Balbir Singh

Pray Truth for all and say Satsriakal! ms514 Ji! My revered Guru Gobind Singh Ji first remembered 'Ik Onkaar' before writing or stating anything. The reference you have provided seems to be written by a Dera owner who starts writing with 'kirat dharam di karnee' and 'daswand daynaa'. The spiritual poverty of the writer is exhibiting well in this paper. He has not once mentioned Vaheguru Ji or God in 'KalgiDharDe52Bachan'. Your spiritual poorness is this that you are not able to give references from Gurbani. Rather, you refer writings of religious business owners to mislead others. I know that from now on after reading this post, those who are doing business with religion, will be careful in finding such books written on old papers. Please start a new topic if you wish to discuss books or writings other than Gurbani. My request to you is not to deviate from Aartee. Balbir Singh

Pray Truth for all and say Satsriakal! The true religion originates by listening Sat Guru's words. This is recognized within as God's WILL. A worldly religion grows by listening Mullas (preachers), its historians and the ignorant followers. Our Gurus invested a lot to save their writings from impurity. These days many preachers and historians are investing a lot to add impurities in our Guru's statements. The file, 'KalgidharJiDe52Bachan.pdf', is one of the mal efforts. It is not even worth to spend time to discuss its deficiencies. Our Gurus suggested Sikhs to listen, the Gurshabad intently. They did not asked Sikhs to count, write and document their statements. Ignorance seems to be a hereditary sickness among human beings. Many Sikhs perhaps repeated the Guru's words only in mind and passed those to the next generation like Brahmins taught Vedas to their next generation and preserved those. Strange how the historians then found such families and brought the so called lost knowledge in limelight. For them Writings from the Gurus are not enough. These blindly lost intellectuals are further searching for the true key to unlock Sri Guru Granth Sahib Ji. In my experience, Sri Guru Granth Sahib Ji is the open source of God's Wisdom. It is neither a lock nor it is locked. Please do not waste life in searching a key to open it. -------------- Let us uprise with the Satsang on 'Aartee at Sri Hazoor Sahib'. Anybody can do Aartee. But only human beings with Godly Grace (Devas) get the opportunity to do Aartee. They do Aartee with the awareness of the presence of all what our Gurus have mentioned. Sikhs sing Aartee. A part of Aartee is the Savayiaa from Guru Gobind Singh Ji. "Sankhan kee dhun Ghantan kee kar phoolan kee barkhaa barkhaavay." Produce sounds of shells and ghantas, produce rain of flowers. "Aartee koti karay sur sundar paykh pur-andar kay bali jaavay." Performing millions of Aartees by beautiful Devas, get delighted by watching that place within. "Daanat dakchanaa day kay pradakchan bhaal may kunkum achat laavay" Giving charities, token of thanks and promise to repeat it, put kunkum and achat on forehead. "Hot Kulaahal dayvpuree mil dayvan kay kul mangal gaavay." It enthralls the existence of Devas, meeting the generation of devas sing benevolent songs. Those, who are filled with distaste from the Aartee at Sri Hazoor Sahib, should listen to the Aartee with consciousness once again. Or they may go on reading and searching further books written by ignorant. Balbir Singh

Satsriakal to all and ms514 Ji! You wrote "Guru Gobind Singh Ji told his Sikhs: Dastaar Bina Nahi Rahna - do not remain without a turban. in Nander before passing away." Please refer to Guru's Vaak with the name of Granth and its page number. I will be grateful. Balbir Singh

Pray Truth for all and say Satsriakal! Kaür Ji referred the wonderful Vaak from Gurbani. kehai ravidhaas naam thaero aaruthee sath naam hai har bhog thuhaarae SGGS Ang 694-19 Says Ravi Daas, Naam is your Aartee, Sat Naam is Hari your Bhog. Gurbani proves that NAM is God's Aartee. Some ignorant have discarded Aartee. Have they unknowingly discarded NAM? They should not be surprised when they feel that they are left in a lurch. -------------- ms514 Ji! Do you reject Aartee because Guru Nanak Dev Ji rejected Janeoo? Guru Nanak Dev Ji rejected Janeoo made of cotton thread. His enlightenment showed the right path to many. Sikhs started wearing a turban made of cotton thread. Which of our Gurus has asked Sikhs to do so? Has the turban not become a religious symbol for many Sikhs these days as it was Janeoo for Brahmins once? Who knows? Perhaps most of the human beings are not able to recognize and get rid of their orthodoxy. Balbir Singh

Pray Truth for all and say Satsriakal! Sikhs do Aartee in front of Sri Guru Granth Sahib Ji. For them the Guru's presence is live. They do Aartee for the living Guru and God. Some Sikhs reject Aartee. For them Aartee is only for statues not for the living Guru and the presence of God. -------------- Sikhs call it Manmat when a person does anything that our Gurus have not suggested. Our Gurus have not once criticized or rejected Aartee. Rather, there is only praise for Aartee in Gurbani. Those, who reject Aartee, may please refer to one Vaak from Gurbani where our Gurus have asked us to do so. -------------- Sikhi, as a fanatic experience, may be rejecting this and that. Sikhi, in my experience, is accepting God's Hukum. Balbir Singh

Satsriakal to all and ms514 Ji! Thanks for referring the wonderful Shabad from Sri Guru Granth Sahib Ji. Have you really understood the Shabad? The first Vaak of this Shabad says as you have provided the translation "paathee thorai maalinee paathee paathee jeeo || You tear off the leaves, O gardener, but in each and every leaf, there is life." Let all know how many leaves you eat every day. Please do not give excuse that you do not pluck leaves. You only eat those. -------------- I was surprised to read the translations and explanations of this Shabad available in books or on Internet. Those show how developed the conscious mind of some persons is. -------------- The Guru's Vaak "jae eaeh moorath saachee hai tho garrhanehaarae khaao" tells me this. When this statue is true then as statue maker it should eat. Balbir Singh

Satsriakal to all and ms514 Ji! We all as human beings wish to earn the best of life. The same is with nature. The best beauty in nature among plants grows as flowers. Among woods it is the sandal wood. We make dhoop of it. The importance and value of light are undescribable. We get light by burning lamps. Rarely we wish to give up or offer our earnings for Godly purposes. Rarely we are truly thankful and show it to HIM. Through the Sat Guru we experience God for the first time whom everything truly belongs to. We forget our complaints with His Darshan. We collect our best what we have received from His nature. We wish to tell the Sat Guru and God, when our words are not enough, that Prabh Ji! This the best of all what you have given us. Thanks. The Sat Guru and God, although know our shortcomings, are delighted with our Aartee. The Sat Guru and God are truly delighted when we receive NAM, the best of all, and do Jap of the same. Thanks for your input. Love. Balbir Singh

Satsriakal to all and Kaür Ji! It is nice to hear from you. Thanks for the wonderful reference from Gurbani. khY rivdwsu nwmu qyro AwrqI siq nwmu hY hir Bog quhwry ]4]3] kehai ravidhaas naam thaero aaruthee sath naam hai har bhog thuhaarae Says Ravi Daas, Naam is your Aartee, Sat Naam is Hari your Bhog. Aartee is not only lamp-lit-worship-service. In Aartee all is included what our Gurus sang as Aartee. I have a humble request to you. Please explain it further to keep the Sat Sang alive. Why we sing Aartee when we have Naam? Or, Aartee from Sri Guru Granth Sahib Ji is God's Naam? Balbir Singh

Pray Truth for all and say Satsriakal! WGJKKWGJKF Ji wrote " . . . The Guru's told us about blind rituals n i guess this is one too." And "So it does make sense not to do aarti." No ritual is blind. This is a man who may be blind. He should go to the Sat Guru when he is spiritually blind. Our gurus have never told us to reject Aartee in any form. Rather, they have done Aartee. The Hymn from Sri Guru Granth Sahib Ji, well known as Aartee, is sung by Sikhs daily. Strange! That Sikhs sing Aartee but discard Aartee at the same time. Why Sikhs sing Aartee when Aartee is happening all the time in the Cosmos? Please ponder over it. Who have taught us not to do Aartee? Those are surely not our Gurus, in my view. Some preachers try to infuse that Aartee should be rejected because it is a Hindu ritual. I feel Aartee is an activity and God's activity has no religion. All those, who look at Hindus constantly to become better Sikhs, may unconsciously adopt more of Hindus. Then one becomes what he is busy with, in mind. I am so sad that Sikh preachers have so much ill to talk about Aartee. I am so much in wonder that there is only and so much praise for Aartee in Gurbani. -------------- The Khalsa Fauj Ji! It seems to me that you are more interested in division of Sikhs than growing spiritually. -------------- Navdeep Kaur Ji! The topic here is Aartee not Khalistan. Better leave it to politicians or become one. Balbir Singh

Satsriakal to all and Dal Khalsa Ji! You wrote " . . . do it at home if u have love towards guru...when u r soo submerged in ur lvoe towards guru that u are left to nuffin but to do aarti . . ." Have I understood you correctly? You are suggesting those who are submerged in love toward Guru to do Aartee at home. Then you wrote " . . . but wat is done in mandir and gurudwaras..are pure 'daily routine' and 'routine' is cetinaly does not please to god i believe.....its sheer formality..." I have heard that there are many schools where pupils get training to perform 'daily routine' and make their life big boredom. You seem to be a very courageous person. I am not sure if truthful statements are everywhere welcomed. Thanks for your input. Balbir Singh

Pray Truth for all and say Satsriakal! Sikh Singh Khalsa Ji wrote "The original arti that gurus told us to do is by our HEARTS not with anyhintg man made or changed by man." Please provide a reference from Gurbani. Thanks in advance. He continued "doing arti means praising GOD and god can be only praised by something that he made." Are human beings not God's creation? Are the activities of a human being not God's activities? Then he wrote "but doing arti by some deeva we made is praising us that look god we made deeva for u to praise u." Here lies the difference. In all actions, doing praise of ego is ignorance. In all actions, recognizing the praise of God is Gyan. -------------- The Khalsa Fauj Ji wrote "Both Taakhts outside Punjab have hindufied maryada . . ." In my observation, all changes in Sikh Maryada and traditions have taken place in Punjab. The everyday politics among Sikhs for next changes is a common practice in Punjab. Do we hear any news of changes or politics from Takhats outside Punjab? Then he wrote "RSS has hand in the takhts still having the brahmanified maryada." Rashtriya Sikh Sangat (RSS) is another product of Sikh politics in Punjab. RSS is born in Punjab not in Patna or Hazoor Sahib. -------------- ms514 Ji has provided the translation of Guru's Vaak "dhhoop deep ghrith saaj aarathee" With incense, lamps and ghee, I offer this lamp-lit worship service. Please explain which words from Guru's Vaak here are translated as 'I offer this'. He also wrote "The Aarti is the creation, of which we are a part of." In my view, Aartee is the activity of God's creation of which we are a part of. He wrote further "Inside and outside, the continuous and dynamic existence of the universe and its beings are the Aarti. What can a mere plate of flowers, lamps and etc. compare with this?" This must be an observation, full of awareness. Dear ms514 Ji! God is so close. Why one needs to exclude a plate of flowers, lamps, dhoop and ghee from the existence of the universe? -------------- Inderpal Ji wrote " . . . i think some of the hazoor sahib maryada is wrong I:E drying cannabis outside the diwan for 'Shaheedi degh'." Aartee is going on. Please do not get busy with drying cannabis in mind. -------------- I listened once Guru Nanak Dev Ji Singing jo iqsu BwvY su AwrqI hoie jo tis bhaavai so aartee ho-i. SGGS Ang 13-6 and 663-9 That, what pleases HIM, become Aartee. Why should not a person do Aartee as God pleases in him? Please do not make the Gurus responsible when you start hating Aartee with dhoop, deep, ghrit etc. Balbir Singh

Pray Truth for all and say Satsriakal! I have not come across one Vaak from our Gurus where our Gurus have banned us to do Aartee. Aartee is performed at Sri Hazoor Sahib Ji today also as you have watched the film on TV. Aartee was also performed at many Gurudwaras with Jots in Deevaas up to few years back. Interesting is to observe that our Gurus have not written any Saakhees. Saakhees are written later by people to keep the community on a particular track. Our Gurus sang Aartee. This proves that they did Aartee. Poor have become those who have stopped doing Aartee. Gurbani suggests DUp dIp iGRq swij AwrqI ] "Dhoop deep gharit saaj aartee. With dhoop, lamps and Ghee adorn Aartee. vwrny jwau kmlw pqI ]1] "vaarnay jaa-o kamlaa patee. ||1||" SGGS Ang 695-10 The husband of Kamalaa becomes exultant. Balbir Singh

Pray Truth for all and say Satsriakal! Sachkhand is where people wish to live. Sachkhand is where Nirankaar dwells. Balbir Singh

Satsriakal to all and Kaür Ji! In my view, Sri Guru Granth Sahib Ji is not teaching moral science. Gurbani is all about NAM Simran or JAP of Shabad and its results. The moral and worldly values, which the society teaches, vary according to person, time and place. The true values which do not vary are established by JAP. Your world seems to be quite good from the standpoint of your developed Buddhi. May God bless you with that what you wish. Let this conversation with you become history. -------------- Here are few words to Kandola Ji. God is in everyone. Persons, who turn away their face from other human beings, actually turn away from God. Such persons think of impurity in others but in reality they are impure. There is a wonderful Shabad from Nanak Ji on Ang 1240 on impurity of such persons. The last Vaak of this Shabad is nwnk inguirAw guxu nwhI koie ] naanak niguri-aa gun naahee ko-ay. muih PyirAY muhu jUTw hoie ]1] muhi fayri-ai muhu joothaa ho-ay. ||1|| God is not only True (Sach) HE is pure (Soochaa) also. God is never impure (joothaa) because HE never turns away His Face from anyone. Balbir Singh

Satsriakal to all and Kaür Ji! This post from you is full of doubts. The mistrusting nature shows the state of mind. -------------- Godly attributes are one in totality. There are limitations in expressing those through human language. It is something like someone requests you to describe the room you are present in right now. The words you use are not enough to express the room in total. You started writing with "First the definition of the word bibek you provide changes in every post of yours." It is not changing. It is the same what Bibayk experiences. Only words are different to express those attributes of the ONE. Then you asked a question. "Which dictionary did you refer?" Dictionaries are not providing experiences. Those develop too, with the human languages. Writing and reading about God and Godly attributes is not enough to realize HIM. For your curiosity the dictionary I referred is 'Sanskrit-Hindi Kosh' edited by Vaman Shivram Apte. The publisher's name is Motilal Banarsi Das. The meaning of Vivek 'Satya Gyan' is numbered with five. Your next doubt is "Or you just got all the gyan... since you are already one with God (acc. to your theory)?" With true Jap or Simran the consciousness grows. The developed conscious mind (Bibayk) experiences Godly attributes. This is Truth. There are no theories. Your following sentence is "Second the translations i provide are done by an ego filled person, and the ones you do are heavenly. As long as you are happy." As long as Godly forces work in me to write I am writing. As long as Godly forces work in a person to read he is reading. Then you doubted your own action. You wrote "Who said a person had to be busy with that?" Please tell me how can a person discriminate good from bad without being busy with it. And you feel this a way to be liberated from duality. No one can get rid from duality by sorting it out. Our Gurus have suggested the simplest way. This is Simran or JAP. One has it as Gurprasaad. Or he goes on rebirthing till he receives it. Please read you sentences again. "I said budhi is bibek when a person KNOWS what is good." And "Bibek is far above the duality." Duality consists of good and bad. How is Bibayk far above the duality when it knows what is good? With every awareness of good one knows what is bad in the background. Good and bad are in the behavior of mind. God is recognized when mind is transcended. Then you warned with a smile "I just hope you will look at other people's views with a cool mind rather than trying to thrust your views upon them. And do not mis-interpret what others say to make yourself look right." It is not my job to induce ignorance among people. God is getting HIS job done through all. Thanks for the Satsang and Great Guru's Vaak krhu ibbyku sMq jn BweI Koij ihrdY dyiK FMFolI ] Balbir Singh

Pray Truth for all and say Satsriakal! Kaür Ji! You have put a question " . . . first i would like to ask you how is bibek the capability to accept gods hukam?" Buddhi is a part and way of mind. Buddhi, when blossoms further, becomes Bibayk. The nearest word for Bibayk can be the developed conscious mind. The fully developed conscious mind becomes capable to accept God's Hukum and realizes the oneness of HIM in all. Your next question is this. "Which of the Gurbani tukks you mentioned suggests that meaning of bibek?" The Guru's Vaak is kwty AigAwn iqmr inrmlIAw buiD ibgws ibbykw ] kaatay agi-aan timar nirmalee-aa buDh bigaas bibaykaa. It cuts away the darkness of ignorance. Softened Buddhi blossoms into Bibayk. The translation, you provided, is full of ignorance done by an egoistic person. It is "I have cut away the darkness of ignorance and become immaculate; my discriminationg intellect has blossomed forth." How can ego cut away the darkness when Ab moih lbiDE hY hir tykw ] gur dieAwl Bey suKdweI AMDulY mwixku dyKw ]1] rhwau ] Now to me is found the support of Hari. The merciful Guru has become the giver of Sukh. The blind has seen Ruby. With the support of Hari the merciful Guru cuts away the darkness of ignorance. Here is one more Vaak from Nanak Ji. iqlku illwit jwxY pRBu eyku ] tilak lilaat jaanai parabh ayk. Tilak on the forehead, knows one Prabhu. bUJY bRhmu AMqir ibbyku ]4] boojhai barahm antar bibayk. ||4|| SGGS ANG 355-7 Resolves Brahm with inside Bibayk. I cannot imagine a person realizing God while differentiating between and being busy with bad and good inside. Knowing God's Hukum and His Oneness happens at the same time. Actually all Godly attributes are experienced at one time. -------------- You wrote about Bibayk "It is the capability . . . to be able to diffrentiate, and identify the good things from a mixture of good and bad!!" Gurbani says that Bibayk is Guru and Guru is Samdarsee. Samdarsee is one who does not differentiate. And you interpreted this Vaak explaining just the opposite. Let us ponder what our Gurus say about good and bad. hukmu bUJY so syvku khIAY ] hukam boojhai so sayvak kahee-ai. Resolves Hukum, call him the server. burw Blw duie smsir shIAY ] buraa bhalaa du-ay samsar sahee-ai. SGGS ANG 1076-10 He bears both bad and good evenly. Bad and good are the properties of the dual world. One may be engaged with either of these. He remains a part of the duality. Our Gurus and his true Sikhs are beyond duality. Their state is this. burw Blw khu iks no khIAY ] buraa bhalaa kaho kis no kahee-ai. Who should be called bad or good? dIsY bRhmu gurmuiK scu lhIAY ] deesai barahm gurmukh sach lahee-ai. SGGS ANG 353-10 Brahm becomes visible. The mouth of the Guru transfers the truth. Bad and good exist till Buddhi differentiates those. The duality remains. With Bibayk samdarsee bha-o arises. burw Blw iqcru AwKdw ijcru hY duhu mwih ] buraa bhalaa tichar aakh-daa jichar hai duhu maahi. One talks bad and good so long he is in duality. gurmuiK eyko buiJAw eyksu mwih smwie ]7] gurmukh ayko bujhi-aa aykas maahi samaa-ay. ||7|| SGGS ANG 757-7. The mouth of Guru resolves ONE, and dwells in oneness. The guru is Bibayk. The guru does not live in duality. There are so many examples in Sri Guru Granth Sahib Ji on this topic for Satsang. -------------- Your last question in this post is this. "And what is that supposed to mean? Differentiate between me and God? i am a lowly mortal, and God is supereme. There is a vast difference right there. i hope your bibek budhi will be able to tell that. It is pretty obvious." Gurbani says there is no difference between Jeev and Bhagvaan. srb jIA pUrn Bgvwn ]6] sarab jee-a pooran bhagvaan. ||6|| SGGS ANG 1236-5 All Jeevs are total God. Another Vaak from Gurdev is this. ausqiq inMdw doaU prhir hir kIriq auir Awno ] ustat nindaa do-oo parhar har keerat ur aano. Both praise and slanders are snatched away. Activities of Hari are originating from heart. jn nwnk sB hI mY pUrn eyk purK Bgvwno ]2]1] jan naanak sabh hee mai pooran ayk purakh bhagvaano. ||2||1|| SGGS ANG 1186-10 O being Nanak! In all is complete one Purakh Bhagvaan. One more example is here. bYrI mIq hoey sMmwn ] bairee meet ho-ay sammaan. Enemies and friends have become the same. srb mih pUrn Bgvwn ] sarab meh pooran bhagvaan. SGGS ANG 1147-10 In all is complete Bhagvaan. Kaür Ji! There is no difference between you and God. These teachings may have been injected in us from a preacher "i am a lowly mortal, and God is supereme. There is a vast difference right there." Balbir Singh

Pray Truth for all and say Satsriakal! Thanks for the nice Satsangs. Buddhi (intellect) analyzes the wrong and the right, reasons and discriminates (of the good from the bad). Buddhi when blossoms by Simran becomes Bibayk. At this stage there is no analysis of the wrong and the right, reasoning of this and that or discrimination of the good from the bad. Another dictionary meaning of Sanskrit word vivek is the truth of wisdom. The meaning of vivek you referred is for the worldly expression of Buddhi when it has become sharpened. Gurbani is Dhur kee Baanee. Gurbani words express the spiritual context as I have understood those. Please go through the following references from Gurbani and find out where your explanation of the word bibayk fits well. Eie sdw Anµid ibbyk rhih duiK suiK eyk smwin ] o-i sadaa anand bibayk raheh dukh sukh ayk samaan. SGGS ANG 1418-7 That is forever Anand Bibayk, remains pain and pleasure one and the same. -------------- kwty AigAwn iqmr inrmlIAw buiD ibgws ibbykw ] kaatay agi-aan timar nirmalee-aa buDh bigaas bibaykaa. It cuts away the darkness of ignorance. Softened Buddhi blossoms into Bibayk. ijau jl qrMg Pynu jl hoeI hY syvk Twkur Bey eykw ]1] ji-o jal tarang fayn jal ho-ee hai sayvak thaakur bha-ay aykaa. ||1|| SGGS ANG 1209-15 Like waves of water again become water, servant and Lord become one. Here also all differences and discriminations are vanishing. -------------- bUJY dyKY krY ibbyk ] boojhai daykhai karai bibayk. Resolves, watches and does Bibayk. Awpih eyk Awpih Anyk ] aapeh ayk aapeh anayk. SGGS ANG 279-5 He is One. He is many. The differences and discriminations here are merged in HIM again. -------------- ibbyku gurU gurU smdrsI iqsu imlIAY sMk auqwry ] bibayk guroo guroo samadrasee tis milee-ai sank utaaray. SGGS ANG 981-5 Bibayk is Guru. The guru looks upon all alike. By meeting Him doubts are removed. I cannot imagine that Bibayk can discriminate as you explained. Gurbani says that Bibayk is Samdarsee. -------------- In my view, the faculty of reason and discrimination belongs to Buddhi. Bibayk is capability of recognizing Wisdom of God, His Hukum, His Oneness. Kaür Ji! You admitted "Yes this forum is being run by a particular group, and we do maintain special interests. The group is that of Sikhs, and the special interest is to spread Sikhi." I hope you will excuse me when I am not able to recognize you that way. I am not sure if my Bibayk is able to differentiate between you and God. Sat Sri Akal. Balbir Singh

Satsriakal to all and Kaür Ji! People on this forum are not having true names. They are not known to me personally either. I am also not interested in targeting any person. Persons mentioned in this thread are unknown to me anyway. I am sorry for that if someone feels directly spoken from my posts. I have expressed my views in accordance with Gurbani as I have understood it. Please announce it clearly if this forum is run by a particular group to maintain special interests. Balbir Singh

Satsriakal to all and Kaür Ji! I do not feel mocking at a person who is already suffering and is missing God's Grace. These are persons whom our Gurus have also mentioned. These are Pandits (intellectuals), ritualists, Manmukhs engaged in Brahmanic activities etc. Balbir Singh

Satsriakal to all and Kaür Ji! I appreciate your views. Your approach seems to be pure and simple toward Vaheguru Ji. I feel many simple Sikhs live near with God than so-called preachers. -------------- Our Gurus sat even with Kings in Pangat for Langar. Gurbani clearly mentions that 'soochaa' and 'soochaachaaree' is one who has received the True Shabad. Purity (sooch) at all levels of our existence develops with the Gurshabad. This purity brings one closer not only to God but to all that where God dwells. What kind of purity is this that separates one from God beings? Gurbani says sbid imly sy sUcwcwrI swcI drgh mwny ] sabad milay say soochaachaaree saachee dargeh maanay. SGGS ANG 1332-7 The practitioners of purity are those who receive Shabad. They experience the true dwelling place. qnu sUcw so AwKIAY ijsu mih swcw nwau ] tan soochaa so aakhee-ai jis meh saachaa naa-o. SGGS ANG 19-16 The body is said to be pure, in which the True Name abides. One comes to know the reality of Truth and Purity when he receives the Gurshabad. The strange behavior of a person shows what is missing. swic sUcw sdw nwnk gur sbid Jgru inbyrE ]4]2] saach soochaa sadaa naanak gur sabad jhagar nibayra-o. SGGS ANG 844-10 Truth is ever pure. Nanak! Gurshabad resolves conflict. -------------- In my view, it is not Bibek. It is Buddhi that is basically the ability to analyze the wrong and the right. Bibek is the capability to accept God's Hukum. I do not feel mocking at a person who is already suffering and is missing God's Grace. Balbir Singh

Satsriakal to all and Kaür Ji! These are your words. "okay... so they could be doing it for sucham...but that they would do only if the langar is not being served in full suchamta to the entire sangat. which is not a good thing" I have referred Gurbani for your statement. There are many Godly activities which make one smile. It is not only your statement. I wish and hope to find an answer too. Why do we expect others to behave the way we like? First we are presented with the frame of religion. Then we search for a photo that fits in it and wonder. Balbir Singh

Satsriakal to all and Kandola Ji! Here is a wonderful Shabad from Sri Guru Granth Sahib Ji. khu pMifq sUcw kvnu Twau ] kaho pandit soochaa kavan thaa-o. Say Pandit! Which place is uncontaminated jhW bYis hau Bojnu Kwau ]1] rhwau ] jahaaN bais ha-o bhojan khaa-o. ||1|| rahaa-o. Where should I sit eating meal ||1||Pause|| SGGS ANG 1195-6 Some people may have found that place. Balbir Singh

Pray Truth for all and say Satsriakal! Dear Spiritual Companions! Forums for Sikhs who seek Satsangs are not many. Thanks for the initiatives of those who provided this facility on Internet with enthusiasm. All those who are hungry for spiritual food may visit these. The Langar is open twenty-four hours a day. Some people come here to help in preparing and serving too. Rarely someone may be already sick when he visits this forum. He needs badly to visit a doctor first. Such people may seek excuses after they have vomited. Spitting around is also not a good habit. Please try to make this forum healthy, constructive and clean. This is a humble request. Balbir Singh

Pray Truth for all and say Satsriakal! Dear Spiritual Companions! I feel Gurbani is mainly the NAM given as Gurprasaad. The word Gurbani occurs many times in Sri Guru Granth Sahib Ji in the same context. Here are few examples. jwgu slonVIey bolY gurbwxI rwm ] "jaag salonrhee-ay bolai gurbaanee raam." SGGS ANG 844-5 Awake! The possessor of beautiful eyes, the speech of the Guru is chanting Raam. jnu nwnku boly gux bwxI gurbwxI hir nwim smwieAw ] "jan naanak bolay gun baanee gurbaanee har naam samaa-i-aa." SGGS ANG 494-5 The being Nanak says attributes of the speech. The speech of the Guru is dwelling with Hari NAM. In my view, Sri Guru Granth Sahib Ji is all about NAM spoken from our Gurus (Gurbani). Doing Jap and Satsangs about Jap are two different activities. In both activities Guru's presence and role are of great importance. Both are uttered from the Guru's mouth. The most important is NAM SIMRAN. The reading of Sri Guru Granth Sahib Ji can be enjoyed and understood entirely then. Love. Balbir Singh

mann kaum layee qurbaan Ji! These words originated from your heart, mind and action "uh hate to say this again but balbir sio are you a narakhdhari, naamdhari, radha swami, ashutoshwaala, bhaniarewaala da bhagat, etc?" That is it, your heart, mind and action seem to be filled with. -------------- Our Gurus have many times mentioned the word Gurbani. It is clearly expressed in their Vaaks what Gurbani is. Why should be one feel agitated when his interpretation is in harmony with the Guru's Vaak. -------------- Please learn to behave. I feel you want to be a good example among others.