TeriSharan.

Just ot of interest, how much does it cost to buy guru granth sahin saroop. I know guru sahib is priceless, but how much do people charge ie sgpc?

DHAN DHAN GUROO RAMDAAS JEE!!! DARBAR SAHIB LOOKED BEAUTIFUL TODAY AS IT ALWAYS DOES WITH THE LIGHTS!! VAAH VAAH

If Bhai Sahib Bhai Randhir Singh was here now he would say "YOU MOORKHS" why are u asking about keertanis? It's ur avasta which will determine if you get ras. What all the youth worry about now is keertanis, remember the main reason this smagam is being held is to remeber and celebrate the shaheedi of these great soul's.

I wanted to correect u here. A sharabi, a person who cuts his hair, smokes or even may have trimmed beard can walk into an amrit sanchar and from that day he must stay away from the 4 kurehits. There for in the same a bibi who maybe plucked or shavd her eye borws may even change from that day on. Please do not judge the bibia of the khalsa panth who wear keskia in this modern day kaljug. You don't know what positon you wil be in the next 10 days. Also are you saying that you follow the hukam on the punj pyare 100%. Do you have a solid amrit vela of 2am, do you jaap naam aath pehur and strict in rehit. We should look at ourselves first and they judge other. Also another thing I have realised is the singhs who are strict naami singhs and who keep strict rehit are always against relationship before marriage, because they r dead serious about their jeevan and dont want to fall. Those who laxesd like me don't really care because we have no kamai to protect. just thought everyone should know am not a Amrithdharee...loll I wasent' judging the Bibee'yaa or the Panj Pyar'eh - I've seen it happen from people within in my OWN family that keep their Kes (head 2 toe) WHEN they want to take Amrith but as soon as they done it, they back on cuting their Kes - my point isnt that Bibee'yaa or Singhs are doing this my point in that post and this one is that SOME Panj Pyar'eh don't do their "job" right. Their job is to keep us in line - there supposed to check up on us unexpectedly - becuase EVERYONE (includin moi) is so caught up in getting loads of people to become Singhs and Singhnee'yaa they've forgotton the quality instead they look to quantity. Everyone's taken my post the wrong way - Peacemaker knows what i meant (I think he does anyways) I aint judgin becuase thats not my place and I don't want it to be either - but what am saying is Khalsa Panth is attacked by our OWN Panjabee people AS WELL as other faiths becuase they KNOW that we don't take our starting point (Amrith) seriously - Theres TOO many times I've heard at the Gurdvara; When a mum or dad asks their kids to stop plucking their eyebrows, or trimming their Dharee and keep their Kes and take Amrith - they simply reply 'I'll take Amrith; but am still allowed to pluck my eyebrows/trim my Dharee' ALL the Singhnee'yaa/Singhs do it' - Isn't Khalsa Panth supposed to set a example of what a TRUE Guru Dha Sikh is supposed to look like? Alongside setting other examples... Like I said before these views arent to say 'Am better than you - AM a Gursikh....' Bhenjee'ya that kno me off here know HOW much of a Gursikh I am...loll trust me I wouldn't begin to imagine to knock Gursikhs and I know MYSELF am NO Gursikh - I can never have such high status next to that am sorry if people offended by my mouth scuse me for that (no one get offended - not my intention - jus my opinion) Punj Pyare are only punj pyare during the amrit sanchar ceromony in the presence of Guru Granth Sahib. So you saying they should go around knocking on every persons house door and asking them wheather they r stict in rehit?? I am sorry but that would be way impossible. After the amrit sanchar, its just you and guru jee. No middle man, unless you meet a wise gurmukh.

All my life I had been reading "Peevat Mardan laag" and I heard everyone sing "Peevat Mardan laag". Most teekakaars have done the padd-chhed as "Peevat Mardan laag". I never really understood the pankiti but recently, I saw another padd-chhed of this pankiti and that too by none other than the great Vidvaan of our Panth - Bhai Kahn Singh Nabha. The padd-chhed he did of this pankiti is "Peevat Mard na laag" and the meanings he derived are that by drinking Amrit Rass, mard (pain, ragad, friction) does not occur. His comments about this are as follows: "Sampradayee gyanis do meaning of Mardan as Marda de - "Peevat Mardan laag" - that "Raam rass peenday hunn marda (Santa) duaara" (That they drink Raam Rass through Mards (Sants). But these meanings are not correct because paath is "Laag" and not "laag(i)". Then I read Professor Sahib Singh on this and he has done the meanings a bit different than Sampradayak Gyanis. He has interpreted this as "they drink amrit in the laag (sangat) of Gurmukhs". I was not satisfied. Bhai Kahn Singh Nabha's meanings of "Mard na laag" i.e. drinking the Raam Rass, one does not feel the mard (ragad, friction, pain). His interpretation of the word "Mard" is more in line with the meanings of this pankiti. I could be wrong but "Mardan laag" just does not make sense to me. The word "Mardan" in the plural of "Mard" has not appeared anywhere else in Gurbani. Baani is Agham Agaadh bodh. No one can know the end of Gurbani. This is the reason why Birs of Siri Guru Granth Sahib jee should not be written padd-chhed. Most Birs have the paath "Peevat Mardan Laag" but this paath seems to be wrong and the correct paath seems to be "Peevat Mard na laag" as suggested by Bhai Kahn Singh Nabha. If this paath suggested by Nabha jee is correct, then all Birs of Siri Guru Granth Sahib jee published in padd-chhed contain an error. This is a very serious matter because the true Guru, the Satguru, cannot have error and that too of such magnitude as missing Gurbani from it. Guru Sahib bhali karan. May there be no padd-chhed printing stop. Kulbir Singh Tapoban Source

----------- Fareedhaa rottee maeree kaat(h) kee laavan maeree bhukh || jinaa khaadhhee choparree ghanae sehanigae dhukh ||28|| --------- Kaath means wood and laavan means sabjee or daal that we eat with roti. Chopree roti is that roti on which ghee or butter is applied. No one eats wooden roti. Some historians made up stories like Baba Farid jee used to hang a piece of wood around his neck and whenever he felt hungry he used to chew on that wood. This is absurd and not eating food is not acceptable in Gurmat. Baba jee is teaching us to be satisfied in whatever kind of food we can afford by earning honestly i.e. food that is bought using honest earnings is the only food acceptable in Gurmat. One’s who eat delicious and rich food prepared through dishonest earnings will go through a lot of suffering. In the light of above introduction, the meanings of this pankiti would be as follows: O Farid, My roti is hard like wood (roti prepared using cheap grains like Jau or Bajra as opposed to soft wheat roti) and my hunger is so strong that it serves as daal or sabjee for me. (When one is extremely hungry, one does not care about taste. Tasteless food too tastes very tasty when one is hungry. So Baba Farid jee’s hunger serves as his daal and sabji). Ones who eat delicious soft wheat rotis applied with ghee or butter (and earned through dishonest means) will suffer immensely. To interpret this to mean that one should avoid applying ghee on roti is not understanding this pankiti. If ghee was bad, Guru Sahib would not have used it in langar. It is known that Guru ka Langar was very rich during the Guru period and they even used to put ghee in kheer as written in Ramkali ki Vaar – Langar Daulat vandiye, Rass Amrit Kheer Gheaali||. The issue here is to be contented in whatever Guru Sahib has blessed us with. One can do ardaas but to covet someone else's food or to resort to dishonest means to get what you want is not right. Baani is Agam Agaadh Bodh. May Guru Sahib forgive my mistakes in interpreting the above pankiti. Daas, Kulbir Singh Source: Tapoban

The following very beautiful Dakhna of Siri Guru Arjun Dev jee caught my attention. The first pankiti was easy to understand but the second pankiti's first three words were not very clear. The pankiti is as follows: JO DUBANDO AAP, SO TARAAYE KIN KHEY || TARENDRO BHEE TAAR, NANAK, PIR SIYO RATIYAA|| Dubando - One who is drowning. Taraaye - Verb - to help swim. Kin Khey - Whom can he help swim across i.e. can't help swim. The first pankiti means, One who is himself drowning, how can he help swim anyone else? Tarendro - One who is a skilled swimmer Bhee - hee, only. Taar - Verb - to help swim. Pir - husband, Vaheguru. Ratiyaa - One who's mind is coloured in divine colours of Naam. The second pankiti has been interpreted differently by many scholars. Bhai Kahn Singh Nabha has interpreted the word "Bhee" as "hee". So his interpretation of the first three words of the second pankiti is "A skilled swimmer alone can help swim others across." "Tarendro hee taar sakda hai". Giani Bachan Singh has interpreted this as "One who has coloured his mind with Naam, himself swims and helps other swim across". Professor Sahib Singh writes, "Ones who are drenched in the love of God themselves swim and help others too to swim across". It's not easy to translate in English. The key is the interpretation of the word "bhee" and "Tarendro". Bhai Kahn Singh jee has interpreted "bhee" as "hee" and others have interpreted it as "bhee" itself. Professor Sahib Singh interprets the word "Tarendro" as "he himself swims" as opposed to Bhai Kahn Singh's interpretation as "A skilled swimmer". There is a sooksham (very micro) difference in the meanings for an ordinary listener but if you like to delve deeper, then there is quite a difference. I personally like Nabha jee's meanings of second pankiti more because these meanings are a better continuation of the first pankiti. In the first pankiti Siri Guru jee has written that one who himself is drowning cannot help swim others and in the second pankiti Siri Guru jee says that only such person who is a skilled swimmer (and is drenched in divine love) can help others swim across. This pankiti is a warning to those of us who go after fake sants and fake deredaars. These fake sants who themselves are drowning in this ocean of world cannot help us swim across. The real Sants are humble-minded Gursikhs who live as Gursikhs and never try to become something. They don't consider themselves to be superior to Guru Sahib and thus don't ever give up rehit. Only such individuals who consider themselves superior would remove kakaars or give up other outside rehit. Rehit is one of the first signs that the person one is dealing with is a Gursikh. The inner avastha of a person can only be understood after dealings with that person. So, we should not go after ones who are drowning and get involved with true Gursikhs of Siri Dasmesh jee. Baani is Agam Agaadh Bodh. We can interpret only that much baani as much intelligence we have been blessed by Vaheguru himself. No one can claim absolute knowledge of Gurbani. Daas, Kulbir Singh Source: Tapoban

Kabir Har ka Simran chhad ke, raat jagaavan jaaye|| Sarpan hoye kai autrai, jaaye apunay khaaye||107|| Women who can’t have children for whatever reason, get desperate and get stuck with evil tantriks who tell them to do weird spells and rituals to get children. One of the rituals taught to these gullible, uneducated women is that if they go to a well near Shamshaan Ghaat (cremation grounds) at midnight and get naked and take bath there; and cook roti and eat it in Shamshaan Ghaat they will get children. These women are further advised to do certain more rituals near a burning dead body and recite evil spells for two reasons; firstly to kill the children or relatives of the dead body brought for cremation, secondly to help bring the soul of the children who die this way to their wombs. Bhagat Kabir jee has written about the eventual fate of these kind of evil works and has written the above stated salok for our guidance. Bhagat jee in the above salok says that if a woman seeking children, does not do Hari Simran for fulfilment of such wish but instead goes to cremation grounds to wake the dead spirits, such woman in her next life becomes a Nagin (female serpent, snake) and eats her own offspring. Even in this day and age, we can’t help notice that a lot of people are engaged in Black Magic. Ads of tantriks babas in Punjabi newspapers are numerous. In India every now and then you hear a news of extremities committed by tantriks which many times results in deaths or severe injuries. It is understandable if manmukhs indulge in this kind of stuff because they don’t know any better but when you see or hear Sikhs getting involved with this kind of stuff, it really breaks your heart. What is it, that you can’t get from the house of Siri Guru Nanak Dev jee? And what is it, that you fail to get from Guru’s house, but will get from indulging in evil stuff. Guru Sahib bhali karan. Daas, Kulbir Singh Source: Tapoban

What to talk about Gurmat Rehni Behni. The Gatt-Mitt of one who obeys the hukams of Guru Sahib and keeps max rehit cannot be defined or said in words. There were far less pothis, Gutkas and saroops of Siri Guru Granth Sahib jee but Gursikhs then were far more well-versed in Gurbani than today. They had hours long Gurbani nitnems. Gurbanis like 7 Nitnem Baanis, Siri Sukhmani Sahib, Siri Asa kee Vaar, Siri Bavan Akhri, Siri Sidh Gosht, Siri Oankaar, Ramkali ki Vaar, Basant kee Vaar were standard for Gursikhs. Giani Amir Singh of Taksal has written that puratan Gursikhs used to do Panj Granthi everyday for sure. Many Gursikhs had Akal Ustat and Chandi dee Vaar kanth. Ones who did not have these baanis kanth used to do many many paaths of Siri Jap jee Sahib a day. Subedar Baghel Singh who wrote many books on Sikh mysticism and who passed away about 10 years ago in Toronto, once told me that in olden days whenever Gursikhs used to meet each other, the first question they asked was "are you tyaar bar tyaar" i.e. are you keeping Guru Sahib's rehit. Second question they used to ask was "Charkha chalda hai ke nahi". Charkha in olden days was used to weave cotton clothes and in this sentence Charkha means Naam da charkha. Some Singhs used to ask "Khanda chalda hai na". This way they reminded each other about Naam and rehit. Today who asks this question? If you ask someone about their rehit, he or she would call you nosy and get upset. No one today asks if your charkha is going on. We have become too formal with each other. Rehit Rehni Behni is all about Naam and for Naam. All rehit is kept for Naam. So we must never forget to indulge in Naam. Kulbir Singh Source: Tapoban

Waheguru ji ka khalsa Waheguru ji ka fateh Khalsa jio, From our experience with some previous century GurSikh we can say they were the best GurSikh we ever met and we miss them all. As far as we understood of there REHNEE, BEHNEE and KAHNEE they were perfect in all three. Rehnee: Following Guru Sahib's all rehats beginning their day with sharp Amrit vela, Naam simran followed by Panj bani then Sukhmani Sahib then Asa ki vaar and additional banis until they start their kirat (job or business). Then all day their liv (mind) always in Gurmantar. Strict intake rehat some did sarabloh, some not. Simple outfit some in kurta pajamas, some in Pant Shirts (According to work). Then in evening again Gurbani recitation So dar Rehraas, then some Naam abhiyass, some book reading (news or Gurmat related) then Keertan sohila and good night sleep. Behnee: Desperate for Sat Sangat all the time especially at weekends, some every day in the morning (if Gurudwara Sahib is nearby). Means always looking for the sangat for other Gursikhs especially keertan samagams all the time. Kehnee: When ever they were asked to do something (Panthic or family related) they always said Sat Bachan jee and they were so committed to complete the bachans that they never care about their money, property or even their life to fulfill the commitment. No shal (cleverness), no dhokha to other GurSikhs. Means they were committed to what ever they say. This is explanation we experienced and Sikh history tells us the Gursikh with these characters were here in this Guru Ghar since Guru Sahib's (Deh roop) times and there life’s made the Golden History on this planet. And with Guru Sahib's kirpa in his Ghar there are still those GurSikhs. "Hain virlay Nahee(n) Ghanay" upon whom this panth continued with time. Guru Mehar Karay Waheguru ji ka khalsa Waheguru ji ki fateh Source - Tapoban Sahib

JATHEDAR ACHHAR SINGH JEE Jathedar Achhar Singh jee was born in 1893 and joined army when he was still in his teens. Jathedar jee was known for doing kirtan for hours and never getting tired of it. He never could get enough of it. He used to get up just after midnight and immerse himself in Naam and Gurbani paath. Jathedar jee got stationed in Burma and there he did great sewa of Panth by constructing many Gurdwaras. Due to his sangat, many came into the fold of Sikhi. In 1917, when he came back to Burma after vacationing in Punjab and doing sangat of gursikhs, he refused to wear his kirpan underneath his shirt. He started wearing it over. The officers knew the saintly life of Jathedar jee and did not say anything to him. Some other Sikh soldiers tried to imitate Jathedar jee but were stopped by their officers saying, “Pehlay tumm Achhar Singh Bann jaayo” (First become like Achhar Singh, then do what you want to do). After retiring from military job, Jathedar jee was appointed by Shiromini Committee to the position of Granthi of Darbar Sahib, Amritsar. Jathedar jee did this sewa of Granthi of Darbar Sahib for 22 years. In these years, he performed his duties with utmost diligence. He always stood in the way of anyone doing manmatt. In those days to do darshan of Siri Guru Granth Sahib jee by lifting rumaalay was very popular. Jathedar jee opposed this manmatt and eventually stopped it from happening at Darbar Sahib. To do darshan of Siri Guru Granth Sahib jee, the right thing is to do paath of Siri Guru Granth Sahib jee and not lift up the rumaalay and get physical darshan. Jathedar jee stopped this practice at Darbar Sahib. Once some gursikhs came and had an Akhand Paath Sahib of Dasam Granth done at Akal Takhat Sahib. This was the first time an Akhand Paath of Dasam Granth was done at Akal Takhat Sahib and no one knew how to approach this issue. Jathedar jee took a very strong stand and opposed the akhand paath of Dasam Granth from Akal Takhat Sahib. He said that our Guru was only Guru Granth Sahib alone. From that time, Dasam Granth akhand paath never happened there. In 1955, along with Granthi of Darbar Sahib, he was appointed the jathedar of Siri Akal Takhat Sahib. Jathedar jee was a Singh of puraatan style (old style) and had no fear for anyone but Guru Sahib. In 1961, when Sant Fateh Singh, the Akali leader incited Master Tara Singh to break his fast, Jathedar jee called both Sant Fateh Singh and Master Tara Singh for peshi at Siri Akal Takhat Sahib. Master Tara Singh had performed ardaas that he would not eat anything till the Delhi Government yielded to their demand of having a real state of Punjab. When Master jee’s condition became very critical, after many days of fasting, Sant Fateh Singh and the working committee of Akali Dal, passed a resolution and forced Master jee to break his fast of many days. Jathedar jee gave exemplary tankhah to both leaders and cautioned them against such acts in the future. In his last days he lived in total contentment. His simple life-style proved that he had led a life free of corruption and sin. He had a simple house with two rooms and he breathed his last there His overall personality was very impressive. He was full of Khalsa spirit to give up his life for chardi kala of Panth. Daas, Kulbir Singh Daas, Kulbir Singh Source - Tapoban Sahib

Kabir, Duniya ke Dokhe Mooya, Chaalat kul kee Kaan|| Tab kul kis kaa laajsi, Jab le dhareh masaan|| Duniya ke dokhe – The worry about what the world will think. Mooya – spiritually dead. Chaalat – Walks, follows. Kul – Family. Kaan – tradition, Chaalat Kul kee Kaan – Walks according to the traditions of family. Laajsi – embarrassed. Masaan – cremating grounds. Bhagat Kabir jee’s above stated salok is very significant and gives guidance to those of us who want to follow on the path of Sikhi but are discouraged out of thoughts like what will the world think or what will the family say, or how the family will be embarrassed if I keep Kesh etc. So many don't keep kesh out of fear of the world and the embarrassment it would bring to their family. So many don’t keep important rehits like Bibek out of fear that it will break them off from the world or relatives who are not Amritdhaaris. Bibek Rehit demands that one does everything according to Gurmat thinking including keeping association with Gursikhs. The above salok is translated as follows: Bhagat Kabir jee says that out of fear of what the world would think, you have become dead towards spirituality i.e. you have backed off from following the Dharam and have adopted the gait (walk) of your family traditions. (You think that your family would be embarrassed if you follow the path of Dharam) but what will be the relevance of the embarrassment of your family be (if you had followed Dharam) when you die and are now sitting in cremating grounds? Bhagat jee must have witnessed some individual who was hesitant in walking on the path of Dharam out of fear of embarrassment it would bring to his family and chose to die spiritually but what would happen when that individual died? Would it matter if the family got embarrassed or respected? When one's the jeev-aatma leaves the body, it’s irrelevant what happens behind. The lesson Bhagat jee is giving us in this Salok is to not hesitate in walking towards spirituality out of fear of the world or so-called worldly dishonour or embarrassment it would bring to our worldly family. If what the world will think, is preventing one from keeping kesh, then one should, out of love for Guru, break such false walls and keep kesh. If one is hesitating from wearing baana out of fear of what the world will think, one should shed such fears and fearlessly adopt Guru Sahib’s baana. If one is embarrassed of reciting and chanting Naam and doing Gurbani Paath, then one should eschew such false beliefs. Guru Sahib bhali karan. Daas, Kulbir Singh Source - Tapoban Sahib

Pyareo I mean 10 years, not 10 days. lol.dont get scared. BY THE WAY I AM REALLY UGLY, DIRTY, DISGUSTING, SINNER, SMELLY, DISEASED, UNTRUTHFUL, LIAR, KAAMI, DREGGY, DUNGY, DUSTY, MESSY, MUDDY, CHOR AND EVERY OTHER FALSE THING/ENTITY IS THIS WORLD. All the VERY LITTLE VIRtUES THIS UGLY PERSON HAS, R BLESSED BY VAAHEGUROO I am not even no where near the dust on guru jee's charan, sooo please doardas for this beggar so guru jee may bring this foolish and liar servat to his charan. I LOVE YOU PYAREO SANGAT, I AM UR SLAVE. PLEASE FORGIVE ME IF I MADE ANY MISTAKES. Gurfateh Jee

MAY GURU JEE BLESS US WITH JEEVANS LIKE THIS!!!!

I wanted to correect u here. A sharabi, a person who cuts his hair, smokes or even may have trimmed beard can walk into an amrit sanchar and from that day he must stay away from the 4 kurehits. There for in the same a bibi who maybe plucked or shavd her eye borws may even change from that day on. Please do not judge the bibia of the khalsa panth who wear keskia in this modern day kaljug. You don't know what positon you wil be in the next 10 days. Also are you saying that you follow the hukam on the punj pyare 100%. Do you have a solid amrit vela of 2am, do you jaap naam aath pehur and strict in rehit. We should look at ourselves first and they judge other. Also another thing I have realised is the singhs who are strict naami singhs and who keep strict rehit are always against relationship before marriage, because they r dead serious about their jeevan and dont want to fall. Those who laxesd like me don't really care because we have no kamai to protect.

This should be sent to every sikh and hindu family in the uk and abroad. This part of bhagat singhs life has been missed out.

did anyone record the keertan on alpha today by bhai harjinder singh nagar wale or does anyone have the audioes please!!!!!!

Does anyone have keertan from bhai harjinder singh sri nagar wale when they did atam ras keertan at guru tegh bahadar gurdwhara in leicetser?

dont make it a sticky because loads of people miss the sticky section out and go onto the main section below the sticky.You understand,leave it as it is and u will receive more hits. Also why is the amrit sanchar on a friday and not saturday?

I LOVE YOU "I HUMBLY BOW", YOU ARE THE BEST. THANKS A LOT FOR TAKING UR TIME OUT. THATS WHAT YOU CALL PYAAR FOR GURSIKHS. THIS IS A GREAT VIRTUE AND MAY GURU JEE KEEP YOU IN CHARDI KALA. ONE AGAIN THANK YOU VERY MUCH!!

Gurfateh jee. I humbly Bow here is the procedure: 1) MEASURE 2.0CM3 of methly benzoate into a 50cm3 or 100cm4 round-bottomed flask. Add 10cm of the dilute 2.0 mol dm-3 sodium hydroxide solution provided, about 10cm3 of ethanol and a few anti-bumping granules. Fit the ater cooled condenser supplied. 2) Heat the flask gently, without allowing the contensto boil, for about 5 minutes and then biol gently under reflux for a further 14minutes. 3) Allow the contents of the flask to cool, remove the condensor and decant the solution fromthe anti bumping granules into a beaker. add then drops of methly orange indicator and acidify with 2.0 mol dm-3 hydrochloric acid. (You should need no more hat 20cm3 of HCL for this purpose). Filter the resulting product under reduced pressure. 4) Purify the whole of the acid producd by recrystallisation fromthe minimum amount of bioling water. Filter the purified product under reduced pressure and allow it to dry in air on a fresh pice of filterpaper. 5) Dry a small sample of the product by pressing between filter papers and determine its melting point (which is greater that 100 degrees) record this value inyour report. 6) Weight the dry product and record your yield in a suitable format. This is the procedure "I humbly Bow" paa jee, could you pelase list the 5 observations and after which procedure they come into. Thank you I really appreciate your help and I am so badly stuck on this coursework. Thanks Again Gurfateh Jee