K. SINGH DEEP

Khima karnaji ,for stepping in to a matter being discussed by my beloved sisters and daughters, but it is necessary to confirm your view point in the light of Gurbani and that is:- " Jeo joroo sirnavani aave varo vaar, Joothhe joothhan mukh vashe nit nit hoe khuar. Sooche se na akhiye bahen je pinda dhoe, Sooche sei NANKA jin man vasya soe." (Asa di vaar ) Here Guru Nanak Sahib tells us that only with clean body no one is suchcha but "Man vasya soe" makes us suchcha hence if a person not practicing truth mean jootthha, can do seva ,why GURU keean BETIAN can not do during a natural process which is caused by nature and not by themsaelves whereas the lie telling people are doing seva when they themselves are responsible for this Kurehat of telling lie which is forbidden in Gurbani and Rehatnama many a times. Bhul chuk khima ,Waheguru ji ka Khalsa Waheguru ji ki Fateh

"Je bhuli je chukki sai bhee tehanji kadheea" If date is wrong, I beg pardon with folded hands from Guru Patshah ji and sarbat Khalsa Sangat. Bhul chuk khima, Waheguru ji ka Khalsa Waheguru ji ki Fateh

I think nothing is going wrong but you may be taking it otherwise. If we take it in the way which Gurbani guides us as:- "Bura nahi sabh bhala hi he re, har nahi sabh jaite" (nothing is wrong,everything is going in right way, It is never a defeat but always it is victory) and "Har jio sabh ko tere vass, Asan jor nahi je kichh kar hum sakahe, joe bhave tive bakhash." and "Dookh sookh prabh devanhar, avar tyag tuu tisehe chitar. Jo kichh kare soi sukh man, bhoola kahe phirehe ajan." Joys and sorrows are the part of our life and we should never let ourselves in depression by thinking that certain things are not going in the way as per ours.If any thing goes wrong with us, we must leave it upto our Master or Akal Purakh and should do ARDAS and increase the time of Gurbani Patthh and Simran and we note thereafter that our self confidence is boosted and things start going in right way and as per our wishes because Gurbani assures us:- "Je ko apna dookhh mitavahe, Har har nam ride sad gavehe." and "Dhur ki bani aaee,tin sagli chint mitaee." and "Simar simar datar manorath poorya , Ichchh puni man aas , gae visuurya."(visurya means sorrows ) So leave every thing upto sachche patshah and do ardas and increase time of Gurbani patthh and jaap of waheguru (gurmantar) Bhul chuk khima ,Waheguru ji ka Khalsa Waheguru ji ki Fateh

"Gaagan meh thhal rave chand deepak bane, Tarika mandal janak moti. Dhoop malyanlo pawan chavaro kare, sagal banrai phoolant joti." ( Keertan sohela at ang 13 in Guru granth sahib) Here Guru Nanak Dev JI tell us that to worship AKAL PURAKH we do not need thaal, deepak, dhoop, phul etc. And at another place Gurbani teaches us:- "Har ki pooja dulambh he santaho,kehna kachhoo na jaee. Santaho gurmukh poora paee,Namohu pooj karaee, Har bin sabh kichh mela santoho, kya hao pooj charhaee." ( in Guru granth sahib ang-910) However dhoop or agarbatti was used in old times to make the environment pleasant. Any dhhop which we use should not be smokey one as the smokes released some times cause irritation in throat and suffocation etc. For the same purpose we can use room fresheners or some spray with scents to make the environment pleasant. Waheguru ji ka Khalsa Waheguru ji ki Fateh

There are different stages in in a person during the course of NAAM. One is NAAM japo:- Nam japo mere sajan saina, Nam bina me avar na koee, vade bhag gurmukh har lena. and Rasna japti tuhi tuhi. Here the Nam is recdited ,pronouncing through mouth and tongue. After sometime( some time means few days or few months or may be few years ) of oral recting of nam, pronouncation stops but recitation continues silently in the mouth cavity and on the the tongue, and again after sometime recitation goes deep in the throat and without the effort by tongue ,it continues inthe throat (voacal cord)and it can be felt whenever we concentrate and this is described as:- "Ajapa jap hain" Here the stage can be said as Simran:- "Har ka simran jo kare so sukhia sansar" and "Simrau simar simar sukh pavaho, Kal kales tan mahe mitavaho." After some time of continuous simran in the throat it goes deep in the heart and mind where the stage is called "Dhyan" and dhyan is effortless, and continuous process which is the stage which is described as :- "soee dhyaeeye mere jeeare sir sahan patshaho" and "So dhyan dharohu jo bahur na dharna" and "Har ka nam gurmukh kine virle dhiaya" And sign of a person who reaches at this stage is described as :- "Jeta pekhan teta dhyan, jeta bolan teta gyan, jeta sunna teta nam." and "Je ko sikh satguru seti sanmukh hove, Hove ta sanmukh sikh koee jeeaho rahe gur nale, Gur ke charan hirde dhiyae antar atme samaale," This topic will continue and due to some urgency Iam leaving in between. Bhul chuk khima ,Waheguru ji ka Khalsa Waheguru ji ki Fteh.

ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥ ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥੨੩॥

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥ ਅਰਥ: ਹਰੀ ਦਾ ਨਾਮ ਸਾਡਾ ਛੱਤੀ (੩੬) ਤਰ੍ਹਾਂ ਦਾ (ਭਾਵ, ਕਈ ਸੁਆਦਾਂ ਵਾਲਾ) ਭੋਜਨ ਹੈ, ਜਿਸ ਨੂੰ ਖਾ ਕੇ ਅਸੀ ਰੱਜ ਗਏ ਹਾਂ (ਭਾਵ, ਮਾਇਕ ਪਦਾਰਥਾਂ ਵਲੋਂ ਤ੍ਰਿਪਤ ਹੋ ਗਏ ਹਾਂ) ਹਰੀ ਦਾ ਨਾਮ ਹੀ ਸਾਡੀ ਪੁਸ਼ਾਕ ਹੈ ਜਿਸ ਨੂੰ ਪਹਿਨ ਕੇ ਕਦੇ ਬੇ-ਪੜਦਾ ਨਾਹ ਹੋਵਾਂਗੇ, ਤੇ ਹੋਰ (ਸੁੰਦਰ) ਪੁਸ਼ਾਕਾਂ ਪਾਉਣ ਦੀ ਸਾਡੀ ਚਾਹ ਦੂਰ ਹੋ ਗਈ ਹੈ। ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ ਕਾਣਿ ਗਈ ॥ ਅਰਥ: ਹਰੀ ਦਾ ਨਾਮ ਸਾਡਾ ਵਣਜ, ਨਾਮ ਹੀ ਸਾਡਾ ਵਪਾਰ ਹੈ ਤੇ ਸਤਿਗੁਰੂ ਨੇ ਸਾਨੂੰ ਨਾਮ ਦੀ ਹੀ ਮੁਖ਼ਤਿਆਰੀ ਦਿੱਤੀ ਹੈ; ਹਰੀ ਦੇ ਨਾਮ ਦਾ ਹੀ ਅਸਾਂ ਲੇਖਾ ਲਿਖਿਆ ਹੈ, (ਜਿਸ ਲੇਖੇ ਕਰ ਕੇ) ਜਮ ਦੀ ਪਹਿਲੀ ਖ਼ੁਸ਼ਾਮਦ ਦੂਰ ਹੋ ਗਈ ਹੈ। ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥ ਅਰਥ: ਪਰ ਕਿਸੇ ਵਿਰਲੇ ਗੁਰਮੁਖ ਨੇ ਨਾਮ ਸਿਮਰਿਆ ਹੈ (ਉਹੀ ਸਿਮਰਦੇ ਹਨ) ਜਿਨ੍ਹਾਂ ਨੂੰ ਧੁਰੋਂ ਬਖ਼ਸ਼ਸ਼ ਦੀ ਰਾਹੀਂ (ਪਿਛਲੇ ਕੀਤੇ ਕੰਮਾਂ ਦੇ ਸੰਸਕਾਰਾਂ ਅਨੁਸਾਰ ਉੱਕਰੇ ਹੋਏ) ਲੇਖ ਦੀ ਪਰਾਪਤੀ ਹੋਈ ਹੈ। But this the situation where only a few can reach. Waheguru ji ka Khalsa Wahegugu ji ki Fateh

Chandi di War is a story of war between devils (rakshas ) namely Shumbh, Nishumbh, Mahikhasur etc. and Durga devi or Chandi and the story is a translation of "Markande Puran" a famous SanskritGranth. To understand it please refer Chandi di War (first onewhich is bigger also) where ,before ending the story Guru ji mentions :- ਗ੍ਰੰਥ ਸਤਿ ਸਇਆ ਕੋ ਕਰਿਓ ਜਾ ਸਮ ਅਵਰੁ ਨ ਕੋਇ ॥I have translated the book named Satsayya (a poem of seven hundred shalokas), which hath nothing equal to it. ਜਿਹ ਨਮਿਤ ਕਵਿ ਨੇ ਕਹਿਓ ਸੁ ਦੇਹ ਚੰਡਿਕਾ ਸੋਇ ॥੨੩੩॥ The purpose for which the poet hath comosed it, Chandi may grant him the same.233. ਇਤਿ ਸ੍ਰੀ੍ਰ ਮਾਰਕੰਡੇ ਪੁਰਾਨੇ ਸ੍ਰੀ ਚੰਡੀ ਚਰਿਤ੍ਰੋ ਉਕਤਿ ਬਿਲਾਸ ਦੇਵ ਸੁਰੇਸ ਸਹਿਤ ਜੈਕਾਰ ਸਬਦ ਕਰਾ ਅਸਟਮੋ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ॥੮॥ Here, the eighth chapter of Chandi Charitra, which is translation of Markande Puran,ends. And it is amply clear from the above that the story and the bravery of Devi and assurance given to readers is not the assurance of Guru Gobind Singh Sahib but of the Markandey who is the author of Markande Puran. Bhul chuk khima, Waheguru ji ka Khalsa Waheguru ji ki Fateh

ਮਃ ੧ ॥ ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥ ਕਉਣੁ ਮਾਸੁ ਕਉਣੁ ਸਾਗੁ ਕਹਾਵੈ ਕਿਸੁ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥ ਗੈਂਡਾ ਮਾਰਿ ਹੋਮ ਜਗ ਕੀਏ ਦੇਵਤਿਆ ਕੀ ਬਾਣੇ ॥ ਮਾਸੁ ਛੋਡਿ ਬੈਸਿ ਨਕੁ ਪਕੜਹਿ ਰਾਤੀ ਮਾਣਸ ਖਾਣੇ ॥ ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ ॥ ਨਾਨਕ ਅੰਧੇ ਸਿਉ ਕਿਆ ਕਹੀਐ ਕਹੈ ਨ ਕਹਿਆ ਬੂਝੈ ॥ ਅੰਧਾ ਸੋਇ ਜਿ ਅੰਧੁ ਕਮਾਵੈ ਤਿਸੁ ਰਿਦੈ ਸਿ ਲੋਚਨ ਨਾਹੀ ॥ ਮਾਤ ਪਿਤਾ ਕੀ ਰਕਤੁ ਨਿਪੰਨੇ ਮਛੀ ਮਾਸੁ ਨ ਖਾਂਹੀ ॥ ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਜਾਂ ਨਿਸਿ ਮੇਲਾ ਓਥੈ ਮੰਧੁ ਕਮਾਹੀ ॥ ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥ ਬਾਹਰ ਕਾ ਮਾਸੁ ਮੰਦਾ ਸੁਆਮੀ ਘਰ ਕਾ ਮਾਸੁ ਚੰਗੇਰਾ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਮਾਸਹੁ ਹੋਏ ਜੀਇ ਲਇਆ ਵਾਸੇਰਾ ॥ ਅਭਖੁ ਭਖਹਿ ਭਖੁ ਤਜਿ ਛੋਡਹਿ ਅੰਧੁ ਗੁਰੂ ਜਿਨ ਕੇਰਾ ॥ ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥ ਮਾਸੁ ਪੁਰਾਣੀ ਮਾਸੁ ਕਤੇਬੀ ਚਹੁ ਜੁਗਿ ਮਾਸੁ ਕਮਾਣਾ ॥ ਜਜਿ ਕਾਜਿ ਵੀਆਹਿ ਸੁਹਾਵੈ ਓਥੈ ਮਾਸੁ ਸਮਾਣਾ ॥ ਇਸਤ੍ਰੀ ਪੁਰਖ ਨਿਪਜਹਿ ਮਾਸਹੁ ਪਾਤਿਸਾਹ ਸੁਲਤਾਨਾਂ ॥ ਜੇ ਓਇ ਦਿਸਹਿ ਨਰਕਿ ਜਾਂਦੇ ਤਾਂ ਉਨ੍ਹ੍ਹ ਕਾ ਦਾਨੁ ਨ ਲੈਣਾ॥ ਦੇਂਦਾ ਨਰਕਿ ਸੁਰਗਿ ਲੈਦੇ ਦੇਖਹੁ ਏਹੁ ਧਿਙਾਣਾ ॥ ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਏ ਪਾਂਡੇ ਖਰਾ ਸਿਆਣਾ ॥ ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥ ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥ ਤੋਆ ਆਖੈ ਹਉ ਬਹੁ ਬਿਧਿ ਹਛਾ ਤੋਐ ਬਹੁਤੁ ਬਿਕਾਰਾ ॥ ਏਤੇ ਰਸ ਛੋਡਿ ਹੋਵੈ ਸੰਨਿਆਸੀ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੨॥ {ਪੰਨਾ 1289-1290 } So please stop querlling over this topic. Waheguru ji ka Khalsa Waheguru ji ki Fateh

Why WEARING CHOLA and DAMALLA is the only meter to measure SIKHI, whereas after four UDASIS,Guru Nanak Dev ji also started wearing general public dress, as is mentioned by Bhai Gurdas ji :- ਫਿਰਿ ਬਾਬਾ ਆਇਆ ਕਰਤਾਰਪੁਰ ਭੇਖੁ ਉਦਾਸੀ ਸਗਲ ਉਤਾਰਾ । Then Baba (Nanak) returned to Kartarpur where he put aside his attire of a Recluse. ਪਹਿਰਿ ਸੰਸਾਰੀ ਕਪੜੇ ਮੰਜੀ ਬੈਠਿ ਕੀਆ ਅਵਤਾਰਾ । Now putting on a householder's dress, he sat splendidly on a cot (and executed his mission). When GURU NANAK Dev ji can execute his mission by wearing general dresses, what is the nessacity or cumpulsion for us to not wear ordinary dresses and wear only CHOLAS and DUMALS. Bhul chuk khima, WJKK WJKF

Today is the day when the founder of KHALSA PANTH dhan Guru Gobind Singh Sahib ji departed from this earth physically ( though he is always our ang sang in invisible form and always present in the world with Khalsa Panth in form of GURU GRANTH SAHIB JI) we remember him on this day by way of celebration of JOTI JOT GURPURA, and also recite his orders daily as :- "Agya bhai akaal ki , tabe chalayo panth. Sabh sikhan ko hukam he, guru manyo Granth." He first himself bowed before GURU GRANTH SAHIB JI, and than ordered SIKHS for GURU MANYO GRANTH.Let us take oath on this historic day to confirm that we shall not allow any body else to call himself as Guru in Sikh world Bhul chuk khima, Waheguru ji ka Khalsa Waheguru ji ki Fateh

Nanakshahi calender is a basic necessity for SIKHS. HINDUS are having Bikrami calender, Muslims have HIZRI,and Christians have the English calender which is being used all over world and internationally accepted.When every religion has its own identity and calender than why not Sikhs? More over Bikrami calender has a very big lacuna and that is - it shifts forward by one day after a period of about 25 years as compared to English calender and that is the reason ,in 1699 BISAKHI ( The birth day of Khalsa Panth) was on 29th or 30 th March and after 3 centuries it is now 13/14 th APRIL and if BIKRAMI is continuosly followed for another 3 centuries it will be on 30 th APRIL and after another 3 centuries it will be on 13/14th May when the Sangrand of JETH month comes at present and JETH will be shifted to July when SAWAN is at present and SIKHS will be reading " ਆਸਾੜੁ ਤਪੰਦਾ ਤਿਸੁ ਲਗੈ ਹਰਿ ਨਾਹੁ ਨ ਜਿੰਨਾ ਪਾਸਿ and ਆਸਾੜੁ ਭਲਾ ਸੂਰਜੁ ਗਗਨਿ ਤਪੈ ॥ ਧਰਤੀ ਦੂਖ ਸਹੈ ਸੋਖੈ ਅਗਨਿ ਭਖੈ in the month of JULY when it is raining and will read " " ਸਾਵਣਿ ਸਰਸ ਮਨਾ ਘਣ ਵਰਸਹਿ ਰੁਤਿ ਆਏ" in the month of october when there is no rain. Will our generations not feel uneasy reading unmatching things which may create doubts after some centuries? To over come these shortcomings of BIKRAMI; NANAKSHAHI Calender was introduced which is now being criticized by some people because of misconceptions floated by RSS which we are unable to realise at present.So please and please watch the situation very carefully and do not criticize NANAK SHAHI Calender under mere influence of any misconception. Bhul chuk khima , Waheguru ji ka Khalsa Waheguru ji ki Fateh

Sehas athhareh kehan kateba asloo ik dhatu. Lekha hoe ta likhiye lekhe hoe vinasu, Nanak vadda aakhiye ape jane aapu.

But think about the ghallughara happened there after wherein +20000 innocent sikhs ( old/young/ children/women nobody was spared) died and +10000 sikh homes ( these figures are on record whereas actual number is far more)were put to fire. Was it not reaction of killing one lady ? This one murder costed how much? We must think about all this and assessment of our past should be made.

Vadda sahibu vaddi nai keeta janka hove, Nanak je ko apo jane agge gya na sohe.

Vaar 1 Pauri 24 First episode of Guru Nanak Dev ji ਪਹਿਲਾ ਬਾਬੇ ਪਾਯਾ ਬਖਸੁ ਦਰਿ ਪਿਛੋਦੇ ਫਿਰਿ ਘਾਲਿ ਕਮਾਈ । pahilaa baabay paayaa bakhasu dari pichhoday dhiri ghaali kamaaee| First of all Baba Nanak obtained the gate of the grace (of Lord) and then He underwent and earned the rigorous discipline( of heart and mind). Line 1 ਰੇਤੁ ਅੱਕੁ ਆਹਾਰੁ ਕਰਿ ਰੋੜਾ ਕੀ ਗੁਰ ਕੀਅ ਵਿਛਾਈ । raytu aku aahaaru kari rorhaa kee gur keea vichhaaee| He fed himself with sand and swallow-wort and made stones his bedding i.e. he enjoyed poverty too. Line 2 ਭਾਰੀ ਕਰੀ ਤਪਸਿਆ ਵਡੇ ਭਾਗਿ ਹਰਿ ਸਿਉ ਬਣਿ ਆਈ । bhaaree karee tapasiaa vaday bhaagi hari siu bani aaee| He offered hid full devotion and then he was fortunate to have proximity with God. Line 3 ਬਾਬਾ ਪੈਧਾ ਸਚਿ ਖੰਡਿ ਨਉ ਨਿਧਿ ਨਾਮੁ ਗਰੀਬੀ ਪਾਈ । baabaa paidhaa sachi khandi nau nidhi naamu gareebee paaee| Baba reached the region of truth wherefrom he received Nam, the storehouse of nine treasures and humility. Line 4 ਬਾਬਾ ਦੇਖੈ ਧਿਆਨੁ ਧਰਿ ਜਲਤੀ ਸਭਿ ਪ੍ਰਿਥਵੀ ਦਿਸਿ ਆਈ । baabaa daykhai dhiaanu dhari jalatee sabhi pridavee disi aaee| In his meditation, Baba found the whole earth burning (with the fire of lust and anger). Line 5 ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਹੈ ਹੈ ਕਰਦੀ ਸੁਣੀ ਲੁਕਾਈ । baajhu guroo gubaaru hai hai hai karadee sunee|ukaaee| Without Guru there is utter darkness and he heard the cries of the common men. Line 6 ਬਾਬੇ ਭੇਖ ਬਣਾਇਆ ਉਦਾਸੀ ਕੀ ਰੀਤਿ ਚਲਾਈ । baabay bhaykh banaaiaa udaasee kee reeti chalaaee| To further understand the people, Guru Nanak donned robes in their manner and preached them to be detached (from the pleasure and pain). Line 7 ਚੜ੍ਹਿਆ ਸੋਧਣਿ ਧਰਤਿ ਲੁਕਾਈ ॥੨੪॥ charhhiaa sodhani dharati|ukaaee ॥24॥ Thus he went out to depurate humanity on earth.

Vaar 9 Pauri 9 Indenticalness of the Sikh with the Guru ਪਾਰਸੁ ਹੋਇਆ ਪਾਰਸਹੁ ਗੁਰਮੁਖਿ ਵਡਿਆਈ । paarasu hoiaa paarasahu guramukhi vadiaaee| The greatness of the gurmukh is that he being the philosopher's stone makes every one a philosopher's stone. Line 1 ਹੀਰੈ ਹੀਰਾ ਬੇਧਿਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ । heerai heeraa baydhiaa jotee joti milaaee| As the diamond is cut by the diamond, the light of the gurmukh merges in Supreme Light. Line 2 ਸਬਦ ਸੁਰਤਿ ਲਿਵ ਲੀਣੁ ਹੋਇ ਜੰਤ੍ਰ ਜੰਤ੍ਰੀ ਵਾਈ । sabad surati|iv|eenu hoi jantr jantree vaaee| His consciousness is attuned to the Word as the mind of the player absorbs in the instrument. Line 3 ਗੁਰ ਚੇਲਾ ਚੇਲਾ ਗੁਰੂ ਪਰਚਾ ਪਰਚਾਈ । gur chaylaa chaylaa guroo parachaa parachaaee| Now the disciple and the Guru become identical. They become one and merge in one another. Line 4 ਪੁਰਖਹੁੰ ਪੁਰਖੁ ਉਪਾਇਆ ਪੁਰਖੋਤਮ ਹਾਈ । purakhahun purakhu upaaiaa purakhotam haaee| From man was born man (from Guru Nanak to Guru Angad) and he became the superior man. Line 5 ਵੀਹ ਇਕੀਹ ਉਲਘਿ ਕੈ ਹੋਇ ਸਹਜਿ ਸਮਾਈ ॥੯॥ veeh ikeeh ulaghi kai hoi sahaji samaaee ॥9॥ Crossing the world with one jump he merged in the innate knowledge. Line 6 Vaar 29 Pauri 6 Holy congregation is adorned by the fellow disciples ਕਾਮ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰ ਸਾਧਿ ਲੋਭ ਮੋਹ ਦੀ ਜੋਹ ਮਿਟਾਈ । kaam krodhu ahankaar saadhi|obh moh dee joh mitaaee| Sikhs in sadh sangat (holy company) controlling the kam (lust) krodh (anger), ahatilair ego), decimate their greed and infatuation. Line 1 ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਅਰਥੁ ਸਮਰਥੁ ਸੁਗਰਥੁ ਸਮਾਈ । satu santokhu daiaa dharamu aradu samaradu sugaradu samaaee| In the holy congregation, truth contentment, compassion, dharma, wealth, power all are subsumed. Line 2 ਪੰਜੇ ਤਤ ਉਲਘਿਆ ਪੰਜਿ ਸਬਦ ਵਜੀ ਵਾਧਾਈ । panjay tat ulaghiaa panji sabad vajee vaadhaaee| Crossing the five elements, the felicitation of the five words (instruments) are. played there. Line 3 ਪੰਜੇ ਮੁਦ੍ਰਾ ਵਸਿ ਕਰਿ ਪੰਚਾਇਣੁ ਹੁਇ ਦੇਸ ਦੁਹਾਈ । panjay mudraa vasi kari panchaainu hui days duhaaee| Having controlled five yogic postures, the respectable member of the congregation become famous all around. Line 4 ਪਰਮੇਸਰ ਹੈ ਪੰਜ ਮਿਲਿ ਲੇਖ ਅਲੇਖ ਨ ਕੀਮਤਿ ਪਾਈ । paramaysar hai panj mili|aykh alaykh n keemati paaee| Where the five persons sit together, Lord God, is there; this mystery of indescribable Lord cannot be known. Line 5 ਪੰਜ ਮਿਲੇ ਪਰਪੰਚ ਤਜਿ ਅਨਹਦ ਸਬਦ ਸਬਦਿ ਲਿਵ ਲਾਈ । panj milay parapanch taji anahad sabad sabadi|iv|aaee| But only those five meet (to sit together) who repudiating hypocrisy have merged their consciousness in the unstruck melody of the Word. Line 6 ਸਾਧਸੰਗਤਿ ਸੋਹਨਿ ਗੁਰ ਭਾਈ ॥੬॥ saadhasangati sohani gur bhaaee ॥6॥ Such fellow-disciples adome the holy congregation. Line 7

Thhitt vaar na jogi jane rutte maho na koee, ja karta sirthhi ko saje aape jaane soee.

Sabh gun tere me nahi koe, Vin gun kite bhagat na hoe. Suaste athhe bani barmao, Satt suhan sada man chao. Kawanu su vela vakhat kavanu, Kavanu thhitt kavanu varu. Kavane su rutti mahu kavanu, Jitu hoa aakaru.

I think he means Sikhi by school and by bad grade he means lower level of concentration and if it is so, He is definitely under full kirpa of Waheguru ji becoz "Aapas kau jo jane neecha, Sou ganiye sabh te oocha." Wheguru ji ka Khalsa wAHEGURU JI KI fATEH

Bhai Santokh Singh ji tells in SURAJ PARKASH as under:- "Mam sikh hoe ju seva kare, neeve man bhagti ko dhare." [if one does seva after becominga SIKH he/she would be attaining the bhagti with submissive mind(neeva mann) easily] "Mam Sikh pyaro deg ju kare(If guru ka sikh makes LANGAR), Chudat naran ki chhuda su hare.(it removes hunger of all) Swad deg meh bahuto rahe, je pahuliya gursikh ahe. (Deg mean langar is very tasty if it is prepared by Pahuliya i.e.amritdhari) So, langar should preferably be prepared by Amritdhari and GURBANI also endorses the above view of Bhai Santokh Singh jias under:- "Abhe niranjan param pad tis ka bheekh hoe, Tis ka bhojan Nanka virla pave koe." Means one,who is beggar (Bheekhak) of Abhe Niranjan(Akal Purakh) and if he prepares the food/langar/bhojan, very very rare people would get it.And in sikhism for being Bheekhak of Abhe Niranjan, one shall have to be Amritdhari first becoz :- "Gur satgur ka jo sikh akhaye, Su bhalke utthh har nam dhiave." and NAM is given by punj Piyares only in presence of Guru Granth Sahib during AMRIT SANCHAR only. So if we want to attain the khushi/joy of Watguru ji we should do seva in Langar ond other seva preferably after becoming Amritdhari. Bhul chuk khima, Wahuguru ji ka Khalsa Waheguru ji ki Fateh.

"AMRITSAR SATGUR SATWADI JIT NAHATE KAUA HANS HOHE" "RAM DAS SAROVAR NHATE ,SABH UTRE PAP KAMATE. NIRMAL HOE KAR ISHNANA, GUR POORE KINO DANA." "RAM DAS SAROVAR NEEKA, JO NHAVE SO KULL TARAVE UDHAR HOA HAI JI KA." "GUR SATGUR KA JO SIKH AKHAYE, SU BHALKE UTTHH HAR NAM DHIYVE. UDDAM KARE BHALKE PARBHATI, ISHNAN KARE AMRITSAR NHAVE." All these quotes are from GURBANI in GURU GRANTH SAHIB.

Why not GURU NANAK DEV JI at no. one on the list who used to sleep late night due to UPDESH and SIKHYA till late night to the sangat where ever GURU JI reached and waking PICHHAL RATI mean the time between 0.00-3.00 a.m.,and so was BHAI LEHNA JI ( LATER ON GURU ANGAD JI)who used to keep himself bussy from PICHHAL RATI to LATE NIGHT in the seva OF GURU NANAK DEV JI,and also GURU AMAR DAS JI who at the age of 65 started SEVA of GURU ANGAD JI and used to walk 5 miles on foot in mid night to the river BEAS to fill a pitcher of water and bring it( for ISHNAN of GURU ANGAD DEV JI) on his shoulders walking 5 miles again and reaching at KHADOOR SAHIB before PICHHAL RATI.There are a lot of examples in our SIKH history. GURU SAHIB teach us to eat less and only than we wold be able to sleep less:- "ALP AHAAR SULAP SI NIDRA, DAYA CHHIMA TAN PREET." (Ramkali PATSHAHI 10} "Thorha suve thorha he khave" (BHAI GURDAS JI} "NEED KYO AYEE SHAM SUNDER TAJ" and "BHINNI RENARIYE CHAMKAN TARE, JAGEH SANT JANA MERE RAM PYARE" ( GURU GRANTH SAHIB JI) Bhul chuk khima, WJKK WJKF

Yes, AMRIT CHHAKNA means addmission in school of SIKHI and than start our spritual life in the pious HUG of GURU GRANTH SAHIB JI(GURBANI) and there after step by step become a TRUE SIKH for which we are still marching ahead yet. Bhul chuk khima ,Wjkk wjkf.

Thanks AZAD JI for starting discussions on such an important and burning topic. When a verdict has been given by GURU GOBIND SINGH SAHIB JI to not give recognition to graves as :- "GORH MARHI MATHH BHOOL NA MANE" Why a shrine is being constructed on the so called ANGEETHHA of a great sikh personality who during his life time has been spreading the message of GURU SAHIBANS in SANGAT.If this shrine is not demolished ,after some year the puppets of THEKEDARS of SIKH PANTH would not hesitate to call the building under reference as DARBAR SAHIB SACHKHAND MASTUANA SAHIB and the saint will be referred as DHAN DHAN BABA........... which would create an unnecessary struggle between SIKH & SIKH. So very one should try at his/her level best and send e-mails to SGPC,AKAAL TAKHAT SAHIB and any other forum so as to build up a strong view point in support of AKAAL TAKHAT and compell the trust to either domolish of the infrastructure under construction preferably or to change the out look of the same so that it does not resemble with SRI DARBAR SAHIB SRI AMRITSAR SAHIB. This is not only the duty of SGPC or 5 SINGH SAHIBAN but of entire KHALSA PANTH becoz this is the prestige issue of the PANTH and not of the SGPC or paid employees of the SGPC who mostly ( if not always) have proved to be the puppets of the THEKEDARS of the PANTH.