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.”

Sabad Hazare

EIK ONKAR SATGUR PARSADI

ONE ALL PERVADING CONSISTENT LORD,

UNION WITH HIM BY HIS GRACE

I

RAMKALI, PATSHAEI Xth

O my mind, when you will realize the Quintessence of the Divine abiding in you, and attain to Him this way, you will not get affected by the evil instincts of wrath, greed, obstinacy and attachments. (3)

Practice renunciation, considering your homestead as if to be living in a forest, as a detached person. Continence be your matted hair, your contemplation of Him as your ablution, and disciplined conduct be your long nails. The Divine Knowledge and His Guidance be the Guru; and the Divine Love be the ashes to be rubbed on the body. (1)

Ever cherishing Forgiveness, Compassion and love for all within you; while eating and sleeping sparingly, be the aim of life. The good conduct of contentment be your companion, ever rising above the Three Modes of Maya. (2)

II

Ramkali Patshaei Xth

O my mind, practice Yoga in this way. Make Truth your horn, to be totally devoid of deceit be your necklace, and contemplation be the ashes to smear the body. (1. Pause).

Your concentration of mind be your one stringed instrument, and your begging bowl be the Divine Love. With the striking of the strings of concentration of mind on the Divine, the Supreme Melody of Love and Devotion will be created. Thus Quintessence, of Love and Songs of Wisdom will arise. Both the angels and the demons will be surprised on hearing the Melody, and our good self will be filled with joy. (2)

By living with the Divine within oneself, he will be enriched with the Divine Knowledge of Wisdom; will lead a Disciplined life by always remaining in tune with the Lord. He will thus lead a healthy life, free from ailments, and also attain the salvation (from the cycle of repeated deaths and births).

III

Rag Ramkali, Patshaei Xth

O man, fall on the Feet of the Supreme Being. Why do you remain asleep in the intoxication of varied attachments of Maya? Wake up and look to the Reality. (1. Pause)

You preach others, while you remain ever ignorant like quadruped. What is the use of accumulation of the costly material things? Abandon the way of sinful life. (1)

Except the Divine Love, consider all works leading you to the darkness. Engage yourself toward observance of the Moral Law (Dharma). Thus accumulate the wealth of the Divine Love, and stay away from sinful life. (2)

Live ever with God, which way make you rise above all sins and pains connected therewith. You will thus break the noose of Death. The Lord God's Name gives peace to all at all times; remain ever absorbed in Him. (3)

IV

Rag Sorath, Patshaei Xth

O Lord, my honor is in Your Hands. Lord, You are Blue throated and Blue dressed (epithets of Shiva), Man Lion (Nar Singh Avtar), Master of Waters (Narayan), Banvari (Vishnu). (1. Pause)

O Pure One, The Sublime, Transcendent, Master of all, Who lives on nothing. O Master of Maya (The Great Illusion - Satanic), The Great Enlightener, Destroyer of Tyranny and Pride, The Great Emancipator of All (1)

Lord, You are without sins, All Perfection, Never asleep, Without ant Defects and never undergoes sufferings, the Savior of all from falling into hell. O Ocean of Mercy, The Knower of every one's past, present and future; and the Destroyer of Evil. (2)

O Supreme Archer, the Wielder of Sword, The Support of Earth, I have come to take refuge of Your Lotus Feet. Give me Your Hand and ferry me across the Ocean of Existence.

V

Rag Kalyan, Patshaei Xth

Except the Creator Lord, do not accept any one as your Savior. He is the Primal Being, Unborn, Unconquerable, and Eternal. Accept Him alone, to be the Lord of all. (1. Pause)

What great thing is it, when god Vishnu took birth and annihilated a few demons? By staging such a show, he got himself advertised to be the Supreme in the world. (1)

O No, it is Almighty God above all, Who is All Powerful, to create and destroy anything, and He is Casteless. He is the Sword of All Time, whom He strikes, none can save him. (2)

O ignorant one, listen. The one who has drowned himself in this vast ocean of existence, how can he save you from drowning? You can cross the ocean of existence, only when you will surrender yourself to the Creator Lord and take His refuge. (3)

VI

A THOUGHT (Khyal) Patshaei Xth

O my Love, listen to the plight of Your devotees.

Separation from You Lord is -

Just like covering of a diseased quilt in cold weather to feel warmth;

It is just like living in high mansions, but invested with cobra snakes;

Drinking water from a pot, pierces like a lance;

And the cup strikes like a dagger;

Eating meat is like being hit by butcher's knife.

O Love, to be with You, I would prefer to sleep on the bare hard ground; while cursed is the living with others in Your forgetfulness.

VII

Tilung Kafi, Patshaei Xth

The Lord is the Creator of All Time. The Infinite Lord, Who has no beginning and no end, He alone is both the Creator and the Destroyer. (1. Pause)

For Him Praise and Slander have no effect. He has neither any friend, nor any foe. Then what problem could the Lord have to become the charioteer of Arjuna? (1)

Also, why He was called the son of Devaki? He Who is the Creator of gods and the demons, Who pervades in all directions, and Whose Expanse is in the whole of Universe. If you call Him as 'Murari' (the Destroyer of demon Murar); this is surely Not His whole praise, whereas in reality you are lowering His status.

VIII

Rag Bilawal, Patshaei Xth

How can the Lord God be in human form, of any limitations? The Sidhas in their meditations became weary of their practices, but could not see Him (1. Pause)

Narda, Vyasa, Prasara and Dhruv also dwelled upon Him, the readers of Vedas and the Purans also became tired of their utterances, but had to abandon their search of finding Him (1)

The gods, the demons and the evil spirits all say this that - "He is Not This, He is Not This." To some He appears to be the Subtlest of the subtle (Formless); whereas other say He is Biggest of the Big ones (creates the Universe from Himself, and gets it dissolved back within Himself). (2)

It is the Lord, Who created the Earth, the sky and the under world; He is One in many. Only that person will escape from the effect of the Time (Death), who would seek refuge of the Lord God. (3)

IX

Rag Dev Gandhari, Patshaei Xth

Recognize One Lord alone, none else. There is One Creator Lord, Who is All Powerful Creator, the Maker and Breaker. (Pause)

What can one achieve, when he with utter devotion worships the stone gods? What have you achieved in worshipping stones with all your heart and devotion? You could not attain any enlightenment in this way! (1)

O ignorant man, your burn incense, make offering of whole rice, which the stone cannot eat. O ignorant one, what spiritual powers could you find in the stone images, that they could bless you of anything? (2)

If you could have a deeper thinking that if the stone were To have any life, then alone it could bless you. Except by surrendering oneself to the Lord of the Universe, there is No Salvation. (3)

X

Rag Dev Gandhari, Patshaei Xth

Without meditating on God's Name, no one can be saved. The Lord created the Universe of fourteen regions, and exercises His Athority. Where will you manage to run to a place, to escape from His Authority? (1. Pause)

You who indulge in your communal worship of your gods (Ram, Rahim) will not thus be saved. (1)

The Vedas, Purans and Koran all call Him Infinite. Also Indras, Sesnagas, angelic beings and seers, who contemplated on Him for ages, could not find His limitations. (2)

The Lord, Who is Formless and of no color; how could be called of Blue hued color (Shyam)? Your can attain to your salvation or redemption from the cycle of repeated births and deaths, if you could cling to His Lotus Feet.

WaheguruJiKaKhalsaWaheguruJiKiFateh

Please forgive daas as daas has forgotten where daas had gotten this article from. But, please enjoy it as it does provide insight into Ajaapa Jaap.

WahegurujiKaKhalsaWaheguruJiKiFateh

AJAPA JAAP

AJAPA JAAP (continuos repetition of Naam/ Waheguru) is the spiritual condition of a person when the Simran (repitition of Waheguru) goes on an auto pilot mode in your Surat (mind) and in your Hirdey (heart) as explained below. It means that Simran becomes a round the clock thing inside you, Simran doesn't stop at any moment, it carries on and such a condition comes with Gurkirpa (God/ the guru's blessing) and after a lot of Bhagti Kamai(meditation) or can also be attained with the Kirpa (blessings) of a Puran Braham Gyani(ascended master). The experiences of bliss follow a path such as this:

1. Jaap (repetition) with Tounge – Rasna – this happens in Dharam Khand

2. Jaap with the breathing – with Swaas – this happens in Gyan Khand and Saram Khand

3. Then Naam (waheguru) goes into your mind – Surat, in your thinking, then it becomes Simran from Jaap – this is a very good stage – this happens in Saram Khand and Karam Khand.

4. The next stage is when Simran goes into Hirdey – this one is even much higher stage when Naam goes into Hirdey – this

is where it goes on an automatic mode, this is where the real bhagti(meditation) starts.

5. The next stage is when Simran travels to the Nabhi, when Nabhi Kamal(lotus)blossoms – Karam Khand

6. The next Stage is when Simran goes into Kundlini – Mooladhaar Chakkar and spine – Karam Khand

7. The next stage is when Simran travels through the spine to the brain, and back to Surat where it completes the cycle. This is what the real Mala (rosary) of Naam (meditation) is. When this happens then the Gyan Netter and Dasam Duaar (10th Gate) open s and you form a permanent connection with Akal Purakh (God), you start to receive divine knowledge – "Braham Gyan". This happens in Sach Khand. Enjoyment – Anand in Smadhi and Sun Smadhi is beyond description. That is why the enlightened souls go into v ery deep meditation some time for days together. You experience a lot of things during your Smadhi and Sun Smadhi, see a lot of things, meet a lot of Saints, Gurus, see Param Jyot, conversation with the Sants and Akal Purakh , it is beyond description wh at happens and through what you go when you go into deep meditation. This is the stage when all the doors – Bajjar Kapaat are opened and there is a continuous flow of Amrit, body is always full of Amrit.

8. The Simran in Smadhi and Sun Smadhi continues until NIRGUN AND SARGUN becomes one, at this point Simran goes into rom-rom – every bit of your body does Naam Simran, your Suksham Dehi becomes as pure as gold, your entire body is filled with Naam Amrit all the time. You become Braham Leen, and reach Atal Awastha. These stages are beyond description. Sat Chit Anand Ghar Hamare – Gurmukh Rom Rom Har Dhyae – Nirgun Sargun Nirankaar Sun Smadhi Aap, Apan Kia Nanka Apan Hi Fir Jaap and so on. One lives in Pu ran Parkash all the time and listens to Ilahi Kirtan(heavenly Kirtan/singing)– Anhad Naad Dhunis (heavenly music) all the time. It is just incredible experience. This is when one becomes Sat Ram Dass and is directed by the Almighty to serve humanity in h umbleness. And this is what we all wish to achieve being fortunate enough to move on the Bhagti Marg (spiritual path).

If you do Jaap with Rasna your Rasna will become pavitter - pious, by doing jaap in along breathing - swass your swass will become pious - pavitter, by doing Simran in mind-Surat-Chit- mind will become pious - pavitter (pure), and that is what you need t o do to make your mind pious - pavitter, that is how you will have control on your mind - MAN JEETE JAG JEET (win teh mind and you win the world) - MAN TU JYOT SAROOP HAI and you will be able to rise above Panj Doots - KAAM, KRODH, LOBH, MOH, AHANKAAR AN D ALSO ASA, TRISHNA, MANSHA, NINDYA, CHUGLI, BAKHILI, RAJ, JOBAN, DHAN, MAAL, ROOP, RAS, GANDH, THESE THUGS – MENTAL SICKNESSES, and when Simran goes in to Hirdey - and Simran will go to Hirdey by itself with Gurkirpa (guru's blessings) only, and so in C hit, Hirdey will become pavitter - pious and a pious Hirdey will become Mahaparupkari and Dana Dina, NIRBHAO, NIRVAIR and so on, it will start to absorb all the vital qualities of Akal Purakh (god) and will become a Puran Sant Hirda, and will achieve JIV AN MUKTI. The true definition of a Saint is not by wearing a outwardly clothes – outside dress and outside rituals, it is the Hirda that becomes "Puran Sachyara" – completely truthful.

Bhai Nand Lal Ji's "Ganjnama"

Translated by Wg Cdr Jasbir Singh (Retd).

SALTNAT DAHAM - TENTH KINGDOM

104.I.

SALTNAT-E DEHMASH DAST PEECH-E DEEWAAN-E DAUR-GEE

V ZEEB-O AARA-YISH-E JAAWIDAANI SARIR

*SALTNAT-kingdom, monarchy *DEH-ten *DEHAM-tenth *DEHMASH- his tenth *DAST-hand *PEECH- twist,

turn, bend *DEEWAAN- government, court *DAUR- time, epoch * GEER-used as suffix meaning a

holder *DAUR-GEER- who control the time (gods) *V- and, also, too *ZEEB-ornament, beauty

*AARA-YISH-decoration, dressing up *JAAWDAAN-everlasting, eternal, perpetual *SARIR-throne

The world from their stranglehold; he decorates the eternal and

beautiful throne.

104.II.

JALWEH AARAA-E AAN NOH MASH-ALE HAQ FROG

V ZULMAT ZADAA-E SHAB-E KAZB-O DROG

*JALWEH- manifestation, appearance *AARAA-E- decorator *AAN- that *NOH- nine *MASH-AL-torch,

flare *HAQ-truth, God *FROG- brightness, luminosity *ZULMAT- darkness, gloomy, obscurity

*ZADAA-E- cleaner, remover *SHAB-night * KAZB- lie *DAROG-falsehood, untruth

His kingdom makes the manifestation of the nine torches (nine Gurus

before him) brighter and removes the darkness and falsehood from

this world.

104.III.

SULTAAN AL-AWWAL V AL- AAKHAR

V BAASAR AL-BAATIN V AL- ZAAHARഊ*SULTAAN-king, sultaan * AWWAL- first, prime *V- and, also, too *AAKHAR- end, last *BAASAR-

seeing, sight *BAATIN- interior, heart, mind *ZAAHAR-visible

He is the king of the beginning and the end; he can reach into the

inner most depths of our hearts.

104.IV.

MUSHT HAR SAAZ-E KUDS EI-JAAZ

V AZ HAR TAA-AT-O KHIDMAT BE-NI-AAZ

*MUSHT-punch, blow with a fist ( open, show ) *HAR- each , every, any *SAAZ- equipped, tuned,

*KUDSI-sacred, angel *EI-JAAZ- miracle, wonder, supernaturality *AZ-from *TAA-AT- worship,

prayer, devotion *KHIDMAT- service *NI-AAZ- requirement, need, necessity *BE-NI-AAZ- is not

needed, is not required

He reveals the sacred miracles; he does not need any service to

himself or to be worshipped.

104.V.

SHER-AAN-E AFWAAJ-E MANSOOR-EH-ASH YAK-EH TAAZ

V LIWAA-E AALAM KUSHAA-ASH NUSRAT TARAAZ

*SHER-AAN- plural of SHER (lion) *AFWAAJ- plural of FAUJ (army) *MANSOOR- victorious,

triumphant *MANSOOR-EH- ASH- its victories *YAK-one *TAAZ-attack, rush *LIWAA-E- banner, flag

*AALAM- world, universe *NUSRAT- victory, triumph *TARAAZ- level, position

There is no one like the lions of his victorious armies; the flag of

his victories are flying from the highest peaks in the world.

104.VI.

KAAF-E FAARSI AZ NAAM-E HAQ IKH-TITAAM-SH GETI SITAAN

V WAAV-E BAADI WAASITAA-E QE-YAAM-E ZAMEEN-O ZAMAAN

*KAAF- the letter “K” (here “G” or GAAF) *FAARSI- Persian language *AZ- from *NAAM-name *HAQ-

truth God *IKH-TITAAM- final, conclusion *IKH-TITAAM-ASH-its end, its conclusion *GETI-

world, universe *SITAAN-place, land *WAAV- the letter “ O” or “VA” in Persian *BAADI-beginning

*WAASITEH-sake, cause, broker, agency *QE-YAAM- rising, movement, revolt *ZAMEEN-earth

*ZAMAAN- time, period, epochഊThe letter “G” or “Gaaf” of Persian (the first letter of the name of

Guru Gobind Singh) reflects the ultimate truth of the world; the

letter “O” or VA (of Persian) correlates the movement of earth and

the heavens.

104.VII.

BAA-E ABAD BAQAA-YASH BAKHSHINDEH-E PANAAHIND-GAAN

V SHAMIM-E NOON-E HAMAA-YOON-E PRASTAND-GAAN

*BAA-E- the letter “B” or “BE” in Persian *ABAD- eternity, without end *BAQAA-ESH- duration,

permanence, eternity *BAKHSHINDEH- merciful, forgiving *PANAAHINDEH- refugee *GAAN- suffix to

indicate plural *SHAMIM-sweet odour *NOON- the letter “N” in Persian *HAMA-YOON- imperial,

royal, fortunate, auspicious *PRASTANDEH- worshipper, adorer *GAAN-suffix to indicate plural

“B” or “BE” (in Persian) of his name reflects his mercy for the

poor and provides shelter to them till eternity; the “N” or “NOON”

(in Persian) of his name sends fragrance of his imperial highness to

the beloved ones.

104.VIII. V SEENE SARAAPA WAALA TAMKEEN-ASH SAR-MA-YEH HAR SAAZ-E BARG

*DAAL- the letter “D” in Persian *SIRA-PA- from head to feet (total) *AZM- resolution,

intention, resolve *AZMAT- your resolution / intention / resolve *IJLAAL- glory, dignity,

honour *IJLAALASH- his glory / dignity, honour *DAAM- net, trap *GUSLEH- fault, break, tear

*MARG- demise, passing away *SEEN- the letter “S” in Persian*SARAA-PA-from head to feet

*TAMKEEN- obedience, compliance, submission *WAALA- exalted, lofty *TAMKEEN-ASH- his

obedience/ compliance/submission *SAR-MA-YEH- capital *HAR- all, every *SAAZ-outfit, equipped

*BARG- leaf, sheet

With our complete trust in him, the “ D “ or “ DAAL” (in Persian) of

his name releases us from the death trap; the letter “ S “ or “

SEEN” (in Persian) in his name reflects that he occupies an exalted

position and our submission to him gets us all the gifts of the

world.

104.IX.

BOO-E NOON-E DAA-EM-A NADEEM-E SUBHAANI

V SAANI KAAF-E AJMI-YASH JAAN-GUZAA-E BAADI-EH PEI-MAAN-YAN-E BE-FURMAANI

*BOO-E- smell, fragrance *NOON- the letter “N” or “NOON” in Persian *DAA-EM-permanent *NADEEM-

companion, intimate friend *SUBHAANI- divine *SAANI- secondly, in second place *KAAF- the

letter “K” or “KAAF” in Persian (here “G” or “ GAAF”) *AJMI- dumb, barbarian *BAADI-EH-desert,

jungle *PEI-MAA-YAAN- (from “ PEI-MOODAN) –to measure *BE-FURMAAN- disobedience

The “N” or “NOON” (in Persian) of his name is perpetually spreading

fragrance all around and that he remains in the company of the Lord;

the second “G” or “GAAF” (in Persian) of his name sends the ignorant

people who disobey his command to (measure) the jungles to be

doomed.

104.X.

HAA-E AAKHREEN BAADI HAADI AL-KONEIN-E BARHAQ

V KOS-E HADAYAT-O IRSHAAD-ASH BAR NOH TABAQ

*HAA-E- the letter “H” or HEH (in Persian) *AAKHREEN- the last one, final *BAADI- beginning

*HAADI- leader, guide *KONEIN- the two worlds *BARHAQ- just, fair, true *KOS- drum *HADAAYAT-

guidance, leading *IRSHAAD- guidance, leading *IRSHAADASH- his guidance *BAR- in, at *NOH-nine

*TABAQ- layer, stratum, stage

The last letter “H” or “HEH” (in Persian) of his name leads us

justly in this world and beyond and the drum of his leadership and

guidance can be heard in the nine worlds.

104.XI.

SAD HAZAARAAN SULS-O SUDS KHIDMAT GUZEEN

V SAD HAZAARAAN RUBEH-O TISYA KHAAK NASHIN

*SaD- hundred * HAZAARAAN- thousands *SULS- one third (the trio of three gods) *SUDS- one

sixth (six Shastras) *KHIDMAT- service *GUZEEN- chooser, selecting *RUBEH- one fourth (here

four Vedas) *TISYA- nine (here nine Aakaash / heavens) *KHAAK- dust *NASHEEN- sitter, dweller

Lacs of gods and shastras have chosen to serve him; lacs of Vedas

and heavens are under his command.

104.XII.

SAD HAZAARAAN ASHR-O SULS-O SULSOON SITA-INDEH-E BARGAAHASH

SAD HAZAARAAN EESHAR-O BRAHMAA V ARSH-O KURSI KHAHIND-EH-E PANAAHASH

*SeD HAZAARAAN- lacs *ASHAR-ten * ASHR- tenth (here ten senses) *SULS- one third (here trio of

gods) *SULSOON- thirty (here thirty angels) *SITA- INDEH- from SIT-YESH- to praise, worship

*BARGAAH- royal court, palace *BARGAAHASH- his royal court / palace *EESHAR- Shiv *ARSH-throne

*KURSI- seat, place *KHAHINDEH- wishing, desirous *PANAAH- protection, asylum *PANAAHASH- his

protection / asylum

Lacs of gods and angels praise the splendor of his palace; lacs of

gods like Shiv and Brahama are wishing to be near his throne for

protection.

104.XIII.

V SAD HAZAARAAN AASMAAN-O ZAMEEN-O HALKEH BAGOSH AAN AST

V SAD HAZAARAAN AAFTAAB-O MAAH KHIL-AT POSH-E AAN

*SeD HAZAARAAN- lacs *AASMAAN- skies *ZAMEEN- earth *HALKEH BAGOSH- slave *AAN-that, that one

*AST- is *AAFTAAB- sun *MAAH- moon *KHIL-AT- robe of honour *POSH- cover, wear *AAN- that one

Lacs of skies and lands are his slaves; lacs of suns and moons get

theirs robes from him to cover themselves (when they set).

104.XIV.

SAD HAZAARAAN ARSH-O KURSI DAAG-DAAR-O GULAAM-E NAAMASH

V SAD HAZAARAAN RAAM-O RAAJA V KAAHN-O KISHAN KHAAK BOS-E IQDAAM-ASH

*ARSH- throne *KURSI- seat, chair *DAAGDAAR- the one who is branded *GULAAM- slave *NAAMASH-

his name *RAM- Hindu god Ram *RAJA- king *KAHN-O KISHAN- Hindu god Krishna *KHAAK- dust *BOS-E-(

from BOSEEDAN )- to kiss *IQDAAM- feet, steps (plural of QADAM) *IQDAAMASH- his feet

Lacs of thrones carry the stamp of his name; lacs of kings and gods

like Ram and Krishna kiss the dust of his feet.

104.XV.

SAD HAZAARAAN MUQBAL-O KHAAS-E HAMDEE-YAT STAAYISH-GAR-SH

V SAD HAZAARAAN NADEEM BAARGAH-E AHDEE-YAT CHAAKAR-E FARMA-BARASH

*MUQBAL- fortunate, lucky *KHAAS- special, exclusive *HAMDEE-YAT- from HAMAD-to praise,

glorification, eulogy *STAA-YISH- praise, worship *STAA-YISH-GAR- eulogist, worshipper

*NADEEM- intimate friend *BAARGAH- royal court, palace *ADEE-YAT- unity, oneness, one God

*CHAAKAR- servant *FARMAAN-BARDAAR- obedient, submissive *FARMAANBAR-ASH- obedient /

submissive to him

Lacs of honoured and fortunate ones are glorifying him; and lacs of

honoured ones in the court of God are his obedient servants.

104.XVI.

V SAD HAZAARAAN INDR-O MAAR-E HAZAAR ZUBAAN TAUSEEF GO-YASH

V SAD HAZAARAAN EESHAR-O BRAHMA AKEEDAT PA-YOH-ASH

*INDR-Hindu god Indr *MAR-snake *ZUBAAN-language, tongue *TAUSEEF- description, portrayal,

depiction *GO-YASH- say about him (from GUFTAN- to speak) *EESHAR- Hindu god Shiv *BRAHMA-Hindu

god Brahma *AKEEDAT- belief, faith (from AKEEDEH) *PA-YOH-ASH- search, probe

Lacs of Indr gods and lacs of shesh nag with thousand tongues are

engaged in describing him; lacs of gods like Shiv and Brahama are

searching ways to reach him.

104.XVII.

V SAD HAZAARAAN UM-E KUDSI DAR KHIDMAT-ASH

V SAD HAZAARAAN QADR-O QUDRAT PAZEERASH-GAR-E TAA-ATASH

*UM- mother, source *QUDSI- holy, celestial, angel *DAR- in, at *KHIDMAT- service *KHIDMATSH-

his service *QADAR- divine decree, destiny *QUDRAT- power, strength, force *GAR- suffix

denotes a maker of things *TAA-AT- worship, prayer *TAA-ATSH- his worship

Lacs of goddesses are engaged in his service; lacs of divine powers

have accepted him and worship him.

WAHEGURU JEE-O SATYA

105

NASAR-O MANSOOR GURU GOBIND SINGH

EEZAD-I MANZOOR GURU GOBING SINGH

*NAASAR-assister, helper *MANSOOR-victorious, triumphant *EEZAD- God, *MANZOOR- approved

Guru Gobind Singh is victorious and assists us to succeed in life;

he is accepted by God as His own.

106

HAQ RA GANJOOR GURU GOBIND SINGH

JUMLA FAIZ-O NOOR GURU GOBIND SINGH

*HAQ- truth, God *RA- article *GANJOOR-treasurer *JUMLA- the whole, all *FAIZ-bounty, blessing

*NOOR-light, radiance

Guru Gobind Singh is the custodian of God’s treasure; he is the

bestower of all the gifts.

107

HAQ HAQ AAGAAH GURU GOBIND SINGH

SHAHE SHAHAN SHAH GURU GOBIND SINGH

*HAK-God *AAGAAH-aware, knowing *SHAHE SHAHAN SHAH- emperor of emperors

Guru Gobind Singh knows the ways of God; he is the emperor of

emperors.

108

BAR DO ALAM SHAH GURU GOBIND SINGH

KHASAM RA JAN KAH GURU GOBIND SINGH

*BAR-at, on *DO-two *ALAM- world *SHAH-king* KHASAM-enemy *RA-particle *JAN- life *KAH-diminisher

Guru Gobind Singh rules over both the worlds; he is the destroyer of

the enemies.

109

FAA-EZ AL-ANWAAR GURU GOBIND SINGH

KASHIF AL-ASRAAR GURU GOBIND SINGH

*FAA-EZ-abundant, bountiful *ANWAAR- (plural of NOOR) lights, illuminations *KASHIF-

discoverer, revealer *ASRAAR-secrets, mysteries

Guru Gobind Singh illuminates our lives with abundance; he reveals

secrets of God.

110

AALIM AL-ASTAAR GURU GOBIND SINGH

ABR-E REHMAT BAAR GURU GOBIND SINGH

*AALIM-learned, scholar *ASTAAR- secrets *ABR-clouds *REHMAT-mercy, pardon *BAAR-load, cargo

Guru Gobind Singh is aware of the secrets of the world; he showers

his unlimited mercies.

111

MUQBAL-O MAQBOOL GURU GOBIND SINGH

WAASIL-O MAUSOOL GURU GOBIND SINGH

*MUQBAL – fortunate *MAQBOOL- accepted *WAASIL- united, received *MAUSOOL-joined, connected

Guru Gobind Singh is the favourite of Waheguru; he is with Him all

the time

112

JAAN FIROZ-E DAHAR GURU GOBIND SINGH

FAIZ-E HAQ RA BAHR GURU GOBIND SINGH

*JAAN-life *FIROZ-illuminator *DAHAR- eternity, world *FAIZ-grace, blessing, bounty *HAQ-

right, God *BAHR-sea

Guru Gobind Singh bestows life in this world; he is the sea of

Waheguru’s blessings

113

*HAQ-God *RA-particle * MEHBOOD-beloved *TALIB-seeker, desirous *MATLOOB-desired, sought

Guru Gobind Singh is loved by God; he is the seeker as well as the

sought.

114

TEG RA FATTAH GURU GOBIND SINGHഊJAN-O DIL RA RAH GURU GOBIND SINGH

*TEG-sword *RA-particle *FATTAH- victorious, conqueror *JAN-life *DIL-heart *RAH-way, means,

cause

Guru Gobind Singh achieved victories with his sword; he knows the

secret of every heart.

115

SAHIB-E IKLEEL GURU GOBIND SINGH

ZILL-E HAQ TAZLEEL GURU GOBIND SINGH

*SAHIB-owner, master, lord *IKLEEL-crown *ZILL-shadow, aegis *HAQ-God *TAZLEEL-shadow,

darkness

Guru Gobind Singh wears the crown of the world; he lives in the

shadow of Waheguru.

116

KHAAZAN-E HAR GANJ GURU GOBIND SINGH

MARHAM-E HAR RANJ GURU GOBIND SINGH

*KHAAZAN-treasurer *HAR- each, every *GANJ- treasure *MARHAM-balm, ointment *RANJ-pain,

suffering

Guru Gobind Singh controls all the treasures of the world; he is the

medicine of all ailments.

117

DAAWAR-E AAFAAQ GURU GOBIND SINGH

DAR DO AALAM TAAQ GURU GOBIND SINGH

*DAAWAR-judge, arbitrator *AAFAAQ- world, horizons *DAR-in, at *DO- two *AALAM- world *TAAQ-roofഊGuru Gobind Singh is the master of the world; both the worlds are

under his shelter.

118

HAQ KHUD WASAAF GURU GOBIND SINGH

BARTAREEN AUSAAF GURU GOBIND SINGH

*HAQ-God *KHUD- self *WASAAF- praiser, explainer *BARTAREEN- superiority, preference

*AUSAAF- (plural of wasaf) qualities

Guru Gobind Singh is praised by God Himself; he is bestowed with

highest qualities.

119

KHAASGAN DAR PAA-E GURU GOBIND SINGH

QUDSI-AAN BAAR-AAE GURU GOBIND SINGH

*KHAAS- special, exclusive *GAN- renders a word plural *DAR- in, at *PAA-feet *QUDSI-AAN –

(plural of KUDSI) angels *BAAR-audience *AAE-come

Great men are at the feet of Guru Gobind Singh; the angels visit him

for audience.

120

MUQBAL-AAN MADDAH GURU GOBIND SINGH

JAAN-O DIL RA RAH GURU GOBIND SINGH

*MUQBALAAN- (plural of MUKBAL) fortunate * MADDAH-admirer *JAAN-life * DIL-heart *RA-particle

*RAH-way, road

The fortunate ones admire Guru Gobind Singh; he knows every thing in

our hearts.

121

LAA-MAKAAN PAABOS GURU GOBIND SINGH

BAR DO AALAM KOS GURU GOBIND SINGH

*LAAMAKAAN- having no abode ( the poor ) *PA-feet *BOSEEDAN- to kiss *PABOS-kiss the feet

*BAR-in , at *DO- two *AALAM-world *KOS-drum

The poor kiss the feet of Guru Gobind Singh; the drum of his

authority sounds in both the worlds.

122

SULS-HAM MAHKOOM GURU GOBIND SINGH

RUBEH HAM MAKHTOOM GURU GOBIND SINGH

*SULS- one third *HAM- also, too, suffix used as termination of the ordinal numbers,

*MAHKOOM-condemned, convicted, sentenced *RUBEH-one fourth *MAKHTOOM-finished, settled,

concluded

Guru Gobind Singh rules over the three worlds; he has the stamp of

his authority on the four Vedas.

123

SUDS HALQEH B-GOSH GURU GOBIND SINGH

DUSHMAN AFGAN JOSH GURU GOBIND SINGH

*SUDS- sixth *HALQEH B-GOSH- bonded, slave *DUSHMAN-enemy *AFGAN-JOSH-throw, slow down, defeat

The six shastras are his slaves; he always defeats the enemy.

124

-O BE-KEENEH GURU GOBIND SINGH

HAQ HAQ AINAA GURU GOBIND SINGH

*KHALAS-pure, unalloyed *KEENEH- hatred, animosity *BE-KEENEH-without hatred *HAK- truth, God

*AINAA- mirror

Pure at heart, Guru Gobind Singh is free from ill will; he is the

mirror through whom God reveals Himself.

125

HAQ HAQ ANDESH GURU GOBIND SINGH

BADSHAH DARVESH GURU GOBIND SINGH

*HAQ-God *ANDESH-think, meditate *BADSHAH-king *DARVESH-mystic, poor

Guru Gobind Singh meditates on God; he is a mystic and a king at the

same time.

126

MAKRAM AL-FAZAAL GURU GOBIND SINGH

MUN-IM AL-MUT-AAL GURU GOBIND SINGH

*MAKRAM- honoured, dignified, grand *FAZAAL –kind *MUN-IM-liberal, rich, beneficent *MUT-AAL-exalted,

lofty

Guru Gobind Singh is virtue personified; his gifts to mankind are

unending.

127

KAARAM AL-KIRAM GURU GOBIND SINGH

RAAHAM AL-RAHAAM GURU GOBIND SINGH

*KAARAM- generosity, magnanimity *KARAAM- (plural of KARIM) generous *RAAHAM- one who forgives

*RAHAAM-forgiving

Guru Gobind Singh is most generous and forgiver.

128

NAA-EM AL-MUN-AAM GURU GOBIND SINGH

FAHAM AL-FAHAAM GURU GOBIND SINGH

*NAA-EM- rich *MUN-AAM-beneficent, affluent, rich *FAHAM-bestower *AL-FAHAAM-bestow

Guru Gobind Singh blesses even the benevolent; he bestows gifts even

to those who give.

129

DAA-IM-O PAA-INDA GURU GOBIND SINGH

FARAKH-O FARKHUNDEH GURU GOBIND SINGH

*DAA-IM-unmoving *PAA-INDA-lasting, perpetual *FARAKH-happy *FARKHANDEH-happy, auspicious

Guru Gobind Singh is eternal; he is auspicious for all.

130

FAIZ-E SUB-HAAN ZAAT GURU GOBIND SINGH

NOOR HAQ LAM-AAT GURU GOBIND SINGH

*FAIZ-favour, blessing, bounty *SUB-HAAN- glory *ZAAT-essence, nature, self *NOOR-light,

radiance *HAQ-God *LAM-AAT- (plural of LAM-AA) flashes, brightness, glance, a priori

Guru Gobind Singh is essence of God’s blessings; God Himself

radiates through him.

131

SAMIAAN-E NAAM GURU GOBIND SINGH

HAQ BEEN Z IN-AAM GURU GOBIND SINGH

*SAMIA-hearing, auditory *AAN-those (persons) *HAQ-God * BEEN (from DEEDAN)- to see *IN-AMM-

reward, gift

Those who have listened to the name of Guru Gobind Singh have

received the gift of seeing God Himself.

132

WAASIF-AAN-E ZAAT GURU GOBIND SINGH

WASIL AZ BARKAAT GURU GOBIND SINGH

*WAASIF-AAN (plural of WAASIF) praiser, explainer * ZAAT-essence, self, individual *WASIL-united,

connected, received, joined, linked *AZ-of, from *BARKAAT- (plural of BARKAT)

blessings

Those who sang the praises of Guru Gobind Singh were united with

God.

133

RAAQMAANE WASF GURU GOBIND SINGH

NAAMWAR AZ LUTF GURU GOBIND SINGH

*RAQMAAN- writer *WASF-attribute, quality, description *NAAMWAR-famed, renowned, illustrious

*AZ-of, from *LUTF-kindness, grace

Those who wrote in praise of Guru Gobind Singh received fame the

world over with his grace.

134

NAAZRAN-E ROO-E GURU GOBIND SINGH

MAST HAQ DAR KOO-E GURU GOBIND SINGHഊ*NAAZRAN- (plural of NAZIR) seeing, watching, witness *ROO-E- face *MAST-intoxicated *HAQ- God

*DAR- in, at *KOO-E- street, lane, quarter

Those who had seen the face of Guru Gobind Singh moved in his lanes

intoxicated with God’s Name.

135

KHAAK BOS-E PAA-E GURU GOBIND SINGH

MUQBAL AZ AALAA-E GURU GOBIND SINGH

*KHAAK- dust, soil *BOS-E (from BOSEEDAN) to kiss *PAA-feet *MUQBAL-fortunate *AZ-of, from

*AALAA-E (from AALI)- elevated, grand, lofty

Those who kissed the dust under the feet of Guru Gobind Singh were

fortunate and were elevated in life.

136

QADIR-E HAR KAR GURU GOBIND SINGH

BE-KASAAN RA YAAR GURU GOBIND SINGH

*QADIR-able, efficient, competent *HAR- every, each *KAR- work, affair *BE-KASAAN- (plural of

BE-KAS) forlorn, poor *RA-particle *YAAR-friend

Guru Gobind Singh is the doer of all that is happening in this

world, he is friend of the poor.

137

SAAJID-O MASJOOD GURU GOBIND SINGH

JUMLEH FAIZ-O JOOD GURU GOBIND SINGH

*SAAJID-prostrate (worshipper) *MASJOOD- the one who is worshipped *JUMLEH- the whole, all

*FAIZ- bounty, blessings *JOOD- generosity

Guru Gobind Singh worships (God); he is also worshipped (by the

whole creation).He is generous with all the bounties he gives.

138

SARWRAAN RA TAJ GURU GOBIND SINGH

BARTAREEN MI-ARAJ GURU GOBIND SINGH

*SARWRAAN- (plural of SARWAR) master, lord, chief *RA- particle *TAJ- crown *BARTAREEN-

superiority, preference *MI-ARAJ-ascension (to heaven)

Guru Gobind Singh is the chief of all the kings; he occupies the

loftiest position.

139

ASHAR QUDSI RAM GURU GOBIND SINGH

WASIF-E IKRAM GURU GOBIND SINGH

*ASHAR- ten *QUDSI- angel, celestial, *RAM- tame, domesticated *WASIF- praiser, explainer

*IKRAM- honouring, revering

The ten (Greek) gods are under the command of Guru Gobind Singh and

they sing his praises in reverence.

140

UM QUDAS B-KAR GURU GOBIND SINGH

GAASHIA BARDAAR GURU GOBIND SINGH

*UM-mother, source *QUDAS- saintliness, sacredness *KAR- job, work *GAASHIA-saddle, cover,

mantle *BARDAAR-to take, to remove *GAASHIA BARDAR- one who carries the saddle (servant)

The sacred goddesses of the world are also working for Guru Gobind

Singh and they are his servants.

141

QADR-O QUDRAT PEISH GURU GOBIND SINGH

INKIYAAD ANDESH GURU GOBIND SINGH

*QADR-divine decree, destiny *KUDRAT-power, might, authority, strength *PEISH-front, forward,

ahead *INKIYAAD- submission, obedience *ANDESH-think

Guru Gobind Singh controls our destinies; still he meditates on God

in submission.

142

TISYA ULVI KHAAK GURU GOBIND SINGH

CHAAKAR-E CHALAAK GURU GOBIND SINGH

*TISYA- nine *ULVI- sublime, celestial, lofty *KHAAK-dust *CHAAKAR-servant *CHALLAK- quick,

agile

The nine gods are like dust of (the feet of) Guru Gobind Singh; they

serve him well.

143

TAKHT-O BALA ZER GURU GOBIND SINGH

LAA-MAKAAN-E SEIR GURU GOBIND SINGH

*TAKHT-throne *BALA-top, height, stature *ZER-below *LAA-MAKAAN- omnipresent, God, heavens

*SEIR-travelling, excursion

Guru Gobind Singh is above the highest thrones; he moves in the

heavens.

144

BARTAR AZ HAR QADR GURU GOBIND SINGH

JAAWDANI SADR GURU GOBIND SINGHഊ*BARTAR-higher, superior, supreme *AZ-than *HAR-all *QADR- value, worth, magnitude

*JAAWDAANI- eternal, immortal *SADR-top, uppermost

Guru Gobind Singh is supreme in all virtues; he is eternal and above

everyone else.

145

AALAM-E RAUSHAN Z GURU GOBIND SINGH

JAAN-O DIL GULSHAN Z GURU GOBIND SINGH

*AALAM- the world * RAUSHAN- bright *JAAN-life *DIL-heart *GULSHAN- flower garden

Guru Gobind Singh gives light to the world; our hearts and souls

blossom because of him.

146 ROZ AFZOON JAAH GURU GOBIND SINGH

ZEB TAKHT-O GAAH GURU GOBIND SINGH

*ROZ-day *AFZOON-more, exceeding * ROZ AFZOON- increases daily *JAAH- rank, dignity, position

*ZEB-ornament, beauty *TAKHT- throne * GAAH- time, place, at

Guru Gobind Singh’s stature is increasing every day; he is the

beauty of all thrones.

147

MURSHID AL-DAAREEN GURU GOBIND SINGH

BEENASH-E HAR EIN GURU GOBIND SINGH

*MURSHID- spiritual guide, elder *DAAREEN-two houses, two worlds *BEENASH- insight *HAR-every

*EIN-eye

Guru Gobind Singh is our guide in both the worlds; he is the sight

of every eye.

148

JUMLA DAR FURMAAN GURU GOBIND SINGH

BARTAR AAMAD SHAAN GURU GOBIND SINGH

*JUMLA-all, the whole *DAR-in, at *FURMAAN- command, control *BARTAR- superior, supreme

*AAMAD-came (from ”aamdan”- to come) * BARTAR-AAMAD- is supreme *SHAAN-dignity, status, rank

Guru Gobind Singh commands the whole creation; he is supreme in

stature.

149

HAR DO AALAM KHEIL GURU GOBIND SINGH

JUMLA ANDAR ZEIL GURU GOBIND SINGH

*HAR- each, every *DO-two *AALAM-world *KHEIL-army, troops *JUMLA- all, the whole *ANDAR-

inside, within *ZEIL- appendix, footnote, bottom

Both the worlds are the army of Guru Gobind Singh; all are under his

protection.

150

WAAHAB AL-WAHAAB GURU GOBIND SINGH

FAATEH HAR BAAB GURU GOBIND SINGH

*WAAHAB-giver, generous, donor *WAHAAB- giver, generous *FATEH-victorious, conqueror *HAR-every

*BAAB-door, gate, strait

The most generous Guru Gobind Singh is the conqueror of every

battle.

151

SHAAMIL AL-ASHFAAQ GURU GOBIND SINGH

KAAMIL AL-AKHLAAQ GURU GOBIND SINGH

*SHAMIL-containing, including, consisting *ASHFAAQ-mercy, kindness, compassion, bestower

*KAAMIL -perfect, complete, thorough, *AKHLAAQ-morals, ethics, virtue, character

Guru Gobind Singh’s blessings are unending; he is virtue

personified.

152

ROOH DAR HAR JISM GURU GOBIND SINGH

NOOR DAR HAR CHASHM GURU GOBIND SINGH

*ROOH-soul *DAR-in, at *HAR-each, every *JISM-body *NOOR-light *CHASHM-eye

Guru Gobind Singh is the soul of every one; he is the light of every

eye.

153

JUMLA ROZI KHWAAR GURU GOBIND SINGH

FEIZ-E HAQ AMTAAR GURU GOBIND SINGH

*JUMLA-all, the whole *ROZI- sustenance *KHWAAR-eater, drinker *FEIZ- favour, blessing, bounty

*HAQ-truth, God *AMTAAR - rain

Guru Gobind Singh provides sustenance to all; he showers His graces.

154

BIST-O HAFT GADAA-E GURU GOBIND SINGH

KHAAK ROB SARAA-E GURU GOBIND SINGH

*BIST-twenty *HAFT-seven *BIST-O HAFT- twenty seven *GADAA-beggar *KHAAK-dust *ROB-sweep

*KHAAK ROB- sweeper *SARAA-house, inn, worldഊThe twenty-seven gods are the beggars of Guru Gobind Singh; they are

engaged in sweeping his house.

155

KHAMS WASF PEI-RAA-E GURU GOBIND SINGH

HAFT HAM SHEIDAA-E GURU GOBIND SINGH

*KHAMS-one fifth *WASF-attributes, qualities, characteristics *PEI-RAA- decorate, trim,

ornament, decoration *HAFT-seven *HAM - too, also, suffix used as termination of ordinal

numbers *SHEIDAA- mad, love sick

The five elements praise Guru Gobind Singh; the seven worlds admire

him.

156

BAR DO AALAM DAST GURU GOBIND SINGH

JUMLA ULVI PAST GURU GOBIND SINGH

*BAR- in, at *DO- two *AALAM- world *DAST-hand *JUMLA- all, the whole *ULVI-sublime,

celestial, lofty *DAST-hand * PAST- low, base, inferior

Guru Gobind Singh has his hand on both the worlds; all the angels

are inferior to him.

157

LAL SAG GULAAM GURU GOBIND SINGH

DAAD-DAAR-E NAAM GURU GOBIND SINGH

*LAL- Bhai Nand Lal *SAG-dog *GULAAM-slave *DAAG-DAAR- branded *NAAM-name

Nand LaL is the slave dog of Guru Gobind Singh; he carries the stamp

of Guru Gobind Singh on him.

158

KAMTAREEN Z SGAAN GURU GOBIND SINGH

REZAA CHEEN-E KHAAN GURU GOBIND SINGH

*AMTAREEN- smallest, least *Z- particle *SGAAN- (plural of SAG) dogs *REZAA-minute, tiny

*CHEEN- pleat, fold, curl *KHAAN-dinner table

Nand Lal is lower than all the dogs of Guru Gobind Singh; he (pecks)

at the left overs of his dinner table.

159

SAA-EL AZ IN-AAM GURU GOBIND SINGH

KHAAK-E PAAK IQDAAM GURU GOBIND SINGH

*SAA-EL-beggar *AZ-from, out of *IN-AAM-reward, gift *KHAAK-dust *PAAK-pure, chaste *IQDAAM-

(plural of KADAM) feet, foot steps

Nand Lal is begging to get the gift of holy dust of Guru Gobind

Singh’s feet.

160

BAAD JAANASH FIDAA-E GURU GOBIND SINGH

FARQ-O BAR PAA-E GURU GOBIND SINGH

*BAAD- wind, air, puff, pride *JAAN- life *JAANASH- his life *FIDAA- sacrifice, devotion

*FARQ- head, crown of head *BAR-in, at *PAA-feet

His (Nand Lal’s) life may be sacrificed for Guru Gobind Singh and

Nand Lal’s head may always remain at his feet.