MokhamSingh

Beautifully constructed article Khalsa Ji. Thank you for sharing.

Raas 5th , Adaiy 44th A Sikh named Maya Lumbh lived in the pind (village) Sohund , he attended Satsangat on a daily basis. With great love and utmost respect he would sing Guru Ji’s shabads in the form of Prem Bhagti (love devotion). (1) He came to do the darshan (seeing) of Satguru and placed his head on the Charan Kanwal (heavenly feet) of Guru Ji. After staying for some days he asked , “heh nipunn (proficient) Guru Ji please tell me.” (2) “Some attend Satsangat with kaamna (specific desires) and achieve padarath (goods) which provide guzara (subsistence) , which they consume.” (3) “Some Sikhs engage in Dharam di kamaiee (honest living) , they eat food after sharing it with other Sikhs first. Those with kamana (desires) and those who are nishkam (no desires) , they perform and listen tom kirtan at both times {morning and afternoon}.” (4) “They spend their lives in the presence of Satsangat and do your darshan (seeing). What is their fate ahead? What is the difference in the phall (fruition) that they attain?” (5) Sri Hargobind Sahib then imparted , “they both come to Satsangat. The one’s who attend with kamana (desires) , after death they go to Gandarbh lok (heavenly place) and will take painless pleasure.” (6) “Will become mukht (liberated) from births and deaths. Will not endure the pains of such. The one’s that are nishkami (desireless) obtain gyan , will give sukh to everyone since they consider this jagat (world) to be chootah (false).” (7) “When the sareer (body) diminishes of the nishkami (desireless) , they become livleen (infused) with Waheguru. Nishkami is above all , the secondly the kamnah walay (with desire) are:-“ (8) “Some accept {cash/gifts etc.} just for the nirbah (rearing/needs) of the tann (body) , without asking whatsoever someone gives with prem (love) they accept. They become very pleased in the heart , considers them to be sent by Wahegruru Ji thenself.” (9) “Those who share their gifts/cash with others before consuming and engage in Kirtan/Katha for mukhti (liberation). What little padarath (goods) they acquire , they remain parsan (happy) with santokh (satisfaction).” (10) “This too is on a par with being nishkam (desireless) , which so ever padarath (goods) are acquired without lobh (greed). The one’s who has a kahish (desire) to obtain materialism will only achieve Gandarbh (heavenly abode) {as opposed to kalyan}.” (11) “If someone does Kirtan/Katha or other good deeds with utter greed for materialistic gain but does not absorb the Gurbani in the mind , their bharam (doubts/anxiety etc) will not go.” (12) “Whichever padarath (goods) are desired {in satsangat} will be achieved. If the person only has a desire for materialism then after death then will be given manukah sareer (human body) again. Then they will engage in abundant Satguru’s simran.” (13) “The mael (dirt/filth/adulteration) will only be lost after anek (many) births , they will achive mukhti in the end after becoming nishkam (without desire). That is why {Guru Ji says} become nishkam (without desire) when doing kirtan and Satnaam Simran.” (14) After hearing this updesh he absorbed it in his heart , his kasht (pains) of births and deaths became removed. There was one Sikh named Choohad Chaujad who was very gunvaan (good attributes) who lived in Lucknow. (15) Rising , sitting , lying down , walking , and working , he would remain focused on Satnaam. He came to do the darshan (seeing) of Guru Ji. He bowed his head at the charan kanwal (heavenly feet) of Guru Ji. (16) He stayed there for many days. One day he said to Guru Ji “what is the mool (foundation) of the Sikhi vael (vine/branch/stem etc.)? explain the roop (form) of this , in which way it can be acquired.” (17) Sri Guru Hargobind Ji said “the snimar mann (humble mind) is the keht (farm land). Guru sharda (faith) is the ungreh beej (seeds that have taken root) in that keht (farmland). The preet (devotion/adherence/love etc.) with Guru Ji is the pukki jadd (firm root).” (18) “The milaap (meeting) with Satsangat is the growing of this Sikhi vael(vine). The seva of Sants with shubh tahng (love/devotion) is the blossoming of this vael {vine}.” (19) “The dharnah (adoption) of Guru Ji’s gunn (teachings) are the green leaves of this vine , which grow bushier on a daily basis. Doing Kirtan or listening of Kirtan , is the equivelant of watering this Sikhi vine.” (20) “The contemplation {katha etc.} of the shabad is the flowering of this vael {vine}. Doing or listening to Kirtan is the sugandi (fragrance) of these flowers. With Ukat Jugat (Guru Ji’s teachings) , Amrit Rass {sweet nectar} is seen. Remaing varaigmay (detached) from vishey (vices etc.) is a big kheda (bliss).” (21) “Considering the Jagat (world) to be chootah (false) is the fruit bearing on this vine. Just as we see rass (nectar) in fruit , so too on this vine of Sikhi the fruit becomes sweet with the nectar of Brahmanand (Waheguru Ji’s Amrit). Then manukh (mankind) recognise their roop (form) , this is the taste {accept this in your mind}.” (22) “This is the mool (foundation) of the Sikhi vael {vine} , these are the Sikhs who love {pyar} Guru. They are Gurmukh {facing Guru Ji at all times} , and they are parupkari (selfless service)! They are Gyani (knowledgeable) and Bhagat (devotees) , think about it {veechar lavhoy}” (23) “They are mahan Shiromani (highest) in the jagat (world). They win the jagat (world) and never suffer defeat.” Upon hearing these bachan (divine words) from Satguru Ji Choohad went home whilst eulogising {shalagah} Guru Ji. (24) There was a very agyakari (obedient) Guru Ji’s Sikh whose name was Bhanna , who lived in the parsidh (famous) tirith (holy site) of Pryagh. He lived there for a long time , then decided to leave for Satguru Ji’s darshan (seeing). (25) According to his samratha (ability) he placed bhet (offerings) in front of Guru Ji and did bandana (showing respect with clasped hands etc.) Guru Ji asked asked him sukh shaand (well being) , at that point he made a benti (humble request) to Satguru Ji. (26) “The kamana (desire) of my heart is that do my kalyan (liberation) , I have come to your sharan (sanctuary). Give me your updesh (supreme instruction) , which causes the chakkar (cycle) of birth and death.” (27) Sri Guru Hargobind Ji said “heh chattar veer (intelligent friend)! Do dharm di kamaiee (honest living). Always engage in Waheguru Naam Simran , never lose sight of this.” (28) Then Bhanna contemplated satt (truth) asatt (false) after hearing this. Then he spoke again. “When people of other faiths meet with me they argue and attempt to discredit {tarak} and say.” (29) “The person who is the mahan pursh (great ) , if someone talks with them over and over again then they become agitated. They become annoyed and reprimands them , and will not let them keep their company.” (30) “You persistently say Ram Ram , Ram will not be pleased {reej}, rather will become agitated. You can try this for yourself {nirdhaar}. What phall (benefit) will you achieve? Maha phall daata swami (Waheguru Ji) will become annoyed”. (31) Upon hearing this Satguru Ji said “do not understand this to be the case , adopt sharda (faith) , the way we say. Just as a gareeb (poor/weak/helpless) person is attacked by a group of enemies , and inflict much pain.” (32) “When that mazloom (helpless person) becomes niraz (lose hope) from every other means , then he shouts {calls/pukaar} the name of his malik {king}. He continues calling until his pukar {call/cry} is heard.” (33) “Upon hearing his pukar {calling/cry} the enemy start toretreat and abandon the pain infliction. The enemy cease their strength , and owing to the fear of the malik {king} they dare not go near.” (34) “When the naukar (servants) of the king see their companion being attacked they adopt kirpa (compassion) and lend assistance , they succeed in fending off the enemy.” (35) “If the king hears the cries/calls and comes to realise that someone is calling me , then with kirpa (compassion) he becomes totally nirbah (fearless) and gives maha sukh (great joy) by killing the enemy.” (36) “In the same way kaam (lust) , krodh (anger) etc. Do chagdha (argument/fighting) nitt (daily) and rob manukh (mankind) as a subsequent. Fear in the roop (form) of paap (sin) is shown by these vices. If jeev (being) sees these dukhdayak (terrifying) enemies.” (37) “Then he should engage in Ram Ram {Waheguru} meditation , if he is met by Sants then they cause their udhar (saviour). They will impart guidance which in turn causes the eradication of these vices/sins.” (38) “Parmashar (Waheguru) does kirpa (blessings) , they realise that someone is calling me. They {Waheguru Ji} take mercy on us in the knowledge that we {kalyugi beings} have sought Waheguru Ji’s sharan {sanctuary} whilst in deep distress. The daily onslaught of maar ({pain infliction} is horrendous.” (39) “It is then Prabhu {Waheguru Ji} shower their mercy by destroying all our bandan {shackles/handcuffs/vices} and thus delivers mukti {liberation}. Prabhu blesses Abchall Sukh {everlasting happiness} in the form of their daat {gift} , this can only be acquired with Naam Simran.” (40) “Satguru Ji then said , “the ones who argue with you , obstruct you from Naam Simran of Prabhu {Waheguru} , are nindaks {slanderers} and your biggest dushman {enemy}. Nothing else is as dukhdayak {terrifying} as them.” (41) “Never do their sangh {associating/meeting} , meeting and speaking with them gives rise to paap {sin}. They discredit your nischa {faith} and attempt to destabilise you , they want to influence you towards kohtti matt {adulterated actions}.” (42) “They never let go of vishey {sins/anti-social behaviour} , leave the company of such people. Never do their sangat {company} , always attempt to leave them {yattan}.” (43) “Upon hearing this Bhanna asked , “In what way is this? The vishey manukh {sinful people} are a bigger dushman {enemy} than visheh {sins}? The bhugta {engager} of visheh {sins} is akin to karj {effect} and the visheh {sins} are karan {cause}.” (44) “Upon hearing this Sri Hargobind Ji said “Karan {cause} is the agni {fire} which burns the sareer {body} , if metal were to be heated with this agni {fire} then it shines after becoming red hot.” (45) “The agni {fire} causes immense heat , that is impossible to tolerate and cannot be approached. In the same way the vishey {sinners} become like this. Cannot attain mukti {liberation}.” (46) “Their sangat causes manukh {mankind} to fall from grace , shubh padvi {pure status} can never be acquired. Just as a tree that bears much fruit , some of the fruit will fall on the ground as a result of wind.” (47) “That kacha phall {unripe fruit} becomes ghanda {soiled/dirty} , bhaav {in other words} it rots and cannot ripen as a result of falling off the branch and as such will not contain rass {sweet nectar}. The fruit that has not been affected by the wind remain permanently attached to the Shaak {branch}.” (48) “They achieve rass {sweet nectar} whilst attached to the tree and become ard mitteh {very sweet}. The tehni {branch} of Gurbani is like this , whichever nindak {slanderer} engages in tarak {discrediting it} after hearing it , it sheds them {like the rotten fruit}.” (49) “That viakhti {person} cannot obtain Parmeshvar’s rass {Waheguru Ji’s sweet nectar}, the dirt/soiling of janam maran {births and deaths} will stick to them. The ones that remain attached to the tehni {branch} of Prabhu {Waheguru} simran , obtain gyan-rass {sweet nectar of divine knowledge}. Just as a fruit ripens and becomes sweet , so does this person attain sweet mukti {liberation} and the bandan {bonds} of unhappiness are thus destroyed.” (50) “Heh Bhanna! By listening this way , do not maintain any farak {difference} with Parameshvar {Waheguru}. Never do the thiagh {quitting} of the Sukh {happiness} giving Satnaam , if you have the ablashah {desire} to induce Anand {bliss}.” (51) “Upon hearing this Bhanna accepted Guru Ji’s bachan {divine instructions} and said , “Gurbani is truly the khaan {treasure trove} of sachay gunn {true attributes}.” He swam across bhavjall {ocean of fears i.e. this world} with great ease as a result of dridh {utter determination} Waheguru Simran. (52) *******O******* Gursikhah ki dhoodh deh hum paapi bhi gatt paihey. {Waheguru ji please bless me with the dust of the feet of your Gursikhs so that I too may cross the ocean of fears}. Bhul chuk maaf karni Sangat Jeo.

Raas 5th , Adaiy 44th A Sikh named Maya Lumbh lived in the pind (village) Sohund , he attended Satsangat on a daily basis. With great love and utmost respect he would sing Guru Ji’s shabads in the form of Prem Bhagti (love devotion). (1) He came to do the darshan (seeing) of Satguru and placed his head on the Charan Kanwal (heavenly feet) of Guru Ji. After staying for some days he asked , “heh nipunn (proficient) Guru Ji please tell me.” (2) “Some attend Satsangat with kaamna (specific desires) and achieve padarath (goods) which provide guzara (subsistence) , which they consume.” (3) “Some Sikhs engage in Dharam di kamaiee (honest living) , they eat food after sharing it with other Sikhs first. Those with kamana (desires) and those who are nishkam (no desires) , they perform and listen tom kirtan at both times {morning and afternoon}.” (4) “They spend their lives in the presence of Satsangat and do your darshan (seeing). What is their fate ahead? What is the difference in the phall (fruition) that they attain?” (5) Sri Hargobind Sahib then imparted , “they both come to Satsangat. The one’s who attend with kamana (desires) , after death they go to Gandarbh lok (heavenly place) and will take painless pleasure.” (6) “Will become mukht (liberated) from births and deaths. Will not endure the pains of such. The one’s that are nishkami (desireless) obtain gyan , will give sukh to everyone since they consider this jagat (world) to be chootah (false).” (7) “When the sareer (body) diminishes of the nishkami (desireless) , they become livleen (infused) with Waheguru. Nishkami is above all , the secondly the kamnah walay (with desire) are:-“ (8) “Some accept {cash/gifts etc.} just for the nirbah (rearing/needs) of the tann (body) , without asking whatsoever someone gives with prem (love) they accept. They become very pleased in the heart , considers them to be sent by Wahegruru Ji thenself.” (9) “Those who share their gifts/cash with others before consuming and engage in Kirtan/Katha for mukhti (liberation). What little padarath (goods) they acquire , they remain parsan (happy) with santokh (satisfaction).” (10) “This too is on a par with being nishkam (desireless) , which so ever padarath (goods) are acquired without lobh (greed). The one’s who has a kahish (desire) to obtain materialism will only achieve Gandarbh (heavenly abode) {as opposed to kalyan}.” (11) “If someone does Kirtan/Katha or other good deeds with utter greed for materialistic gain but does not absorb the Gurbani in the mind , their bharam (doubts/anxiety etc) will not go.” (12) “Whichever padarath (goods) are desired {in satsangat} will be achieved. If the person only has a desire for materialism then after death then will be given manukah sareer (human body) again. Then they will engage in abundant Satguru’s simran.” (13) “The mael (dirt/filth/adulteration) will only be lost after anek (many) births , they will achive mukhti in the end after becoming nishkam (without desire). That is why {Guru Ji says} become nishkam (without desire) when doing kirtan and Satnaam Simran.” (14) After hearing this updesh he absorbed it in his heart , his kasht (pains) of births and deaths became removed. There was one Sikh named Choohad Chaujad who was very gunvaan (good attributes) who lived in Lucknow. (15) Rising , sitting , lying down , walking , and working , he would remain focused on Satnaam. He came to do the darshan (seeing) of Guru Ji. He bowed his head at the charan kanwal (heavenly feet) of Guru Ji. (16) He stayed there for many days. One day he said to Guru Ji “what is the mool (foundation) of the Sikhi vael (vine/branch/stem etc.)? explain the roop (form) of this , in which way it can be acquired.” (17) Sri Guru Hargobind Ji said “the snimar mann (humble mind) is the keht (farm land). Guru sharda (faith) is the ungreh beej (seeds that have taken root) in that keht (farmland). The preet (devotion/adherence/love etc.) with Guru Ji is the pukki jadd (firm root).” (18) “The milaap (meeting) with Satsangat is the growing of this Sikhi vael(vine). The seva of Sants with shubh tahng (love/devotion) is the blossoming of this vael {vine}.” (19) “The dharnah (adoption) of Guru Ji’s gunn (teachings) are the green leaves of this vine , which grow bushier on a daily basis. Doing Kirtan or listening of Kirtan , is the equivelant of watering this Sikhi vine.” (20) “The contemplation {katha etc.} of the shabad is the flowering of this vael {vine}. Doing or listening to Kirtan is the sugandi (fragrance) of these flowers. With Ukat Jugat (Guru Ji’s teachings) , Amrit Rass {sweet nectar} is seen. Remaing varaigmay (detached) from vishey (vices etc.) is a big kheda (bliss).” (21) “Considering the Jagat (world) to be chootah (false) is the fruit bearing on this vine. Just as we see rass (nectar) in fruit , so too on this vine of Sikhi the fruit becomes sweet with the nectar of Brahmanand (Waheguru Ji’s Amrit). Then manukh (mankind) recognise their roop (form) , this is the taste {accept this in your mind}.” (22) “This is the mool (foundation) of the Sikhi vael {vine} , these are the Sikhs who love {pyar} Guru. They are Gurmukh {facing Guru Ji at all times} , and they are parupkari (selfless service)! They are Gyani (knowledgeable) and Bhagat (devotees) , think about it {veechar lavhoy}” (23) “They are mahan Shiromani (highest) in the jagat (world). They win the jagat (world) and never suffer defeat.” Upon hearing these bachan (divine words) from Satguru Ji Choohad went home whilst eulogising {shalagah} Guru Ji. (24) There was a very agyakari (obedient) Guru Ji’s Sikh whose name was Bhanna , who lived in the parsidh (famous) tirith (holy site) of Pryagh. He lived there for a long time , then decided to leave for Satguru Ji’s darshan (seeing). (25) According to his samratha (ability) he placed bhet (offerings) in front of Guru Ji and did bandana (showing respect with clasped hands etc.) Guru Ji asked asked him sukh shaand (well being) , at that point he made a benti (humble request) to Satguru Ji. (26) “The kamana (desire) of my heart is that do my kalyan (liberation) , I have come to your sharan (sanctuary). Give me your updesh (supreme instruction) , which causes the chakkar (cycle) of birth and death.” (27) Sri Guru Hargobind Ji said “heh chattar veer (intelligent friend)! Do dharm di kamaiee (honest living). Always engage in Waheguru Naam Simran , never lose sight of this.” (28) Then Bhanna contemplated satt (truth) asatt (false) after hearing this. Then he spoke again. “When people of other faiths meet with me they argue and attempt to discredit {tarak} and say.” (29) “The person who is the mahan pursh (great ) , if someone talks with them over and over again then they become agitated. They become annoyed and reprimands them , and will not let them keep their company.” (30) “You persistently say Ram Ram , Ram will not be pleased {reej}, rather will become agitated. You can try this for yourself {nirdhaar}. What phall (benefit) will you achieve? Maha phall daata swami (Waheguru Ji) will become annoyed”. (31) Upon hearing this Satguru Ji said “do not understand this to be the case , adopt sharda (faith) , the way we say. Just as a gareeb (poor/weak/helpless) person is attacked by a group of enemies , and inflict much pain.” (32) “When that mazloom (helpless person) becomes niraz (lose hope) from every other means , then he shouts {calls/pukaar} the name of his malik {king}. He continues calling until his pukar {call/cry} is heard.” (33) “Upon hearing his pukar {calling/cry} the enemy start toretreat and abandon the pain infliction. The enemy cease their strength , and owing to the fear of the malik {king} they dare not go near.” (34) “When the naukar (servants) of the king see their companion being attacked they adopt kirpa (compassion) and lend assistance , they succeed in fending off the enemy.” (35) “If the king hears the cries/calls and comes to realise that someone is calling me , then with kirpa (compassion) he becomes totally nirbah (fearless) and gives maha sukh (great joy) by killing the enemy.” (36) “In the same way kaam (lust) , krodh (anger) etc. Do chagdha (argument/fighting) nitt (daily) and rob manukh (mankind) as a subsequent. Fear in the roop (form) of paap (sin) is shown by these vices. If jeev (being) sees these dukhdayak (terrifying) enemies.” (37) “Then he should engage in Ram Ram {Waheguru} meditation , if he is met by Sants then they cause their udhar (saviour). They will impart guidance which in turn causes the eradication of these vices/sins.” (38) “Parmashar (Waheguru) does kirpa (blessings) , they realise that someone is calling me. They {Waheguru Ji} take mercy on us in the knowledge that we {kalyugi beings} have sought Waheguru Ji’s sharan {sanctuary} whilst in deep distress. The daily onslaught of maar ({pain infliction} is horrendous.” (39) “It is then Prabhu {Waheguru Ji} shower their mercy by destroying all our bandan {shackles/handcuffs/vices} and thus delivers mukti {liberation}. Prabhu blesses Abchall Sukh {everlasting happiness} in the form of their daat {gift} , this can only be acquired with Naam Simran.” (40) “Satguru Ji then said , “the ones who argue with you , obstruct you from Naam Simran of Prabhu {Waheguru} , are nindaks {slanderers} and your biggest dushman {enemy}. Nothing else is as dukhdayak {terrifying} as them.” (41) “Never do their sangh {associating/meeting} , meeting and speaking with them gives rise to paap {sin}. They discredit your nischa {faith} and attempt to destabilise you , they want to influence you towards kohtti matt {adulterated actions}.” (42) “They never let go of vishey {sins/anti-social behaviour} , leave the company of such people. Never do their sangat {company} , always attempt to leave them {yattan}.” (43) “Upon hearing this Bhanna asked , “In what way is this? The vishey manukh {sinful people} are a bigger dushman {enemy} than visheh {sins}? The bhugta {engager} of visheh {sins} is akin to karj {effect} and the visheh {sins} are karan {cause}.” (44) “Upon hearing this Sri Hargobind Ji said “Karan {cause} is the agni {fire} which burns the sareer {body} , if metal were to be heated with this agni {fire} then it shines after becoming red hot.” (45) “The agni {fire} causes immense heat , that is impossible to tolerate and cannot be approached. In the same way the vishey {sinners} become like this. Cannot attain mukti {liberation}.” (46) “Their sangat causes manukh {mankind} to fall from grace , shubh padvi {pure status} can never be acquired. Just as a tree that bears much fruit , some of the fruit will fall on the ground as a result of wind.” (47) “That kacha phall {unripe fruit} becomes ghanda {soiled/dirty} , bhaav {in other words} it rots and cannot ripen as a result of falling off the branch and as such will not contain rass {sweet nectar}. The fruit that has not been affected by the wind remain permanently attached to the Shaak {branch}.” (48) “They achieve rass {sweet nectar} whilst attached to the tree and become ard mitteh {very sweet}. The tehni {branch} of Gurbani is like this , whichever nindak {slanderer} engages in tarak {discrediting it} after hearing it , it sheds them {like the rotten fruit}.” (49) “That viakhti {person} cannot obtain Parmeshvar’s rass {Waheguru Ji’s sweet nectar}, the dirt/soiling of janam maran {births and deaths} will stick to them. The ones that remain attached to the tehni {branch} of Prabhu {Waheguru} simran , obtain gyan-rass {sweet nectar of divine knowledge}. Just as a fruit ripens and becomes sweet , so does this person attain sweet mukti {liberation} and the bandan {bonds} of unhappiness are thus destroyed.” (50) “Heh Bhanna! By listening this way , do not maintain any farak {difference} with Parameshvar {Waheguru}. Never do the thiagh {quitting} of the Sukh {happiness} giving Satnaam , if you have the ablashah {desire} to induce Anand {bliss}.” (51) “Upon hearing this Bhanna accepted Guru Ji’s bachan {divine instructions} and said , “Gurbani is truly the khaan {treasure trove} of sachay gunn {true attributes}.” He swam across bhavjall {ocean of fears i.e. this world} with great ease as a result of dridh {utter determination} Waheguru Simran. (52) *******O******* Gursikhah ki dhoodh deh hum paapi bhi gatt paihey. {Waheguru ji please bless me with the dust of the feet of your Gursikhs so that I too may cross the ocean of fears}. Bhul chuk maaf karni Sangat Jeo.

Raas 5th , Adaiy 45th. Jattu Tappa. In Jonpur lived a mahan (great) tappa (physical endurance etc.). He came to do the darshan of Sri Guru Hargobind Ji. (1) He did bandana (paying respect) with clasped hands and made a benti (request) whilst sitting down. “Have heard your bhari sarasht juss (mighty praise) , lakhs (hundreds of thousands) of manukh (mamnkind) have adopted bhadi matt (sins/anti social behaviour etc.)” (2) “Hey kirpa nidhan (treasure trove of blessings) ! I have come to your sharan please give me updesh (teaching/guidance) so that I can reach kalyan (liberation)”. Upon hearing this Guru Ji said “do shantki tap”. (3) “Utter Waheguru’s naam on a daily basis , by stopping your indraeh (thought process) absorb naam in your mann (mind).” Afterwards the tappa asked “some of sarasht matt (of great wisdom) say.” (4) “That it is not possible to attain gatti (liberation) without gyan (knowledge) , the ved’s give parman (instruction) on this.” Upon hearing this Guru Ji said “understand that if your desire is for gatti (liberation).” (5) “Those who engage in Naam Japp in their minds day and night , they achieve the four davaray (enterance). Through which mukhti (living liberation) can be entered and as such Waheguru can be met.” (6) “Just as there are 4 entrances to Sri Harmander Sahib , whichever entrance one steps through , for them that is uttam (highly). Jog , virag , bhagti , and gyan are achieved in hand through Naam Simran.” (7) “Focus the attention in a sundar (good/beautiful etc.) manner , do simran of Satnaam with prem (love). Then the phall (divine gift/fruition) of jog is achieved. With simran the mann (mind) becomes stable.” (8) “Then vairag (detachment) from Vishay (sinful thoughts/actions) takes place which is the mool (foundation) of bhagti (devotion) , then manukh (mankind) becomes accustomed to simran. By engaging in this maha prem (great love) develops with Prabhu (Waheguru Ji). Day and night Ik (Waheguru ji) is absorbed in the mind.” (9) “Whosoever is the recipient of Waheguru Ji’s kirpa (blessing) , they acquire livv (concentration). Then gyan is produced in the hirdah (heart). Only consider the atmah (soul) to be puran (complete) , recognise the true self (i.e. atmah within body) and extinguish bandan (attachments etc.).” (10) “These are the four asray (pillars/supports) of Satnaam , which are achieved upon engaging in Simran. “That is why if you desire the four , then associate yourself with Naam.” (11) “By attending the Dharamsal Satguru (satsangat/place of worship) a mighty phall (gift/fruition) is achieved by taking each step. Listen to the shabad by removing hankaar (ego) and making the mind humble , the Upashana (devotion) of Prabhu (Waheguru Ji) will be attained.” (12) “Do ishnaan (washing) pishli raat (Amrit vela/early hours) , this shantki tap is saresht (above all) and mahan (great). With Satnaam Simran phall (fruition) is acquired. Focus on the belief meh tann nahi haih (I am not body).” (13) “I was not born when my physical body was born , I will not die when the body physically dies. My roop (form) is Satt Chetan Anand , slowly but surely this sukhan da mool (foundation of all happiness) is achieved.” (14) Navla and Nihala were Guru Ji’s Sikhs , whose abode was in Patna and they lived there. They always spoke the truth , made an honest living and always yearned for truthful company. (15) Whichever Sikh would engage in bhajan (Waheguru Ji’s praises) with prem (love) , they would do their seva with utmost enthusiasm. They came to do the darshan (seeing) of Satguru Ji , they bowed their heads after placing bhet (offerings) according to their samratha (ability). (16) After staying with Guru Ji for some days , one day they made a benti (humble request) whilst sitting near Guru Ji. “Guru Gareeb Nazaaz (bestows powers to the poor) , Mukhti Datay (bestows liberation)! please give us mahan (great) updesh (instruction/guidance).” (17) “Which causes everything to be accomplished by doing , leaving nothing unachieved.” Guru Ji said persistently do the Upashana (devotion) of Satnaam.” (18) At that point Nihala said “some with saresht matt (great minds) say that as long as there is dwaht (duality) in the heart of man then tripti (the coalition of Upas , Upashana , and Upashak) remains.” (19) First there is Upas , secondly Upashna , and third Upashak. Just as Thiatha , theh , and thian. In the same way gyatha , gyan , and gey is. (20) When Advaytah is achieved then these three are not seen. It becomes Parbrahm Saroop (Waheguru) , just as a drop of water becomes part of the ocean. (21) When Namee , Naam , and Jaapak are not , then see your entire saroop (form). Upon hearing this Guru Ji said ,”Bhagti (devotion) is of four kinds.” (22) “with many kamnavah (desires) in the mind , they engage in Satnaam Simran day and night and does the seva of Sants. Whichsoever bachan (instructions) they give , they agree to it.” (23) “Their kamnavah (desires) become fulfilled , then a beautiful devotion for Prabhu (Waheguru) arises in the heart. Secondly there are those who become bhagats because they are Atar (antagonised) , when enemies cause abundant dukh (pains etc.).” (24) “Some feel much pain as a result of a rog (illness/disease etc.) , they engage in Simran as a result. They become sukhi (happy) from enemies , the ailments disappear and become mighty strong.” (25) “Their sharda (faith) has increased , they do perpetual simran because of this. Thirdly there are those who adopt Upashna on a daily basis , they do the Simran of Satnaam (who removes paaps/sins).” (26) “The daas considers their Prabhu to be the karta (creator) , we are like istri (female) and Parmeshvar (Waheguru) is akin to the patti (husband). The antar indreh (mindset) becomes nirmal (pure) , then Brahm Gyan (divine knowledge) is attained.” (27) “Fourth Gyani are vishal (broad) bhagat , they only see the one Parmeshvar in everyone and desire to see as well. Just as there is akash (sky light) in Ghada (clay pot) and kohta (high building) , in the same way Ik Brahm (Waheguru) gives parkash light in everyone.” (28) “By understanding it in this way they engage in perpetual simran of Prabhu (Waheguru) , then Uttam Atam-Gyan (highest divine knowledge) is absorbed in the heart. Climbing from the chauthi bhoomka (fourth stage etc.) then fifth and sixth , they then rest in the seventh.” (29) “That is why you should do Satnaam Simran , and whilst remaining nishkam (without desires) do the seva of Sants. Lose the ego pride and keep the mind low (humble) , then this will give rise to your kalyan being acquired in a very simple method.” (30) At that point upon hearing this outstanding updesh bhai Navla and Nihala became Gurmukhs (adhering to Guru Ji’s teachings). Soorbeer (warrior) Jaaht Jeht was a big Pehalvan (wrestler). His duty was gate keeper at Guru Ji’s entrance. (31) Always remained stationed at the gate and none could enter without his permission. One day while Guru Ji were sitting sehaj subah (generally) he asked. (32) “Some say that when gyan is attained , then what is the purpose of bhgati (devotion) ? When gyan gives rise to bibek (pleasure/knowledge etc.)” (33) “Guru Ji imparted a shub marg (auspicious technique) , without bhagti gyan does not show shoba (elegance/grace). Just as there is a lot of strength in butter , if it is mixed in food then that becomes very svaadi (tasty).” (34) “If someone suffering from kuff (phlegm etc.) is given butter then this will play havoc in their chest by causing congestion. Their mouth will feel bland day and night , a nasty cough will develop and there will be a loss of appetite.” (35) “If the taseer (constitution) of the body is that of pitt (very heated) then that person will develop diarrhoea and many unpleasant ailments will be given rise to.” (36) “If the butter is mixed with missri (crystalised sugar etc.) then the consumption of this will lead to pleasure. In the same way the characteristics of gyan is such that if it is taken individually i.e. meh brahm huh ( I am Brahm) then this is neither elegant or graceful.” (37) “The person listening to this will become very angry , will go to narak (hell) , will not see swarg (paradise). If a hankari (egoistic) person adopts gyan in their heart then they will consider themselves very big.” (38) “Neither will they do seva in Satsangat and neither will they show nimratha (being humble) towards anybody. This is on a par to the chesty congestion in the previous scenario , they will go to narak (hell) in a terrifying manner.” (39) “If a vishey (lustful) person listens to just gyan then he will engage in the bhog of pariee istri (adultery) etc. and also develop other anti-social habits. This is on a par to the diarrhoea scenario , and will endure the torture of narak (hell).” (40) “That is why Brahm-Gyan (divine knowledge) should be taken in conjunction with bhagti (devotion) , this is the kalyan of everyone. Meh pabhu da daas huh (I am the servant of Waheguru Ji) will sound beautifully elegant and graceful from their mouth. In that way Ahangbrahm (Pramatmah) i.e. Waheguru ji’s Gyan will take parkash (enlightenment) in the heart.” (41) “That is why everybody needs to do Naam Simran , with prem (love) adopt the Sukha da Dharam (Waheguru Simran). That is why kushk (arid/dry) gyan is not good. If Naam Simran is done along with it then the jeev (human beings) will achieve that state of kalyan (life liberation)”. (42) *****O***** Guru Ji are Sarbagh (limitless) , we are alpagh (thick as two short planks).. Please forgive any shortcomings and offer guidance for the future. WaheguruJikaKhalsaWaheguruJikeFateh.

Bhanu Behl. Raas 5th, Adaiy 46th. In Rajmahalpur lived a Sikh named Bhanoo Behl , he adopted Sikhi with great love and would engage in his duties according to Guru Ji’s matt (instructions). (1) He meditated upon Satnam Waheguru; he shared his food before eating it himself. He came to Sri Hargobind Ji and upon placing offerings he bowed his head. (2) He asked the ocean of knowledge (Guru Ji) “Shaastars contain many teachings, some praise Tapp (endurance) and Tirith (holy sites) and some say engage in Vart Nem.” (3) “Some do Jugg Horm , some say make donations but in the house of Satguru the greatness is only achieved through the simran of Satnam.” (4) “What is the difference between them? explain this. In what way is the Mehmah (greatness) of Satnam more?”. Upon hearing this Guru Ji imparted a mahan jugti (great technique). (5) “Consider Satnam to be the mathematical number one, all other actions are on a par to zero. Write number one first, then by following it with a zero its value has increased by tenfold”. (6) “If the number one is not placed before the zeros then just zeros by themselves are valueless. These zeros hold no value in counting etc. Since it remains nothing.” (7) “In this way without Satnam everything is veyarth (waste). There are some Punn Karam (good deeds) whose phall (reaction) is from beginning to end, i.e. diminishes. If one is not followed by zero then it cannot become tenfold but will remain one in itself it will not diminish.” (8) “All other Dharam (faiths) are of the previous yugs (eras) , they can only be accomplished if man is very strong and has plentiful wealth. I Kalyug only Satnam is prominent , from this sukhah da ghar (happiness/liberation) can be attained.” (9) “Freedom cannot be attained without Naam , with committing other karam hankaar (ego) is given rise to. With Hari Simran (Waheguru meditation) the mann (mind) becomes snimar (humble) , the end time is filled with sukh (pleasure).” (10) “This is the difference , recognise this in the mind , this is without hankaar (ego).” Bhanoo Behl filled with happiness upon hearing this. He accepted Guru Ji’s words and took them to heart. (11) Badli Sodhi and Seht Gopal always stayed with Guru Ji. They perpetually worked hard. Once they asked Guru Ji a question. (12) “Give us updesh (Divine knowledge) which will give us Param Kalyan (highest liberation).” Guru Ji replied “You will remain very sukhi (happy) if you adopt humbleness towards everyone.” (13) “Just as we see the water in a Fuharah (fountain) , the lower it goes the higher it rises. The dust of the feet is at the lowest point i.e. bottom of the feet, and because of this it blows onto everyone’s heads.” (14) “The little finger on the hand is the one adorned with a beautiful ring. The smallest of all trees is the Chandan tree, it’s fragrance is taken by all the tress nearby.” (15) “The higher the Padhvi (status) one requires , the more humble they should keep their mind. Vishnu is considered the greatest because he is more humble than everybody else.” (16) “When Prighu Rishi kicked Vishnu in order to wake him , Vishnu started gently massaging Prighu Rishi’s feeet with utmost humility and considered himself blessed for being touched by a Brahmin (holy person). In the yagg (food service) of the Pandhavs he washed the feet of the Rishi’s. The other actions of Vishnu Bhagwan are all carried out with utmost humility. He does not adopt hankaar (ego).” (17) “As a result of receiving high Padhvi (status) , he is of humble mind , there is no hankaar (ego) whatsoever. Always desires defeat from Gursikhs , does not ever want to defeat them.” (18) “The victor ultimately loses , the defeated is the victor. They become magical.” (19) “Whosoever thinks that “I have climbed high” he will have to come down. The one’s who desires to be low will suddenly reach height.” (20) “The victor is the defeated and the defeated is the victor , in the way there is a reciprocal practice in Sikhs. Always remain humble in Satsangat, utter sweet words when meeting Sikhs.” (21) Hearing the divine words from Satguru, he humbly attained Param Padhvi (high status). There was a handsome Gursikh named Chadda who’s house was in Agra. (22) Sikhs would gather in the dharamsala (place of worship) , do Kirtan and Naam Simran. Wherever he saw Bhajan (Waheguru’s praises) being performed, he would do abundant seva there. (23) He would come to Sri Guru Hargobind Ji and did seva with great love. One day whilst sitting by Guru Ji , with clasped hands he humbly requested. (24) “Heh Satguru Ji by which method do you save Sikhs? By imparting gunn (good habits) and eradicating Augunn (vices etc.)?” Upon hearing this Guru Ji said “Satguru char parkaar de hunday hunn (there are four types of Satguru).” (25) “Sri Guru Nanak Dev Ji is the foremost amongst the four , whose naam being just heard causes the Jamm (grim reaper) to let go. One Guru is akin to Titli (butterfly like) , it takes any category of Keedah (insect)”. (26) "Upon keeping them safe in its house for a long time , the keedah (insect) too becomes a titli. It transforms any variety of keedah into its own form , but it can be seen that not all keedah become titli it only selects one kind to transform into a titli." (27) "One Guru is like Paras (touchstone), if any one type of metal comes into contact with it then it will turn it into gold but cannot make the metal into Paras (touchstone) itself. It will not impart its power to anyone/anything etc." (28) "One Guru is like Bavan Chandan (fragranced tree), during a particular season it will fragrant all the trees that are nearby it. This can only be done during a particular season and not all the time." (29) "One Satgur is on a par with a diva (candle like device), if another diva comes into contact with it then it can light that up too provided that the diva comes to it with tel (oil) and batti (wick)." (30) "Sri Guru Nanak Dev Ji is Param Kirpaloo (supreme blessings), if anyone becomes a Sikh with Sharda (faith), reads and listens to Satguru Ji's Bani then he/she will slowly become a Brahm Gyani (having divine knowledge)." (31) "Their Atmah becomes Anand May (blissful), if they wish they too can make others like them. There is no technique required other than meeting with Satsangat (holy congregation)." (32) "From this Kalyan (liberation) is attained, the bandan (shackles) of births and deaths become naash (destryoyed)." Handsome Chaddha became an eager devotee of Satsangat after hearing this beautiful Updesh (teachings). (33) A Sikh named Mohan lived in Decca who desired the attributes of Gursikhi in his heart. He came from far to do the Darshan (seeing) of Guru Ji. He gave bheta ( offerings) to Guru Ji according to his samratha (ability). (34) Upon placing his head at Guru Ji's feet he felt a great sense of Anand (bliss). He stayed with Guru Ji with great love. One day whilst sitting near Sachay Patshah (true king i.e. Guru Ji) he made a benti (huble request). (35) "Birth and death is a big kasht (pain), hey Kirpaloo (compassionate) Guru Ji, please eradicate this kasht." Guru Ji then replied , "you have not recognised yourself, without recognising oneself this mahan (tremendous) kasht (pain) does not finish." (36) "Tell us this which roop (form) do you consider yourself?, in which your chit (mind) remains rangya (coloured)?" Upon hearing this Bhai Mohan said "we have seen tann roop (physical human body), hey Sachay Patshah (true king) we are your Sikhs." (37) Upon hearing this Guru Ji said " know this that all sareer (bodies) are made of panj tatt (five elements). Panj tatt were present before taking birth, when the sareer becomes nasht (finished) the panj tatt will still remain." (38) "That is why the tann (physical bodies) of Guru and Sikh are saman (equal). Parmatmah (Waheguru Ji) in any way is not less in either. Bhaav (in other words) just as the bodies of Guru and Sikh are made of the five elements, in the same way Viapak Parmatmah (all present Waheguru Ji) in both is brabar (equal). Parmatmah is neither born nor dies, remains Ik saman (constant) in Sakhi roop (always present)." (39) "The bhed (difference) of the mann (mind) between Guru and Sikh is very big. The mind of Guru Ji is Ujjal (brilliant white etc.), the mind of the Sikh is Kala (black/stained etc.) One is shudh (pure), the other is ashudh (adulterated). When the Sikh comes the sharan (sanctuary) and engages in Pooja (Waheguru Ji's devotion)." (40) "Walks the path of Gurbani by listening to it, takes into the heart with sthiratah (stability). Gradually remove the mahal (filth/dirt etc.) from the mind, make it ujjal (brilliant white/clean etc.) and free from dirt etc." (41) "Then the Sikh should recognise their roop (form), distance all the sareer hankaar (body/self/ego etc.)The laksh (property) of the Jeev (being) and Ishvar (Waheguru Ji) is the same Sat Chitt Anand (eternal bliss)." (42) "The bani (words) of both is separate , the bani of the jeev (beings) is very little. The bani of Ishvar (Waheguru Ji) is sarab viapak (everywhere) , whosoever knows this well is gyanvaan (with knowledge)." (43) "One jall (water) is ujjal (clean) one together with tal (pool etc.) is dirty. Look at the pratibimb (reflection) of the suraj (sun) in both. In the dirty water it looks dirty. Where the water is clean and ujjal (clear) then the sun there will look ujjal (clear) and clean too." (44) "Shudh (pure) Satogun is in maya, the aks (reflection) of Brahm (Waheguru Ji) that falls on shudh (pure) maya is Ishvar (Waheguru Ji). The Aks (reflection) of Brahm on maleen (filth) maya , or avidya tamogun in other words , is the Jeev (being)." (45) "Six attributes can be seen in Ishvar, that is why they are called Bhagwan. Listen to this in deatail." (46) "Jass, Aishvarj , Viragh , Udartah , Lashmi , and Gyan. The six vikar and jeona (living) , marnah (dying) are the varn of the sareer (body)." (47) "Bhuk (hunger) and Pyas (thirst) are both between the pran (life force). Kushi (happiness) and Gammi (unhappiness) are between the mann (mind). There is Nirlaep (unblemished) Brahm Saakhi (Waheguru Ji) there, and if recognised one becomes mukt (liberated)." (48) "Upon hearing this the Sikhs then asked "you have just eulogised Satnaam". Then Satguru Ji replied "try to understand in your minds, just as there is a strong currant in the river." (49) "Some try to cross it with the strength of their arms, but these are few, think about it. By boarding the baedi (boat) everyone can cross it easily." (50) "In the same way Satnaam is a mighty Jahaz (ship) , by engaging in Naam Japp all the desires of the mind are fulfilled. In the end Naam becomes a huge sahyik (support). It destroys all the Kasht (troubles) forever." (51) "There is nothing comparable to this in Kalyug (this era). Do simran on a daily basis. If a person engages in Namm Japp daily then they are Dhan (very great). Prabhu (Waheguru Ji ) also becomes Prasan (pleased) when the livv (concentration) is entered into." (52) "Whether it be Gristhy (married etc.) or Sanyasi (hermit) wihout Naam Japp then a noose is placed around the neck. Whether it be ucha (high) neeva (low) , rich or poor if Naam simran is accomplished Sehaj Subah (gradually)." (53) "Then no one is parallel to them , even if a Brahmin engages in countless mahan (of great magnitude) tapp and vart (rituals). That is why perpetually absorb Naam in the Hidah (heart) , he/she crosses to salvation and causes the salvation of Pittar (elders)." (54) All Sikhs became blissful upon hearing this, they absorbed Satnaam in their hearts. By engaging in simran , millions of Sikhs became liberated. Who can speak of their untt (end)?" (55) Satguru Ji attached Sikhs to Gurmat , for the love of Sikhi they preached Gurmat."I have spoken of some of the Sikhs in the form of Katha , and the central attributes shown." (56) That Sikh is of vadhey bhaag (blessed) whosoever has adopted Gurmat , has crossed into salvation for self and their sanghi's (who met with them) had their sorrows eradicated and they too attained salvation. (57) Guru Ji are limitless. We kalyugi jeevs are with sin..........Bul chuk maaf karnee Sadhsangat Jio.

Beautiful , thanks for sharing.

Rut 5th , Adaiy 41st. Bhai Daya Singh Waloy Karam Nirnay. Singhs would sit in Guru Ji’s presence on a daily basis , where Guru Ji would inform them about Rehat Rehaney (codes of conduct). Singhs would listen attentively to the discourse on Bhagti Gyan (devotional knowledge). (1) “People are trapped in in dukhdayak (fearful) karam (deeds).” “Please elaborate on this so that we can protect ourselves”, the Sikhs requested humbly with clasped hands. (2) “Daya Singh is my Uttam roop (high representative). Whatever you desire you may ask him , he will answer all your questions”, Guru Ji said from their Mukh . (3) Upon saying this Guru Ji went inside , the rest remained seated there. Everyone was eager to hear this. Then Daya Singh spoke. (4) “Guru Ji is samrath (proficient) in every way , we with low intellect are nothing compared to them. I will only speak in the manner that Guru Ji directs me, i.e. like a putli (puppet)”. (5) “Guru Ji will narrate from their own Mukh , people will assume that a putli is speaking. First of all listen to karam gatha , the result of which narak (hell) swarg (heaven) is attained.” (6) “There are three types of karam (deeds) , Sanchit , Paralabdh , and Kiriaman. In the patha (archer’s quiver) there exists three types of karam Baan (arrows of actions)”. (7) “The shadow of the Chetan Atmah (Abhas Aks) , secondly due to that reflection there is Pratibimbat Antehkaran. Thirdly combined with Agyan Ansh , it is within the compound of these three that all the karam bij (sowing seeds of actions) exist.” (8) “Antehkaran in itself is Jadd roop achet (lifeless) until it takes the power from Chetan. Until that time it is powerless to execute any karam (deeds). When the reflection of Antehkaran Chetan falls upon it , then it is capable of karam.” (9) “Whilst Agyan (lack of knowledge) is present in the Mann (mind) = Antehkaran , then it is able to perform karam (actions/deeds) . It cannot commit karam without Agyantah (lack of knowledge).” (10) “All three have to be present in order to perform karam , i.e. Antehkaran (mind) , Agyan (ignorance), and Chetan Atmah. If one is missing then karam cannot be engaged into.” (11) “Heh Khalsa Ji I will elaborate on this. Imagine Satogunn Roopi to be the soil , then Antehkaran is the lump of that soil.” (12) “Chetan Atmah is the Akash (sky) , all the Agyan (ignorance) is the water. When the lump of soil is mixed with water then a Ghadah (clay pot) is formed.” (13) “The ghadah (clay pot) takes in the Akash (skylight). The karam (actions) act as Anaj (seeds) in this ghadah. Now the ghadah is capable of containing Padarath (goods).” (14) “If these three separate from each other then they are not proficient in being a container/receptacle for anything. Which means that Atam is not capable of committing any karam in itself.” (15) “In the same way Antehkaran or Agyan individually are incapable of committing any karam. There has to be Sanjog (fusion) of the three before karam can be entered into.” (16) “On the crossbow of Antehkaran exist the arrows of karam. The arrow shoots forward and leaves once the crossbow has been stretched and released.” (17) “The arrow , after taking leave of it’s Tej Wegh (force) , falls on the ground. Pararabhd gives phall (fuition) to all and then becomes shant (static/at peace etc.).” (18) “The arrows that are on the crossbow are known as Sanchit (accumulated). The one that is stretched on the Chila is known as Kiriaman.” (19) “The karam for which this body is given , oh patient ones , is known as Pararabhd. They have been accumulated over many lives. They are called Sanchit , they are Vichitar (colourful) and of many types.” (20) “Kiria is done on a daily basis and conducted with ego , i.e. “I am doing/me etc. On a daily basis are known as Kiriaman Karam. It is this Kiriaman that takes three names , i.e. Bhavik (future) , Vartman (present) , and Bhootkal (past).” (21) “In the first state (future) it is Kiriaman , in the second state (present) it is Sanchit and in the third state (past) it becomes Pararabhd.” (22) “Just as one era is first Bhavikat (future) , but later becomes vartman (present) , and finally becomes Bhootkal (past). Consider this in the same way.” (23) “Pararabdh has three Phall (fruition) :- Jaati , Umar , and Bhog. Jaati are Turi,Devtay,Manukh etc. (bodies of Jadd Jangam). Uttam , Maddam , addam which are Ik Rass (same).” (24) “In all there are many varieties. Now we’ll discuss Arblah. Whatever the life span of a being say from a second onwards is known as arblah , which is one Phall (fruition) of Pararabdh.” (25) “The explanation of Bhog is such where Dukh (sorrow/misery) , Sukh (joy/pleasure) , honour , disgrace , beauty , ugliness etc. Are experienced , which the intellectuals refer to as Bhog. This is known in the fourteen worlds.” (26) “If both Sanchit and Kiriman karam are joined then they are on a par with Atam Gyani. Just as arrows in a phatha (quiver) can be stopped from being shot , and the one on chila can also be stopped before being fired.” (27) “Pararabhd is the fired arrow which cannot be stopped once it has been fired . They are equal for Agyani (ignorant) and Gyani (knowledgeable) alike. The pararabdh phall is equal for both.” (28) “Sanchit Karam can be destroyed under the influence of Gyan (divine knowledge) , just as fire can burn down a house and the seeds contained in it.” (29) “The house together with the seeds burn to dust. The seeds lose their fertility (unable to take root). This is how it is for the Sanchit karam.” (30) “With Gyan Agni (fire of divine wisdom) the Sanchit karam are burnt to ash. They cannot ever grow again.” (31) “In this way Antehkaran becomes destroyed. The chitt becomes Sat Saroop and shant (at peace/statcic). I will now define Chitt Sat , understand Antehkaran Roop to be this.” (32) “Now mann’s (mind’s) roop will be told : Inside the Anatam exists Atam Buddhi. In Asat Jagat there is Sat Buddh. Atmah is Sat (true) but considers it to be asat (false).” (33) “When Atam Gyan is attained then ignorance disappears , a result of which the Atmah is seen and anatmah is seen as anatmah.” (34) “When the Chit becomes Sat (true) with this technique then the Sanchit karam together with the mann (mind) are burnt away. Just as a building together with seeds is burnt , then the seeds are incapable of regrowth.” (35) “Kiriaman are those karam which are performed on a daily basis. They do not come into fruition for the Gyani (wise). The reason for non-fruition are:- The Kiria (daily actions) that is performed as a result of Pararabdh is done so with ego of anatam.” (36) “That Kiria becomes kiriaman karam , i.e. those which are done with Deh Abhyman (bodily ego). That Kiriaman then transforms into sanchit and Pararabdh. The Gyani (knowledgeable) has become kirialess owing to the fact that he has lost the ego. His karam will never come into fruition.” (37) “Just as eating food is a kiria which gives energy.” (38) “Consider this to be kiriaman. If the body is ill then eating food will not remove the ailment. Only the fit and healthy benefit and become stronger. Just as eating roti is a kiria , consider that to be pararabdh. From this kiria the body becomes stronger. This strength is the result of eating , i.e. roti becomes strength , thus kiria has become pararabdh.” (39) “The kiria that is done under the influence of Abhyman (ego) Will grow and come into fruition. The Gyani does not come under the influence of Tann Abhyman (body/self ego) , and as such his karam do not tie him down.” (40) “The Mala (Rosary) of karam hangs around the neck of all but the ones who have lost Tann Hangtah (self/ego) have removed this mala. Without removing Tann Hangtah (self/ego) many Kalesh (pains/sorrows etc.) are given rise to. Births and deaths are thus entered into.” (41) “Hau vich ayah..............Hau vich gaya” (Sri Asa di vaar). “That is why Satguru Ji has emphasised this in SGGS Ji so many times. Sri Guru Nanak Dev Ji has stated in Asa Di vaar that the person comes to be born because of Hankaar (self ego) , they leave with self ego too. They are born with hankaar and die with hankaraar.” (42) “It is not possible to count such persons. In SGGS Ji it is stated over and over again that do not engage in hankaar (self ego). All misery is due to such thought/actions. Upon receiving dukh (pain/sorrow/misery etc.) they regret over and over again.” (43) “Countless births have to be endured by that person owing to Abhyman (self/ego) and after misery and suffering they die. Attachment etc is one of many vices. Tann Hangtah (body/ego) is a direct result of agyantah (ignorance).” (44) The person who is recipient of Guru Ji’s Kirpa (grace) , their Tann Hangtah (body/ego) is removed. By imparting Tatt Updesh (Divine knowledge) Guru Ji engage them in Naam Simran (Waheguru Meditation). The misery of births and deaths is thus eradicated.” (45) ...............To be continued.................

Phenji I'm sorry that you have not received a poisitive response to your request. The only thing that I can think of at this stage is the uploaded kirtan on www.gurbaniupdesh.org I will make enquiries regarding this particular kirtan and if I have any success I will let you know. Sorry.

Adaiy 43rd , 5th Raas. Banvaali and Parsram. Banvaali and Parsram were both “Vayd” (doctors) of a high degree. They would treat the Sadhsangat and eliminate their suffering.(1) They would spend their own money on preparing medicines and would dispense them to the Sangat. If anyone was housebound/bedbound they would go to their abode and with the strength of their medicine the patient would sit up.(2) With great love they would sing Shabads , then they would contemplate the meanings and act upon them in their everyday life. One day with clasped hands they made a humble request to Satguru Ji.(3) “Heh Sachay Patshah (True King of Kings) we have come to learn that the Shabad of Satguru blesses kalyan (liberation). The status of Sadhsangat is truly of great magnitude. Why has Satguru said this?”(4) Satguru Ji said “This is the medicine of all rogs (ailments). You have all the remedies readymade at your abode. Suffering patients with the intention of acquiring medicines come to you”.(5) “You check the nabaz (pulse) to see whether the cold is due to heat or the cold. Upon satisfying yourself with the examination , you dispense the relevant medicine. Then you instruct the patient the method by which it is to be taken etc.”(6) “Then the ailment is removed , slowly and gradually the patient becomes healthier. It is because of the medicines that you stock that patients come to meet you with the desire to obtain it”.(7) “Rog cannot be eradicated without a vayd , accept this as utter truth. In the same way my Gurmukh Sikhs first of all check to see who has the right to dispense Sikhi?”(8) “Karam Upashnah or Gyan , whoever has the right , they say it as it is. They inform of the Rehnee (code of conduct) and then give the virtues , those Sikhs attain kalyan quickly”.(9) “Whosoever gives updesh without having the right , leave alone kalyan , they create kalesh (fighting/hell etc.). Sadhsangat is very high , and that is why Sri Guru Ji has said”.(10) There was a Sikh named Tirith , he worked in the king’s army. He arrived in the Sharan (sanctuary) of Sri Hargobind Sahib. With clasped hands he said.(11) “I spend all day in my work , I cannot take time out for Naam Simran. How will we attain salvation? “ Gur Ji gave updesh , as such:- (12) “Do the seva of Sants on a daily basis , give them food and clothes. A person who gives a cow grass and feed , he alone attains the milk”.(13) “In the same way serve the Sadh , they will become pleased and will impart the easy route to udaartah (salvation). Then that person becomes accustomed to Bhagat Gyan (Devotional knowledge).(14) “How will I recognise a Sant?” he asked upon hearing this , “the person that I need to serve”. At that point Satguru Ji imparted a technique , “A king desired”.(15) “How can I see Hans (swan like creatures) with my own eyes?”, so he started doing seva of many panchi (birds) in his palaces. He feed all the panchi with a varied choga (feed). Panchi came from near and far.(16) Upon pecking the choga the panchi’s would spread the praise of this place at the Maan Sarovar ( gathering place). The Hans there heard the praise and said to the rest that we too shall go to the palaces of the king.(17) We will go there and show devotion , where panchi pick the feed daily. As such a pair of Hans arrived there and showed themselves.(18) Upon seeing them the people informed the King. The king was overjoyed and brought along with him milk and pearls which he placed in front of the pair of Hans. The Hans separated the water and drank the milk and ate the pearls.(19) They regurgitated round precious gems. They flew back off to their own abode. The king was overwhelmed as he collected the gems.(20) When the gems were taken to the Jauri (jeweller) the king was then informed that these gems are worth more than his entire kingdom. And that is why do the seva of all , the ones that come to you will grace you with Brahm Gyan (Divine Knowledge).(21) Bhai Tirth became estatic upon hearing Guru Ji’s Bachan and started the sukhdayak (pleasure giving) seva of Sants. He would achieve bliss by meditating on Waheguru and ultimately he merged with Guru in the end.(22) Phaava Dhero was a Sikh who lived in Ujjain who engaged in Bhaghti of Guru Ji in his home. He would listen to kirtan and also do kirtan. He would sleep for two pehar (three hours) at night.(23) He would do bhaghti for the remaing six pehar. By attending Satsangat he became very wise. He would come to Guru Ji after six months , upon seeing guru Ji he would be filled with bliss.(24) “What attributes do Sant have?” he asked Guru Ji one day. “What are the lachan (characteristics) of Sant?” Then Sri Hargobind Ji said. “There is a Satguru slok which describes a sant”.(25) ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥ मंत्रं राम राम नामं ध्यानं सरबत्र पूरनह ॥ Manṯraʼn rām rām nāmaʼn ḏẖa▫yāna sarbaṯar pūrnah. Through the Mantra of the Name of the Lord, Raam, Raam, one meditates on the All-pervading Lord. ਗ੍ਯ੍ਯਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਤਿ ਨਿਰਮਲ ਨਿਰਵੈਰਣਹ ॥ ग्यानं सम दुख सुखं जुगति निरमल निरवैरणह ॥ Ga▫yāna sam ḏukẖ sukẖaʼn jugaṯ nirmal nirvairṇėh. Those who have the wisdom to look alike upon pleasure and pain, live the immaculate lifestyle, free of vengeance. ਦਯਾਲੰ ਸਰਬਤ੍ਰ ਜੀਆ ਪੰਚ ਦੋਖ ਬਿਵਰਜਿਤਹ ॥ दयालं सरबत्र जीआ पंच दोख बिवरजितह ॥ Ḏa▫yālaʼn sarbaṯar jī▫ā pancẖ ḏokẖ bivarjiṯėh. They are kind to all beings; they have overpowered the five thieves. ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥ भोजनं गोपाल कीरतनं अलप माया जल कमल रहतह ॥ Bẖojanaʼn gopāl kīraṯanaʼn alap mā▫yā jal kamal rahṯah. They take the Kirtan of the Lord's Praise as their food; they remain untouched by Maya, like the lotus in the water. ਉਪਦੇਸੰ ਸਮ ਮਿਤ੍ਰ ਸਤ੍ਰਹ ਭਗਵੰਤ ਭਗਤਿ ਭਾਵਨੀ ॥ उपदेसं सम मित्र सत्रह भगवंत भगति भावनी ॥ Upḏesaʼn sam miṯar saṯrėh bẖagvanṯ bẖagaṯ bẖāvnī. They share the Teachings with friend and enemy alike; they love the devotional worship of God. ਪਰ ਨਿੰਦਾ ਨਹ ਸ੍ਰੋਤਿ ਸ੍ਰਵਣੰ ਆਪੁ ਤ੍ਯ੍ਯਿ-ਗਿ ਸਗਲ ਰੇਣੁਕਹ ॥ पर निंदा नह स्रोति स्रवणं आपु ित्यागि सगल रेणुकह ॥ Par ninḏā nah saroṯ sarvaṇaʼn āp ṯi▫yāg sagal reṇukėh. They do not listen to slander; renouncing self-conceit, they become the dust of all. <A href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਖਟ">ਖਟ ਲਖ੍ਯ੍ਯਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸ੍ਵਜਨਹ ॥੪੦॥ खट लख्यण पूरनं पुरखह नानक नाम साध स्वजनह ॥४०॥ Kẖat lakẖ▫yaṇ pūranaʼn purkẖah Nānak nām sāḏẖ savajneh. ||40|| Whoever has these six qualities, O Nanak, is called a Holy friend. ||40|| The person who has received the Mantar of the Naam of the Prabhu Malik (Waheguru Ji) and who engages in the simran of the omnipresent Lord. Who considers pain and happiness as the same , whose actions are pure and without hate. Who is compassionate towards all things and has a control over the five vices. Who’s intake is eulogising Waheguru Ji and remains unaffected by maya in the same way that a lotus flower is unaffected by surrounding mud etc. Who serves friends and foes on the same level and only has love for Waheguru devotion. Who doesn’t listen with own ears to the nindya (slander) of others and who kills their own ego to become the dust of all. Whosoever possesses theses six attributes , heh Nanak their name is mitr (friend) , Sant and full human. Who engages in Naam Simran and who sees Waheguru in everyone , remains stable in sorrow and happiness. Who is pure , without hatred , and Nirala (detached) , always remains attached to Prabhu.(26) Showers compassion on all things and distances themselves from lust and anger. Just as a lotus remains unaffected. Considers friend and foe on a par.(27) Does not engage in the listening or speaking slander of others , always remains of humble mind and considers to be the dust of others. The wise can test these attributes , whosoever in this case is the virtuous Sant of many good deeds.(28) The Sangat of such Sant eradicates bad thoughts and by doing seva Gyan is obtained”. Upon hearing this bhai Dheeroh became blissful and went back to his home. He adopted all the characteristics of the Sant.(29) Many Sikhs met in the village of Bhuran Pur. Bhai Bhagwan Das was a bhagat , Bodhla was another , Malk Kataroo , Prithi Mall Jrandh , Budh Saroo.(30) Dhallu Bhagat , Shurra Harran , Siami Das Vadavan and Sundar etc. Sikhs got together to perform Kirtan.(31) Then all gathered for darshan of Guru Ji , they saw Guru Ji with their own eyes. Various gifts were presented to Guru Ji. They placed their heads at the charan kanwal of Guru Ji.(32) They stayed there for many days with a hope of salvation. “Someone please give us divine wisdom so that we may cross the bhav sagar (ocean of fears).(33) “Make a good dharamshala (place of worship), gather there everyday there in the early hours of the morning, listen to Gurbani and read Gurbani to others too”. Guru Ji stated.(34) “Contemplate on the Arth (meanings) and do Katha (preaching) , and act upon the teachings in your daily life.(35) “Work honestly and never speak lies , then do Rehraas at the Rehraas time , do kirtan upto night time and finish off with Sohila Sahib”.(36) “When there is pehar remaining of the night do ishnaan , then memorise the treasure trove of Gurbani. Whichever Sikh is hungry or clothe less , give them food and clothes and you will receive happiness”.(37) “Then on the Purbs of Massiah , Sangrand , Devaali , Vasakhi , etc. Collect Guru di kaar (donations) and prepare and distribute Kadah Parshad (Degh)”.(38) “Leaving aside ego make the mind humble , do satsangat always in this manner. Once upon a time there was a dead cat in a water well. How can the water be purified? A pandit was asked to assist”.(39) “Remove the cat and discard a thousand dholl (recipticle) of water from the well. The water will be purified”. Upon hearing this the man went away. He forgot to remove the cat.(40) Vast amounts of water were removed but the stench of the dead cat remained intact. They returned and informed the pandit. “The water hasn’t purified , I’ve discarded vast amounts”.(41) Upon hearing this the pandit said “remove more water”. They removed more water but went back to inform the pandit that the stench is still present.(42) Upon hearing this the pandit went to inspect the well himself , the dead was still in the well. “What have you done here? You’ve neglected to take the dead cat out” the pandit explained.(43) “The water will remain polluted until the cat is removed”. In the same way ego is a bad thing which is present in the body.(44) “Until this ego is lost it is not possible to attain kalyan. That is why it is important to remain alert on a daily basis in order to the lose ego”.(45) “Slowly it will vanish and your atmah will light up with Gyan Parkash (Divine knowledge)”. By listening to this the Sikhs , who were from the village Buranpur.(46) Went home estatic and engaged in Satnam Simran. They followed the instructions of Guru Ji and they Anthaykaran (Intangible inside Indriah) became pavittar (pure).(47) Whichsoever rehanee was ordained by Guru Ji , they went back to their abodes and adopted it in their everyday lives. They all attained yog kalyan (liberation) and were saying “Satguru Ji Dhan hun , they gave us this Sukh.(48)

Thanks for sharing Bhai , much appreciated.

Dear Sikhsangat Ji You may recall that an ebook version of "Charcha Char Parkar" (Four types of debate) from the biography of Dhan Dhan Sri Hargobind singh Ji Maharaj was uploaded on the Scribd page. With Waheguru Ji's Mehar an attempt has been made to translate this nine page text into English. I hope you will forgive the shortcomings since Guru Ji is limitless and we are Kalyugi jeevs. Please provide suggestions as to how this translation could be improved. Many thanks for reading:- http://www.mokhamsingh.blogspot.com/ Adaiy 31. Charcha chaar parkaar. There was a Sikh named Darghaha Phandaaria who was of a very patient nature. He stayed by Sri Hargobind Singh Ji's side and engaged in their seva at all times.(1) One day with clasped hands he said "Sikhs discuss Gurbani but some end up fighting by not retracting from their own individual arth (meaning/interpretation).(2) Upon hearing this Guru Ji said that "Charcha Char Parkaar di hundi hain" (Dicussion/debate) is of four types. Gursikhs adopt two types and dismiss the other two types.(3) One method is "Vaad". Shabad Arth (meaning) is not taken in the heart. They ask/tell each other , listen with prem (love) but do not contemplate the arth.(4) Second is "Het" which is in the brain , which the Sikh engages in the kathan of (preaching/telling etc). They listen to other and speak "Mihtay Bachan" (sweet words). They do not take the arth in any other way.(5) In a pleasant manner the shabad arth is portrayed. The munn (mind) accepts it as it heard. Then with own "Vishas Budhi" (Understanding) listens and upon seeing the virtues , acts upon the Gurbani's instruction.(6) Both people in this case discuss/listen , then afterwards whichever arth seems "Nirnayak"(logical/rational) and leaving "Pakh and vivaad" (personal affiliations/leanings , arguing etc) aside they absorb the Gurbani instruction in their heart and eulogise the shabad.(7) One person does not know the arth so they listen to it from a second person and vice versa. The good attributes(Gunn) of both here have merged. Both have acceptrd each other's input and have arrived at a satisfactory conclusion in a loving manner (Prem).(8) Just as one "Diva" (candle like device) provides light in an upward manner but behind the diva remains darkness but if there is another Diva there , then the back darkness of both will disappear.(9) Whoever engages in arth individually , this does not eradicate ego. If both engage in arth then they will taste the sweet nectar of the shabad. Furthermore ego is eradicated and they receive "Mahan Phall" (Huge spiritual benefit).(10) The third type of charcha is known as "Jalp" , where it is uttered from own mouth. Stresses their own point of view here without considering the feelings/thoughts of others.(11) On this issue both have given rise to argument/disagreement , they attempt to promote their own views and attempt to back them up too. They will attempt to give numerous examples in order to make their point stick. Both these people neither accept or practice in the mind.(12) As they endeavour to propagate their own arth , they become agonistic and engage in devaluing each other's arth. They become "Krodit"(angry) which leads to fighting. They see each other as enemies which leads to a loss of inner peace.(13) This type of Gursikh is not "Angikaar" (accepted) , Their mind is not "Snimar" (humble). This gives rise to hatred. The fourth Charcha is "Vithinda". Always engaging in "khandan" (non-acceptance/destroying).(14) Their own intellectual is nothing special but refutes the views of others. All readers upon seeing this person become "Dukhi" (upset).(15) This type of person is also rejected by Gursikhs. They cling onto the core message of the shabad and show love towards the pious virtues therein. They never hurt anybody's feelings , they fill everybody's hearts with joy.(16) Upon hearing this pious Bani from the Mukh of Guru Ji , the minds of the Sikhs were filled with "Sharda" (faith/belief). A Sikh named Jamal arrived there , and bowed to the feet of Guru Maharajh Ji.(17) Whilst sitting next to guru ji he displayed true love. He accepted the degh which was being distributed at the time of his arrival. He was overwhelmed by guru Ji's aura which was as cool as the moon and beautifully touched everyone's hearts.(18) With clasped hands he humbly requested "I have sought your sharan" (sanctuary) , make me your Sikh and grace me with "Sukhdayak"(blissful) wisdom.(19) I have heard your greatness before , now I have seen you hazoor. I will stay in your sanctuary , please tell me what you would like me to do?(20) Guru Ji gave "Updesh" (Divine instruction) , read,listen to Guru Ji shabad and then reflect upon it. Then with faith and adherence act upon the teachings and expect to receive the ultimate spiritual blessings.(21) Prabhu (Waheguru Ji) creates the bodies in the world , which are made of five elements. Consider all the same (none more none less). There is an internal force that works the outer body , consider that as the body.(22) Everywhere there is the one "Chetna" that works everything. Chetna is universal , whoever knows this is a Sikh , their "Bandan" (handcuffs/shackles) of rebirths are subsequently removed.(23) Upon hearing this Jamal raised a question , "if chetna is the same throughout then why can't everyone's hunger be eradicated if one person was to eat a meal?"(24) If knowledge is the same then why doesn't everybody lose ignorance? Only the person who eats becomes full , only the wise lose their ignorance.(25) Upon hearing this Guru Ji answered , "Whaday" (clay pots) and "Kohtay" (high houses) are of different kinds. They all show the same "Akash" (skylight) , it is decidedly so the same do not think there is a difference.(26) In the whadah (clay pot) whatever item is placed therein , the same can be seen upon emptying it. The khotah (house) which is illuminated , will show it to be lit up.(27) In the same way consider the consumption of food , drinking water is necessary for life. In the same way the life force for the mind is "Gyan"(knowledge) , consider the "atma" (soul) to be the "sakhi" (supreme) of all.(28) There is no difference in samm jaati , bhin jaati , and uttam gatti. The most important is Brahm chetna. Just as one jaati trees are the same , in the same way brahm is the same everywhere.(29) If then someone is to say that rock and tree are of bhin jaati , in that way brahm is not discovered. Brahm is chetan (life force) and the world is jadd (lifeless) , both vijaati (bhin jaati) are familiar.(30) Brahm is perpetually sat chit and without destruction , within brahm the jadd world is imagined , and that's why it is not real and such is not indestructible. In another words without Brahm the world is meaningless. There is no bhintah(separate entities) in Brahm , in Brahm no one can put vijaati bhed (divisions/categories etc.)(31) Just as there are branches and twigs on a tree , uttam Gatti Bhed is to be understood in this way. Just as there is a difference in the human limbs. There is no uttam ghatti bhed in Brahm , in another words the difference seen in oneself like tree branches and human limbs but owing to the "Nirakaar" (formless) nature of chetan there is no uttam ghatti bhed because it is without limbs etc.(32) Consider Brahm Atmah in this way , it is "Nirgun" (formless) in everything , it is infused with everything and yet separate at the same time. Just as the reflection of the stars can be seen on water.(33) The "sareer" (body) is a "whadah" (clay pot) , the antar indri is the water , brahm is equivelant here to the moon's reflection. Brahm is within everything but at the same time it is also separate. In the same way atmah is in the "hirdah" (chest).(34) Whosoever realises this is the Param uttam (high) Sikhs of the Satguru. Upon hearing this Jamal became Guru Ji's Sikh. He understood the concept of jadd chetna.(35) Bhai Kukkoh and whadawan together with their acquaintance Anantah arrived in the "Sharan" (Sanctuary) of Guru Ji , they both fell at the feet of Guru Ji.(36) With clasped hands they humbly requested , "Sri Guru Nanak Nirankari hoy hunn" (1st Patshahi were revered with these names). They accepted Degh as superior to other kinds of food stuffs ?(37) What virtues did Guru Ji see in this? They did not consider other sweets or food in the same way? Upon hearing this Guru Ji explained "of all the "Avtars" (holy messengers) Guru Ji were the most supreme".(38) In the same way Degh is the most supreme , it was made to be accepted by all the Sanagt. In the same way Guru Ji's Shabad & updesh are supreme. Sri Satnam is the highest of all.(39) As long as the Gurta Gaddhi (SGGS ji) is intact , then all the best selective things will be given to the Sikhs. Those who are receptive of Guru Ji's teachings will relish these gifts.(40) Guru Ji select the best things for their Sikhs and give them so. The Sikhs contemplate the teachings contained within the Shabad and utter them blissfully.(41) In Guru Ghar (Gurdwara Sahib) this is the most valuable commodity. Whosoever acquires this , they do not have to face pain. Upon hearing this everbody became immensely satisfied. Nivla and Nihaloo were two Sikhs who came to Guru Ji.(42) They sat down after touching Guru ji's feet and said "Guru Ji how can we achieve saviour?". Guru Ji said " fire is present in all wood". (43) "Without rubbing the wood together (friction) the fire will not burn , and as such cannot eliminate the cold. Just as there is butter present in yogurt , without churning it cannot be obtained.(44) "In the same way within Satguru Ji's shabad is contained Atam Gyan which is the essence of eternal bliss. By reading Gurbani one attains a very high deed , otherwise Atam Gyan is not obtained".(45) "When the shabad is absorbed in the heart after contemplation , it effects are channelled throughout. There is enlightenment which is gives immense bliss , and the pain and sorrow of births and deaths is eradicated.(46) Upon hearing Guru Ji's updesh both commenced reading Gurbani with a great mind. They would contemplate the core message contained therein and then engage in Katha amidst Satsangat.(47) By hearing their Katha many became highly satisfied , they left their fears,vices and attained Gurmat. They listened to Katha with great enthusiasm ,love ,and devotion. They achieved Brahm Gyan as a subsequence.(48) It "Sarotay" (listeners) and speakers get together then the state of "Jeevan Mukhti" (living bliss) can be attained. In this way many Sikhs acquired salvation. They all uttered "Dhan Dhan Satguru". (49)

I addition to your normal Nitnem , you should also engage in Waheguru Naam Simran:- ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ भरीऐ मति पापा कै संगि ॥ Bẖarī▫ai maṯ pāpā kai sang. But when the intellect is stained and polluted by sin, <A class=dict onmouseover="ddrivetip('ioh /i', 250)" onmouseout=hideddrivetip() href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਓਹੁ" ;>ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥ ओहु धोपै नावै कै रंगि ॥ Oh ḏẖopai nāvai kai rang. it can only be cleansed by the Love of the Name.

You may find it beneficial to read a book by Joginder Singh Talwara "Tau Murgi Kyo Maray".......(Why kill a chicken) based on the Pankti from SGGS Ji Maharajh. There is a ebook version uploaded on:- http://www.scribd.com/mokhamsingh There is also the biography of Bhagat Sadna Ji who were born into a family of butchers. This 7 page ebook is very interesting.

You may be interested to listen to the Katha " Waheguru Mantar" by Gyani Takhur Singh Patiala , which is available on the following link amongst others:- http://www.gurbaniupdesh.org/multimedia/index.php?q=f&f=%2F04-Katha%2F13-Giani+Thakur+Singh+Ji+%28Patiala+Wale%29 All your questions will be answered in this Katha.

Khalsa Ji Please find the Pothi Sahib sent as an attachment to your email. If any problems please let me know. Many thanks.

Dhan Dhan Sant Baba Isher Singh Ji Rara Sahib Walay.

Khalsa Jio Please download from here if you wish:- www.scribd.com/mokhamsingh Just scroll down to page two and it will be there. Many thanks.

During one's lifetime one may enconter a spriritual awakening. This awakening can be a life transforming experience indeed. Bhagat Sadhna Ji were born into a family of Kasaiee's (butchers) and as such continued this work until their spiritual awakening. In this Granth Sri Gur Saakhi Parman , Naryan Singh Gyani documents the life of Bhagat Sadhna Ji and the amazing transformation that led to their Bani to be included in SGGS Ji. This biography also shows how Bhagat Ji resisted temptation. Highly interesting. I hope you will enjoy reading it. Many thanks. www.scribd.com/mokhamsingh

During one's lifetime one may enconter a spriritual awakening. This awakening can be a life transforming experience indeed. Bhagat Sadhna Ji were born into a family of Kasaiee's (butchers) and as such continued this work until their spiritual awakening. In this Granth Sri Gur Saakhi Parman , Naryan Singh Gyani documents the life of Bhagat Sadhna Ji and the amazing transformation that led to their Bani to be included in SGGS Ji. This biography also shows how Bhagat Ji resisted temptation. Highly interesting. I hope you will enjoy reading it. Many thanks. www.scribd.com/mokhamsingh

A singh was asked to become clean shaven if he wanted to marry a particular female. When he presented himself clean shaven to her she rejected him outright giving the reason that "If you're not going to be loyal to your Guru , then what are the chances of you being loyal to me?". When we maintain our Sardari , the question of matrimony falls on Guru Ji directly. Guru Ji takes care of all our needs when we become Guruwalay: ਮਨ ਬਾਂਛਤ ਫਲ ਮਿਲੇ ਅਚਿੰਤਾ ਪੂਰਨ ਹੋਏ ਕਾਮਾ ॥੨॥ मन बांछत फल मिले अचिंता पूरन होए कामा ॥२॥ Man bāʼncẖẖaṯ fal mile acẖinṯā pūran ho▫e kāmā. ||2|| He effortlessly awards the fruits of the mind's desire, and all works are brought to perfection. ||2|| ਅਚਿੰਤ ਕੰਮ ਕਰਹਿ ਪ੍ਰਭ ਤਿਨ ਕੇ ਜਿਨ ਹਰਿ ਕਾ ਨਾਮੁ ਪਿਆਰਾ ॥ अचिंत कम करहि प्रभ तिन के जिन हरि का नामु पिआरा ॥ Acẖinṯ kamm karahi parabẖ ṯin ke jin har kā nām pi▫ārā. God automatically does the work of those who love the Name of the Lord. Keep faith in our father Sri Guru Gobind Singh Ji Maharajh , all will be taken care of.

Gurfateh Jio I was very excited to see some Karay with Gurbani engraved onto it. I wanted to buy one for myself and some to give as gifts. The only issue I had was that when we attend to our daily kiriah (toilet needs etc.....) the Gurbani words on the Kara may become soiled. This was the decision that swayed me from wearing one and giving it as a gift. The Karay do look beautiful but inadvertently we may end up doing beadbi of Gurbani? This is my personal opinion , please forgive if inappropriate.

ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥ हम नही चंगे बुरा नही कोइ ॥ Ham nahī cẖange burā nahī ko▫e. I am not good; no one is bad. ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥ प्रणवति नानकु तारे सोइ ॥४॥१॥२॥ Paraṇvaṯ Nānak ṯāre so▫e. ||4||1||2|| Prays Nanak, He alone saves us! ||4||1||2|| If we adopt Guru Nanak Dev Ji Maharajh's philosophy in life , we can engage with the world (tahtta Bahgga) and still maintain our inner peace.

Awesome simran , Awesome Gurmukh Pyara , Awesome Gursikhi , Awesome upload..........Thank you so much.

ਪਰ ਨਿੰਦਾ ਕਰੇ ਅੰਤਰਿ ਮਲੁ ਲਾਏ ॥ पर निंदा करे अंतरि मलु लाए ॥ Par ninḏā kare anṯar mal lā▫e. He slanders others, and pollutes himself with his own filth. ਪੰਨਾ 118, ਸਤਰ 6 ਨਿੰਦਾ ਕਰਿ ਕਰਿ ਬਹੁ ਭਾਰੁ ਉਠਾਵੈ ਬਿਨੁ ਮਜੂਰੀ ਭਾਰੁ ਪਹੁਚਾਵਣਿਆ ॥੪॥ निंदा करि करि बहु भारु उठावै बिनु मजूरी भारु पहुचावणिआ ॥४॥ Ninḏā kar kar baho bẖār uṯẖāvai bin majūrī bẖār pahucẖāvaṇi▫ā. ||4|| By continually slandering others, they carry a terrible load, and they carry the loads of others for nothing. ||4|| ਪੰਨਾ 339, ਸਤਰ 2 ਨਿੰਦਾ ਜਨ ਕਉ ਖਰੀ ਪਿਆਰੀ ॥ निंदा जन कउ खरी पिआरी ॥ Ninḏā jan ka▫o kẖarī pi▫ārī. Slander is pleasing to the Lord's humble servant. ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salokਪੰਨਾ 339, ਸਤਰ 2 ਨਿੰਦਾ ਬਾਪੁ ਨਿੰਦਾ ਮਹਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥ निंदा बापु निंदा महतारी ॥१॥ रहाउ ॥ Ninḏā bāp ninḏā mėhṯārī. ||1|| rahā▫o. Slander is my father, slander is my mother. ||1||Pause|| ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salokਪੰਨਾ 339, ਸਤਰ 3 ਨਿੰਦਾ ਹੋਇ ਤ ਬੈਕੁੰਠਿ ਜਾਈਐ ॥ निंदा होइ त बैकुंठि जाईऐ ॥ Ninḏā ho▫e ṯa baikunṯẖ jā▫ī▫ai. If I am slandered, I go to heaven; These are just a few examples of Ninda Tuks to be found in Gurbani. I was listening to katha where the Gurmukh explained that when we engage in slander (ninda) of others , we are actually passing our Nitnem Phall (earnings) to that person. Sometimes we spend years accumulating Naam Dhann (wealth of Naam) only to lose it in a nanosecond by engaging in Ninda. Should we refrain from speaking the truth?..........This is a question which is next on the list. A teacher writes a critical analysis of the student's work in order to highlight any short comings in their work , but the teacher's aim is not to humiliate the student in public in order to make himself look big and the student smaller. The mission of the teacher is to strengthen that person so that may pass all the exams. If a person has done wrong then they should be told in private. If they pay no attention then let the relevant authorities deal with them. Can we afford to lose our Nitnem Pall by engaging in Ninda? Do we have the capacity to take someone else's filth? ..............Aren't we dukhi enough already without taking someone else's karam too?........... This is my interpretation of Gurbani , which all of the traditional Gurmukhs endorse. If anybody objects to this interpretation then I hereby apologise and request their forgiveness. Anyone engaging in Ninda is a personal choice since they will have to face the phall of their own consequences but it does hurt me when I see my fellow Sikhs embarking on something that is ultimately going to damage them.

Try to increase your nitnem upto about 2.5 hours if you can , this will give you even more happiness.