harjit nanua

Dear Sangat ji, Guruji has been kind to bring me to Amritsar in november. I would be there for a week and maximize my time there. One of the things i would like to do is learn the rebab. Is there anyone you know or any organization that would teach me how to play the saaj in one week? maybe just a begineer's level.? Thank you Gurfateh

Sangat ji, I found this amazing veechar on the rich symbolism of sri harmindar sahib. Do you know that the two flag posts (nishan sahib) symbolizes miri and piri and the one facing the darbar is sahib is piri (pir-spirituality) and facing Akaal takht is miri (amir-temporal power). The piri one is taller by 4 feet than the miri. All the facts, about 40 of them are here. http://snd.sc/1g8Ul58 there are much more veechars in this soundcloud.. intresting.. https://soundcloud.com/gurbaninaad Gurfateh

Dear sangat ji, I am trying to locate kirtan shabad on barah maha tukhari. All I have is barah maha majh. Could anyone assist? Thank you Wjkk wjkf

Yes, that is true... On the path to merge with the supreme Lord, we will start experiencing all these ridhi sidhi-a. However, the problem is, some get so impressed with them, they lose their path. Remember, when Bhai Lehna was tested by Guru Nanak dev Ji? Along the way., there was gold..further along, diamonds, etc etc.. until they reached the dead body and ultimately Guruji gave the thorne to Lehna. Same thing

Dear Sangat ji, Quick question. Is the original copy of the vaaran bhai gurdas ji in laarivar? thanks

Satsangat ji, Please do look at this. Anything we can do to stop this? http://thestar.com.my/metro/story.asp?sec=central&file=/2011/7/5/central/9009190

Dear Sangat ji, What is the story behind this pangthi? ਗੁਰਿ ਬਾਬੈ ਫਿਟਕੇ ਸੇ ਫਿਟੇ ਗੁਰਿ ਅੰਗਦਿ ਕੀਤੇ ਕੂੜਿਆਰੇ ॥ Those who were condemned by Guru Nanak were declared counterfeit by Guru Angad as well. ਗੁਰਿ ਤੀਜੀ ਪੀੜੀ ਵੀਚਾਰਿਆ ਕਿਆ ਹਥਿ ਏਨਾ ਵੇਚਾਰੇ ॥ The Guru of the third generation thought, "What lies in the hands of these poor people? ਗੁਰੁ ਚਉਥੀ ਪੀੜੀ ਟਿਕਿਆ ਤਿਨਿ ਨਿੰਦਕ ਦੁਸਟ ਸਭਿ ਤਾਰੇ ॥ The Guru of the fourth generation saved all these slanderers and evil-doers. Thank you

Dear Satsangi ji, Guru Arjan Dev ji birthday is coming soon, and i am still so poor in understanding my Guru.... there are His compositions called Gatha, Phunhey and Caoubole... could anyone shed some light onto this? 1. What is the language used in the shabads? Landhi? or Sindhi? or punjabi? 2. Why were these shabads placed at the end of the Guru? I mean on page 1359 so on? 3. What are the main difference between the 3? 4. In Caubole, there is mention of the names Musam and Jammal... who are they? Please do assist... wjkkk wjkf

http://www.gurumaa.com/ http://en.wikipedia.org/wiki/Anandmurti_Gurumaa http://www.gurumaa.com/store/essential-spiritual-teachings-discourses.php

Dear Sanggat ji, Is there anywhere where i can hear or download the katha of salok mehla 9, by anand murti gurumaa? I am living overseas and to get these cds can be a real challenge, Please do assist. Gurfateh

Actually, yes, sehaj path can be done from the sanchia... Not necessary from the Guru Granth Sahib saroop. Before starting, do an ardas, understand the hukumnama, and proceed. Take your time, reflect on the banee. Then, after finishing, its up to u, whether you want to do a function (sukhmani, jodhmela, akand path) etc, but main thing is, the ardas for the sehaj path is to be done, and again hukumnama. Normally, some do all themselves. I mean the ardas, hukumnama etc. regards

Very nice... Mishrat raag... Anyway, any idea why Guru Sahib placed it two different sections, with a slight change in the spelling? And why is there a "one" and "two" in punjabi under both headers? Thanks

Dear Sanggat Ji, I came across a puzzle this morning and am so tempted to find out. I tried going through some kathas but none explain why this is so. In page 217, in the Gauri raag section, there is a group of shabads by Guru Arjan Dev Ji, which starts with ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਝ ॥ Ga▫oṛī mėhlā 5 mājẖ. Gauree, Fifth Mehl, Maajh: ਆਉ ਹਮਾਰੈ ਰਾਮ ਪਿਆਰੇ ਜੀਉ ॥ Ā▫o hamārai rām pi▫āre jī▫o. Come to me, O my Beloved Lord. and so on.... With the Guru guide, i have come across many shabads where two raags titles make up the title. For example this, Gauree and Maajh. I am so bad in raags that i dont understand, but how does a shabad have two raags? It is a Gauri raag shabad that can also be used with the Maajh raag? Anyway, as i progress forward...on the next page ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਂਝ ॥ Ga▫oṛī mėhlā 5 māʼnjẖ. Gauree, Fifth Mehl, Maajh: ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ Ḏukẖ bẖanjan ṯerā nām jī ḏukẖ bẖanjan ṯerā nām. The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name. Both have the same header, but are placed in different sections. The only difference my understanding sees, is that the one on page 217 has no "tipee" on the maajh word. The header on page 218 has a "tipee" (majh and maanjh). However, the punjabi dictionary says both are the same. ( http://www.srigranth...%A8%82%E0%A8%9D) Also, in my "sanchia"s, under the maajh word on page 217, there is a (੧) and under maajh onb page 218, there is a (੨). Why is there so? What is puzzling me is that, why are they both in separate sections (when both are by the same Guru composer, same raags)? Why is there a "tipee" on page 218, and none on page 217? This is quite trivial, but it is making me wonder and wonder. Please do assist me in understanding my Guru, as my own understanding is limited. Thank you. Warm regards,

Dear Sanggat Ji, I came across a puzzle this morning and am so tempted to find out. I tried going through some kathas but none explain why this is so. In page 217, in the Gauri raag section, there is a group of shabads by Guru Arjan Dev Ji, which starts with ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਝ ॥ Ga▫oṛī mėhlā 5 mājẖ. Gauree, Fifth Mehl, Maajh: ਆਉ ਹਮਾਰੈ ਰਾਮ ਪਿਆਰੇ ਜੀਉ ॥ Ā▫o hamārai rām pi▫āre jī▫o. Come to me, O my Beloved Lord. and so on.... With the Guru guide, i have come across many shabads where two raags titles make up the title. For example this, Gauree and Maajh. I am so bad in raags that i dont understand, but how does a shabad have two raags? It is a Gauri raag shabad that can also be used with the Maajh raag? Anyway, as i progress forward...on the next page ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਂਝ ॥ Ga▫oṛī mėhlā 5 māʼnjẖ. Gauree, Fifth Mehl, Maajh: ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ Ḏukẖ bẖanjan ṯerā nām jī ḏukẖ bẖanjan ṯerā nām. The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name. Both have the same header, but are placed in different sections. The only difference my understanding sees, is that the one on page 217 has no "tipee" on the maajh word. The header on page 218 has a "tipee" (majh and maanjh). However, the punjabi dictionary says both are the same. ( http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%BE%E0%A8%82%E0%A8%9D) Also, in my "sanchia"s, under the maajh word on page 217, there is a (੧) and under maajh onb page 218, there is a (੨). Why is there so? What is puzzling me is that, why are they both in separate sections (when both are by the same Guru composer, same raags)? Why is there a "tipee" on page 218, and none on page 217? This is quite trivial, but it is making me wonder and wonder. Please do assist me in understanding my Guru, as my own understanding is limited. Thank you. Warm regards,

Dear Sangaat ji, Every time there is a function in the gurdwara, or even at home in the presence of Maharaj, we have something called Bhog launa on the food. Meaning, before langgar is served, we do a small ardas, touch the food with the kirpan and say the food is blessed. Now, there are two parts to this. Firstly, one side will say, this is just brahmanic practices as the Guru is all pervading, and to do an ardas for langgar is of no point. They further add that this practice comes because of idol worship in india where food is presented to the devi first. Don't confuse with the ardas we do during a sanggat because that is stated in the Guru (Stand and do your ardas- i cant remember the page). Also, we do an ardas for the degh as it was a practice by Guru Gobind Singh Ji. On the other hand, some sewaks says, that this is a form of blessing which has to be done as a sign of respect. The question comes, if it has to be done or not. Now, each will have a point for this, but is there a historical reference anywhere or a line in the guru that says this? I mean, where did this all started. In addition, even the ardas we do before a meal (dedha data ek hai......) comes from a combination of bavan akhri and asa di war. How did this also started? Thanks Gurfateh.

Very nice! I managed to find out the story of the start of ang 318. Waheguru has been merciful. I managed to find from Giani Thakur singh's translation. The Story of Kamaldee and Mojdee ਗਉੜੀ ਕੀ ਵਾਰ ਮਹਲਾ ੫ ਰਾਇ ਕਮਾਲਦੀ ਮੋਜਦੀ ਕੀ ਵਾਰ ਕੀ ਧੁਨਿ ਉਪਰਿ ਗਾਵਣੀ Gauree Kee Vaar, Fifth Mehl: Sung To The Tune Of Vaar Of Raa-I Kamaaldee-Mojadee: -ang 318 The ang starts with Gauri ki vaar , by the fifth Guru, Guru Arjan Dev Ji. Gauri vaar is the longest vaar in the Guru Granth Sahib and Vaar always associates with battle. This is to be sang with the tune of raa-i kamaaldee-mojadee. Kamaaldee and mojadee were two different people. The stories goes as below. Story by Giani Thakur’s recording. I manage to pick it up with the Grace of God. In ancient times, there was an area in india where they were ruled by two brothers- Rai Kamaldee and Rai Sarang. Rai Sarang was pure at heart and Rai Kamaldee was not. This area was under the jurisdiction of the mughal empire and the ruler was Akhbar. Now, all area have to pay tax to the central goverment. The same goes. So, what happens it that these two brothers will pay tax to the entral goverment in Delhi. Rai Kamaldee used to tax his part of the tax and also his brother’s, Rai Sarang’s and go to delhi to present it to King Akhbar. However, Rai Kamaldee used to only present his part of the tax, and not Rai Sarang’s. Two to three years passed with this going on. After the third year, Akhbar sent his army to arrest Rai Sarang for not paying the tax for such a long time. Hence, Rai Sarang was arrested and put into jail. At that moment, a good friend of Rai Sarang used to work in Akhbar’s court and he heard about this. He met up with Rai Sarang and asked why was he placed in jail. Rai Sarang told him that it is because he was accused of not paying tax, but he has been paying. He knows Rai Kamaldee has not been paying what he was suppose to pay. Rai Sarang’s friend then went to akhbar’s court and got Rai Sarang out from jail. Rai Sarang then went to confront Rai Kamaldee. Rai Kamaldee, in seeing this, presented two bottles to Rai Sarang, one filled with honey and another filled with poison. He said that he present rai kamaldee with two bottles of honey to beg for forgiveness. Rai Sarang said that he doesnt hold any grudges against rai Kamaldee. However, Rai Kamaldee said that he will only accept that if Rai sarang drinks the honey from rai kamaldee’s hand and vice versa. He gave the honey bottle to rai sarang and the other one he took, hence feeding rai sarang the poison. Rai sarang then died. The son of rai sarang, Mojdee was upset about this. He declared war on Rai Kamaldee. He got together with his maternal side and faught the war. His bravery prevailed and he killed rai kamaldee. He then assumed the throne of the area. He also took the son of Rai Kamaldee, Rantira, to help in governing half the area since he was a fair and good governor. This heading was placed in by Guru Hargobind ji. He instructed Bhai Gurdas ji for this. The original tune was sang in Dhadhi form by two famous dhadhi players at that time- Dhadi Natta and Dhadi Vadula. They sang this in Akaal Takht and Guru Hargobind was so impressed with the bravery demonstrated and this wil increase the “bir raas” in the soldiers and he placed in the start of the gauri. The Gauri raag has 5 tukris and this dhadi also has 5. The Dhadi goes like this, from what i can catch in Giani Thakur’s explaination. Rana rai Kamaldee ran parabahi Mojdee talwandi charia jabahi Tali amber chaya akahi Juthia moh samney hejey chalkahi Mojhee kar badhayia kar chacay taahi So, thats the story. Please do correct me if anything, as it is direct from what the Guru allows me to understand.

WJKK WJKF, <a class="dict" href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A8%89%E0%A9%9C%E0%A9%80" ;="" style="text-decoration: none; color: rgb(128, 0, 0); ">ਗਉੜੀ ਕੀ ਵਾਰ ਮਹਲਾ ੫ ਰਾਇ ਕਮਾਲਦੀ ਮੋਜਦੀ ਕੀ ਵਾਰ ਕੀ ਧੁਨਿ ਉਪਰਿ ਗਾਵਣੀ गउड़ी की वार महला ५ राइ कमालदी मोजदी की वार की धुनि उपरि गावणी Ga▫oṛī kī vār mėhlā 5 rā▫e kamālḏī mojḏī kī vār kī ḏẖun upar gāvṇī Gauree Kee Vaar, Fifth Mehl: Sung To The Tune Of Vaar Of Raa-I Kamaaldee-Mojadee: ang 316, Dhan Dhan Guru Ji Sanggat ji, Who was Rai Kamaaldee Mojadee? and why did our guru Arjan dev ji mentioned his tune? Help me Guruji.. Thank you

Dear Sanggat Ji, may i kindly find out, where could i obtain a Guru granth sahib for a prakash in my home. Before that, some things are to be clear here: 1. uttermost respect will be given, just like a living guru... i am going to set up a palkhi with chandni and carpets and etc. 2. All the gurpurabs will be observed with degh etc 3. no beadbi will be done for this Ok, any idea how to i persuade Guruji to be in my house? There are places in Amritsar where is this possible right? Thank you...

wjkk wjkf, With Guru's grace. I believe this is in Vaaran bhai gurdas ji. The story goes like this. There were once 2 sadhu's. They we very pious sadhus who used to do a lot of bhagti. One day, both sadhu's got into a disagreement and that boiled down into a argument. During the heated argument, one of the sadhu cursed," you will be a crocodile in your next life". Hearing this, the other sadhu said," you will be an elephant in your next life". Then time passed. After time, both passsed away. The first sadhu became a crocodile and the second became an elephant. Both lived in the same forest and the croc live in the pond which had some lotus flowers. One day, the elephant came to the pond to drink water. Naturally, the crocodile decided to grab the elephant. It bit the leg of the elephant and started pulling the elephant into the pond. The elephand resisted but the croc was too strong. As he was being pulled into the pond, the elephant caught a glimse of a lotus flower. Lotus flower represents visnu in hinduism. He then remembered his bhagti in his privious life. He then did an ardas," oh visnu/God, save me". Out of all this, Visnu/God appeared and tore the jaws of the crocodile open and saved the elephant. After that, both croc and elephant became one with God, liberating them from their current state. So, from here, this is where the story of the elephant came about. Wjkk wjkf, This is by God's grace. He infused His knowledge for the sanggat. ---Hum kia, hum karangey, hum moorakh gavaar.----- Ang 39.

Dear Sanggatji, On Ang 227 of maharaj, it is seen that there is a pangthi: ਨਿਜ ਘਰਿ ਬੈਸਿ ਸਹਜ ਘਰੁ ਲਹੀਐ ॥ Nij gẖar bais sahj gẖar lahī▫ai. Dwelling in the home of your own being within, you shall find the home of intuitive peace Now there is ਘਰਿ and ਘਰੁ . so what is the Difference between those two? One is with shari and another with an augnkar. As far as my low mind knows, both refers to God. Could someone help me to understand this? Another things, is since we are on the same ang, ਪ੍ਰਥਮੇ ਬ੍ਰਹਮਾ ਕਾਲੈ ਘਰਿ ਆਇਆ ॥ प्रथमे ब्रहमा कालै घरि आइआ ॥ Parathme barahmā kālai gẖar ā▫i▫ā. First, Brahma entered the house of Death. ਬ੍ਰਹਮ ॥ ब्रहम कमलु पइआलि न पाइआ ॥ Barahm kamal pa▫i▫āl na pā▫i▫ā. Brahma entered the lotus, and searched the nether regions, but he did not find the end of it. <a class="dict" href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%86%E0%A8%97%E0%A8%BF%E0%A8%86" ;="" style="text-decoration: none; color: rgb(128, 0, 0); ">ਆਗਿਆ ਨਹੀ ਲੀਨੀ ਭਰਮਿ ਭੁਲਾਇਆ ॥੧॥ आगिआ नही लीनी भरमि भुलाइआ ॥१॥ Āgi▫ā nahī līnī bẖaram bẖulā▫i▫ā. ||1|| He did not accept the Lord's Order - he was deluded by doubt. ||1|| What did Brahma do? I am trying to figure this out. Thanks WJKK WJKF

Dear Veerjis and Bhenjis, Vaaheguru Ji Ka Khalsa, Vaaheguru Ji Ki Fateh As some of you may know, UNITED SIKHS is working on the 2009 Global Sikh Civil Rights Report, which chronicles the Sikh civil and human rights situation all across the world. In addition to voices of the Sikh leadership, the 2009 report invites voices from the Sikh community for an in-depth view of the current situation across the world. We urgently need surveys and pictures from the different countries to make the report more meaningful and accurate in depicting the state of the Sikh nation worldwide. While we released the survey over a month ago, we are surprised that we have only received a few responses from Malaysia. We need at least 25 for the report. We humbly request your assistance: 1) Please take a moment to fill out the survey below, and participate in the Global Sikh Civil Rights movement. Please also feel free to forward this survey to family and friends who may be interested in participating. The survey will be active until November 15, 2009. Link to survey: http://www.surveymonkey.com/s.aspx?sm=_2fZeLXIvikHTlGMURjh3J9Q_3d_3d 2) Please send us pictures of your gurdwaras and sangats in your respective communities. Gurfateh ji, Jaspreet Jaspreet K. Singh Staff Attorney International Civil and Human Rights Advocacy (ICHRA) UNITED SIKHS JAF POB 7203 New York, NY 10116 Tel: (646) 315-3909 Recognize the Human Race as One

wjkk wjkf, ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥ ramadhas sarovar nathae || Bathing in the nectar tank of Ram Das, ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥ sabh outharae pap kamathae || all sins are erased. ram daas here means the servant of God, right? Raam (as in god) and Das (servant), like Gobind means God, not Guru Gobind singh.Also, in sukhmanee sahid, the word raam daas comes up again (tis ka naam sat raam daas- Again, refering to the servant of God). Sarovar here refers to amrit sarovar, Amrit meaning Banee... Naam sarovar... Since Banee hai amrit... So the tuk means servant of God, drenches/bathes in the naam (meaning immersed in the shabd). And all his sins are washed away... and another.... ਮਜਨੁ ਗੁਰ ਆਂਦਾ ਰਾਸੇ ॥ majan gur aandha rasae || The Guru made my cleansing bath successful; ਜਪਿ ਹਰਿ ਹਰਿ ਕਿਲਵਿਖ ਨਾਸੇ ॥੧॥ jap har har kilavikh nasae ||1|| meditating on the Lord, Har, Har, my sins were erased. ||1|| Same as the above... bething here does not mean literal bathing. Cleansing bath refers to naam/shabd bath. In japji it's said... Moot paliti kapar hoye, de saboon leyeh oh toye. pariye maat papa key sang, OH DHOPAI NAVAI KEY RANG... Maat here refers to the mind, and can only be wash with the colors of shabd.... So, back to the original question... why do we believe that the dip in Harmindar sahib is going to wash away all our sins? If that would have been the case, why didnt the 6th-10th masters tell us to bathe in the sarovar and we are cleaned.? also, if i am a sinner, egoist, and never think about the Creator, and i make a trip to the Golden temple and take a dip, am I saved? If that is the case, it will boil down to who has the money to make a trip... Guru ji has said many times, about Tirath... Tirath not only means Ganges or Banares, but this also includes... Evn mecca.. Its a good thing to go holy places as the thought of God will always be in mind, but God is all prevading, which means everywhere is the house of God (not only temples)... my 2 cents worth.. regards

sANGAT JI, Why is it in the Ardhas said " Sikhaa nu sikhi daan, ....., sri amritsar ka dharsan ISHNAAN.."..? Why the Ishnaan is given importance? Regards

sANGAT JI, Why is it in the Ardhas said " Sikhaa nu sikhi daan, ....., sri amritsar ka dharsan ISHNAAN.."..? Why the Ishnaan is given importance? Regards

8) Carrying out actions which assist in accomplishing goal. 9) Achieving the goal. What about the goal to reach God...? Goal to go to the gurdwara..goal to do good?