MokhamSingh

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.

“BIBB TAAS SIKHA PRAKASH SAMANG. DINN RAAT VIBHAS PRASHATT TAMANG. PUNN TEEN GUNOH YUT DEW TREY. DRIGHTEEN KE NEH MEY ANN KEH.” {8}. BIBB = Doh=two. Sikha = choti=peak. Prakash=chaanan=illumination. Vibhas= as it illuminates. Prashatt= the occurrence of puran {complete} naas {destruction}. Teen Gunoh=Rajoh{motivated by politics/power},Tamoh{motivated by greed/material wealth},and satoh{motivated by excessive outwardly cleaniness} . Yut=samait=with/including. Dev tre = three devtay {Brahma,Vishnu, and Shiv}. Drighteen = three eyed shiv Ji. Ann = ghar=house. Keh= has been made/created. There are two chotia {peaks] of the chandrma {moon} , the chaanan {illumination} is the same. It gives illumination day and night and as such does the naas {destruction} of hanera {darkness} and the three devtay together with three gunn {attributes} dwell in the three eyes of Shiv Ji. {8}

Fantastic seva bhai sahib Jeo , may Waheguru Ji give you the strength to accomplish it.

Thanks bhai Kam Ji. The blog is:- http://mokhamsingh.blogspot.com/

Shiv Upma-Totakh Shand “Har Gyan Pradeep Sadha Lashkey. Mann Mandir Yogan Ke Basske. Bahau Moh Udhay Joh Ridha Tin Ke. Tamm Punj Wahi Tin Ko Hann Ke.” {5} Har = Shiv Ji {Waheguru in the form of Shiv Ji}. Pradeep = illuminating diva = candle like device. Lashkay =is illuminating/burning. Yogan =Jogi’s. Tamm = Hanerah = darkness. Hann ke = naas kar ke = destroys/destruction. Shiv Ji {Waheguru in the form of} is akin to the burning diva {candle like device} with the glow of Gyan {knowledge} which illuminates. It illuminates the Mann Mandir {metaphorical mind temple} of the Jogi Jan {spiritual people}. The heart’s of the Jogi Jan {spiritual people} before “Yogavastha” {meditation} were engrossed in moh {maya attachment}. That is the Tamm Punj = Maha Andhkar {horrendous darkness} , which becomes illuminated with this “Gyan Roop Diva” {candle of knowledge}. Khulasa {further explanation}:- Here Shiv Ji has been associated with “prakash roop diva” {illuminating candle}, just as a diva {candle} burns in a mandir {temple/building} in the same way Shiv Ji {Waheguru in the form of} sobah sanyukt biraj {resides beautifully} in the hirdey {hearts} of the yogi-jan {spiritual people}. Just as before the illumination of the diva {candle}, the house is in a state of immense darkness which disappears {nasht-brasht} with the prakash {light}. In the same way before Gyan prapti {acquisition of knowledge} in the hirdey {heart’s} of the Yogi-jan {spiritual people}, they were full of moh {attachment} for istri {female}, puttar {offspring}, dhann {wealth}, daulat {materialism etc.}, that was the bhayanak hanera {terrifying darkness} the likes of which were nasht {eradicated} with the chanan {illumination} of Gyan {knowledge}. {5} Prashan {question} :- The patanga {moth} burns itself on the diva {candle}, the diva {candle} has tel {oil} and batti {wick} by which means it burns. If Shiv Ji is the “Gyan pradeep” {light} then what is the tel {oil}? And the batti {wick}? And who is the patanga {moth}? The answer is:- “Pun Lol Anang Patang Maha. Khin Mahay Subhavik Tahey Kaha. Nihkam Samooh Gunagar Dippeh. So Saneh Saneh Vahi Arpay.” Lol = chanchal = cunning. Anang = without body = kamdev =lust {intangible}. Patang = moth that cannot resist the flame of fire and thus burns to death. Daha = burn it. Nihkam = without kamna = without desires. Gunagar = batti = wick. Dippeh = illuminating whilst burning. Saneh = prem = tel = oil. The maha chanchal {extremely cunning} kamdev {lust} is the patanga {moth}. It is burnt to a cinder within a shinn {nano-second} by the diva {candle} of shiv Ji {waheguru in the form}. The chundh {wick} of nishkam {desireless} gunn {attributes} burns and gives light in the diva {candle}. The puran {full} prem {love} in the hirdey {hearts} of Jogi-jan {spiritual people} is the tel {oil} in this “Gyan pradeep” {candle of knowledge/wisdom}. {6} “Jinn Ke Ati Bhal Ko Bhal Bhaleh. Asss Deepak Ta Mann Dham Jaleh. Jinn Bhukkan Maal Mayank Sahey. Kall Ka Kall Doorh Kalank Nahey.” {7} Bhaal = matha = forehead. Bhaag = Lekh = kismet =fortune. Asss = Ajaha = like this. Dham = mandir = house/building etc. Bhukan = gehna = item of jewellery. Mayank = chandrma = moon. Kal = kalyug = this era and {2} kalpana = agitated. Those pursh {people} whose bhaag {fortune} on the mathay {forehead} are very good, they alone have this diva {candle} burning in their mandir {temple} of mann {mind}. Prashan {question}:- what is “Gyan pradeep” shiv Ji like? Uttar {answer}:- Those whose matha {forehead} is adorned with the gehna {jewel} of the metaphorical chandrma {moon}, those whose metaphorical chandrma roop matha {fortune on forehead} is without the kalank {disgrace} of kalyug kalpana {the agitations of kalyug i.e. lust}. {7}

Dohra “Dikk Kaladh Prashedh Bin , Chidanand Bupp Joy. Svanbhvek Praman Tih , Nmo Kavya Itt Hoy.” {4} Dikk = uttar=North , dakhan = South , poorab = East , pasham = West. Isaan , nairat , viay , agan , adho , urdh = [NE , NW , SE , SW, upwards and downwards] = duss disha = ten directions/co-ordinates. Kaal bhoot = the past , vartman = the present time , bhavikat = in the future are known as the three kaal {time}. Prashedh = khand= break into pieces. Chidhanand=Sat chit anand = eternal bliss. Bpoo = sareer=physical body. Svanbhvek = own anbhav=own experience. Who is without disha=particular direction/polar co-ordinates and without the boundaries of kaal=time i.e. the creator=Waheguru. The embodiment of sat chit anand = eternal joy. That which can only be experienced , I namaskar{salute} so that my kamita {heart’s desire} can be accomplished nirvighan {without obstacles}. {4} Visthar{in-depth}. Lakhan {have knowledge about} and praman {examples} are the pre-requisites to obtain the sidhi {possession} of a vastu {goods} this is the niyam {law} , that is why the Granth karta Ji {author} has described Brahm {Waheguru} in the mangal {opening eulogy} in the form of lakhan {knowledge/characteristics}. Joh {who} is shaant{at peace} and prakash {illumination} savroop {form} , who is without {is not} Upati{created} Palna{reared} and Parloh {apocalypse} , is the parkashak {illuminator} of the suraj{sun} and chandrma{moon} , is not affected by disha {direction/polar co-ordinates} and kal{time} etc. And that is sat chit anand roop {eternal happiness form}. In the Granths=books , khatt {six} praman{examples} are given:- {1} Pratakh , {2} Anuman , {3} Upman , {4} Arthapthi , {5} Shabadh , and {6} Abhav. In oreder to do the janoun {realisation} of Brahm {waheguru} the kewal {only} parman {example} is “Apna Anbhav Hi Praman Haih” {own personal experience is the only example}. It is not possible to have the realisation without personal anbhav {experience} , because Brahma{waheguru} or Atma{soul} has no sathool {tangible} sareer{body}. Owing to the fact that there is no sathool sareer {tangible body} Waheguru cannot be described using the pratakh parman {visual example} , since Brahm{Waheguru} or atma {soul} has no chinn chakkar {symbol} and that is why it is not possible to describe using Anuman praman {personal example}. Thirdly since Brahm or atma {Waheguru/soul} do not have any other exact identical similarities for comparison purposes so therefore cannot be described using the Apman praman. The atma {soul} is void of karaj-karan {cause & effect} , artharath {in other words} the soul itself does not have the ability to engage in karam {actions/deeds} and as such there are no resultant reactions , and that is why Waheguru cannot be described using the Artharpti method. The bachan {wise words} of Apat Pursh are called Shabadh. Apat Pursh are those people who have attained “Yatharath Vakta” i.e. evev from the bachan {wise words} of Mahapursh {great souls} it is sidh {can be seen/ is apparent} that “Har ki ghat neh kouoo janay , Jogi jatti tappi pach-haray aur bahut lokh syanay” {no one knows the ghatt {limits} of Hari {Waheguru} , the Jogi’s {spiritual one’s} , tappi’s {one’s who undergo strenuous endurance} and many syanay {wise elders} have failed. That is why Waheguru is not the visha {subject} of shabadh praman {literary example}. Brahm is viapak {present} everywhere and at every time , Waheguru is not abhav {absent} in any particular place or at any particular time and that is why Waheguru is not the visha {subject} of abhav praman {example} either. The kewal {one and only } method for realisation of waheguru is “Apna anbhav” {own personal experience} and that is why “Apna anbhav “ praman {own personal experience example} is the praman {example}. [Nijj Isht da Mangal] {Eulogy of personal object of devotion}.

Dohra “Shaant Prakash Svroop prati nmo sarbdah hoy. Srisht Satith Laey Kyob Bin Rav suss Bhasak hoy.” {3} Sarbdha=persistent, in all ages. Srisht=utpatti=creation. Satith=satirtha=hond=being/stability. Laey=naas=parloh=apocalypse. Rav=suraj=sun. Suss=chandrma=moon. Bhasak=the creator of parkash=light. Soy=that so. Arth {meaning}. My perpetual namaskar {salutation} to the Shaant and Parkash roop , who is without utpati {creation} palnah {rearing} and parloh {apocalypse}. And responsible for the parkash {illumination} of the suraj {sun} and the chandrmah {moon}. {Waheguru}. TO BE CONTINUED , WAHEGURU WILLING.

Guru Pyari Satsangat Jeo, WaheguruJiKaKhalsaWaheguruJiKeFateh. This is the second opening manglacharan of this Granth. Please note that Bharthari Ji are in fact praising Waheguru {the creator} in their poetry. This will become more and more apparent in the subsequent translations. The purpose of this translation is not to eulogise the deities but the core message being sent in the poetry of this Granth. There are about 285 pages all in all and as we read/translate more and more it will become clear that Bharthari Ji are extolling the virtues of Prabhu {Waheguru} simran with complete and utter vairag {renunciation of maya}. Please forgive the shortcomings and do ardas that we can become more attached to Naam Simran. Bhul chuk maaf Khalsa Jio. Svaya “Jih Ses Ki Sejh Pah Sann Kioyo, Padh Komal Ko Malti Kamla Hi. Kar Meh Darr Chakkar Saroj Gaddha, Prighpadh Garay Srik Angadh Bahi. Jipaadh Ke Vaar Soh Char Bichar Dharoy, Thriprar Sadha Sirmahi. <banned word filter activated> Roop Jise Urr Bhitar Haih, Bhav Bheet Rehay Kash Tah Urr Nahi. {2} Suss=Shesh Naag. Sann=Bisram=Saunah=sleeping. Komal=kooleh=Naram=delicate/fragile. Kamla=Lashmi. Karr=Hath=Hand. Darr=Sankh=Seashell shaped instrument which is blown. Saroj=Kamal=Lotus. Gaddha=Long handled weapon with sphere at top. Prighpadh=The footprint of Prighu Rikhi. Once upon a time the Rikhis contemplated doing the preekhia {testing} of the Devtay {deities}. With everyone’s salah {agreement} Prighu Ji set off. First they went to Bramha who greeted Prighu Ji in a very hankar barhia {egoistic} manner. Then they went to Shiv Ji who also greeted them with Krodh {anger}. Finally they went to Vishnu Ji and upon seeing him asleep he kicked him but in return Vishnu Ji held the feet of Prighu and said “Bhagwan ! My sareer {body} is kahtor {hard}, did it hurt your komal {fragile} sareer {body} in any way?" Upon hearing this Prighu Ji was pleased immensely and thus said "wadhay de wadhay hi jigray hunday hunn {only the mighty possess mighty jigray {tolerance threshold} , you are truly the sirtaj {jewel in the crown} of all devtay {deities}. If you are not niraz {upset} with me then allow the my footprint to embedded on your sareer {body} eternally, and whichever avtar {reincarnation} your dharan {form} that chinh {sign/symbol} should remain intact the name of which is "Prighpaad" or "Prighlatt". The visthar poorbak varnan {detailed in-depth coverage} can be read in "DassamGuru Granth Sahib steek 3rd bhaag {volume}. Gharay=gall vich=in the throat. Srik=mala=rosary. Bejantimala=Bans da moti=pearl of bans{bamboo},Sipp da moti=pearl of oyster, the moti=pearl from the head of a sow, the pearl from the pahadh=mountain/hill , the moti=pearl from the head of an haathi=elephant , the pearl from the head of a turtle. The mala=rosary containing these six pearls are collectively known as Bejanti Mala. Doojah {second}-The mala=rosary made from the six types of flowers found in the Bann=jungle/forest which dangles below the knees. Paadh ko vaach=the water of the feet, when Vishnu adopted the avtar {incarnation} of Bavan it is then that Brahma washed their {Vishnu's} feet and placed the water in kamundal {water container} which famously came to be known as Gangha and later was sent to mat lok {planet earth} upon the request of Bhagirthi which Shiv Ji carried on their head. Triprar=Shiv Ji. Upon the slaying of tripur daent {demon} Shiv Ji became known as Triprar. Visthar sehat parsangh {in-depth account} can be seen in Dassam Granth steek bhaag {volume} 2nd under Rudhr Avtar. <banned word filter activated>=Iss tara dah=like this. . Urr Bhitar=in the hirdah=heart. Bhav bheet=the darr=scare/horror of janam maran=births/deaths. Arth {meaning}-The one who sleeps on Sheshnag Sehja {bed} and the komal {fragile} charan {feet} Lashmi is massaging. The one who has sunkh {sea shell like instrument}, chakkar gadha {spherical long handled weapon} in the hand. The chinh {sign/symbol} of Prighu's charan {foot} , the garland of Bejanti mala adorns the neck , and wears the Bauhatta on the arms. The pavittar {pure} charnah da pani {water from the washed feet} adorns the head of Shiv Ji perpetually. Whosoever places the dhian {focus} then they have lost the fear of births and deaths in their heart. {Granth karta Ji , Krit Manglacharan} [Opening eulogy].

Khalsa Jio this Granth is full to the brim with vairag {renunciation}. It shows the horrors of being a kami. The katha is also included in the SriDassam Granth {which will be mentioned further along}. Khalsa jio anything that evokes vairag {renunciation} and inspires towards Naam Simran should be worth reading. There are also many references in Gurbani too of such events and knowing the background story of such may assist towards the realisation that the world moh {attachment} is false and that the only true thing about it is Waheguru Simran.

Dohra “Durhd Badhandurjan Dalan Madan Kadan Sivnand. Ek Radan Sukh sadhan Ke Paadh Padham Pratay Bandh.” The two toothed haathi {elephant} has two types of dhand {teeth}. One type are the ones for chewing food and the other are the outwardly ones. That is why the haathi {elephant} is called Durhd. Badan = facial features {face, nose, ears , etc.} Madan Kadan=the slayer of kamdev {like cupid} , i.e. Shiv Ji. There is katha in the Puranas {ancient Sanskrit text} that when Satti went to the home of her father Dakhya , upon seeing the niradhari {disrespect} shown to her patti {husband} she burnt to death in the havan kundh {ritual fire} and following reincarnation she was born to Himalya. She had the ishah {desire} to wed Shiv Ji , and as such engaged in tapp {ritual endurance}. At that same time Tarak daenht {demon} was tormenting the Devtas {deities}, and he could only be defeated by the son of Shiv Ji. After the death of Satti , Shiv Ji was in a state of akhand smadhi {perpetual meditation} for many years. It is then that under the prernah {influence} of the Devteh {deity} that kamdev shot Shiv Ji with his Uchattan teer {cupid’s arrow etc.}, a result of which his Samadhi {meditation} was broken. Now Shiv Ji did not have the company of a female and as such felt terribly tormented by kaam ishah {lustful desire}. Under that particular torment Shiv Ji filled with krodh {anger} and opened their third eye which was as a result of tammo gunn pardhan {full of desires etc.} He took one look at kamdev {cupid/lust} and burnt him to a cinder with his krodh agni {raging fire of anger}. That is why Shiv Ji are known as madan kadan and kaam arr {destroyer of kaam}. Shiv nand= shiv Ji’s son Ganesh. Although Ganesh was produced from the tann de mael {sweat of body} of Parbhati that is why he is sometimes referred to as Riri puttar {son} but it is always the case that the son takes the father’s name. That is why Ganesh is called Shiv Ji’s puttar {son}. Ek radan= one toothed. Despite the fact that two teeth can be seen on the cherah {face} of an haathi {elephant} , but the head of the haathi {elephant} that shiv Ji cut and joined with Ganesh’s body had one tooth broken and that is why Ganesh is only adorned with one tooth. Sadhan=ghar=house. Paadh=paar=feet. Padram=kamal phull=lotus flower. Bandh=namaskar=greeting/salutation. Arth {meaning} . My namaskar {greetings/salutations} to the elephant faced , slayer of bureh pursh {evil men} , and the destroyer of kamdev {lust}. My namaskar to the komal parr {lotus flower like feet} Ganesh. {1} Prashan {questions} . When all other elephants have two teeth then why does Ganesh only have one? Secondly when Shiv Ji cut the head of the baby elephant and joined it onto the body of Parbhati’s child and thus brought him back to life , then why is he not referred to as suarthi {selfish} and ghul ghatti {lineage destroyer}? Uttar {answers} . In the jungle there was a herd of elephants , in the same jungle was a pani di cheel {water stream} from which the elephants drank water. The elephants had to go around a large pahadh {hill/mountain} in order to reach the stream, a result of which they had to spend extra time and energy getting there. If the pahad {hill/mountain} was not there then the talouy {pool} was within easy reach {one or two furlongs}. The distance covered owing to the obstruction, made it about three miles. One day a karabh {a baby elephant whose teeth have just barely started showing} said to its mother “Mata! {mother} if you give me hukum {command} I can knock this mountain down by colliding with it , so that we won’t have to cover so much distance”? The hathni {mother elephant} said “puttar! {son} this is a pahadh {mountain} , not a bori {sack} of rooh {wool} that will move with your collision. Let alone you even the mightiest of elephants failed to move this.” This besamajh {innocent} bachah {child} did not heed its mother’s advise of staying away and instead went and collided with the mountain , a result of which his tooth broke. After becoming dukhi {hurt} he went to see his mother who scolded him even further. She turned her back towards him and said “you are very be-samajh {innocent} and a murakh {fool}, I forbade you to do that. Now you have seen the results of your action.” She went onto say “I do not want to love such a disobedient child, in fact others who see you will realise that crossing the agya {permission} of parents/elders can only lead to dukh {pain} and that is why other children will learn not to go against parents/elders.” Just at this point when the dukhi {pained} one toothed elephant calf was feeling rebuked, Shiv Ji arrived there in search of a head. Shiv Ji considered that this elephant calf will surely die in an hour or two. Until death he will endure pain but if he were to be killed immediately then he would be freed from the suffering. Secondly at this moment in time his mother has shown no remorse at his condition and as such has lost pyar {love} for him, as a result of which her atma {soul} will not endure kalesh {torment} which means that a lack of kalesh {torment} will not give rise to paap {sin} being committed. Thirdly he is a bacha {child} and Parbhati is also with bacha {child}, the mel {joining} of the sir {head} and the dhadh {torso} is teekh {okay} with kudrati {nature} tareeka {technique}. Whilst pondering on this Shiv Ji removed the head of Karbh {elephant calf} and joined it with the body of Parbhati’s child and thus brought it back to life and by further blessing Parbhati with many various varr {boons} he managed to pacify her. So that is why Ganesh had just one tooth. Secondly when the calf was going to die in an hour or two anyway, then the slayer does not receive paap {sin} for the slaying and that is why Shiv Ji cannot be called a kul ghati {sinful slayer}. TO BE CONTINUED WAHEGURU JI WILLING.............

The one and only cause of hatred is Agyanta {ignorance of Divine knowledge}. The only thing in the entire universe that can eradicate Agyanta is Dhan Dhan SriGuruGranthsahibJi Maharajh.

Bhai Sahib Ji thank you ever so much for these fantastic Gurbani translations in video format. I downloaded the previous video clips and took the discs with me on my trip to India last year. Some young boys and girls who were college students loaded these videos onto their mobile phones. They would listen/watch them whenever they had the opportunity. A lot of the students in fact memorised the Gurbani via this method. They asked me to pass on their sincere thanks to the sevadars responsible for this mahan seva. I cannot find the words to express the gratitude for this outstanding seva. May Guru Ji continue to shower their blessings.

Dhur ki Bani ayee , tin sagli chint mitayee. There is nothing else in the entire universe that can dispel tensions , depression , pain , sorrow , hatred , and Agyanta {ignorance}. Dhan Dhan SriGuruGranthSahibJi Maharajh.

Thanks for the upload bhai, it's been added to my digital library together with your previous uploads. Thank you very much.

Guru Pyari Sikhsangat.com Jio, WahegurJiKaKhalsaWaheguruJiKeFateh. You may recall that some time ago Bhai PJS very kindly uploaded the digitised version of this great Granth on his scribd.com page. An attempt has been made to translate the work into English. I hope you will forgive the shortcomings and do Ardas that this can be continued and completed. Many thanks for reading. Vairag Shatak Raja Bharthari lived in Ujjain Nagar around two and a half thousand years ago. He was born in a high kul {lineage} who was a vidhwan pandit {scholar}. He was fair and just towards all his subjects and as such was much loved by all the parja {citizens}. His father’s name has been recorded in Rajavali as Raja Gandarbh Sann but mother’s name has been omitted and it is written that he was in fact born to a dasi {servant girl}. The raja had been married three or four times already but when he heard the kirti {praises} of a mahan sundar rajkumari {very beautiful princess}, he married her too. The name of this rani was Pingla. Her magical beauty and gunn {attributes} captivated the raja in such a way that he became her gulam {slave}. Just as the commands of Noor Jahan had a hold over Badshah Shah Jahan , this was the same scenario with raja Bharthari. Pingla feared none since the king Bharthari was under her “spell”. She wandered around sutantar {independently}, without fear, and as such fell in love with the astbal droga {stable master}. The rani had a devarr {husband’s younger brother}, who considered his elder brother raja Bharthari as a father figure and the rani as a mother. He obeyed their every order with utmost loyalty. The maharajah had given him the post of Pardan Mantri {Prime Minister}, the duties of which he carried out with great splendour. His name was Veer Vikramaditya, he is the same Mahapursh {great soul} who later came to be known as the famous Maharajah Bikramjit. The samat calendar is still used in his memory even today. Vikramditya was the first to have suspicions regarding the vibchar {adultery} of rani Pingla. After much deliberation he finally informed his brother raja of the misdeeds of rani Pingla. The raja was so besotted with Pingla that he took offence and as such reprimanded his own brother for saying such a thing. The raja went as far as to say that it is because you are my younger brother that I shall remain quiet otherwise I would have had you hanged. The raja considered his rani to be the supreme satti savitri {a lady who was the epitome of high moral character}. When Pingla found out about this confrontation she began to show even more love towards the raja. After some days she made a request to the raja, “your younger brother Vikramjit is like a son to me and I have always tried to be a mother to him but he looks at me in a lustful manner. Any other female would have succumbed to his advances by now! It is me who has evaded this terrible situation. He has made every attempt to defile me, and not only me, he has in fact destroyed the satt dharam {purity} of many women in this kingdom. It was only a few days ago that he attempted to lure the noh {daughter-in-law} of the Brahmin with the assistance of dootia {maids etc.} but she like me too is a pattibratta {faithful woman} and as such resisted his intentions. I implore you to stay alert and be very wary about such an adharmi {unscrupulous} man. I do not want you to be in any danger from him.” Upon hearing this the Maharajah took every word to be the utmost truth. Then rani Pingla called the Brahmin and said “are you aware that the Maharajah is is in my total control and if you desire your well being then follow my instructions to the full. Go to the Maharajah and make a pukar {plea}, if you don’t then I shall have you tortured!” The Brahmin knew that the raja was totally smitten by Pingla and as such would only take her word against any other. “I will obey your every command” replied the Brahmin to rani Pingla. Pingla told the Brahmin ”go to the raja’s court and make a faryad {plea}! and when he asks you what is the matter, you reply that kumar{prince} Bikramjit wants to engage in immorality with my noh {daughter-in-law} and if you are prepared to allow this than I shall leave your nagar {kingdom} and go elsewhere. I cannot stand by and allow my izatt {respect} and istri dharam {chaste} to be destroyed in this way.” “Also remember that you must not succumb to the raja in any way!” Upon hearing this the Brahmin went to see the Maharajah the very next day and cried his dilemma {which the rani taught him} with immense reality. The Maharajah filled with krodh {anger} upon hearing his words. Without padtal {investigation} the maharajah immediately ordered the des nikala {expulsion} of his younger brother from his kingdom. Bikramjit accepted his maharajah brother’s edict with love, patience, and without complain. He immediately went home and gathered his family and promptly left the kingdom. At the same time another situation occurred. One day a Brahmin arrived in the raj darbar {king’s court} and began to tell the raja that “twenty five years earlier I made a dridh sankulp {strict devotion} to do tapp {endurance} in order to appease the Devta {deity}, the devta gave me an Amar Phall {fruit that gives eternal life}. I have come here with that phall, my wife won’t eat it herself nor will she let me eat it. She says that we are poor and persistent poverty will be harder to manage. We only desire death now so that we may escape our hardships. If we eat the amar phall then we shan’t die and as a result will have to endure more hardship. That is why it is my wish that you take the amar phall so that you can continue to rule your kingdom in the most benevolent way and in return you can give us wealth which will eradicate our suffering.” Upon hearing this from the Pandit Rajah Bharthari he took the amar phall in exchange for an abundance of wealth, which pleased the Brahmin immensely. The rajah didn’t eat this fruit himself but gave it to his beloved rani Pingla. The rani thought that it would be deceitful of her to eat the fruit, so when the rajah left she summoned her lover and promptly gave him the fruit. The lover did not eat the fruit either but gave it instead to his favourite prostitute. The prostitute accepted the fruit but began to contemplate her lifestyle “I have sinned all my life, destroyed many marriages etc. If I eat this fruit and become amar {eternal} then this is all I will endure {lustful activities}. It is better that I give this fruit to the Maharajah instead, in whose raj he has given me so many pleasures.” After contemplating this with all sincerity she presented the fruit to the Maharajah. The maharajah was first stunned upon seeing the fruit but then asked the vesvah {lady of the night} where she had obtained this fruit from? Upon being interrogated by Bharthari the veshvah told the whole story truthfully “Your astbal droga {stable master} is my mitr {lover}, he gave it to me.” The raja immediately summoned the droga {stable master} and asked how he became in possession of the fruit? The drogra fell at the rajah’s feet and narrated the whole scenario of how he engaged in immorality with his rani Pingla. As soon as the Maharajah heard the whole story, he immediately filled with nafarat {hatred} of the rani and the world in general. He became fully vairag {total renunciation}. He immediately summoned the maha mantri {prime minister} and said; “look after this raj {kingdom} I am leaving. Bikramjit suffered pains owing to my decision to expel him. Call him back and place him on the throne.” As soon as he had given these instructions he immediately removed the robes that adorned his body. He covered his body with a solitary sheet as he left to join Gorakh. Maharajh Bharthari first wrote “Shingar Shatak” and during his reign wrote “Neeti Shatak” and after attaining vairag {renunciation} he wrote “Vairag Shatak” in which he describes the state of his mind. “Vairag Shatak” Granth was written in Brijj language by the great scholar Kavi Pandit Har Dyal Ji of Choonia Nagar. The Punjabi translation has been undertaken by Pandit Naryan Singh Gyani. TO BE CONTINUED WITH WAHEGURU JI'S MEHAR.........................

During SriGuru ArjanDev Ji Maharajh's {5th Patshahi} time some Sikhs made a benti {humble request} to Guru Ji, "we find it difficult to engage in suaas suaas simran since we are not yet accustomed to it". Guru Ji instructed them to read/listen to SriSukhmani Sahib,especially at amrit vela if possible. Ever since then all the Patshahi, all the Sikhs , all Jathebandi's , all taksals , even those who have reached suaas suaas simran still recite SriSukhmani Sahib along with their other Nitnem.

God is G , O , and D. God is G= giver , creates the universe. God is O= observer , manifests in the creation to uohold it and provides support in the form of Naam. God is D= destroyer , Destroys evil through Naam Simran. Destroys ego. Destroys pain and suffering. Destroys the universe ultimately.

Don't let this stand in your way bhai. One of the greatest Gurmukhs of our Panth, Bhai Bachittar Singh who single handedly killed an intoxicated elephant adorned with swords and axes, was less than five feet tall. The shakti comes Gurbani, not the physical body.

I'm deeply sorry to hear about your situation. I wouldn't wish it on anyone. The direction Guru Ji give us in this regard is: ਪੰਨਾ 700, ਸਤਰ 3 ਪੂਰਬ ਜਨਮ ਕੇ ਮਿਲੇ ਸੰਜੋਗੀ ਅੰਤਹਿ ਕੋ ਨ ਸਹਾਈ ॥੧॥ पूरब जनम के मिले संजोगी अंतहि को न सहाई ॥१॥ Pūrab janam ke mile sanjogī anṯėh ko na sahā▫ī. ||1|| meet, having been associated in previous lives; but none of them will be your companion and support in the end. ||1|| The solution: ਪੰਨਾ 469, ਸਤਰ 9 ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥ दुखु दारू सुखु रोगु भइआ जा सुखु तामि न होई ॥ Ḏukẖ ḏārū sukẖ rog bẖa▫i▫ā jā sukẖ ṯām na ho▫ī. Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God. Please bhai take the sactuary of Gurbani.

Raas 5th , Adaiy 42nd Tulsia , Dargah , takhtu Dheer , and Tirith Uppal got to together with mansha {heart’s desire} to meet Guru Ji. {1} They did bandana {paying respect} and sat near Guru Ji. They did benti {humble request} with clasped hands , “Heh sachay Patshah {true king}! We listen to the arth {meanings/interpretations} which are done by anek {many} Sikhs.” {2} Even after listening ,the mann {mind} does not become shant {peaceful} , the birti {concentration} wanders from place to place and does not remain sathir {focused}. Nivla and Nihalu both do Katha.” {3} “After listening to their Katha we become frightened about vicar {sins} , bahedi budhi {bad thoughts} are removed from the heart. Chit {mind} attaches to Gurmat {Guru’s teachings}. Anek {many} gunn {good attributes} arise in the hirda {heart}.” {4} Upon hearing this , Sri Hargobind Ji said “the Shabad of Satguru is mahan {great} like Amrit {sweet nectar}. The bulara {speaker/preacher} has fourteen gunn {attributes} , many achieve gyan {knowledge} by listening to them.” {5} “In the same way the sarota {listener/audience} too has fourteen gunn {attributes} , they listen and turt {quickly} obtain gyan. If both lack the fourteen gunn then turt {quickly} gyan {knowledge} cannot be acquired.” {6} “If all the gunn {attributes} are present in the vakta {speaker/preacher} then the listeners too will obtain these gunn {attributes}.” Then they started to ask Guru Ji , “please impart the knowledge regarding these gunn {attributes}.” {7} “Consider us yours and show mercy on us , please describe in depth the differences.” Then Sri Hargobind Sahib Ji stated , “listen all the Sikhs dharan karoh {act upon it}.” {8} “The first changa vakta {good speaker} is the one whose avaz {voice} and bani {words} are sundar {pleasant} , has knowledge of the subject , speaks loudly enough to be heard but not more than that , only speaks according to the subject matter.” {9} “The second gunn {attribute} is that the speaker should be aware of visthar {depth} and sankoch {where it ends}. Should see where the saresht rass {point of interest} lies. When the concentration of the audience is captivated , then do the arth {meanings/translations} in depth.” {10} “Wherever the birti {concentration} is udas {unfocused} , only speak in sankhep {brief} there. Should have the ability to make the katha rauchik {interesting} , consider this the fourth gunn {attribute} of the vakta {speaker}.” {11} “Should speak in a sweet voice that pleases all. The fifth gunn {attribute} is that the words spoken should be sachay {truthful} which are imbued with upashna {devotion} and gyan {wisdom/knowledge}.” {12} “The sidhant {core/central theme} of the shabad should be spoken of , the arth should be done with nirna {logic/rationality}. The sixth gunn is that shanka {doubt} should be removed , the answers should be known if someone asks any questions.” {13} “The sakhi {story} example should coincide with the ashah {direction} of the shabad. In a way which the listener can easily comprehend. It should be portrayed in that way.” {14} “The seventh attribute is that they should be proficient in all matt {religions/philosophy etc.}, should know the contents of shaastars {ancient Indian religious text}. The eight attribute is that they should not do vikhaep {incompatibility} in katha , the story being told should reflect the core/central theme of the Shabad. Stay within the boundary of the shabad.” {15} "They should understand the fundamental principles of the other faiths before discussing them. The ninth is "Avingh" , sit up straight and keep the mind focused." {16} "The tenth attribute is that the speaker should have the ability to please the hearts of the sarotay {listeners}. As the audience listen they should be captivated , in this way attract the sabah {congregation/gathering}." {17} "The eleventh attribute is that the speaker should be able to mohit {attract in a magnetic way} the audience , should win them over. The audience should become keen and eager, listening with fervour. Their ears and eyes should be drawn to the speaker. They should be eager to find out what he's going to say next, what will be the next words etc.? {18} "The twelfth attribute is that the speaker should be without hankar {ego}, removes all ego from the heart and keeps his heart mind the humblest of all. Should not hurt anyone's feelings by considering that he is above or better than others." {19} "The thirteenth attribute is that the speaker should be of a theology nature , should practise what he preaches. The fourteenth attribute is that he should be santokhi {patient}, just accepts what he is given and considers that to be his bhaag {fortune}." {20} "Should accept what they are given with happiness and consider that without asking for anything the gift that is given is akin to Amrit {sweet nectar}. Should have no desires for additional goods, just use what is given." {21} These are the fourteen gunn {attributes} of a good vakta {speaker}. The listener {sarota} will acquire these attributes too. Now listen to the attributes of the sarota {listener}. The first gunn {attribute} is that they should be the bhagat {devotee} of the good knowledge being imparted by the speaker." {22} Note:- The arth {meanings} of the fourteen gunn {attributes} are as follows; 1. Vaghmy {speaks in a pleasant and coherent manner}. 2. Vyas {have the ability to convey the subject in depth}. 3. Samas vutt {being concise when needed}. 4. Prya katha prastav {speaking interestingly}. 5. Sapasht vak {speaking clearly and coherently}. 6. Sandeh shidr {be able to remove any doubts}. 7. Ashek Shastar kushl {have knowledge of all the shaashtars}. 8. Nakyaht vikaep krit {keeping the katha consistent with the core/central theme}. 9. Avyango {Sitting up straight}. 10. Jan ranjko {please the hearts of the listeners}. 11. Jit sabho {having an attracting influence on the audience i.e. winning them over}. 12. Na hankrto {without ego}. 13. Dharmiko {practice what you preach}. 14. Santokhi {non-greedy}. "The mann {mind} should be free of hankar {ego} , should realise that I am doing a big seva. Thirdly there should be an eagerness to listen, do not make the mind uchat {impatient}." {23} "Fourthly do not attempt to outsmart the speaker. Fifthly should be able to comprehend the arth {meanings} given by the orator." {24} "Sixthly they should know how to ask a prashan {question}, seventh they should listen very attentively to the Granth. Eight do not be in a alass {tired/lazy} state. Ninth keep the sleep in control." {25} "Tenth absorb the katha in the hirda {heart}, whatever you possess share with others. If the subject matter is in accordance with Guru Sidanth {Guru Ji's core/central message} then listen to it in a shant {peaceful} manner." {26} "If it is ult {against} Guru Sidhant {core/central theme} then do the tiagh {rejection} of such. Thirteenth maintain sucham {cleaniness} of the tann {body}. Fourteenth do the tiagh {rejection} of all pakhand {falsehoods}, keep the mann {mind} attached at all times to the Prabhu's {Waheguru Ji's} shabad. Listening in this way will give rise to Anhad Naadh." {27} "The vakta {orator} and sarota {listener} can both obtain gyan in this manner. Whosoever adopts these lashan {characteristics}, that Sikh becomes Nihal {blissfuuly satisfied}." {28} "Always do the sangat {company} of this Sikh , you too will acquire these attributes. Listen to sundar {beautiful} katha {preaching} from their mukh {mouth} , then why won't you achieve mukti {liberation} [rhetorical question]." {29} Everybody became ecstatic by hearing this from Guru Ji, they adopted all of the characteristics. Kishna Janju and Pammu Poori both came to the hazoor {presence} of Sri Hargobind. {30} After bandana {paying respect} they spoke "hey gareeb nivaz {bestows glory to the poor} please do our udhar {salvation}." Sri Guru Ji gave updesh {divine guidance}, in kalyug {this era} the Naam of Prabhu {Waheguru's Name} is the big Jahaz {ship}." {31} "After reading Shabad do abyhas {put into practice}, climb aboard the Sukha di poonji {abundance of happiness} Jahaz {ship} of Naam {Waheguru Simran}." Upon hearing this they both said "one Sikh adopts reading listening." {32} "Does the tiagh {rejection} of khotay {bad} karam {actions/deeds}. One adopts vikar {vices} after reading. Creates immense virodh {opposition} between them. Does not let go of krodh {anger} just as a line drawn in a rock remains persistent." {33} "Adopts hankar {ego } in the hirda {heart} that we are big. The mann {mind} becomes trapped in the chikadh {quicksand} of kaam {lust} and lobh {greed}. How will they attain saresht padhvi {superior status}?, please do kirpa {mercy} and tell us." {34} "Upon hearing this Guru Ji remarked "Shabdh is the only udhar {saviour} for everyone. In time kalyan {liberation} is attained by whosoever reads/listens by taking it to the dil {heart} i.e. attentively." {35} "If a manukh {man/woman} is trapped in gyan bandan {trap of knowledge} then no one can do their kalyan {liberation}. If agyani {not trapped by knowledge} listens to the shabad then all their paap {sins} are removed." {36} "Further along they attain Jagyasa {spiritual awakening}, with abyhas {practise} sukhala {easily} gyan is obtained. The bhagti {devotion} of bhagats {devotees} becomes dridh {stronger}. The gyani {trapped in knowledge alone} become stuck in gyan {trap of knowledge alone}." {37} "The person who reads for ego, commits vikar {sins} secretly. They do not have nischa {belief/faith} in obtaining gyan {knowledge} , but call themselves gyani {knowledgeable} in public." {38} "The hankari {egoistic} does not engage in Satsang {truth congregation}. Only adopts status and materialism in the mann {mind}. They never achieve gyan {knowledge}, how will they obtain maan {honour} in Dargah {Waheguru's court} [rhetorical question]." {39} "Those who desire to go to Sri Amritsar but don't know the way will ask for directions. Agyani will take ishnan {bathing} there too, they acquire mahan {great} sangat {gathering}." {40} "They come to do ishnan {bathing} in Amritsar. They are accompanied by anjan {unknown} too who join them. In this way the Jagyasi {spiritual awoken} arrives there. Receives Anand {bliss} after ishnan {bathing}." {41} "The gyani {knowledgeable} who knows the way very well, reaches there whenever their mind desires. The one who knows the way and has seen it but takes a different direction." {42} "Goes in the ult {opposite} direction of Amritsar, does not listen to anyone. Has hankar {ego} in the hirda {heart} that I know the way. Has faltered and does not recognise the heart." {43} "In the same way those who don't ask Sants, think that we have read everything, those Ghumandhy {highly egoistic} do not do Satsangat {true gathering}. They will never become Brahm-Gyani {having divine knowledge}." {44} Whatever Guru Ji said all the Sikhs listened, they adopted sharda {utmost faith} and engaged in it in a very humble manner. Thingan and Madhu were both tirkan {carpenters}, they were very competent in their work. {45} They stayed with Guru Ji , always cutting firewood for the langar. They made many manjay {beds} and chaunkia {low stools} and then placed them in Satguru Ji's abode. {46} Even if another Sikh required any carpentry they would happily oblige. They would abandon everything in order to listen to Katha , Kirtan , and Shabad with great love. {47} They would become savdhan {alert and ready} at pishli raat {amrit vela}. First they would do ishnan {bathing} themselves but retrieving water from the kooh {well} and then they would fetch water for the other Sikhs to do ishnan {bathing}. They would place their liv {concentration} in Satguru day and night. {48} When their antt sama {final time} arrived they first did ishnan {bathing} in the Amrit Sarovar, whatever goods they possessed they distributed them by hand to all the poor and needy."{49} They didn't abandon Waheguru Simran , did not lose concentration on Guru Ji. When the Sikhs took them to the chita {funeral pyre}, Sri Guru Hargobind Ji also arrived there.{50} They cremated with their own hands. Afterwards Guru Ji told the sangat that"these two Sikhs were the reincarnation of Null and Neel {from Satyug during Sri Ram Chandar's era}, they once requested." {51} "Please impart bhagti {devotion} to us so that we can have Brahm-Gyan {divine knowledge} and infuse ourselves in mahan {great} Anand {bliss}. At that time we said a bachan {divine words}, your kamana {heart's desire} will be fulfilled and you will become nihal {immensley satisfied}." {52} "Now they did the kamaiee {practise} of the Satguru's shabad, and even after attaining Brahm-Gyan no one recognised them. They attained Abchall Padhvi {eternal bliss} and lost all the karam phall {deeds fruition}." {53} Upon hearing this all the Sikhs were awe struck, as they said "your gatt mitt {philosophy/greatness} cannot be comprehended. No one can know your complete mehma {greatness}, the likes of which is ujjagar {lightened up} in the three worlds." {54} ***************o**************

The mann {mind} is a masst haathi {intoxicated elephant}. The only way to conquer this haathi is to starve it first. Avoid eating late at night. Have a light evening meal at around 6 p.m. Starve this haathi of t.v. {non-Guirbani}. Read/listen to Gurbani before going to sleep. Read a sakhi {Sikh story} before sleeping. Guru Ji do wake us all up at Amrit vela but in an attempt to catch a few more minutes sleep, we end up losing it. If we were told to reach the office of the lottery commission at 2 a.m. to collect our million pound lotto, I'm sure we'd find a way of getting up even if we had to stay up the night before. When it comes to Amrit vela for Guru Ji we tend not to see it in the same light. Guru Ji are waiting every 2 a.m. with our lotto of sprititual phall {fruition} but for some reason we don't attach the same importance to it as we do to the million pounds cash. There are plenty of things in this world that people would get up early for i.e. financial gain , vishey vikar {lustful activities} , and so on. It is not impossible , it's just that we don't attach the same relevance.

Thank you for that information Khalsa jeo and thank you Kam 1825 for the additional references.