K. SINGH DEEP

Guru Gobind Singh ji himself in the ZAFARNAMA a letter written to Aurangzeb , has mentioned:- ਮਰਾ ਏਤਬਾਰੇ ਬਰੀਂ ਕਸਮ ਨੇਸਤ ॥ ਕਿ ਏਜ਼ਦ ਗਵਾਹ ਅਸਤੋ ਯਜ਼ਦਾਂ ਯਕੇਸਤ ॥੧੩॥ Maraa etBhare dareen kasam nesat|| Kiezad gadaah asto yazdaan yakesat||13|| I have faith in your oaths; the Lord Himself is the Witness.13. ਨ ਕਤਰਹ ਮਰਾ ਏਤਬਾਰੇ ਬਰੋਸਤ ॥ ਕਿ ਬਖ਼ਸ਼ੀਉ ਦੀਵਾਂ ਹਮਹ ਕਿਜ਼ਬਗੋਸਤ ॥੧੪॥ Na katrah maraa etBhare badosat|| Kibakhsheeo deevaan hamah kizab-gost||14|| I have not an iota of faith in such a person, whose officers have relinquished the path of Turth.14. ਕਿ ਪੈਮਾਂ ਸ਼ਿਕਨ ਬੇਦਰੰਗ ਆਮਦੰਦ ॥ ਮਿਯਾਂ ਤੇਗ਼ੋ ਤੀਰੋ ਤੁਫ਼ੰਗ ਆਮਦੰਦ ॥੨੦॥ Kipaimaan shikan bedrang aamdand|| Miyaan tegho teero tufang aamdand||20|| Your army breaking the oath and in great haste plunged in the battlefield with arrows and guns.20. ਨ ਦਾਨਮ ਕਿ ਈਂ ਮਰਦਿ ਰੋਬਾਹ ਪੇਚ ॥ ਗਰ ਹਰਗਿਜ਼ੀਂ ਰਹ ਨਯਾਰਦ ਬਹੇਚ ॥੨੪॥ Na daanam kieen marad-e robaah pech|| gad hargizeen rah nayaarad bahech||24|| I do not know that your officers are deceitful, otherwise I would not have followed this path.24. ਹਰ ਆਂ ਕਸ ਕਿ ਕਉਲੇ ਕੁਰਆਂ ਆਯਦਸ਼ ॥ ਨਜ਼ੋ ਬਸਤਨੋ ਕੁਸ਼ਤਨੀ ਬਾਯਦਸ਼ ॥੨੫॥ Har aaikas ki kaule kuraan aayadash|| Nazo bastno kushtanibaayadash||25|| It is not appropriated to imprison and kill those, who put faith on the oaths of Quarn.25. ਹਮ ਆਖ਼ਿਰ ਚਿਹ ਮਰਦੀ ਕੁਨਦ ਕਾਰਜ਼ਾਰ ॥ ਕਿ ਬਰ ਚਿਹਲ ਤਨ ਆਯਦਸ਼ ਬੇ ਸ਼ੁਮਾਰ ॥੪੧॥ Ham aakheer hih mardikunad kaarzaar|| Ki bar chihal tan aayadash be shumaar||41|| How could bravery ultimately withstand in the field, when only forty were surrounded by innumerable warriors?41. ਨ ਦਾਨਮ ਕਿ ਈਂ ਮਰਦਿ ਪੈਮਾਂ ਸ਼ਿਕਨ ॥ ਕਿ ਦਉਲਤ ਪਰਸਤ ਅਸਤੋ ਈਂਮਾ ਫ਼ਿਕਨ ॥੪੫॥ Na daanam kieen mard-e paimaan shikan|| Ki daulat parast asto eeman fikan||45|| I did not know that these oath-breakers were deceitful and flowers of mammon.45. ਨ ਈਮਾਂ ਪਰਸਤੀ ਨ ਅਉਜ਼ਾਇ ਦੀਂ ॥ ਨ ਸਾਹਿਬ ਸ਼ਨਾਸੀ ਨ ਮੁਹੱਮਦ ਯਕੀਂ ॥੪੬॥ Na eeman parastina auzaae deen|| Na saahib shanaasina muhammad yakeen||46|| They were neither men of faith, nor true followers of Islam, they did not know the Lord not had faith in the prophet.46. ਹਰਆਂਕਸ ਕਿ ਈਮਾਂ ਪਰਸਤੀ ਕੁਨਦ ॥ ਨ ਪੈਮਾਂ ਖ਼ੁਦਸ਼ ਪੇਸ਼ੋ ਪਸਤੀ ਕੁਨਦ ॥੪੭॥ Haraankas kieemaan parastikunad|| Na paimaan khudash pesho pastikunad||47|| He, who follows his faith with sincerity, he never budges an inch from his oaths.47. ਕਿ ਈਂ ਮਰਦ ਰਾ ਜ਼ੱਰਹ ਏਤਬਾਰ ਨੇਸਤ ॥ ਕਿ ਕਸਮੇ ਕੁਰਾਨਸਤੁ ਯਜ਼ਦਾਂ ਯਕੇਸਤ ॥੪੮॥ Ki eeaa mard raa zarrah ethaar nesat|| Ke kasme kuraanast(u) yazdaan yakesat||48|| I have no faith at all in such a person for whom the oath of the Quran has no significance.48. ਚੁ ਕਸਮੇ ਕੁਰਾਂ ਸਦ ਕੁਨਦ ਇਖ਼ਤਿਯਾਰ ॥ ਮਰਾ ਕਤਰਹ ਨਾਯਦ ਅਜ਼ੋ ਏਤਬਾਰ ॥੪੯॥ Chu kasme kuraan sad kunad ikhtiyaar|| Maraa katrah naayad azo ethaar||49|| Even if you swear a hundred times in the name of the Quran, I shall not trust you any more.49. ਅਗਰਚਿਹ ਤੁਰਾ ਏਤਬਾਰ ਆਮਦੇ ॥ ਕਮਰ ਬਸਤਹ ਏ ਪੇਸ਼ਵਾ ਆਮਦੇ ॥੫੦॥ Agadchih turaa ethaar aamde|| Kamar bastah e peshvaa aamde||50|| If you have even a little of faith in God, come in the battlefield fully armed.50. ਕਿ ਫ਼ਰਜ਼ ਅਸਤ ਬਰ ਸਰ ਤੁਰਾ ਈਂ ਸੁਖ਼ਨ ॥ ਕਿ ਕਉਲੇ ਖ਼ੁਦਾ ਅਸਤ ਕਸਮ ਅਸਤ ਮਨ ॥੫੧॥ Kifarz ast bar sar turaa eeaa sukhan|| Ki kaule khoodaa ast kasam ast man||51|| It is your duty act on these words, because for me, these words are like the Orders of God.51. ਅਗਰ ਹਜ਼ਰਤੇ ਖ਼ੁਦ ਸਿਤਾਦਹ ਸ਼ਵਦ ॥ ਬਜਾਨੋ ਦਿਲੇ ਕਾਰ ਵਾਜ਼ਿਹ ਸ਼ਵਦ ॥੫੨॥ Agad hazrate khud sitaadah shaved|| Bajaano kile kaar vaazeh shaved||52|| If the Holy Prophet had been there himself, you would have acted on them with all your heart.52. ਤੁਰਾ ਗਰ ਬਬਾਯਦ ਕਉਲਿ ਕੁਰਾਂ ॥ ਬਨਿਜ਼ਦੇ ਸ਼ੁਮਾ ਰਾ ਰਸਾਨਮ ਹਮਾਂ ॥੫੭॥ Turaa gad babaayad kaule kuraan|| Banizade shumaa raa rasaanam hamaan||57|| If you want to see the letter containing oaths, I can send you the same immediatedly.57.ਕਿ ਬਰ ਸਰ ਤੁਰਾ ਫ਼ਰਜ਼ ਕਸਮਿ ਕੁਰਾਂ ॥ ਬ ਗੁਫ਼ਤਹ ਸ਼ੁਮਹ ਕਾਰ ਖ਼ੂਬੀ ਰਸਾਂ ॥੭੬॥ Ki bar sar turaa farz kasame kuraan|| Ba guftah shumah kaar khoobirasaan||76|| You are strained by the oath of the Quran, therefore, fulfil the promise made by you.76. ਬਿਬਾਯਦ ਤੁ ਦਾਨਿਸ਼ ਪਰਸਤੀ ਕੁਨੀ ॥ ਬਕਾਰੇ ਸ਼ਮਾ ਚੀਰਹ ਦਸਤੀ ਕੁਨੀ ॥੭੭॥ Bihaayad tu daanish parastikunee|| Bakdare shumaa cheerah dastikunee||77|| It is appropriate for you to become sane and do your task with severity.77. ਚਿਹਾ ਸ਼ੁਦ ਕਿ ਚੂੰ ਬੱਚਗਾਂ ਕੁਸ਼ਤਹ ਚਾਰ ॥ ਕਿ ਬਾਕੀ ਬਮਾਂਦਸਤ ਪੇਚੀਦਹ ਮਾਰ ॥੭੮॥ Chihaa shud ki choon bachchgadn kushtah chaar|| Ki baakibamaandast pacheedah maar||78|| What, if you have killed my four sons, the hooded cobra (Khals)a still sits coiled up.78. ਚਿਹ ਮਰਦੀ ਕਿ ਅਖ਼ਗਰ ਖ਼ਮੋਸ਼ਾਂ ਕੁਨੀ ॥ ਕਿ ਆਤਿਸ਼ ਦਮਾਂਰਾ ਫ਼ਿਰੋਜ਼ਾ ਕੁਨੀ ॥੭੯॥ Chih mardiki akhgad khamoshaan kunee|| Ki aatish damaan raa firozaa kunee||79|| What type of bravery it is to extinguish the speak of fire and fan the flames.79. ਚਿਹ ਖ਼ੁਸ਼ ਗੁਫ਼ਤ ਫਿਰਦੌਸੀਏ ਖ਼ੁਸ਼ ਜ਼ੁਬਾਂ ॥ ਸ਼ਿਤਾਬੀ ਬਵਦ ਕਾਰਿ ਆਹਰਮਨਾ ॥੮੦॥ Chih khush guft firdauseee khush zubaan|| Shitaabibavad kdare aaharmanaa||80|| Listen to this well-said quotation of Firdausi : “The hasty action is the work o Satan”.80. ਕਿ ਮਾ ਬਾਰਗਹਿ ਹਜ਼ਰਤ ਆਯਦ ਸ਼ੁਮਾ ॥ ਅਜ਼ਾਂ ਰੋਜ਼ ਬਾਸ਼ੀ ਵ ਸ਼ਾਹਿਦ ਸ਼ੁਮਾਂ ॥੮੧॥ Ki maa baargad(i) hazrat aayad shumaa|| Azaan roz baashiva shaahid shumaa||81|| I have also come from the abode of Your Lord, who will be the witness on the day of Judgement.81. From above ,it is evident that Mughal King Aurangzeb and his army is the responsible of killings of four sons( Sahebzade) of Guru Gobind Singh ji and so many other innocent Sikhs accompanying. Waheguru ji ka Khalsa Waheguru ji ki Fateh

Here is the extract from SIKH REHAT MARYADA published by Dharam Parchar Committee, SGPC in respect of Sadharan (SEHAJ )Pathh and Akhand Pathh:- CHAPTER - VII Sadharan Path (Completion of Normal Intermittent Reading of the Guru Granth Sahib) Article VIII a. Every Sikh should, as far as possible, maintain a separate and exclusive place for the installation of Guru Granth Sahib, in his home. b. Every Sikh, man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru Granth Sahib. c. Every Sikh should take the Hukam (Command) of the Guru Granth Sahib in the ambrosial (early)hours of the morning before taking meal. If he/she fails to do that, he/she should read or listen to reading from the Guru Granth Sahib some time during the day. If he/she cannot do that either, during travel etc., or owing to any other impediment, he/she should not give in to a feeling of guilt. d. It is desirable that every Sikh should carry on a continuous reading of the Guru Granth Sahib and complete a full r eading in one or two months or over a longer period. e. While undertaking a full reading of the Guru Granth Sahib , one should recite the Anand Sahib (the first five and the last stanzas) and perform the Ardas. One should, thereafter, read the Japuji. Akhand Path (Uninterrupted-Non-stop- Completion of the reading of the Guru Granth Sahib) Article IX a. The non-stop reading of the Guru Granth Sahib is carried on at hard times or on occasions of elation or joy. It takes approximately fortyeight hours. The non-stop reading implies continuous, uninterrupted reading. The reading must be clear and correct. Reading too fast, so that the person listening in to it cannot follow the contents, amounts to irreverence to the Scriptures. The reading should be correct and clear, due care being bestowed on consonant and vowel even though that takes a little longer to complete. b. Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciters is not prescribed. If a person, himself, cannot read, he should listen in to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening in to the reading. The reader should be served with food and clothing to the best of the host's means. c. Placing a pitcher, ceremonial clarified-butter-fed lamp, coconut, etc. around, during the course of the uninterrupted or any o ther reading of Guru Granth Sahib, or reading of other Scriptural texts side by side with or in the course of such reading is contrary to the gurmat (Guru's way). Commencing the Non-Stop Reading (Akhandpath) Article X <a name="article10"> While undertaking the intermittent reading of the whole Guru Granth Sahib, the sacred pudding (Karhah Prashad) for offering should be brought and after reciting the Anand Sahib (six stanzas) and offering Ardas, Hukam should be taken. While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after reciting the Anand Sahib (six stanzas), offering the Ardas and taking the Hukam, the reading should he commenced. Concluding the Reading Article XI a. The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading should be offered and the sacred pudding (Karhah Prashad) distributed. b. On the conclusion of the reading, offering of draperies, fly-whisk and awning, having regard to the requirements of the Guru Granth Sahib, and of other things, for Panthic causes, should be made to the best of means. For details visit the site http://www.sgpc.net/..._chap_five.html Bhul chuk khima Wahguru ji ka Khalsa Wahguru ji ki Fateh

Bhaee Gurdas ji in his Vaar 41 Pauri 1 says:- ਪੀਵਹੁ ਪਾਹੁਲ ਖੰਡੇਧਾਰ ਹੋਇ ਜਨਮ ਸੁਹੇਲਾ । Peevahu pahul khanddaedhhar hoe janam suhaela. Take Pahul of Khanda so that your life becomes successful. ਗੁਰ ਸੰਗਤਿ ਕੀਨੀ ਖ਼ਾਲਸਾ ਮਨਮੁਖੀ ਦੁਹੇਲਾ । Gur sangat keenee khhalasa manamukhee duhaela. Gur-Sangat is now called Khalsa and those who are followers of their own mind, will be lamenting. ਵਾਹ ਵਾਹ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ ॥ ੧ ॥ Vah vah Gobind Singh apae gur chaela || 1 || Vah Vah is GURU GOBIND SINGHwho himself is Guru and also the pupil. IN rehatnama also it is mentioned :- "Singh soee parvaan Khande ki Pahul chhake." Let all of us be AMRITDHARIon trhe coming VISAKHI. Waheguru ji ka Khalsa Waheguru ji ki Fateh

ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥ Siv sakat aap oupaae kai karataa aapae hukam varataaeae || The creator (Akaal Purakh ji ) Himself created Shiva and Shakti, soul and matter (maaya);the Creator subjects them to His Command. ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥ Hukam varataaeae aap vaekhai guramukh kisai bujhaaeae || Enforcing His Order, He Himself sees all. How rare are those who, as Gurmukh, come to know Him. ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ Torrae bandhhan hovai mukat sabad mann vasaaeae || They break their bonds, and attain liberation; they enshrine the Shabad within their minds. ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥ Guramukh jis no aap karae su hovai eaekas sio liv laaeae || Those whom the Lord Himself makes Gurmukh, lovingly focus their consciousness on the One Lord. ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥ Kehai naanak aap karathaa aapae hukam bujhaaeae ||26|| Says Nanak, He Himself is the Creator; He Himself reveals the Hukam of His Command. ||26|| (Ramkali Mehla 3 Anand ,at ang 920 OF SGGS JI )

Mannae kee gat kehee na jaae, Jae ko kehai pichhai pachhutaae . Kaagad kalam na likhanehaar , Mannae kaa behi karan veechaar. Aisaa naam niranjan hoe, Jae ko mann jaanai man koe ||12|

Bhaaee PJS ji, Fantabulous job you have done.Congrats. To elaborate more,we may take the shabad of Bhagat Kabir ji :- "ਹਮ ਕੂਕਰ ਤੇਰੇ ਦਰਬਾਰਿ ॥ Ham kookar taerae darabar || I am a dog at Your Court, Lord. ਭਉਕਹਿ ਆਗੈ ਬਦਨੁ ਪਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥ bhoukehi agai badan pasar ||1|| rehao || I open my snout and bark before it. ||1||Pause|| (Ramkali Bhagat Kabir ji at ang 969 of SGGS JI ) and :- ਮਨ ਖੁਟਹਰ ਤੇਰਾ ਨਹੀ ਬਿਸਾਸੁ ਤੂ ਮਹਾ ਉਦਮਾਦਾ ॥ Mann khuttehar taera nehee bisas tu meha oudamada || O vicious mind, no faith can be placed in you; you are totally intoxicated. ਖਰ ਕਾ ਪੈਖਰੁ ਤਉ ਛੁਟੈ ਜਉ ਊਪਰਿ ਲਾਦਾ ॥੧॥ ਰਹਾਉ ॥ Khar ka paikhar tao chhuttai jo oopar lada ||1|| rehao || The donkey's leash is only removed, after the load is placed on his back. ||1||Pause|| (here load means Nam ,Simran,Keertan ,Pathh,time devoted in Gurbani and Sangat) (Bilawal mehla panjva at ang 815 SGGS JI) However if we do not do so, result declared in Gurbani is beyond once thinking,and is :- ਸਲੋਕੁ ਮ: ੩ ॥ Salok mehla ||3 || Shalok, Third Mehla: ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਗਤੁ ਮੁਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ Bin satigur saevae jagat mua birathha janam gavae || Without serving the True Guru, the people of the world are dead; they waste their lives away in vain. ਦੂਜੈ ਭਾਇ ਅਤਿ ਦੁਖੁ ਲਗਾ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥ Doojai bhae atte dhukh laga mar janmai avai jae || In love with duality, they suffer terrible pain; they die, and are reincarnated, and continue coming and going. ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਇ ॥ Visatta andar vaasu hai fir fir joonee pae || They live in manure, and are reincarnated again and again. ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜਮੁ ਮਾਰਸੀ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੧॥ Naanak bin navai jam marasee ante gaeia pachhuthae ||1|| O Nanak, without the Name, the Messenger of Death punishes them; in the end, they depart regretting and repenting. ||1|| In another shabad Guru Sahib ji tells us about (reality explained by yourgoodself ) as under ਗਉੜੀ ਮਹਲਾ ੫ ॥ Gourree mehala 5 || ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸਰਪ ਆਰਜਾਰੀ ॥ Bin simaran jaisae sarap arajaree || Without meditating in remembrance on the Lord, one's life is like that of a snake. ਤਿਉ ਜੀਵਹਿ ਸਾਕਤ ਨਾਮੁ ਬਿਸਾਰੀ ॥੧॥ Tio jeevehi sakat nam bisaree ||1|| This is how the faithless cynic lives, forgetting the Naam, the Name of the Lord. ||1|| ਏਕ ਨਿਮਖ ਜੋ ਸਿਮਰਨ ਮਹਿ ਜੀਆ ॥ Eaek nimakh jo simaran mehi jeea || One who lives in meditative remembrance, even for an instant, ਕੋਟਿ ਦਿਨਸ ਲਾਖ ਸਦਾ ਥਿਰੁ ਥੀਆ ॥੧॥ ਰਹਾਉ ॥ Kott dhinas lakh sadha thhir thheea ||1|| rehao || lives for hundreds of thousands and millions of days, and becomes stable forever. ||1||Pause|| ਬਿਨੁ ਸਿਮਰਨ ਧ੍ਰਿਗੁ ਕਰਮ ਕਰਾਸ ॥ Bin simaran dhhrig karam karas || Without meditating in remembrance on the Lord, one's actions and works are cursed. ਕਾਗ ਬਤਨ ਬਿਸਟਾ ਮਹਿ ਵਾਸ ॥੨॥ Kag batan bisatta mehi vas ||2|| Like the crow's beak, he dwells in manure. ||2|| ਬਿਨੁ ਸਿਮਰਨ ਭਏ ਕੂਕਰ ਕਾਮ ॥ Bin simaran bheae kookar kam || Without meditating in remembrance on the Lord, one acts like a dog. ਸਾਕਤ ਬੇਸੁਆ ਪੂਤ ਨਿਨਾਮ ॥੩॥ Sakat baesua poot ninam ||3|| The faithless cynic is nameless, like the prostitute's son. ||3|| 9 ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸੀਙ ਛਤਾਰਾ ॥ Bin simaran jaisae seen(g) chhathara || Without meditating in remembrance on the Lord, one is like a horned ram. ਬੋਲਹਿ ਕੂਰੁ ਸਾਕਤ ਮੁਖੁ ਕਾਰਾ ॥੪॥ Bolehi koor sakat mukh kara ||4|| The faithless cynic barks out his lies, and his face is blackened. ||4|| ਬਿਨੁ ਸਿਮਰਨ ਗਰਧਭ ਕੀ ਨਿਆਈ ॥ Bin simaran garadhhabh kee niaee || Without meditating in remembrance on the Lord, one is like a donkey. ਸਾਕਤ ਥਾਨ ਭਰਿਸਟ ਫਿਰਾਹੀ ॥੫॥ Sakat thhan bharisatt firahee ||5|| The faithless cynic wanders around in polluted places. ||5|| ਬਿਨੁ ਸਿਮਰਨ ਕੂਕਰ ਹਰਕਾਇਆ ॥ Bin simaran kookar harakaeia || Without meditating in remembrance on the Lord, one is like a mad dog. ਸਾਕਤ ਲੋਭੀ ਬੰਧੁ ਨ ਪਾਇਆ ॥੬॥ Sakat lobhee bandhh n paeia ||6|| The greedy, faithless cynic falls into entanglements. ||6|| ਬਿਨੁ ਸਿਮਰਨ ਹੈ ਆਤਮ ਘਾਤੀ ॥ Bin simaran hai atam ghatee || Without meditating in remembrance on the Lord, he murders his own soul. ਸਾਕਤ ਨੀਚ ਤਿਸੁ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥੭॥ Sakat neech tis kul nehee jatee ||7|| The faithless cynic is wretched, without family or social standing. ||7|| ਜਿਸੁ ਭਇਆ ਕ੍ਰਿਪਾਲੁ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਇਆ ॥ Jis bhaeia kirapal tis satasang milaeia || When the Lord becomes merciful, one joins the Sat Sangat, the True Congregation. ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਜਗਤੁ ਤਰਾਇਆ ॥੮॥੭॥ Kahu naanak gur jagat taraeia ||8||7|| Says Nanak, the Guru has saved the world. ||8||7|| Bhul chuk khima, Waheguru ji ka Khalsa Waheguru ji ki Fateh

Suniai sat santokh gyan, Suniai athhsathh ka isnan, Suniai padh padh pavehe maan, Suniai lagehe sehaj dhian, Nanak bhagataan sada vigaas Suniai dook paap ka naas

Which GURU says :- "Mae na Ganeshahe pritham manaaoon. Kishan Bishana kabahoo na dhyaoon." And which GURU says :- "Jagat jot jape nis basur , ek bina mann naik na ane." And which GURU establishes Sri Guru Granth Sahib ji as his succesor wherein it is told :- " Maha maaee ki pooja karehe, Nar te naar hoe autre." Such a Guru can never be worshipper of any so called devta like asked in the question. Actuly SHIVA is the name of Nirankar Saroop of God and that is why Guru Gobind Singh ji Maharaj has mentioned in Choupaee Sahib:- "Mahadev kau kahat sada shiv, Nirankaar ka cheenat neh bhiv." Means the people call SHIVA to Mahadev(known as Shiv ji or Shankar) Where as SHIVA is the name of NIRANKAAR or AKAL PURAKH. Bhul chuk khima, Waheguru ji ka Khalsa Waheguru ji ki Fateh

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ Sireeraag mehalaa 5 || ਸਭੇ ਥੋਕ ਪਰਾਪਤੇ ਜੇ ਆਵੈ ਇਕੁ ਹਥਿ ॥ Sabhae thhok paraapatae jae aavai eik hathh || All things are received if the One is obtained. ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੈ ਜੇ ਸਚਾ ਸਬਦੁ ਕਥਿ ॥ Janam padhaarathh safal hai jae sachaa sabad kathh || The precious gift of this human life becomes fruitful when one chants the True Word of the Shabad. ਗੁਰ ਤੇ ਮਹਲੁ ਪਰਾਪਤੇ ਜਿਸੁ ਲਿਖਿਆ ਹੋਵੈ ਮਥਿ ॥੧॥ Gur tae mehal paraapate jis likhiaa hovai mathh ||1|| One who has such destiny written on his forehead enters the Mansion of the Lord's Presence, through the Guru. ||1|| ਮੇਰੇ ਮਨ ਏਕਸ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥ Maerae man eaekas sio chith laae || O my mind, focus your consciousness on the One. ਏਕਸ ਬਿਨੁ ਸਭ ਧੰਧੁ ਹੈ ਸਭ ਮਿਥਿਆ ਮੋਹੁ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥ Eaekas bin sabh dhhandhh hai sabh mithhiaa mohu maae ||1|| rehaao || Without the One, all entanglements are worthless; emotional attachment to Maya is totally false. ||1||Pause|| ਲਖ ਖੁਸੀਆ ਪਾਤਿਸਾਹੀਆ ਜੇ ਸਤਿਗੁਰੁ ਨਦਰਿ ਕਰੇਇ ॥ Lakh khuseeaa paathisaaheeaa jae sathigur nadhar karaee || Hundreds of thousands of princely pleasures are enjoyed, if the True Guru bestows His Glance of Grace. ਨਿਮਖ ਏਕ ਹਰਿ ਨਾਮੁ ਦੇਇ ਮੇਰਾ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥ Nimakh eaek har naam dae maeraa man tan seetal hoe || If He bestows the Name of the Lord, for even a moment, my mind and body are cooled and soothed. ਜਿਸ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਿ ਸਤਿਗੁਰ ਚਰਨ ਗਹੇ ॥੨॥ Jis ko poorab likhiaa tinn satigur charan gehae ||2|| Those who have such pre-ordained destiny hold tight to the Feet of the True Guru. ||2|| ਸਫਲ ਮੂਰਤੁ ਸਫਲਾ ਘੜੀ ਜਿਤੁ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥ Safal moorat safalaa gharree jit sachae naal piaar || Fruitful is that moment, and fruitful is that time, when one is in love with the True Lord. ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰਿ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ॥ Dookh santaap n lagee jis har kaa naam adhhaar || Suffering and sorrow do not touch those who have the Support of the Name of the Lord. ਬਾਹ ਪਕੜਿ ਗੁਰਿ ਕਾਢਿਆ ਸੋਈ ਉਤਰਿਆ ਪਾਰਿ ॥੩॥ Baah pakarr gur kaadhiaa soee outariaa paar ||3|| Grasping him by the arm, the Guru lifts them up and out, and carries them across to the other side. ||3|| ਥਾਨੁ ਸੁਹਾਵਾ ਪਵਿਤੁ ਹੈ ਜਿਥੈ ਸੰਤ ਸਭਾ ॥ Thhaan suhaavaa pavitu hai jithhai sant sabhaa || Embellished and immaculate is that place where the Saints gather together. ਢੋਈ ਤਿਸ ਹੀ ਨੋ ਮਿਲੈ ਜਿਨਿ ਪੂਰਾ ਗੁਰੂ ਲਭਾ ॥ Dhoee tis hee no milai jin pooraa guroo labhaa || He alone finds shelter, who has met the Perfect Guru. ਨਾਨਕ ਬਧਾ ਘਰੁ ਤਹਾਂ ਜਿਥੈ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੪॥੬॥੭੬॥ Naanak badhhaa ghar tehaan jithhai miratu n janam jaraa ||4||6||76|| Nanak builds his house upon that site where there is no death, no birth, and no old age. ||4||6||76|| (at ang 44 SGGS )

ਮਾਝ ਮਹਲਾ ੫ ॥ Maajh mehalaa 5 || ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ Tuun maeraa pitaa toonhai maeraa maataa || You are my Father, and You are my Mother.1 ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥ Tuun maeraa bandhhap tuun maeraa bhraataa || You are my Relative, and You are my Brother. ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥ Tuun maeraa raakhaa sabhanee thhaaee taa bho kaehaa kaarraa jeeo ||1|| You are my Protector everywhere; why should I feel any fear or anxiety? ||1|| ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥ Tumaree kirapaa tae thudhh pachhaanaa || By Your Grace, I recognize You. ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰਹੈ ਮੇਰਾ ਮਾਣਾ ॥ Tuun maeree outt toonhai maeraa maanaa || You are my Shelter, and You are my Honor. ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ਸਭੁ ਤੇਰਾ ਖੇਲੁ ਅਖਾੜਾ ਜੀਉ ॥੨॥ Tujh bin doojaa avar n koee sabh taeraa khael akhaarraa jeeo ||2|| Without You, there is no other; the entire Universe is the Arena of Your Play. ||2|| ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ॥ Jeea jant sabh tudhh upaaeae || You have created all beings and creatures. ਜਿਤੁ ਜਿਤੁ ਭਾਣਾ ਤਿਤੁ ਤਿਤੁ ਲਾਏ ॥ Jit jit bhaanaa titu titu laaeae || As it pleases You, You assign tasks to one and all. ਸਭ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਹੋਵੈ ਨਾਹੀ ਕਿਛੁ ਅਸਾੜਾ ਜੀਉ ॥੩॥ Sabh kichh keetaa taeraa hovai naahee kichh asaarraa jeeo ||3|| All things are Your Doing; we can do nothing ourselves. ||3|| ਨਾਮੁ ਧਿਆਇ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ॥ Naam dhhiaae mehaa sukh paaeiaa || Meditating on the Naam, I have found great peace. ਹਰਿ ਗੁਣ ਗਾਇ ਮੇਰਾ ਮਨੁ ਸੀਤਲਾਇਆ ॥ Har gun gaae maeraa man seetalaaeiaa || Singing the Glorious Praises of the Lord, my mind is cooled and soothed. ਗੁਰਿ ਪੂਰੈ ਵਜੀ ਵਾਧਾਈ ਨਾਨਕ ਜਿਤਾ ਬਿਖਾੜਾ ਜੀਉ ॥੪॥੨੪॥੩੧॥ Gur poorai vajee vaadhhaaee naanak jittaa bikhaarraa jeeo ||4||24||31|| Through the Perfect Guru, congratulations are pouring in -Nanak is victorious on the arduous battlefield of life! ||4||24||31|| (at ang 103 of SGGS)

ਆਸਾ ਮਹਲਾ ੫ ॥ Aasaa mehalaa 5 || ਅੰਤਰਿ ਗਾਵਉ ਬਾਹਰਿ ਗਾਵਉ ਗਾਵਉ ਜਾਗਿ ਸਵਾਰੀ ॥ Antar gaavo baahar gaavo gaavo jaag savaaree || Inwardly, I sing His Praises, and outwardly, I sing His Praises; I sing His Praises while awake and asleep. ਸੰਗਿ ਚਲਨ ਕਉ ਤੋਸਾ ਦੀਨ੍ਹ੍ਹਾ ਗੋਬਿੰਦ ਨਾਮ ਕੇ ਬਿਉਹਾਰੀ ॥੧॥ Sang chalan ko tosaa dheenhaa gobind naam kae biouhaaree ||1|| I am a trader in the Name of the Lord of the Universe; He has given it to me as my supplies, to carry with me. ||1|| ਅਵਰ ਬਿਸਾਰੀ ਬਿਸਾਰੀ ॥ Avar bisaaree bisaaree || I have forgotten and forsaken other things. ਨਾਮ ਦਾਨੁ ਗੁਰਿ ਪੂਰੈ ਦੀਓ ਮੈ ਏਹੋ ਆਧਾਰੀ ॥੧॥ ਰਹਾਉ ॥ Naam daan gur poorai deeou mai eaeho aadhhaaree ||1|| rehaao || The Perfect Guru has given me the Gift of the Naam; this alone is my Support. ||1||Pause|| ਦੂਖਨਿ ਗਾਵਉ ਸੁਖਿ ਭੀ ਗਾਵਉ ਮਾਰਗਿ ਪੰਥਿ ਸਮ੍ਹ੍ਹਾਰੀ ॥ Dookhan gaavo sukh bhee gaavo maarag panthh samhaaree || I sing His Praises while suffering, and I sing His Praises while I am at peace as well. I contemplate Him while I walk along the Path. ਨਾਮ ਦ੍ਰਿੜੁ ਗੁਰਿ ਮਨ ਮਹਿ ਦੀਆ ਮੋਰੀ ਤਿਸਾ ਬੁਝਾਰੀ ॥੨॥ Naam drirr gur man mehi deeaa moree tisaa bujhaaree ||2|| The Guru has implanted the Naam within my mind, and my thirst has been quenched. ||2|| ਦਿਨੁ ਭੀ ਗਾਵਉ ਰੈਨੀ ਗਾਵਉ ਗਾਵਉ ਸਾਸਿ ਸਾਸਿ ਰਸਨਾਰੀ ॥ Din bhee gaavo rainee gaavo gaavo saas saas rasanaaree || I sing His Praises during the day, and I sing His Praises during the night; I sing them with each and every breath. ਸਤਸੰਗਤਿ ਮਹਿ ਬਿਸਾਸੁ ਹੋਇ ਹਰਿ ਜੀਵਤ ਮਰਤ ਸੰਗਾਰੀ ॥੩॥ Satasangat mehi bisaas hoe har jeevat marat sangaaree ||3|| In the Sat Sangat, the True Congregation, this faith is established, that the Lord is with us, in life and in death. ||3|| ਜਨ ਨਾਨਕ ਕਉ ਇਹੁ ਦਾਨੁ ਦੇਹੁ ਪ੍ਰਭ ਪਾਵਉ ਸੰਤ ਰੇਨ ਉਰਿ ਧਾਰੀ ॥ Jan naanak ko eihu daan dehu prabh paavo sant raen ur dhhaaree || Bless servant Nanak with this gift, O God, that he may obtain, and enshrine in his heart, the dust of the feet of the Saints. ਸ੍ਰਵਨੀ ਕਥਾ ਨੈਨ ਦਰਸੁ ਪੇਖਉ ਮਸਤਕੁ ਗੁਰ ਚਰਨਾਰੀ ॥੪॥੨॥੧੨੨॥ Sravanee kathhaa nain daras paekho masatak gur charanaaree ||4||2||122|| Hear the Lord's Sermon with your ears, and behold the Blessed Vision of His Darshan with your eyes; place your forehead upon the Guru's Feet. ||4||2||122|| (at ang 401 SGGS)

Suniai sidhh peer sur naathh . Suniai dhharate dhhaval aakaas . Suniai deep loa paataal . Suniai pohi n sakai kaal . Naanak bhagataa sadaa vigaas. Suniai dhookh paap kaa naas .8

So you agree that Bhai mani singh had compiled beer of Dasam granth sahib.It is correct Bhai mani singh ji had collected writings of tenth master that had been scattered after sack of Anandpur sahib and compiled beer in 1723. The meeting at Damdama sahib was around 1740 AD. The discussion was not on authenticity of dasam Granth.That was not the issue at all.The discussion was on whether to separate charitropakhayan and form a pothi or not? That was the reason i asked for reference and you failed to provide that.You need to read your history properly. My comments were not off.Give us reference in support of your point. "Bipran ki reet mean stating lies to dispute sikh history. Distorting sikh history is not a sikh trait.Let me state very clearly 1) There was never a dispute on the authenticiy of Dasam Granth writings till teja singh Bhasaur came on the scene.Teja singh bhasaur appeared in 1920s and was excommunicated from panth. 2) Bhai mani singh ji had compiled third beer of Dasam Granth in 1723.There were two beers earlier to that and were misplaced after sack of Anandpur.Read about beers of Dasam granth especially anandpuri beer and Patna beer. 3) Per kahan singh nabha the discussion in 1740 at Damdama sahib was not to discuss authenticity of Dasam Granth as whole khalsa panth never doubted that this was not writing of tenth master. 4) The dicussion was only whether to have it one volume or separate charitropakhayan that formed secular part. 5) On successful completion of mission of bhai sukha singh ji and mehtab singh ji Granth was kept in one volume. Ref Gurmat martand vol 2 page 568 So khalsa panth has decided it long time back.What are we cribbing about now.As sikhs we need to obey what our forefathers have decided. I do obey and respect Dasam BANI as Guru ki Bani as is clear from the previous posts but why are you crying so badly even when I am saying that DASAM gRANTH was compiled by Bhai Mani Singh ji, and I am requesting others to not linger this dispute dispute. Waheguru ji ka Khalsa Waheguru ji ki Fateh.

Thanks my dear awesome child ( I am saying you child becoz you are 6 years younger than my daughter and just 3 yaers older than my son ) Waheguru ji ka Khalsa, Waheguru ji ki Fateh

THANK YOU WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH

Read carefully what I had written:- This dispute is since the time of Bhai Mani Singh ji (Shaheed) when he collected all the Pothis and Banis available and he could collect from Darbari SINGHS and Poets(Darbari Kavi)and composed( mean compiled) Dasam Granth, which was sent later on after Shahidee of Bhai Mani Singh ji , to Guru ki Kanshi,Damdama Sahib( which was Taksal of Gurmat Sikhya at thattime). Khalsa Diwan was called and thorough discussion made but no consensus could be arrived at.Some were in the favour of all pothis composed in one Granth known as Dasam Granth. Ihave also said in abve lines that bhai Mani singh ji collected the Bani of Dasam Patshah and composed DASAM GRANTH, then how are you writing :- " Your arguements are aboslutely wrong.That is whay i asked reference from you." and "For your kind information Bhia mani sngh ji had compiled Dasam Granth during his life time. Before you dish out self cooked trash you need read sikh history." I cant understand how you dare writing such comments without reading the lines carefully. My dear child care less reading and commenting there upon, means just about commenting without reading the text. BIPRAN KI REET means sticking to your wrong versions and not heeding to othres correct versions whereas Gurbani teaches us :- "HOE IKATERA MILOHO MERE BHAI, DUBIDHA DUUR KAROHO LIV LAAE. HAR NAME KE HOVHO JORHI , GURMUKH BETTHHO SAFA VICHHAE." and discussing some topic within the frame of Gurbani teachings and forum rules, is the same what is taught in above lines of Gurbani.Please read the lines written in blue colour and refered historical books first and then say something like you have tried to say. Waheguru ji ka Khalsa Waheguru ji ki Fateh.

This dispute is since the time of Bhai Mani Singh ji (Shaheed) when he collected all the Pothis and Banis available and he could collect from Darbari SINGHS and Poets(Darbari Kavi)and composed Dasam Granth, which was sent later on after Shahidee of Bhai Mani Singh ji , to Guru ki Kanshi,Damdama Sahib( which was Taksal of Gurmat Sikhya at that time). Khalsa Diwan was called and thorough discussion made but no consensus could be arrived at.Some were in the favour of all pothis composed in one Granth known as Dasam Granth and some were of the opinion that seperate Pothis should be maintained. At last the dispute was finished and all agreed for DASAM GRANTH after coming back of Bhai Sukha Singh AND MEHTAB SINGH after killing Massa Rangharh. (For reference please read "Gurmat Martand" by Bhai Kahan Singh Nabh ji at Page 567-569 and also "Sehaje Rachyo Khalsa" by Prof. Harinder Singh Mehboob) This dispute will remain as long as KHALSA PANTH will remain unable to realise its hidden enemy BIPAR and BIPRAN KI REET. Once Khalsa Panth is able to eliminate BIPAR and BIPRAN KI REET, this dispute will automatically end which is caused by this hidden enemy. Bhul chuk khima , Waheguru ji ka Khalsa Waheguru ji ki Fateh.

ਜੈਸੀ ਅਗਨਿ ਉਦਰ ਮਹਿ ਤੈਸੀ ਬਾਹਰਿ ਮਾਇਆ ॥ Jaisee agan oudar mehi taisee baahar maaeiaa || As is the fire within the womb, so is Maya outside. ਮਾਇਆ ਅਗਨਿ ਸਭ ਇਕੋ ਜੇਹੀ ਕਰਤੈ ਖੇਲੁ ਰਚਾਇਆ ॥ Maaeiaa agan sabh eiko jaehee karatai khael rachaaeiaa || The fire of Maya is one and the same; the Creator has staged this play. ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥ Jaa tissu bhaanaa taa jamiaa paravaar bhalaa bhaaeiaa || According to His Will, the child is born, and the family is very pleased. ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥ Liv cshhurrakee lagee trisanaa maaeiaa amar varataaeiaa || Love for the Lord wears off, and the child becomes attached to desires; the script of Maya runs its course. ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ Eaeh maaeiaa jit har visarai mohu oupajai bhaao doojaa laaeiaa || This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up. ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥੨੯॥ Kehai naanak gur parasaadee jinaa liv laagee tinnee vichae maaeiaa paaeiaa ||29|| Says Nanak, by Guru's Grace, those who enshrine love for the Lord find Him, in the midst of Maya. ||29|| ( Raamkalee Mehla Teeja Ananad at ang 921 of Sri Guru Granth Sahib ji)

Khalsa Panth can never be divided on lines of Jathebandis. History is the witness.Even after division of Khalsa in 2 sects viz. Tatt Khalsa and Bandai Khalsa ;WHEN ATTACKED BY Mughals, both the sects joined hands togAther and Baba Band Singh accepted Leadership of 5 pyaREand Guru Granth sahib ji and The Shahidee of Baba Banda Singh to defend Sikhi and Sikh principles is well known. The differences amidst 12 misals does not require any introduction when Misals Jathedars would not hesitate to even murder each other but when ever there was a common cause,the always joined hands togather to face the enemy. As far as Bani of Dasam Patshah ji in Dasam Granth is concerned , let us not make it a Tamasha before the world.When we have no dispute about Bani of Bhai Gurdas ji and Bhai Nand Lal (Singh )ji and we recite and sing these banis as KIrtan, why are we allergic of Dasam Granth. After all we do Nitnem daily and 3 out of 5 Banis are from Dasam Granth and the same are recited for AMRIT SANCHAR too. This dispute is not a new one. Bahaman vaad and Bahman both are be-fooling us and keeping us busy in our self made disputes.Let us realise that what Bahman wants to happen after 50 years, he would sow the seeds today for that and we are watering those seeds and helping the seeds to grow in large trees which will be great hurdles for Khalsa Panth. Let us not say our forthcoming generations that our previous generations were too stupid to identify their enemy which has compelled them for brother killing fight . May Waheguru bless all of us so as to avoid any such situation. Bhul chuk khima. Waheguru ji ka Khalsa Waheguru ji ki Fateh

Hardly matters ,as to which Jathebandi or Sector is ,to which we belong or are connected, but one thing is common in every Sikh, irrespective of his/her Jathebandi or Section and that is " we belong to KHALSA PANTH, Our GURU is Sri GURU GRANTH Saheb ji, Our father is Guru Gobind Singh ji, Our mother is Mata Saheb Kaur ji , Our birth place is Sri Anand pur Saheb. Our identity is Five Kakkars We all obey the teachings of Gurbani, The world knows us as Sikh ." LET US COME ON ONE PLATE FORM ON THE BASIS OF THE PRINCIPLES WHICH ARE COMMON AMONGST US AND LET US NOT DISCUSS THE THINGS FOR WHICH THERS FEEL ODD /BAD. Bhul chuk khima Waheguru ji ka Khalsa Waheguru ji ki Fateh

<br><br><br>If we are so called true Sikhs, Wwe shall have to keep our hairs uncut and unremoved.<br>Guru Gobind Singh ji has told :-<br> "Dhare kesh ,Pahul bina bhekhi moorakh sikh:*<br> (Without keeping hairs and without taking AMRIT, every SIKH is fool and dramatic.) <br>Once Guru Nanak Dev ji told Bhai Mardana ji :-<br>" Tinn batan tu kar, Ek sir te kes rakhane, doojja pichhal rati Satnaamda jaap japna ,teesra eh ke <br> anvde jandesadh di seva tehal karani." ( you do 3 deeds, first keep hairs on head, second do jaap of <br> Satnaam before early in the morning,third serve the pilgrimsgoing away from your place and coming<br> towards your place.<br>In SARAB LOH granth Guru Gobind Singh ji tells :-<br> "Dharam panth Khalas prachur bhayo,satt sivang punya roop jae.<br> Kachchh Kesh Kirpaan tre mudra, gur bhagta ramdas bhae."<br> Hence it is very important and essential to keep our hairs (uncut)otherwise Guru ji will not love us.<br>Bhul chuk khima karni ji.<br>Waheguru ji ka Khalsa Waheguru ji ki Fateh <br><br>

ਪਉੜੀ ॥ Pauree: ਸਾਹਿਬੁ ਹੋਇ ਦਇਆਲੁ ਕਿਰਪਾ ਕਰੇ ਤਾ ਸਾਈ ਕਾਰ ਕਰਾਇਸੀ ॥ Sahib hoe daeial kirapa karae tha saee kar karaeisee || One, upon whom the Merciful Lord bestows His Grace, performs His service. ਸੋ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਜਿਸ ਨੋ ਹੁਕਮੁ ਮਨਾਇਸੀ ॥ So saevak saeva karae jis no hukam manaeisee || That servant, whom the Lord causes to obey the Order of His Will, serves Him. ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ ॥ Hukam manniai hovai paravan tha khasamai ka mehal paeisee || Obeying the Order of His Will, he becomes acceptable, and then, he obtains the Mansion of the Lord's Presence. ਖਸਮੈ ਭਾਵੈ ਸੋ ਕਰੇ ਮਨਹੁ ਚਿੰਦਿਆ ਸੋ ਫਲੁ ਪਾਇਸੀ ॥ Khasamai bhavai so karae manahu chindhia so fal paeisee || One who acts to please His Lord and Master, obtains the fruits of his mind's desires. ਤਾ ਦਰਗਹ ਪੈਧਾ ਜਾਇਸੀ ॥੧੫॥ Ta darageh paidhha jaeisee ||15|| Then, he goes to the Court of the Lord, wearing robes of honor. ||15|| ( Aasaa di vaar )

ਸਤਿਗੁਰ ਨਾਨਕ ਪ੍ਰਗਟਿਆ ਮਿਟੀ ਧੁੰਧ ਜਗ ਚਾਨਣ ਹੋਆ॥ Satigur naanak pragattia mittee dhhundhh jag chanan hoa|| With the emergence of the true Guru Nanak, the mist cleared and the light scattered all around. ਜਿਉਂ ਕਰ ਸੂਰਜ ਨਿਕਲਿਆ ਤਾਰੇ ਛਪੇ ਅੰਧੇਰ ਪਲੋਆ॥ Jioun kar sooraj nikalia tarae chhapae andhhaer paloa|| As if at the sun rise the stars disappeared and the darkness dispelled. ਸਿੰਘ ਬੁਕੇ ਮਿਰਗਾਵਲੀ ਭੰਨੀ ਜਾਏ ਨ ਧੀਰ ਧਰੋਆ॥ Singh bukae miragavalee bhannee jaeae na dhheer dhharoa|| With the roar of the lion in the forest the flocks of escaping deer now cannot have endurance. ਜਿਥੈ ਬਾਬਾ ਪੈਰ ਧਰੈ ਪੂਜਾ ਆਸਣ ਥਾਪਣ ਸੋਆ॥ Jithhai baba pair dhharai pooja asan thhapan soa|| Wherever Baba put his feet, a religious place was erected and established. ਸਿਧ ਆਸਣ ਸਭ ਜਗਤ ਦੇ ਨਾਨਕ ਆਦ ਮਤੇ ਜੇ ਕੋਆ॥ Sidhh asan sabh jagat dae naanak aad matae jae koa || All the siddh-places now have been renamed on the name of Nanak. ਘਰ ਘਰ ਅੰਦਰ ਧਰਮਸਾਲ ਹੋਵੈ ਕੀਰਤਨ ਸਦਾ ਵਿਸੋਆ॥ Ghar ghar andar dhharamasal hovai keeratan sadha visoa|| Everyhome has become a place of dharma where singing of keertan is done. ਬਾਬੇ ਤਾਰੇ ਚਾਰ ਚਕ ਨੌ ਖੰਡ ਪ੍ਰਿਥਮੀ ਸਚਾ ਢੋਆ॥ Babae tarae char chak nau khandd prithhamee sacha dhoa|| Baba liberated all four directions and nine divisions of earth. ਗੁਰਮੁਖ ਕਲਿ ਵਿਚ ਪਰਗਟ ਹੋਆ ॥੨੭॥ Guramukh kal vich paragatt hoa ||a|| Gurmukh (Guru Nanak) has emerged in this kaliyug, the dark age. Vaar Bhai Gurdaas Bhai Gurdas ji

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ Agai jatte na jor hai agai jeeo navae || In the world hereafter, Caste and power mean nothing; hereafter, the soul is new. ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥ Jin kee laekhai patt pavai changae saeee kaee ||3|| Those few, whose honor is confirmed, are good. ||3|| (Asa ki Vaar, Salok before pauri no. 11)