MokhamSingh

Penji There is a definite solution to this problem. The spouse or other family members are the embodiment of our pararabdh{past deeds}. Read/listen to srisukhmani sahib 5 times a day. Place a jug of water by your side. Afterwards drink the water yourself and use it for tea/cooking etc. Give the water to your spouse too{in tea etc.} You will see the results within days. This is totally guaranteed to work.

Vishnu = the preserver of everything. Hari = Makes everything green i.e. produces/creates everything. Gobind = Go + bind. Go = land etc. Bind = the support of. Ram = Ramiah hoyiah = infused with everything. All these names are of the creator i.e. Waheguru.

Lakh Lakh Vidhaiee Khalsa Jio.

YATHA KABITT “INDREHOY KE BHOG SAREH BHAREH ROGH DHEN VAREH, TAKHO KEEJA HOY MATT SRANYA PAHTH TAJJ RE. PAAP ANDHARR NASSAN KO BAJJAR PAKSASSAN KO, DAHEH DOKH GASSAN KO MOKH SIKHI SAJJ RE. HOOJOH SHAANT BHAV BEECH PRAPAT KADAAP NEECH, AAPNI KALOL LOL GATT TE NA LAJJ RE. KHINN BHANG BHAV RAAG TAKOH MANN KARO TIAGH, MOKH KO VAIRAG KO SEHKARI TAAS TAJJ RE”. {33}. Heh=tiagh=reject/give something up. Sareh=mukti=liberation. Paksasan=Inder. Daheh=burns. Gasan=burning of desires/grass}. Mokh=mukti=liberation. Sikhi=agni=fire. Sajreh=ignite the fire. Kalol=entertainments/lust etc. Lol=chanchalta=straying/unfocused. Khin bhang=destroyed instantaneously. Bhav raag=worldly attachment. Sehkari=someone or something that assists. Taas=to them. 1. The bhog{indulgence} of all the indreh{limbs etc.} is the cause of huge torment , do the tiagh{abandon} of them. Heh mann{oh mind}! Do not let go of the mukti{liberation} path , infact make it dhridh{very strong}. 2. Burn the metaphorical fire of mukti which consumes the horrendous paap{sins} which are akin to a large mountain. 3. Heh be-sharam neech{spiritually/morally corrupt}! At some point abandon your chanchal gatti kalol{lustful entertainment} and engage in shaant bhav{peaceful simran}. 4. Heh mann{oh mind}! Do the tiagh{abandon} of the moh{attachment} of the worldly pleasures. Do the dharan{adoption/taking on board} of vairag{renunciation} which assists in mukti{liberation}. Khulasa{further explanation}. “BRAHM LOK LAU BHOG JOH CHEHEH SABHAN KO TIAGH. VEDH RATH GIATA MUNI KEHAT TAHEY VAIRAG”. Raag{attachment to materialism} has imprisoned the jeev{being} in sansar{world}. Mokh{liberation} cannot be attained until raag{attachment} is not lost and vairag adopted. For the prapti{acquisition} of vairag{renunciation} the biggest thing is the upramta{rising above} bhog{indulgence}. Vairag{renunciation} cannot be attained without rising above worldly pleasures. That is why it is said that heh mann{oh mind}! First and foremost remember to do the kinara{turn ones back} on the worldly pleasures , which give rise to tremendous torment. That is why the quicker the better abandon them since your budhi{mind} will become maleen{polluted} as a result of accumulating paap{sins} , i.e. “BHARYA MATT PAAPA KAE SANGH. OHH DOPEH NAVEH KAE RANGH”. {when the mind becomes polluted/filthy , cleanse it with Naam}. To wash away this pollution engage in Naam Simran with prem{love}. Firstly for the acquisition of prem{love} , shaant bhav{peace} is required. That is why for the acquisition shaanti{peace} , do the tiagh{rejection} of chanchal gatti{indulgence}. To do the tiagh{rejection} of chanchal gatti{indulgence} , do the dharan{adoption} of vairag{renunciation}. This vairag{renunciation} is sahyik{helpful} in mukti{liberation}. In this situation the vaasa{residence} of mukti{liberation} will take place avash{instantaneously}. {33}.

There is a book by Piara Singh Padham "Rehatnamey" which documents all the rehat of the Khalsa Panth. The author lists all the Khalsa Rehat together with the background of the Rehatnamey. This book can be read in the ebook form: www.scribd.com/mokhamsingh It is in Punjabi.

Regular Satsangat eradicates all this.

In Gursikhi there isn't conversion as such. We are all born as Waheguru , i.e. Born with unshorn hair. Born uncircumcised. Born without desires for lust , anger, ego , and greed. Born without desires for alcohol , drugs , and tobacco etc. Born whilst during simran. As we grow older we lose sight of this under the nasha{intoxication} of maya{mammon} and that is why Gurbani parchar{preaching} is required in order to sober us up from this nasha. Gursikhi doesn't convert , it brings us back to what we really are.

“SVAYAH” “BHAVI KE BHAV ABHAVYATHA NARR MOTIN MONB KO SUMNA. MADH KE BHOG KE MVEY RAMO GATT RAAG PRAMEH ANUTRANA. BRAHM NIPUNSAK YOH MANN TU BINTANVDAMPTI MOSUKHNA. TERET MEH PRATT FER TUMEH TUM MOH MATT KO MATT FER MANA”. {30}. Bhavi = future event. Bhav = padarth=goods. Anbhav=anhona=nothing happening. Nabh =akas=sky. Supna=phul=flower. Madh ke bhog = goods of the present time. Madya = in. Gatt = destruction. Raag Ann = attachment to goods. Dampti = Atam. Teret = is saying. Matt = sikhya=teachings. Fer=again. The padarth{goods} of the future are equal to nothing , do not attach to them. Concentrate on vartmaan{present time} but lose the raag-davesh{attachment/duality}. Do not focus on bhoot-bhavikat{past and future}. Heh Mann{oh mind}! You are nipunsk{genderless} just as Brahm{Waheguru} is nipunsk{genderless} , without whom you cannot attain sukh{happiness} in maya{mammon}. I repeat heh mann{mind}! Do not reject my sikhya{teaching} i.e. do not do inkaar{dosobey} of my sikhya{teaching}. {30}. Khulasa{further explanation}. “MANN TU JYOT SAROOP HAIH” and “KAHO KABIR EH RAM KI ANS”. Mann{mind} is Brahm{Waheguru} roop{form}. Brahm{Waheguru} is without istri-purkh bhav{i.e. genderless} , in the same way mann{mind} is kewal{only} “prakash roop” {intangible} and genderless and that is why it is called nipuns. Heh mann{oh mind}! Do not do the aas{hope} of future sukh{happiness} and do not do the chinta{worry} of the past because the sapp{snake} has passed leaving only a trail on the ground {i.e. gone away} so fretting about it is futile , why the chinta{worries}? “CHINTA TA KI KEEJYA JOH ANHONI HOY” {just remember death}. Only the contemplation of death is yog{worthwhile} which is definite. What is the point of chinta{worries} of past events? Secondly “bhavi de bhav” {future goods} should not be contemplated and considered as bhav but rather should be considered abhav{non-existent} in the three kal{era i.e. past , present , and future} just as flowers in the sky never happen. In the same way the goods that never were , how can they be now? The event that will not occur , the aas{hope} of such is viarth{futile}. That is why stay prasan{content} in the present time “JOH KISH KAREH SOU BHALL MANN” {accept Waheguru’s will} because hat is where the sukh{happiness} lies. {30}. “CHITT RE TU VITT KE NAMITT DINN RAAT NITT, SAVET PROH KE CHITT EHEE DUKH ATT RE. TINN KI JOH MUDHTA SO UDHTA KALESOH KARR, MATT MAAN KARE HATT TAH KO TAKHO MATT RE. NIJJ CHINTA TAJJ SOVAH SVANTAR PRASAN HOVEH, CHINTA MANN GUNN JOVEH DEH MEH MAHET RE. TATEH ABHLAKHAT NA TEROH KIDOH SIDH HOYE, SUDHA PAAN KARE TE NA KIDOH BIAADH HATT RE.” {31}. Chitt re=heh mann=oh mind. Vitt=wealth. Namitt=for. Savet=does seva. Proh ke=others. Att=abundant/huge. Mudhta=happiness/contentment. Udhta=comes into being. Kalosoh karr=the result of enduring torment=dukh. Matt=do not. Maan=hankaar=ego. Hatt=do the destruction of. Takoh=see. Soveh=sleeps. Svantar=in the mind. Chinta mann=Atma i.e. that which removes all sorrow. Gunn=veechar=point of view. Mahatt=very large. Abhilakht=desire. Sidh hoye=will be fulfilled. Soodha paan=the drinking of Amrit. Biaadh=ailment , torment. 1. Heh mann{oh mind}! , for the sake of wealth you engage t in the service others day and night. Which is a massive dukh{torment} because; 2. The happiness of these wealthy people can only be attained after much torment on your part , do not consider this praiseworthy but rather consider them naashkar{temporary} and as such do not look at them. 3. Go to sleep abandoning chinta{worries} and upon seeing Atam{Waheguru’s jyot} you will become prasan{happy} in your mann{mind}. Within the manukh sareer{human body} this is very special. 4. Will all your desires not be fulfilled by it? Will the drinking of Amrit not eradicate ailment? Khulasa{further explanation}:- The updesh{teaching} is to oneself. The mind strays from place to place in order to obtain wealth. He wants to obtain it from the wealthy and kings/rulers etc. He spends all his time in the kidhmatt{licking upto} such people. In this pursuit of wealth he forgets whether it is day , night , sun , shadow , hunger , or thirst etc. What is the cause? By abandoning the sudh-budh{all senses} of the sareer{body} he attempts to please theses people by engaging in all sorts of services but the master still doesn’t become pleased. Even after enduring huge amounts of torment, an iota of contentment from them is miraculous. The person almost reaches death in the pursuit but alas does not achieve the prasantah{happiness} of the master. Bharthari Ji are saying that break the ego of these wealthy people by neglecting them totally. Secondly how will the palna{rearing} take place of the sareer{body} and kutambh{family}? They say abandon the chinta{worries} of the sareer{body} too because as already stated that you alone will be the recipient of your phall{fruition} and no one else , so what’s the point of chinta{worry}. Become totally nischint{worry free} and engage in Waheguru Simran. Now with regards to the fulfilment of kamna{desires} , a very big misaal{example} is given; Let alone the eradication of ailments the, drinking of Amrit will actually eradicate death so will all the kamna{desires} of the person engaged in Simran not be fulfilled? {rhetorical question}. It is with utmost certainty that all desires will be fulfilled , Prabhu{Waheguru says}: “AAP SVAREH MEH MILLEH MEH MILLIAH SUKH HOYE. JE TU MERA HOYE REHAH SABH JAGG TERA HOYE”. {By becoming mine, all will be yours}. {31}. “DOHRA” TANN KO TANAK NIVAS TAV CHINTAMANN TAJJ TAHE. BAHAUR KRIPAN GREH PRABHAV SEHAT DREVEY HITT KAHEY. {32}. Tanak=short term. Kripan=miser. Greh=house. Prabhav=dishonour. Dravey hitt=for wealth. Heh mann{oh mind}! Your nivaas{residence} in this sareer{body} is only for a very short term , you have abandoned atam veechar{nectar of simran}. Why do you allow yourself to be insulted/dishonoured by wealthy misers for the sake of wealth? Khulasa{further explanation}. Firstly your residence in the body is only for a very short time. The situation should have been that the janam{life} should have been won but the moorakh mann{foolish} mind has abandoned that and instead went around knocking on the doors of the wealthy and doing their kidhmatt{licking upto} in the hope of pleasing them in return for wealth. The wealthy misers are akin to an ocean but they do not ever share even a drop of this ocean, thus resulting in the be-izatti{insult} of the person seeking it and giving rise to much torment.

Sat Kartar. Beautiful post bhai.

“SAVEYAH” “SHAANT NIJANTAR KING N GAHEH KATT DOLAY BRITHA BHAVV MOH SO GANNA. HOY YATHA SO TATHA NIJJ HAVEH TUMTE ANTHA WAHO HOVAT NA. PREET N SAATH BATEET PAHLI KASH HAATH MILEE N YATHA SUPNA. MON GAHOH ABB MOH N GAHOH TUM MOR GIRRA JINN MOR MANNA.” {29}. Nijantar=nij+antar=in itself. King=kiyo=why. Gaheh=grasping/holding. Katt doleh=wandering where. Bhav=sansar=world. Gannah=very much so. Yatha=like/comparable. Tatha=likewise. Nijj haveh= self occurring. Antha=be-arth=futile. Bateet=in the past. Mon=silence. Mon=not me. Morr Girra=my bani=words etc. Jinn=no. Morr=turn away. Mannah=heh mind. Why do you not become shaant{at peace}? , why do you wander around the world in futility? Whatsoever is going to happen will happen automatically , you cannot undo that. It is not wise to do preet{love/devotion} with the past because nothing can be achieved by it. Just as a supna{dream} comes and goes but dwelling on it is futile. Now grab hold of shaanti{peace} do not grab me oh mann{mind}! Do not ignore my bachan{words/teachings} , artharth{i.e} do not reject my sikhya{teachings}. {29}. Khulasa{further explanation}:- 1. “Nanak lilaar likhya soy met na saakeh koy. Kalla dreh hirreh soy”. 2. “Lekh na mitey heh sakhi jo likheh kartar”. 3. “Joh Kish lekh likhyo bidhna so paiet missar joo sok nivaro”. 4. “Ya yug te yug aureh hoy soh toh phall toheh milleh. Bidh saachi nahih lae tihko. Narr aur soh itt utteh dauban meh matt kehat raachi. Hoy prasan soh ram bhajoh.” Hey mann{oh mind}! Whatsoever is written in your bhaag{fortune} you alone will receive it , no other can take that. Then why are you running around here and there? What is not written in your bhaag{fortune} cannot be obtained ever , then why the running around? {please note that Satsangat can change ones fortune , not others}. Once upon a time a jyotshi{astrologer} made a jyotish{astrological prediction} as to whether the paras{touchstone} exists and if so from where it can be obtained? From his prediction he deduced that paras{touchstone} does exist and can be acquired from the banks of the river Attuk , which is of a particular colour , size , and shape. He then calculated the duration of the paras{touchstone} remaining there. His calculations concluded one hundred and five days. Upon completing the jyotish{astrological prediction} he had the desire to set off on this epic journey and to retrieve the paras{touchstone} , which would fulfil all his desires/hungers etc. By turning ordinary metal into gold he would make immense amounts of money, thus being able to partake in all the worldly pleasures achieving even greater heights than kings/rulers. With this in mind he set off to locate the paras{touchstone}. He arrived at the exact location as per his research. Today was the one hundred and fifth day i.e. last and as such he frantically reached the river banks. His gaze fell on the paras{touchstone} which was exactly the same size , colour , and shape as calculated in his jyotish{astrology}. He was about ten yards away from it when he saw a water carrier woman take the stone and commenced scrubbing her feet with it using the water from the river. The pandit looked on helplessly as he wished that he could snatch it away from her. He realised that this course of action would be incorrect. He considered asking for it but thought she would become suspicious since there were so many other similar stones there already, why would that one be so special? Then he considered telling her that it was a paras{touchstone} and asking for it but that would be foolish since why would someone willingly give away a paras{touchstone}. He sighed as he sat down and waited for the lady to leave. His gaze was transfixed on the paras{touchstone} with which the lady was busy scrubbing her feet away. He was fantasising about the pleasures that he would enjoy as a result of acquiring this paras{touchstone}. He was mesmerised in deep thought when he heard a large splash. With a huge shudder he almost screamed when he witnessed the woman throwing the paras{touchstone} deep into the river. “What have you done” cried the pandit , “I have been travelling for months in order to obtain this what have you done?” With this the pandit broke down and wept like a child as he hit his head against the ground repeatedly. “Pandit Ji! It appears that you are a wise and learned, why so much commotion over a simple stone?” asked the woman in a patient manner. “There are so many other stones here , take your pick!” The pandit took a long sigh and said “maiee{mother figure} what would you know , that was not a mere stone it was a paras{touchstone}”. “How do you know it was paras{touchstone}?” asked the woman. The pandit narrated the whole story of how he used the powers of jyotish{astrology} to arrive there in order to retrieve the paras{touchstone} after covering many miles and “you have destroyed all my hardwork!” The woman then said in a patient manner “pandit you have learned the whereabouts and signs of this through your vidhya{education}. After much travel and enduring many hardships you have arrived at the correct spot but did you not gain the knowledge as to whether or not this paras{touchstone} was in your kismet{destiny}? I am your kismet{destiny} and the procurement of this paras{touchstone} is not in your bhaag{destiny} , go and sit down peacefully”. With these words the woman vanished into thin air. The pandit woke up to the fact that whatever is in one’s bhaag{destiny} , no other can take it. Just as it is said that a person found a degh{large pot} of mohra{gold coins} near a river bank. He thoroughly covered this degh{large pot} with soil and went home. He had the bharosa{faith} that if it is mine then it will come to me , if it is not then why waste time and energy retrieving it and be seen by others. He came home and rested peacefully. At midnight some thieves made a sunn{tunnel} to his home in order to burgle his home. “You will not find anything here, you will only waste your time here” he shouted to the thieves. “Today at the river I saw a degh{large pot} full of mohra{gold coins} buried under some soil and if it is your intention to obtain wealth then go there and dig it up”. It was a well known fact that this Bhagat never told lies and as such the thieves his word without hesitation. They arrived promptly at the said location and were overjoyed to find the buried degh{large pot}. They began digging frantically but upon opening the lid they heard the hissing of a fierce snake! “the Bhagat is chalak{cunning}” said the thieves as they thought that they were being deliberately misguided. “Good job we lifted the lid first and not place our hands in straight away” they said to each other. “The best retaliation would be to throw the snake onto the Bhagat so that he can receive pay back for conning us”. With these thoughts in mind the thieves removed their turbans and used them to carry the degh{large pot}. They climbed onto the roof of the bhagat’s house and strategically placed the degh{large pot} in the direction of the bhagat’s manja{bed}. They ripped a hole in the roof and aimed the contents of the degh{large pot} towards the manja{bed}. The Bhagat had just returned after attending to his bodily functions{bathroom} and saw that a cat had occupied his bed. Bhagat see prabhu{Waheguru} in all roop{forms} and as such left the manja{bed} for the cat whilst he made his bed on the floor. When the Bhagat had fallen asleep the cat went after shikar{prey} thus leaving the manja{bed} empty. At that point when the thieves tipped the contents of the degh{large pot} through the hole in the roof. The mohra{gold coins} came rattling down as they formed a large mound , and that is why it is said that “HOY YATHA SOH TATHA NIJJ HVAH” and “TOH PHALL TOHEH MILEH BIDH SAACHI HAIH” {you alone will receive your fortune and none else}.

The Sukh or Dukh that we achieve in this life is due to our Pararabdh {accumulation of deeds}. Some people don't even believe in God yet they have an abundance of physical pleasures. Naam Simran will give us the things that we want in terms of materialism but most importantly Naam Simran will give us a feeling of bliss and kalyan {liberation}. Perpetual everlasting Bliss and liberation cannot be acquired through material pleasures. If we want something from Waheguru we have to do Simran , that is the neam {constitution} as laid out in Gurbani. If we had everything that we ever wanted automatically then Waheguru would not be remembered. That is Waheguru Ji's neam {constitution}. By engaging in Simran for something worldly we indirectly start to enjoy Naam Rass {sweet nectar of Naam} and begin to fill with bliss gradually.

“HUMM SINDH TAREH MUKTADH SUNEH MUKTADH KAHAH, MUKTADH LUNEH BAUH BHOOPAN KO YATNOH KARKE. ATT KEEN PRASSAN LAJJA HARR KE.” {25} Sindh=Samundar=ocean. Tarem=underneath. Muktadh=moti=pearls etc. Muktadh=sipiah=seashells. Luneh=have been found. Then I heard that the samundar {ocean} is with moti {gems/pearls} and if someone does the chubbi {diving} into it they bring back the moti {gems}. I dived in but let alone gems and pearls I only encountered seashells. Then I heard that abundant wealth can be obtained by serving kings. After abandoning lok lajja {shame} I did that too and consequently pleased them , but alas obtained nothing. Yatha {i.e} “Dhann pavan ko jo jahaj racheh binn bhagan te jall singh budaiee. Sukh ne bahau baran bhoom gani , dharr ten a ek viratik paiee. Nrip ki karr ayudh sev pahla pir sangar mahih so ang tudaiee”. {25}. “KARR CHIT IKAGAR KUMANTAR JAPEH. SAMSHAAN MEH NISS PUNJ KARTEH. KARHOH JABB MEH VASS BHOOTAN KO. PARR KI HAR DEHANG VIBHOOTAN KO.” {26}. Kumantar=kala mantar=black magic. Bhootan=ghost spirits that can be controlled via kala ilm i.e. black magic. Har dehangh=given by force. Bipootan=dhan sampda=wealth. I have recited kala mantar {black magic} with ikagar{focused} chit{mind} by spending many agonising nights in masana {cemetery}. I did this in the hope that I will control the bhoot {ghost spirits} and get them to steal other people’s wealth thus giving it to me , but alas I gained nothing from there either. {26}. “IVV AUO BRITHA MAMM HUNTT SABHI. MUHEH KAAN VIRATAK BHI N LABHI. KATT KAAJ NILAAJ AKAAJ DOHON. TAJJ MOHANG KAHOO ABB AAN GANOH.” {27}. Auo=umra=age. Huntt=naas=destruction. Kaan viratak=kaani kaudi_something worthless. Nilaaj=be-sharam=without shame. Akaaj=nikamma=waste. Dohon=burns. Aan=hor=dooja=others. Gahoh=take phall=fruition. In this way my whole life has been wasted I didn’t even obtain a kaani kaudi {worthless sea=shell}. Heh be-sharam trishna{shameless hunger}! Why are you burning me wastefully? Release me and now go away and attach yourself to someone else. {27}. “KARIOH BRAHM TE JEEV , CHAIHEH ABB CHAIHEH KYA. KISAU KARE NIRJEEV AASE TAV AASE KAVAN?”. {28}. Chaiheh= heh chah=desires! = heh trishna=hunger. Chaiheh=wanton , what is your iradha=intention. Nirjeev=without chetna=lifeless=jadd vastu. Aase=heh aasha! = heh trishna=hunger! Aaseh = aasha , khial iradha= thoughts/intention. Tav = tera= yours. Heh trishna! You havr transformed me from Brahm{God} into jeev{being}. What more do you still desire? Do you wish to transform me into jadd vastu{lifeless}? Heh trishna! You tell me what is your khiaal{intention}? {28}. Khulasa{further explanation}:- Sudh Brahm{God} had a furnah{desire} “EK AHANG BAHOO SIAMA”! {the desire to become many , from one}. This furnah{desire} is “trishna” {perpetual hunger} which has made Brahm{God} into anek{many} jeev jantu{beings}. Since “KAHO KABIR EH RAM KI ANS”. The Atma{soul} is the ans{part} of Ram{God} , Atma Parmatma is ans-ansi {identical form/part of} thus ans cannot be separated from ansi. That is why Paratma{God} is Brahm roop{God} but “VASHNA BADHA AVEH-JAVEH”{desires are the root cause of re-births/deaths}. Under the grasp of trishna{hunger} one is caught in the cycle of jaman-maran{births-deaths}. Bharthari Har Ji says heh trishna{hunger}! It is you who have made Brahm{God} into jeev{beings} but you still do not let go and as such “kabhoo Jeeada Oobh Chadat Haih Kabhoo Jaiheh Payeleh. Lobhi Jeeda Thir n Rehat Haih Chareh Kundha Paaleh”. {SGGS} That is why you tell me what more do you want to do? You have transformed Brahm{God} into jeev{being} but despite this your jaffah{stronghold} is even stronger than before , do you wish to make me nirjeev{lifeless} now? That is why do mehar{mercy} and release me and hold the pallah{metaphorical attachment} of someone else.

If you wish to be a Sikh of your own matt {mind} then do as you please. If you wish to be a Sikh of the Guru , then follow the teachings of Guru Maharajh.

The mukhti nama of the 10th Patshahi states that a Gursikh must refrain from marrying two surnames , namely dhadkeh{father's} and nanakeh{mother's}. Any other restriction will be a personal matter of choice and not Gurmat rehat.

Consult a fully qualified physiotherapist , they will show you correct stretching exercises. Remove all pillows i.e. sleep totally flat. Do not use a pillow when lying flat , just use a very thin one for when lying on your side.

Dhan Dhan Baba Budda Ji.

In history Sarvan Kumar was the most obedient son known to mankind. Praladh was the most disobedient child known to mankind. SGGS Ji does not mention Sarvan Kumar even once but eulogises Praladh over and over again. We do not belong to our parents. We are Waheguru. "Kaho Kabir eh Ram ki ans". People who don't realise the value of Amrit will speak against it. Amrit Naam is a precious gem. Only a jauhri knows the value of a gem , not a coal merchant. Take Amrit , become a Guru vala , meditate on Naam and become liberated i.e. full of bliss.

It'a fairly common practice in India to hire raagis {some Amritdhari} to sing at Hindu festivals. They get hired owing to their good singing ability. The raagi receives financial reward in return and respect from the congregation. Most of these Sikh raagis do not actually worship these deities but sing puerly for financial gain. They see nothing wrong with it since they consider it to be devotional singing rather than lucheh {lustful} songs. This seems to be done purely on economic grounds rather than religious or political grounds.

Dhan Dhan Sri Guru Amar Das Ji Maharajh also say in Sri Anand Sahib:- "KEHAY NANAK SRIST KA MOOL RACHYA TAH TU JAUGG MEH AIYA". We came into being {as jeevs} when the universe was created. From one life form to another. Scientists claim that the universe is about 4.5 billion years old {open to dispute} , so that makes us about 4.5 billion years old. Gurbani says we as jeevs have transmigrated from one life form to another with the same mann {mind} hence our subah {temperament}.

Bhai Sahib Jio , Waheguru Ji gives us signs all the time but the sad fact is that we choose to ignore them. Look at the world which is without satsangat i.e. pain , kalesh , suffering , agony , hell etc.. Guru Ji says "Dukh daroo sukh rog piah". The dukh that we receive in life is a wake up call from Waheguru but sadly we hit the snooze button rather than waking up. Before we realise it , the repeated hitting of the snooze button has resulted in oversleep i.e. time to die. What more specific signs do we need to wake upto the fact that "MANN TU JYOT SAROOP HAIH , APNA MOOL PECHAN"? Wew are a soul trapped in a physical body. The true pleasure comes from recognising this fact through Gurbani.

“SORTAH” “VAKTA HOY NRIP AAP SAROTA NIJ MANN KE KEYO. RUDR SHALOK ALAAP , KAREYO ACHALL NIHTAAP CHIT”. {20}. Vakta=speaker/orator. Sarota=listener/audience. Rudr=eleven. Arth{meaning}. Raja Bharthari Har is himself the orator and has made his own mann{mind} the listener. In this way with the eleven salok the chit{mind} has been made void of chanchalta{lack of concentration/focus}. {20}. Note:- Up until now the pashkar{translator} has done varnan{explanation} of poomikha{background} and manglacharan{opening eulogy} of the Granth. Now the updesh{teachings} will be told. The mann{mind} has been made the sarota{listener} because:- “pehlay mann parbodoh aapna paasheh avarr reejaveh”. {Practice what you preach in order to convince others}. “KABITT” “DURGAMM VIKHAM ASES DES PARAM KAR, LEHOYO MEH KALESH GAYEHO LAES NAHIH DHANNKO, JAAT KUL KA ABHIMAN UCHITT VIHIYE TAI, SWV KEENI PHALL HEENI SOCH PAYEO MATT KO. KAAK YAU S SUNK MAAN BINN PARR DHAM KHAYO, AJEH RAJEH N SUPREET PAJEH DURTT N KO. BRAHM TE VISHOR NEECH TRISHNEH KEENOH DHORR, ABB HOR JOH NACHAAT KAH HOR KAREH JANN KO.” {21}. Durgamm=where it is difficult to reach. Ases=angint=countless. Kalesh=agony. Dhorr=thick minded animal. “I have travelled far and wide to unreachable places but have not acquired even laes matar{iota} of dhann{wealth} , rather I have just endured dukh{agony}. After doing the tiagh{rejection}of abhiman{ego}, my uttam jaati{high caste},and uttam kul{high lineage} I have done the seva{service} of neech pursh{low people} but that too remained phall heeni{without fruition} because I did not obtain any dhann {wealth} and that is why the mann{mind} is with chinta{worry} and then like a kaah{crow} I became shankavan{doubtful} and without satkar{respect} I would eat ann{food} in prai ghar{strangers homes} but I am still not full , rather doing the seva{service} with preeti{dedication} of buray sareer{bad people} in the hope that I may acquire something from them. Alas heh neech{low life} trishna{greed/insatiable appetite}! You have detached me from Brahm{God} thus making me a pashoo{thick-minded animal} , what more do you desire fro das{servant i.e. me} now! You have made me dance to your tune so much{i.e. being under the influence of trishna=greed}. {21}. Khulasa{further explanation}. I endured many kobachan{verbal insults} and much abhiman{loss of respect} at the hands of trishna{greed} , what more will I endure! “KABITT" “AASEH PHALL HEENIE KEENIE TEREH BALSO SEVADH, MOONDHO KE KOBAN SODEH NAIN CHODE BANN KO. CHIT KO SANKOCH KEENO KNG DRIGH SO ROHK LENO, PAHNI SOHK CHEENO PEENO N BACHAN KO. HASYO BHI NIKAR DUNT JAISE CHINTA MAAN JUNT, JOR KARR KARR KARRI BANDHNA NEECHAN KO. TAISE NAMO KAROH TUMHE TERE SANGH CHIRR PRAMEH, ABB CHAIHEH SHORR HAMMEH KAHEH DEHEH JANN KO”. {22}. Aaseh=heh trishna{oh greed}. Moodhoh=moorakha=foolish person. Sodeh=endured. Bann=water. Kng=water. Drigh=eyes. Paahvi=eventuality/certainty. Peenoh=severe verbal retaliation. Karr=hands. Karri=has been done. Chaheh=heh trishna=greed. Deheh=burns/burning. Heh trishna{greed}! Under your influence the seva/naukri{job} carried out has been without fruition , had to endure the durbachan{harsh words} that brought tears to my eyes. Had to keep quiet in order to please the malik{boss} and squeezed the eyes so that the tears would not flow out and be the cause of my employment severance. I tolerated all insults in the knowledge that retaliation would result in certain reprisals. Just as a chintavan{worried person} attempts to hide their worry by outward laughter , I too in this way laughed outwardly with clasped hands in order to please the boss but alas I gained nothing. In exactly the same way I namaskar{salute} you trishna{greed} I have wandered around with you for so long , oh trishna{oh greed}! Now leave me , why do you burn this gareeb{poor/helpless} person? {22}. Khulasa{further explanation}:- I did the naukri{work} of neech pursh{low-life i.e. immoral} and endured the onslaught of insults,sarcasm,and the harsh words from these dusht{demon-like people}. The arrows of their harsh words penetrated my kaleja{stomach} and my heart cried. I would control the ensuing ansoo{tears}. On the inside my mann{mind} would murjah{become tormented}. Just to please them I would put on a brave face and laugh with them , I would suppress my anger and keep my mann{mind} sathirr{at peace} and would clasp my hands in front of these badhmash{scoundrels} but alas I acquired nothing from them. Heh aasa{desires}! Heh be-arth aasa{useless desires}! You have made me dance to your every tune , what else remains in your dil{heart}? “TOHTAK SHAND” “ABB TOH TAJJ TOOH HUM KO TRISHNEH. TAV LABH BIKHEH MAMM KHEDH GHANEH. TUM KEEN MUJHE MANN BAAS JABHE. DHANN SHANK UHTTI UHTT MERR TABHE”. {23}. Labh=acquisition. Kedh=dukh=pain. Ghaneh=many. Heh trishna{hunger for maya}! Now release me. By acquiring you I have had to endure an abundance of pain. From the point you did vaasa{reside} in my mann{mind} , from that moment on my mann{mind} developed the isha{desire} for dhann{material wealth}. {23}. “SABH KO VITT HAIH SABH BHOOM TALEH. HAMM KHODH THAKEH PARJANT JALEH. GIRRH DHAAT KRISHAAN PRATAP DEHIE. ABB LABH RASIYAN HOY SAHIH”. {24}. Vitt=dhann=material wealth. Taleh=underneath. Parjant=upto. Krishaan=fire. Labh=prapti=acquisition of. Then I heard that all types of dhann{material wealth} is under the dharti{land}. In order to obtain this wealth I dug the land upto the water level i.e. very deep but alas found nothing. Then I started to burn fiercely the mines in the pahadh{mountains} and did the nischa{firm belief} that I will surely acquire rasyan{precious elements} which will eradicate all poverty , but alas nothing was found. {24}.

Khalsa Jio the previous post should have been titled "11 to 15" , hence this post being 16 to 20. Sorry. “DOHRA” ATI NADH NATT GHAMBIR SRI HAR BHARAT VAIRAG SHUTT. JANAN MARAN BHYA NEER VIKSAT KAMAL SALOK GAN”. {15}. Nad=cheel=stream. Ghambir=very deep , immeasurable depth. Viksat=blossomed/flowering. Ganh=samooh=all. The Sri Bharthari Har “Vairag shatak” is akin to an immeasurable river etc. In this river are the darr{fears} of janam-maran{births-deaths} which are shown in the Granth. In this nadh{river} there is water {the saloks} and there is the blossoming/flowering of kamal {lotus}. {15}. [upp alankar- Kamla naal saloka di samanta da varnan{Further explanation in poetic style}]. “KABITT” DOKH DRISHT NAAL GUR DUL PADH LAGH PADH, UNK MATRA TARRI TARR ARTH SO BAAS HAIH. DAATEH KAATEH MANDH SANGH INDH HAER NISPUNDH, ARK BIBEK KE PRAKASH TE VIKAAS HAIH. BHOGI POOHND BHOG MULL BHOGAT NE TAZEH PALL, SANTAN KO MANN ULL SEVEH SADHA TAAS HAIH. AISO NARR AAKHO SE VILOKOH NAHIH JAHIH AAKHO, NIJ MANN HI KO BHAKO VAAK BHUV NAAS HAIH”. {16}. Dokh drisht=the showing of padarth{goods} to be the karan{cause} of dukh{pain} which is akin to the Dundee{stem} of the kamal{lotus}. Gur dull=waday patay{large leaves}. Laghdum=shotay patay{small leaves}. Unk=akhar=letters. Tarri tarr=the small strings between the petals. Indh=chandrma=moon. Har=the seeing of. Nispandh=close/not open. Ark=suraj=sun. Vikaas=blossoming/opening up of the flower. Ull=bhora=bee. Aakoh se=with eyes. Vilokoh=am seeing. Aakoh=saying. Vaak=bachan=words etc. The dokh drishti {agony} stressed in these saloks is akin to the Dundee{stem} of this kamal{lotus} and the large padh {stanzas} are the large flowers of this lotus. The small padh{small stanzas} are the small flowers of this kamal phool{lotus}. The akhar{letters} and matra{grammar} are the taria{small strings between the petals. The arth{meaning} of the saloks is the vashna{fragrance} of this lotus flower. The tadhna{warning} in these saloks i.e. to avoid the Sangat{company} of immoral people are the kandey{thorns} on the flower. Just as in darkness the kamal phool{lotus} closes it’s leaves , in exactly the same way these saloks will not be discussed in the company of mandeh pursh{spiritually corrupt} i.e. the metaphorical flowers of these saloks will close in the company of spiritually corrupt/immoral people{they will find them offensive}. Just as the kamal{lotus} flowers leaves khidh{open/blossom} with the sun light , so too will the metaphorical leaves of these saloks khidh{open up/blossom} i.e. will be read in the presence of the viveki suraj {spiritually awoken/high moral} people. Artharth{in other words} it is only in the Sangat of the viveki pursh {spiritual people} that the gyan{knowledge} of these saloks will acquired. Bhogi pursh{engaged in physical pleasures} are akin to a poohnd{bee} who consume mael{filth} and goha{manure} in the form of visheh{lust etc.}. They do not ever disengage freom this activity. The mann{mind} of the Sants{great souls} is akin to the bhaura{bee that collects nectar} who perpetually collect and gather the metaphorical nectar from the flowers of kamal{lotus} of these saloks. I cannot see with my eyes the adhkari pursh{deserving person} to whom I should narrate these saloks to , that is why I shall narrate these saloks to my own mann{mind} the likes of which dispel the darr{fear} of janam-maran{births-deaths}. {16}. Prashan{question}:- Rajan{king}! In the Jagat{world} there are very big pandit{academics} , many Rajas{kings} , and besides them there are many jeevs{beings} why do you not narrate your bachan{words/saloks} to them? Iss da uttar{answers}:- “Dohra” “SRAT VAKTA PUKTA OVUNN BOHAR ITR BILOK. TINEH BILOK N SAKHEH TINN SUPAGH SAROJ SALOK”. {17}. Srat=Vedh. Pukta=consumer. Ovunn=land. Itr=others. Bilok=see. Supagh=very beautiful. Saroj=kamal phool=lotus flower. There are anek{many} Vedh vakta Pandit {academics} , there are anek{many} Rajeh{kings} who bhog{consume/utilise/derive pleasure} from land/kingdom etc. , and there are many more people but they cannot see the metaphorical beautiful lotus flower of these saloks i.e. are blinded by vikar{lust etc.}. {17}. What is the cause of this? “DOHRA” “TINKE UNN ADHKAAR KO KARKE PRAGAT BAHOR. SHRI HAR BHART SO CHIT PRAT SO BACHAN NICHOR.” {18}. Upon showing the unn adhkaar{not having the right} of all these people Shri Bharthar then narrates this sidhant{core/central theme} bachan{words} to his own chit{mind}. {18}. “KABITT” GRANTHAN KE GYATEH MATEH MATSAR KEECH BEECH, DARANATH MADH SAATH BHAREH DARSAAT HAIH. DOOKHAN CHAMORAY MORAY POOHKAN SE PAAHKAN KO, PANDIT POOPAL TOH NA SUNEH MERI DUKHI MOODH DEEN TETE, MOTAY SUKCHAAT HUM UTEY SUKHCHAAT HAIH. PRAT BINAH PAAHKEH RAAKEH HAVINN KO LAAKEH, JAISEH JEERAN MOH GAAT MEH SO BAAT HOTT JAAT HAIH. {19}. Gyateh=they who know. Matsar=eerkah=jealousy, raag-dvash=attachment of material goods. Keech=chikadh=mud/slime. Daranath=kings/rulers. Madh=hankar=ego. Darshaat=can be seen. Se=vargeh=like. Pahkaan=kathan=to say. Poohpal=kings/rulers. Ann=hor=others. Te te= all/all in all. Sukchaat=the scared. Otey=from them. Patr=adhkari=one who has the right. Raakeh=in dust/ash. Raakeh{2}=placed in. Havinn=the goods used in ahooti{ritual life} like pure butter etc. Jeeran=purana=old. Moh=mera=mine. Gaat=sareer=physical body. Arth{meaning}. The academics who know the Granths are stuck in the chikadh{mud/slime} of eerkha{jealousy} and the rajeh lok{kings/rulers} are filled with hankar{ego} of dhann{material wealth} it can be seen. The pandits{academics} being caught in the eerkha{jealousy} associate my sarb saresht{foremost} words with dooshan{inaccuracies/low intellect etc.} and the rajeh lok{kings/rulers} do not listen to me at all. Apart from them the rest of the people are all in dukhi{in agony},moorakh{fools},and dheen{poor/pitiful} and that is why they are frightened of me and I am frightened of them. The divulging of knowledge to someone who is not adhkari{worthy} is akin to placing valuable goods in svah{dust/ash},artharth{in other words} the svah{dust/ash} that comes into contact with butter can’t even be used for cleaning utensils i.e. becomes useless and that why these words are becoming old in my sareer{body},athwa{i.e} as my body grows older so do my words become older. {19}. Khulasa{further explanation}. The world is full of many abhmani and ghumandi {egoistic} people. Many are becoming chaknachoor{antagonised} in the hankar{ego} of their own vidhya{knowledge} and many are becoming matvalay{crazy} with the nasha{intoxication} of maya{material wealth}. If any vidhvan{academic} karigar{expert} goes to see a vidhya abhmani {egoistic academic} at first he will not allow that person anywhere near them but if by some miracle he gives them time he will discard all the beautiful important content and pay full attention to any shortcomings that there may be in the work , thus hurting their feelings. That is why the visiting of such vidhya abhmani{egoistic academic} and expecting them to recognise or respect your work is a very big mistake. Then there are dhan abhmani{ego of material wealth}. First of all it is almost impossible to meet with them but on a rare occasion when they can be met they will not pay attention. They will send one on a wild goose chase , ultimately those who slander others will be given preference there and that is why the one who desires recognition or respect will be left empty handed there too. Then apart from these two category of people the rest are nireh moorakh {pure fools},agyani{ignorant}, or nirakaar pattacharj{immoral/spiritually corrupt} who cannot distinguish between good and bad. In this situation too a vidhvan{academic} faces dukh{agony}. The mann{mind} now sighs , the ones who understand the works are with stained minds i.e. full of eerkha{jealousy}. The wealthy are intoxicated with ego too. Other people try to avoid vidhvan{academics} too in the fear that they may ask for financial assistance if they praise their work , but vidhya mahatma{learned great souls} do sankoch{fear/shy away} of meeting these people. They realise that apart from rejection they will not achieve anything other than spending their time engrossed in nindya-ustat{slander-praises} of people and as such making the mann{mind} klookhat{paapi/sinner} and that is why they avoid them too. The question now remains as to who should the vidhvan{academic} show their work for appraisal? Updesh{wise words}:- Heh palay pursho{good people}! If someone listens to you attentively, allows you to sit with them respectfully, and who wishes to listen to you then only discuss preach to that person alone. Conversely if someone does not wish to listen to you then don’t force yourselves on them, it will be your hatak{inferiority} by doing this.

“Dohra” “BHARAT SHATAK VAIRAG DE BHASHKAR HAR DAYAL. KEWAL PREM HULAAS UHTT , LAVAN KAVIN KEECHAAL.” {10}. Bharat=Bharthari Har=name of author , the jeevni {biography} of whom has been written in the Arambh {beginning}. Shatak=satt + ikk =one hundred salok. Vairag=”Brahm lok lau bhog joh chehay sabhan ko tiagh. Vedh arth gyatah munni kehat thahey vairag”. Vaash=teeka=ulatha {translation} of the saloks in sanskrit {ancient Indus valley civilization language}. Kaar= the creator of the ulatha translation} of the kavita{poetry}. Har Dayal = translator of this Granth , whose jeevni {biography} has also been written in the Arambh {beginning}. Hulaas=hulara=the utshah {enthusiasm} of prem may {full of love and devotion}. Luvv=layss=very tiny amount {iota}. Kavin ki chaal=the reeti {tradition/style} of kavi-jan {poets}. Arth{meaning}. “Har Dayal” has done the ulatha {translation} of Bharthari Ji’s “vairag shatak”. This rachna {work} is keval {only} the prem hulaas {outpouring of love} of the heart. The maryada {style/conduct} of kavi-jan {poets} is not in me ratti-matar {tiniest milligram}. {10}. “DOHRA” “ARTH BARR N BRITT BARR N YUT BHOOP BACHAN SHIV OOP. BAAL BYAH KI GAAL SAMM DOOSANN BHOOKAN ROOP.” {11}. Barr=saresht=superior. Britt=shand {style of prose}. Yut=samet=together with. Ooht=upma=praise. Baal=istri=female. Dookhan=dukhdaiee=painful bachan {words}. Kalank roop bachan= disgraceful words. Bhookan=gehna=item of jewellery. “My arth {meaning} of this kavita{poetry} is nothing saresht {superior} and the shand {style of prose} is nothing saresht {superior} either. Keval {only} the mileh hoy {combined with} Shiv Ji {Waheguru in the form of} upma {praise} of Raja’s bachan {words} is my intention.” Just as a gaal {swear word} is dookhan roop {hurtful} but during viyah {marriage} ceremonies istri {females} tease and taunt the bridegroom with words considered normally to be a gaal {swear word} but on this auspicious occasion it is taken as a bhookan {item of jewellery i.e. no offence taken}. In the same way my kavita {poetry} is dooshan roop {may cause offence} but with the combination of upma {praise} of Shiv Ji {Waheguru in the form of} and the bachan{words} of the Raja it will be considered “Bhookan roop” {item of jewellery}.” {11}. [Note:- The cause of the Raja’s vairag {renunciation} will be kathan {described} further. “KABITT” “SOM NAAM BIPR VARR GIRJA KE VARR KARE LENOH. SUDHA PHARR KARR DENOH NARR NAH KE. BHOOPAT SVEH PATNI KO RANI NIJ MEET HEEKO, TAH NEH DENOH GEET KI KHAH NEEKO PHALL CHAH KE. AAGEH GANKA SARAGEH DHRAPATT AAGEH DHARNA, NARR NATH MAATH DHUNNA SUNN DHANAA TAHKE. HA HA KAMNI KE HET HATEY KAAM NEEKA ABB, TAHEY TAJJOY HAH BHAJAU SIS SASSI JAH KE. {12}. Som=chandar shekar. Varr=saresht pahleh pursh {superior good people}. Girjah=Parbhati. Sudha=Amrit. Har=phall=fruit. Karr=hath=hand. Narrnah=the Swami Raja=God like King of the pursh=people. Patti=the Swami Raja {God like king} of the prithvi=universe. Sveh=apni=own self. Patni=istri=ardhangi=wife. Nij meet=ones own mitr=friends. Tahney=they. Geetki=singing vesvah=prostitute. Srageh=with prem=love. Drapatt=the Swami Raja {God like king} of the dharti=land. Narrnath=the Swami Raja {God like king] of the pursh=people. Dunah=pittia {yell/scream}. Dhunnah=avaz=gall=voice/words. Kamni=istri=female. Het=vaastey=for. Hatey=naas keeteh hunn=have been destroyed. Neekay=changay=good=uttam=superior. Sheesh sassi=chandrma=moon above the sheesh{head}. There was a great Brahmin named Chandar shekar who undertook the bhari {very strenuous} tapasya{endurance} of Shiv-Parbhati. Upon completion of this tapasya{endurance} Parbhati gave him the amrit Phall {a fruit that gives eternal life and rejuvenation} in the form of a varr {boon} and said that the person consuming this fruit will never grow old and will live to the same age as a Devtah {deity}. When the Brahmin held the fruit in his hand he began to ponder “I am extremely dukhi {tormented} with my insufferable poverty and only mauht {death} will release my suffering but if I eat this phall {fruit} and become rejuvenated and live eternally then my eternal poverty will cause even further grief”. After much contemplation the Brahmin decided that he would give the phall {fruit} to the Dharmi {pious} Raja Bharthari in exchange for material wealth which would please the Raja and eradicate his poverty simultaneously. The Raja didn’t eat the fruit himself since he couldn’t bear the consequences of a young , healthy , and eternal life whilst his beloved wife {Rani Pingla} would grow old and die. He decided to give the phall {fruit} to his Rani {Pingla} in the desire that she would remain eternally youthful/beautiful so that he could he could engage in perpetual bhog {lustful activities} with her. With this in mind he presented the phall {fruit} to the Rani {Pingla}. The Rani in reality was actually in love with another man {astbal droga=stable master} and as such gifted the phall {fruit} to him. The droga {stable master} was in fact immensely in love with his prem-patri , a veshva {prostitute} and in return gifted the phall {fruit} to her. The same phall {fruit} was presented to the Raja since the veshva {lady of the night} felt that she was a sinner and unworthy of this phall {fruit}. She considered the Raja to be the best recipient. Upon interrogation the veshva {prostitute} explained how she obtained this phall {fruit}. Upon hearing the whole scenario the Raja shook his head with disbelief as he sighed and was in a state of pashotava {regret}. “I have done the naas {destruction} of so many good deeds for this istri {woman} but she is bewafa {unfaithful} so it is better that I leave her and do the aradhna {devotion} of Shiv Ji {Waheguru in the form of} upon whose head the chandrma is shining , arthat {in other words} do the aradhna {devotion} of Shiv Ji and do the tiagh {rejection} of istri {woman}. {12}. Note:- The full visthar {explanation} of this kabitt has been given in the opening introduction of this Granth {see post 1} , therefore it has been summarised here. “Svaya” “JINKO NIT MEH CHIT MEH CHITMOH , TIN KI GHATT MO TANN MAHEY RATTI NA. WAHO AAN PUMAAN KE SANGH RATTI PUNN , TA MANN MEH GANKHA GREH KEENA. DHIK HAIH ABLA PRIHT KANDRAP PAEH ARR , MOHEY DHIKAAR JOH MAAR ADHEENA , IS GHATT SAMOOH KI PREET TAJI NRIP , HOY JOGEESHAR ISHVAR CHEENA.” {13}. Chitmoh=contemplates perpetually. Ratt=preet=devotion. Ratti=the weight equivalent to eight grains of rice. Aan=doojay=others. Pumaan=pursh=people. Priht=sevak=das=servant. Kandrap=kamdev=lust. Maar=kamdev=lust. Samooh=everyone. Raja Bharthari Ji says that the Rani upon whom he contemplated {thought of nothing else} daily and persistently did not have the preet {devotion} of his sareer {physical body} even a ratti {weight equivalent to eight grains of rice} amount. She was rati {infused} with another pursh {person} but that pursh {person} in return did not have the love for the Rani in his mann {mind} but rather had the love for a bazari kanjri {woman of ill-repute}. Dhirkar {ultimate insult} to the istri {woman} who despite being the Rani of the Raja had immoral relations with a servant , dhirkar {ultimate insult} also to the servant who despite being the Rani’s pyara{lover} had immoral ties with a kanjri {prostitute} and dhirkar to kamdev {lust} who has nasht {destroyed} the boundaries of ooch-neech {moral/immoral} and dhirkar also to me because despite being an informed and virtuous person I have succumbed to kamdev {lust}. In this manner the Raja broke the preeti {love/dedication} of everyone and became the one to recognise Ishvar {Waheguru} and also became the poojneek {object of devotion} of Jogishvar {the Jogis=spiritual people}. {13}. “DOHRA” BHANOYO BHOOP VAIRAGSHUTT NIJ MANN SIKHYA HET. SUNO JANO SUBH GIRHA TIH JAGAT JALD MAHEH SEHT.” {14}. Shutt=sau=one hundred salok. Het=for. Girha=bani=bachan=words. Jald=sumundar=ocean. Seht=pul=bridge. The Raja has done the kathan {construction} of one hundred saloks in order to evoke vairag {complete renunciation} in his mann {mind} in the form of sikhya {teachings}. Heh janoh {oh people} listen to this shubh bani {valuable words} with dhian {concentration} which is akin to a pul {bridge} across the sumundar{ocean} of this jagat {world}. {14}.

“SATT SANGH BAJAY HAR NETAR SAJAY. SARJOH AJJ LOCHAN DOOJH SAJAY. AGNAKHYA BIKEH NIH S TAMMO. BHAV PALL GRASSAY ASSS EES NAMO.” {9}. Satt=gunn=attributes. Har=Vishnu {Waheguru in the form of }. Sajay=right=opposite of left. Sajoy=sobha paa riha=graceful. Sarjoy=together with rajjo gunn=motivated by politics/power. Ajj=Brahm=Waheguru. Aganakhya=Agan+Akhya=the third eye named agni=fire. S Tammo=together with tammo gunn=motivated by greed etc. Bhav=utpati=creation. Pal=palna=rearing of. Grassay=the causer of the apocolypse=parloh=ees=Shiv Ji {Waheguru in the form of}. Together with satto gunn {motivated by outwardly cleaniness} Vishnu resides in the Sajji {right} eye. Together with rajjo gunn {motivated by politics/power} Brahma resides in the khabi {left} eye. Together with tammo gunn {motivated by greed/materialism} Shiv Ji resides in the agni third eye. The kabhi {left} netar {eye} together with rajjo gunn {motivated by politics/power} in the roop {form} of Brahma {Waheguru in the form of} is responsible for the palna {rearing} of the sansar {world}. The agni akh {eye} together with tammo gunn {motivated by greed} in the form of “sunjugat rudr” does the grassnah {destruction} of the sansar {world}. I namaskar {salute} Ishvar {Waheguru} who creates these three gunn {attributes}. {9}

Rajo = to be motivated by politics/power. Tammo = to be motivated by greed/materialism. Satto = to be motivated by excessive outwardly cleaniness. The Gursikh needs to aim for Chautha Padh , i.e. be beyond these through Waheguru Simran.