Leaderboard

Satnam sangat ji. This thread is of great importance. In todays society, almost all of us will experience some kind of mental health issue in our life. What's upsetting is our community is ashamed to admit it, so most of us will not receive any help. Having experienced depression first hand, I can tell you "man up" and getting a "back hand" is the worst advice you can receive from anyone. What's more, 400 years ago, due to diet and lifestyle, depression was literally unheard of, but hunger wasn't. So what did our institutions do, they setup langar halls! But todaiy, hunger is a relatively small problem in developed countries such as UK and USA, but mental health problems are common eveywhere. But are our instituions serving their sangat? NO If you are depressed, try this. This is what has helped me.. 1. Drink lots of water, maybe 3-4 litres. This is so important I cannot stress how important it is. Pani Pitta, it's fatherly and can take care of us. You are 80% water. Drink good quality water, maybe highland spring or Evian. The best water is from a well but we don't have access to this easily. 2. Eat good quality food. DO NOT EACH CHOCOLATE. Give yourself 7 days or good quality home cooked foods and notice the difference. 3. Exercise. Sweat our the toxins in your body. you don;t have to do hours of exercise. Just to intense exercise for 15 minutes break a sweat and be done with it. 4. Music. Listen to kirtan, raag and good music. DO NOT LISTEN TO MUSIC WHICH HAS NEGATIVE LYRICS. 5. Breathe. Watch Elliott Hulse videos on deep breathing, youtube them. Pavan Guru. Do yoga or bioenergetics or whatever you need to do to open restrictive breathing patterns. 6. Sangat. Don't listen to negativity. Surround yourself with people who make you happy. 7. Meditate- just listen to your breath for 20minutes a day. Even the hollywood stars do this! I am not an expert in anything, just giving you my 2 pieces of advice. remember don't be ashamed. We should help each other so we can live to our maximum potential. When our mind and body is clean and well structured, we can serve the world better.

Some of the above posts, how sad. How isolating for those who are going through something which you don't seem to understand. I know that mental health has stigma attached to it, but the Sikh community is so far behind in terms of knowledge it's embarrassing. I'll write this in case there are readers who need help. Firstly, depression and anxiety are not jokes- how ridiculous that anyone could think so without considering that many people take their lives due to the anguish of mental illness. Depression is due to a chemical imbalance in the brain, and anxiety is due to the body's natural 'fight or flight' response activating when the brain perceives a threat. Depression and anxiety can, more often than not, come together, and can come back in different variations throughout your life- it's about learning to deal with them when you see the symptoms arising. Of course treatment depends on the severity of your depression and anxiety. When my anxiety was bad, I had panic attacks and IBS which didn't fizzle out even after things started to get better, so I went to the doctors (which is always a good idea) and now I'm much better. Here's a list of lifestyle things that researchers suggest will help with depression. I watched and read a lot about depression and anxiety, this is the best advice I found: 1. Exercise 2. Omega 3 3. Sunlight 4. Healthy sleep 5. Anti-rumination activity (do something you enjoy) 6. Social connection Additionally, now that I'm feeling relatively normal again, I'm taking extra measures to change my brain so that I'm in a better position in the future. Yes, your brain can literally be changed through meditation, and I'm trying to change my deep-rooted thought processes that make me feel worthless and ruminate on the negative. Catch your negative thoughts and reverse them, even if you don't believe what you're telling yourself. Also, when you have depression you may be staying in for days on end, so ANY social connection is good. But when things start to get better, you can implement more changes and make sure you're around GOOD, POSITIVE PEOPLE. I can't stress the importance of that. I now have good sangat and I'm feeling great due to their positive energy. PS. While many people seem to be less understanding of anxiety, it IS a medical problem. Freakin' ruined my life for a couple of years, that did.

Brother, the moorakhs, try to imitate the learned ones. One who has no knowledge, or is a gawaar, does not know to read or write, even if he takes a book, and try to show he is reading...what can he get from it? Nothing. He is fooloing himself, and then too, as he can not understand what is written in it due to his moorakhta, he says, what use is sitting to read a book....foolishness has no limits. We must bear in mind, that one when sits in meditation to do His bandagee, and with closed eyes we see only darkness, that is nothing but the darkness of our very own karmas....and then too most of us, we are so stupid, that we do not know, that we have a mind also, which starts runnig outside, as it is used to do always, as it has no interest letting the soul know or do anything to return to its origin: Wahiguru Akal Purukh. The result is, that those who know what they are doing, they keep on knocking at His door for His grace(that is sitting in meditation with faith and love for Him) because if ever anything is to be achieved, it is from that door..... While the moorakhs, the maanmukhs, give up easily and say why to sit like cranes..... stupid people! On the contrary, our Guru Sahibans emphasize to do this jugtee only, for realizing Him. Following are the words of Sachay Patshah Guru Arjun Dev Maharaj: Sathigur Kaa Sach Sabadh KamaavahuMeditate on the true Shabad, from Satguru Thhir Ghar Baithae, Prabh Apanaa Paavahu Remain steady and stable within the home of your own self, and find God Raag Asa, Guru Arjan Dev Maharaj.

The idea is to make the Mind SIT INSIDE the body and then to get 'antar ghat' Our mind is too easily outside the body and always putting the dhyian outside. By using body points, you can train your Mind to stay put inside at that point but be LISTENING to the shabad at same time. The biggest obstacles for the Mind are Thoughts, and by making the mind SIT in one place is the biggest help in the direction to get rid of these thoughts.

There are valid different techniques to still the mind in shabad-sas gras/swas swas/concentrating on third eye with shabad-reference points (meant to use as aids to transcedent)/ incorporated with shabad mentioned in gurbani based on stages, not misguidance- only who thinks of sikh spiritual path as black and white is misguided. I actually follow the way you mentioned- dhian on shabad its simpler but that does not mean other techniques are false if thats a case you will not find many references about them in gurbani. Sat veer ji can provide examples.

Here is antrev (nirgun) arths behind durga so essence is not lost:

I have no doubts its means sri sahib (starting bhaugti in chandi di // means sri sahib/vahiguroo no doubt) but same sant gurbachan singh bhindranwale mentions in another location bhaugti to have four meanings which mentioned earlier - depending on the context of shabad. Response from above post: This is key point praising and worshipping are two very different things. I tried to highlight similiar point in other thread of aad shakti last year. Sri guru gobind singh ji in jaap sahib and akaal ustat doing namaskar to whole creation as creator and creation are not seperate, creator is infused in creation.. Sri guru gobind singh ji praising sargun parkriti which is functioning because of shakti/force/energy-aad shakti of akaal purkh/chaitan-consciouness of akaal purkh behind that creation. ਜਲੇ ਹਰੀ ॥ ਥਲੇ ਹਰੀ ॥ ਉਰੇ ਹਰੀ ॥ ਬਨੇ ਹਰੀ ॥੧॥੫੧॥जले हरी ॥ थले हरी ॥ उरे हरी ॥ बने हरी ॥१॥५१॥ The Lord is in water. The Lord is on land. The Lord is in the heart. The Lord is in the forests.1.51. ਗਿਰੇ ਹਰੀ ॥ ਗੁਫੇ ਹਰੀ ॥ ਛਿਤੇ ਹਰੀ ॥ ਨਭੇ ਹਰੀ ॥੨॥੫੨॥ गिरे हरी ॥ गुफे हरी ॥ छिते हरी ॥ नभे हरी ॥२॥५२॥ The Lord is in he mountains. The Lord is in the cave. The Lord is in he earth. The Lord is in the sky. 2.52. ਈਹਾਂ ਹਰੀ ॥ ਉਹਾਂ ਹਰੀ ॥ ਜਿਮੀ ਹਰੀ ॥ ਜਮਾ ਹਰੀ ॥੩॥੫੩॥ ईहां हरी ॥ उहां हरी ॥ जिमी हरी ॥ जमा हरी ॥३॥५३॥ The Lord is in here. The Lord is there. The Lord is in the earth. The Lord is in the sky. 3.53. ਅਲੇਖ ਹਰੀ ॥ ਅਭੇਖ ਹਰੀ ॥ ਅਦੋਖ ਹਰੀ ॥ ਅਦ੍ਵੈਖ ਹਰੀ ॥੪॥੫੪॥ अलेख हरी ॥ अभेख हरी ॥ अदोख हरी ॥ अद्वैख हरी ॥४॥५४॥ The Lord is Accountless. The Lord is guiseless. The Lord is blemishless. The Lord is sans duality.4.54. ਅਕਾਲ ਹਰੀ ॥ ਅਪਾਲ ਹਰੀ ॥ ਅਛੇਦ ਹਰੀ ॥ ਅਭੇਦ ਹਹੀ ॥੫॥੫੫॥ अकाल हरी ॥ अपाल हरी ॥ अछेद हरी ॥ अभेद हही ॥५॥५५॥ The Lord is non-temporal. The Lord cannot be reated. The Lord is Indestructible. The Lord`s secrets cannot be known. 5.55. We all know guru maharaj isn't worshipping jale (water) or thale (earth) but praising hari behind creation (creator is infused in creation-karta purkh). Key point here is in sikhi you cannot remove creator (kartapurkh) from its creation..!!

Just quickly dropping by, few things out of the way, this is based on my research- 1. Gurmat does not worship any avtars but only akaal purkh. We don't confine akaal purkh to different avtars (including prevalent six of them) as from advait gurmat and also advait vedanta esteroric gyan layer everything is OM, Ik0ngkar one universal consciousness..so if everything is one in bhramgyan and non transcendental meditation (sun samadhi)... nothing is perceived higher or lower as only oneness (ikongkar) all in one, one in all is perceived at the ultimate bhramgyan stage. 2. Gurmat acknowledge and respect/praised not worship (mistake of confine akaal purkh to only avtars) but acknowledge and respect metaphysics of avtar. Akaal purkh while being ajooni akaal moorat imanents its attributes to sarguna (nit, avnit, puran hari avtars etc) to uphold, spread dharma and uproot tryanny, in this case sri krishan maharaj who was bhramgyani karak gurmukh as he was sixteen kala avtar with all the qualities see attachment below and gurbani . Overall make no mistake they don't come from satan but appear from akaal purkh and disappear in akaal purkh himself according to need and time, yes they goof up but thats also according to akaal purkh hakum as there is no such thing as free will, its all his tamasha..Some are given higher powers and some are lower powers (kala) to propagate dharam. Our guru sahib were highest of all as they were poran tam avtar- poran parkash roop limited kaala, sarab kala samarath - satguru nanak dev ji. Metaphysics of avtar is mentioned in both puratan text and gurmat text: "Yada Yada Hi Dharmasya Glanirva Bhavathi Bharatha, Abhyuthanam Adharmaysya Tadatmanam Srijami Aham'. Praritranaya Sadhunam Vinashaya Cha Dushkritam Dharamasansthapnaya Sambhavami Yuge-Yuge." Bhagvad gita Bhagvad gita (Also see sant gyani gurbachan singh khalsa bhindranwale japji sahib steek page 34 where yada yada quote is quoted answering a question why krishan maharaj and sarab kala samarth satguru nanak dev ji had to come) http://www.gurmatveechar.com/literature?browse=Steeks_and_Teekas/Sant_Kartar_Singh_%28Bhindrawale%29 Sri Dasam Guru Granth sahib Maharaj: Jab Jab Aristh Hoth Sansara Tab Tab Deh Dharat Avtara. Here are pages from japji sahib teeka by sant gyani gurbachan singh bhindranwale talking about very definition of avtar and six types of sargun avtars immanentes from akaal purkh/maha vishnu according to akaal purkh hakum and needs.. See attachment by sant gyani gurbachan singh khalsa bhindranwale while maintaining satguru nanak dev nirankar were higher than all of these avtars, and limitless powers.... Krishan ji were sixteen kala avtar, has all sixteen characteristics first being bhramgyan/gyan rest follows. http://www.gurmatveechar.com/literature?browse=Steeks_and_Teekas/Sant_Kartar_Singh_%28Bhindrawale%29 3. Six types of avtars body above are made out shud satogun (maya), while our guru sahiban is pure parkash roop. Kaal in sri dasam guru granth sahib is shakti of akaal purkh, so ultimately all avtars were subjected to kaal as they were in terms of body (made out of shud satogun) just like everybody else ( panj tatwas will be destroyed- shalok nauvan) - guru maharaj set the record straight to rise people surti's/awareness* from sargun(mithiya maya) into nirgun-advait(realization of self) as people during that time were stuck in excessive sargun upasana and wrap their head around sargun avtars- made that into road block themselves in their spirituality. However, this is no where to be seen as doubt to their avastha whereas it was vahiguroo all along in various different forms thats his khel". Yes previous avtars underestimated nirankar but this was akaal purkh maya khel himself (nothing is outside of hakum) and this to further his play at the end they were all merged back in nirankar...indeed they were sargun avtars of akaal purkh (small, medium, big according to need in yugas) where else they would merge to? ... we don't beleive in separate entity satan like christians do. *Above- raising awareness also indicitates why sri guru gobind singh maharaj gave such strong cautionary tarna to us followers so we don't confine him into only sargun aspect as sri guru gobind singh ji saroop is not only sargun, all prevading pure consciouness/awareness. jae ham ko paramaesar ouchar hai | thae sabh narak kundd mehi par hai | Those who call me God, will fall into the pit of hell. Not to mention repetitively mention of worship of one non dual all prevading nirgun jot in gurbani in aad guru granth sahib ji and sri dasam granth sahib ji via shabad and shabad gyan. Gurbani both aad guru granth sahib, sri dasam guru granth sahib and ethashik granths like soraj parkash granth also talks about updesh to khalsa to realize his own self- akaal purkh nirgun roop, rise above from excessive sarguna upasana of any avtars for that matter (nit-sants, avnit-narsingh, karak, hari, karak, pooran, guru) and realize at the back of head that final updesh is for khalsa to only worships akaal purkh in form of shabad and its gyan- contemplatation of all prevading self-atma-paratma-advait ek jot akaal purkh and all these above avtars are all inside of us- our real param jot self ~ Sat chit anand svaroop ~ 4. Ultimately khands in japji sahib are state of mind of being, according to gurbani and sant gyani gurbachan singh bhindranwale katha- sargun ram and krishna are also in karam khand (bakshish grace khand) equilavent to turiya avastha, these are not physical realms but they appear and disappear and appear disappear in one consciousness as one progresses in spirituality so they are not confined to christian version of khands as some sikhs like to beleive. Real saroop of krishan ji is all gyan saroop all prevading lord saroop pure consciouness. He himself mentions in bhagvad gita to arjuna. 5. Ultimately from advait gurmat sidhant in akaal ustati and rest of gurbani its all one..krishnas and raam, from advait gurmat sidhant (ultimate stage) jot of krishan and raam and jot of ant or worm is one and same but until one does not reach that stage of non transcendental turiya tith avastha acknowledgement and respect should be given to all avtars as we would do to Sants... As we are still in our egoic mind, dualism as we are still in spiritual sikhi journey.

Exactly, this is key point praising and worshipping are two very different things. I tried to highlight similiar point in other thread of aad shakti last year. Sri guru gobind singh ji in jaap sahib and akaal ustat doing namaskar to whole creation as creator and creation are not seperate, creator is infused in creation.. Sri guru gobind singh ji praising sargun parkriti which is functioning because of shakti/force/energy-aad shakti of akaal purkh/chaitan-consciouness of akaal purkh behind that creation. ਜਲੇ ਹਰੀ ॥ ਥਲੇ ਹਰੀ ॥ ਉਰੇ ਹਰੀ ॥ ਬਨੇ ਹਰੀ ॥੧॥੫੧॥जले हरी ॥ थले हरी ॥ उरे हरी ॥ बने हरी ॥१॥५१॥ The Lord is in water. The Lord is on land. The Lord is in the heart. The Lord is in the forests.1.51. ਗਿਰੇ ਹਰੀ ॥ ਗੁਫੇ ਹਰੀ ॥ ਛਿਤੇ ਹਰੀ ॥ ਨਭੇ ਹਰੀ ॥੨॥੫੨॥ गिरे हरी ॥ गुफे हरी ॥ छिते हरी ॥ नभे हरी ॥२॥५२॥ The Lord is in he mountains. The Lord is in the cave. The Lord is in he earth. The Lord is in the sky. 2.52. ਈਹਾਂ ਹਰੀ ॥ ਉਹਾਂ ਹਰੀ ॥ ਜਿਮੀ ਹਰੀ ॥ ਜਮਾ ਹਰੀ ॥੩॥੫੩॥ ईहां हरी ॥ उहां हरी ॥ जिमी हरी ॥ जमा हरी ॥३॥५३॥ The Lord is in here. The Lord is there. The Lord is in the earth. The Lord is in the sky. 3.53. ਅਲੇਖ ਹਰੀ ॥ ਅਭੇਖ ਹਰੀ ॥ ਅਦੋਖ ਹਰੀ ॥ ਅਦ੍ਵੈਖ ਹਰੀ ॥੪॥੫੪॥ अलेख हरी ॥ अभेख हरी ॥ अदोख हरी ॥ अद्वैख हरी ॥४॥५४॥ The Lord is Accountless. The Lord is guiseless. The Lord is blemishless. The Lord is sans duality.4.54. ਅਕਾਲ ਹਰੀ ॥ ਅਪਾਲ ਹਰੀ ॥ ਅਛੇਦ ਹਰੀ ॥ ਅਭੇਦ ਹਹੀ ॥੫॥੫੫॥ अकाल हरी ॥ अपाल हरी ॥ अछेद हरी ॥ अभेद हही ॥५॥५५॥ The Lord is non-temporal. The Lord cannot be reated. The Lord is Indestructible. The Lord`s secrets cannot be known. 5.55. We all know guru maharaj isn't worshipping jale (water) or thale (earth) but praising hari behind creation (creator is infused in creation-karta purkh). Key point here is in sikhi you cannot remove creator (kartapurkh) from its creation..!! Not sure why sikhs get so insecure and paranoid where gurbani is praising akaal purkh sargun manifestation..

WJKK WJKF, I think what has been lost in this topic is worship and praising are two very different things. I believe that the raw power of Durga mata is always in support of the khalsa whenever it is needed, waheguru is the viewer to whatever is being played out and the creator of both sukh and right, there always has to be to opposing sides for warfare, but both are the creation of waheguru. The worship of anyone other than waheguru is condemned, however praise of ones actions are not, whatever form of creation being human or another extra terrestrial race. It is evident in both gurbani and Sri Dasam Granth, praise and critism are given to the devte and devia, as again they had imperfections. The analogies of the devia being the sweepers of waheguru demonstrate that such a high knowledgeable creation of waheguru, with much more intellect than ours is simply compared to a humble sweeper of waheguru. It is to demonstrate the greatness of the almighty in contrast to something which is much more greater than us. It is only a gurmukh who is void of the normal process after death set by the laws of dharma, hence why dharam raj and his jam dhoot have no jurisdiction over a true gurmukh. WJKK WJKF

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh We have many books available online, free to read/ use, in different languages. We haven't uploaded many (thousands) but are gradually adding to the library all the time. If you have any requests, please let us know (and if we have the book, we will upload). Here's the link, http://www.discoversikhism.com/sikh_library/english.html

WJKK WJKF What is evident is the warrior skill base given to Durga mata by Akal Purakh, hence why this entity was able to defeat the other force being demons created by waheguru again, both these creations are from the basis matter of the god partical. Just how we as sikhs can credit the khalsa fauj with praise of their achievement in and out of battle, is the very same way that we can praise the Durga mata for her undeniable warrior spirit and skill. This gian and shakti for both the khalsa and Durga mata only capable due to Akal Purakh waheguru, the same also for the demons. Just because you praise someone or something on the boundaries of sikhi is not blasphemy in a sense. I admire the devotion of the prophet Abraham, this does not make me a member of the Abrahamic faith, the very fact that Durga mata fought against demon spirits with whatever advanced weaponry calls for praise of her actions. They deserve our namashakaar and respect for the era in which this occurred within Akal purakhs "theatre" as do the khalsa and many other people around the world like the soldiers who gave their life's in ww2. WJKK WJKF

Nice article on maharaj. http://tisarpanth.blogspot.co.nz/2014/04/the-divine-sovereign.html?view=timeslide No pen can suffice to describe his greatness only attempts can be made.

The forehead area, is the spiritual door to enter the spiritual realms. That is why it is known as teesra til or third eye, single eye, or daswan dwar, the "tenth door". The path leading towards Him starts from this point. This is in a way, a spiritual door, towards spiritual dimensions, towards higher consciousnesses. Once one enters there, one leaves temporary the physicall plane, which is perceived by us through our 5 karma indriyas and the 5 gyan indriyas. But there in the spiritual realms, in the first two regions or planes, which are in the following order: astral plane, and then the causal plane, these 2 planes are travelled by the mind and the soul together, but after that plane, with the help Shabad Guru alone, one crosses that last barrier of mind and Kal, and reach Paarbraham...and under proper guidance of that Shabad Guru, one reaches Sach Khand, not otherwise .... So you see, in order to achieve all this mentioned above, one has to start walking first to reach that door, and then enter through it bravely, this is the real job of a sikh, to become one with Wahiguru Akal Purukh

only on maghi lol

WJKK WJKF Shiri Guru Gobind Singh ji is and was an unstoppable sant Siphai. In the Zafarnama guru sahib "praises" the soldiers who fought with valour on the battlefield, these were human kind. Why wouldn't guru sahib have praise then for Durga mata? The entity who embodies femininity and the very embodiment of the Siphai created to represent Akal purakhs army against injustice since ancient times. The guru Sahibi never said that this era or history never occurred. However refer back to this ancient time, displaying the greatness and perfectness of Akal Purakh in contrast to the imperfections and ideals of these beings such as Indira. These beings are not human, rather extra terrestrial beings, obviously their knowledge and understanding far exceeds ours, however they embody the same imperfections and weaknesses in character what us humans have, the only perfect being is Akal Purakh, waheguru the created of all. I do not understand why people think sikhi would never give praise to devte and devia? Why not? If it is such a misconception, gurbani and sikh text would of refrained from the references of the above sort, like using shiva in "deh shiva bar mohe", why not just use the word waheguru? The devte and devia are of a higher intelligence and of a different creation to that of man kind. The difference is they are a extra terrestrial race, which have governed over this world and many others. There are many other creation like this which we have no knowledge of as there are many galaxies and universes which jap Naam. The main point is, there is only one perfect being which is the creator. Prayer should be connected through your atma via this body of human kind to waheguru. This extra terrestrial race has the power to intervene within people's life's, this has been the case from the very time of creation of us on this dwelling, Earth. They set many rules to man kind in many different forms and names. Some very wrong and some right. Some of these beings are of a great nature and some are not. The message of Guru nanaks Nirmal panth was to believe in the one god- meaning these are not gods or goddesses. We have put them on that level through our misunderstanding. WJKK WJKF

You wouldn't be saying that if it happened to you, or your loved ones Poodna.

Really ?? Try telling that to someone who wakes up every morning and just thinks about suicide and questions ''will today be the day?'' This person tries to sleep every night hoping never to wake up ! Yeh,, we should just say man up you fool ?

This bibi has beautiful writing and a heavenly voice. What an achievement!! ਗੁਰਮੁਖਿ ਹਥਿ ਸਕਥ ਹਨਿ ਸਾਧਸੰਗਤਿ ਗੁਰ ਕਾਰ ਕਮਾਵੈ। Guramoukhi Hadi Sakad Hani Saadhasangati Gur Kaar Kamaavai. गुरमुखि हथि सकथ हनि साधसंगति गुर कार कमावै । Worthy are the hands of the Sikh who in the holy congregation do the Guru's work. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੧ ਪਾਣੀ ਪਖਾ ਪੀਹਣਾ ਪੈਰ ਧੋਇ ਚਰਣਾਂਮਤੁ ਪਾਵੈ। Paanee Pakhaa Peehanaa Pair Dhoi Charanaamatu Paavai. पाणी पखा पीहणा पैर धोइ चरणामतु पावै । Who draw water, fan the sangat, grind the flour, wash the feet of Guru and drink the water therefrom; 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੨ Share ਗੁਰਬਾਣੀ ਲਿਖਿ ਪੋਥੀਆ ਤਾਲ ਮ੍ਰਿਦੰਗ ਰਬਾਬ ਵਜਾਵੈ। Gurabaanee Likhi Potheeaa Taal Mridang Rabaab Vajaavai. गुरबाणी लिखि पोथीआ ताल म्रिदंग रबाब वजावै । Who copy the Guru's hymns and play the cymbals, the mirdang, a small drum, and the rebeck in the company of holy. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੩ ਨਮਸਕਾਰ ਡੰਡਉਤ ਕਰਿ ਗੁਰਭਾਈ ਗਲਿ ਮਿਲਿ ਗਲਿ ਲਾਵੈ। Namasakaar Dandaout Kari Gurabhaaee Gali Mili Gali Laavai. नमसकार डंडउत करि गुरभाई गलि मिलि गलि लावै । Worthy are the hands who bow, help in prostrating and embrace a brother Sikh; 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੪ Share ਕਿਰਤਿ ਵਿਰਤਿ ਕਰਿ ਧਰਮ ਦੀ ਹਥਹੁ ਦੇਕੈ ਭਲਾ ਮਨਾਵੈ। Kirati Virati Kari Dharam Dee Hathahu Day Kai Bhalaa Manaavai. किरति विरति करि धरम दी हथहु दे कै भला मनावै । Who eam livelihood honestly and munificently confer favour on others. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੫ ਪਾਰਸ ਪਰਸਿ ਅਪਰਸਿ ਹੋਇ ਪਰ ਤਨ ਪਰ ਧਨ ਹਥੁ ਨ ਲਾਵੈ। Paarasu Parasi Aparasi Hoi Par Tan Par Dhan Hadu N Laavai. पारसु परसि अपरसि होइ पर तन पर धन हथु न लावै । Worthy of praise are the hands of such a Sikh who by coming in touch with Guru becomes indifferent to worldly materials and lays not his eyes on another's wife or property; 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੬ ਗੁਰ ਸਿਖ ਗੁਰ ਸਿਖ ਪੂਜ ਕੈ ਭਾਇ ਭਗਤਿ ਭੈ ਭਾਣਾ ਭਾਵੈ। Gur Sikh Gur Sikh Pooj Kai Bhaai Bhagati Bhai Bhaanaa Bhaavai. गुर सिख गुर सिख पूज कै भाइ भगति भै भाणा भावै । Who loves another Sikh and embraces the love, devotion, and fear of God; 7 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੭ ਆਪ ਗਵਾਇ ਨ ਆਪ ਗਣਾਵੈ* ॥੧੨॥ Aapu Gavaai N Aapu Ganaavai ॥12॥ आपु गवाइ न आपु गणावै ॥१२॥ He effaces his ego and does not assert himself. 8 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੮ AND ਪੈਰੀ ਪੈ ਗੁਰਸਿਖ ਪੈਰ ਧੁਆਇਆ। Pairee Pai Gurasikh Pair Dhuaaiaa. पैरी पै गुरसिख पैर धुआइआ । Touching the feet, the Sikhs of the Guru wash their feet. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੧ ਅੰਮ੍ਰਿਤਵਾਣੀ ਚਖਿ ਮਨੁ ਵਸਿ ਆਇਆ। Anmrit Vaanee Chakhi Manu Vasi Aaiaa. अंम्रित वाणी चखि मनु वसि आइआ । Then they taste the ambrosial word (of Guru) through which the mind is controlled. 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੨ ਪਾਣੀ ਪਖਾ ਪੀਹਿ ਭਠੁ ਝੁਕਾਇਆ। Paanee Pakhaa Peehi Bhatdu Jhoukaaiaa. पाणी पखा पीहि भठु झुकाइआ । They fetch water, fan the sangat and put wood in the firebox of the kitchen. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੩ ਗੁਰਬਾਣੀ ਸੁਣਿ ਸਿਖਿ ਲਿਖਿ ਲਿਖਾਇਆ। Gurabaanee Souni Sikhi Likhi Likhaaiaa. गुरबाणी सुणि सिखि लिखि लिखाइआ । They listen to, write and make others write the hymns of the Gurus. 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੪ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਕਰਮ ਕਮਾਇਆ। Naamu Daanu Isanaanu Karam Kamaaiaa. नामु दानु इसनानु करम कमाइआ । They practice the remembrance of Lords name, charity and ablutions. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੫ ਨਿਵ ਚਲਣੁ ਮਿਠ ਬੋਲ ਘਾਲਿ ਖਵਾਇਆ ॥੬॥ Niv Chalanu Mitd Bol Ghaali Khavaaiaa ॥6॥ निव चलणु मिठ बोल घालि खवाइआ ॥६॥ They walk in humility, speak sweetly, and eat the earning of their own hands. 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੬