Dalvir

Hey, I was wondering if anyone would be able to record the documentary and upload it for the sangat? I live in Canada and, obviously, won't be able to watch it. Though, it'd be great to see how the Sikhs contributed to the first and second world wars. Thanks!

WaheguruJiKaKhalsaWaheguruJiKiFateh Sangat Ji, I had a question regarding a Tuk we all read during Rehras Sahib. The Tuk is: ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੫ ॥ ਕਾਹੇ ਰੇ ਮਨ ਚਿਤਵਹਿ ਉਦਮੁ ਜਾ ਆਹਰਿ ਹਰਿ ਜੀਉ ਪਰਿਆ ॥ ਸੈਲ ਪਥਰ ਮਹਿ ਜੰਤ ਉਪਾਏ ਤਾ ਕਾ ਰਿਜਕੁ ਆਗੈ ਕਰਿ ਧਰਿਆ ॥੧॥ Raag Goojaree, Fifth Mehl: Why, O mind, do you plot and plan, when the Dear Lord Himself provides for your care? From rocks and stones He created living beings; He places their nourishment before them. ||1|| Scientifically, life wasn't created through rocks and stones. Therefore, my question is, what exactly is this Tuk stating? Is the English translation accurate? If not, what should it be? I hope I'm not looking at this too narrowly. Thank you, WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh It has been a while since I have last posted on Sikh Sangat. I am now asking the sangat to please help me in a query regarding Bachitar Natak. Guru Ji, in Bachitar Natak states: "ਪੁਨਿ ਹਰਿ ਰਾਮਾਨੰਦ ਕੋ ਕਰਾ ॥ ਭੇਸ ਬੈਰਾਗੀ ਕੋ ਜਿਨਿ ਧਰਾ ॥ पुनि हरि रामानंद को करा ॥ भेस बैरागी को जिनि धरा ॥ Then I created Ramanand, who adopted the path of Bairagi. ਕੰਠੀ ਕੰਠਿ ਕਾਠ ਕੀ ਡਾਰੀ ॥ ਪ੍ਰਭ ਕੀ ਕ੍ਰਿਆ ਨ ਕਛੂ ਬਿਚਾਰੀ ॥੨੫॥ कंठी कंठि काठ की डारी ॥ प्रभ की क्रिआ न कछू बिचारी ॥२५॥ Around his neck he wore necklace of wooden beads and did not comprehend the ways of the Lord.25. ਜੇ ਪ੍ਰਭੁ ਪਰਮ ਪੁਰਖ ਉਪਜਾਏ ॥ ਤਿਨ ਤਿਨ ਅਪਨੇ ਰਾਹ ਚਲਾਏ ॥ जे प्रभु परम पुरख उपजाए ॥ तिन तिन अपने राह चलाए ॥ All the great Purushas created by me started their own paths. ਮਹਾਦੀਨ ਤਬ ਪ੍ਰਭ ਉਪਰਾਜਾ ॥ ਅਰਬ ਦੇਸ ਕੋ ਕੀਨੋ ਰਾਜਾ ॥੨੬॥ महादीन तब प्रभ उपराजा ॥ अरब देस को कीनो राजा ॥२६॥ Then I created Muhammed, who was made the master of Arabia.26. ਤਿਨ ਭੀ ਏਕ ਪੰਥ ਉਪਰਾਜਾ ॥ ਲਿੰਗ ਬਿਨਾ ਕੀਨੇ ਸਭ ਰਾਜਾ ॥ तिन भी एक पंथ उपराजा ॥ लिंग बिना कीने सभ राजा ॥ He started a religion and circumcised all the kings." My question is, if we are to assume this is in fact Bhagat Ramanand mentioned by Sri Guru Ji, and the word "ਪੁਨਿ" is used, meaning 'then', followed by "ਤਬ" meaning 'finally', why has Guru Ji, if this is true, stated Bhagat Ramanand to be created before Muhammad when, historically, Muhammad came first? Also, I have heard 'Ramanand' mentioned by Sri Guru Ji is not Bhagat Ramanand but someone else. If this is true, could anyone please provide a reference as to who it could be? Thank you, WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Thank you. I assumed as much. It makes perfect sense, from what I've read, that Sri Guru Granth Sahib Ji discusses mostly the Nirgun saroop, as a means of uniting all people with the Universal concept of a formless Waheguru. That, Sri Dasam Granth discusses the Sargun Saroop, notifiable in Chandi Di //, etc with Bhagauti Shabad used as well as bani's such as Shastar Naam Mala.

WaheguruJiKaKhalsaWaheguruJiKiFateh Thank you once again for a great post. Veerji, I was wondering if the form of 'Akaal' and 'Kaal' are comparable to 'Nirgun' and 'Sargun' roop's of Waheguru Ji?

WaheguruJiKaKhalsaWaheguruJiKiFateh This is a track by Bhai Harpreet Singh Ji during the Maryland 2009 Smagam. http://akj.org/multimedia/Maryland/2009/200903mard013sat.mp3 The Shabads are as follows: Shabad 1 - ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਣ ਪੁਕਾਰਨਿ ਪੋਥੀਆ ॥ ਨਾਮ ਬਿਨਾ ਸਭਿ ਕੂੜੁ ਗਾਲ੍ੀ ਹੋਛੀਆ ॥੧॥ ਨਾਮੁ ਨਿਧਾਨੁ ਅਪਾਰੁ ਭਗਤਾ ਮਨਿ ਵਸੈ ॥ ਜਨਮ ਮਰਣ ਮੋਹੁ ਦੁਖੁ ਸਾਧੂ ਸੰਗਿ ਨਸੈ ॥੧॥ ਰਹਾਉ ॥ ਮੋਹਿ ਬਾਦਿ ਅਹੰਕਾਰਿ ਸਰਪਰ ਰੁੰਨਿਆ ॥ ਸੁਖੁ ਨ ਪਾਇਨ੍ ਿਮੂਲਿ ਨਾਮ ਵਿਛੁੰਨਿਆ ॥੨॥ ਮੇਰੀ ਮੇਰੀ ਧਾਰਿ ਬੰਧਨਿ ਬੰਧਿਆ ॥ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ਮਾਇਆ ਧੰਧਿਆ ॥੩॥ ਸੋਧਤ ਸੋਧਤ ਸੋਧਿ ਤਤੁ ਬੀਚਾਰਿਆ ॥ ਨਾਮ ਬਿਨਾ ਸੁਖੁ ਨਾਹਿ ਸਰਪਰ ਹਾਰਿਆ ॥੪॥ ਆਵਹਿ ਜਾਹਿ ਅਨੇਕ ਮਰਿ ਮਰਿ ਜਨਮਤੇ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਵਾਦਿ ਜੋਨੀ ਭਰਮਤੇ ॥੫॥ ਜਿਨ੍ ਕਉ ਭਏ ਦਇਆਲ ਤਿਨ੍ ਸਾਧੂ ਸੰਗੁ ਭਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਤਿਨ੍ੀ ਜਨੀ ਜਪਿ ਲਇਆ ॥੬॥ ਖੋਜਹਿ ਕੋਟਿ ਅਸੰਖ ਬਹੁਤੁ ਅਨੰਤ ਕੇ ॥ ਜਿਸੁ ਬੁਝਾਏ ਆਪਿ ਨੇੜਾ ਤਿਸੁ ਹੇ ॥੭॥ ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥ Soohee, Fifth Mehl: The Simritees, the Vedas, the Puraanas and the other holy scriptures proclaim that without the Naam, everything is false and worthless. ||1|| The infinite treasure of the Naam abides within the minds of the devotees. Birth and death, attachment and suffering, are erased in the Saadh Sangat, the Company of the Holy. ||1||Pause|| Those who indulge in attachment, conflict and egotism shall surely weep and cry. Those who are separated from the Naam shall never find any peace. ||2|| Crying out, Mine! Mine!, he is bound in bondage. Entangled in Maya, he is reincarnated in heaven and hell. ||3|| Searching, searching, searching, I have come to understand the essence of reality. Without the Naam, there is no peace at all, and the mortal will surely fail. ||4|| Many come and go; they die, and die again, and are reincarnated. Without understanding, they are totally useless, and they wander in reincarnation. ||5|| They alone join the Saadh Sangat, unto whom the Lord becomes Merciful. They chant and meditate on the Ambrosial Name of the Lord. ||6|| Uncounted millions, so many they are endless, search for Him. But only that one, who understands his own self, sees God near at hand. ||7|| Never forget me, O Great Giver - please bless me with Your Naam. To sing Your Glorious Praises day and night - O Nanak, this is my heart-felt desire. ||8||2||5||16|| Shabad 2 - ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਚਾਤ੍ਰਿਕ ਮੀਨ ਜਲ ਹੀ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਸਾਰਿੰਗ ਸਬਦਿ ਸੁਹਾਈ ॥੧॥ ਰੈਨਿ ਬਬੀਹਾ ਬੋਲਿਓ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥ ਪ੍ਰਿਅ ਸਿਉ ਪ੍ਰੀਤਿ ਨ ਉਲਟੈ ਕਬਹੂ ਜੋ ਤੈ ਭਾਵੈ ਸਾਈ ॥੨॥ ਨੀਦ ਗਈ ਹਉਮੈ ਤਨਿ ਥਾਕੀ ਸਚ ਮਤਿ ਰਿਦੈ ਸਮਾਈ ॥੩॥ ਰੂਖੀ ਬਿਰਖਂੀ ਊਡਉ ਭੂਖਾ ਪੀਵਾ ਨਾਮੁ ਸੁਭਾਈ ॥੪॥ ਲੋਚਨ ਤਾਰ ਲਲਤਾ ਬਿਲਲਾਤੀ ਦਰਸਨ ਪਿਆਸ ਰਜਾਈ ॥੫॥ ਪ੍ਰਿਅ ਬਿਨੁ ਸੀਗਾਰੁ ਕਰੀ ਤੇਤਾ ਤਨੁ ਤਾਪੈ ਕਾਪਰੁ ਅੰਗਿ ਨ ਸੁਹਾਈ ॥੬॥ ਅਪਨੇ ਪਿਆਰੇ ਬਿਨੁ ਇਕੁ ਖਿਨੁ ਰਹਿ ਨ ਸਕਂਉ ਬਿਨ ਮਿਲੇ ਨਂੀਦ ਨ ਪਾਈ ॥੭॥ Malaar, First Mehl: The rainbird and the fish find peace in water; the deer is pleased by the sound of the bell. ||1|| The rainbird chirps in the night, O my mother. ||1||Pause|| O my Beloved, my love for You shall never end, if it is Your Will. ||2|| Sleep is gone, and egotism is exhausted from my body; my heart is permeated with the Teachings of Truth. ||3|| Flying among the trees and plants, I remain hungry; lovingly drinking in the Naam, the Name of the Lord, I am satisfied. ||4|| I stare at You, and my tongue cries out to You; I am so thirsty for the Blessed Vision of Your Darshan. ||5|| Without my Beloved, the more I decorate myself, the more my body burns; these clothes do not look good on my body. ||6|| Without my Beloved, I cannot survive even for an instant; without meeting Him, I cannot sleep. ||7|| Her Husband Lord is nearby, but the wretched bride does not know it. The True Guru reveals Him to her. ||8|| When she meets Him with intuitive ease, she finds peace; the Word of the Shabad quenches the fire of desire. ||9|| Says Nanak, through You, O Lord, my mind is pleased and appeased; I cannot express Your worth. ||10||3|| Shabad 3 - ਰਾਗੁ ਕਲਿਆਨੁ ਮਹਲਾ ੫ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਹਮਾਰੈ ਏਹ ਕਿਰਪਾ ਕੀਜੈ ॥ ਅਲਿ ਮਕਰੰਦ ਚਰਨ ਕਮਲ ਸਿਉ ਮਨੁ ਫੇਰਿ ਫੇਰਿ ਰੀਝੈ ॥੧॥ ਰਹਾਉ ॥ ਆਨ ਜਲਾ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਹਰਿ ਬੂੰਦ ਚਾਤ੍ਰਿਕ ਕਉ ਦੀਜੈ ॥੧॥ ਬਿਨੁ ਮਿਲਬੇ ਨਾਹੀ ਸੰਤੋਖਾ ਪੇਖਿ ਦਰਸਨੁ ਨਾਨਕੁ ਜੀਜੈ ॥੨॥੧॥ ਕਲਿਆਨ ਮਹਲਾ ੫ ॥ ਜਾਚਿਕੁ ਨਾਮੁ ਜਾਚੈ ਜਾਚੈ ॥ ਸਰਬ ਧਾਰ ਸਰਬ ਕੇ ਨਾਇਕ ਸੁਖ ਸਮੂਹ ਕੇ ਦਾਤੇ ॥੧॥ ਰਹਾਉ ॥ ਕੇਤੀ ਕੇਤੀ ਮਾਂਗਨਿ ਮਾਗੈ ਭਾਵਨੀਆ ਸੋ ਪਾਈਐ ॥੧॥ ਸਫਲ ਸਫਲ ਸਫਲ ਦਰਸੁ ਰੇ ਪਰਸਿ ਪਰਸਿ ਗੁਨ ਗਾਈਐ ॥ ਨਾਨਕ ਤਤ ਤਤ ਸਿਉ ਮਿਲੀਐ ਹੀਰੈ ਹੀਰੁ ਬਿਧਾਈਐ ॥੨॥੨॥ Raag Kalyaan, Fifth Mehl, First House: One Universal Creator God. By The Grace Of The True Guru: Please grant me this blessing: May the bumble-bee of my mind be immersed again and again in the Honey of Your Lotus Feet. ||1||Pause|| I am not concerned with any other water; please bless this songbird with a Drop of Your Water, Lord. ||1|| Unless I meet my Lord, I am not satisfied. Nanak lives, gazing upon the Blessed Vision of His Darshan. ||2||1|| Kalyaan, Fifth Mehl: This beggar begs and begs for Your Name, Lord. You are the Support of all, the Master of all, the Giver of absolute peace. ||1||Pause|| So many, so very many, beg for charity at Your Door; they receive only what You are pleased to give. ||1|| Fruitful, fruitful, fruitful is the Blessed Vision of His Darshan; touching His Touch, I sing His Glorious Praises. O Nanak, one's essence is blended into the Essence; the diamond of the mind is pierced through by the Diamond of the Lord. ||2||2|| Shabad 4 - ਰਾਗੁ ਸਾਰਗ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਹਰਿ ਬਿਨੁ ਕਿਉ ਜੀਵਾ ਮੇਰੀ ਮਾਈ ॥ ਜੈ ਜਗਦੀਸ ਤੇਰਾ ਜਸੁ ਜਾਚਉ ਮੈ ਹਰਿ ਬਿਨੁ ਰਹਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ ਹਰਿ ਕੀ ਪਿਆਸ ਪਿਆਸੀ ਕਾਮਨਿ ਦੇਖਉ ਰੈਨਿ ਸਬਾਈ ॥ ਸ੍ਰੀਧਰ ਨਾਥ ਮੇਰਾ ਮਨੁ ਲੀਨਾ ਪ੍ਰਭੁ ਜਾਨੈ ਪੀਰ ਪਰਾਈ ॥੧॥ ਗਣਤ ਸਰੀਰਿ ਪੀਰ ਹੈ ਹਰਿ ਬਿਨੁ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਂਈ ॥ ਹੋਹੁ ਦਇਆਲ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਜੀਉ ਹਰਿ ਸਿਉ ਰਹਾਂ ਸਮਾਈ ॥੨॥ ਐਸੀ ਰਵਤ ਰਵਹੁ ਮਨ ਮੇਰੇ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਈ ॥ ਬਿਸਮ ਭਏ ਗੁਣ ਗਾਇ ਮਨੋਹਰ ਨਿਰਭਉ ਸਹਜਿ ਸਮਾਈ ॥੩॥ ਹਿਰਦੈ ਨਾਮੁ ਸਦਾ ਧੁਨਿ ਨਿਹਚਲ ਘਟੈ ਨ ਕੀਮਤਿ ਪਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਨਿਰਧਨੁ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੪॥ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਭਏ ਸੁਨਿ ਸਜਨੀ ਦੂਤ ਮੁਏ ਬਿਖੁ ਖਾਈ ॥ ਜਬ ਕੀ ਉਪਜੀ ਤਬ ਕੀ ਤੈਸੀ ਰੰਗੁਲ ਭਈ ਮਨਿ ਭਾਈ ॥੫॥ ਸਹਜ ਸਮਾਧਿ ਸਦਾ ਲਿਵ ਹਰਿ ਸਿਉ ਜੀਵਾਂ ਹਰਿ ਗੁਨ ਗਾਈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਤਾ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ॥੬॥ ਸੁਧ ਰਸ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਨਿਜ ਘਰਿ ਤਤੁ ਗੁਸਾਂਈਂ ॥ ਤਹ ਹੀ ਮਨੁ ਜਹ ਹੀ ਤੈ ਰਾਖਿਆ ਐਸੀ ਗੁਰਮਤਿ ਪਾਈ ॥੭॥ ਸਨਕ ਸਨਾਦਿ ਬ੍ਰਹਮਾਦਿ ਇੰਦ੍ਰਾਦਿਕ ਭਗਤਿ ਰਤੇ ਬਨਿ ਆਈ ॥ ਨਾਨਕ ਹਰਿ ਬਿਨੁ ਘਰੀ ਨ ਜੀਵਾਂ ਹਰਿ ਕਾ ਨਾਮੁ ਵਡਾਈ ॥੮॥੧॥ Raag Saarang, Ashtapadees, First Mehl, First House: One Universal Creator God. By The Grace Of The True Guru: How can I live, O my mother? Hail to the Lord of the Universe. I ask to sing Your Praises; without You, O Lord, I cannot even survive. ||1||Pause|| I am thirsty, thirsty for the Lord; the soul-bride gazes upon Him all through the night. My mind is absorbed into the Lord, my Lord and Master. Only God knows the pain of another. ||1|| My body suffers in pain, without the Lord; through the Word of the Guru's Shabad, I find the Lord. O Dear Lord, please be kind and compassionate to me, that I might remain merged in You, O Lord. ||2|| Follow such a path, O my conscious mind, that you may remain focused on the Feet of the Lord. I am wonder-struck, singing the Glorious Praises of my Fascinating Lord; I am intuitively absorbed in the Fearless Lord. ||3|| That heart, in which the Eternal, Unchanging Naam vibrates and resounds, does not diminish, and cannot be evaluated. Without the Name, everyone is poor; the True Guru has imparted this understanding. ||4|| My Beloved is my breath of life - listen, O my companion. The demons have taken poison and died. As love for Him welled up, so it remains. My mind is imbued with His Love. ||5|| I am absorbed in celestial samaadhi, lovingly attached to the Lord forever. I live by singing the Glorious Praises of the Lord. Imbued with the Word of the Guru's Shabad, I have become detached from the world. In the profound primal trance, I dwell within the home of my own inner being. ||6|| The Naam, the Name of the Lord, is sublimely sweet and supremely delicious; within the home of my own self, I understand the essence of the Lord. Wherever You keep my mind, there it is. This is what the Guru has taught me. ||7|| Sanak and Sanandan, Brahma and Indra, were imbued with devotional worship, and came to be in harmony with Him. O Nanak, without the Lord, I cannot live, even for an instant. The Name of the Lord is glorious and great. ||8||1|| This is my favourite track. Daas hopes everyone enjoys this as much as daas does. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Does anyone still have Bhai Balbir Singh Ji's video? If you do, could you please upload it. Thank you. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Papi ji, thank you for correcting my mistakes. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh The most important thing to do is Ardas. After that, make sure you take a Hukamnama. Do ardas bhenji that you never see this Singh around, if you do, please avoid him at all costs! In addition, get as much sangat as you can, and try to focus on Sangat of Bibian. Read more of Guru Ji's Pavitar Bani as well. Daas hopes this helps. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Sangat Ji, daas was wondering if anyone has any recordings of swaas swaas simran which daas can use at his home to play during Amritvela? Thank you. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh As far as daas knows, the word 'Nihung' is a Persian word meaning crocodile. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalaWaheguruJiKiFateh Dear _Hurting_, The pain you are experiencing is the first stage of Naam Abhiyaas, when one's simran starts ratting their Naam Khanda near the third eye region. As the breath rises to the dasam dwaar, the pain felt is of the paap starting to melt away, and Gurmantr taking over. The more naam simran you do, the quicker the pain will reside. The feeling of flying through the air is: 1) the pain causing you a slight headache 2) the soul is awakening from a life of paap Don't stop doing simran. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Sangat ji, daas was wondering if anyone knew where daas could get the complete audio of Bhai Tarsem Singh Ji's simran track. If you know, please post a link for everyone (along with daas) to download. http://www.sikhsoul.com/index.php?option=c...r&Itemid=53 The Audio name is: "Simran Ringtone Bhai Tarsem Singh - www.sikhsoul.com 2:15 · 128 Kbit/s · 2.06 MB · MP3" Thank you

WaheguruJiKaKhalsaWaheguruJiKiFateh Hairs and Nails Aye, but some one would say, "Well, if the human body is the fabrication of a benevolent and wise artificer, and if we are unjustified to clip the hair and beard, are not the nails on the tips of the fingers and toes by the wish of the same Manufacturer? If they are, why should we feel no hesitation in paring them?" To such a one, I reply: "Inquisitive inquire, why do you raise a question on 'cutting the nails,' rather than on combing the hair; for, verily, the nail-cutter and the comb perform exactly the same kind of functions. The former removing the 'dead nail' and the latter the 'dead hair,' And on no account I solicit you to keep such things. While in the act of combing, by negligence or through any fault of the instrument, if a single live hair is plucked off, what immense pain is felt; and similarly, how exceedingly miserable becomes the condition of a person whose 'live nail' is injured or separated in any way! Again the Creator has already fixed a limit beyond which one may cut nail; for farther than that extremity the nail is dead and decaying. But there is no such hint concerning hair. And either the head should be shaved entirely, like chin and cheeks, or else every part kept natural. And he who adopts the former customs the same must shave the whole body, including eyebrows, eyelashes, hair of axilla and the pubes. For the Deity has made no note of distinction, above or from which place one may cut or remove the hair, as in the cause of the nails. And, therefore, either all which have no limit should be cut right off or kept altogether, being no one considered wise to interfere with the Supreme Design, and draw his own marks of limitation." Hair vs. Nails It is often argued that hair and nails are similar, and a question frequently asked: "If we should not cut our hair, then why do we cut our nails?" But even a superficial study of the two shows them to be extremely different from each other. Whereas the hair grows from a tubular pit, the hair follicle, formed by sinking in of the most actively dividing layer of the skin, i.e., stratum germinativum, into the lower dermis, the nails are only modifications of the upper dead layers of the skin, i.e. stratum corneum. Further, the base of every follicle bulges out forming an inverted cup, which receives blood capillaries for nourishment and nerve fibers that make the hair sensitive to contact. An oil gland, known as sebaceous gland, opens into every hair follicle, the secretion of which lubricates the hair. A muscle is also attacked to the base of every hair for bringing about movement. Pigments are added to the shaft of the hair as it grows. None of these features is associated with nails. Structurally also hair is extremely strong, and resists breaking due to its elasticity and flexibility. Hair is as strong as steel, if we compare the two of the same diameter. Nails, on the other hand, are very brittle and rigid, breaking off easily. Hair number in thousands, thereby increasing the surface area, as if to meet a specific requirement. Nails number only twenty. The differences between the two do not end with the structural features. Even the body's response towards the two is totally different. Our body, throughout life, tries to maintain a particular length of hair, and if cut anywhere along the length, responds by growing them again to the specific length. It clearly indicates the link of the body with the hair all along its length. The body shows no such response to the nails, which grow from birth to death at the same rate, irrespective of whether cut or not. As has been mentioned earlier, even the shafts of hair, like any other living organ of the body, respond to ageing (in their length, density of growth, graying, etc.) and condition of health is reflected in the person's hair (in their lustre, shine, etc.), whereas from the dead part of the nail, one can infer no such thing. Practically also, hair do not interfere in any daily activity, whereas it is impossible to function at all with long nails. And even if not cut, nails generally fall off of their own easily; rather it takes great effort to maintain them, even up to a short length. In contrast to the long list of the functions of hair, only one function can be attributed to nails - that is, protection of the tips of digits. taken from: http://sikhee.com/literature.html Hope that helps. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Sadh Sangat Ji, daas was wondering is anyone knew any information on Akali Phoola Singh Ji's moustache. daas had heard that it was so heavy that he could put grapefruits on it. However, daas has read nothing that backsup this claim. Could anyone please provide a link, or any documentation in which it states the above claim. The reason daas is asking is because my cousin is having a huge debate that things such as this cannot be true, and that over time people just "jazzed" up and exaggerated stories. But please, try to provide any information to prove or disprove this claim. Thank you. - daas WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh daas was wondering if anyone knew where daas could get the full version of this kirtan track. It's titles "Mere Jindareeai." Also, if there was any other kirtan of Bhai Apardeep Singh's which the sangat really likes, could you please post it. Thank you. - daas WaheguruJiKaKhalsaWaheguruJiKiFateh http://www.media.sikhsoul.com/audio/index....+Apardeep+Singh

sbd kwm mwrn dy ] sabadh kaam maaran dhae || Shabads for fighting sexual desire. <> siqgur pRswid ] ik oa(n)kaar sathigur prasaadh || One Universal Creator God. By The Grace Of The True Guru: Awsw mhlw 5 ] aasaa mehalaa 5 || Aasaa, Fifth Mehl: inmK kwm suAwd kwrix koit idns duKu pwvih ] nimakh kaam suaadh kaaran kott dhinas dhukh paavehi || For a moment of sexual pleasure, you shall suffer in pain for millions of days. GrI muhq rMg mwxih iPir bhuir bhuir pCuqwvih ]1] gharee muhath ra(n)g maanehi fir bahur bahur pashhuthaavehi ||1|| For an instant, you may savor pleasure, but afterwards, you shall regret it, again and again. ||1|| AMDy cyiq hir hir rwieAw ] a(n)dhhae chaeth har har raaeiaa || O blind man, meditate on the Lord, the Lord, your King. qyrw so idnu nyVY AwieAw ]1] rhwau ] thaeraa so dhin naerrai aaeiaa ||1|| rehaao || Your day is drawing near. ||1||Pause|| plk idRsit dyiK BUlo Awk nIm ko qUMmru ] palak dhrisatt dhaekh bhoolo aak neem ko thoo(n)mar || You are deceived, beholding with your eyes, the bitter melon and swallow-wort. jYsw sMgu ibsIAr isau hY ry qYso hI iehu pr igRhu ]2] jaisaa sa(n)g biseear sio hai rae thaiso hee eihu par grihu ||2|| But, like the companionship of a poisonous snake, so is the desire for another's spouse. ||2|| bYrI kwrix pwp krqw bsqu rhI Amwnw ] bairee kaaran paap karathaa basath rehee amaanaa || For the sake of your enemy, you commit sins, while you neglect the reality of your faith. Coif jwih iqn hI isau sMgI swjn isau bYrwnw ]3] shhodd jaahi thin hee sio sa(n)gee saajan sio bairaanaa ||3|| Your friendship is with those who abandon you, and you are angry with your friends. ||3|| sgl sMswru iehY ibiD ibAwipE so aubirE ijsu guru pUrw ] sagal sa(n)saar eihai bidhh biaapiou so oubariou jis gur pooraa || The entire world is entangled in this way; he alone is saved, who has the Perfect Guru. khu nwnk Bv swgru qirE Bey punIq srIrw ]4]5]127] kahu naanak bhav saagar thariou bheae puneeth sareeraa ||4||5||127|| Says Nanak, I have crossed over the terrifying world-ocean; my body has become sanctified. ||4||5||127|| slok shsik®qI mhlw 5 salok sehasakirathee mehalaa 5 Shalok Sehskritee , Fifth Mehl: hy kwmM nrk ibsRwmM bhu jonI BRmwvxh ] hae kaama(n) narak bisraama(n) bahu jonee bhramaavaneh || O sexual desire, you lead the mortals to hell; you make them wander in reincarnation through countless species. icq hrxM qRY lok gMm´M jp qp sIl ibdwrxh ] chith harana(n) thrai lok ga(n)mya(n) jap thap seel bidhaaraneh || You cheat the consciousness, and pervade the three worlds. You destroy meditation, penance and virtue. Alp suK Aivq cMcl aUc nIc smwvxh ] alap sukh avith cha(n)chal ooch neech samaavaneh || But you give only shallow pleasure, while you make the mortals weak and unsteady; you pervade the high and the low. qv BY ibmuMicq swD sMgm Et nwnk nwrwiexh ]46] thav bhai bimu(n)chith saadhh sa(n)gam outt naanak naaraaeineh ||46|| Your fear is dispelled in the Saadh Sangat, the Company of the Holy, O Nanak, through the Protection and Support of the Lord. ||46|| soriT mhlw 5 ] sorat(h) mehalaa 5 || Sorat'h, Fifth Mehl: kwm k®oD loB JUT inMdw ien qy Awip Cfwvhu ] kaam krodhh lobh jhoot(h) ni(n)dhaa ein thae aap shhaddaavahu || Sexual desire, anger, greed, falsehood and slander - please, save me from these, O Lord. ieh BIqr qy ien kau fwrhu Awpn inkit bulwvhu ]1] eih bheethar thae ein ko ddaarahu aapan nikatt bulaavahu ||1|| Please eradicate these from within me, and call me to come close to You. ||1|| ApunI ibiD Awip jnwvhu ] apunee bidhh aap janaavahu || You alone teach me Your Ways. hir jn mMgl gwvhu ]1] rhwau ] har jan ma(n)gal gaavahu ||1|| rehaao || With the Lord's humble servants, I sing His Praises. ||1||Pause|| ibsru nwhI kbhU hIey qy ieh ibiD mn mih pwvhu ] bisar naahee kabehoo heeeae thae eih bidhh man mehi paavahu || May I never forget the Lord within my heart; please, instill such understanding within my mind. guru pUrw ByitE vfBwgI jn nwnk kqih n Dwvhu ]2]3]31] gur pooraa bhaettiou vaddabhaagee jan naanak kathehi n dhhaavahu ||2||3||31|| By great good fortune, servant Nanak has met with the Perfect Guru, and now, he will not go anywhere else. ||2||3||31|| vwr 6 BweI gurdws jI dI ] vaar 6 bhaaee guradhaas jee dhee|| Bhai Gurdaas Jee's 6th Verse: gurdrSn prSn sPl Cy drSn iek drSn jwxY] guradharashan parashan safal shhae dharashan eik dharashan jaanai|| Blessed is the glimpse and the company of the Guru because there only one visualizes God alone in all the six philosophies. idb idRSt prgws kr lok vyd gur igAwn pCwxY] dhib dhrishatt paragaas kar lok vaedh gur giaan pashhaanai|| Getting enlightened, one identifies the teachings of the Guru even in the secular affairs. eykw nwrI jqI hoie pr nwrI DI BYx vKwxY] eaekaa naaree jathee hoe par naaree dhhee bhain vakhaanai|| Having one woman as wife he (the Sikh) is a celebate and considers any other's wife his daughter or a sister. pr Dn sUAr gwie ijau mkrUh ihMdU muslmwxY] par dhhan sooar gaae jio makarooh hi(n)dhoo musalamaanai|| To covet another man's property is forbidden (to a Sikh) as the swine is to the Muslim and the cow to a Hindu. GrbwrI gur isK hoie isKw sUqR ml mUqR ivfwxY] gharabaaree gur sikh hoe sikhaa soothr mal moothr viddaanai|| The Sikh being householder abnegates tonsure, the sacred thread (Janeu), etc. and forsakes them like abominable faeces. pwrbRhm pUrn bRhm gÎwn DÎwn gurisK is\wxY] paarabreham pooran breham gaan dhhaan gurasikh sin(j)aanai|| The Sikh of the Guru accepts transcendental Lord as the sole fount of higher knowledge and the meditation. swD sMgq iml pq prvwxY ]ø] saadhh sa(n)gath mil path paravaanai ||a|| In the congregation of such people any body could become authentic as well as respectable. vwr 33 BweI gurdws jI dI ] vaar 33 bhaaee guradhaas jee dhee|| Bhai Gurdaas Jee's 33rd Verse: hau AprwDI gunhgwr hau bymuK mMdw] ho aparaadhhee gunehagaar ho baemukh ma(n)dhaa|| I am a criminal and sinner without virtue. I am filthy and have turned away from the Guru. coru Xwru jUAwir hau pr Gir johMdw] chor yaar jooaar ho par ghar joha(n)dhaa|| I am a thief, a gangster and a dirty gambler. I commit dirty crimes in the homes of others. inµdku dustu hrwmKoru Tgu dys TgMdw] ni(n)dhak dhusatt haraamakhor t(h)ag dhaes t(h)aga(n)dhaa|| I am an evil slanderer who leeches off the earnings of others, a thug who travels from place to place stealing and cheating. kwm kRoD mdu loBu mohu AhMkwru krMdw] kaam krodhh madh lobh mohu aha(n)kaar kara(n)dhaa|| I have filthy thoughts and indulge in the evils of lust, anger, greed, attachment and ego. ibswsGwqI AikrqGx mY ko n rKMdw] bisaasaghaathee akirathaghan mai ko n rakha(n)dhaa|| I am untrustworthy and thankless, nobody gives me shelter. ismir murIdw FwFIAw siqgur bKsMdw ]òñ]óö] simar mureedhaa dtaadteeaa sathigur bakhasa(n)dhaa ||aa||aa|| Chant the lords name, poor minstrel, for you have no other support. In this way, the true enlightener will mercifully forgive you. mÚ 3 ] ma 3 || Third Mehl: PrIdw ijn@ loiex jgu moihAw sy loiex mY ifTu ] fareedhaa jinh loein jag mohiaa sae loein mai ddit(h) || Fareed, those eyes which have enticed the world - I have seen those eyes. kjl ryK n shidAw sy pMKI sUie bihTu ]14] kajal raekh n sehadhiaa sae pa(n)khee sooe behit(h) ||14|| Once, they could not endure even a bit of mascara; now, the birds hatch their young in them! ||14|| sloku ] salok || Shalok: kwm k®oD Aru loB moh ibnis jwie AhMmyv ] kaam krodhh ar lobh moh binas jaae aha(n)maev || Sexual desire, anger, greed and emotional attachment - may these be gone, and egotism as well. nwnk pRB srxwgqI kir pRswdu gurdyv ]1] naanak prabh saranaagathee kar prasaadh guradhaev ||1|| Nanak seeks the Sanctuary of God; please bless me with Your Grace, O Divine Guru. ||1||

WaheguruJiKaKhalsaWaheguruJiKiFateh Gurmukhi, with english translations. WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Recently, at daas' school library, daas noticed that there was a copy of Guru Granth Sahib Ji Maharaj, that was in 8 volumes and shown no respect as it was with all the other copies of other religious books. daas informed the librarian about this, and had Guru Ji moved to the top shelf and had Rumala placed under it for protection. But, daas was wondering whether or not this was proper? Should daas have said that it was improper for Guru Ji to be there, and taken all the copies to daas' house and then given them to the local Gurdwara? Please Sangat ji, inform daas on what should have been done. If daas has committed any mistakes, please let daas know. We must all respect Guru ji, and if what daas has done goes against respecting Guru ji, not only does it shatter daas' heart, but would also make the rest of the sangat upset as well. So please sangat ji, please inform daas on what should be done, or if what daas has done is sufficient in sanctifying Guru Ji's Saroop. Bhul Chuk Maar Kardio Sangat Ji. - daas WaheguruJiKaKhalsaWaheguruJiKiFateh

WaheguruJiKaKhalsaWaheguruJiKiFateh Unfortunately, daas does not know of any english translations. If daas comes does find one, daas will post. However, if anyone else in the sangat has a translation, please do submit. Thank you. Bhul Chak Maaf kardio. WaheguruJiKaKhalsaWaheguruJiKiFateh

The Science of Naad and Gurbani As explained by Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji Naad means "the essence of all sounds". All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth or ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete balance. When Guru Arjan Dev, the fifth Guru Nanak, compiled the Siri Guru Granth Sahib, in 1604, he put in only those Banis which were in Naad. These compositions are called Gurbani. There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulsation in the pituitary gland. When the pituitary gland gives impulsation, the entire glandular system secretes and a human being obtains bliss. This is the science. Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. There are two banis: "kachee bani" is that which does not fit on the Naad. It is not a balanced sound current. "Pakee bani" is that which fits on the Naad and is balanced. One who knows the Naad knows the Aad, the Primal Creativity. One who knows the Aad is Parmayshwaar, the Supreme God. The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning for a change in consciousness. Bani has to be understood by the heart, not by the head. There is no power in the head, it is in the heart. The head is for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for the heart. Whosoever lives with the head to God and heart for self, that prayer is complete. The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in Naad. Torah, Bible and Vedas are not in Naad because none of them felt that much pain of separation between God and the beloved."

Sri Guru Gobind Singh Jee describes the Advent of Sri Guru Nanak Dev, and Oneness of the Divine Light(JOT) in all the successor Guru Jots as stated in Chapter 5 of the Bichiter Natak “GOD IS ONE IN FORMLESS FORM. GOD SHEDS HIS LIGHT; HIS LIGHT IS THE CAUSE OF ALL CREATION. GOD ABIDES IN EACH OF THE CREATURES EQUALLY. In the family of Baidis was born Nanak Rai, who gave delight to all the disciples and helped them everywhere. 4. He initiated a New Approach to DHARMA, and showed the Path of Truth to all the Saints. Whosoever joined his way, they were never tortured by sins. 5. Those who adopted his ways, all their sins were removed. Sorrows and sufferings of hunger never torment them, and they are never caught in the web of delusions and the cycle of time. 6. NANAK ASSUMED THE BODY OF ANGAD and spread Dharma in this world. Then he was named Amar Das , as if a lamp was lit by the lamp.7. When the time of BOON came, Ram Das became the Guru. Granting him the OLD BOON, Guru Amar Das left for his heavenly abode. 8. Sri Nanak was accepted as Angad Guru, and Angad was identified as Guru Amar Das. Guru Amar Das was called (Guru) Ram Das. This mystery was understood by the saints, but the stupid ones could not follow. 9. Ordinary persons considered them in different forms but some rare ones understood them as one. Those who knew them as one attained the high Spiritual attainment, but without understanding the mysteries, nothing can be attained. 10. When Guru Ram Das merged in the Lord, he made Arjan as his successor Guru. When Arjan Dev went to the Abode of the Lord, Hargobind was established in his place. 11. When (Guru) Hargobind merged in the Supreme Reality, (Guru) Har Rai sat in his place. His son Hari Krishan was established as Guru, from whom Teg Bahadur was made the Guru. 12.” Sri Guru Gobind Singh Jee, out of humility he did not mention his own name that after Guru Tegh Bhadur he was made the successor Guru. Similarly, he also authored the “Ardasa”, in Composition, Chandi di // and did not mention his own name. The Sikhs themselves added his name after mentioning the name of Guru Tegh Bahadur. No one has ever raised objection that Guru Gobind Singh was not Tenth Guru Nanak. However, in Chapter 8 of Bichiter Natak, the Guru stated that after Martyrdom of his revered father, Sri Guru Tegh Bahadur, he was established as the Guru to lead. “Raj Kaj Ham par jab aayo, Jatha sakat tab Dharam Chalio.”