MokhamSingh

ਨਾਮੁ ॥ नामु अमोलकु रतनु है पूरे सतिगुर पासि ॥ Nām amolak raṯan hai pūre saṯgur pās. The Naam is a Priceless Jewel; it is with the Perfect True Guru. ਸਤਿਗੁਰ ॥ सतिगुर सेवै लगिआ कढि रतनु देवै परगासि ॥ Saṯgur sevai lagi▫ā kadẖ raṯan ḏevai pargās. When one is enjoined to serve the True Guru, He brings out this Jewel and bestows this enlightenment. <a class="dict" href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਧੰਨੁ" ;="">ਧੰਨੁ ਵਡਭਾਗੀ ਵਡ ਭਾਗੀਆ ਜੋ ਆਇ ਮਿਲੇ ਗੁਰ ਪਾਸਿ ॥੨॥ धंनु वडभागी वड भागीआ जो आइ मिले गुर पासि ॥२॥ Ḏẖan vadbẖāgī vad bẖāgī▫ā jo ā▫e mile gur pās. ||2|| Blessed, and most fortunate of the very fortunate, are those who come to meet the Guru. ||2||

ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ ॥ Manmukẖ kathnī hai par rahaṯ na ho▫ī. The self-willed manmukh talks about it, but does not practice it. Khalsa Ji Look at the word "rehat" in SGGS , it is used about 70 times. Read Guru Gobind Singh Ji's prescribed rehat.

<br /><br /><br />Khalsa Ji Gurbani states that kalyan is not possible without Naam. Naam can only be obtained from Sggs. Without rehat the japped naam (accumulation) is lost.

<br /><br /><br />KhalsaJi Anyone is allowed to meditate on Waheguru's name. For a rehatvaan Gursikh this meditation will lead to kalyan (liberation from the karam cycle). For a non-rehatvaan person this meditation will give temporary naam rass and ridh sidh (spiritual powe) but without rehat there cannot be kalyan.

Penji Guru Gobind Singh Ji's mukti nama states that a Gursikh should not marry into dhadke {paternal} and nanakeh {maternal} surnames i.e you have two surnames and so does the guy so you have to make sure that your surnames do not clash.

Khalsa ji You may find some information on this link too: http://www.sikhnet.com/pages/tyingturbans

Khalsa Ji With Waheguru's beant mehar and the asees of the Sangat , chapter 4 of Vairaag Shatak English translations can now be downloaded as a pdf file: http://www.scribd.com/mokhamsingh

Khalsa Ji With Waheguru's beant mehar and the asees of the Sangat , chapter 4 of Vairaag Shatak English translations can now be downloaded as a pdf file: http://www.scribd.com/mokhamsingh

CHAUPAY "BHAV MAEH VAEHIPURKH VADBHAGHI. ITT UTT VOGH CHAAH JIHTYAGHI. KARR NIVAAS GIRR KANDHARMAAHI. PARAM PRAKASH ROOP HARRDHAIYHI." {36}. "TISSEH DHIYAN KEAANAND KARKE. TINHEH DRIGGHAN TE UDHAKJOH SARKEH. BAESS NISSANK ANKK KEMAAHI. ACHVIHEH VIHANGH MARTTJALL TAAHI." {37}. Itt-utt = here and therei.e. life and after life. Kandhar = cave. Drighan = eyes. Udhak = water.Vihangh = bird. Sart = flowing. sarkeh = is flowing. Nisankk = fearless. Ankk =in the laps. Achveheh = are drinking. In this world only thoseare vadbhaghi {blessed} who have forsaken the desire for material pleasures andhave taken abode in the metaphorical cave high up in the mountains for the sakeof meditation of the Lord. It is the result of this unrelenting love that theireyes are drenched with the tears of bliss. The birds sit in their laps andtaste these drops of tears in an non fearing manner. {37}. CHAUPAY "DHANN JANNOH KIUMMRAH AISEH. PARRI HOTT KAE BHAAKIJAISEH. HAMM MATT MANDH ADHANNKUBHAGHI. BHUGHAT MUKT BIBBH TEVAIRAAGI." {38}. KEWAL VIARTH MANORATHSANGHA. MAMM SHUBH AVADH BHAVATTPARR BHANGHA. BAAPI BAAGH TADHAAGH KINAREH. SUNDAR MANDAR HOHEHHAMAREH." {39}. Adhann = without wealth.Bipp te = from both. Avadh = lifespan. Bhavatt = does happen. Bhangha =finishes. Tadagh = Pool etc. Those people are trulyblessed whose life is spent in the said manner. We with mandh budhi {lowintellect} and bad fortune are not blessed since we have not turned our backson material indulgences and sought the sanctuary of mukti {liberation} invokingdeeds. {38}. With desires of futilefantasises my precious life is being eroded. In other words a flight of fantasytakes place that on the banks of a stream may there be large beautiful houses.{39}. CHAUPAY "SUPAGH BHAVANI SEHTEH ANTARR. KAREH SOH KREEDA KELNIRANTARR. ASSS MANN RAJ KAUTAKEHDHIAYVAT. ASSI AUKHAH PARREHBITTAVATT. {40}. KINCHATT SANCHITT BHOGHMAJJARI. PARRI HOTT HATT VAESHAMARRI. TINNOH SAMAAN SOH DIVASSHAMAREH. KABB AAVENGHEH HEHSAMRAREH." {41}. Subhaagh = beautiful.Bhavaani = female. Kreeda = indulgences. Kel = sexual intercourse. Nirantar =continuous. Manoh raj = desire. Aukheh = age. Samrareh = Oh ShivJi. Kinchat =few. Sanchitt = acquired goods. Hath = finished. With beautiful female mayI indulge in sexual intercourse within these houses , it is with these thoughtsthat my mind is always contemplating and my time is being eroded in suchfantasises. {40}. The few indulgences thatI did engage in , my age is being eroded in such. Oh slayer of Sammardemon! {ShivJi}! When will I see the days that are on a par with maha purash{spiritual people}? {41}. DOHRA "NIJJ BHAVV HITTBHAVV TYAGH HITT BOH BHAVV MAEH BHAVV DHIAUY. SEKH AIYU NIJJ KABBVIANGH SUKH SOH TATHA VIHOUH." {42}. Bhavv = liberation. Bhavv= world. Bhoh = oh. Bhaav =ShivJi. Sekh = the rest of. Viangh = will be spent. For the sake of kalyan{liberation} and worldly renunciation , oh ShivJi! I meditate upon you. When will the rest oflife be spent in bliss , please bless me with this bliss. {42}. DOHRA "BHARAT SHATAKVAIRAAG KOH DHAIY CHATURTHOH BUSS. KARI SHUBH ISHA BHARATNRIPP TAH BINN JEEVAN PUHSS." {43}. The fourth adhaiy{chapter} of Bharthari Ji's Vairrag shatak has been completed. In this chapterRaja Bharthari has described good desires without which life is akin torubbish. {43}. ITT CHATURTH ADHAIY{4}. {End of fourth chapter}.

Khalsa Ji The doubts regarding the authenticity or teachings of SGGS Ji are due to the fact when someone has not yet attained "Naam Rass" {sweet taste of Gurbani}. Gursikhi is not only about the after life. Gursikhi is about attaining the ultimate pleasure in this life. As humans we all yearn for pleasure but the sad fact is that we run after temporary and torment inducing pleasures. When a person acquires Naam Rass {taste of Gurbani} , all other pleasures seem futile. To question everything is human nature , but faith can move mountains. Associating with faithless cynics will be the cause of ruin. Associating with Gursikhs will lead to bliss.

DOHRA "AHOH KHIMMA KARRKALOH KE SAHEH N DUR BACHNAADH. SODEH MOHEH KUVAAK PARRKARR JAACHAN SEVAADH."{29}. It is really acharajh{amazing} that I have not tolerated the insults of fools in a patient andforgiving manner but:- For the sake of servingothers {for financial or physical gain} , I accepted the insults/harsh words offools. {29}. DOHRA "SEET VAAT AATAPDASUEH PUNNA KALESH KADHAMBH. MAEH N SAHEH TAPP DHAARKARR SODEH BEECH KUTAMBH."{30}. Bitterly cold wind ,burning sun , and other torments I have not endured by engaging in tapp {strictendurance}. I did not face thesetorments by engaging in tapp {strict endurance} but I endured all thesetorments owing to the moh {attachment} to my kutambh {family}. {30}. DOHRA "DHIYAHOH DHANN KOAHEH NISEH MANN KRIT BACHAN SANEM. ISHAR KE PADH PADHAM KODHIYHOH TIOH N SAPREM." {31}. In the way that Imeditate with mann {mind} , bani {words} , and sareer {body} day and night formaterial wealth/pleasures. I have not ever in that way meditated with love anddevotion on the Lord's name. {31}. DOHRA "EH GUR PASCHA TAAPURBHAOH N AATAM VITT. BINN BICHAAR MAEH MUGHADHKO LAYOH VISHYOH BHAVV JITT." {32}. It is with utmost regret thatmy heart is void of the metaphorical wealth of the Lord's name. The reason forthis state is because I , the ultimate fool , have been conquered by worldlyvisheh {debauchery}. {32}. DOHRA "DUSHT ADRISHT SANEHYUT URR KAGGAR PARR VARRAN. BHOG RAAG MAEH SOH NLAHEH ANKK VICHAAR AVARRAN." {33}. Adrisht = accumulation ofpast deeds. Saneh = tel = oil. kaggar = paper. varran = words. Avarran =destroy. Raag = prem = devotion. On the metaphorical paperof my mind has been written the words of bad deeds with the metaphoricaloil/ink of material attachment. That is why:- The mind perpetuallyfocuses on indulgences of debauchery. These metaphorical writing on the mind donot wash away. Only aatam vichaar {divine knowledge} can erase these inscribeddeeds. {33}. That is why do the benti{humble request}:- SORTAH "PRABHU ANAATH KENAATH MAEH ANAATH KE MAATH PARR. KRIPA DRISHT KE SAATH ,SHIVA NAATH NIJJ HAATH DHARR." {34}. Shiva = Parbhati.Shivanaath = ShivJi. Heh anaatha de naath {Ohmaster of neglected} Prabhu {creator}! Upon my anaath's {neglected} head , hehShivJi {creator in the form of}! please place your merciful hand. {34}. DOHRA "BINN BAIRAAG BIBEKMAEH TAVV PADH PANKAJ TEK. SRI SHANKAR MAMM SHANKRODE VAIRAAG BIBEK." {35}. Shankroh = do kalyan =liberation. I being void of vairaag{renunciation} and bibek {distinguish between good and evil} take shelter inyour name Lord. Heh Hari Shankar {creator} by bestowing vairaag {renunciation} andvivek {distinguish between good and evil} please provide me with kalyan{liberation}. {35}. To be continued...............

Khalsa Ji This world/universe is made the way Waheguru desired.

Khalsa Ji Gurpuri is Guru Ji's abode , i.e. a pleasant place where a Gursikh will go after death.

Khalsa Ji If someone lies to the panj pyare it is due to the fact that they are scared of the consequences of telling the truth. Khalsa Ji it is easier to face the wrath of the panj pyare then it is to face the wrath of the doot in Waheguru's dargah.

Khalsa Ji The above line from Gurbani says that people commit sins behind closed doors thinking that on one can see them but the reality is that since we can see ourselves and since we are Waheguru , then there is no hiding. In other words we cannot hide from Waheguru , we cannot fool Waheguru , and we cannot decieve Waheguru.

Khalsa Ji When Waheguru Ji had the furnah {desire} to become anek {many} , the universe etc. was created. In nirgun roop {worldly} Waheguru placed himself under the influence of kaam/krodh/lobh/moh/ankaar {lust/anger/greed/attachment/ego} thus as humans we are Wahegur sargun saroop. To get back to the state of Sat Chit Anand Ishvar {eternal bliss} we have to lose our vashna and become mukt {liberated}. Waheguru naam simran {contemplation of Wahegur's name} takes us back to our original roop. This journey of losing our vashna {desires} may be accompolished in this life time or it may take more janam {births} depending on our yearning for it and the subsequent effort put into Simran. By adopting Gursikhi we begin to walk on the right path. Even if we don't lose our desires entirely in this life time but by engaging in Gurbani our future will be more pleasant.

Khalsa Ji Whaeguru is agam since we cannot touch/smell/see with eyes/taste with tongue in the nirgun form. Waheguru is near because all humans are the embodiment of Waheguru. The reason why we can't see Wahegur is because we haven't lifted the veil of materialism.

DOHRA "AISEH SHANKAR VANTTDINN HEH HARR SHANKAR SHAMBH. HOYE KABB SAMM MUNNAN KEMAEH VICHROH TAJJ DAMBH." {22}. Shankar = kalyan =liberation. Shambh = Shiv Ji. Heh Hari {oh Lord}! OhLord the provider of liberation. The days of liberation which are on a par tothose of munni-jann {spiritual people} , when will I see such days? That iuswhy I wish to abandon material pleasures. {22}. DOHRA "SVARAG AKHYEH SUKHLAABH HITT KAREH MAKHAADH SRAAGH. KAREH YAAGH RIKH VAAKGRAEH PUNNA MUNNAN MANN TAAGH." {23}. Those pleasures of svarag{paradise} which are without naas {permanent} , in order to obtain such yaghetc. are undertaken with utmost devotion before they can be acquired. For thesake of these pleasures I accepted the instructions of rikhi-jann {spiritualpeople} and undertook yagh {strict endurance} , but I have come to know that Ihave been the victim of robbery at the hands of these munni-jann {spiritualpeople}. {23}. Prashan {question}: Howdid the Rikhi-jann rob? DOHRA "TAH KRITKEH PHALLKOH JABBEH PRAAMRASS MAEH KEEN. JANNAT PEEN BHAE MAMMRIDHAE HOYE PUNN JABB KHEEN." {24}. Tah krit = those deeds.Praamrass = contemplated. Jannat = produced. Peen = mammoth/big. Kheen =destroyed. When I contemplated thefruition of such deeds with Sant-jann {spiritual people} , I then filled withimmense fear the likes of which can only be seen upon the depletion of goodkaram {deeds}. {24}. DOHRA "GHIRAT NAAK GHIRTEHADHEH PURAKH PAKHAAN TURANT. SEHAT KASHT TEH KASHTTARR ANBHAV KARAT SOH JANTT." {25}. Naak = svarag = paradise.Ghir = pahadh = mountain. Adheh = underneath. Pakhaan = stone. Turant = veryquickly. Man falls from svarag {paradise}in the same speedy manner in which a stone falls down from a high mountain ,the pain/torment endured can only be described or understood by someone who hasexperienced this themselves. {25}. DOHRA "JANAM MARAN DRIDHKARAN KOH ATT DRIDH KARAN SOH BHOG. TAH HITT MAEH KRITT KAREHBHAVV KOH MAMM SAMM KHALL HOGH." {26}. Janam-maran {the cycle ofrebirths} is the direct result of visheh bhog {indulgence in debauchery}. Thosedeeds I have committed to the full , that is why who is more moorakh {ultimatefool} than me? {26}. DOHRA "BHOG BADHAIY KARRMUNNOH MOHIH LUBHAYOH CHITT. KARAM GHARAT MAEHEHDAARMAMM HARYOH MUKT SUKH VITT." {27}. The praises of theindulgences of svarag {paradise} by minni-jann {spiritual people} enticed my mindextremely. In this way by engaging in the ritual endurance of yagh I was thrownin the bottomless pit of indulgences whilst I was robbed blindly of mukht roopsukh {liberation}. {27}. SORTAH "KARR SANTOKH BIBEKTAJEH N GRIH KE UCHITT SUKH. TYAGHEH BHOG ANEK PRAMMANVIDESH KALESH KARR." {28}. Together with santokh{state of satisfaction} and vichaar {contemplation} I have not abandoned thehomely creature comforts , but as a result of wandering around and the painfulphysical condition I have abandoned numerous physical indulgences. {28}. To be continued..............

<br /><br /><br />KhalsaJi In the meantime why not listen to the complete katha of 1st patshahi and 10th patshahi by Gyani Takhur Singh Patiala wale. Also Dr. Ajit Singh Aulakh has done the Punjabi steek of SriGurPratapSuraj Granth in eleven volumes.

DOHRA "RIKHAN KHIMMAH KARRKALOH KE SODEH DUR BACHNAADH. MAEH BHI SAHEH KUVAKPALLKARJAACHAN SEVADH." {18}. Rikhi-jann {spiritualpeople} have endured the insults of the mools in a patient and forgivingmanner. I too have endured such insults but in my case it was for the sake ofmaterial pleasures. {18}. DOHRA "SEET VAAT AATAPDUSHEH PUNNA KALES APAAR. MUNNAN SAHEH TAPP DHAARKARR HAMOH SAHEH SAHEH NAAR. " {19}. Vaat = air. Aatap =sun/heat. Duheh = difficult. Bitter cold wind ,extreme heat , and enormous difficulties have the munni-jann {spiritual people}endured. I too have endured such difficulties but in my case it was for themoh{attachment} of istri {female}. {19}. DOHRA "HARR PADH PADHANJUGGAL MUNOH DHAYIOH MANN KRIT BAACH. PRAANOH KAPP DINN RAATMAEH MIAYOH DHANN KE SAANCH." {20}. Padham = kamal = lotusflower. Krit = physical body. Juggal = both. Munni-jann {spiritualpeople} have tightly clasped both of the metaphorical charan kamal {feet} ofHari {creator's name} through mann {mind} , baani {speech} , and sareer{physical body}. I too spent all my breaths day and night in deep meditation ,not for Hari {creator} but for material wealth. {20}. DOHRA "KHIMMA TRIPTYUTDURBACHAN SAHOH TAJJO GRIH BHOG. SRUCHDHYIOH HARR PAYOUMAEH TABB TAA SAMM PHALL HOGH." {21}. When I adopt a forgivingnature together with tripti {state of satisfaction} , be able to accept harshwords , and having renounced all the homely creature comforts. When I willmeditate on Hari's {creator's} name , only then will I receive phall {fruition}on a par with them. {21}. To be continued.............

<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=159&punjabi=t&id=6651#l6651">ਪੰਨਾ 159, ਸਤਰ 2 ਨਚਿਐ ਟਪਿਐ ਭਗਤਿ ਨ ਹੋਇ ॥ नचिऐ टपिऐ भगति न होइ ॥ Nacẖi▫ai tapi▫ai bẖagaṯ na ho▫e. By dancing and jumping, devotional worship is not performed.

SHANKAR SHAND "JIS PUNN BANN MAEHSARD HIMKAR KIRN PARNIT CHAAR. BANN TAAS MAEH KARR BAASMAEH NIRVEDH SAEHIT VICHAR. MAMM CHITT KOH HARRCHARANN KI TARR SHARAN HOYE SARAGH. JABB IMM BATAVOH BIMMALRAENA TABBHI MAEH BADBHAAGH." {13}. Punn = pure. Sard = coldweather Sept./October. Himkarr = Moon. Chaar = Beautiful. Nirvedh = Vairaag =renunciation. Saragh = with love. Bimmal raena = moonlit night. In the pure and pleasant jungle where moon's rays areseen in the winter season. May I residein that jungle and contemplate Atam Vichar {soul searching} while in a state ofvairaag {reunciation}. May I become attached to charan {Naam} of ShivJi withthe utmost love and devotion. Upon spending this moonlit night , only then Ishall consider myself to be vadbhaagi {truly blessed}. {13}. DOHRA "TAJJ SUTANTARR BHAVBHOG KABB LAKHOH NIJAAMAT AAP. DEH BIKHEH SANDEH BINNVICHROH TABB NIH PAAP." {14}. Sandeh = deh adyaas =ignorance of self. Niha paap = Punn saroop {good deeds}. Upon abandoning worldlypleasures when will I consider myself Atam Saroop {soul}. When I remain in the deh{physical body} but wander around in a state on non deh adhyaas {consideroneself as soul rather than body} , only then will I come to realise PunatamaSaroop {pure/unadulterated soul}. {14}. DOHRA "MUNOH KARAM JO JOKARE SO SO HAMM HOOH KEEN TINN KARMOH KE FALOH KARRHAMM TAAGHEH MATT HEEN." {15}. Whatever deeds werecommitted by the munni-jann {spiritual people} , I too committed such deeds butI matt heena {without sense} have been the victim of theft. {15}. Prashan {question}- Inwhich manner have you been robbed? Uttar {answer}:- DOHRA "MUNNAN LAEHOH SHUKHROOP PHALL HAMM HOOH DUKH PHALL LEEN. KAREH KARAM SAMVIKHAMMPHALL IYOH MAEH TAAGHYOH DEEN." {16}. Munni-jann {spiritualpeople} have attained the pleasure fruition of these deeds , whereas I haveattained the fruits of torment. The committed deeds by munni-jann {spiritualpeople} and myself were samaan { on a par} but the phall {fruition} has beenultah {upside down} and in this way I have been robbed. {16}. Prashan {question}- Inwhich way were your karam {committed deeds} similar to those of munni-jann{spiritual people}? Uttar {answer}- DOHRA "MUNNAN TAJEH GRIHUCHITT SUKH KARR SANTOKH BIBEK. AHANGH VIDESH KALESH KARRTYAGHA BHOG ANEK." {17}. The munni-jann {spiritualpeople} had done the vairaag {renunciation} of worldly pleasures but I underthe desire for materialistic pleasures have endured an abundance of torment ,but have the desire to abandon these pleasures. {17}. To be continued.................

Khalsa Ji What are your thoughts regarding the information given here? http://satguru.weebly.com/satguru-nanak-sahib-in-north-carolina-usa.html Many thanks.

Khalsa Ji Kachi bani is anything that does not conform to the sidanth {core theme} of SGGS. Dhaarna , Kavishri , Dhadi , etc. are NOT kachi bani because they sing the sidhant of SGGS. A preacher will speak the meanings of SGGS. Some preachers will sing the meanings of SGGS. Examples of Kachi bani are where a preacher says/sings anything that does not conform to the core/central theme of SGGS.

SHANKAR SHAND "KABB DEHANGH MAEHARTHEEN SARBANS JORR KARR KARR DEH. KABB TARUN KARNEH SAATHANTHEH KARAN POORAN HOYE. DUSHKAAM KOH PRANAAM JONITRIYAGDHAD APAAR. TIH DUKH SEEMA PIKH DAROHNIJJ MANDH KARAM NIHAAR."{12}. Artheen = beggars. Karr =with. karr = hands. Tarun = new. Dushkaam = immoral deeds. Parnaam = fruit.Trighdaadh = lifeforms such as snakes etc. Seema = remedy. Pikh = having seen. With both hands bestowingall my worldly possessions to the needy. When will this be so? With daily new vigour maymy anthishkaran {mind} fill , when will it fill? The life forms such asthose of snakes etc. which are the result of immoral deeds , the likes of whichalarm me immensely! Seeing these committed deeds frighten me so! {12}. To be continued...............