MokhamSingh

Khalsa Ji What happens when we stop washing/bathing? What happens when we stop doing jhaadhu/pochah {sweeping/cleaning} of our houses? What happens when we stop washing our dirty utensils? What happens when we stop washing our clothes? The answer is that everything will become dirty and polluted , i.e. unusable. Khalsa Ji , In the same way Gurbani is a detergent that washes/cleanses maya from the mind. If you are not convinced then try reading Gurbani continuosly for about forty days and then see how you feel? Our minds are polluted with maya and Gurbani cleanses this away thus making it clean and tidy for Naam to take abode.

Khalsa Ji When I took Amrit we were told not to wear red or green Dastaar or clothes. Later I met an elderly Nihangh Singh who explained that green is symbolic of Islam and the clour red is placed on a dead body in the Hindu faith. The red colour is also a sign of Devi worshippers. There may be other reasons but since then I have accepted these reasons.

KABITT "GANGHA TEER PARRUTT HIMM GHIRR SILLAH PARR, BAANDHEH PADHMAASAN KOHMANN INDREH JEET KEH. BRAMH KE DHIAN KI ABHKAHVIDH SOH NIVAAS, YOG NINDHA MAAHEH KAROHHAROH TAAP CHHETKEH. JATTAR KURANGH KAREHSINGHROH SANGH KANDHOO MOHEH, SUKH SOH ABHEET MOKOHJAANEH SAMM BHEET KEH. PARBHATI NAATH MAEHANAATH KE ABHEET VAAREH, UTTAM DIHAREH KABB AAVEHAISEE REET KEH."{9}. Himm ghirr = Himalyamountain. Abkhah = Samadhi {undivided attention} without desires. Jattar =aged. Sringhoh = horns. Kandhu = itching. Padhmasan = left foot on the rightlap , then taking the arm behind the back and with the right hand holding bigtoe of the right foot. Keeping the chin four fingers away from chest andfocusing the vision between the brow. Abheet = without fear. Bheet = wall.Parbhati naath = Parbhati's husband i.e. Shiv Ji. Either on the banks ofthe Ganges or high up the Himalayan mountain , by adopting the padhmasanposition May I be able to win over my thoughts. Using the techniques ofBramh Gyan {divine knowledge} May I take abode in yog , thus removing the taap {torments} of themann {mind} in this nirvkalap smadhi {desire less state}. May aged antelope comeand rub their horns against me , may they consider me to be a mere wall. Heh Parbhati de svami !{oh husband of Parbhati i.e. ShivJi}! When I will I be able to glimpse suchuttam {superior} days! Please make me dharr toh rehat {fear less}.{9}. DOHRA "NIJJ VIKHAAN KARRHARRAN KARR SANGHARSHANGH MAMM DEH. MOHEH KHABAR HEH HARR NHAVEH MAMM ASSS DEH."{10}. Vikhaan = horns.Sangharsheh = the act of scratching/itching. Asss = in this way/manner. When will antelopescratch my body with their horns? and I be unaware of such actions , heh Hari! {ohLord}! may I be in a state where I am unaware of my physical existence. Whenwill my deh {physical body} become like this?{10}. To be continued.................

SAVAIYAH "PUNN BANEH BASSKAUN DINNEH BHANOH BHOH SHIV SHAMBH JATTEEH SAMRAARI. NAAGHAN MOTINN HAARAN MOHUTT SHATTAR BALLI SOH SAMITTAR MANJHARI. MAHINGH MANNI MRITT PINDHVIKEH MADH PHOOLONKEH SAATHAR PAATHAR BHAARI. VANN TRINN BEECH TRI AANBIKEH , SABH MAEH SAMM HAVAEH KABB DHRISHT HAMAARI. {8}. Punn = pavittar = pure.Baneh = in the jungle. Boh = heh = hey. Shiv , shambh , jatti = dreadlockedhair. Samraari = slayer of demons i.e. all these are the names of Shiv Ji. Mritpindh = mound of earth. Saathar = bed. Vann trinn = grass/weeds etc. The desire is to spend mydays in the jungle reciting the praises of Shiv Ji. In the snakes and pearlnecklaces , in the friend and foe , in the mounds of earth and precious gems ,in the soft bedding and rock hard bedding , in the weeds/grass and sundaristriah {beautiful females} etc. when will I attain samaan drishti {seeing themall on a par i.e. be unaffected by materialism}? {rhetorical question}.{8}. To be continued................

KABITT "KAAL EH PUNAGHMI NSOH TOH BHAYOH BRITHA, KHEEN TANN DHEEN MANNDHEEN NAARI RAMNEEK MAEH. SAEKREH KALESOH KOHPARVESOH KARR VIAKUL JAISEH, SOH DISSAH SAEHI SEHKAHAAH KAHAAH TEEKH MAEH. JOH JOH KAROH KAAM SOHSOH DEHAT DUKH GRAAMH MOKOH, AHOH VAHEE APP KAAM RAKOHABB TEEKH MAEH. PRABHAL ADISHT DUSHTJORAT ANISHT MAAHEH, TAH KE SHAANT BINNAHSHAANTNAAHEH CHEENOH NEEKHMAE."{6}. Punna gameen = acquiredas a result of good deeds. Kaal = time/era. Ramneek = beautiful/pleasant. Viakul= extremely tormented. Graamh = all. Prabal = very potent. Adisht = karam =deeds. Anisht = doing bad. The manukha janam {humanlife} that was acquired as a result of past good deeds has been squanderedduring this life time. As a result of considering myself to be sareer {physicalbody} my mann {mind} focused on the physical indulgence of beautiful females. As a result of engagingin hundreds of painful actions I have become utterly tormented. I have enduredthis torment as a result of my behaviour/actions. How much further can I say ofmy torment? {rhetorical question}. Whatever action I hadengaged in created an abundance of dukh {torment} , haih afsos! {sigh} I amstill performing such deeds. My past deeds are so compellingthat they force me to contemplate corrupt thoughts. I will not become shaant{at peace} until these karam {deeds} are extinguished , I know this to be wiseand correct. {6}. DOHRA "NASHT ADHRISHT GYANBINN GYAN N BINN VAIRAAG. TAANTEH BHAV NIRVEDHPRADH , JAATEH BHAV DUKH TYAGH."{7}. Adrisht = karam = deeds.Bhav = ShivJi. {2} = sansar =world. Nirvedh = vairaag = renunciation. Pradh =please give me. Without gyan {divineknowledge} the karam {committed deeds} do not extinguish , and without vairaag{renunciation} Gyan {divine knowledge} cannot be attained , and that is why hehShivJi! {oh Lord}! please bless me with Gyan {divine knowledge} the likes ofwhich erode the torments of this world. {7}. To be continued................

KABITT "SUNDHRI KE BHOGHANMAEH SUNDHAR EH KAAL GHAYOH, DHAAR KE BHAVOT BHAVYOHSOGH MAGH CHIRR MAEH. PAYHOH ATT KHEDH GHAYOHTHAAKH NIRVEDH ABB, CHAYOH GANGH TEER PARRBHAYOH UTT GHIRR MAEH. TUNGH HOYHEH TANN BAARNAIN POOREH PREM BAAR, KANTH DABHEH NAAMOH CHAARGANGHA JAANKEH SIRR MAEH. BHOGH NARKAGANGH KE HETKOH NA BHAJOH ABB, KAROH AISEE BIDH BHAVOHBHAV MAEH N PHIR MAEH." {5}. Sundri = istri = female.Bhavot = world's support. Magh = path/route. Nirvedh = vairaag = renunciation. Ghirrmaeh = cave in mountain. Tungh =high/standing. Baar = water/tears. Namoh chaar= Naam Simran. Niragan = fire of hell. Bhavoh bhav maeh na = no desire towander around in this world. This beautiful time hasbeen spent in the bhog {indulgence} of istri {females}. I have wandered aroundthis world for a long time as a result of which I have achieved sogh {sadness}.I had focused on material pleasures. I have achieved immensetorment as a result and I am now tired of such pursuits/activities. I nowdesire vairaag {renunciation} from these indulgences. I wish to spent the restof my days either on the banks of the river Ganga or a cave in the highmountains. May be body be standing.May my eyes be saturated with tears. May my heart be suppressed with themetaphorical water of prem {love} whilst I engage in the Lord's Simran. May I renouncethe visheh {physical indulgences} that give rise to the fierce fire of hell. OhLord! endow me with such technique which eliminates the need to wander aroundin the world over and over again.{5}. To be continued..................

KABITT "NAIEKHAE NAVOUHGANGA PAATH SAATH NAATH TUMEH, SUCHH PHOOL PHALOH KARRROOCH DHARR DHAIVENGHAE. DHIAN JOGH DHIAN TEROHTAAMEH LAAGEH MANN MEROH, SAEL DHARRI SILLAH KEPRAYANK PAE SUHAVENGHAE. SUKHI NIJJANANDH KARRPHALLA HAARI RATT TARR, GUROH KE BACHAN SOHCHARAN THAAREH BHAAVENGEH. SAMRAARI THAARI KRIPAANSAAREH SAAREH, DUKH SAAREH HAMM JADHOHSOH DIHAREH KADHOH AAVENGHEH." {4}. Ganga paath = Water ofGanga river. Naath = heh svaami =oh Lord. Sudh = pavittar = pure. Rooch = preeti= with devotion. Sael dharri = cave in a mountain. Sillah = rock/stone. Prayank= large bed. Nijjanand = Atmak bliss. Phallahaari = a diet of fruits. Ratt =preeti = devotion. Soh = with. Thaareh = yours. Samaari = Shiv Ji. Thaari =yours. Saareh = to burn away. 1. Heh Naath ! {oh dearLord}! First I will bathe and wash with Ganga Jall {water of the Ganga river} ,then I will proceed to give you ishnaan {bathing} with Ganga Jall. I willcollect pure fruits and flowers from the orchards and present them to youwhilst I engage in your Simran {meditation}. 2. You are worthy ofdhian {being meditated upon} , may I be able to concentrate/focus on you. May Isit on the metaphorical cave bed high up in the mountains as a result of whichI become respect worthy. 3. I will become sukhi{happy} as a result of attaing Atmik Anand {eternal bliss} , I will develop anunrelenting fondness of the diet of fruit , and as a result of developingpreeti {devotion} with Guru's Bachan {divine words} I will become attached toyour Charan {Lord's Name}. 4. Heh {oh} the slayer ofSammar Daent {demon} i.e. ShivJi! When as a result of your mercy I will be ableto burn away my torment , when will I see those days {rhetorical question}.{4}. To be continued......................

"KABITT" "SHAANT DHUNI JAAMNIKI CHANDNI AMITT DUT, TAASOH GANGATEET TALOHUJLOH LASSAT HAIH. TAAMEH SUKHI BAHOOHKAHOOH SHIV SHIV KAHOOH AISEE, BAANI BHANOH JAISEHPRAANI DUKHARAT HAIH. PREM UDHEH PAATH SAATHDRIGH BHEEGH JAAHEH KABB, AAVEH SAAHEH SAAHEH MAUROMANCH PULKAT HAIH. BHAVV KE ABHOGAN TEBHAYHO ABB UDHBEGH, KAROH AISEE BIDHI BEGHAISEE MORI MATT HAIH." {3}. Shaant dhuni = Silence.Jaamni = night. Amitt = limitless. Dutt = light. Taloh = upper portion. Lassat= shining. Dukharat = pained owing to torment. Udheh = known. Paath = droplet. Drigh= eyes. Shah saheh = sighing. Bhav = world. Abhoghan = immoral indulgences.Udhbegh = vairaag = renunciation. Begh = quickly. It is important to discussthe fourth line first. 4. I have become vairaag {renounced} from the immoralindulgences of worldly pleasures. I am now in a position to receive; 1. In the silence of thenight with the abundance moon light , the upper banks of the Ganges lights up. 2. May I sit in thislight on the banks and recite "Shivaiy namm Shivaiy namm" {name ofthe creator} in a manner similar to a critically ill person begging for mercy. 3. May my eyes become drenchedwith the tears of prem {love} and may I sigh slowly. When will I see suchdays? {3}. To be continued.................

IK ONKAR SATGUR PRASADH.{THE ONE CREATOR , REALISED THROUGH THE GURU}. ATH CHAUTHA ADHAIY ARAMBH{COMMENCING FOURTH CHAPTER}. DOHRA "UTTKANHTAA NIJJCHITT KI KEHEH CHATURTHAE DHAIY. KARAT BINOH NRIPP SUMBHPAHEH SAAT SALOK BANAIY." {1}. uttkanhtaa = desire.Sumbh = Shiv Ji. The heart's desire isexpressed in this fourth chapter. Raja Bharthari does benti {humble request} toShiv Ji in the form of seven saloks. TOTAKH SHAND "IK EK NISIPRIHSHAANT MANNAH. KARR PATARR PAVITTARDISAH BASNAH. KARMA NIRMOOLAN MAEHNIPUNNA. SHIVJI KABB HVAE MAMMAESS DINNAH." {2}. Ik Ek = Solitary.Nisiprih = Desireless/ without attachment. Karr = hand. Patr = Kapphar = Bowl.Basnah = Clothes. Nirmoolan = Uproot. Nipunah = wise. I wish to wander aroundby myself in a desireless and calm state. May my hands be the khapar {bowl} anddishah {direction} be my clothes. May I be chattar {wise} in uprooting thenishkaam and sakaam karm {all desires}. Heh Shiv Ji {Oh Lord}!When will I see such days? {2}. To be continued......................

Khalsa Ji With Waheguru's be-antt mehar and the asees {best wishes} of the Sangat , Chapter 3 of Vairaag Shatak English Translations can now be downloaed in pdf form from the following link: http://www.scribd.com/doc/58916242/Chapter-3-Vairaag-Shatak-English

Khalsa Ji With Waheguru's be-antt mehar and the asees {best wishes} of the Sangat , Chapter 3 of Vairaag Shatak English Translations can now be downloaed in pdf form from the following link: http://www.scribd.com/doc/58916242/Chapter-3-Vairaag-Shatak-English

"CHALEHBHAAT GAATEH. CHIRINGJEEV DAATEH. JINEHKOPH AAGHEH SABHI BHOOPH BHAAGEH. {17}. "SIREHSHATTAR SHAAJEH. DISHA CHAAR BHRAAJEH. KAREEHAIH SAVAARI. KAREE HAIH SAVAARI."{18}. Haih=horses. Karee=done. Karee=elephant. Thosewhose praise is sung by bhatt {singers} in the form of shands {poetic style}and are accompanied by them. They say "heh daateh {oh Lord} may you bechiringjeevi {have a long life}". Many other kings feared the wrath ofthese such kings. {17}. Theirheads would have a shattar {large unbrella} above it , their hukam {command} wouldbe accepted in all four corners of the land. They would ride elegant horses andride elegant elephants. {18}. "INNEHAADH RAAJEH. HUTTEH SAA SAMAAJEH. SABHIKAAL MAAREH. GANNEH KAUN SAAREH. {19}. BHAETEH PURANEH. NAKOH TAHEH JAANEH. KATHAJE PURANEH. SANNH NAAM JAANEH." {20}. Thesekings who once were , who rule with pride have all been consumed by kaal{death} now. Who can count the number of such kings? {rhetorical question}.{19}. Theyhave become puraneh {old} , no one knows them now. Only those who listen to thekatha {meanings} of the Puraans {ancient Indian text} will know of their names.{20}. "PUNNAHTEENH LOKHI. SUNEHOH VILOKHI. NIMEHKEHAKMAAHI. GILLOH KAAL TAAHI. {21}. YUBHABRIDH SHOREH. KAHOON KOH N SHOREH. NAMOHTAA KAALEH. JISSEH SARAB GAALEH." {22}. Furthermorethe beings of the three worlds whose names are in the Shaastras {ancient text}have all been consumed by death in an instant. {21}. Mynamaskaar {salutation} to the mighty kaal {death} who shows no mercy on child ,youth , and elderly. Kaal destroys everything. DOHRA "HANEHHANTH PUNN HANEGHO UTTAM MADHAM MANDH. GANNEHBAROBARR SARDH KOH TAANTEH TAANKOHBANDH." {23}. Mynamaskaar {salutation} to the kaal {death} that does not discriminate betweenuttam {high} , madhamm {middle} , and neech {low}. Kaal consumes all on anequal basis. {23}. KABITT "JINOHDHANOH KARR SABH MILEH MANOH KAAM JABB, TAAKOHBHAYOH SIDH TABB KAHAH LAABH MAAN HAIH. ARINNKOH SIRR PARR CHARAN KOH DHAAR KARR, KAHAHBHAYOH DHAAR DHAAR SOYH SAABHMAAN HAIH. JOHSANEHI JANNOH DHANN KARR MAAN KEENOH GHANOH, KAHAHBHAYO TOHEH BHANOH TOOH KUL BHAAN HAIH. KALPPRAYANT BHOG BHOGENARR KAHAH HOGH JAATEH, ANTTNAASI LOKH SANEH KAAR KAAN HAIH." {24}. Arinn=enemy.Dhaar dhaar=being without fear. Kul bhaan=sun of the lineage. Kalp=one day ofBramha.....when 14 Indars have finished their raj then one day lapses forBramha..........72 chaunkdiah yug is the time equivalent to the time taken forIndar's one raj. Kaar Kaan = Karak avtar {an Avtar for a specific purpose}. Thematerial wealth that everyone yearns for , when that is obtained what is thebenefit of such? If bycrushing all enemies one becomes fearless and sleeps with ego , so what? Iffriends sing your praises when they receive material wealth from you and theysay "that you are the suraj {sun} of your kul {lineage} , what happens? Hehbandheh {oh being}! even if one's life span was that of kalp and one indulgedin all the bhog {material pleasures} , what will happen? In the end togetherwith the kaarak Avtar all people will be consumed by death. {24}. DOHRA "BHAYOHKAAL BHAIH PRAGAT KARR TRITYEH ITT SRI AAP. VAIRAAGADHIKSUTT JANEH HANEH SARAB BHAIH TAAP." {25}. Withthe fear of death the teesra adhaiy {third chapter} has been written. This fearof death has given birth to the metaphorical son of "vairaag" {renunciation}etc. The likes of which dispel all fears and torments. {25}. ITTTRITYEH ADHAIY {third chapter}.

Khalsa ji When a person falls ill that is hukum. When that person takes medicine and recovers that is hukum. Gurbani is the medicine that cures our karam. We come to maat lokh owing to our previous comitted deeds but naam daaru extinguishes those karam thus bringing about liberation.

Very true , thank you.

Once upon a time many years ago a young tassavarr {artist} had the desire to paint the portrait of a havaan {beast like person}. He searched high and low but couldn't see anyone that truly resembled a havaan. One day he was informed of a prisoner on death row awaiting execution who displayed the characteristics that the tassavarr was looking for. When he approached the prison the artist saw a man in a down and out state who hadn't washed for days , his eyes were bloodshot , and looked like the embodiment of kalyug himself. The artist introduced himself and explained that he wished to paint a portrait of him. The prisoner agreed since his life was over anyway. The artist would visit him everyday and paint the portrait bit by bit. The day came when the portrait was complete. The young artist showed the portrait to the havaan who agreed that it was truly lifelike and as such congratulated him for producing such accurate work. The artist requested his permission to display the portrait in an exhibition. The havaan agreed. On the day of the exhibition the havaan requested the authorities that he be allowed to see the exhibition. The authorities agreed since he was going to be executed the next day anyway. In the exhibition the artist also had on display a portrait of a Sant {enlightened person}. When the havaan arrived at the exhibition and saw the display he broke down and wept like a child. The artist enquired about his torment since he had shown no emotion on any previous occasion. "Is your portrait not accurate in anyway?" asked the tassavarr {artist}. "Is there anything lacking?". "There's nothing wrong with my portrait cried the havaan , I'm crying at the other portrait of myself!". "The other portrait is not yours sir , it is a portrait of an Insaan {wise person} replied the artist. "The thing is that I was once an Insaan but by abandoning Satsangat and falling prey to the wrong sort of company I became a Havaan................" Khalsa Ji Guru Ji tells us , ਕਬੀਰ ਸੰਗਤਿ ਕਰੀਐ ਸਾਧ ਕੀ ਅੰਤਿ ਕਰੈ ਨਿਰਬਾਹੁ ॥ Kabīr sangaṯ karī▫ai sāḏẖ kī anṯ karai nirbāhu. Kabeer, associate with the Holy people, who will take you to Nirvaanaa in the end. <a class="dict" href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਾਕਤ" ;="">ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਜਾ ਤੇ ਹੋਇ ਬਿਨਾਹੁ ॥੯੩॥ Sākaṯ sang na kījī▫ai jā ṯe ho▫e bināhu. ||93|| Do not associate with the faithless cynics; they would bring you to ruin. ||93||

Once upon a time many years ago when we didn't have the modern transport infrastructure or the modern telecommunication sysytem a young man sat sadly pondering about the love of his life. He was in Delhi and the love of his life was in Lahore. He didn't wish to be seperated from her for one moment but circumstances dictated otherwise. Upon seeing him in this desolate state an elderly dignified gentleman took him by the hand gently and in a soft serene tone of voice enquired as to the nature of his woeful state. The young man felt a sense of relief that there was someone there to show some compassion , he sighed as he went on to explain that he sorely missed the love of his life who was miles away. "I am on my way to Lahore as part of the kaaflah {group}" explained the gentleman "and if there is any message that you wish to convey then I shall be more than happy to pass it on". The young man's eyes beamed with joy when he heard that his messages would be passed on. He stood up in a flash and as they walked hand in hand like father and son the young man started conveying his message. Before he finished one message he would think of another. Before completing this message he would think of another , and another , and another so on........... The father figure listened attentively and gave the young man encouragement to be positive at all times etc. Finally when he could think of no other messages to pass on he asked the gentleman if he would promise to deliver them. The elderly gentleman gave him a loving warm embrace as he said "why don't you pass your sentiments in person?" The young man stepped back thinking that he may said something offensive or inappropriate. The gentleman kissed him on the cheek as he embraced him like a father and said "puttar {beloved son} you were so engrossed in the love of your life and the messages that you wanted to give her , that you didn't realise that we have actually reached Lahore shehar step by step but your unrelenting love made you oblivious to the jouney.............. Khalsa Ji owing to the torments of kalyug we have many messages for Waheguru when we read/listen to Gurbani. We engage in Nitnem on a daily basis and then ask Guru Ji to take our message to Waheguru. Khalsa Ji there comes a day when our father {Guru Ji} says"puttar {beloved son} look around you , you have reached your lover's shehara {city}." ਸੁਖੁ ਦੁਖੁ ਜਿਹ ਪਰਸੈ ਨਹੀ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ॥ Sukẖ ḏukẖ jih parsai nahī lobẖ moh abẖimān. One who is not touched by pleasure or pain, greed, emotional attachment and egotistical pride - ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਸੋ ਮੂਰਤਿ ਭਗਵਾਨ ॥੧੩॥ Kaho Nānak sun re manā so mūraṯ bẖagvān. ||13|| says Nanak, listen, mind: he is the very image of God. ||13|| ਉਸਤਤਿ ਨਿੰਦਿਆ ਨਾਹਿ ਜਿਹਿ ਕੰਚਨ ਲੋਹ ਸਮਾਨਿ ॥ Usṯaṯ ninḏi▫ā nāhi jihi kancẖan loh samān. One who is beyond praise and slander, who looks upon gold and iron alike - ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਮੁਕਤਿ ਤਾਹਿ ਤੈ ਜਾਨਿ ॥੧੪॥ Kaho Nānak sun re manā mukaṯ ṯāhi ṯai jān. ||14|| says Nanak, listen, mind: know that such a person is liberated. ||14|| ਹਰਖੁ ਸੋਗੁ ਜਾ ਕੈ ਨਹੀ ਬੈਰੀ ਮੀਤ ਸਮਾਨਿ ॥ Harakẖ sog jā kai nahī bairī mīṯ samān. One who is not affected by pleasure or pain, who looks upon friend and enemy alike - ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਮੁਕਤਿ ਤਾਹਿ ਤੈ ਜਾਨਿ ॥੧੫॥ Kaho Nānak sun re manā mukaṯ ṯāhi ṯai jān. ||15|| says Nanak, listen, mind: know that such a person is liberated. ||15|| Khalsa Ji Gurbani takes us to where we came from , i.e. our lover's shehar {city} Sachkhand.

Thanks for the upload khalsa Ji.

<br /><br /><br />Khalsa Ji Patal , Dharti , and Akash are also mentioned in Gurbani i.e. Under the earth , on the ground , and in the sky.

<br /><br /><br />Khalsa Ji Can you be absolutely certain of this situation? Sometimes people say things just to stir up tensions in families. Ask this person what proof he has of this affair. Once they provide solid evidence then take the next step.

Khalsa Ji If one desires God's Darshan then according to SGGS Ji Maharajh one must do the following; ਸੁਖੁ ॥ Sukẖ ḏukẖ jih parsai nahī lobẖ moh abẖimān. One who is not touched by pleasure or pain, greed, emotional attachment and egotistical pride - <a class="dict" href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਹੁ" ;="">ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਸੋ ਮੂਰਤਿ ਭਗਵਾਨ ॥੧੩॥ Kaho Nānak sun re manā so mūraṯ bẖagvān. ||13|| says Nanak, listen, mind: he is the very image of God. ||13||

SORTAH "AHOHBRAAHT ATT KASHT JAAS KAAL KE VASS BHAE. BHAEPRAAK SABBH NASHT GHAE SIMRITIEH PATHANN MOH."{11}. Praakh=inthe past. Pathann=path/way. Moh=in. It isof great regret that oh brother! , it is of great torment that all of the kingsof the previous eras have become the fodder of kaal {death} and have gone in thediection of Simritiah {ancient text} in other words {artharth} upon listeningto the katha {meanings} of these ancient text the names of these kings arementioned therein.{11}. ARDHBUYANGH PRAYAT SHANDD "JISEHKAAL GAALEH. SOH BHOOPAL PAALEH. JISEHAASEH PAASEH. SOMANTRI PRAKASHEH."{12}. Thekaal that has destroyed abundant after abundant amounts of kings who weresurrounded and illuminated in every direction by superior ministers.{12}. "MAHAHBEER SIANAH. SABBHI NEET JAANEH. PUNNAHJAAHEH AAGAEH. SABBAH RAAJ LAAGEH."{13}. "CHALEHAGGAR JAANKEH. TANYEH BHOOP BAANKEH. YUVAHDRAVH MAATEH. SAHANKAAR JAATEH."{14}. Thevazeer {ministers} who were brave and wise in all matters , who competent inall matters of rajneeti {political knowledge} , and who entertained the courtof kings.{13}. Whohad the handsome young princes ahead of them who were on a high with wealth andyouth as a result of which they were very proud.{14}. "HUTTEHCHAARNAGREH. SABHOGANGH SAMGREH. TAHAHRAAJ DHAANI. HUTTI SHRAKK SAANI."{15}. TEEHAHINDH TUNDHI. MANHOH KAAM KUNDHI. JATTEELAAL MOTI. GHANEE DHAAM HOTI."{16}. Whohad their praises sung by singers , who indulged in all sorts of indulgences ,and whose raajdhaani {palaces/capital city} was on a par with that of Indar{shakkar}.{15}. Indar=moon.Tundhi=faced. Theirpalaces were adorned with an abundance of moonlit faced females who werestudded with gems and pearls , who appeared to be the embodiment of kaam {lust}itself.{16}. To be continued....................

KABITT "JAHKEBAAMEH DAAHNEH SAMATT CHAKKAR HOTEH AGGARR, RAAJANKI SABBAH THEE MAYANK MUKHI NAARIAH. BHOOPANKEPUTTAR THEH VACHITTAR BEER AHANGHKAARI BRIDH, BANDHIJANN HOTEH VANS KAEH UCHARIAH. AHOHBHAI BHAROH KASHT BHAARI BHOOP BHAE NASHT, SIMRITTPADEH PRAVISHT JAANKI KATHA BHAARIAH. HINSAKPRAPANCH SAH BRUNCH KOH ASANGH PUNNAH, TAIHEHKAAL BEER KOH JUHAAR BAAR BAARIAH."{10}. Baameh=left.Daahneh=right. Sammat=ministers. Chakkar=many/all. Mayankh mukhi=moon faced.Brindh=many. Bandhi jann=singers of praise. Padheh=Upnishads.Pravisht=specially written or acquired. Hinsak=destroyer.Prapanch=world/universe. Bruch=Bramha. Sah=with. Beer=brave warriors.Juhaar=Namaskaar=salutation. Thosekings who had ministers to their left and right , held courts with fellow kings, whose palaces were adorned withmoonlit faced females , whose sons were proud fearless brave warriors , and whohad an abundance of singers singing their praises. It isstriking heh bhai {oh brother}! and a matter of great torment that even suchmighty kings have been reduced to rubble ,i.e. dead. Thecreator through Bramha does the naas {finishing} of the world/universe butstill remains asangh {unaffected} and is still not full ,i.e. still carries ondestroying. My namaskaar {salutations} to that metaphorical warrior of deathover and over again.{10}. To be continued.......................

Nice work Khalsa Ji , thanks for sharing.

SVAIYAH "BAAJGUNN GAYANGH MOH TANN MOH GUNN APHALL BHAE SABB JYIOH TRIAH BAANJ. KAALKHIMMA BINN BALLI KRITANT UPP PRAPATT ABB HANEH KE SAANJ. SEHSAYUKAT MUKT HITKOH SUBH JAH KARR MANN KOH SEHSA JAIYE. HAR KEPAIYE KANJJ JUGG HAR KE AVARR SAREH KAU KAUN UPAIEH."{9}. Gunngayangh=the good attributed creator. Khimma Binn=who mdoes not showmercy/forgiveness. Kritaant=kaal=death. Upp=sameep=near. Haneh=kills/destroys.Kih=or. Sehsa=prashan=question. Hitt=for. Sehsa=fear/worry. Harkeh=doing therenunciation of. Paiye kanjj=charan kamal=creator's name.Sareh=mukti=liberation. Withoutthe realisation of Pramatma {creator} all the gunn {good attributes} in my bodyare aphall {futile} just as a barren female is aphall {non-productive}. Kaal{death} that is without mercy is immensely balli {powerful} , i.e. it does notleave anyone out , kaal is the destroyer of Bramha's {given the task ofcreating world} world and it is not known when kaal will strike. Upon hearingthis my mann {mind} asks: Prashan{question}: What is the saresht {special} yukti {technique} for acquiring mukti{liberation}? as a result of which the mann's {mind's} sansa {doubts} dispeland reach a state of shanti {peace/calm}. Uttar{answer}:If both of the metaphorical lotus feet {Hari Charan , i.e. creatorsname} are forsaken then what other method of mukti {liberation} is there?{rhetorical question}. Artharth {in other words} Without the creator's namethere is no other method of mukti {liberation}.{9}. To be continued..................

Khalsa Ji There are many references in Gurbani regarding Sachkhand , the following is a very nice shabad describing Sachkhand: ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ ॥ बेगम पुरा सहर को नाउ ॥ Begam purā sahar ko nā▫o. Baygumpura, 'the city without sorrow', is the name of the town. ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ॥ दूखु अंदोहु नही तिहि ठाउ ॥ Ḏūkẖ anḏohu nahī ṯihi ṯẖā▫o. There is no suffering or anxiety there. ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ ॥ नां तसवीस खिराजु न मालु ॥ Nāʼn ṯasvīs kẖirāj na māl. There are no troubles or taxes on commodities there. ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ॥੧॥ खउफु न खता न तरसु जवालु ॥१॥ Kẖa▫uf na kẖaṯā na ṯaras javāl. ||1|| There is no fear, blemish or downfall there. ||1|| ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ ॥ अब मोहि खूब वतन गह पाई ॥ Ab mohi kẖūb vaṯan gah pā▫ī. Now, I have found this most excellent city. ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥ ऊहां खैरि सदा मेरे भाई ॥१॥ रहाउ ॥ Ūhāʼn kẖair saḏā mere bẖā▫ī. ||1|| rahā▫o. There is lasting peace and safety there, O Siblings of Destiny. ||1||Pause|| ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥ काइमु दाइमु सदा पातिसाही ॥ Kā▫im ḏā▫im saḏā pāṯisāhī. God's Kingdom is steady, stable and eternal. ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥ दोम न सेम एक सो आही ॥ Ḏom na sem ek so āhī. There is no second or third status; all are equal there. ਆਬਾਦਾਨੁ ਸਦਾ ਮਸਹੂਰ ॥ आबादानु सदा मसहूर ॥ Ābāḏān saḏā mashūr. That city is populous and eternally famous. ਊਹਾਂ ਗਨੀ ਬਸਹਿ ਮਾਮੂਰ ॥੨॥ ऊहां गनी बसहि मामूर ॥२॥ Ūhāʼn ganī basėh māmūr. ||2|| Those who live there are wealthy and contented. ||2|| ਤਿਉ ਤਿਉ ਸੈਲ ਕਰਹਿ ਜਿਉ ਭਾਵੈ ॥ तिउ तिउ सैल करहि जिउ भावै ॥ Ŧi▫o ṯi▫o sail karahi ji▫o bẖāvai. They stroll about freely, just as they please. ਮਹਰਮ ਮਹਲ ਨ ਕੋ ਅਟਕਾਵੈ ॥ महरम महल न को अटकावै ॥ Mahram mahal na ko atkāvai. They know the Mansion of the Lord's Presence, and no one blocks their way. ਕਹਿ ਰਵਿਦਾਸ ਖਲਾਸ ਚਮਾਰਾ ॥ कहि रविदास खलास चमारा ॥ Kahi Raviḏās kẖalās cẖamārā. Says Ravi Daas, the emancipated shoe-maker: ਜੋ ਹਮ ਸਹਰੀ ਸੁ ਮੀਤੁ ਹਮਾਰਾ ॥੩॥੨॥ जो हम सहरी सु मीतु हमारा ॥३॥२॥ Jo ham sahrī so mīṯ hamārā. ||3||2|| whoever is a citizen there, is a friend of mine. ||3||2||