation. Typical missionary mindset as they don't believe in reincarnation or any type of mystical concept.) So, in that line, look at how he purposefully misinterprets and mistranslates it. He says that the "Dev" after Arjan goes with "Guru" which is after Dev. Are you kidding me? I'm pretty sure if the writer wanted to call Guru Arjun-Dev Jee "Gurdev", then he would have just done so. Let's stop making up silly theories. And so we are talking about the writer. Who is the writer? Bhatt Mathuraa. And what did all of the Bhatt's do? They praised the Guru's. Bhatt Mathuraa is praising Arjan-Dev who is Guru. I think it's absolutely ridiculous for Dilgeer to say that Dev with Gur AFTER IT means Gurdev and that "Dev" is with Gurdev and not with Guru Arjan-Dev Jee's name. Dilgeer stretches things so far just to try and prove his point that it makes him look silly. So now for this line he again makes the word Nanak alone and has Guru separate and ਦੇਉ separate. That's just stretching it. Same as the last example. That somehow "Guru" is going to skip the word Nanak to attach to ਦੇਉ in order to mean ਗੁਰਦੇਵ. Who wrote this line? Guru Angad Dev Jee. And it is very clear that Guru Angad Dev Jee is praising Guru Nanak Dev Jee in this line. Dilgeer is really just stretching things to try and prove his point. There are other examples of the Guru's praising Guru Nanak Dev Jee and the path which he started. Here are just some examples: http://sikhitothemax.com/page.asp?ShabadID=3954 http://sikhitothemax.com/page.asp?ShabadID=4232 If you want to go with that philosophy, then how about Guru Amar? Right? Not Guru AmarDaas. Why not? Many times Guru AmarDaas is referred to as "Amar" in Guru Granth Sahib Jee. Read all of Bhatta-Dey-Saveyey, Bhai Gurdaas Jee Vaars and you will see. Now watch, one of the biggest lies in this article. Just by this next point you will realise how much Dilgeer is twisting things for his own agenda. He keeps on pointing out that it's ' ਦੇਉ ' and not ' ਦੇਵ ' written. In this article this is one of his main tactics. But as I pointed out earlier....ALOT of the time, Dev and Deo are the same thing....Gurdev and Gurdeo are the same thing and Sev and Seo are the same thing. Don't get fooled by Dilgeer. And what about Bhai Gurdaas Jee's Vaars? They make it FULLY CLEAR that it is Guru Nanak DEV Jee. http://sikhitothemax.com/page.asp?ShabadID=6409 http://sikhitothemax.com/page.asp?ShabadID=6411 http://sikhitothemax.com/page.asp?ShabadID=5621 http://sikhitothemax.com/page.asp?ShabadID=5855 http://sikhitothemax.com/page.asp?ShabadID=5983 http://sikhitothemax.com/page.asp?ShabadID=6067 http://sikhitothemax.com/page.asp?ShabadID=6090 http://sikhitothemax.com/page.asp?ShabadID=5611 http://sikhitothemax.com/page.asp?ShabadID=6482 These two Shabads TOTALLY prove the above theory wrong. Oh look, now he's talking about doing ਨਾਂ ਦਾ ਜਾਪ just to try and prove his point when everyone knows that the missionaries don't actually believe in Naam Simran/Abhiaas. http://sikhitothemax.com/page.asp?ShabadID=6067 http://sikhitothemax.com/page.asp?ShabadID=4739 What are you going to believe from someone who says the following in his article: Bottom line is this: The Jot is the same. The Jot was Guru. The bodies names were Nanak.....HarRai, Hargobind...etc. Therefore, Jot + Body = Guru Nanak, Guru HarRai, Guru Hargobind. Out of respect we use terms like Sri/Shri, Sahib, Maharaj, Dev, Jee etc. Therefore, Jot + Body + Respect = Guru Nanak Dev Sahib Jeeo Maharaj, etc... It's not a big deal really. These missionaries are just trying to always stir something up and make small little things into bigger things. And also through these types of small little articles they plant their propaganda seeds into the reader's minds which can clearly be seen from Dilgeer's article. As soon as they see the word "Dev" they start getting all offended and uncomfortable and relate it to "Hinduism/RSS/Baabey", the same way they do with Dasam Granth. It's a non-issue. Keep an open mind and read lots of literature. Dilgeer made this list to back up his theory: It's pretty funny, because most of the time these missionaries go against almost all of the Janamsaakhis, yet look at how many he listed. On top of that he listed much more literature. Yet, I doubt he fully researched or read everything from that list word-for-word. He just listed all of that to make himself look credible in my opinion. What a "historian".

Daily rehat is like a routine, to reach a higher level of spirituality. It's similar to how a bodybuilder uses a routine to achieve results. Repetition makes perfect.

^^^ it actually matters to us in the west. Personally, I invested lots of my energy (time/money) when dhunda was on his way to reach California shores. I know many singhs who made long trips to various meetings with Gurdwara managements only to convince them not to host dhunda. Dhunda was simply promoted to fame by sarna group. Any change in India Sikh religious institution matters to all Sikhs regardless of border lines.

Our honest mistake that we edited your original post. Someone reported your post and we mistakenly edited your post without verifying contents in details. We thought it might be the case of troll who sometime takes panth side while revealing negative agenda later on. We apologize for the lost of your hard work.

"Human"g Have you ever seen thoughts, excitement, sadness, pain, death, suffering, even your own breath??? How do we believe that the human beings whom we call "mom" and dad" are our real parents in this phyical sense, what makes you beleive it? When a child....asks the parents to get some toy or candy, they say ok, i'll get you tomorrow....what made him trust them? God falls into the same category :)at the highest level...feeling and faith.....rest is all false...but we still feel them....God is the only Truth, and still we question HIS existence............ ok.....the thought of asking this question ...where did it come from?....please explain in detail

the missionary anti dasam granth brigade is the result of kalyug strengthening its grip on people, ignorance spreads like wildfire and soon the ignorant will outnumber the few who feel and believe..... ... the ultimate sign of kalyug - the sikhs are now trying to teach their Guru

Some short film made by some pathetic excuses for human beings from Chicago, called "What the pugg". Apparently the movie company is called "Eight Frames Films". This is absolutely ridiculous. What can be done about this? This kind of rubbish would NEVER happen in the UK. USA sikhs need to man up! THis is what they have written the movie is about: "What The Pugg is a laugh riot about a Sardar (Sikh) boy who is suspected to be a terrorist by his roommate and friends. He gets interrogated and humiliated by his friends and neighbors because of his appearance, that further causes chaos and confusion but the Sikh boy answers it all with vengeance." These pricks have the audacity to have him wear a kesri dastar! They are saying they suspect him to be a terrorist so it seems they are taking the mick out of our freedom movement aswell! these freaks should come uk and meet some real khalistanis lol. once again north americans sort it out. They just copied the name of the movie from akaamazings phrase - which is dumb as that is comedy between fellow sikhs, its like white people copying blacks making 'n**ga jokes'. This is the fb of the film: [Link temporarily removed] This is the film trailer: [Link temporarily removed] Mod note: I don't think we should promote such things on SikhSangat. If we promote it we might end up making it famous. It seems like a very stupid storyline and they don't seem to have much support.

Veerji, please be aware of those that want you to stop posting may be the ones who are behind the articles in the first place.. I thought personally it was a great seva, and think you should continue, waheguru.

Benti in charan of Admin could this article please be pinned. Thank you. Sant Characteristics Updesh 6th Patshahi Adaiy 43rd , 5th Raas. Banvaali and Parsram. Banvaali and Parsram were both “Vayd” (doctors) of a high degree. They would treat the Sadhsangat and eliminate their suffering.(1) They would spend their own money on preparing medicines and would dispense them to the Sangat. If anyone was housebound/bedbound they would go to their abode and with the strength of their medicine the patient would sit up.(2) With great love they would sing Shabads , then they would contemplate the meanings and act upon them in their everyday life. One day with clasped hands they made a humble request to Satguru Ji.(3) “Heh Sachay Patshah (True King of Kings) we have come to learn that the Shabad of Satguru blesses kalyan (liberation). The status of Sadhsangat is truly of great magnitude. Why has Satguru said this?”(4) Satguru Ji said “This is the medicine of all rogs (ailments). You have all the remedies readymade at your abode. Suffering patients with the intention of acquiring medicines come to you”.(5) “You check the nabaz (pulse) to see whether the cold is due to heat or the cold. Upon satisfying yourself with the examination , you dispense the relevant medicine. Then you instruct the patient the method by which it is to be taken etc.”(6) “Then the ailment is removed , slowly and gradually the patient becomes healthier. It is because of the medicines that you stock that patients come to meet you with the desire to obtain it”.(7) “Rog cannot be eradicated without a vayd , accept this as utter truth. In the same way my Gurmukh Sikhs first of all check to see who has the right to dispense Sikhi?”(8) “Karam Upashnah or Gyan , whoever has the right , they say it as it is. They inform of the Rehnee (code of conduct) and then give the virtues , those Sikhs attain kalyan quickly”.(9) “Whosoever gives updesh without having the right , leave alone kalyan , they create kalesh (fighting/hell etc.). Sadhsangat is very high , and that is why Sri Guru Ji has said”.(10) There was a Sikh named Tirith , he worked in the king’s army. He arrived in the Sharan (sanctuary) of Sri Hargobind Sahib. With clasped hands he said.(11) “I spend all day in my work , I cannot take time out for Naam Simran. How will we attain salvation? “ Gur Ji gave updesh , as such:- (12) “Do the seva of Sants on a daily basis , give them food and clothes. A person who gives a cow grass and feed , he alone attains the milk”.(13) “In the same way serve the Sadh , they will become pleased and will impart the easy route to udaartah (salvation). Then that person becomes accustomed to Bhagat Gyan (Devotional knowledge).(14) “How will I recognise a Sant?” he asked upon hearing this , “the person that I need to serve”. At that point Satguru Ji imparted a technique , “A king desired”.(15) “How can I see Hans (swan like creatures) with my own eyes?”, so he started doing seva of many panchi (birds) in his palaces. He feed all the panchi with a varied choga (feed). Panchi came from near and far.(16) Upon pecking the choga the panchi’s would spread the praise of this place at the Maan Sarovar ( gathering place). The Hans there heard the praise and said to the rest that we too shall go to the palaces of the king.(17) We will go there and show devotion , where panchi pick the feed daily. As such a pair of Hans arrived there and showed themselves.(18) Upon seeing them the people informed the King. The king was overjoyed and brought along with him milk and pearls which he placed in front of the pair of Hans. The Hans separated the water and drank the milk and ate the pearls.(19) They regurgitated round precious gems. They flew back off to their own abode. The king was overwhelmed as he collected the gems.(20) When the gems were taken to the Jauri (jeweller) the king was then informed that these gems are worth more than his entire kingdom. And that is why do the seva of all , the ones that come to you will grace you with Brahm Gyan (Divine Knowledge).(21) Bhai Tirth became estatic upon hearing Guru Ji’s Bachan and started the sukhdayak (pleasure giving) seva of Sants. He would achieve bliss by meditating on Waheguru and ultimately he merged with Guru in the end.(22) Phaava Dhero was a Sikh who lived in Ujjain who engaged in Bhaghti of Guru Ji in his home. He would listen to kirtan and also do kirtan. He would sleep for two pehar (three hours) at night.(23) He would do bhaghti for the remaing six pehar. By attending Satsangat he became very wise. He would come to Guru Ji after six months , upon seeing guru Ji he would be filled with bliss.(24) “What attributes do Sant have?” he asked Guru Ji one day. “What are the lachan (characteristics) of Sant?” Then Sri Hargobind Ji said. “There is a Satguru slok which describes a sant”.(25) ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥ मंत्रं राम राम नामं ध्यानं सरबत्र पूरनह ॥ Manṯraʼn rām rām nāmaʼn ḏẖa▫yāna sarbaṯar pūrnah. Through the Mantra of the Name of the Lord, Raam, Raam, one meditates on the All-pervading Lord. ਗ੍ਯ੍ਯਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਤਿ ਨਿਰਮਲ ਨਿਰਵੈਰਣਹ ॥ ग्यानं सम दुख सुखं जुगति निरमल निरवैरणह ॥ Ga▫yāna sam ḏukẖ sukẖaʼn jugaṯ nirmal nirvairṇėh. Those who have the wisdom to look alike upon pleasure and pain, live the immaculate lifestyle, free of vengeance. ਦਯਾਲੰ ਸਰਬਤ੍ਰ ਜੀਆ ਪੰਚ ਦੋਖ ਬਿਵਰਜਿਤਹ ॥ दयालं सरबत्र जीआ पंच दोख बिवरजितह ॥ Ḏa▫yālaʼn sarbaṯar jī▫ā pancẖ ḏokẖ bivarjiṯėh. They are kind to all beings; they have overpowered the five thieves. ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥ भोजनं गोपाल कीरतनं अलप माया जल कमल रहतह ॥ Bẖojanaʼn gopāl kīraṯanaʼn alap mā▫yā jal kamal rahṯah. They take the Kirtan of the Lord's Praise as their food; they remain untouched by Maya, like the lotus in the water. ਉਪਦੇਸੰ ਸਮ ਮਿਤ੍ਰ ਸਤ੍ਰਹ ਭਗਵੰਤ ਭਗਤਿ ਭਾਵਨੀ ॥ उपदेसं सम मित्र सत्रह भगवंत भगति भावनी ॥ Upḏesaʼn sam miṯar saṯrėh bẖagvanṯ bẖagaṯ bẖāvnī. They share the Teachings with friend and enemy alike; they love the devotional worship of God. ਪਰ ਨਿੰਦਾ ਨਹ ਸ੍ਰੋਤਿ ਸ੍ਰਵਣੰ ਆਪੁ ਤ੍ਯ੍ਯਿ-ਗਿ ਸਗਲ ਰੇਣੁਕਹ ॥ पर निंदा नह स्रोति स्रवणं आपु ित्यागि सगल रेणुकह ॥ Par ninḏā nah saroṯ sarvaṇaʼn āp ṯi▫yāg sagal reṇukėh. They do not listen to slander; renouncing self-conceit, they become the dust of all. ਖਟ ਲਖ੍ਯ੍ਯਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸ੍ਵਜਨਹ ॥੪੦॥ खट लख्यण पूरनं पुरखह नानक नाम साध स्वजनह ॥४०॥ Kẖat lakẖ▫yaṇ pūranaʼn purkẖah Nānak nām sāḏẖ savajneh. 40 Whoever has these six qualities, O Nanak, is called a Holy friend. 40 The person who has received the Mantar of the Naam of the Prabhu Malik (Waheguru Ji) and who engages in the simran of the omnipresent Lord. Who considers pain and happiness as the same , whose actions are pure and without hate. Who is compassionate towards all things and has a control over the five vices. Who’s intake is eulogising Waheguru Ji and remains unaffected by maya in the same way that a lotus flower is unaffected by surrounding mud etc. Who serves friends and foes on the same level and only has love for Waheguru devotion. Who doesn’t listen with own ears to the nindya (slander) of others and who kills their own ego to become the dust of all. Whosoever possesses theses six attributes , heh Nanak their name is mitr (friend) , Sant and full human. Who engages in Naam Simran and who sees Waheguru in everyone , remains stable in sorrow and happiness. Who is pure , without hatred , and Nirala (detached) , always remains attached to Prabhu.(26) Showers compassion on all things and distances themselves from lust and anger. Just as a lotus remains unaffected. Considers friend and foe on a par.(27) Does not engage in the listening or speaking slander of others , always remains of humble mind and considers to be the dust of others. The wise can test these attributes , whosoever in this case is the virtuous Sant of many good deeds.(28) The Sangat of such Sant eradicates bad thoughts and by doing seva Gyan is obtained”. Upon hearing this bhai Dheeroh became blissful and went back to his home. He adopted all the characteristics of the Sant.(29) Many Sikhs met in the village of Bhuran Pur. Bhai Bhagwan Das was a bhagat , Bodhla was another , Malk Kataroo , Prithi Mall Jrandh , Budh Saroo.(30) Dhallu Bhagat , Shurra Harran , Siami Das Vadavan and Sundar etc. Sikhs got together to perform Kirtan.(31) Then all gathered for darshan of Guru Ji , they saw Guru Ji with their own eyes. Various gifts were presented to Guru Ji. They placed their heads at the charan kanwal of Guru Ji.(32) They stayed there for many days with a hope of salvation. “Someone please give us divine wisdom so that we may cross the bhav sagar (ocean of fears).(33) “Make a good dharamshala (place of worship), gather there everyday there in the early hours of the morning, listen to Gurbani and read Gurbani to others too”. Guru Ji stated.(34) “Contemplate on the Arth (meanings) and do Katha (preaching) , and act upon the teachings in your daily life.(35) “Work honestly and never speak lies , then do Rehraas at the Rehraas time , do kirtan upto night time and finish off with Sohila Sahib”.(36) “When there is pehar remaining of the night do ishnaan , then memorise the treasure trove of Gurbani. Whichever Sikh is hungry or clothe less , give them food and clothes and you will receive happiness”.(37) “Then on the Purbs of Massiah , Sangrand , Devaali , Vasakhi , etc. Collect Guru di kaar (donations) and prepare and distribute Kadah Parshad (Degh)”.(38) “Leaving aside ego make the mind humble , do satsangat always in this manner. Once upon a time there was a dead cat in a water well. How can the water be purified? A pandit was asked to assist”.(39) “Remove the cat and discard a thousand dholl (recipticle) of water from the well. The water will be purified”. Upon hearing this the man went away. He forgot to remove the cat.(40) Vast amounts of water were removed but the stench of the dead cat remained intact. They returned and informed the pandit. “The water hasn’t purified , I’ve discarded vast amounts”.(41) Upon hearing this the pandit said “remove more water”. They removed more water but went back to inform the pandit that the stench is still present.(42) Upon hearing this the pandit went to inspect the well himself , the dead was still in the well. “What have you done here? You’ve neglected to take the dead cat out” the pandit explained.(43) “The water will remain polluted until the cat is removed”. In the same way ego is a bad thing which is present in the body.(44) “Until this ego is lost it is not possible to attain kalyan. That is why it is important to remain alert on a daily basis in order to the lose ego”.(45) “Slowly it will vanish and your atmah will light up with Gyan Parkash (Divine knowledge)”. By listening to this the Sikhs , who were from the village Buranpur.(46) Went home estatic and engaged in Satnam Simran. They followed the instructions of Guru Ji and they Anthaykaran (Intangible inside Indriah) became pavittar (pure).(47) Whichsoever rehanee was ordained by Guru Ji , they went back to their abodes and adopted it in their everyday lives. They all attained yog kalyan (liberation) and were saying “Satguru Ji Dhan hun , they gave us this Sukh.(48) Bhanu Bel Updesh SriGuruHargobind Sahib Ji 6th Patshahi. Bhanu Behl. Raas 5th, Adaiy 46th. In Rajmahalpur lived a Sikh named Bhanoo Behl , he adopted Sikhi with great love and would engage in his duties according to Guru Ji’s matt (instructions). (1) He meditated upon Satnam Waheguru; he shared his food before eating it himself. He came to Sri Hargobind Ji and upon placing offerings he bowed his head. (2) He asked the ocean of knowledge (Guru Ji) “Shaastars contain many teachings, some praise Tapp (endurance) and Tirith (holy sites) and some say engage in Vart Nem.” (3) “Some do Jugg Horm , some say make donations but in the house of Satguru the greatness is only achieved through the simran of Satnam.” (4) “What is the difference between them? explain this. In what way is the Mehmah (greatness) of Satnam more?”. Upon hearing this Guru Ji imparted a mahan jugti (great technique). (5) “Consider Satnam to be the mathematical number one, all other actions are on a par to zero. Write number one first, then by following it with a zero its value has increased by tenfold”. (6) “If the number one is not placed before the zeros then just zeros by themselves are valueless. These zeros hold no value in counting etc. Since it remains nothing.” (7) “In this way without Satnam everything is veyarth (waste). There are some Punn Karam (good deeds) whose phall (reaction) is from beginning to end, i.e. diminishes. If one is not followed by zero then it cannot become tenfold but will remain one in itself it will not diminish.” (8) “All other Dharam (faiths) are of the previous yugs (eras) , they can only be accomplished if man is very strong and has plentiful wealth. I Kalyug only Satnam is prominent , from this sukhah da ghar (happiness/liberation) can be attained.” (9) “Freedom cannot be attained without Naam , with committing other karam hankaar (ego) is given rise to. With Hari Simran (Waheguru meditation) the mann (mind) becomes snimar (humble) , the end time is filled with sukh (pleasure).” (10) “This is the difference , recognise this in the mind , this is without hankaar (ego).” Bhanoo Behl filled with happiness upon hearing this. He accepted Guru Ji’s words and took them to heart. (11) Badli Sodhi and Seht Gopal always stayed with Guru Ji. They perpetually worked hard. Once they asked Guru Ji a question. (12) “Give us updesh (Divine knowledge) which will give us Param Kalyan (highest liberation).” Guru Ji replied “You will remain very sukhi (happy) if you adopt humbleness towards everyone.” (13) “Just as we see the water in a Fuharah (fountain) , the lower it goes the higher it rises. The dust of the feet is at the lowest point i.e. bottom of the feet, and because of this it blows onto everyone’s heads.” (14) “The little finger on the hand is the one adorned with a beautiful ring. The smallest of all trees is the Chandan tree, it’s fragrance is taken by all the tress nearby.” (15) “The higher the Padhvi (status) one requires , the more humble they should keep their mind. Vishnu is considered the greatest because he is more humble than everybody else.” (16) “When Prighu Rishi kicked Vishnu in order to wake him , Vishnu started gently massaging Prighu Rishi’s feeet with utmost humility and considered himself blessed for being touched by a Brahmin (holy person). In the yagg (food service) of the Pandhavs he washed the feet of the Rishi’s. The other actions of Vishnu Bhagwan are all carried out with utmost humility. He does not adopt hankaar (ego).” (17) “As a result of receiving high Padhvi (status) , he is of humble mind , there is no hankaar (ego) whatsoever. Always desires defeat from Gursikhs , does not ever want to defeat them.” (18) “The victor ultimately loses , the defeated is the victor. They become magical.” (19) “Whosoever thinks that “I have climbed high” he will have to come down. The one’s who desires to be low will suddenly reach height.” (20) “The victor is the defeated and the defeated is the victor , in the way there is a reciprocal practice in Sikhs. Always remain humble in Satsangat, utter sweet words when meeting Sikhs.” (21) Hearing the divine words from Satguru, he humbly attained Param Padhvi (high status). There was a handsome Gursikh named Chadda who’s house was in Agra. (22) Sikhs would gather in the dharamsala (place of worship) , do Kirtan and Naam Simran. Wherever he saw Bhajan (Waheguru’s praises) being performed, he would do abundant seva there. (23) He would come to Sri Guru Hargobind Ji and did seva with great love. One day whilst sitting by Guru Ji , with clasped hands he humbly requested. (24) “Heh Satguru Ji by which method do you save Sikhs? By imparting gunn (good habits) and eradicating Augunn (vices etc.)?” Upon hearing this Guru Ji said “Satguru char parkaar de hunday hunn (there are four types of Satguru).” (25) “Sri Guru Nanak Dev Ji is the foremost amongst the four , whose naam being just heard causes the Jamm (grim reaper) to let go. One Guru is akin to Titli (butterfly like) , it takes any category of Keedah (insect)”. (26) "Upon keeping them safe in its house for a long time , the keedah (insect) too becomes a titli. It transforms any variety of keedah into its own form , but it can be seen that not all keedah become titli it only selects one kind to transform into a titli." (27) "One Guru is like Paras (touchstone), if any one type of metal comes into contact with it then it will turn it into gold but cannot make the metal into Paras (touchstone) itself. It will not impart its power to anyone/anything etc." (28) "One Guru is like Bavan Chandan (fragranced tree), during a particular season it will fragrant all the trees that are nearby it. This can only be done during a particular season and not all the time." (29) "One Satgur is on a par with a diva (candle like device), if another diva comes into contact with it then it can light that up too provided that the diva comes to it with tel (oil) and batti (wick)." (30) "Sri Guru Nanak Dev Ji is Param Kirpaloo (supreme blessings), if anyone becomes a Sikh with Sharda (faith), reads and listens to Satguru Ji's Bani then he/she will slowly become a Brahm Gyani (having divine knowledge)." (31) "Their Atmah becomes Anand May (blissful), if they wish they too can make others like them. There is no technique required other than meeting with Satsangat (holy congregation)." (32) "From this Kalyan (liberation) is attained, the bandan (shackles) of births and deaths become naash (destryoyed)." Handsome Chaddha became an eager devotee of Satsangat after hearing this beautiful Updesh (teachings). (33) A Sikh named Mohan lived in Decca who desired the attributes of Gursikhi in his heart. He came from far to do the Darshan (seeing) of Guru Ji. He gave bheta ( offerings) to Guru Ji according to his samratha (ability). (34) Upon placing his head at Guru Ji's feet he felt a great sense of Anand (bliss). He stayed with Guru Ji with great love. One day whilst sitting near Sachay Patshah (true king i.e. Guru Ji) he made a benti (huble request). (35) "Birth and death is a big kasht (pain), hey Kirpaloo (compassionate) Guru Ji, please eradicate this kasht." Guru Ji then replied , "you have not recognised yourself, without recognising oneself this mahan (tremendous) kasht (pain) does not finish." (36) "Tell us this which roop (form) do you consider yourself?, in which your chit (mind) remains rangya (coloured)?" Upon hearing this Bhai Mohan said "we have seen tann roop (physical human body), hey Sachay Patshah (true king) we are your Sikhs." (37) Upon hearing this Guru Ji said " know this that all sareer (bodies) are made of panj tatt (five elements). Panj tatt were present before taking birth, when the sareer becomes nasht (finished) the panj tatt will still remain." (38) "That is why the tann (physical bodies) of Guru and Sikh are saman (equal). Parmatmah (Waheguru Ji) in any way is not less in either. Bhaav (in other words) just as the bodies of Guru and Sikh are made of the five elements, in the same way Viapak Parmatmah (all present Waheguru Ji) in both is brabar (equal). Parmatmah is neither born nor dies, remains Ik saman (constant) in Sakhi roop (always present)." (39) "The bhed (difference) of the mann (mind) between Guru and Sikh is very big. The mind of Guru Ji is Ujjal (brilliant white etc.), the mind of the Sikh is Kala (black/stained etc.) One is shudh (pure), the other is ashudh (adulterated). When the Sikh comes the sharan (sanctuary) and engages in Pooja (Waheguru Ji's devotion)." (40) "Walks the path of Gurbani by listening to it, takes into the heart with sthiratah (stability). Gradually remove the mahal (filth/dirt etc.) from the mind, make it ujjal (brilliant white/clean etc.) and free from dirt etc." (41) "Then the Sikh should recognise their roop (form), distance all the sareer hankaar (body/self/ego etc.)The laksh (property) of the Jeev (being) and Ishvar (Waheguru Ji) is the same Sat Chitt Anand (eternal bliss)." (42) "The bani (words) of both is separate , the bani of the jeev (beings) is very little. The bani of Ishvar (Waheguru Ji) is sarab viapak (everywhere) , whosoever knows this well is gyanvaan (with knowledge)." (43) "One jall (water) is ujjal (clean) one together with tal (pool etc.) is dirty. Look at the pratibimb (reflection) of the suraj (sun) in both. In the dirty water it looks dirty. Where the water is clean and ujjal (clear) then the sun there will look ujjal (clear) and clean too." (44) "Shudh (pure) Satogun is in maya, the aks (reflection) of Brahm (Waheguru Ji) that falls on shudh (pure) maya is Ishvar (Waheguru Ji). The Aks (reflection) of Brahm on maleen (filth) maya , or avidya tamogun in other words , is the Jeev (being)." (45) "Six attributes can be seen in Ishvar, that is why they are called Bhagwan. Listen to this in deatail." (46) "Jass, Aishvarj , Viragh , Udartah , Lashmi , and Gyan. The six vikar and jeona (living) , marnah (dying) are the varn of the sareer (body)." (47) "Bhuk (hunger) and Pyas (thirst) are both between the pran (life force). Kushi (happiness) and Gammi (unhappiness) are between the mann (mind). There is Nirlaep (unblemished) Brahm Saakhi (Waheguru Ji) there, and if recognised one becomes mukt (liberated)." (48) "Upon hearing this the Sikhs then asked "you have just eulogised Satnaam". Then Satguru Ji replied "try to understand in your minds, just as there is a strong currant in the river." (49) "Some try to cross it with the strength of their arms, but these are few, think about it. By boarding the baedi (boat) everyone can cross it easily." (50) "In the same way Satnaam is a mighty Jahaz (ship) , by engaging in Naam Japp all the desires of the mind are fulfilled. In the end Naam becomes a huge sahyik (support). It destroys all the Kasht (troubles) forever." (51) "There is nothing comparable to this in Kalyug (this era). Do simran on a daily basis. If a person engages in Namm Japp daily then they are Dhan (very great). Prabhu (Waheguru Ji ) also becomes Prasan (pleased) when the livv (concentration) is entered into." (52) "Whether it be Gristhy (married etc.) or Sanyasi (hermit) wihout Naam Japp then a noose is placed around the neck. Whether it be ucha (high) neeva (low) , rich or poor if Naam simran is accomplished Sehaj Subah (gradually)." (53) "Then no one is parallel to them , even if a Brahmin engages in countless mahan (of great magnitude) tapp and vart (rituals). That is why perpetually absorb Naam in the Hidah (heart) , he/she crosses to salvation and causes the salvation of Pittar (elders)." (54) All Sikhs became blissful upon hearing this, they absorbed Satnaam in their hearts. By engaging in simran , millions of Sikhs became liberated. Who can speak of their untt (end)?" (55) Satguru Ji attached Sikhs to Gurmat , for the love of Sikhi they preached Gurmat."I have spoken of some of the Sikhs in the form of Katha , and the central attributes shown." (56) That Sikh is of vadhey bhaag (blessed) whosoever has adopted Gurmat , has crossed into salvation for self and their sanghi's (who met with them) had their sorrows eradicated and they too attained salvation. (57) Maya Lumbh Updesh SriGuruHargobind Ji Maharajh Patshahi 6th. Raas 5th , Adaiy 44th A Sikh named Maya Lumbh lived in the pind (village) Sohund , he attended Satsangat on a daily basis. With great love and utmost respect he would sing Guru Ji’s shabads in the form of Prem Bhagti (love devotion). (1) He came to do the darshan (seeing) of Satguru and placed his head on the Charan Kanwal (heavenly feet) of Guru Ji. After staying for some days he asked , “heh nipunn (proficient) Guru Ji please tell me.” (2) “Some attend Satsangat with kaamna (specific desires) and achieve padarath (goods) which provide guzara (subsistence) , which they consume.” (3) “Some Sikhs engage in Dharam di kamaiee (honest living) , they eat food after sharing it with other Sikhs first. Those with kamana (desires) and those who are nishkam (no desires) , they perform and listen tom kirtan at both times {morning and afternoon}.” (4) “They spend their lives in the presence of Satsangat and do your darshan (seeing). What is their fate ahead? What is the difference in the phall (fruition) that they attain?” (5) Sri Hargobind Sahib then imparted , “they both come to Satsangat. The one’s who attend with kamana (desires) , after death they go to Gandarbh lok (heavenly place) and will take painless pleasure.” (6) “Will become mukht (liberated) from births and deaths. Will not endure the pains of such. The one’s that are nishkami (desireless) obtain gyan , will give sukh to everyone since they consider this jagat (world) to be chootah (false).” (7) “When the sareer (body) diminishes of the nishkami (desireless) , they become livleen (infused) with Waheguru. Nishkami is above all , the secondly the kamnah walay (with desire) are:-“ (8) “Some accept {cash/gifts etc.} just for the nirbah (rearing/needs) of the tann (body) , without asking whatsoever someone gives with prem (love) they accept. They become very pleased in the heart , considers them to be sent by Wahegruru Ji thenself.” (9) “Those who share their gifts/cash with others before consuming and engage in Kirtan/Katha for mukhti (liberation). What little padarath (goods) they acquire , they remain parsan (happy) with santokh (satisfaction).” (10) “This too is on a par with being nishkam (desireless) , which so ever padarath (goods) are acquired without lobh (greed). The one’s who has a kahish (desire) to obtain materialism will only achieve Gandarbh (heavenly abode) {as opposed to kalyan}.” (11) “If someone does Kirtan/Katha or other good deeds with utter greed for materialistic gain but does not absorb the Gurbani in the mind , their bharam (doubts/anxiety etc) will not go.” (12) “Whichever padarath (goods) are desired {in satsangat} will be achieved. If the person only has a desire for materialism then after death then will be given manukah sareer (human body) again. Then they will engage in abundant Satguru’s simran.” (13) “The mael (dirt/filth/adulteration) will only be lost after anek (many) births , they will achive mukhti in the end after becoming nishkam (without desire). That is why {Guru Ji says} become nishkam (without desire) when doing kirtan and Satnaam Simran.” (14) After hearing this updesh he absorbed it in his heart , his kasht (pains) of births and deaths became removed. There was one Sikh named Choohad Chaujad who was very gunvaan (good attributes) who lived in Lucknow. (15) Rising , sitting , lying down , walking , and working , he would remain focused on Satnaam. He came to do the darshan (seeing) of Guru Ji. He bowed his head at the charan kanwal (heavenly feet) of Guru Ji. (16) He stayed there for many days. One day he said to Guru Ji “what is the mool (foundation) of the Sikhi vael (vine/branch/stem etc.)? explain the roop (form) of this , in which way it can be acquired.” (17) Sri Guru Hargobind Ji said “the snimar mann (humble mind) is the keht (farm land). Guru sharda (faith) is the ungreh beej (seeds that have taken root) in that keht (farmland). The preet (devotion/adherence/love etc.) with Guru Ji is the pukki jadd (firm root).” (18) “The milaap (meeting) with Satsangat is the growing of this Sikhi vael(vine). The seva of Sants with shubh tahng (love/devotion) is the blossoming of this vael {vine}.” (19) “The dharnah (adoption) of Guru Ji’s gunn (teachings) are the green leaves of this vine , which grow bushier on a daily basis. Doing Kirtan or listening of Kirtan , is the equivelant of watering this Sikhi vine.” (20) “The contemplation {katha etc.} of the shabad is the flowering of this vael {vine}. Doing or listening to Kirtan is the sugandi (fragrance) of these flowers. With Ukat Jugat (Guru Ji’s teachings) , Amrit Rass {sweet nectar} is seen. Remaing varaigmay (detached) from vishey (vices etc.) is a big kheda (bliss).” (21) “Considering the Jagat (world) to be chootah (false) is the fruit bearing on this vine. Just as we see rass (nectar) in fruit , so too on this vine of Sikhi the fruit becomes sweet with the nectar of Brahmanand (Waheguru Ji’s Amrit). Then manukh (mankind) recognise their roop (form) , this is the taste {accept this in your mind}.” (22) “This is the mool (foundation) of the Sikhi vael {vine} , these are the Sikhs who love {pyar} Guru. They are Gurmukh {facing Guru Ji at all times} , and they are parupkari (selfless service)! They are Gyani (knowledgeable) and Bhagat (devotees) , think about it {veechar lavhoy}” (23) “They are mahan Shiromani (highest) in the jagat (world). They win the jagat (world) and never suffer defeat.” Upon hearing these bachan (divine words) from Satguru Ji Choohad went home whilst eulogising {shalagah} Guru Ji. (24) There was a very agyakari (obedient) Guru Ji’s Sikh whose name was Bhanna , who lived in the parsidh (famous) tirith (holy site) of Pryagh. He lived there for a long time , then decided to leave for Satguru Ji’s darshan (seeing). (25) According to his samratha (ability) he placed bhet (offerings) in front of Guru Ji and did bandana (showing respect with clasped hands etc.) Guru Ji asked asked him sukh shaand (well being) , at that point he made a benti (humble request) to Satguru Ji. (26) “The kamana (desire) of my heart is that do my kalyan (liberation) , I have come to your sharan (sanctuary). Give me your updesh (supreme instruction) , which causes the chakkar (cycle) of birth and death.” (27) Sri Guru Hargobind Ji said “heh chattar veer (intelligent friend)! Do dharm di kamaiee (honest living). Always engage in Waheguru Naam Simran , never lose sight of this.” (28) Then Bhanna contemplated satt (truth) asatt (false) after hearing this. Then he spoke again. “When people of other faiths meet with me they argue and attempt to discredit {tarak} and say.” (29) “The person who is the mahan pursh (great ) , if someone talks with them over and over again then they become agitated. They become annoyed and reprimands them , and will not let them keep their company.” (30) “You persistently say Ram Ram , Ram will not be pleased {reej}, rather will become agitated. You can try this for yourself {nirdhaar}. What phall (benefit) will you achieve? Maha phall daata swami (Waheguru Ji) will become annoyed”. (31) Upon hearing this Satguru Ji said “do not understand this to be the case , adopt sharda (faith) , the way we say. Just as a gareeb (poor/weak/helpless) person is attacked by a group of enemies , and inflict much pain.” (32) “When that mazloom (helpless person) becomes niraz (lose hope) from every other means , then he shouts {calls/pukaar} the name of his malik {king}. He continues calling until his pukar {call/cry} is heard.” (33) “Upon hearing his pukar {calling/cry} the enemy start toretreat and abandon the pain infliction. The enemy cease their strength , and owing to the fear of the malik {king} they dare not go near.” (34) “When the naukar (servants) of the king see their companion being attacked they adopt kirpa (compassion) and lend assistance , they succeed in fending off the enemy.” (35) “If the king hears the cries/calls and comes to realise that someone is calling me , then with kirpa (compassion) he becomes totally nirbah (fearless) and gives maha sukh (great joy) by killing the enemy.” (36) “In the same way kaam (lust) , krodh (anger) etc. Do chagdha (argument/fighting) nitt (daily) and rob manukh (mankind) as a subsequent. Fear in the roop (form) of paap (sin) is shown by these vices. If jeev (being) sees these dukhdayak (terrifying) enemies.” (37) “Then he should engage in Ram Ram {Waheguru} meditation , if he is met by Sants then they cause their udhar (saviour). They will impart guidance which in turn causes the eradication of these vices/sins.” (38) “Parmashar (Waheguru) does kirpa (blessings) , they realise that someone is calling me. They {Waheguru Ji} take mercy on us in the knowledge that we {kalyugi beings} have sought Waheguru Ji’s sharan {sanctuary} whilst in deep distress. The daily onslaught of maar ({pain infliction} is horrendous.” (39) “It is then Prabhu {Waheguru Ji} shower their mercy by destroying all our bandan {shackles/handcuffs/vices} and thus delivers mukti {liberation}. Prabhu blesses Abchall Sukh {everlasting happiness} in the form of their daat {gift} , this can only be acquired with Naam Simran.” (40) “Satguru Ji then said , “the ones who argue with you , obstruct you from Naam Simran of Prabhu {Waheguru} , are nindaks {slanderers} and your biggest dushman {enemy}. Nothing else is as dukhdayak {terrifying} as them.” (41) “Never do their sangh {associating/meeting} , meeting and speaking with them gives rise to paap {sin}. They discredit your nischa {faith} and attempt to destabilise you , they want to influence you towards kohtti matt {adulterated actions}.” (42) “They never let go of vishey {sins/anti-social behaviour} , leave the company of such people. Never do their sangat {company} , always attempt to leave them {yattan}.” (43) “Upon hearing this Bhanna asked , “In what way is this? The vishey manukh {sinful people} are a bigger dushman {enemy} than visheh {sins}? The bhugta {engager} of visheh {sins} is akin to karj {effect} and the visheh {sins} are karan {cause}.” (44) “Upon hearing this Sri Hargobind Ji said “Karan {cause} is the agni {fire} which burns the sareer {body} , if metal were to be heated with this agni {fire} then it shines after becoming red hot.” (45) “The agni {fire} causes immense heat , that is impossible to tolerate and cannot be approached. In the same way the vishey {sinners} become like this. Cannot attain mukti {liberation}.” (46) “Their sangat causes manukh {mankind} to fall from grace , shubh padvi {pure status} can never be acquired. Just as a tree that bears much fruit , some of the fruit will fall on the ground as a result of wind.” (47) “That kacha phall {unripe fruit} becomes ghanda {soiled/dirty} , bhaav {in other words} it rots and cannot ripen as a result of falling off the branch and as such will not contain rass {sweet nectar}. The fruit that has not been affected by the wind remain permanently attached to the Shaak {branch}.” (48) “They achieve rass {sweet nectar} whilst attached to the tree and become ard mitteh {very sweet}. The tehni {branch} of Gurbani is like this , whichever nindak {slanderer} engages in tarak {discrediting it} after hearing it , it sheds them {like the rotten fruit}.” (49) “That viakhti {person} cannot obtain Parmeshvar’s rass {Waheguru Ji’s sweet nectar}, the dirt/soiling of janam maran {births and deaths} will stick to them. The ones that remain attached to the tehni {branch} of Prabhu {Waheguru} simran , obtain gyan-rass {sweet nectar of divine knowledge}. Just as a fruit ripens and becomes sweet , so does this person attain sweet mukti {liberation} and the bandan {bonds} of unhappiness are thus destroyed.” (50) “Heh Bhanna! By listening this way , do not maintain any farak {difference} with Parameshvar {Waheguru}. Never do the thiagh {quitting} of the Sukh {happiness} giving Satnaam , if you have the ablashah {desire} to induce Anand {bliss}.” (51) “Upon hearing this Bhanna accepted Guru Ji’s bachan {divine instructions} and said , “Gurbani is truly the khaan {treasure trove} of sachay gunn {true attributes}.” He swam across bhavjall {ocean of fears i.e. this world} with great ease as a result of dridh {utter determination} of Waheguru Simran. (52) *******O******* Jattu Tappa Updesh SriHargobindJi Maharajh Patshai 6th. Raas 5th , Adaiy 45th. Jattu Tappa. In Jonpur lived a mahan (great) tappa (physical endurance etc.). He came to do the darshan of Sri Guru Hargobind Ji. (1) He did bandana (paying respect) with clasped hands and made a benti (request) whilst sitting down. “Have heard your bhari sarasht juss (mighty praise) , lakhs (hundreds of thousands) of manukh (mamnkind) have adopted bhadi matt (sins/anti social behaviour etc.)” (2) “Hey kirpa nidhan (treasure trove of blessings) ! I have come to your sharan please give me updesh (teaching/guidance) so that I can reach kalyan (liberation)”. Upon hearing this Guru Ji said “do shantki tap”. (3) “Utter Waheguru’s naam on a daily basis , by stopping your indraeh (thought process) absorb naam in your mann (mind).” Afterwards the tappa asked “some of sarasht matt (of great wisdom) say.” (4) “That it is not possible to attain gatti (liberation) without gyan (knowledge) , the ved’s give parman (instruction) on this.” Upon hearing this Guru Ji said “understand that if your desire is for gatti (liberation).” (5) “Those who engage in Naam Japp in their minds day and night , they achieve the four davaray (enterance). Through which mukhti (living liberation) can be entered and as such Waheguru can be met.” (6) “Just as there are 4 entrances to Sri Harmander Sahib , whichever entrance one steps through , for them that is uttam (highly). Jog , virag , bhagti , and gyan are achieved in hand through Naam Simran.” (7) “Focus the attention in a sundar (good/beautiful etc.) manner , do simran of Satnaam with prem (love). Then the phall (divine gift/fruition) of jog is achieved. With simran the mann (mind) becomes stable.” (8) “Then vairag (detachment) from Vishay (sinful thoughts/actions) takes place which is the mool (foundation) of bhagti (devotion) , then manukh (mankind) becomes accustomed to simran. By engaging in this maha prem (great love) develops with Prabhu (Waheguru Ji). Day and night Ik (Waheguru ji) is absorbed in the mind.” (9) “Whosoever is the recipient of Waheguru Ji’s kirpa (blessing) , they acquire livv (concentration). Then gyan is produced in the hirdah (heart). Only consider the atmah (soul) to be puran (complete) , recognise the true self (i.e. atmah within body) and extinguish bandan (attachments etc.).” (10) “These are the four asray (pillars/supports) of Satnaam , which are achieved upon engaging in Simran. “That is why if you desire the four , then associate yourself with Naam.” (11) “By attending the Dharamsal Satguru (satsangat/place of worship) a mighty phall (gift/fruition) is achieved by taking each step. Listen to the shabad by removing hankaar (ego) and making the mind humble , the Upashana (devotion) of Prabhu (Waheguru Ji) will be attained.” (12) “Do ishnaan (washing) pishli raat (Amrit vela/early hours) , this shantki tap is saresht (above all) and mahan (great). With Satnaam Simran phall (fruition) is acquired. Focus on the belief meh tann nahi haih (I am not body).” (13) “I was not born when my physical body was born , I will not die when the body physically dies. My roop (form) is Satt Chetan Anand , slowly but surely this sukhan da mool (foundation of all happiness) is achieved.” (14) Navla and Nihala were Guru Ji’s Sikhs , whose abode was in Patna and they lived there. They always spoke the truth , made an honest living and always yearned for truthful company. (15) Whichever Sikh would engage in bhajan (Waheguru Ji’s praises) with prem (love) , they would do their seva with utmost enthusiasm. They came to do the darshan (seeing) of Satguru Ji , they bowed their heads after placing bhet (offerings) according to their samratha (ability). (16) After staying with Guru Ji for some days , one day they made a benti (humble request) whilst sitting near Guru Ji. “Guru Gareeb Nazaaz (bestows powers to the poor) , Mukhti Datay (bestows liberation)! please give us mahan (great) updesh (instruction/guidance).” (17) “Which causes everything to be accomplished by doing , leaving nothing unachieved.” Guru Ji said persistently do the Upashana (devotion) of Satnaam.” (18) At that point Nihala said “some with saresht matt (great minds) say that as long as there is dwaht (duality) in the heart of man then tripti (the coalition of Upas , Upashana , and Upashak) remains.” (19) First there is Upas , secondly Upashna , and third Upashak. Just as Thiatha , theh , and thian. In the same way gyatha , gyan , and gey is. (20) When Advaytah is achieved then these three are not seen. It becomes Parbrahm Saroop (Waheguru) , just as a drop of water becomes part of the ocean. (21) When Namee , Naam , and Jaapak are not , then see your entire saroop (form). Upon hearing this Guru Ji said ,”Bhagti (devotion) is of four kinds.” (22) “with many kamnavah (desires) in the mind , they engage in Satnaam Simran day and night and does the seva of Sants. Whichsoever bachan (instructions) they give , they agree to it.” (23) “Their kamnavah (desires) become fulfilled , then a beautiful devotion for Prabhu (Waheguru) arises in the heart. Secondly there are those who become bhagats because they are Atar (antagonised) , when enemies cause abundant dukh (pains etc.).” (24) “Some feel much pain as a result of a rog (illness/disease etc.) , they engage in Simran as a result. They become sukhi (happy) from enemies , the ailments disappear and become mighty strong.” (25) “Their sharda (faith) has increased , they do perpetual simran because of this. Thirdly there are those who adopt Upashna on a daily basis , they do the Simran of Satnaam (who removes paaps/sins).” (26) “The daas considers their Prabhu to be the karta (creator) , we are like istri (female) and Parmeshvar (Waheguru) is akin to the patti (husband). The antar indreh (mindset) becomes nirmal (pure) , then Brahm Gyan (divine knowledge) is attained.” (27) “Fourth Gyani are vishal (broad) bhagat , they only see the one Parmeshvar in everyone and desire to see as well. Just as there is akash (sky light) in Ghada (clay pot) and kohta (high building) , in the same way Ik Brahm (Waheguru) gives parkash light in everyone.” (28) “By understanding it in this way they engage in perpetual simran of Prabhu (Waheguru) , then Uttam Atam-Gyan (highest divine knowledge) is absorbed in the heart. Climbing from the chauthi bhoomka (fourth stage etc.) then fifth and sixth , they then rest in the seventh.” (29) “That is why you should do Satnaam Simran , and whilst remaining nishkam (without desires) do the seva of Sants. Lose the ego pride and keep the mind low (humble) , then this will give rise to your kalyan being acquired in a very simple method.” (30) At that point upon hearing this outstanding updesh bhai Navla and Nihala became Gurmukhs (adhering to Guru Ji’s teachings). Soorbeer (warrior) Jaaht Jeht was a big Pehalvan (wrestler). His duty was gate keeper at Guru Ji’s entrance. (31) Always remained stationed at the gate and none could enter without his permission. One day while Guru Ji were sitting sehaj subah (generally) he asked. (32) “Some say that when gyan is attained , then what is the purpose of bhgati (devotion) ? When gyan gives rise to bibek (pleasure/knowledge etc.)” (33) “Guru Ji imparted a shub marg (auspicious technique) , without bhagti gyan does not show shoba (elegance/grace). Just as there is a lot of strength in butter , if it is mixed in food then that becomes very svaadi (tasty).” (34) “If someone suffering from kuff (phlegm etc.) is given butter then this will play havoc in their chest by causing congestion. Their mouth will feel bland day and night , a nasty cough will develop and there will be a loss of appetite.” (35) “If the taseer (constitution) of the body is that of pitt (very heated) then that person will develop diarrhoea and many unpleasant ailments will be given rise to.” (36) “If the butter is mixed with missri (crystalised sugar etc.) then the consumption of this will lead to pleasure. In the same way the characteristics of gyan is such that if it is taken individually i.e. meh brahm huh ( I am Brahm) then this is neither elegant or graceful.” (37) “The person listening to this will become very angry , will go to narak (hell) , will not see swarg (paradise). If a hankari (egoistic) person adopts gyan in their heart then they will consider themselves very big.” (38) “Neither will they do seva in Satsangat and neither will they show nimratha (being humble) towards anybody. This is on a par to the chesty congestion in the previous scenario , they will go to narak (hell) in a terrifying manner.” (39) “If a vishey (lustful) person listens to just gyan then he will engage in the bhog of pariee istri (adultery) etc. and also develop other anti-social habits. This is on a par to the diarrhoea scenario , and will endure the torture of narak (hell).” (40) “That is why Brahm-Gyan (divine knowledge) should be taken in conjunction with bhagti (devotion) , this is the kalyan of everyone. Meh pabhu da daas huh (I am the servant of Waheguru Ji) will sound beautifully elegant and graceful from their mouth. In that way Ahangbrahm (Pramatmah) i.e. Waheguru ji’s Gyan will take parkash (enlightenment) in the heart.” (41) “That is why everybody needs to do Naam Simran , with prem (love) adopt the Sukha da Dharam (Waheguru Simran). That is why kushk (arid/dry) gyan is not good. If Naam Simran is done along with it then the jeev (human beings) will achieve that state of kalyan (life liberation)”. (42) *****O***** Guru Ji are Sarbagh (limitless) , we are alpagh (thick as two short planks).. Please forgive any shortcomings and offer guidance for the future. WaheguruJikaKhalsaWaheguruJikeFateh. Vakta Sarota Updesh SriGuruHargobindJi Maharajh Patshahi 6th Raas 5th , Adaiy 42nd Tulsia , Dargah , takhtu Dheer , and Tirith Uppal got to together with mansha {heart’s desire} to meet Guru Ji. {1} They did bandana {paying respect} and sat near Guru Ji. They did benti {humble request} with clasped hands , “Heh sachay Patshah {true king}! We listen to the arth {meanings/interpretations} which are done by anek {many} Sikhs.” {2} Even after listening ,the mann {mind} does not become shant {peaceful} , the birti {concentration} wanders from place to place and does not remain sathir {focused}. Nivla and Nihalu both do Katha.” {3} “After listening to their Katha we become frightened about vicar {sins} , bahedi budhi {bad thoughts} are removed from the heart. Chit {mind} attaches to Gurmat {Guru’s teachings}. Anek {many} gunn {good attributes} arise in the hirda {heart}.” {4} Upon hearing this , Sri Hargobind Ji said “the Shabad of Satguru is mahan {great} like Amrit {sweet nectar}. The bulara {speaker/preacher} has fourteen gunn {attributes} , many achieve gyan {knowledge} by listening to them.” {5} “In the same way the sarota {listener/audience} too has fourteen gunn {attributes} , they listen and turt {quickly} obtain gyan. If both lack the fourteen gunn then turt {quickly} gyan {knowledge} cannot be acquired.” {6} “If all the gunn {attributes} are present in the vakta {speaker/preacher} then the listeners too will obtain these gunn {attributes}.” Then they started to ask Guru Ji , “please impart the knowledge regarding these gunn {attributes}.” {7} “Consider us yours and show mercy on us , please describe in depth the differences.” Then Sri Hargobind Sahib Ji stated , “listen all the Sikhs dharan karoh {act upon it}.” {8} “The first changa vakta {good speaker} is the one whose avaz {voice} and bani {words} are sundar {pleasant} , has knowledge of the subject , speaks loudly enough to be heard but not more than that , only speaks according to the subject matter.” {9} “The second gunn {attribute} is that the speaker should be aware of visthar {depth} and sankoch {where it ends}. Should see where the saresht rass {point of interest} lies. When the concentration of the audience is captivated , then do the arth {meanings/translations} in depth.” {10} “Wherever the birti {concentration} is udas {unfocused} , only speak in sankhep {brief} there. Should have the ability to make the katha rauchik {interesting} , consider this the fourth gunn {attribute} of the vakta {speaker}.” {11} “Should speak in a sweet voice that pleases all. The fifth gunn {attribute} is that the words spoken should be sachay {truthful} which are imbued with upashna {devotion} and gyan {wisdom/knowledge}.” {12} “The sidhant {core/central theme} of the shabad should be spoken of , the arth should be done with nirna {logic/rationality}. The sixth gunn is that shanka {doubt} should be removed , the answers should be known if someone asks any questions.” {13} “The sakhi {story} example should coincide with the ashah {direction} of the shabad. In a way which the listener can easily comprehend. It should be portrayed in that way.” {14} “The seventh attribute is that they should be proficient in all matt {religions/philosophy etc.}, should know the contents of shaastars {ancient Indian religious text}. The eight attribute is that they should not do vikhaep {incompatibility} in katha , the story being told should reflect the core/central theme of the Shabad. Stay within the boundary of the shabad.” {15} "They should understand the fundamental principles of the other faiths before discussing them. The ninth is "Avingh" , sit up straight and keep the mind focused." {16} "The tenth attribute is that the speaker should have the ability to please the hearts of the sarotay {listeners}. As the audience listen they should be captivated , in this way attract the sabah {congregation/gathering}." {17} "The eleventh attribute is that the speaker should be able to mohit {attract in a magnetic way} the audience , should win them over. The audience should become keen and eager, listening with fervour. Their ears and eyes should be drawn to the speaker. They should be eager to find out what he's going to say next, what will be the next words etc.? {18} "The twelfth attribute is that the speaker should be without hankar {ego}, removes all ego from the heart and keeps his heart mind the humblest of all. Should not hurt anyone's feelings by considering that he is above or better than others." {19} "The thirteenth attribute is that the speaker should be of a theology nature , should practise what he preaches. The fourteenth attribute is that he should be santokhi {patient}, just accepts what he is given and considers that to be his bhaag {fortune}." {20} "Should accept what they are given with happiness and consider that without asking for anything the gift that is given is akin to Amrit {sweet nectar}. Should have no desires for additional goods, just use what is given." {21} These are the fourteen gunn {attributes} of a good vakta {speaker}. The listener {sarota} will acquire these attributes too. Now listen to the attributes of the sarota {listener}. The first gunn {attribute} is that they should be the bhagat {devotee} of the good knowledge being imparted by the speaker." {22} Note:- The arth {meanings} of the fourteen gunn {attributes} are as follows; 1. Vaghmy {speaks in a pleasant and coherent manner}. 2. Vyas {have the ability to convey the subject in depth}. 3. Samas vutt {being concise when needed}. 4. Prya katha prastav {speaking interestingly}. 5. Sapasht vak {speaking clearly and coherently}. 6. Sandeh shidr {be able to remove any doubts}. 7. Ashek Shastar kushl {have knowledge of all the shaashtars}. 8. Nakyaht vikaep krit {keeping the katha consistent with the core/central theme}. 9. Avyango {Sitting up straight}. 10. Jan ranjko {please the hearts of the listeners}. 11. Jit sabho {having an attracting influence on the audience i.e. winning them over}. 12. Na hankrto {without ego}. 13. Dharmiko {practice what you preach}. 14. Santokhi {non-greedy}. "The mann {mind} should be free of hankar {ego} , should realise that I am doing a big seva. Thirdly there should be an eagerness to listen, do not make the mind uchat {impatient}." {23} "Fourthly do not attempt to outsmart the speaker. Fifthly should be able to comprehend the arth {meanings} given by the orator." {24} "Sixthly they should know how to ask a prashan {question}, seventh they should listen very attentively to the Granth. Eight do not be in a alass {tired/lazy} state. Ninth keep the sleep in control." {25} "Tenth absorb the katha in the hirda {heart}, whatever you possess share with others. If the subject matter is in accordance with Guru Sidanth {Guru Ji's core/central message} then listen to it in a shant {peaceful} manner." {26} "If it is ult {against} Guru Sidhant {core/central theme} then do the tiagh {rejection} of such. Thirteenth maintain sucham {cleaniness} of the tann {body}. Fourteenth do the tiagh {rejection} of all pakhand {falsehoods}, keep the mann {mind} attached at all times to the Prabhu's {Waheguru Ji's} shabad. Listening in this way will give rise to Anhad Naadh." {27} "The vakta {orator} and sarota {listener} can both obtain gyan in this manner. Whosoever adopts these lashan {characteristics}, that Sikh becomes Nihal {blissfuuly satisfied}." {28} "Always do the sangat {company} of this Sikh , you too will acquire these attributes. Listen to sundar {beautiful} katha {preaching} from their mukh {mouth} , then why won't you achieve mukti {liberation} [rhetorical question]." {29} Everybody became ecstatic by hearing this from Guru Ji, they adopted all of the characteristics. Kishna Janju and Pammu Poori both came to the hazoor {presence} of Sri Hargobind. {30} After bandana {paying respect} they spoke "hey gareeb nivaz {bestows glory to the poor} please do our udhar {salvation}." Sri Guru Ji gave updesh {divine guidance}, in kalyug {this era} the Naam of Prabhu {Waheguru's Name} is the big Jahaz {ship}." {31} "After reading Shabad do abyhas {put into practice}, climb aboard the Sukha di poonji {abundance of happiness} Jahaz {ship} of Naam {Waheguru Simran}." Upon hearing this they both said "one Sikh adopts reading listening." {32} "Does the tiagh {rejection} of khotay {bad} karam {actions/deeds}. One adopts vikar {vices} after reading. Creates immense virodh {opposition} between them. Does not let go of krodh {anger} just as a line drawn in a rock remains persistent." {33} "Adopts hankar {ego } in the hirda {heart} that we are big. The mann {mind} becomes trapped in the chikadh {quicksand} of kaam {lust} and lobh {greed}. How will they attain saresht padhvi {superior status}?, please do kirpa {mercy} and tell us." {34} "Upon hearing this Guru Ji remarked "Shabdh is the only udhar {saviour} for everyone. In time kalyan {liberation} is attained by whosoever reads/listens by taking it to the dil {heart} i.e. attentively." {35} "If a manukh {man/woman} is trapped in gyan bandan {trap of knowledge} then no one can do their kalyan {liberation}. If agyani {not trapped by knowledge} listens to the shabad then all their paap {sins} are removed." {36} "Further along they attain Jagyasa {spiritual awakening}, with abyhas {practise} sukhala {easily} gyan is obtained. The bhagti {devotion} of bhagats {devotees} becomes dridh {stronger}. The gyani {trapped in knowledge alone} become stuck in gyan {trap of knowledge alone}." {37} "The person who reads for ego, commits vikar {sins} secretly. They do not have nischa {belief/faith} in obtaining gyan {knowledge} , but call themselves gyani {knowledgeable} in public." {38} "The hankari {egoistic} does not engage in Satsang {truth congregation}. Only adopts status and materialism in the mann {mind}. They never achieve gyan {knowledge}, how will they obtain maan {honour} in Dargah {Waheguru's court} [rhetorical question]." {39} "Those who desire to go to Sri Amritsar but don't know the way will ask for directions. Agyani will take ishnan {bathing} there too, they acquire mahan {great} sangat {gathering}." {40} "They come to do ishnan {bathing} in Amritsar. They are accompanied by anjan {unknown} too who join them. In this way the Jagyasi {spiritual awoken} arrives there. Receives Anand {bliss} after ishnan {bathing}." {41} "The gyani {knowledgeable} who knows the way very well, reaches there whenever their mind desires. The one who knows the way and has seen it but takes a different direction." {42} "Goes in the ult {opposite} direction of Amritsar, does not listen to anyone. Has hankar {ego} in the hirda {heart} that I know the way. Has faltered and does not recognise the heart." {43} "In the same way those who don't ask Sants, think that we have read everything, those Ghumandhy {highly egoistic} do not do Satsangat {true gathering}. They will never become Brahm-Gyani {having divine knowledge}." {44} Whatever Guru Ji said all the Sikhs listened, they adopted sharda {utmost faith} and engaged in it in a very humble manner. Thingan and Madhu were both tirkan {carpenters}, they were very competent in their work. {45} They stayed with Guru Ji , always cutting firewood for the langar. They made many manjay {beds} and chaunkia {low stools} and then placed them in Satguru Ji's abode. {46} Even if another Sikh required any carpentry they would happily oblige. They would abandon everything in order to listen to Katha , Kirtan , and Shabad with great love. {47} They would become savdhan {alert and ready} at pishli raat {amrit vela}. First they would do ishnan {bathing} themselves but retrieving water from the kooh {well} and then they would fetch water for the other Sikhs to do ishnan {bathing}. They would place their liv {concentration} in Satguru day and night. {48} When their antt sama {final time} arrived they first did ishnan {bathing} in the Amrit Sarovar, whatever goods they possessed they distributed them by hand to all the poor and needy."{49} They didn't abandon Waheguru Simran , did not lose concentration on Guru Ji. When the Sikhs took them to the chita {funeral pyre}, Sri Guru Hargobind Ji also arrived there.{50} They cremated with their own hands. Afterwards Guru Ji told the sangat that"these two Sikhs were the reincarnation of Null and Neel {from Satyug during Sri Ram Chandar's era}, they once requested." {51} "Please impart bhagti {devotion} to us so that we can have Brahm-Gyan {divine knowledge} and infuse ourselves in mahan {great} Anand {bliss}. At that time we said a bachan {divine words}, your kamana {heart's desire} will be fulfilled and you will become nihal {immensley satisfied}." {52} "Now they did the kamaiee {practise} of the Satguru's shabad, and even after attaining Brahm-Gyan no one recognised them. They attained Abchall Padhvi {eternal bliss} and lost all the karam phall {deeds fruition}." {53} Upon hearing this all the Sikhs were awe struck, as they said "your gatt mitt {philosophy/greatness} cannot be comprehended. No one can know your complete mehma {greatness}, the likes of which is ujjagar {lightened up} in the three worlds." {54} ***********O*********** Adaiy 31. Charcha chaar parkaar. There was a Sikh named Darghaha Phandaaria who was of a very patient nature. He stayed by Sri Hargobind Singh Ji’s side and engaged in their seva at all times.(1) One day with clasped hands he said “Sikhs discuss Gurbani but some end up fighting by not retracting from their own individual arth (meaning/interpretation).(2) Upon hearing this Guru Ji said that “Charcha Char Parkaar di hundi hain” (Dicussion/debate) is of four types. Gursikhs adopt two types and dismiss the other two types.(3) One method is “Vaad”. Shabad Arth (meaning) is not taken in the heart. They ask/tell each other , listen with prem (love) but do not contemplate the arth.(4) Second is “Het” which is in the brain , which the Sikh engages in the kathan of (preaching/telling etc). They listen to other and speak “Mihtay Bachan” (sweet words). They do not take the arth in any other way.(5) In a pleasant manner the shabad arth is portrayed. The munn (mind) accepts it as it heard. Then with own “Vishas Budhi” (Understanding) listens and upon seeing the virtues , acts upon the Gurbani’s instruction.(6) Both people in this case discuss/listen , then afterwards whichever arth seems “Nirnayak”(logical/rational) and leaving “Pakh and vivaad” (personal affiliations/leanings , arguing etc) aside they absorb the Gurbani instruction in their heart and eulogise the shabad.(7) One person does not know the arth so they listen to it from a second person and vice versa. The good attributes(Gunn) of both here have merged. Both have acceptrd each other’s input and have arrived at a satisfactory conclusion in a loving manner (Prem).(8) Just as one “Diva” (candle like device) provides light in an upward manner but behind the diva remains darkness but if there is another Diva there , then the back darkness of both will disappear.(9) Whoever engages in arth individually , this does not eradicate ego. If both engage in arth then they will taste the sweet nectar of the shabad. Furthermore ego is eradicated and they receive “Mahan Phall” (Huge spiritual benefit).(10) The third type of charcha is known as “Jalp” , where it is uttered from own mouth. Stresses their own point of view here without considering the feelings/thoughts of others.(11) On this issue both have given rise to argument/disagreement , they attempt to promote their own views and attempt to back them up too. They will attempt to give numerous examples in order to make their point stick. Both these people neither accept or practice in the mind.(12) As they endeavour to propagate their own arth , they become agonistic and engage in devaluing each other’s arth. They become “Krodit”(angry) which leads to fighting. They see each other as enemies which leads to a loss of inner peace.(13) This type of Gursikh is not “Angikaar” (accepted) , Their mind is not “Snimar” (humble). This gives rise to hatred. The fourth Charcha is “Vithinda”. Always engaging in “khandan” (non-acceptance/destroying).(14) Their own intellectual is nothing special but refutes the views of others. All readers upon seeing this person become “Dukhi” (upset).(15) This type of person is also rejected by Gursikhs. They cling onto the core message of the shabad and show love towards the pious virtues therein. They never hurt anybody’s feelings , they fill everybody’s hearts with joy.(16) Upon hearing this pious Bani from the Mukh of Guru Ji , the minds of the Sikhs were filled with “Sharda” (faith/belief). A Sikh named Jamal arrived there , and bowed to the feet of Guru Maharajh Ji.(17) Whilst sitting next to guru ji he displayed true love. He accepted the degh which was being distributed at the time of his arrival. He was overwhelmed by guru Ji’s aura which was as cool as the moon and beautifully touched everyone’s hearts.(18) With clasped hands he humbly requested “I have sought your sharan” (sanctuary) , make me your Sikh and grace me with “Sukhdayak”(blissful) wisdom.(19) I have heard your greatness before , now I have seen you hazoor. I will stay in your sanctuary , please tell me what you would like me to do?(20) Guru Ji gave “Updesh” (Divine instruction) , read,listen to Guru Ji shabad and then reflect upon it. Then with faith and adherence act upon the teachings and expect to receive the ultimate spiritual blessings.(21) Prabhu (Waheguru Ji) creates the bodies in the world , which are made of five elements. Consider all the same (none more none less). There is an internal force that works the outer body , consider that as the body.(22) Everywhere there is the one “Chetna” that works everything. Chetna is universal , whoever knows this is a Sikh , their “Bandan” (handcuffs/shackles) of rebirths are subsequently removed.(23) Upon hearing this Jamal raised a question , “if chetna is the same throughout then why can’t everyone’s hunger be eradicated if one person was to eat a meal?”(24) If knowledge is the same then why doesn’t everybody lose ignorance? Only the person who eats becomes full , only the wise lose their ignorance.(25) Upon hearing this Guru Ji answered , “Whaday” (clay pots) and “Kohtay” (high houses) are of different kinds. They all show the same “Akash” (skylight) , it is decidedly so the same do not think there is a difference.(26) In the whadah (clay pot) whatever item is placed therein , the same can be seen upon emptying it. The khotah (house) which is illuminated , will show it to be lit up.(27) In the same way consider the consumption of food , drinking water is necessary for life. In the same way the life force for the mind is “Gyan”(knowledge) , consider the “atma” (soul) to be the “sakhi” (supreme) of all.(28) There is no difference in samm jaati , bhin jaati , and uttam gatti. The most important is Brahm chetna. Just as one jaati trees are the same , in the same way brahm is the same everywhere.(29) If then someone is to say that rock and tree are of bhin jaati , in that way brahm is not disvovered. Brahm is chetan (life force) and the world is jadd (lifeless) , both vijaati (bhin jaati) are familiar.(30) Brahm is perpetually sat chit and without destruction , within brahm the jadd world is imagined , and that’s why it is not real and such is not indestructible. In another words without Brahm the world is meaningless. There is no bhintah(separate entities) in Brahm , in Brahm no one can put vijaati bhed (divisions/categories etc.)(31) Just as there are branches and twigs on a tree , uttam Gatti Bhed is to be understood in this way. Just as there is a difference in the human limbs. There is no uttam ghatti bhed in Brahm , in another words the difference seen in oneself like tree branches and human limbs but owing to the “Nirakaar” (formless) nature of chetan there is no uttam ghatti bhed because it is without limbs etc.(32) Consider Brahm Atmah in this way , it is “Nirgun” (formless) in everything , it is infused with everything and yet separate at the same time. Just as the reflection of the stars can be seen on water.(33) The “sareer” (body) is a “whadah” (clay pot) , the antar indri is the water , brahm is equivelant here to the moon’s reflection. Brahm is within everything but at the same time it is also separate. In the same way atmah is in the “hirdah” (chest).(34) Whosoever realises this is the Param uttam (high) Sikhs of the Satguru. Upon hearing this Jamal became Guru Ji’s Sikh. He understood the concept of jadd chetna.(35) Bhai Kukkoh and whadawan together with their acquaintance Anantah arrived in the “Sharan” (Sanctuary) of Guru Ji , they both fell at the feet of Guru Ji.(36) With clasped hands they humbly requested , “Sri Guru Nanak Nirankari hoy hunn” (1st Patshahi were revered with these names). They accepted Degh as superior to other kinds of food stuffs ?(37) What virtues did Guru Ji see in this? They did not consider other sweets or food in the same way? Upon hearing this Guru Ji explained “of all the “Avtars” (holy messengers) Guru Ji were the most supreme”.(38) In the same way Degh is the most supreme , it was made to be accepted by all the Sanagt. In the same way Guru Ji’s Shabad & updesh are supreme. Sri Satnam is the highest of all.(39) As long as the Gurta Gaddhi (SGGS ji) is intact , then all the best selective things will be given to the Sikhs. Those who are receptive of Guru Ji’s teachings will relish these gifts.(40) Guru Ji select the best things for their Sikhs and give them so. The Sikhs contemplate the teachings contained within the Shabad and utter them blissfully.(41) In Guru Ghar (Gurdwara Sahib) this is the most valuable commodity. Whosoever acquires this , they do not have to face pain. Upon hearing this everbody became immensely satisfied. Nivla and Nihaloo were two Sikhs who came to Guru Ji.(42) They sat down after touching Guru ji’s feet and said “Guru Ji how can we achieve saviour?”. Guru Ji said “ fire is present in all wood”. (43) “Without rubbing the wood together (friction) the fire will not burn , and as such cannot eliminate the cold. Just as there is butter present in yogurt , without churning it cannot be obtained.(44) “In the same way within Satguru Ji’s shabad is contained Atam Gyan which is the essence of eternal bliss. By reading Gurbani one attains a very high deed , otherwise Atam Gyan is not obtained”.(45) “When the shabad is absorbed in the heart after contemplation , it effects are channelled throughout. There is enlightenment which is gives immense bliss , and the pain and sorrow of births and deaths is eradicated.(46) Upon hearing Guru Ji’s updesh both commenced reading Gurbani with a great mind. They would contemplate the core message contained therein and then engage in Katha amidst Satsangat.(47) By hearing their Katha many became highly satisfied , they left their fears,vices and attained Gurmat. They listened to Katha with great enthusiasm ,love ,and devotion. They achieved Brahm Gyan as a subsequence.(48) It “Sarotay” (listeners) and speakers get together then the state of “Jeevan Mukhti” (living bliss) can be attained. In this way many Sikhs acquired salvation. They all uttered “Dhan Dhan Satguru”. (49)

Read my post here: http://forums.wahegu...post__p__204098 . Also read that thread regarding harinder started going global. This guy is total toxic. I would probably wash my hand thousand times if I meet him again. If you want to talk about it then let me know via pm. Why Toxic: 1. Against Sri Dasam Granth. I don't need to explain more. 2. Against Ardas (Modified it). In 90's camps they used to say "Guru maneyo Panth...". That was their first mistake. They probably don't do that again but you will hear them "We are panth" over and over. 3. To them Meat is okay. Mostly 95% of their camps serves meat on their menu. Amritdhari camp goers eat meat regularly. Their official secondary youth sewadar in written admit and all california know that he eats meat openly while wearing kirpan. I can give names but i won't as it will get me in trouble. 4. Guru Granth Sahib ji Beadbi: To them it is certainly a book and they clearly have no respect. They still take guru sahib jee in carry-on roller bags from local gurdwara sahib to camp site. 5. School Syllabus: Sold and still selling their sunday gurdwara school syllabus with countless mistakes (mainly Ardas) and so on. You can find about that online. Bay Area (San Francisco) largest gurdwara sunday school teachers protested for more than one year and finally gave them ultimatum to put their school materials in garbage. Though one good thing out of all bad is that they are pro-sikh movement. They are in together with insaaf and sikh coalition and recently with khalra organization. Other than that they should be really avoided at all cost; especially his interaction with youth or kids.

In this age of Kaljug, its a matter of great pride to boast about how many friends one has. One shows pride in them, one is dependant on them, and one counts on them. However, one is in for a shock when Gurbani says jgq mY JUTI dyKI pRIiq ] jagath mai jhoot(h)ee dhaekhee preeth || In this world, I have seen love to be false. Apny hI suK isau sB lwgy ikAw dwrw ikAw mIq ]1] rhwau ] apanae hee sukh sio sabh laagae kiaa dhaaraa kiaa meeth ||1|| rehaao || Whether they are spouses or friends, all are concerned only with their own happiness. ||1||Pause|| myrau myrau sBY khq hY ihq isau bwiDE cIq ] maero maero sabhai kehath hai hith sio baadhhiou cheeth || All say, ""Mine, mine"", and attach their consciousness to you with love. AMiq kwil sMgI nh koaU ieh Acrj hY rIiq ]1] a(n)th kaal sa(n)gee neh kooo eih acharaj hai reeth ||1|| But at the very last moment, none shall go along with you. How strange are the ways of the world! ||1|| pRIqm jwin lyhu mn mwhI ] preetham jaan laehu man maahee || O dear friend, know this in your mind. Apny suK isau hI jgu PWiDE ko kwhU ko nwhI ]1] rhwau ] apanae sukh sio hee jag faa(n)dhhiou ko kaahoo ko naahee ||1|| rehaao || The world is entangled in its own pleasures; no one is for anyone else. ||1||Pause|| suK mY Awin bhuqu imil bYTq rhq chU idis GyrY ] sukh mai aan bahuth mil bait(h)ath rehath chehoo dhis ghaerai || In good times, many come and sit together, surrounding you on all four sides. ibpiq prI sB hI sMgu Cwifq koaU n Awvq nyrY ]1] bipath paree sabh hee sa(n)g shhaaddith kooo n aavath naerai ||1|| But when hard times come, they all leave, and no one comes near you. ||1|| Some people interpret this to mean that one should not bother about worldly relationships. Others say that one should not be attached to worldly relationships. But living in an age like Kaljug, surrounded by Maya, how far is it possible? Gurujee knew that we are human beings, and weak ones. Instead of asking us to stay away from fellow human beings, He asked us to live among them. Instead of asking us not to love them, He asked us not to be attached. But this attachment is really hard to let go of. It doesn't go no matter how hard you try, unless you have lot of kirpa on you. But what is the other way around? How about changing the direction of these attachments? Gurujee has blessed us with the way to do that as well. horu ibrhw sB Dwqu hY jb lgu swihb pRIiq n hoie ] hor birehaa sabh dhhaath hai jab lag saahib preeth n hoe || All other loves are transitory, as long as people do not love their Lord and Master. Its not wrong to love people around you, its the base and foundation of that love what matters. If that "love" is worldly or sensual, its not going to survive forever. If your love for your family or friends revolves around Vaheguru, its never going to die. Sahib-E-Kamaal Dasmesh Pita Sri Guru Gobind Singh Ji Maharaj loved His father Sahib Sri Guru Tegh Bahadur Ji Maharaj so much, that He considered Him to be the only one capable to protect humanity. Kalgidhar Patshah loved all His 4 sons so much, that He didn't hold them back, rather sent them ahead and cement the foundations of Sikhi. This was true love! This was the love that is alive till today. We can enjoy the fragrance and aroma of that love to this day! This was true love as it revolved around Vaheguru. Gurujee has also laid out the qualities of friends, of our true friends, our true companions. sjx syeI nwil mY clidAw nwil clµin@ ] sajan saeee naal mai chaladhiaa naal chala(n)nih || They alone are my friends, who travel along with me; ijQY lyKw mMgIAY iqQY KVy idsMin ]1] rhwau ] jithhai laekhaa ma(n)geeai thithhai kharrae dhisa(n)n ||1|| rehaao || and in that place, where the accounts are called for, they appear standing with me. ||1||Pause|| See how amazing this is. Gurbani says no one will be with you at the last moment, and so all relationships are fake. At the same time, before we lose hope, Gurujee assures us as to who in fact is our true friend. What is the best way to find out if someone is our friend or not? Eie swjn Eie mIq ipAwry ] oue saajan oue meeth piaarae || They are my companions, and they are my dear friends, jo hm kau hir nwmu icqwry ]1] rhwau ] jo ham ko har naam chithaarae ||1|| rehaao || who inspire me to remember the Lord's Name. ||1||Pause|| We have and will find enough "buddies" and "pals" who will hang around us, talk whatever comes to their mind. But only they are true buddies and true pals who are themselves joined to Gurujee and enjoin us as well. Next Gurujee tells us what benefits we reap by having association with such true friends. jw kY sMig iehu mnu inrmlu ] jaa kai sa(n)g eihu man niramal || Associating with them, this mind becomes immaculate and pure. jw kY sMig hir hir ismrnu ] jaa kai sa(n)g har har simaran || Associating with them, one meditates in remembrance on the Lord, Har, Har. jw kY sMig iklibK hoih nws ] jaa kai sa(n)g kilabikh hohi naas || Associating with them, all the sins are erased. jw kY sMig irdY prgws ]1] jaa kai sa(n)g ridhai paragaas ||1|| Associating with them, the heart is illumined. ||1|| sy sMqn hir ky myry mIq ] sae sa(n)than har kae maerae meeth || Those Saints of the Lord are my friends. So what were we thinking? That our family, friends, companions, associates will lead us away from Vaheguru? Well, they can! But if they are the kind of saints as just mentioned, there is nothing to worry about now, is there? What kind of relationship we can/should have with these saints? hau bilhwrI swjnw mIqw AvrIqw ] ho balihaaree saajanaa meethaa avareethaa || I am a sacrifice to my pure friends, the immaculate Saints. iehu qnu ijn isau gwifAw mnu lIAVw dIqw ] eihu than jin sio gaaddiaa man leearraa dheethaa || This body is attached to them, and we have shared our minds. lIAw q dIAw mwnu ijn@ isau sy sjn ikau vIsrih ] leeaa th dheeaa maan jinh sio sae sajan kio veesarehi || We have shared our minds - how could I forget those friends? ijn@ idis AwieAw hoih rlIAw jIA syqI gih rhih ] jinh dhis aaeiaa hohi raleeaa jeea saethee gehi rehehi || Seeing them brings joy to my heart; I keep them clasped to my soul. sgl gux Avgxu n koeI hoih nIqw nIqw ] sagal gun avagan n koee hohi neethaa neethaa || They have all virtues and merits, forever and ever; they have no demerits or faults at all. hau bilhwrI swjnw mIqw AvrIqw ]2] ho balihaaree saajanaa meethaa avareethaa ||2|| I am a sacrifice to my pure friends, the immaculate Saints. ||2|| And how can we meet these beloved friends? jw hir pRB BwvY qw gurmuiK myly ijn@ vcn gurU siqgur min BwieAw ] jaa har prabh bhaavai thaa guramukh maelae jinh vachan guroo sathigur man bhaaeiaa || When it pleases the Lord God, he causes us to meet the Gurmukhs; the Hymns of the Guru, the True Guru, are very sweet to their minds. It is true that at the last moment no one is with us. What this kind of Sangat does it takes us to a point that our last moment becomes blissful. It is true that no one stands besides us in dargah when we are called to answer for our deeds and held accountable. What this kind of Sangat does is they motivate and encourage us more into Sikhi, and that way Dharamraj tears apart all our papers and our account is cleared! These are just my thoughts. May SatGuru Ji forgive me for any mistakes. Please forgive me and feel free to correct me if I have made any mistakes. May SatGuru Ji do kirpa on us. May we find the sangat of those enjoin us with His feet. Sei Pyaare Melhu Jina Mileya Tera Naam Chith Aavay ~ Mehtab Singh

This Shabad is by Guru Arjan Dev Ji in Raag Raamkalee on Pannaa 958 slok mÚ 5 ] salok ma 5 || Salok, Fifth Mehla: hir ieksY nwil mY dosqI hir ieksY nwil mY rMgu ] har eikasai naal mai dhosathee har eikasai naal mai ra(n)g || My friendship is with the One Lord alone; I am in love with the One Lord alone. hir ieko myrw sjxo hir ieksY nwil mY sMgu ] har eiko maeraa sajano har eikasai naal mai sa(n)g || The Lord is my only friend; my companionship is with the One Lord alone. hir ieksY nwil mY gosty muhu mYlw krY n BMgu ] har eikasai naal mai gosattae muhu mailaa karai n bha(n)g || My conversation is with the One Lord alone; He never frowns, or turns His face away. jwxY ibrQw jIA kI kdy n moVY rMgu ] jaanai birathhaa jeea kee kadhae n morrai ra(n)g || He alone knows the state of my soul; He never ignores my love. hir ieko myrw mslqI BMnx GVn smrQu ] har eiko maeraa masalathee bha(n)nan gharran samarathh || He is my only counselor, all-powerful to destroy and create. hir ieko myrw dwqwru hY isir dwiqAw jg hQu ] har eiko maeraa dhaathaar hai sir dhaathiaa jag hathh || The Lord is my only Giver. He places His hand upon the heads of the generous in the world. hir ieksY dI mY tyk hY jo isir sBnw smrQu ] har eikasai dhee mai ttaek hai jo sir sabhanaa samarathh || I take the Support of the One Lord alone; He is all-powerful, over the heads of all. siqguir sMqu imlwieAw msqik Dir kY hQu ] sathigur sa(n)th milaaeiaa masathak dhhar kai hathh || The Saint, the True Guru, has united me with the Lord. He placed His hand on my forehead. vfw swihbu gurU imlwieAw ijin qwirAw sgl jgqu ] vaddaa saahib guroo milaaeiaa jin thaariaa sagal jagath || The Guru led me to meet the greatest Lord and Master; He saved the whole world. mn kIAw ieCw pUrIAw pwieAw Duir sMjog ] man keeaa eishhaa pooreeaa paaeiaa dhhur sa(n)jog || The desires of the mind are fulfilled; I have attained my pre-destined Union with God. nwnk pwieAw scu nwmu sd hI Bogy Bog ]1] naanak paaeiaa sach naam sadh hee bhogae bhog ||1|| Nanak has obtained the True Name; He enjoys the enjoyments forever. ||1||

I don't think its as severe as "breaking" your Amrit. Amrit can't be "broken", its the individual who falls short of fulfilling the commitment(s). I can understand how some of us have a friendly and open nature and so once in a while may pass funny comments to someone of the opposite gender. Ultimately its all about what your intention is. If it is just a joke, I personally wouldn't care much. But if you have ulterior motives like "hitting" on the person, or trying to get "close" in order to start "something", then its a shame that an Amritdhari would do such a thing. But don't blame yourself and feel guilty. Get up and move on. Best touchstone at such times is to ask yourself "Would I say/do this in front of Sahib Sri Guru Gobind Singh Ji Maharaj?" We are not one of those who believe that talking to the opposite gender is outright wrong, however, being an Amritdhari you got to live by some rules, there are certain clear cut restrictions for you, and for your own good. Gurujee didn't put these restrictions on us to enslave us, rather He freed us from all sorts of manmade inhibitions. The restrictions that we have are like the ones that a doctor prescribes to his/her patient, and that is for their own good. If you are feeling guilty, do a wholehearted Ardas to Maharaj and ask for forgiveness. He accepts and loves even the worst sinners, and you, I am sure, are among His beloved children. So don't worry, be true to Him and to yourself, and you'll be fine.