.- Prabhjot Singh -.

Wjkk Wjkf Veer Jeo That is so nice! :D Thank you, may Waheguru Ji give all of us more strength so we can do our bit for Sikhi Thanks again! Fateh!

Wjkk Wjkf Jeo, This katha is about the importance of waking up at amrit vela Please forgive me for the countless grammatical mistakes and other errors. Read on! ------------------------------------------ AMRIT VELA -------------------------------------------------------- ਹਰਿ ਧਨੁ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਕਾ ਬੀਜਿਆ ਭਗਤ ਖਾਇ ਖਰਚਿ ਰਹੇ ਨਿਖੁਟੈ ਨਾਹੀ ॥ har dhhan anmrith vaelai vathai kaa beejiaa bhagath khaae kharach rehae nikhuttai naahee || The devotees of the Lord plant the seed of the Lord's wealth in the ambrosial hours of the Amrit Vaylaa; they eat it, and spend it, but it is never exhausted. (Ang 734, SGGS Ji) ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ anmrith vaelaa sach naao vaddiaaee veechaar || In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness. (Ang 2, SGGS Ji) The Bani of Dhan Guru Granth Sahib Ji Maharaj gives special importance to Amrit Vela. If we look at the way nature has formed us, we can observe that seasons and time have their influences on one's mind. During monsoon season, the whole natural landscape looks melancholic. The strong gushing winds, the falling leaves, make the branches change their appearance, and the trees appear sad and naked. The nature of one's mann appears to be exactly the same as well. In the spring season, the entire vegetation, leaves and flowers look bright and happy. Beautiful flowers of different colours provide a colourful costume to the land and decorates it with immense grace. The spring season also leaves a special impression on one's mind. Similarly, summer and winter season both create impact on one's mind. In winter, we have to switch to warm clothes while summer forces us to put these warm clothes aside. Therefore, seasons influence one's body and mind both. Just like seasons, time - the four pehars of day and four pehars of night, also creates their influence on one's body and mind. Sants had figured out long ago that, if one has sleeps before the end of the first pehar of the night, the body's need for sleep completes in the fourth pehar of the night. It is a different matter that, if one has not slept on time, it is difficult to wake up at Amrit Vela. But, if one has gone to sleep at the right time, then nature automatically wakes one up on time as well. We can observe nature wakes up the birds and animals on the right time, this is because their sleep is natural, in total accordance with the laws of nature. When the night enters the fourth pehar, the birds wake up and start twittering, the cows and their calves start mooing, the animal kingdom obeys this law of nature. Human beings, however, have made their sleeping and waking patterns artifical, and this artificiality can be observed in the eating and dressing habits as well. By distancing themselves away from nature, human beings started going further away from Akaal Purakh too. In order to come closer to Akaal Purakh, it is imperative one comes closer to nature and adopt its laws in the lifestyle. So, the great Sants realised the fact that this fourth pehar is highly beneficial for Naam Simran. It is said, if one has eaten properly at night, it brings about laziness in the body and sleep takes over. During the sleep, the food is digested and the body starts getting rid of the laziness, and the body eventually wakes up when the laziness is over. Just like body will need food again, similarly, the mind will need Naam Simran too. It is said, 'Sau lugmeh din de, te ik lugmah subeh da' – saadhna done during the entire day and the saadhna done at amrit vela becomes equal. Dhan Guru Nanak Dev Ji clearly states: ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥ jae eik hoe th ougavai ruthee hoo ruth hoe || If the seed is whole, and it is the proper season, then the seed will sprout. (Ang 468, SGGS Ji) That, even if the seed is complete, still it will need the help of proper season, only then it will sprout. The farmer who does not sow the seeds in accordance with the present season does not develop properly. That farmer will not be able to fill his granary with the sub-par output of his seeds. The fourth pehar of the night has been referred by the snaatan sants as 'Bhram-Mahurat' – the time to meditate and connect with Bhram's Name. Guru Nanak Dev Ji called this time amrit vela – that time when rain of amrit is falling. Mohammed Sahib termed this time, 'Allill Subah', the morning of Allah - that morning, which automatically reminds one of God. Therefore, anyone who has any desire to be an 'Antarmukhi', this time helps immensely. Dhan Guru Ramdas Ji Maharaj says: ਹਰਿ ਧਨੁ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਕਾ ਬੀਜਿਆ ਭਗਤ ਖਾਇ ਖਰਚਿ ਰਹੇ ਨਿਖੁਟੈ ਨਾਹੀ ॥ har dhhan anmrith vaelai vathai kaa beejiaa bhagath khaae kharach rehae nikhuttai naahee || The devotees of the Lord plant the seed of the Lord's wealth in the ambrosial hours of the Amrit Vaylaa; they eat it, and spend it, but it is never exhausted. (Ang 734, SGGS Ji) Even Avtari Purash regard anybody who has recited the Naam at Amrit Vela in the highest of esteem. Bhai Sahib Bhai Nand Lal says: Shabad kurban-e-khaake raahe sangat, dile-e-goya humee bass aarzoo karat. He says, Maharaj, there is only one desire left in my heart – Make me dust of the feet of that sangat that go towards you at Amrit Vela, such feet are pure and that walk is great. So, this walk is the walk towards Akaal Purakh, and waking up and meditating at Amrit Vela is a great device to accomplish that journey. Bedari-ast zindaghi eh sahibaan-e-shauk goya haraam-e-gardan aaieenda khawab-e-subah. Bhai Nand Lal Ji goes further and says that anybody who has remained asleep during Amrit Vela, his sleep is Haraam, he has slept a sinful sleep. Anybody who has got spiritually wiser, he has considered sleeping at Amrit Vela totally haraam. He wakes up naturally at amrit vela and utilises that time to its maximum. Bhai Gurdas Ji does a prayer to Akaal Purakh: nK isK lau sgl AMg rom rom kir kwit kwit isKn ky crn pr vwrIAY ] He says, hey Akaal Purakh, such is the state of my mind that I want my whole body to be cut into pieces, these pieces should go under the feet of the Gursikhs. But, the pieces of flesh will still remain. So, Bhai Gurdas Ji says: Agin jlwie, Puin pIsn pIswie qWih lY aufy pvn huie Aink pRkwrIAY ] Burn the pieces of my flesh and crush the bones that remain. Then, request the wind to blow it all away. But then, wind cant keep dust with it, it will have to drop it somewhere at some time. Bhai Gurdas Ji says, yes, do drop it: jq kq isK pg DrY gur pMQ pRwq qwhU qwhU mwrg mY Bsm kY fwrIAY ] But oh kind wind, drop this dust anywhere where the beloved Gursikhs wake up at amrit vela and meditate the name of Akaal Purakh. iqh pd pwdk crn ilv lwgI rhY dXw kY dXwl moih piqq auDwrIAY ]672] This way, O Akaal Purakh Waheguru, a patit like me will be able attain salvation. So, anyone who wakes up at amrit vela and recites or listen to Gurbani, or does Waheguru Naam Jaap to move closer to God, such feet are truly blessed. Bhai Gurdas Ji has written a precious pauri in regards to this: ਚਰਣੋਦਕੁ ਹੋਇ ਸੁਰਸਰੀ ਤਜਿ ਬੈਕੁੰਠ ਧਰਤਿ ਵਿਚਿ ਆਈ । charanodaku hoi surasaree taji baikuntd dharati vichi aaee| Ganges, the wash of the Lords' feet, left heavens and came down to arth. (Vaar 3, Pauri 4, Bhai Gurdas Ji) The mythology says Ganges is the water of Shiva's hair, of Bhrama's Karmandal, and water that washed Vishnu's feet. The myth goes like this: Brahma had thrown the water from that karmandal on vishnu's feet. This water ended up falling on Shiv's hair and that water eventually came to be known as Ganges. The shape given to this myth by Bhai Gurdas Ji is indeed remarkable: ਚਰਣੋਦਕੁ ਹੋਇ ਸੁਰਸਰੀ ਤਜਿ ਬੈਕੁੰਠ ਧਰਤਿ ਵਿਚਿ ਆਈ । charanodaku hoi surasaree taji baikuntd dharati vichi aaee| Ganges, the wash of the Lords' feet, left heavens and came down to arth. ਨਉ ਸੈ ਨਦੀ ਨੜਿੰਨਵੈ ਅਠਸਠਿ ਤੀਰਥਿ ਅੰਗਿ ਸਮਾਈ । nau sai nadee narhinnavai atdasatdi teeradi angi samaaee| Nine hundred ninety nine rivers and sixty eight pilgrimage centres erged in it. (Vaar 3, Pauri 4, Bhai Gurdas Ji) According to Bhai Gurdas Ji, there are nine hundred and ninety nine perennial rivers flowing on this earth. Bhai Gurdas Ji says, out of all these rivers, Ganges is considered as the most important, and its water has its own unique properties because of the minerals and other elements found at its floor at various places. People often suggest someone sick to try 'changing the air', and it has been observed it does have a positive affect. Actually, physical fitness is one of the important conditions of Naam Simram. And, water from the Ganges used to work like amrit for keeping the body fit. In those time, washing clothes or spitting in Ganges was considered a major sin but these days, Ganges is used for dumping sewage water, it is being converted into poison. Maskeen Ji apologises for deviating and continues: There are about sixty eight different pilgrimages are constructed on the banks of Ganges. People go these pilgrimages and try to purify their mind, body and souls. ਤਿਹੁ ਲੋਈ ਪਰਵਾਣੁ ਹੈ ਮਹਾਦੇਵ ਲੈ ਸੀਸ ਚੜ੍ਹਾਈ । tihu|oee paravaanu hai mahaadayv|ai sees charhhaaee| In all the three worlds, it is accepted as authentic and Mahadev Shiva has borne it on his head. ਦੇਵੀ ਦੇਵ ਸਰੇਵਦੇ ਜੈ ਜੈ ਕਾਰ ਵਡੀ ਵਡਿਆਈ । dayvee dayv sarayvaday jai jai kaar vadee vadiaaee| Gods and goddesses all worship it and hail s greatness. (Vaar 3, Pauri 4, Bhai Gurdas Ji) But Bhai Sahib Bhai Gurdas Ji's perspective which follows has its own unique greatness: ਸਣੁ ਗੰਗਾ ਬੈਕੁੰਠ ਲਖ ਲਖ ਬੈਕੁੰਠ ਨਾਥਿ ਲਿਵ ਲਾਈ । sanu gangaa baikuntd|akh|akh baikuntd naadi|iv|aaee| Myriads of heavens and the master of heavens including the ranges, absorbed in meditation declare, Millions of Ganges from millions of Brahma's karmandal, millions of Ganges from Vishnu's feet and Millions of Ganges from Shiva's hair declare: ਸਾਧੂ ਧੂੜਿ ਦੁਲਭ ਹੈ ਸਾਧਸੰਗਤਿ ਸਤਿਗੁਰੁ ਸਰਣਾਈ । saadhoo dhoorhi dulabh hai saadhasangati satiguru saranaaee| that the dust of the feet of sadhu is rare and is obtainable only by coming under the shelter of the true Guru. (Vaar 3, Pauri 4, Bhai Gurdas Ji) That sant who is awake at amrit vela and is meditating Akaal Purakh's name by placing all his attention in The Word, such millions of Ganges can be sacrificed over him. We get to hear the beautiful sounds of birds singing at amrit vela, the happy, joyous sounds are heard at that time. Nobody is more unfortunate than the one who has slept this time away. If one has awoken at amrit vela, however, it would be difficult to find someone more fortunate than him. That time is meant to be dedicated to God, time can be taken out of the day to earn money, eat food, discuss politics, etc. It is said that maya is asleep at amrit vela. By that, we mean because the rest of the world around us is asleep, there is less negative energy in the air, something which can disturb the concentration while meditating. One can meditate during the day but the immense negative energy during the day will not allow to concentrate fully. So, O human, wake up at amrit vela, create positive energy within you so that you can avail the nectars of Akaal Purakh's blessings.

Wjkk Wjkf Jeo Sorry, didn't see your msg before now! Thank you veer jeo for the encouragement, this humble effort of mine is all with Akaal Purakh's grace and the blessings of sangat like yourself. Thank you again Fateh!

Wjkk Wjkf Sunny Veer Jeo I am just making a little effort here, thats all And thanks for the comment on mucha, Guruji di kirpa! :D

Wjkk Wjkf Jeo, Although I am not capable yet of answering this question but I can point one thing, we are not supposed to be warrior saints, its saint warrior instead. This difference might sound subtle, but makes all the difference imho. Crave to be a saint first, once we have become one, Guruji will answer automatically and tell us what to do in order to be a warrior. Please, Bani comes first. Guru Gobind Singh Ji Maharaj were an ocean of peace, the waves of warriorhood at on top, and temporary ones at that. Let's all fill our little ponds with nectar of the bani first, then we can think of ways to get our waves splashing when we are forced to go that far. Sorry if i have said anything wrong Fateh Jeo. Veer thank you for your reply. Just a few questions. Does saint carry a greater weight then the warrior aspect? if so can you explain why. I would have thought that they both bare equally as much importance, being disciplined in combat develops a person physically and somewhat mentally. I find it hard to believe that if the need be tomorrow to protect humanity from trinity that we will automatically be combat ready. Can you not develop both elements at the same time, dont they go hand in hand. Just because your combat ready doesnt mean your going to abuse your skills. Better to have it in your skill set then not have it at all. Can someone please shed more light on this issue, how was it done 300+ years ago. I agree, i have to ask where did it go wrong ? why don't we develop these skill sets and why is it seen in a negative manor ?. Do we as sikh see the whole warrior aspect as extremist aspect of sikhi ? (In light of khalistan movement ?) Wjkk Wjkf Jeo, I did not mean to imply one carries more weight than the other, but.. ah, what can i possibly comment? Gurbani is the supreme authority so I would suggest we all read Singhstah's post where he has quoted beautiful tukks from the Gurbani, that should answer our questions! Fateh!

:goodpost: Wjkk Wjkf Jeo You have every right to disagree with me veer jeo Whichever way you want to look at it, let us all try to be better Gursikhs, so that all the Gurujis can be proud of us, saying anything beyond that is not under my capacity. Fateh jeo!

The language/dialect of Persia is Farsi, like saying English is the language/dialect of England/UK. I don't know how true the jhatka part is, unless ofcourse I'm mis-interpreting the word used in this context, but yea Guru Sahb did roar and do it in bagaavat to show that we are free people and our only true king is akaal purkh vaaheguru. Wjkk Wjkf Veer Jeo, Thanks for the guidance veer ji About the jhatka bit, Maskeen Ji did not elaborate much on it intentionally as this vichaar has much to it than just that? You are right, we should look at the symbolism of it instead of getting in any arguments Thank you again jeo, Fateh!

Wjkk Wjkf Jeo, Although I am not capable yet of answering this question but I can point one thing, we are not supposed to be warrior saints, its saint warrior instead. This difference might sound subtle, but makes all the difference imho. Crave to be a saint first, once we have become one, Guruji will answer automatically and tell us what to do in order to be a warrior. Please, Bani comes first. Guru Gobind Singh Ji Maharaj were an ocean of peace, the waves of warriorhood at on top, and temporary ones at that. Let's all fill our little ponds with nectar of the bani first, then we can think of ways to get our waves splashing when we are forced to go that far. Sorry if i have said anything wrong Fateh Jeo.

Wjkk Wjkf Jeo Daas has been able to translate one more katha with Akaal Purakh's blessings. There will be countless mistakes in grammer and sentence structure, but I hope you all forgive me for that. I found this katha very inspirational, hope you enjoy it too! ---------------------------------------- MAHABALI GURU GOBIND SINGH JI ----------------------------------------------------------------------- Great Poet Bhai Sahib Bhai Nand Lal ji wrote 108 different verses in praise of Guru Gobind Singh Ji Maharaj, the book form of which is known as 'Bhai Nand Lal Di Maala'. It is also referred in the academic world as 'Maala Bhai Nand Lal'. There are approximately 7 books by Bhai Nand Lal ji. When he wrote his first pothi, he put it in the feet of Guru Gobind Singh Sahib Ji and said, 'Patshaah, I have given a written form to the insipiration I got from you by living in your sangat, please have a look at it'. Maharaj read 2 nazams and said, 'Nand lal, what name have you given to this pothi?' Bhai Sahib said, 'I have named it Bandgi-Namah'. Maharaj Ji wrote 'Zindagi-Namah' on it with his arrow (teer) – whoever reads it will be bestowed with spiritual life. This book is available under two different names – Bandagi-Namah and Zindagi-Namah. Maskeen Ji says recites two nazams out of this pothi as a mark of respect in Guru Gobind Singh Ji's feet: Bairoon ba-amad aa maye mann choozeh khaabe naaz, Sadd taana meezanad bairooyeh aaftaab-e-subah. (Sorry, being in Persian I do not understand the verse, I have just transcribed what my ears could pick up, please excuse inaccuracies) When my Loved One comes in front of me and utters precious words out of his rasnaa, these words put millions imprecations on the sun. Why so? Bhai Nand lal says, the sun has been shining for countless years, still it could not eliminate the haze of sorrow and darkness of my heart, but the radiant words of Satguru have awakened me and illuminated my heart. We celebrate Guru Gobind Singh Ji's Prakash Divas, we do not attach the process of birth to the appearance of great souls on earth. The reason: Aap Mukat, Mukat Kare Sansaar – some free souls come on this earth with their own will to liberate the world. Gurbani says: ਜਨਮ ਮਰਣ ਦੁਹਹੂ ਮਹਿ ਨਾਹੀ ਜਨ ਪਰਉਪਕਾਰੀ ਆਏ ॥ janam maran dhuhehoo mehi naahee jan paroupakaaree aaeae || Those generous, humble beings are above both birth and death. (Ang 749, SGGS Ji) Such great souls neither crave for life nor have fear of death. These souls are free yet they come on this earth. Why? To liberate the world. Need keeps arising for this from time to time. The arrogance of Kshatriyas (Khatris) had reached such a peak that they started spilling blood of hundreds for small pieces of land. The strong started finishing off the weak and the meek. At that time, Mahatma Buddha and Swami Mahadev came on earth. They raised the slogan: अहिंसा परमो धर्मः (Ahimsaa Paramo Dharma) against such atrocities. Such was the strength of this philosophy that even big kings and maharajahs of that time came under their influence. People had become so used to violence, Soorbeerta in them died in the process. The oppressors kept committing atrocities against the weak, then the Moghuls came and they started their reign of terror. Violence was so widespread that Babar, with his meagre force of five hundred soldiers, made entire India his slave. Guru Nanak Dev Ji raised his voice at that time: 'Babar, Tu Jaabar Hain' – You are not Babar, you are Jaabar, an oppressor. ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥ paap kee jannj lai kaabalahu dhhaaeiaa joree mangai dhaan vae laalo || Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo. (Ang. 772, SGGS Ji) O Babar, you have brought your sinners along in the marriage party and have started committing atrocities on the people of India! A philosophical question arises here – Guru Nanak Dev Ji teaches us to remain in the Hukam and says that it is very hard to accept the Bhaana, yet at this instance he prays to Paripuran Parmaatma, 'O God, whatever is happening, it is not right'. Why do Guru Nanak Dev Ji say so? ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ jae sakathaa sakathae ko maarae thaa man ros n hoee ||1|| rehaao || If some powerful man strikes out against another man, then no one feels any grief in their mind. ||1||Pause|| ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥ sakathaa seehu maarae pai vagai khasamai saa purasaaee || But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it. (Ang. 360, SGGS Ji) Guru Nanak Dev Ji says, If a lion kills another lion, I will not plead in front of you – there is no need as they are both lions. But if a powerful lion attacks a flock of cows and starts killing and eating them, I will surely ask Akaal Purakh the reason for it. Slowly and steadily, this voice within Guru-Ghar started becoming louder and more prominent. When destruction, killings and chaos was widespread everywhere, at that time Guru Gobind Singh Ji raised his voice and said, 'If such a lion is not going to change its habit of killing the cows, then I'll be forced to create lions out of these very cows'. The ancient Rishis and Munis of India had made the right choice. If we look at any old temple, we will see figures of lions and cows on either side of the entrance. This symbolises only that person can reach God who has the innocence and humbleness of a cow and the courage and resilience of a lion. Moghuls had the courage and power but no humbleness whereas people of India had humbleness in abundance but no courage. Cow was only a cow and lion was only a lion, but Guru Gobind Singh Ji declared he shall make such Soorbeers which shall have both the qualities of cow and lion – they will touch the peaks of humbleness and also the peaks of bravery. Every Avtari Purash has its own philosophy, his own principles and his message to the world. History should repeat itself. It is said that those kaums die whose history is wiped off. That is why, kaums stand on the richness of their history. Sufi saint Sheikh Saadi expresses it like this: Taazah Khawaahi Daastaan Dar Daagh Aaye Seenara Ghahe Ghahe Baaz-e-Khawaan E Vaaka-e-Peenaara (Again, this couplet is in Persian and thus, hard for me to transcribe, hope errors are excused!) The Sikh youth of today knows a lot of film stars but know nothing about Panj Pyaare, Bhai Mani Singh, Baba Deep Singh, Bhai Gurdaas Ji, Jamaal Hussein, Hans Ram Sudaama (the court poets of Guru Gobind Singh Ji Maharaaj). This Sufi poet says, If you want to keep someone's memory in your heart fresh and alive, collect the pieces of paper you have torn, join them, and then read them again. History has to be repeated, otherwise the roots, the true character of the kaum is destroyed. Dhan Guru Gobind Singh Ji Maharaaj has his own great history and his own message directed towards the world. His principle message is this: ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥ Bin Kartaar na kirtam maano|| Do not accept anyone else except God as the Creator of the universe; (Panna 1346, Sri Dasam Granth Ji) Dont accept Kirat (creation) as Kartaar (creator). Kirat is like a wave – it is made, destroyed, made and then destroyed again. Rather, accept Kartaar as Kartaar. This is what Bhai Nand lal ji is saying in the couplet at the beginning – the sun (creation) could not eliminate my sorrow, it is Your words that have illuminated my heart. ਕੇਵਲ ਕਾਲ ਈ ਕਰਤਾਰ ॥ Keval kaal ek kartaar|| The supreme Destroyer is alone the Creator, (Panna 1347, Sri Dasam Granth Ji) ਆਦਿ ਅਜੋਨਿ ਅਜੈ ਅਬਿਨਾਸ਼ੀ ਤਿਹ ਪਰਮੇਸ਼ਰ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥ aadh ajon(i) ajai abinaashitih patmeshar jaano|| 1||Rahaao|| He, the Unborn, Unconquerable and Immortal, was in the beginning, consider Him as Supreme Ishvara……Pause. (Panna 1346, Sri Dasam Granth Ji) So, how do we achieve that Kartaar? ਜਾਗਤਿ ਜੋਤ ਜਪੈ ਨਿਸ ਬਾਸੁਰ ਏਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥ ਪੂਰਨ ਪ੍ਰੇਮ ਪ੍ਰਤੀਤ ਸਜੈ ਬ੍ਰਤ ਗੋਰ ਮੜੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥ Jaagat(i) jot japai nis baasur ek binaa man naik na aanai|| Pooran prem prateet sajai brat gor ma?imat bhool na maanai|| He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day and does not bring anyone else in the mind; he practices his vow with whole heated affection and does not believe in even by oversight, the graves, Hindu monument (Panna 1350, Sri Dasam Granth Ji) Even by mistake, he must not become worshipper of graves and must never consider physical form (kaya) as Parmaatma, as this kaya is like a wave, it exists for a while, but tommorow it will be surely destroyed. Daan (charity) and worldly knowledge does not purify one's heart. Sevadaars have been seen fighting with each other, and likewise, gyaanis too end up fighting with each other. Heart is purified by prem instead – it become very hard to deceive, be violent, do excesses to the one we love. And if that prem is for everyone, becomes pure for everyone, then that person is a Sant, Gursikh, a Khalsa. What does Khalsa mean? Pure. Bhagat Kabir Ji has also used the word 'Khalsa', which he defines like this: ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥ kahu kabeer jan bheae khaalasae praem bhagath jih jaanee ||4||3|| Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3|| (Ang 655, SGGS Ji) Guru Gobind Singh Ji gives this his stamp of approval: ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥ Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||9||29|| I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29. (Panna 42, Sri Dasam Granth Ji) It is a misconception ammong certain people that the only purpose of Guru Gobind Singh Ji Maharaaj was to fight. There is a little episode in history: The kings of Bhai Dhaar had married their daughter to Moghuls, this tradition had started in Rajput community. Raja Mann Singh Walia of Jaipur had married his sister, Jodha Bai, to Akbar. From her womb, Salim was born, who later came to be known as Jahangir and sent Guru Arjan Dev Ji to martyrdom. By the time history reached Aurangzeb, he had declared: No one shall decorate their heads with plumes (Rajputs used to do so), No one shall use 'Singh' as their surname (Rajputs use Singh as their surname). As Dvapar Yug ended, Janmeja had named his son 'Ajai Singh'. ਅਜੈ ਸਿੰਘ ਰਾਖਯੋ ਰਜੀ ਪੁਤ੍ਰ ਸੂਰੰ ॥ Ajai Singh raakhyo rajiputra soorang|| The maid-servant’s son was named AJAI SINGH, (Panna 371, Sri Dasam Granth Ji) Her mother was the maid-servant of Raja Janmeja, she was given as dowry to Raja Janmeja. Dhan Guru Gobind Singh Ji Maharaaj has written the whole history himself: ਲਖੀ ਰੂਪਵੰਤੀ ਮਹਾਰਾਜ ਦਾਸੀ ॥ Lakhiroopvantimahaaraaj daasee|| (One day) the king saw the winsome maid-servant. ਮਨੋ ਚੀਰ ਕੈ ਚਾਰ ਚੰਦ੍ਰਾ ਨਿਕਾਸੀ ॥ Mano cheer kai chaar chandraa nikaasee|| He felt as if the moonlight hath penetrated out of the moon (Panna 369, Dasam Granth Ji) Maskeen Ji summarises the story: Because this son was a rajiputra (son of maid-servant), thats how this kaum came to be known as 'Rajput' – sons of a maid. These Rajputs used to keep long beards, would wear turbans and decorate these turbans with plumes. They also used to wear weapons on them and would ride horses, all in all lived a highly decorated life. Since they had 'Singhs' as their surnames, someone enticed Aurangzeb into believing that this very surname – Singh – is a great source of pride to the Rajputs, and the weapons they wear give them high levels of soorbeerta. Therefore, Aurangzeb issued this Hukam for the whole of India – Hindus shall not wear plumes, ride horses or carry weapons on them. The word, 'Jhatka' was also popular within Rajputs, and appears in Guru Granth Sahib Ji as follows: ਊਹੀ ਤੇ ਹਰਿਓ ਊਹਾ ਲੇ ਧਰਿਓ ਜੈਸੇ ਬਾਸਾ ਮਾਸ ਦੇਤ ਝਾਟੁਲੀ ॥ oohee thae hariou oohaa lae dhhariou jaisae baasaa maas dhaeth jhaattulee || You move things from here to there, like the hawk swooping down on the flesh of its prey. (Ang 1216, SGGS Ji) Those who have done larivaar paath of Guru Granth Sahib Ji will know the meaning of this: one takes things from God, then places the same things in front of Him and pretends to be a daani, it is nothing but rotting flesh. The word, 'Jhaatli' is still used in Rajasthan. So, Aurangzeb ordered that Rajputs cant do Jhatka even. But then, a voice roared from Anandpur Sahib: Listen O Aurangzeb! I will wear the plume, so will my Sikhs. My Sikhs will ride horses, do jhatka and wear weapons on them. This was Guruji's way of standing against that Hukam of Aurangzeb. Historians agree if this Hukam of Aurangzeb was enforced on Ananpur Sahib as well, India would have ended up like Afghanistan, Iran, Uzbekistan, etc. It is only because of Guru Gobind Singh Ji's apaar kirpaa that India has not become an Islamic state. Maskeen Ji describes another story from the pages of Sikh history. At Bhangaani, the Rajas of Bhai Dhaar came with thousands of their troops and surrounded Guru Gobind Singh Ji. The leader of this force was hari chand handura. Before this, these forces had trapped poet Hans Ram as well in a similar fashion. Hans ram was one of the 52 poets in the court of Guru Gobind Singh Ji. One time, Guruji posed a question to the poets and hans ram replied with beautiful couplets, which resulted in Guruji gifting him a horse with golden saddle and other costly gifts and 100 Singhs as well for making sure hans ram gets back to his place safe and sound. Moreover, Guruji put a drummer in front of Hans ram to let people know someone important is passing by. Hari chand handura had mistaken him for Guru Gobind Singh Ji and surrounded him from all sides. Hans ram realised that he has been mistaken as Guru Gobind Singh Ji and fearing that he might get attacked, stood up and said, 'I am a poet, first listen to my poem, then we can fight'. duMdBI DuuNkwry bwjy mwno jlDr gwjy, rwjiq inSwn BX Bwnu iCpy jwiq hYN[ hwiQin ky hlkw hzwrin, gny ko hX, jtiq jvwhr jo jgmg gwq hY[ kor swjy jor kr nwln ko Sor suno sMkiq suryS aO nryS iblKwiq hYN[ hMs rwm kihq ibrwjo ijn Bwjo gur goibMd ko mWgy kvIrwj cly jwiq hYN]29] (Rut 5, Suraj Pratap Granth) Hans ram recites a poem and says it a servant of Guru Gobind Singh Ji, not the Guruji himself. Hari chand wondered if such is the richly state of a servant, what would the Master be like? Coincidently, hari chand had surrounded Guru Gobind Singh Ji this time at that very spot. Hari chand yells and says to the Guruji, 'I have heard this horse of yours can jump across the biggest of mountains, but it won't escape today. Also, I have heard you are such a brave warrior, that you can fight your way out thousands of armed forces, but you will not be able to cross today'. Hari chand handura further says, 'Athough you will not be able to go past the mountain of an army I have got here, still I would like to see your archery skills. So, lets have a battle with arrows amongst ourselves, rest of the forces will follow later'. Hari chand was confident that Guruji would not be able to go anywhere, because Guruji only had only forty Singhs with him while he had a eighty thousand army men with him. Hari chand says to Guruji, 'You go ahead and shoot an arrow at me, I will defend, then it will be my turn to shoot and You defend'. That's fine, Guruji said, but you go first. We are Fakirs, we are successors of Guru Nanak Dev Ji, we do not strike the first blow. Hari Chand thought that Guruji is naïve, He knows nothing about politics, because after all, a politician never gives the first chance to his opponent. Hari chand, elated deep within, pulls out an arrow and aims at Guruji's horse: ਹਰੀਚੰਦ ਕੋਪੇ ਕਮਾਣੰ ਸੰਭਾਰੰ ॥ ਪ੍ਰਥਮ ਬਾਜੀਯੰ ਤਾਣ ਬਾਣੰ ਪ੍ਰਹਾਰੰ ॥ Haroochand kope kamaanang sanbhaarang|| Pratham baajooyang taan baanang prahaarang|| Hari Chand, filled with rage, drew out his bow, he aimed and shot his arrow, which struck my horse. (Panna 148, Sri Dasam Granth Ji) Hari chand was convinced that he would be able to hit such a big horse, but with Akaal Purakh's grace, the arrow brushed past the horse's ear and no harm was done. Hari chand heart just sank, because according to the deal, it was Guru Gobind Singh Ji's turn to attack. Sheepishly, he says to Guruji, 'Go on, it is your turn to attack'. But Guruji's fakiri is enjoying in the calm waters, so Guruji says, go on, have another go. Hari chand thought not only Guruji is ignorant of politics, He is very innocent too. Guru Gobind Singh Ji Maharaaj writes: ਦੁਤੀਯ ਤਾਕ ਕੈ ਤੀਰ ਮੋ ਕੌ ਚਲਾਯੰ ॥ ਰਖਿਓ ਦਈਵ ਮੈ ਕਾਨ ਛ੍ਵੈ ਕੈ ਸਿਧਾਯੰ ॥੨੯॥ Dutooyataak kai toor mo kau chalaayang|| Rakhio daoov mai kaan chhvai kai sidhaayang||29|| He aimed and shot the second arrow towards me, the Lord protected me, his arrow only grazed my ear. 29. (Panna 148, Sri Dasam Granth Ji) This time, Hari chand got all scared because he was convinced this time Guruji would surely take his turn and attack him. But hari chand, fakir is still not angry, go on, have yet another go. When historians read this episode, they are astonished that Guruji gave third chance to the enemy in the battlefield. Only a fakir, a saint can give such a chance, no other human being can even dream of such a thing. This time, hari chand aimed at Guruji's Kamarkassa, which was a leather belt wrapped in beautiful silk cloth. Hari chand was convinced that even if he missed the Kamarkassa, it would still attack Guruji in the chest. ਤ੍ਰਿਤੀਯ ਬਾਣ ਮਾਰਿਯੋ ਸੁ ਪੇਟੀ ਮਝਾਰੰ ॥ ਬਿਧਿਅੰ ਚਿਲਕਤੰ ਦੁਆਲ ਪਾਰੰ ਪਧਾਰੰ ॥ Tritooya baan maariyo su petoo majhaarang|| Bidhiang chilkatang duaal paarang padhaarang|| His third arrow penetrated deep into the buckle of my waist-belt. (Panna 148, Sri Dasam Granth Ji) ਚੁਭੀ ਚਿੰਚ ਚਰਮੰ ਕਛੂ ਘਾਇ ਨ ਆਯੰ ॥ ਕਲੰ ਕੇਵਲੰ ਜਾਨ ਦਾਸੰ ਬਚਾਯੰ ॥੩੦॥ Chubhi chinch charamang kachhoo ghaae na aayang|| Kalang kevalang jaan daasang bachaayang||30|| Its edge touched the body, but did not caused a wound, the Lord saved his servent.30. (Panna 148, Dasam Granth Ji) Guruji says, the arrow was a mere pinprick and a few drops of blood did fall. But hari chand, with that arrow touching my body, this fakir has come in resentment, now even you plead and beg in front of me, this arrow that I am about to shoot at you shall not stop. ਜਬੈ ਬਾਣ ਲਾਗਯੋ ॥ ਤਬੈ ਰੋਸ ਜਾਗਯੋ ॥ Jabai baan laagyo|| Tabai ros jaagyo|| When the edge of the arrow touched my body, it kindled my resentment. ਕਰੰ ਲੈ ਕਮਾਣੰ ॥ ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥ Karang lai kamaanang|| Hanang baan taanang||31|| I took the bow in my hand and aimed and shot the arrow.31. ਸਬੈ ਬੀਰ ਧਾਏ ਸਰੋਘੰ ਚਲਾਏ ॥ Sabai boor dhaae|| Saroghang chalaae|| All the warriors fled, when a volley of arrow was showered. ਹਰੀਚੰਦ ਮਾਰੇ ॥ ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥ Haroochand maare|| Su jodhaa lataare|| Hari Chand was killed and his brave soldiers were trampled. (Panna 148, Sri Dasam Granth Ji) The very first arrow ended the life of hari chand and he fell on the ground. His army lost its morale when they saw that their leader fell with just one arrow. Guru Gobind Ji folded his hands and thanked Akaal Purakh: ਭਈ ਜੀਤ ਮੋਰੀ ॥ ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥ Bhaoo joot meroo|| Kripaa kaal keroo||34|| I gained victory through the favour of the Eternal Lord (KAL).34. (Panna 148, Sri Dasam Granth Ji) Hey Waheguru, this is all your kirpa, otherwise we were at odds with a few of our men against a vast army of eighty thousand enemy soldiers. Historians take this as an example of Guruji's politeness because even though hari chand had spoken harsh words to Guruji, kept attacking him, but Guru Gobind Singh Ji kept his calm. Allahyaar Khan, a muslim poet from the state of Gujrat, wrote two books: Ganj-e-Shaheedan and Shaheedaan-e-Wafah. He writes about Guru Gobind Singh Ji in Shaheedaan-e-Wafah in the first verse: Insaaf Kare Jee Mein, Zamaana To Yehin Hai This fakir says, Scholars of the world have not given due justice to Guru Gobind Singh Ji. That is why, such a galliant defender of the faith, the protector of this country Dhan Dhan Guru Gobind Singh Ji Maharaaj, is not even mentioned once by the historians of India. The fakir says: Insaaf Kare Jee Mein, Zamaana To Yahin Hai, Keh De Guru Gobind Singh Da Koi Saani Hi Nahi Hai. A doubt arises as to why Allahyaar Khan has such praise for Guru Gobind Singh Ji, to this he replies in the second verse: Allah Ki Saugandh Hai, Nanak Ki Kasam Hai, Jitni Bhi Ho Gobind Ki Taareef, who Kamm Hai. Har Chand Mere Haath Mein Purzor Kalam Hai, Satgur Ke Laikhon Wasab Kahaan Taab-e-Rakam Hai Although I have a pen that can write beautiful and elaborate poetry, but I still do not have such a pen with me which can praise him. Ik Aankh Se Kya Bulbula Kul Behar Ko Dekhe, Saagar Ko Ya Majhdhar Ko Ya Lehar Ko Dekhe. Life of Guru Gobind Singh is like an ocean – the depths of it is filled with unimaginable peace, and there are waves and storms on top. That storm is just on the top level, while the core is filled with peace and tranquility. In the battlefield of Kurukshetra, Arjun dropped his weapons and said to Sri Krishan, 'Bhagwan, I will not fight. Bheesham on the other side, he is my Pita, Druyodhan is my brother, Dronacharya my Guru, how can I kill my own people? Even if I get the throne by killing them all, that throne would mean nothing to me'. Sri Krishan present a metaphorical analogy to Arjan and says, 'Suppose, we have a blister on our body, aches a lot and the doctor says it will have to be cut open so that the water inside can get out.' Now, if the patient says to the doctor, 'This is my own blister, a part of my body, why should I get rid of it?' Sri Krishan says, 'It will have to be cut open still, because it is harming the body. So go on, get rid of these blisters (his family on the other side of the warzone), you will not be committing any act of sin'. Such was the power of Sri Krishan's words on Arjan, he picked up his weapons again. Allahyaar Khan describes this episode in his own style: Katvaa Diye Shish Shaam Ne Geeta Ko Suna Kar, Roopank Di Gobind Ne Beton Ko Kata Kar. Allahyaar khan says it is common to get someone enticed to pick up arms by reciting verses from Geeta, but hey Kalgi-Dhar Pita, to teach someone how to fight for justice by sending your own children to martyrdom is beyond all that. Maskeen Ji apologises here for comparing two Avtari People, because he says that is not his habit, but this is something written by some other author, he is just describing what he has written. Further he says: Aik Hi Thirath Hai Hind Mein, Yatra Ke Liye, Katva Diye Bete Jahan Baap Ne, Khudah Ke Liye. There is only one pilgrimage that should be done, where a father sacrificed his sons for the sake of Akaal Purakh. Maskeen Ji narrates an episode: There was a gathering at Fatehgarh Sahib of 42 lac people some time ago, all the langar halls were full to capacity, Gurdwara Sahib was full of people, such massive was the gathering of sangat. Someone reflected on this and said to Maskeen Ji: It is the blood of Sahibzaade that has called all these people, that blood was amrit, that is why it had such attraction for the sangat. Lala Daulat Rai completes the above verse in his book Svaan-e-Umri Guru Gobind Singh, written in 1906 and was published for the first time at Lahore. This book was originally written in Persian style Urdu, but now a translation of this book in Punjabi is available, titiled Mahabali Guru Gobind Singh. In that book, Lala Daulat Rai writes about Guru Gobind Singh Ji: When the whole intelligence of Akal Purakh was collected, when the entire power of Akaal Purakh got together, when the entire art in Akaal Purakh gathered, when the entire beauty of Akaal Purakh gathered, when all these were collected together and put in one figure, that figure is Dhan Dhan Guru Gobind Singh Ji. Lala Daulat Rai writes in the pages: There are three principle books written on diplomacy and politics – Chanakya Neeti Darpan, Bidar Neeti Darpan and Neeti Shatak Bharatri. These three authors have stated there are only three reasons for fights – Zar (Ego), Zameen (land), and Zoru (woman). Maskeen Ji narrates stories from Mahabharat and Ramayan and give examples for these reasons of fights. On the other hand, there is the battle of Chamkaur. On one side is Moghul empire, and on the other side is a Fakir, with no worldly possessions, no land, no wealth, nothing. The reason for this conflict is not ego, land or woman, the sole reason is the defence of the faith, of the weak, of the country. Lala Daulat Rai says this is one unique example in the history, and this unique entity is Dhan Dhan Guru Gobind Singh Ji. Maskeen Ji concludes this Vichaar from here. ------------------------------------ SMAPAT -----------------------------------------

:goodpost:

Wjkk Wjkf Jeo, Wonderful seva jeo, keep up the good work! Fateh Ji!

Wjkk Wjkf Jeo Mumbai or not, Muslim or not, Low caste not, all this is irrelevant, hundreds against just two unarmed and helpless people is injustice in itself. I dont want to comment any further. I was going to have my breakfast but now ive lost all my appetite, thank you. Fateh jeo

Wjkk Wjkf Jeo, One more katha by Gyani Ji. I apologise beforehand for any mistakes (im sure there will be many) and for whatever that is lost in translation. However, I hope it is a good read, the vichaars in this katha are about the ways of killing our mann and about self-respect. Read on! --------------------------------------------------- Mann Maare Bin Bhagat Naa Hoye ------------------------------------------------ Maskeen Ji talks about some of the reflections on 'Mann' that have appeared in Sri Guru Granth Sahib Ji: ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥ man anthar bolai sabh koee || Everyone speaks through the mind. ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥ man maarae bin bhagath n hoee ||2|| Without killing the mind, devotional worship is not performed. ||2|| (Ang 329, SGGS Ji) We all crave for life, because life is a source of pleasure and it is very important to be optimistic in life. Life in our body stands on our chain of breaths. Our body is alive as long as this chain of breaths remains intact. Similarly, life of the mind (referred to as 'mann' in rest of this translation). is standing on (sudden, esp. impulsive) ideas and it remains alive as long as these ideas keep running. Just like a body dies when it stops breathing, 'mann' dies when it stops generating ideas. On a bodily level, we can end our lives ourselves, people end their lives by committing suicide and thus, can break their chain of breaths. One can consume drugs or some other form of intoxication and fall unconscious, while some have the ability to slow down their rate of breathing by performing 'Praanaayam' (a yoga exercise). Moreover, there are some other techniques (in Yoga) with which one can pause their breaths, and people who can perform that art make their body come into a similar state as that of a body in which the chain of breath has broken. So, looking at the above examples, it can be seen that this breakage of chain of breaths is a common occurrence. But, someone who can stop his mann from generating ideas, eventually killing it, this happens very rarely in this world. Dead bodies in which the chain of breaths has broken can be easily seen by going to the crematorium. Sight of an individual in which the mann has completely died, however, is extremely hard to come by. Such a person is called Jivan-Mukt, someone, who is breathing from outside but is dead from inside. But someone who is alive from outside, and is mann is alive and thriving inside as well, can be called a living dead – he is living the life of a dead man. Such a person stinks from inside, just like dead bodies start to rot and smell as time passes. Therefore, the (whole) purpose of meditation (saadhna) is to kill the mind, while the purpose of all the running around that we humans do is to keep the body alive. We earn, work, etc. so that our bodies can live, and we do meditation and sangat so that eventually we can kill our mind – we should look to keep one alive and kill the other. Different techniques and methods were developed to kill the mind. One such method is available within the house of Gurbani as well – to align the attention with Guru's words. Just like someone does Praanaayam and slows down the pace of his breathing, similarly, Waheguru naam jaap slows down the bhagat's rate of idea generation and eventually kills the mann completely. When that happens, he becomes completely free of the cycle of birth and rebirth as there is absolutely no idea and plan within: ਧਰਮ ਰਾਇ ਦਰਿ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇਖਾ ਸਮਝਾ ॥੪॥੫॥ dhharam raae dhar kaagadh faarae jan naanak laekhaa samajhaa ||4||5|| The Righteous Judge of Dharma, in the Court of the Lord, has torn up my papers; servant Nanak's account has been settled. ||4||5|| (Ang 698, SGGS Ji) Similarly, Bhagat Ravidaas Ji says in reference to Bhagat Kabir Ji: ਹਰਿ ਕੇ ਨਾਮ ਕਬੀਰ ਉਜਾਗਰ ॥ har kae naam kabeer oujaagar || Through the Lord's Name, Kabeer became famous and respected. ਜਨਮ ਜਨਮ ਕੇ ਕਾਟੇ ਕਾਗਰ ॥੧॥ janam janam kae kaattae kaagar ||1|| The accounts of his past incarnations were torn up. ||1|| (Ang 487, SGGS Ji) Thus, the purpose of saadhna and meditation is to stop the generation of ideas, and eventually kill the mind. As soon as the mind dies, brain and rationale becomes extremely sharp. Such person will not make wrong decisions in life, these decisions will not need to be rectified. Normally we see laws created by man often need to be altered, but the words uttered by bhagats thousands of years ago are still true, and will be true forever, because such words are eternal words. They will never need any amendment as they are uttered by people who had killed their mann and possessed infinitely sharp brain. When one's mann completely dies, that person's heart (chitt) remains in the remembrance of Waheguru Akaal Purakh, day and night. That person, who's chitt is drenched with Akaal Purakh's name is referred to as 'Chittargupt' – the heart that is secret. Because, after all, others can see what actions one's physical body is performing, but they cannot see what goes on within the heart. Others do not what name is being recited within someone's heart, like a child never knows when goes in his father's heart, husband never knows what goes in wife's heart and likewise wife never find out what goes in her husband's heart. This is the way Waheguru Ji has devised human beings – external actions of the body can be easily seen, but others remain oblivious to activities and state of the heart. So, that is the reason why Rishis and Munis of India loved the name 'Chittargupt'. Whoever we speak about, talk to, remain in memory of, starts becoming a part of our sanskaars – the picture (Chittar) keeps developing. When one dies and physical body is burned, its this chittargupt that goes with us and becomes the basis of our physical form in the next birth. The person who has earned Naam Dhan in the previous life, has built a beautiful chittargupt, and has kept it intact within, then the next life with give birth to that chittar again. This picture in the next life will be like this: 'Subh Kull Janam' – will be born in a good family. 'Saroop Tann' – will a beautiful physical roop. This physical roop is also a gift from Akaal Purakh: ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰਾ ਸੁੰਦਰ ਰੂਪੁ ॥ jih prasaadh thaeraa sundhar roop || By His Grace, your form is so beautiful; ਸੋ ਪ੍ਰਭੁ ਸਿਮਰਹੁ ਸਦਾ ਅਨੂਪੁ ॥ so prabh simarahu sadhaa anoop || constantly remember God, the Incomparably Beautiful One. (Ang 270, SGGS Ji) 'Bhoop Bhog Aaapat' – will have gifts of materials (wealth, etc.), which is again, a gift from God. 'Pandit Dehi Arog Punn Dharam Jaan Phall Satt' – gift of knowledge, body free of any diseases and disfigurement, they are also rewards of previous good life. There is another type of meditation with which this Chittargupt just vanishes. The minute one goes into the prime samadhi, one does not have to even remember and recall anything. This remembrance runs within us just like our breaths, without our conscious effort. The mann becomes pure, Ahankaar is lost completely. Therefore, the day Waheguru's name starts to run within us like our breaths, that day one ceases to be a Chittargupt even. When Chittargupt vanishes, that picture is eliminated, then the cycle of birth and rebirth ends as well. There is a beautiful Vaak in Sri Guru Granth Sahib Ji by Guru Arjan Dev Ji Maharaaj regarding the Bhagats: ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ eih bidhh sun kai jaattaro outh bhagathee laagaa || Hearing this, Dhanna the Jaat applied himself to devotional worship. ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥ milae prathakh gusaaeeaa dhhannaa vaddabhaagaa ||4||2|| The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2|| (Ang 488, SGGS Ji) Bhagat Dhanna was a jatt, and when he heard this, he got a confidence boost in him. What had he heard? : ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਸੰਗਿ ਨਾਮਦੇਉ ਮਨੁ ਲੀਣਾ ॥ gobindh gobindh gobindh sang naamadhaeo man leenaa || Naam Dayv's mind was absorbed into God Gobind Gobind, Gobind. ਆਢ ਦਾਮ ਕੋ ਛੀਪਰੋ ਹੋਇਓ ਲਾਖੀਣਾ ॥੧॥ ਰਹਾਉ ॥ aadt dhaam ko shheeparo hoeiou laakheenaa ||1|| rehaao || The calico-printer, worth half a shell, became worth millions. ||1||Pause|| (Ang 487, SGGS Ji) That, 'this low caste (Bhagat) Namdev, if he can be a Bhramgyaani, then so can I, I am a jatt after all'. (Bhagat) Dhanna became egoistic of his caste, but this ego is very pure, this ego makes him want to be a Gyaani, to reach God. So, when (Bhagat) Dhanna heard this, he started meditating. Further he heared: ਬੁਨਨਾ ਤਨਨਾ ਤਿਆਗਿ ਕੈ ਪ੍ਰੀਤਿ ਚਰਨ ਕਬੀਰਾ ॥ bunanaa thananaa thiaag kai preeth charan kabeeraa || Abandoning weaving and stretching thread, Kabeer enshrined love for the Lord's lotus feet. ਨੀਚ ਕੁਲਾ ਜੋਲਾਹਰਾ ਭਇਓ ਗੁਨੀਯ ਗਹੀਰਾ ॥੧॥ neech kulaa jolaaharaa bhaeiou guneey geheeraa ||1|| A weaver from a lowly family, he became an ocean of excellence. ||1|| (Ang 487, SGGS Ji) That, a low caste (Bhagat) Kabir, by reciting Akaal Purakh's name, has become a Brahmgyaani as well. This inspired Bhagat Dhanna more, 'I am jatt after all, I can be a Bhagat too'. ਰਵਿਦਾਸੁ ਢੁਵੰਤਾ ਢੋਰ ਨੀਤਿ ਤਿਨਿ ਤਿਆਗੀ ਮਾਇਆ ॥ ravidhaas dtuvanthaa dtor neeth thin thiaagee maaeiaa || Ravi Daas, who used to carry dead cows every day, renounced the world of Maya. ਪਰਗਟੁ ਹੋਆ ਸਾਧਸੰਗਿ ਹਰਿ ਦਰਸਨੁ ਪਾਇਆ ॥੨॥ paragatt hoaa saadhhasang har dharasan paaeiaa ||2|| He became famous in the Saadh Sangat, the Company of the Holy, and obtained the Blessed Vision of the Lord's Darshan. ||2|| (Ang 487, SGGS Ji) And when he heard that a chamaar has become Bhagat, his confidence increased even further. ਸੈਨੁ ਨਾਈ ਬੁਤਕਾਰੀਆ ਓਹੁ ਘਰਿ ਘਰਿ ਸੁਨਿਆ ॥ sain naaee buthakaareeaa ouhu ghar ghar suniaa || Sain, the barber, the village drudge, became famous in each and every house. ਹਿਰਦੇ ਵਸਿਆ ਪਾਰਬ੍ਰਹਮੁ ਭਗਤਾ ਮਹਿ ਗਨਿਆ ॥੩॥ hiradhae vasiaa paarabreham bhagathaa mehi ganiaa ||3|| The Supreme Lord God dwelled in his heart, and he was counted among the devotees. ||3|| (Ang 487, SGGS Ji) Bhagat Dhanna's confidence reached its peak when he heard that a barber, a person who does such dirty job for a living, even he can become Bhagat. This ego of Bhagat Dhanna was so pure that it made him do bhagati, and such was the beautiful result of that bhagati, he became completely pure and, even he entered the house of Bhagats. ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ eih bidhh sun kai jaattaro outh bhagathee laagaa || Hearing this, Dhanna the Jaat applied himself to devotional worship. ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥ milae prathakh gusaaeeaa dhhannaa vaddabhaagaa ||4||2|| The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2|| (Ang 488, SGGS Ji) Arrogance, as an evil, is found in worldly people, but Bhagats have got self-respect instead. Such Bhagats, who have pure and clean heart will surely stand up against tyranny. The whole country had to bow down to Babbar's aggressions, but he had to bow down in front of Guru Nanak Dev Ji as Babaji never bowed down in front of arrogance. Similarly, Sikandar Lodhi, the tyrant made everyone bend down to their knees with his power but Bhagat Namdev never submitted to that. (Note: The shabad that follows can be read in its entirety at Ang 1165, SGGS Ji) One time, Sikandar Lodhi said to Bhagat Namdev, 'Millions of people follow you, call you saint, so prove me your powers and make this dead cow alive again'. Bhagat Namdev Ji said: ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥ maeraa keeaa kashhoo n hoe || I cannot do anything by my own actions. ਕਰਿ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥ kar hai raam hoe hai soe ||4|| Whatever the Lord does, that alone happens.\"\"||4|| (Ang 1165, SGGS Ji). – Life and death is not in my power, this is all in God's hands. This is absolutely true – If we want to built or knock down a house, we do not ask the house its wish to be built or knocked down. Similarly, Akaal Purakh does not ask us whether we want to be born or die, this is all upon Him and his wishes. When Bhagat Namdev Ji gave that answer: ਬਾਦਿਸਾਹੁ ਚੜ੍ਹ੍ਹਿਓ ਅਹੰਕਾਰਿ ॥ baadhisaahu charrihou ahankaar || The arrogant king was enraged at this reply. (Ang. 1165, SGGS Ji) Lodhi became furious. This, again, is a fact – A King, a politician is always arrogant, if not, then it must be something else. Such people get pleasure and satisfaction out of keeping others under their orders. Lodhi says, 'Since you don't agree to what I say, I will have your head chopped off the first thing in the morning'. Affluent people of Delhi went to the king and pleaded, 'Badshaah, he is a precious soul, it is not fair you torture him like that. We can offer you Namdev weight's worth of gold and silver, please free him in return'. Badshaah says, that is impossible: ਮਾਲੁ ਲੇਉ ਤਉ ਦੋਜਕਿ ਪਰਉ ॥ maal laeo tho dhojak paro || The king replied, \"\"If I take the gold, then I will be consigned to hell, (Ang 1166, SGGS Ji) My religion does not allow me to take such money. People of Delhi asked Badshaah to suggest a third option then. Badshaah says, 'I will free Namdev if he stops saying 'Ram Ram' and says 'Allah Allah' instead'. People of Delhi went to Namdev and asked him to say 'Allah, Allah' just once and get the freedom, then you can go back to reciting 'Ram, Ram'. But Bhagat Namdev's self-respect and pride was such that he said,' No, I will not do so because helping a tyrant complete his desire is a crime in itself'. Even Bhagat Namdev's mother pleaded to him, 'Son, what difference does it make, after all, both are names of the same God'. Bhagat Namdev Ji says,'I know that, but I will not say the other name because Badshaah has ordered me to do so'. Bhagat Namdev Ji's mother said,' My dear son, I have heard myself you reciting Allah's name so many times, so why not now?'. Namdev Ji replied, 'Whenever I say Allah, Kareem, I say it in ecstasy, out of my own free will. However, if I say it now it would mean I have submitted to the Badshaah, and I wont do that'. Guru Nanak Dev, at the age of nine, refused to wear the 'Janayoo' (Brahman white thread), while Guru Gobind Ji Maharaaj wants his father to sacrifice his life for the sake of Janayoo. Why do we come across these two opposite concepts in Sikh history? This is because the brahman wants Guru Nanak Dev Ji to wear the janayoo, while Aurangzeb wants to forcible remove it. That is why, Guru Nanak Dev Ji said, I will not wear it by force while Guru Gobind Singh Ji said, I will not let be be removed by force - aggression and force will not be tolerated. It is this self-respect of Bhagats and Gurus that makes them confront and stand up against the aggression and the aggressors. Dr. Mohammed Iqbal says, 'Khudi Ko Kar Bulan Itna Key Har Aagaaz Se Pehle Khuda Bande Se Khudh Pooche. Bataa Teri Razaa Kya Hai'. One Urdu writer says something in similar vein: 'Khuddaar Hoon, Kyun Chall Ke Aaayun Dar Ehle Karam Takk, Kheti Kabhi Khudh Chall Kar Ghataa Takk Nahi Jaati'. He says, 'I have my pride intact, I can't come to you. Those clouds that have to rain themselves go to the fields. So, Bahagts go to such a spiritual level where they don't ask anything from Akaal Purakh at all. They come to a point where they don't ask anything from the world, and they don't ask anything from God either. Even if Akaal Purakh asks a bhagat, the bhagat will say, 'Whatever your wish'. Maskeen Ji narrates a gaatha: There was a saint who meditated and did Naam Abhayaas so much that Devtas eventually came to him and said to him,' Ask what you want'. That saint said, 'What can I ask you now? Throughout my life, I have been asking things from you and you never appeared. Now that I have finished all my desires you have come to offer me something? But I can't ask anything from you now as I have got no desires left whatsoever'. Devtas say, 'OK, we give you the blessing that wherever you go, whoever you touch, people will become wise, lands will become fertile if you would touch them'. Saint says, 'No, I don't want this blessings, but if you insist, give me the blessing that all this happens by my shadow, not by my actual touch'. Actually, majority of the positive work in the world has been done by those people who didn't even realise they are doing something good for the humanity, it just happened, with their shadow. Those who claim to do something good for others is driven by their Ahankaar, not self-pride. Maskeen Ji sums up the katha in a few lines from here. ------------------------------------------------ SMAPAT ---------------------------------------- Link to original Katha - http://www.rajkaregakhalsa.net/audio/Katha...20Na%20Hoye.zip Fateh Jeo!

WJKK WJKF, can I request mods to please close this thread? Its going nowhere.

Wjkk Wjkf Veer Jeo, If you say so veer ji thank you for the comment on mucha jeo Sabb Waheguru Ji di Mehr aa ji Fateh! Wjkk Wjkf Sunny veer jeo, I certainly dont want to sound like im bossing around, but tussi ta seyane ho veer ji, please calm down all of you, its my humble request have debates by all means, but with proper protocols, please all of you be not rude to your fellow gursikhs.. Fateh!

Wjkk Wjkf Jeo I wonder why every other post, even as innocent as this one, ends up in a debate? and we still think we are capable of running a sikh nation? Sorry, just couldn't control myself Fateh jeo

haha that guy can duck or what! :D

Wjkk Wjkf Jeo Heres one more katha.. As before, let me apologise beforehand for any lack of accuracy and for the mistakes ive made while translating this katha. This one is based on Bhagat Ravidaas Ji's tukk, its about the vices that are predominant in present Yug. Hope you enjoy it as much as I enjoyed translating it Bhull Chukk Maaf Jeo! -------------------------------------------------- KALJUG KAI KAMEE ---------------------------------------------------------------------- ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥ thum keheeath ha jagath gur suaamee || You are called the Lord and Master, the Guru of the World. ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥ ham keheeath kalijug kae kaamee ||1|| I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji) The great saint, Bhagat Ravidaas ji is referring to the chief vice (ਔਗੁਣ) of present age (yug). In every age, there is always one vice that remains primary. Other vices do exist, but they are overshadowed by that one primary vice. When one type of vice is dominant in majority of human beings in a particular age, it helps us to compare and find out the primary vice of that age. All human beings too have one or two dominant virtues, rest of the good qualities are under that dominant virtue. Similarly, there is always one root vice in human beings, all other vices follow that root vice. The indirect reference to this as given by Dhan Bhagat Ravidaas Ji in the above tukks is explained by Dhan Dhan Baba Guru Nanak Dev Ji as follows: ਸਲੋਕੁ ਮਰਦਾਨਾ ੧ ॥ salok maradhaanaa 1 || Shalok, Mardaanaa: ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥ kal kalavaalee kaam madh manooaa peevanehaar || The Dark Age of Kali Yuga is the vessel, filled with the wine of sexual desire; the mind is the drunkard. ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥ krodhh kattoree mohi bharee peelaavaa ahankaar || Anger is the cup, filled with emotional attachment, and egotism is the server. (Ang 553, SGGS Ji) Maskeen ji explains that although there is common belief that this Shalok is by Bhai Mardaana Ji but it were so, what does '੧' in it signifies? Therefore, it means that the words are of Guru Nanak Dev Ji but are directed towards Bhai Mardaana Ji. Just like in Raag Sarang, where the words are by Guru Arjan Dev Ji but are directed towards Surdaas Ji. Bhai Mardaana had raised some accusation against people of the city, the following is Guru Nanak Dev Ji's reply: ਕਲਿ ਕਲਵਾਲੀ - Guru Nanak Dev Ji says this present yug is a kalaali yug – it makes and sells wine. (In modern times, wine is made in factories, however in old times, making and selling wine was the job of just one man, referred to as a 'kalaal'). What kind of wine is it, and what (ingredient) does the kalaal makes it from? First is the wine that physical body drinks and absorbs, which numbs body and senses and the connection with worldly problems breaks. Maskeen Ji says if we look at Guru Granth Sahib Ji, Bhai Nand Lal's works, and Zafarnaamah by Guru Gobind Singh Ji Maharaaj, they use wine as a simile to Akaal Purakh's Name, as it is a form of addiction too. To quote the famous lines from Janam Saakhi: Naam khumari Nanaka chari rahe din raat (May you remain submerged day and night in this intoxication of (Waheguru's) Naam) How is this 'wine' made then (that keeps one submerged in Waheguru's Naam day and night)? Bhagat Kabir Ji even describes its method of preparation as follows: ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਮਹੂਆ ਭਉ ਭਾਠੀ ਮਨ ਧਾਰਾ ॥ gurr kar giaan dhhiaan kar mehooaa bho bhaathee man dhhaaraa || Make spiritual wisdom the molasses, meditation the flowers, and the Fear of God the fire enshrined in your mind. ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥ sukhaman naaree sehaj samaanee peevai peevanehaaraa ||1|| The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine. ||1|| ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥ aoudhhoo maeraa man mathavaaraa || O hermit Yogi, my mind is intoxicated. ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥ ounamadh chadtaa madhan ras chaakhiaa thribhavan bhaeiaa oujiaaraa ||1|| rehaao || When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause|| One thing is absolutely clear – Man needs some form of intoxication. One intoxication, that brings one down from his mind, and the other that elevates him above his mind. One intoxication, with which one's problems and worries are forgotten, and the other, with which one's problems and worries are eliminated. The wine that drops one below his own mind is available in shops and can be bought with money. But, the wine that elevates a person above and beyond his mind is not available in shops, rather it has to be manufactured and then drunk, by the person himself. That is why, learned men have called Akaal Purakh's name as a form of intoxication, but this intoxication does not make one lose consciousness. This intoxication awakens all the senses rather than putting them to sleep, which is the case with normal wine. A man wants to be in a state of complete consciousness or complete senselessness. The middle state between these two states is, however, very painful. Great poet Iqbal says: Har chand ho mushahda-e-haq ki guftagu Let us discourse, each moment, of truth divine Banti nahin hai badah-o-saaghan kahe baghair. How do we talk without the strength of wine? Iqbal voices the same thing: The divine name of God is like an intoxication. Maskeen Ji goes back to explain Guru Nanak Dev Ji's tukks: ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥ kal kalavaalee kaam madh manooaa peevanehaar || This yug is a Kaalali yug that prepares the wine of kaam, and the mind drinks it. Bhagat Ravidaas Ji is hinting at this as well: ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥ ham keheeath kalijug kae kaamee ||1|| I am called a lustful being of the Dark Age of Kali Yuga. ||1|| That this yug is the yug of kaam. Maskeen ji says, there are three central points of kaam – Ahankaar (ego) centric, Lobh (greed) centric, and kaam (lust) centric. What is the nature of desire? Desire ignores what one HAS, rather it craves for what one DOES NOT HAVE got. Once that is achieved, desire ignores that as well, and starts looking further for more. The desire keeps jumping from one throne to another, it does not settle down. Ahankaar (ego) centric desire craves for fame, lobh (greed) centric desire has immense hunger for materialistic objects, and kaam (lust) centric desire has the thirst for beauty (roop). The desire for the fame, objects, and beauty that one does NOT have in possession. (Maskeen Ji gives an argument to elaborate:) If one bends down and looks at the ground, sky cannot be seen. Similarly, if one looks up at the sky, ground beneath the feet cannot be seen. One will not be able to see ground and sky both at the same time. Second example: If we bend down and look closely at someone's feet, we will not be able to see that person's face. And if look at that person's face, we wont be able to see their feet. It is not possible to see the face and feet of someone at the same time, this is a quality that nature just has not given to man. As long as the Lobh (greed) centric desire is active, even the topic of attainment of God is a lobh-centric desire, nothing else. One's heart will never become pure if, because of desire, one does path or gives a lot in charity. (Citing the earth and sky analogy described above, Maskeen Ji says:) No matter how dharmik one claims to be, as long as he is captive of desire, he remains Adharmik, no matter what he does. (Maskeen ji talks about Satsangis:) Not all members of Sangat are on the same level. Some are in 'high school', some fall in the '6th or 7th grade', and then there are some who have just 'taken admission': the ones that, sadly, do not know anything about God, they come, sit in Guru Ghar for a while and then go. Why, then, are satsangis not identical? Because, everyone is different from each other. So, the (above) Shabad by Guru Nanak Dev Ji is for those who have been admitted into the 'high school', the ones that have understood something by meditation and saadhna. (Maskeen Ji goes back to explain:) If one comes to the Gurdwara filled with desire(s), Gurdwara will just become a bazaar, a market – just as one goes to the bazaar with desire to get some materialistic, similarly, one comes to the Gurdwara with heart filled with desire of attaining something materialistic. One has not gone to the Gurdwara for (meeting) Guru, it is for something materialistic. When one's desire crosses all the limits, meaning what was desired was achieved, and then the next, and the next, but desire keeps growing, it becomes Trishna (extreme form of desire). And, just like by adding more fuel to high leaping flames, fire never gets satisfied; a person suffering from Trishna remains hungry throughout his entire lifespan. Such a person eventually drowns in the sea of trishna. Guru Nanak Dev ji says, I look at mankind and what do I see? : ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥ pankaj moh pag nehee chaalai ham dhaekhaa theh ddoobeealae ||1|| In the swamp of emotional attachment, their feet cannot move. I have seen them drowning there. ||1|| (Ang 12, SGGS Ji) t is not in the nature of water to drown anyone. If it were so, animals like dogs, cats, fish, cows, lions, elephants, horses, snakes, should drown but instead they all swim. Maskeen Ji says he was astonished when he saw (in kerela, India) elephants taking bath in 60 feet deep water, it seemed (to me) as if a mountain is swimming in water. So, animals swim, but sadly, human beings drown in water. A man drowns because he looses his balance, otherwise water does not drown human beings either. It is said, once one learns how to swim, he never forgets it. One can forget other arts if not practice, but not the art of swimming. (Maskeen Ji narrates his own experience of swimming after a long time, and it was proved correct). So, even nature does not have any intention of drowning human beings. So, you may ask the question: why does human beings drown in water then? It is amazing, because while an alive person drowns, dead bodies still float. In Haridwaar, dead bodies are tied to a big, heavy stone before doing jal-parvaah. So, just like a person drowns in water by loosing balance, he drowns in the the world because of worries and stress, otherwise it is not in the nature of the world to drown anyone. If it were so, kings of big kingdoms in this world should have drowned, but they didn't. Maharaja Ranjit Singh should have drowned, but he didn't. If family life drowns, then Bhagat Kabir Ji. Bhagat Ravidaas Ji, Bhagat Sadna Ji, Bhagat Trilochan Ji, Sri Ram, Sri Krishan, they all should have drowned because, after all, they lived a family life, but they didn't drown. Similarly, even wealth does not drown: Bhagats used to earn money by doing kirtt, Maharaja Ranjit Singh was a king even, still they did not drown. Therefore, wealth, fame and family does not drown anyone, but still man drowns because he looses his balance in life. Charpat Nath Yogi puts forward a question to Dhan Dhan Guru Nanak Dev Ji (recorded in Sidh Gosht): ਦੁਨੀਆ ਸਾਗਰੁ ਦੁਤਰੁ ਕਹੀਐ ਕਿਉ ਕਰਿ ਪਾਈਐ ਪਾਰੋ ॥ dhuneeaa saagar dhuthar keheeai kio kar paaeeai paaro || "The world-ocean is treacherous and impassable; how can one cross over? ਚਰਪਟੁ ਬੋਲੈ ਅਉਧੂ ਨਾਨਕ ਦੇਹੁ ਸਚਾ ਬੀਚਾਰੋ ॥ charapatt bolai aoudhhoo naanak dhaehu sachaa beechaaro || Charpat the Yogi says, O Nanak, think it over, and give us your true reply. (Ang 938, SGGS Ji) Charpat Nath, who had left his family and worldly possessions, asks Guru Nanak Dev Ji, it is difficult to cross this world ocean. O Great Nanak Dev Ji, please guide us, how we swim this ocean? Charpat Nath has accepted he could not swim across the ocean. So, how do we swim and cross over? Guru Nanak Dev Ji replies with his love-filled politeness: ਆਪੇ ਆਖੈ ਆਪੇ ਸਮਝੈ ਤਿਸੁ ਕਿਆ ਉਤਰੁ ਦੀਜੈ ॥ aapae aakhai aapae samajhai this kiaa outhar dheejai || What answer can I give to someone, who claims to understand himself? ਸਾਚੁ ਕਹਹੁ ਤੁਮ ਪਾਰਗਰਾਮੀ ਤੁਝੁ ਕਿਆ ਬੈਸਣੁ ਦੀਜੈ ॥੪॥ saach kehahu thum paaragaraamee thujh kiaa baisan dheejai ||4|| I speak the Truth; if you have already crossed over, how can I argue with you? ||4|| (Ang 938, SGGS Ji) What answer can I give you - you know very well the answer to the question you have asked me. You have already crossed over, you are a 'Paargraamee' – you stay on the other side of the ocean. There are people who are Paargramee, the ones that have already swam and crossed over to the other side. Then, there are people who are Paardarshee, those who can see they have to swim and cross over but their feet are still. The eyes can see and one is desperate to reach the place that one can see. And then, there are people who are standing on this side of the ocean and say all is well at this side, we are enjoying ourselves thoroughly. Such people are called 'Sansaari', Paardarshee people are called 'Abhayaasee', and the Paargraamee is called 'Sant'. This side of the ocean (the materialistic world) is the world of Kaam. Seems like, there is no wish to swim over and cross to the other side. (Maskeen Ji recapitulates the concept of Ahaankar and Lobh and says:) When the desire centre around beauty, male is called kaam, while Gurbani and Sadhus sometimes refer to females as 'Kaamini' – Kaam Di Mani, where male desire stops for a brief period. Guru Arjan Dev Ji says: ਰੂਪ ਰੰਗ ਸੁਗੰਧ ਭੋਗ ਤਿਆਗਿ ਚਲੇ ਮਾਇਆ ਛਲੇ ਕਨਿਕ ਕਾਮਿਨੀ ॥੧॥ ਰਹਾਉ ॥ roop rang sugandhh bhog thiaag chalae maaeiaa shhalae kanik kaaminee ||1|| rehaao || You must abandon your beauty, pleasures, fragrances and enjoyments; beguiled by gold and sexual desire, you must still leave Maya behind. ||1||Pause|| (Ang 901, SGGS Ji) The writer of 'Saar Keetavali' says: 'Kanak Kanak Te Adhiktaa, Kanak Kanak Te Bahaoguna Sat Guna Adhikaaye, Wa Khaye Bhauraat Hai, Wa Paye Bhauraaye.' He says, if one eats Kanak (marijuana), he goes crazy and when one gets hold of kanak (wheat) j, he goes crazy, implying one looses balance as soon as he lays his hands on wealth and drowns. Thus, this present Yug is full of kaam. The present day literature that is being sold, 90% of it is full of kaam. The movies that are being made, they are completely full of kaam. What amazes (in advertising) is, clothes are to be sold (by advertising), but beauty of the woman is put forward instead. A bicycle is to be sold, and there is a lady standing next to it, as if only women are going to ride bicycles. So, its not the cars, cycles and clothes that are selling, its the women that are being sold and bought, it is nothing but a bazaar of women where they are traded. One can see this kind of destructive behaviour in all the four corners of the world. (Maskeen Ji talks about the difference in male and female appearance:) Nature has kept differences in male and female features. Both have been given different forms of beauty by nature. The beard is a man's shingaar, it is not given to female. Some religious scholars say, male is more beautiful than female. Example: A Babbar Sher, with its long, flowing mane, the grandeur on its face, a lioness looks pale standing next to it. Similarly, a female counterpart looks pale in comparison to a cockerel, parrot, peacock (with its long, beautiful feathers, etc.). These are a few examples that shows how nature itself has groomed male with all the shingaars. So, since man is already made beautiful by nature, females have to resort to make-up to beautify themselves. But, nature has made female extremely beautiful in a different way – it has given the gift of being a mother to her, this gift males do not have. Psychologists believe this makes males jealous, and as a reply, they give birth to beautiful paintings and drawings and other artistic creations. One can see from observation that majority of acclaimed painters, sculptors, poets, philosophers, scientists are all males. But still, female has the gift of giving birth to life, while male can only give birth to lifeless objects, here is where males have lagged behind females. In spite of the differences, males live in the affection of females, whether it is for mother, sister or wife. Guru Nanak Dev Ji says: ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥ baal kanniaa ka baap piaaraa bhaaee ka ath bhaaee || The father is dear to his son and daughter, and the brother is very dear to his brother. (Ang 596, SGGS Ji) Similarly, a female lives in the attraction of males – this male could be her brother, father, husband or son. Attraction of the opposites. Sometimes, female wants to emulate men, but men have naturally been made taller than women. So, in compensate that, women wear long heeled sandals, ignoring that they might break their legs by loosing balance. If a chameli tries to be a rose, it wont be able to do so, in the process it will loose its own character instead. So, if a female wants to be (emulate) a male, she wont be able to do so, she will not be able to remain true to her own femininity either. Likewise, if a man wishes to be a female, which does happen. Maskeen Ji says he has watched his daarha over the period of 40 years, it hasn't grown an inch, but those who cut their beard and wage war against the beard, they have to fight with it their entire lives. The hair (almost) say this: O man, bring as many scissors and razors as you can, I will blunt them all but wont stop growing till you die. Then, he goes to the barbers and requests him to make his face just like females' (by shaving the facial hair), even though God has made them different from each other. To this day, no peacock has gone to the barbers and said, 'I want to look like the female peacock'. No sher has gone to barbers either to look like sherni. Only man does this kind of stupidity. Maskeen Ji says, look closely and deeply and honestly, you will a face without daarha deeply unappealing. A man who is not given any facial hair by nature is called a 'khodaa'. Maskeen Ji narrates a little story of a Raagi Singh from kanpur, he had no facial hair (khodaa). He was middle aged, yet he would go around asking every other 'hakim' for any medicine that could help him grow daarha at all, because he felt embarrassed doing kirtan at Guru Ghar without any Daarha. One day, he comes to Maskeen Sahib and says, 'Maskeen ji, you have known Balwant Singh ji Nirmaley for so long, I have heard 'Nirmaleys' know a lot about medicines, could you ask him if he can help me grow Daarha at all. Maskeen ji said in satire, 'What irony, those who don't have Daarha look everywhere for medicines in desperation so they could grow it, and then there are people who can grow it naturally, they go looking for barbers!' Look at Jesus Christ, Mohammed Sahib, countless Rishis, Munis, Sadhus, they all had this gift. Females have the greatest gift of them all – to give birth to new life. That is why, Guru Nanak Dev Ji said: ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ so kio mandhaa aakheeai jith janmehi raajaan || So why call her bad? From her, kings are born. (Ang 473, SGGS Ji) Its just that female does not realise the greatness of herself, that is why she has started emulating the male. It is an astonishing fact that 20% of women in America shave because they get daarhi on their face. Even in Sikh world, Maskeen Ji says, those who imitate men and dress like men, end up having beards. If God has made your (female) physical form different from males, then the dressing code is also meant to be different. So, Maskeen Sahib says, if a female has lived her life in attraction of the male, she will be reborn as a male in her next life. Likewise, if a male has lived his life in attraction of the female, it is imperative he will get the female form in the next life as it not necessary a male is born as male the next life and vice-versa. From here on, Maskeen Ji sums up the katha by highlighting the main clauses of discussion. ------------------ SMAPAT ------------------ Here is the link to original katha: http://www.keertan.org/keertan/Katha/Giani...ai%20Kamaee.mp3 Gurfateh Jeo!

Wjkk Wjkf Jeo This is a topic I came across while translating Maskeen Ji's katha - Brahm Gyaan, I dont have knowledge or understanding to answer this myself, so just pasting the bit from the katha that i think is relevant to your question: ਦਰਮਾਦੇ ਠਾਢੇ ਦਰਬਾਰਿ ॥ dharamaadhae thaadtae dharabaar || I stand humbly at Your Court. ਤੁਝ ਬਿਨੁ ਸੁਰਤਿ ਕਰੈ ਕੋ ਮੇਰੀ ਦਰਸਨੁ ਦੀਜੈ ਖੋਲ੍ਹ੍ਹਿ ਕਿਵਾਰ ॥੧॥ ਰਹਾਉ ॥ thujh bin surath karai ko maeree dharasan dheejai kholih kivaar ||1|| rehaao || Who else can take care of me, other than You? Please open Your door, and grant me the Blessed Vision of Your Darshan. ||1||Pause|| (Ang. 856, SGGS Ji) Hey Akaal Puraakh Parmaatma, please give me your darshan. Kabir Ji says, Ive become Antarmukhi by shrinking myself, have started looking within myself. Now, I can reach Your doorstep but cannot open the door myself. This door, O Akaal Purakh, only You can open for me. So, how do we know that Bhagat Kabir Ji has reached the doorsteps? Has he reached the doorstep of a Mosque, Temple, Church or Gurdwara? No, not at all, he has reached the doorstep of his own self, has become Antarmukhi. Guru Nanak Dev Ji says: ਜਿਤੁ ਦਰਿ ਵਸਹਿ ਕਵਨੁ ਦਰੁ ਕਹੀਐ ਦਰਾ ਭੀਤਰਿ ਦਰੁ ਕਵਨੁ ਲਹੈ ॥ jith dhar vasehi kavan dhar keheeai dharaa bheethar dhar kavan lehai || Where is that door, where You live, O Lord? What is that door called? Among all doors, who can find that door? (Ang 877, SGGS Ji) Who is able to reach that inner door? Only the Antarmukhi, but not everyone is Antarmukhi. As life becomes busier, one starts becoming more Baharmukhi. But a few people who gave birth to poetry, music, painting and other fine art forms are the ones who reached a little bit close to their own self, they took out time to reduce that distance. However, Dharam is born within those who totally became Antarmukhi, toally submerged in their own self. Once we start coming closer to our own self, we start realising presence of The beautiful Fragrance, The Beauty, The Naad, The Nectar, The Colour, that is Akal Purakh. That Beauty that is formless still is the most Beautiful. Dasam Pita Sri Guru Gobind Singh Ji: ਅਰੂਪ ਹੈਂ ॥ ਅਨੂਪ ਹੈਂ ॥ Aroop hain|| Anoop hain|| Thou art Formless Lord ! Thou art Unparalleled Lord! (Page No. 6, Dasam Granth Ji) This sounds like a puzzle - You are the Most Beautiful even though You dont have any form. This puzzle solves itself when one comes closer to own self. Fateh Jeo!