MokhamSingh

Khalsa Ji There is only one formula for perpetual contentment: <a class="dict" href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਬੀਰ" ;="">ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ कबीर हरि का सिमरनु जो करै सो सुखीआ संसारि ॥ Kabīr har kā simran jo karai so sukẖī▫ā sansār. Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world. Simran{meditation} can take the form of listening to Gurbani Paath , listening to Gurbani Katha , listening to Kirtan etc...

Khalsa ji Another perspective would be , when talking or looking at other women would you do the same if it was your mother , sister , or daughter? If one treats other women differently than one's own mother , sister , or daughter then more satsangat is required until such point that one attains that avasta {state of mind}.

Attending Satsangat is the only way to salvation. If one feels weak/insecure then do more Satsangat. Do Satsangat intensley until such time that you can be in bliss at all times.

Khalsa Ji The best religion of all , according to SriGururGranth Sahib , is where: ਸਰਬ ॥ Sarab ḏẖaram mėh saresat ḏẖaram. Of all religions, the best religion <A class=dict onmouseover="ddrivetip('iHar /i Diamond', 250)" onmouseout=hideddrivetip() href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਰਿ" ;>ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ Har ko nām jap nirmal karam. is to chant the Name of the Lord and maintain pure conduct. Khalsa Ji The best religion of all , according to SriGururGranth Sahib , is where: ਸਰਬ ॥ Sarab ḏẖaram mėh saresat ḏẖaram. Of all religions, the best religion <A class=dict onmouseover="ddrivetip('iHar /i Diamond', 250)" onmouseout=hideddrivetip() href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਰਿ" ;>ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ Har ko nām jap nirmal karam. is to chant the Name of the Lord and maintain pure conduct.

Thanks a million times over and over bhai!

Embark on the Gurmat way of life immediately. Can we be certain that we won't die soon? Don't put off Gurbani until later! , we may never ever get the opportunity again!

Waheguru Jio , good deeds are good but they will give re-birth. Good karam{deeds} will give rise to sukh{pleasure} , bad deeds will give rise to dukh{torment}. The aim of the human body is to infuse with Waheguru through Naam Simran.{Whilst still alive}. Sukh{pleasure} in the next life may be in the form of other life forms. Where there is sukh , there will be dukh too. Gurbani says become liberated whilst still alive and become anandit{blissful}.

"TEH TE MOODH SOONH MOOD AAVEH, PUNAKAS KO LAANGH SIDAVEH. SURPAT LOK VILOKAN KARAN, SUDATRAAG KALAP TARR BAARAN". {50}. "SURBHI NANDAN-BANN UPP-BANN, KO DARSOH SURAN SAIHAT BAHAN KO. BASS PAKSAASAN SINGHASAN, KAREH KAVAN BIDH BOBADEH SAASAN". {51}. Soonh=empty. Kaas=akash=sky. Sidaveh=goes. Surpat=Raja Inder of the devteh{deities}. Surpat lok=Inder lok=paradise=svarag. Vilokan=seeing. Karan=cause. Sudantraag=the pool of Amrit{eternal life}. Kalap tapp{kalap brish=the tree under which all desires are fulfilled}. Baran=Elephant named arrapati. Surbhi=kaamdaen gauoo=cow that gives all material wealth.Nandan-bann=uppbann=orchard. Suran=devteh=deities. Bahan=passengers. Baes=sitting in. Paak saasan=Inder. Singhasan=takht=throne. Bidh=technique. Bobadeh=over devteh=deities. Saasan=command. 1. Moorakh pursh{foolish person} returns from there empty handed , then desires to cross the akash=sky in an attempt to reach svarg{paradise}. 2. For the seeing of Inder lok{paradise},Amrit Kund{pool of nectar of eternal life},kalap brish{magical tree under which all desires are fulfilled}, and the Arrapat named hathi{elephant}. {50}. 3. Then the seeing of kaam daen gauo{cow that gives material goods}, Nandan-bann orchard,and together with all passengers the devteh{deities}. 4. Then desires to see how Raja Inder commands the devteh{deities} whilst sitting on his throne. {51}. "KIVEH PARE MAMM TIH PARCHO JABB. NIJJ GREH PATTVOH DIVYEH BHOG TABB. ITT REETOH UTT REETOH AAVEH. PUNN DIGH MANGAL KO UTT DHAVEH. {52}. DURGHAM VIKHAM ADARSI TAUREH. DHARAB NAMITT NIRANTARR DAUREH. CHITT CHAPALTAH KARR AHEH NISS MAEH. BHATKEH BIARTH KAHAH DASS DISS MAEH". {53}. Parchoh=prem=love/devotion. Patvoh=will send. Divyeh bhog=heavenly goods. Reetoh=empty. Utt=from there. Digh Mandal=from all directions. Durgham=hard to reach. Vikham=extremely difficult. Adarsi=never seen. Gupt darb=wealth. Nirantar=continuous. Aheh niss=day and night. Considers "If I can ever develop prem{love} with Inder{king of deities} , then I will send an abundance of heavenly goods back home". In this way the person embarks empty handed and departs from there empty handed too, then with the desire for wealth they run around in all directions. {52}. The place that is extremely difficult to reach, the likes of which are extremely difficult to locate. The moorakh pursh{foolish person} runs around constantly in search of wealth. As a result of the chanchaltah{deviation} of the chitt{mind} they run around day and night in all directions in a state of nikamma{useless}. {53}.

Dhann Dhann Baba Bandha Singh Bhadur.

SVAYEH SATT JAHIH PATAL KO SOONH KO LAANGH KAE, SOONOH FIRREH DIGGH MANDAL DHAVAT. BINN BHAAG MILLEH N DHANADH SUKHANG TAV, CHANCHILTAH DUKH HET JANAVAT. TATT BRAHM NIJATAM SUBHR MANNAH, BHARAM SOHPP KABBI SUKH HOHT N DHAIVAT. TAVV DUNDH JABBEH BHAVV SINDH TABBEH, TAVV SAAT BHAE BINN SHAANT N AAVAT. {47}. Svang=puladh=akash=sky. Soohn=empty. Diggh mandal=directional. Het=cause. Nijatam=own atma=soul. Dundh=dvaet=duality. Sindh=samundar=ocean. Shaant=peace of mind. Moorakh{fool} crosses the patal{earth} , crosses the akash{sky} but returns empty handed and then attempts to travel in all directions. Without bhaag{fortune} the sukh{pleasure} of dhann cannot be obtained. Heh mann{oh mind!} your chanchaltah{deviation} is the karan{cause} of your dukh{torment}. Heh mann{oh mind!} Brahm{creator=Waheguru} is my Atma{soul} , the Atma{soul} has been forsaken to the extent that one does not meditate upon it even by mistake for the sake of sukh{happiness}. As long as there remains davait{duality} in you , then you shall endure re-births in the sansar samundar{world ocean}. You cannot attain shaanti{peace} until you become shaant{non-deviation}. Artharath{in other words} you will not attain mukti{liberation}. {47}. CHAUPAEE “MOODH KARE PATAL PARVESHA. DEKHYA CHAIHEH DESH FANESHA. BISHAN SAHANSAR NAAM NAVTAN KOH”. {48}. “FUNN SAHANSAR PARR MANN AVTANSA. BHAASEH TAMM DHAVANSAK SAMM HANNSA. LYAVOH KIVEH EK MANN HARKE. NAASEH SABB KALES TABB GHAR KE”. {49}. Fanesha=fann+esha=naag , king of snakes=sheshnaag. Sahansar=one thousand. Navtan=new every time. Tann sareera avtansa=light form. Bhaaseh=gives light to. Tamm=hanera=darkness. Dhavansak=the destroyer of. Hansa=suraj=sun. Har ke=snatch/steal. 1.The moorakh bandha{foolish person} wants to enter the patal{earth} in the desire to see the world of the sheshnaag. Who 2. Utters a thousand new names daily of Vishnu{Waheguru in the form of} , the moorakh bandha{foolish person} wishes to see the sareer{body} of it. {48}. In the hope that, 3. The thousand fann{broad neck} of the sheshnaag that carry the prakash roop manni{illuminating gems} which are akin to the suraj{sun} that eliminate the darkness. 4. By whatever means they want to snatch/steal one manni{gem} as a result of which they consider that all their dukh kalesh{torments} will be eradicated from their lives. {49}.

Waheguru Jio , Gurmat considers all days to be the same. In this age of kalyug we find an abundance of excuses for not attending Satsangat. Historically festivals and occasions were a good way of taking time out of the rat race and engaging in Seva and Simran. ps shraad and havan are not Gurmat.

Waheguru Jio you may be interested to know that there is a full sehaj paath at www.sikhsangeet.com By bhai Pishora Singh DDT. The clarity is remarkable and recorded professionaly in T-series studio. 66 tracks altogether.

The Punjabi translation of this mahan Granth is by Sant Sampuran Singh Ji. Please forgive any shortcomings in the English translation. “JAISEH ANDHKAR BIKKEH DIPPT DEEPAK DEKH, ANIKK PATANGH OHT POHT HUEH GUNJAR HEE”. Andhkar bikkeh=in darkness. Oht poht=intertwined. Gunjar hee=become invigorated. Just as in darkness a glowing diva{flame} attracts numerous bhambhat{moths} , who gather and become invigorated by the flame. “JAISEH MISTAAN PAAN JAAN-KAAN PAAHJAN MEH , RAKHAT HEE CHEETEE LOBH LUBAT APAAR HEE”. Mistaan=sweet food. Paahjan meh=in pots etc. Cheete=ants. Lubat=enticed. Just as sweet water is placed in any vessel , immediately doing so attracts numerous ants who become enticed by the sweetness. “JAISEH MRIDH SAURABH KAMAL ORR DHAI JHAI , MADHAP SAMOOH SUBH SHABADH UCHARHI”. Mridh=komal=delicate. Saurabh=sughandi=pleasant fragrance. Madhap samooh=group of honey bees. Subh shabadh=sweet tones. Just as the honey bees are attracted to the sweet sughandi{fragrance} f the komal kaval{delicate} flower , who hum a pleasing tune. “TAISEH HEE NIDHAN GUR GYAN PARVAAN JAH MAEH, SAGAL SANSAR TAH CHARAN NAMASKAR HEE”. {606}. Nidhan=kazana=treasure trove. Jah maeh=in which. Sagal=all. Namaskar hee=does salutation/touching feet etc. In the same way the Gurmukh who has attained the kazana{treasure} of parvaan gyan{divine knowledge} from the Guru , the whole sansar{world} does the namaskar{salutations/touching feet} of their charan{worship worthy feet}. {606}.

When I had the same problem , I used wire wool from any diy store. It's excellent and only takes a few minutes of rubbing.

Khalsa Jio in order to break free from bandan{torment etc.} one has to lose “deh hangta”{ignorance}. Without losing deh hangta one has to endure re-births and deaths. Good karam{deeds} will result in pleasures and bad karam{deeds} will result in torment. Whether good or bad karam{deeds} give rise to re-births. In order to break free from the re-birth cycle and attain kalyan{liberation} one has to realise “MANN TU JYOT SAROOP HAIH , APNA MOOL PECHAN”. We are soul and not physical body. This can only be realised through Gurbani. Naam gives us kalyan{liberation}. Naam can only be acquired from the Guru. The meditated Naam has to be kept in a safe place otherwise it will be lost. The safe haven for the meditated Naam is GuruJi’s rehat. Without rehat and Amrit one cannot lose deh hangta. Without Amrit and rehat there cannot be kalyan{liberation}.

Prashan{question}-If one goes to the jungle then what will be there to eat and wear? “KABITT” “BHOOM SAEJ MOOL PHALL MEDH NAVV VALLKALL KARNEH , N PAREH DEV AAGHEH RACHH DAREH HAIH. KAROH INNEH SAATH RATT PYARI PREM VAARI, MATT UTTOH UTTOH TAAMEH ABB JAAMEH BIBB TAREH HAIH. TUSH AVIVEKI SATT MOODH MANN BOLKATT, JAH KE CHITT CHINT AAGH KARR SADHA JAREH HAIH. AISOH DHANN VANNAN KE NAAM MATR KANNAN MEH, JAIHEH MAHAH KANNAN MAEH KABHOO NAHIH PAREH HAIH”. {45}. Mool=roots. Medh=pure. Vallkall=bhojpattar=dried leaf used as a plate. Karneh n pareh=does not have to be made. Dev=Pramatma=creator. Aggeh=beforehand. Rachh dareh=has made already. Ratt=preeti=love/devotion. Matt=intellect. Taameh=in that. Jaameh=in which. Bibb=both goods. Tukk=neech=lowly. Aviveki=people who lack logic/rationality. Satt=moorakh=fool. Katt=bitter. Karr=with. Jareh=burns. Kannan meh=in the ears. Mahan kannan maeh=in the terrifying jungle. 1. Where the dharti{land} is the sejah{bed} , where roots , fruits , and vegetables etc. Are the pavittar bhojan{pure food}. Bhojpattar{leaves etc.}.are the new kapdeh{clothes} , these goods do not have to be made Pramatma{creator} has already made them. 2. Heh prem budhi{oh beloved intellect!} do the prem{love} of these two padarath{goods} , uttoh ottoh {get up} and go to that bann{jungle} where there is an abundance of these two padarath{goods}. 3. Those moorakh{fools} who are void of veechar{logical/rational thinking} are the moorakhs{fools} of the mann{mind} , whose chitt{mind} burns fiercely in the fire of chintah{worries} constantly. 4. The name of wealthy people will never be heard in this dense jungle, i.e. the names of those engrossed in maya. {45}. DOHRA “SHABDH KALOH KE NAAM KE PAREH N KARAN MAJAAR. AISEH NIRJANN BINN BIKKEH BASEH BUDH BARR BAAR. {46}. Kaloh=moorakhs{fools}. Karan majaar=in the ear. Nirjann=empty. Barr=superior. Baar=time. 1. A place where an iota of the names of moorakhs{fools} are not heard in the ear. 2. In this empty jungle go and reside heh budhi{oh intellect}! It is only in the manukha janam{human life} that the time is sharesht{superior} , i.e. only humans can do mediation. {46}.

“KARE GRAHEET CHAMRANG BILAAS SOH PRAMAVTI. TINEH KARE KARE HALEH KAREH DUNHI SOH BAAVTI. AROGH DEH AHYUKHA MAHAH ASATTAR RAJ HAIH. JABBEH SAMEEP APNE LAKEH ITTEH SAMAJH HAIH”. {43}. Kare=in hand. Graheet=holding. Chamrang=of the chaur=fly whisk. Bilaas=merriment. Bramavti=serving. Kare Kare=bangles on the wrists. Kare=are doing. Dunhi=avaaz=sound. Ayukha=age. Asattar=without enemies. Sameep=in possession. Lakeh=come to know. 1. The females standing behind me are twirling the chaur{whisk} over my head as they laugh and smile with merriment. 2. As a result of which their bangles jingle , which pleases my mann{mind} immensely. 3. The deh{body} is without rog{illness} and the umrah{age} is youthful and the immense raj{kingdom} is without enemy. 4. When a person has these in their possession , then:- {43}. “PARPNCH BHOG SVAADH MAEH NISANKK TAU ABBHI RAMOH. BHAVEH TATHAAN TAU KAHAH BRITHA ITTEH UTTEH PRAMOH. ASANGH VISAVV TE TAVOH ARRANN BAAS LEEJEAY. ASANG PRAGYAT MAEH MANNA PRAVESH SHEEGHAR KEEJEAY”. {44}. Parpanch=worldly. Nisank=carefree. Ramoh=indulge in. Bhaveh tathaan=not in this way. Itt utteh=here and there. Asangh=desireless. Vishavv=world. Bhavoh=become like. Arann=jungle. Asamprgyaaht=desireless focus. 1. For the indulgence of physical pleasures the person attaches to these in a carefree manner. 2. If the afore mentioned scenario is not in ones possession then they run around here and there in order to obtain it. 3. One should become achah{desireless} and do the vaasa{residing} in the jungle. 4. Heh mann{oh mind}! Take nivaas{residence} of nirvakalp smadhi{desireless focus} instantly. {44}.

DOHRA “SAKAL BHOG BHAV HET MANN CHAPAL SADHOKH SASOKH. TAH TAJJ BHOGI JANNOH YUT GUR SHRATT PANTHVILOK”. {41}. Bhav=janam-maran=births/deaths. Het=cause. Chapel=chanchal=unstable. Sadhok=with dukh{torment}. Sasokh=with shohk=sorrow. Yatt=with.Shratt=vedh=knowledge{gyan}. Vilok=see. Heh mann{oh mind}! All bhog{indulgences} are the cause of births and deaths. Worldly pleasures are very short lived but come with an abundance of sorrow. Abandon these indulgences together with bhoghi{people who indulge} and look towards Vedh vachan{divine knowledge}. {41}. NARAJ SHAND “VICHATTAR RAAG RANGH JAU SOH AGGARBHAV MOH BANEH. KAVINDH AAS PAAS MEH RASAAL VAAK JEH PANEH. PRABEEN CHAAR KAAMNI JOH PRISS BHAAV MOH LASSEH. ALINKRITI MANOHARI MUKHAR BINDH TE HASEH. {42}. Agarbhaav=facing. Kavindh=kaviraj=poets. Rassl=full of nectar. Prabeen=Pretty istri=females. Pristbhaav =standing behind. Lasseh=shining. Alinkriti=adorned with jewellery. Manohari=mesmerising/beautiful. Mukhar bindh=metaphorical lotus like mouth. The vichatar{colourful} raag rangh{entertainments} are there to face/confront manukh{mankind}. There may be an abundance of kavi-jann{poets} surrounding who utter sweet words. There may be an abundance of pretty young mesmerising females standing behind at all times , who shine with beauty. They may be adorned with jewellery, who smile with their lotus like faces which captivate the mann{mind}. {42}.

CHAUPAIEE “GRASHT DURJANOH KARR NRIP AISEH. GILLEH PRASHAN KO UTTAR JAISEH. SAGAL VIBHOOT ANISTHIRTAH NE. GRASIEE MANEEKHA JIOH CHINTA NE. {39}. ISS PRAKAAR JANN KE KE NAHIEE. GRASET KAAL KARR YA BHAV MAHIEE. AJJ PAPEELKA LAU JAGG JETOH. GRASET SAMAST KAAL KARR TEHTOH. {40}. Durjann=bad people. Gilleh=swallows. Anisthirthah=destructible. Maneekha=intellect. Ajj=Brahm. Papeelka=Ant. Samast=All. The Raja is under the stronghold of bad people , just as a prashan{question} is under the stronghold of the uttar{answer}. Who in this world is not under the stronghold of kaal{death}? i.e. from Brahma to the smallest ant the whole world is under the stronghold of kaal{death}. {39}{40}.

Change tactics Bhai. When the mann{mind} becomes aaki{bored} with Gurbani , then do some Naam Simran. When the mann becomes aaki of Simran then listen to some katha/kirtan etc. When the mann becomes aaki of that , read Gur history. When the mann beomes distracted in Sangat , then do some seva. Be spontaneous rather than sticking to the same thing for too long. There comes a stage eventually when Naam Rass{sweet taste} conquers boredom. Keep at it Bhai , just change tactics.

Waheguru Ji , thankyou.

“CHAUPAIEE” “TARAL TARUN TARNI KE LOCHAN. TAHEH VIBHARMEH SABH SUKH MOCHAN. JIYOH NIRVEDH KEDH BHAV HAREH. PUNA SATTO JIYOH RAJTAMM TAREH. {37}. GRASEH GUNNI KE GUNN KO KHALL IYOH. BRAHM BICHAAR BIKAAR GRASEH JIYOH. GRASEHYO KHITT KO IYOH URGADHIKK. LAAJ TRAAS KO JIYOH KAAMADIKK. {38}. Taral=chanchal=cunning/mesmerising. Tarun=youth. Tarni=istri=female. Lochan=eyes. Vibharmeh=mesmerise. Mochan=to cut. Nirvedh=vairag=renunciation. Khed=dukh=torment. Bhav=life {2} world. Gunni=people with good attributes. Khall=fools. Brahm vichar=Atam vichar=divine contemplation. Khitt=land. Urgadhikk=snakes etc. Just as the sukh{peace} of a person is diminished when they become mesmerised upon looking into cunning eyes of a young female. Just as all the worldly dukh{torments} diminish with vairag{renunciation} , and just as sattogunn{peace} diminishes tammogunn{greed} and rajjogunn{hunger for power}. {37}. The gunn{good attributes} of gunni{good} people are under the stronghold of moorakh{fools} in this way , just as Atam vichar{divine contemplation} is under the stronghold of vikaar{lustful activities etc.} The dharti{land} is occupied by venomous snakes just as kaam{lust etc.} has occupied laaj and dharr{fear of immorality etc.} {38}.

CHAUPI “JANAM MAHAH BARR GRASYO MARAN KARR. AGG KO JAPP JIYO MRIGG KO NAHARR. PUN NIRMAL ATT JUBANKOOLA. JARRA KARRA TAKHO NIRMOOLA. {35}. DURAT HARAT JIYO TURAT GANGH JALL. KALHEH GONN JIYO KARE MAUNN BAL. PUN DHAN CHAIHEH GRASYO SANTOKHA. YAGG VIPAAK GRASEH JIYOH ROKHA. {36}. Graseho= grasped. Maran=mauht=death. Nahar=sher=lion. Jarra=budepa=old age. Jubankoola=with youth. Nirmala=without root. Durat=paap=sin. Kaleh=fight/argument/etc. Maun=silence. Bal=strength. Chaheh=desire. Vipaak=phall=fruition. Rekah=of krodh. 1. The uttam{superior} janam{life} is under the grasp of death in the way that Simran has a stronghold over paap{sins}. I.e. Simran is the lion and paap{sins} are the antelope. 2. The beautiful youthfulness is grasped by old age , i.e. all the pleasures endured during youth have been made baseless by the old age. 3. Just as the water of Gangha{Ganges} destroys paap{sins} , just as silence can diffuse a fight. 4. Then the isha{desire} of wealth has a stronghold over santokh{satisfaction}. The phall{fruition} of yagg{huge food seva} is under the grasp/stronghold of krodh{anger}. {36}.

“In the pishla janam{last life} I was in manukha jama{human} , now upon receiving a sher{lion} joon{life form} I reside in the jungle. Badshah Akhbar was your father and I was his cousin brother”. {38}. “One day badshah Akhbar came to do the darshan of Guru Amardas. I was accompanying badshah Akhbar at the time , I did immense gussa{anger} that why is the badshah doing the pooja{worship} of Hindus?” {39}. “I didn’t get my way and as such I said many bad words , I did much nindya{slander} in the presence of other people because my intellect was diminished”. {40}. “At night I did my dhera{temporary stay} at Goindval , achanik{all of a sudden} my stomach was in immense pain since I had consumed some kacha maas{raw meat} in my meal which could not be digested”. {41}. “On my death bed I did chitvan{contemplation} of GuruJi and maas{meat} , immediately commencing the stomach pain I died. As a result of the dosh{sin} of maas{meat} I received the sareer{body} of sher{lion}. I attained a mighty phall{fruition} for doing the chitvan{contemplation} of Guru”. {42}. “SatguruJi have killed me with their own hands , thus crossing me over the bhav sagar{world ocean}. You are of very big bhaag{fortune} for doing darshan , the likes of which everyone is yearning for”. {43}. Upon saying this he disappeared into svarg{heaven} , the badshah was totally amazed by this revelation and could not bear to see it’s roop and akar{liberated spirit} he just listened to what he said whilst high up in the tree”. {44}. Badshah Jhangir considered Satguru’s mehma{greatness} to be very big , he considered Satguru to be a balavan soorma{splendid warrior}. “GuruJi’s gaddi is with tremendous karamat{miracle} , you have filled the hearts of thousands with happiness”. {45}. “Vadheh bhari shaktishali{immensely powerful} GuruJi you are a bhadhur{very courageous} , you defeated a sher{lion} just by hitting it in the face with a taahl{shield}. Just as you have a mighty sareer{body} so do you carry mighty hathiar{weapons}. Who can do your brabri{equal you}?” {46}. The badshah was immensely prasan{happy} for being accompanied by GuruJi. GuruJi slowly stepped back. Saresht jass{superior praises} were being uttered upon seeing GuruJi’s saroop{figure} , everybody did sanmanat{respect} to GuruJi. {47}. When they approached the city the badshah did bandanah{respect} with clasped hands , SatguruJi went to their dhera{abode} and the badshah went to his quila{fort}. {48}. All the amir vazir who saw GuruJi did immense jass{praises} amongst themselves , saying that GuruJi is very shaktishali bhadhur{very powerful courageous warrior} who dismounted the horse and killed the sher{lion}. {49}. Bhaduri {courage} was shown to the badshah , the badshah sang kirti{praises} from their own mouth. At night everybody ate and slept peacefully. {50}.

Guru Ji gave darshan in Delhi upon the request of badshah Jhangir. 4th Raas , Adaiy 55th. Badshah said “heh peer{GuruJi}! Consider this land yours. Please fulfil my isha{heart’s desire} and give darshan during the day at this place”. {1}. The badshah left after making this humble benti{request}. GuruJi left too as they were accompanied by their Sikhs. They had spent four ghadia{two hours} in this manner. {2}. GuruJi arrived at their dhera{temporary abode} , there were bandhana{salutations} from all four sides. GuruJi laid down on their palang{bed} and did vishram{rest} for four ghadia{two hours}. {3}. Upon rising GuruJi mounted their horse as they went to see the black coloured Jamana{river}. Dheerajvan{courageous} GuruJi travelled along the banks. They looked at the flow of the nirmal jall{clean water}. {4}. Far away was a sundar{beautiful} ikant{peaceful} place , GuruJi went there and dismounted from the horse. They remained at that place after washing their face and hands and also washed their charan{feet} thoroughly. {5}. There the Sikhs asked with clasped hands “how were the bachan bilas{talking} with the badshah? How was the mulaqat{meeting}? This was the first mulaqat{meeting}”. {6}. “Were both sides kush{happy} or not , did the chugalkhor{Chandu} remain silent?” Considering them all as their pyareh sevak{beloved humble servants} Sikh GuruJi met them all and narrated the whole scenario to them. {7}. “The badshah’s hirda{heart} is without khot{malice}, he did much adarr{respect} and spoke sweetly. He asked me about the vadh-vivadh {contention} between Hindus and Turks. {8}. He placed all his shankeh{doubts} before me and upon hearing my uttar{answers} he did much prem{love}”. When the Sikhs heard that the badshah is hihtu{friendly} towards the Sikhs , with clasped hands they said. {9}. “Paapi{sinner} Chandu has concealed his mahan{mighty} paap{sin} , which the badshah was kept in the dark about. Bring this gupt{hidden} paap{sin} into the open and seek revenge , let him endure the phall{fruition} of his actions.” {10}. Upon hearing this SatguruJi uttered a Sikh’s heart felt response , “until I avenge the deeds against my Guru-Pitta{Guru father} I shall not sleep peacefully and my eating and drinking is without ruchi{enjoyment}. {11}. In just a few days he will be captured , he will endure such an horrendous death that he shan’t be able to escape. I Will fulfil my sughand{vow} , the dokhi{tormenter} of Gurughar shall not be able to rise”. {12}. These were the bachan bilas{words} uttered by GuruJi who wanted to finish Chandu. GuruJi mounted their horse and arrived back at the dhera{temporary abode}, ate and then rested during the night. {13}. Whenever the badshah desired he would invite GuruJi and do darshan. They would go into the jungle for shikar{hunting} , they would enter and then leave the dense jungle. {14}. Badshah came to know that GuruJi is an eager hunter. One day he took GuruJi with him on horses to go hunting. {15}. The hunting party took with them shikdeh , jurreh , baaj ,kuteh , and koiha{traps ,nets ,falcon ,dogs etc.}. When they entered the jungle the hiran{antelope} became peh-peeht{frightened}. {16}. The other birds fell prey to the falcons in a swift manner. Soor{wild boar} , saiheh{hares} , barasinghya{antelope} , and hiran{dear} were shot down with bandookh{firearm}. Some were killed with teer{arrows} and talvar{swords}. {17}. GuruJi hunted the animals with tremendous furti{skill} as they shot their arrows. GuruJi allowed none to escape. Upon seeing this the badshah became immensely prasan{happy}. {18}. He considered GuruJi to be an expert in shastar vidhya{martial arts} and became immensely prasan{happy} in the heart upon seeing the tamasha{drama}. Some time ago the badshah had heard about a mighty fierce lion in this jungle, he was given khabar{information} about it now. {19}. Badshah said to everyone “do the kooch{head} in the direction of this mighty fierce sher{lion}”. Then he escorted GuruJi on hathi{elephants} as they too went in that direction. {20}. When the khoj{whereabouts} of this sher{lion} was done , the sher{lion} came out with a mighty pabhak{roar}. Upon seeing it many soormeh{warriors} ran away , no one dare go near him after hearing it’s avaaz{voice}. {21}. The horses became tahtabhar{scared and lost footing} as their excrement fell to the ground , there was so much bianktah{fear} that the horses or elephants would not go in that direction. The badshah’s hathi{elephant} would not become stable , just as a darpok{coward} cannot remain stable in front of a soorma{warrior}. {22}. When the badshah saw GuruJi standing there with immense dheeraj{courage} he said “you do the vaar{attack} , otherwise he will kill everyone”. {23}. At that point GuruJi dismounted from the horse and went in the direction of the sher{lion} whilst holding a taahl{shield} and talvar{sword} in their hands. GuruJi instructed the badshah to cease firing the bandooks{firearms} , everyone waited with abated breath as they looked on to view the tamasha{drama}. {24}. The chall{dense growth} where the sher{lion} was , everybody’s eyes were transfixed there. GuruJi were moving forward with great dheeraj{courage} , as if the sleeping birr <banned word filter activated>{warrior spirit} had suddenly awoken. {25}. As a result of josh{high spirits} GuruJi’s sareer{body} was surkh lall{bright red} , GuruJi moved forward with taahl{shield} and talvaar{sword} in hand. When they got closer GuruJi did a vangaar{verbal warrior challenge} to the sher{lion} and said “bahar nikal{come out} , why have you lost your shakti{power} now?” {26}. When their eyes met the sher{lion} came out with an almighty garaj{roar}. He had a long tail which was swaying. His maine looked terrifying as he stood there. {27}. The sher{lion} had a long vael{body} , massive terrifying teeth , and the ground shook as he came roaring ahead. The onlookers were awestruck , they thought GuruJi will not be able to withstand his attack. {28}. “We have never seen a sher{lion} of this magnitude before”. They standing further away immensely frightened , everybody looked on but none would go closer. {29}. Upon coming closer to GuruJi the sher{lion} flexed his body , SatguruJi looked at him with great courage. GuruJi placed the taahl{shield} in front of the sher{lion} with the left hand and with all their might smacked it onto the sher’s{lion’s} face. {30}. With huge bir rass{warrior spirit} GuruJi pushed the sher{lion} back , went forward and confronted him. Then GuruJi’s talvaar {sword} shone brightly as it plunged into the sher’s{lion’s} stomach as it fell back. {31}. GuruJi’s talvaar{sword} spun with such splendour that it did doh-fahd{two pieces} of the sher’s{lion’s} body. The sher{lion} fell backwards. Once people knew that it was dead they came to see it. {32}. The badshah’s elephant had to be hit repeatedly in order for it to go there. The badshah inspected it closely and was awestruck by the size and strength of the sher{lion}. {33}. The badshah said “dhan dhan SatguruJi” , as he stood by their side. When the sher’s{lion’s} praan{breaths} ceased there was a mahan prakash{mighty light} in the akash{sky}. {34}. The akash{sky} became red , upon seeing this the badshah raised his eyes and began to ask GuruJi “why has this happened? , who was he? , and why his death in this manner? {35}. Why is there this kind of prakash{light}? , the likes of which has never been seen before? , and that is why I’m amazed”. Upon hearing this SriHargobindJi said “his name was Kasam Begh. {36}. You call him and ask whatever you wish to know , listen to the uttar{answer}”. He {the spirit} called out “Jhanghir” as he was standing high in a tree. {37}. TO BE CONTINUED........................