Amarjodh Singh

Whilst on this topic, someone told me that Sant Jarnail Singh Ji used to chop the heads off people who stole from the Gurdwara? Anyone else heard of this or any times when it happened?

thank you!i think it'll be nice to make it yourself, because then you'll actually use it.

For example the one in the pictures of Baba Nand Singh Ji. Is it there just to rest the arms? does it have to be a specific height,etc. Thank you

There's an exercise at 9.00

"Raag Maalaa: Each Raga has five wives, and eight sons, who emit distinctive notes. In the first place is Raag Bhairao. It is accompanied by the voices of its five Raaginis: First come Bhairavee, and Bilaavalee; then the songs of Punni-aakee and Bangalee; and then Asalaykhee. These are the five consorts of Bhairao. The sounds of Pancham, Harakh and Disaakh; the songs of Bangaalam, Madh and Maadhav. ||1|| Lalat and Bilaaval - each gives out its own melody. when these eight sons of Bhairao are sung by accomplished musicians. ||1|| In the second family is Maalakausak, who brings his five Raaginis: Gondakaree and Dayv Gandhaaree, the voices of Gandhaaree and Seehutee, and the fifth song of Dhanaasaree. This chain of Maalakausak brings along: Maaroo, Masta-ang and Mayvaaraa, Prabal, Chandakausak, Khau, Khat and Bauraanad singing. These are the eight sons of Maalakausak. ||1|| Then comes Hindol with his five wives and eight sons; it rises in waves when the sweet-voiced chorus sings. ||1|| There come Taylangee and Darvakaree; Basantee and Sandoor follow; then Aheeree, the finest of women. These five wives come together. The sons: Surmaanand and Bhaaskar come, Chandrabinb and Mangalan follow. Sarasbaan and Binodaa then come, and the thrilling songs of Basant and Kamodaa. These are the eight sons I have listed. Then comes the turn of Deepak. ||1|| Kachhaylee, Patamanjaree and Todee are sung; Kaamodee and Goojaree accompany Deepak. ||1|| Kaalankaa, Kuntal and Raamaa, Kamalakusam and Champak are their names; Gauraa, Kaanaraa and Kaylaanaa; these are the eight sons of Deepak. ||1|| All join together and sing Siree Raag, which is accompanied by its five wives: Bairaaree and Karnaatee, the songs of Gawree and Aasaavaree; then follows Sindhavee. These are the five wives of Siree Raag. ||1|| Saaloo, Saarang, Saagaraa, Gond and Gambheer - the eight sons of Siree Raag include Gund, Kumb and Hameer. ||1|| In the sixth place, Maygh Raag is sung, with its five wives in accompaniment: Sorat'h, Gond, and the melody of Malaaree; then the harmonies of Aasaa are sung. And finally comes the high tone Soohau. These are the five with Maygh Raag. ||1|| Bairaadhar, Gajadhar, Kaydaaraa, Jabaleedhar, Nat and Jaladhaaraa. Then come the songs of Shankar and Shi-aamaa. These are the names of the sons of Maygh Raag. ||1|| So all together, they sing the six Raagas and the thirty Raaginis, and all the forty-eight sons of the Raagas. ||1||1||" Guru Ji has told us about the indepth knowledge of these Raags, so when we read it we get indepth knowledge of education,etc.

Read/Listen to Raag Mala before you revise and the exam. Definetly helped me. Don't get stressed either, it doesn't help that much. Just know that you must try your best as this is your Kirat Kamai, but whatever happens is Waheguru's Hukam.

:waheguru:

Taking Amrit also shows your committment to Sikhi and generally people are scared of committment and those who are committed. It's shows that you believe in something and that you won't break away from it, it's a strength. They may just be threatened by it or just don't want to seem 'uncommitted.' Sorry if i've said anything wrong.

:waheguru:

This is a translation of Katha by Giani Maskeen Singh Ji, not sure whether it's the same one. ---------------------------------------------------------------------------------------------------------------------------------- ੴ ਸਿਤਗLਰ ਪ੍ਸਾਿਦ TRANSCRIBED FROM THE TAPE-RECORDING OF SHIROMANI KATHAKAAR GYAANI SANT SINGH JI (MASKEEN) on WaheGuru Simran (technique and inspiration for doing simran) ੴ ਸਿਤਗLਰ ਪ੍ਸਾਿਦ EK ONGKAAR SATGUR PRASAAD THERE IS ONLY ONE-NESS (GOD) BY THE GRACE OF THE SATGURU WE COME TO KNOW THIS ਜਪਹL ਤ ਏਕP ਨਾਮਾ ॥ ਅਵਿਰ ਿਨਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (ਰਾਗL ਸMਹੀ ਮਹਲਾ ੧ ਅQਕ 728) Japh(o) ta ayko naama. Avar niraphal kaama. Chant the name of the One Lord. All other work/desires are fruitless (spiritually). (Raag Soohee Mehla 1, SGGS p.728) In the world of spirituality, all actions are considered fruitless, and purposeless as along as one key point is not connected with them. What is that key point that will make all the spiritual efforts of mankind successful and increase the spiritual potential of the person and will enable the person, one day, to fully merge as one with the Lord? That key point is the remembrance of the Lord and that remembrance is done through chanting (japna). If the bridegroom is not there, then the entire wedding procession is a sham. It doesn't matter how many shows, props, music, dances there are since they are all worthless without the bridegroom. In the same way all of the worldly activities are of no use as long as the true activity is not done along with it. If the seed for grains is not put in the ground, then all efforts such as ploughing and watering the field has been wasted. In this exact same way, if there is no remembrance of the Lord, then all charity, service, and association with spiritually minded people will not be as successful as it can be. It's fine that the field is watered, and the ploughing is done but the key point of putting in the seed hasn't been done! From this watering and ploughing the field might become green with grass, and some plants might even grow. However, the main reason for ploughing and watering the field, growing grains, has not been achieved since the seed has not been put into the ground. Actions such as charity, service, and association with spiritually minded people without remembrance of the Lord may also bear some fruit. These actions also bear their own fruit. You may receive more material possessions, happiness in the family, and also have a greater standing in the society. However, that True Happiness that you get from merging with the Lord will not be possible without remembrance of the Lord. True Happiness is achieved only through the remembrance of the Lord. Complete faith in the power of the Name of the Lord is also necessary just as faith in prayers, medicine, and treatment is necessary for them to have an effect on the person. ਜਾ ਕO ਿਰਦO ਿਬਸSਾਸL Jਭ ਆਇਆ ॥ ਤਤL ਿਗਆਨL ਿਤਸL ਮਿਨ Jਗਟਾਇਆ ॥ (ਗਉੜੀ ਮ: ੫ ਅQਕ 285) Ja Kai Ridhai Biswaas Prabh Aaeyaa Tat Gyaan Tis(u) Man Pragtaayaa One in whose heart faith in the Lord has become strong, Their mind becomes filled with the essence of wisdom. (Raag Gauri Mehla 5, SGGS pg. 285) Chanting “WaheGuru, WaheGuru” and listening to the chant is not so that Lord hears us chant. The Lord doesn't need to hear our chant. The reason for chanting is to awaken ourselves so that we are aware of the Lord. As we continue to chant and listen, we will continue to awaken spiritually to a point where we will come to experience the Lord. Just because we don't know anything about the Lord right now, it doesn't mean that He is not present with us right now. WaheGuru is omni-present (everywhere at once). Gurbaani says that “He is the All-present One, within the various forms..”, we are the ones who are asleep to this Truth. The Lord is omni-present (the Lord is everywhere, which means that He is here, now, as well.) ਿਮਿਟਓ ਅQਧNਰL ਿਮਲਤ ਹਿਰ ਨਾਨਕ ਜਨਮ ਜਨਮ ਕੀ ਸPਈ ਜਾਗੀ ॥( ਗਉੜੀ ਮ: ੫ ਅQਕ 204) Miteo Andhayr Milat Har Nanak Janam Janam Ki Soee Jaagee The Darkness is dispelled through meeting the Lord. Oh Nanak, after being asleep for countless births I have awakened. (Raag Gauri, Mehla 5, SGGS p. 204) It is not only now that we are asleep to being conscious of the Lord. This sleep has been going on unendingly for many births. The animals, plants, rocks, sun, and moon are all asleep to their own powers. Human beings, on the other hand, can wake up this potential for God realization that lies within them. This is the opportunity, in this body you are now confronted with an opportunity to wake up from this sleep of lifetimes. This is your only chance right now, in this lifetime. This effort is put forward with the hope that you will wake up now. ਜਾਗL ਰN ਮਨ ਜਾਗਨਹਾਰN ॥ (ਅਾਸਾ ਮ: ੫ ਅQਕ 387) Jaag Ray Man Jaaganhaaray Oh my awakening mind, wake up! (Raag Aasa Mehla 5, SGSS p.387) ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758) Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee Remember, Remember, Remember Your Guru and your asleep mind will wake up. (Raag Suhi Mehla 4, SGSS p.758) The more you awaken, the deeper meanings in Gurbaani will start opening themselves up to you. If you don't awaken then understanding even one shabad becomes very difficult. Many scholars of interpretation of Gurbaani also get tired in trying to understand the meanings hidden within Gurbaani. They are also unable to take out the real meanings within Gurbaani. Many scholars have also openly declared their helplessness when it comes to understanding the deeper meanings of Gurbaani. They say that “the words are in front of us and we can translate them, but we have no experience and therefore know nothing of the world which these words are talking about.” How can we step into the true experience of what the Gurus have spoken of? Will we get the true experience through hearing second-hand, passed down information from others? No, you will never get wisdom that way because no one can ever give you that experience. The only way is to awaken ourselves. The more awake we become, the meanings will start to open themselves up to us. This is all we have to do: wake up. As long as we are asleep, we will be unable to understand the true teachings of the Gurus. They will always be hidden to us. One poet name Tulsi has also said that “If you are asleep, then even the greatest Gurus can't give you the meanings.” If you are asleep then even Brahma can't teach you the meanings even though Brahma is the creator of the Sanskrit language and is great in terms of His Wisdom. For all of humanity, there is only one way to understand the meanings of Gurbaani- wake up. The more you wake up, the more Gurbaani will reveal its depths to you and the more you will understand. If from one Shabad you get ten interpretations from ten different Gyaanis (scholars of Sikhism), then understand that each one of them is only speaking from their own level of awakening. The more awakened they themselves are, the deeper they can go into Gurbaani. If they are completely awakened, then they are called the complete human being. There is then no difference between the completely awakened human being and God. ਨਾਮN ਨਾਰਾਇਨ ਨਾਹੀ ਭNਦL ॥ (ਭOਰਉ ਨਾਮ ਦNਵ ਜੀ ਅQਕ 1166) Namay Naraaen Naahee Bhayd Namdev says: There is no difference between the Lord and me. (Raag Bhairo, Bhagat Namdev Ji, SGSS p.1166) “Now there is no difference between the Lord and me,” says Bhagat Namdev Ji. Now all the shabads with topics related to Dasam Dwaar (The tenth gate*) will be talked about after this. At the least, sit for 15 minutes in japna (chanting, remembrance). You can increase the time to as long as you want. The more you do the better for you. All the readers of this are probably already doing this practice as you are all spiritual seekers and would not be reading about this if you were not already practicing meditation. Now without creating any excuses do this japna (chanting the Lord's name) in the morning. This is the order of the Gurus. ਗLਰ ਸਿਤਗLਰ ਕਾ ਜP ਿਸਖL ਅਖਾਏ ਸL ਭਲਕN ਉਿਠ ਹਿਰ ਨਾਮL ਿਧਆਵO ॥ (ਮ:੪ ਵਾਰ ਗਉੜੀ ਅQਕ 305) Gur Satgur Kaa Jo Sikh Akhaaey so Bhalkey Uth Har Naam Dhyaawai Those who call themselves a Sikh of the Satguru should get up in the early morning hours and meditate on the Lord's Name. (Mehla 4, Vaar Gauri, SGSS p.305) Recitation of Gurbaani, Nitnem is to be done. ਿਫਿਰ ਚੜO ਿਦਵਸL ਗLਰਬਾਣੀ ਗਾਵO॥ (ਮ:੪ ਵਾਰ ਗਉੜੀ ਅQਕ 305). Phir Charrhai Diwas Gurbaani Gawai Then at the rising of the sun, they are to sing Gurbaani. (Mehla 4, Vaar Gauri, SGSS p.305) Gurbaani recitation, paath, nitnem can also be done once the sun has already risen. But before the rising of the sun, they should do jap (chanting of the Lord's Name). It would not be inaccurate to say that only one out of one thousand people act on this command of our Satguru, Dhan Siri Guru Granth Sahib Ji. This humble servant has gone all around the world preaching to the sangat over and over again to get up at Amrit Vela (in the early morning hours) and to do jap (chanting of the Lord's Name). Either they don't understand what I am saying or they don't believe that simply by chanting “WaheGuru WaheGuru” that they will achieve that understanding they are looking for. There is no faith in the power of chanting the Lord's Name. This is why Guru Nanak Sahib has emphasized the requirement for strong faith and belief in order to be successful in Naam Simran. The foundation of science is doubt and disbelief. It is the inquiry into whether something exists or not, forming a hypothesis, and then studying and observing it. According to science, only if something is observable then we can believe in it. Science can deny the existence of the Lord, but the Lord can only be seen when we have faith first, otherwise, we will not be able to see the Lord. In this path, belief comes first, manifestation comes after this. In science, doubt comes first. It starts with a lack of faith. In science, as long as there is no observable manifestation, there is no belief. In the Baanis (teachings) of our True Teachers (our Gurus) it is stated that as long as you have no faith in the Lord you can never see the Lord. Seeing of the Lord comes after belief. This is why it is sometimes said that the first step into Truth (spirituality) is taken in blind faith. I am asked to believe in what I have never seen, what I have never known, what I have never understood. This is a very difficult thing to follow. Only a courageous person can step onto this path. Having faith is the greatest virtue of all the virtues on the spiritual path. You are required to have faith in people as well as in the Lord. Or let me phrase it this way, he who has faith in the Lord will automatically have faith in people as well, even though they may cheat you. This is how a spiritual person will be known. Even the great incarnations (saints, holy beings) have been cheated by people during their lifetime. In one story about Lord Shiva there was once a demon called Bhasam Asura. He was constantly in service to Lord Shiva, but he was truly a cheat. He wanted to get spiritual boons from Shiva and when he did, he wanted to destroy Shiva with that very power. There was once a Pathan * According to the spiritual teachings of the Gurus, the body has nine gates that lead outward: (2) eyes, (2) ears, (2) nostrils, (1) mouth, (2) excretory orifices. There is also a talk of the 10th gate as mentioned in Gurbaani. This 10th gate is supposed to lead inward to the abode of the Lord within ourselves. who was serving Dhan Guru Gobind Singh Ji Maharaj, but it was he that attacked Guru Ji with a dagger. Spiritual incarnations also have faith in people, the great Gurus also trust and have faith in people because this is the greatest spiritual virtue of all the virtues. Due to this trust and faith in people, sometimes even those who are planning to cheat you will think twice since the power of faith can also influence them. They may think, “I am out to get this person, but look at the trust he has in me. Maybe, I shouldn't do anything.” This faith in him ends up softening his heart. It's a different matter if not everyone's heart will soften even though there is faith in them (meaning they can still take advantage of us), but faith also softens our own heart. It is in this heart that the Lord manifests. ਜਾ ਕO ਿਰਦO ਿਬਸSਾਸL Jਭ ਆਇਆ ॥ ਤਤL ਿਗਆਨL ਿਤਸL ਮਿਨ Jਗਟਾਇਆ ॥ (ਗਉੜੀ ਮ: ੫ ਅQਕ 285) Ja Kai Ridhai Biswaas Prabh Aaeyaa Tat Gyaan Tis(u) Man Pragtaayaa One in whose heart faith in the Lord has become strong, Their mind becomes filled with the essence of wisdom. (Raag Gauri Mehla 5, SGGS pg. 285) All I have said previously is only so that you will develop this faith. (Now he goes into the technique of Naam Japna (chanting of the Lord's Name). First we have to say “WaheGuru” with our mouths. Then you have to hear it with your ears. What will we get by doing this? ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758) Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee Remember, Remember, Remember Your Guru and your asleep mind will wake up. (Raag Suhi Mehla 4, SGSS p.758) Let me remind you again. Repeating “WaheGuru, WaheGuru” is not being done for the Lord to listen to us. It is said in Gurbaani that “Without saying anything, He (the Lord) already knows everything.” We don't have to say anything to the Lord. We are doing this to awaken ourselves. We will understand more and more as we awaken. Set 15 minutes as a minimum and you can increase it to as long as you are capable of doing so. You have to chant, you have to say it with your mouth and hear it with your ears. Wa......He......Guru.......* Wa.....He.....Guru....... Wa.....He.....Guru.. After the completed time period of chanting remain still and silent for a couple of minutes and observe. Observe the thoughts that are going on, but simply remain as the observer. Watch the thoughts. One day the thoughts will disperse and the Lord will manifest. You just have to sit, let whatever happens happen. Don't try to stop the thoughts. Your efforts to stop the thoughts will change the focus of the meditation to stopping the thoughts. Just as there is two-way traffic on the roads, there is also a two-way traffic of thoughts in the subconscious. A lot of traffic passes by in the mind, but we never observe them. Only those who observe the mind can be called a thinker, a philosopher. Simply sit down and observe the thoughts that are going by. Remain alert and be aware of the thoughts that pass by. * Wa is pronounced as “Waa”. He is pronounced as “He” as in the word “head”. Guru is pronounced as “Guroo”. The meaning of this is WAHE- “Wonderful” GURU = Enlightener(RU) of Darkness(GU) Just as there is a technique for making food (bhojan), there is also a technique for meditation (bhajan). ਗLਰ ਪMਜਾ ਿਬਿਧ ਸਿਹਤ ਕਰQ ॥ (ਅQਕ 1402) Gur puja bidh sahit karang They worship their Guru with their minds pure and clear. SGGS p.1402) Those true disciples of the Guru are great and blessed. They know how to worship the Guru in the right way. There is only one right way and that is japna (chanting of the Lord's Name). There is only one right way, and that is the way of observing oneself. Normally, we observe others. We look to see what they are doing. Even in the spiritual atmosphere, this goes on, “Look at what they are doing, or look at what these people are doing!”. This world that the Lord has created is filled with uncountable objects, uncountable forms. What others are doing is not our duty. Our duty is to see how we are thinking. Our duty is to observe how our mind works. When the light of our soul is lit, then others will begin to receive that light from us. We should be willing to spend our entire life in working to light up our soul. This is the true charity. If we go around trying to light other people's soul up while our own light is unlit, we'll live in darkness. The whole world is already stumbling in this darkness, therefore the true charity, the true way to be of service to others is to light up our own soul. Once you have lit this inner light within you, all charities will serve their true purpose, all actions will be right. All the good deeds will be done correctly once this light is lit. All the donations will be fruitful. If this inner light is not lit, then even these good deeds can lead to the development of ego/pride. If this inner light is not lit, then all that is done in the name of good deeds cannot be truly good. It is like the bathing of the elephant*. We have to light up this inner light. This can only happen by the Lord's grace and blessings. To meet a Guru like Siri Guru Granth Sahib Ji is already a sign of a great blessing. To be born into a Sikh household (a house that worships, respects, and abides by the teachings of Siri Guru Granth Sahib Ji) is a very great blessing of the Lord indeed. To be able to wake up during the Amrit Vela (the ambrosial hour/the early morning hours) is already a very great blessing. This getting up early in the morning and getting oneself out of bed is one of the very great austerities and is a very auspicious blessing of the Lord. Right now when we wake ourselves up, only the body is up, the mind is not up. The body has awakened, but the mind has not awakened. Once the mind wakes up then you can consider the person as being always in samadhi (deep concentration and one-ness with the Lord). Whatever this person looks at, all that they see is the Lord. ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758) Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee Remember, Remember, Remember Your Guru and your asleep mind will wake up. (Raag Suhi Mehla 4, SGSS p.758) What is the method/technique for waking up the mind? Just as to wake up the body, noise and movement is required, the words of the Lord are required for the mind to wake up. We have to continuously chant “WaheGuru, WaheGuru” so that the mind can wake up. However, by only chanting, the attention can still go outwards. You are however, not to place any attention statues and pictures. Then what you do place your attention on? You have to place your attention on the vibration, on the sound of the chant. As Guru Ji says in Gurbaani: ਧLਿਨ ਮਿਹ ਿਧਆਨL ਿਧਆਨ ਮਿਹ ਜਾਿਨਆ ਗLਰਮLਿਖ ਅਕਥ ਕਹਾਨੀ ॥੩॥ (ਅQਕ 879) Dhun Meh Dhyaan Dhyaan Meh Jaaneyaa Gurmukh Akath Kahaani Place attention on the Vibration (sound), through attention realize the unspeakable Truth of those that follow the Gurus' teachings. (SGGS p. 879) * This example is from Sri Guru Granth Sahib: An elephant's bath refers to the fact that even after taking a bath in the river, when the elephant comes out, it throws mud and dust onto itself again with its trunk. Therefore it's bathing was useless. Which vibration/sound is Guru Ji speaking of? Guru Ji is referring to the sound that comes as you chant the word “WaheGuru” out loud. The real purpose of true spirituality is to focus our attention. There are nine gates that lead the attention outward. 1. Attention goes outward through the eyes. 2. Attention goes outward through the ears. 3. Attention goes outward through the nose. 4. Attention goes outward through the tongue. 5. Attention goes outward through the sensations on the skin. Sense attractions are outside. Forms that the eyes can see are outward. Sounds that the ears can hear are outward. The fragrances that the nose can smell are also outside. All foods that the tongue can enjoy and relish are outside. The sense of touch, the knowledge of whether something is soft or hard, hot or cold, is felt by the skin. All of these are only available if the attention of the senses goes outward. So the attention of human beings is conditioned to go outwards since all that they know about and want is in the external world. All the sense enjoyments have been enjoyed by going towards things outside. We can't even believe that there is any enjoyment within us. We are already so sure of the fact that enjoyments are outside. However, the true enjoyment of Naam (the holy Name of God) is within us. ਨਉ ਿਨਿਧ ਅQਿਮRਤL Jਭ ਕਾ ਨਾਮL ॥ ਦNਹੀ ਮਿਹ ਇਸ ਕਾ ਿਬKਾਮL ॥ (ਗਉੜੀ ਸLਖਮਨੀ ਅQਕ 283) Nau Nidh Amrit Prabh Kaa Naam Dehi Meh Is Ka Bisraam The nine immortal treasures of Naam (the Lord's Name) are placed within this human body. (Raag Gauri, Sukhmani, SGGS p. 283) It is said that even the blind man believes it is possible that there are forms existing. Even the deaf believe that there is definitely something in the world as speech because they can see so many people around them speaking. However, to believe that there is an inner enjoyment within us, is very hard even for those who have come to the holy sangat (congregation) for many years. ਨਉ ਿਨਿਧ ਅQਿਮRਤL Jਭ ਕਾ ਨਾਮL ॥ The nine immortal treasures of Naam (the Lord's Name) The greatest enjoyment is residing within this body. ਅਾਿਸ ਪਾਿਸ ਿਬਖMਅਾ ਕN ਕLQਟਾ ਬੀਿਚ ਅQਿਮ੍ਤL ਹO ਭਾੲੀ ਰN ।।੧।। (ਅਾਸਾ ਮ: ੫ ਅQਕ 385) Aas Paas Bhikuaa Kay Kuntaa Beech Amrit Hai Bhaee Ray Surrounded on all sides by the pools of poison, the nectar of immortality resides O Brother. (Raag Aasa Mehla 5, SGGS p. 385) On all sides there are the sense enjoyments. We don't have anything against the sense enjoyments as they are created by the Lord. However, if we are so stuck by the outer allurements of these enjoyments that we don't even bother to look for the inner enjoyment that resides within us, then we are known as “Inder*” (the god of the heavens). He has stopped only at the senses. Whosoever has gone towards that great inner enjoyment is known as “Inderjeet” (having won “Inder” or the outward-going tendency of the senses). He who has gone towards the great inner nectar has won the heavens and is therefore known as “Inderjeet” (one that has won Inder, the god of the heavens / the outward-going tendency of the senses). What is being referred to as “heaven” * Inder is simply a play of the term Indriya (outward-going tendency of the senses). in the analogy above? It is the enjoyment of the senses. So through the nine doors the attention goes outward towards these sense enjoyments. There is also a door that we have alluded to earlier called the tenth door/ tenth gate (dasam dwaar) and it is located within our forehead. By chanting “WaheGuru, WaheGuru” continuously, we are knocking on this door and it will open with the sound of “WaheGuru, WaheGuru”. If you listen to the sound of the chanting, the door will open. At this door there is a combination of instruments that resound and it is audible. This is what is referred to as the Anaahad Naad (the unstruck current) and is spoken about in Gurbaani many times. There are two kinds of sounds. One is known as “ahat”, which means the sound is created by striking two or more objects together. The sound that is resounding within us in the spiritual plane is referred to as “anaahad” which means that it is resounding by itself. ਠਾਕLਰL ਹਮਰਾ ਸਦ ਬPਲQਤਾ ॥ (ਮ: ੫ ਅQਕ 1160) Thaakur Hamraa Sad Bolantaa My Master (the Lord) forever speaks. (Mehla 5, SGGS p. 1160) The Lord is ever speaking. The words which He is speaking is the unstuck current. It is perpetually going on. The words of the Lord have a harmonious and musical quality to it. It is present in the spiritual planes. However, the Lord is not only forever speaking, Gurbaani says: ਪNਖਤ ਸLਨਤ ਸਦਾ ਹO ਸQਗN ਮO ਮMਰਖ ਜਾਿਨਆ ਦMਰੀ ਰN ॥ (ਸPਰਿਠ ਮ: ੫ ਅQਕ 612) Paykhat Sunat Sadaa Hai Sangay Mai Moorakh Jaaneyaa Dooree Ray The Lord sees and hears and is ever by our side, it is in my ignorance that I think He is far away! (Raag Sorath, Mehla 5, SGGS p.612) The Lord is also ever-seeing and ever-hearing us. He is also ever-near and ever with us. He is with us and afar at the same time. The Lord is ever-present with us as well, but He is also far in the sense that our senses cannot reach Him. He is beyond our understanding and intellect. As mentioned in Gurbani, the Lord is: ਸਰਬ ਿਨਵਾਸੀ ਸਦਾ ਅਲNਪਾ ਤPਹੀ ਸQਿਗ ਸਮਾਈ ॥ (ਅQਕ 684) Sarab Niwaasee Sadaa Alaypaa Tauhee Sang Samaaee The Lord accompanies all, resides in everyone, yet He is untouched. (SGGS p. 684) He resides within all, and yet He is untouched and untouchable by all. Just as the sun's rays can touch dirt, but doesn't become dirty by association. The Lord is within everyone, within every human being. However, the greed of the human being does not touch the Lord. The anger within human beings cannot touch the Lord. He is within everyone, but is untouched by the qualities within the human beings. He remains ever as Himself. He is the one spiritual truth in the spiritual planes. His speech is harmonious and has a musical quality to it. As the door within us opens, which means that as our asleep consciousness wakes up until it is fully awakened, we will be able to hear this sweet melodious sound of the Lord. This sound is evident in the spiritual planes. ਚNਿਤ ਅਚNਤ ਮMੜ ਮਨ ਮNਰN ਬਾਜN ਅਨਹਦ ਬਾਜਾ ॥ (ਅQਕ 856) Chayt Achayt Moorh Man Mayray Baajay Anhad Baajaa Remember the Lord, O foolish mind, and hear the unstruck current. O, foolish mind, remember the Lord. Keep on remembering the Lord (knocking the door), and you will be able to hear the unstruck current. This unstruck current has been mentioned countless times in the Teachings of the Gurus recorded in Siri Guru Granth Sahib Ji. ਿਬਨਵQਿਤ ਨਾਨਕL ਗLਰ ਚਰਣ ਲਾਗN ਵਾਜN ਅਨਹਦ ਤMਰN ॥ (ਅQਕ 922) Binvant Naanak Gur Charan Lagay Vaajay Anhad Tooray Nanak prays to the Guru's feet, the unstruck current resounds. (SGGS p. 922) The unstruck instruments will start resounding. The unstruck speech will start to be heard. In other words, that sound, which is produced without striking anything together, will be heard. This enjoyment of the Lord within us is not only something that educated people can reach. It is in reach of everyone, regardless of caste, creed, or status. ਜP Jਾਣੀ ਗPਿਵQਦL ਿਧਆਵO ॥ ਪਿੜਆ ਅਣਪਿੜਆ ਪਰਮ ਗਿਤ ਪਾਵO ॥ (ਗਉੜੀ ਮ: ੫ ਅQਕ 197) Jo Praanee Govind Dheyaavai, Parheyaa Anhparheyaa param gat pawai Whosoever remembers the Lord, they are liberated regardless of whether they are literate or not. (Raag Gauri Mehla 5, SGGS p. 197) Keep on doing this simran (this remembrance of the Lord), keep on doing it as long as the Lord has not resided within your breath. Keep on doing it as long as every hair on your body does not light up with the Light of the Lord. Keep on doing it as long as you have not yet received or reached that great enjoyment that resides within you. ਗLਰਮLਿਖ ਰPਿਮ ਰPਿਮ ਹਿਰ ਿਧਆਵO ॥ (ਰਾਮਕਲੀ ਮ: ੧ ਿਸਧ ਗPਸਿਟ ਅQਕ 941) Gurmukh rome rome Har Dheaavai The true disciple of the Guru remembers the Lord until all the hairs on the body are resounding with the Lord's Name. (Raag Raamkalee, Mehla 1, Siddh Ghosht, SGGS p. 941) --------------------------------------------------------------------------------------------------------------------------------

Can you use it for kamarkasa? cos not sure whether it's then allowed to touch your kachera or not :stupidme: I'm guessing they are used as hajooria's/parna's but how a bout a keski? Thank you :stupidinternet:

That's true, but how can you get a frame of mind like that?

Anyone know of any Katha/Gurbani which explains how to remain content? I guess that once you are content your jealousy also goes? Thank you :waheguru:

Thank you!! I understand most of it apart from the bit at 19.25 about basole? Could someone please translate. :waheguru:

kaam krodhh dhue karahu basolae goddahu dhharathee bhaaee || Let sexual desire and anger be your two shovels, to dig up the dirt of your farm, O Siblings of Destiny. jio goddahu thio thumh sukh paavahu kirath n maettiaa jaaee ||3|| The more you dig, the more peace you shall find. Your past actions cannot be erased. ||3|| It's by Guru Nanak Dev Ji in Raag Basant on Pannaa 1170. http://www.sikhitothemax.com/page.asp?ShabadID=4167 Thank you

Don't you also have to have memorised the Kirtan to play at Harmandir Sahib?

nrwj CMd ] naraaj shandh | Nraaj Chhand kihE pRBU su BwiK hoN ] iksU n kwn rwiK hoN ] kehiou prabhoo s bhaakh ho | kisoo n kaan raakh ho | I say only what the Lord said to me. Narrating His words, I shall have no sympathetic concern for anyone. iksU n ByK BIj hoN ] AlyK bIj bIj hoN ] 34] kisoo n bhaekh bheej ho | alaekh beej beej ho | 34| I would rather not associate myself with a particular garb. I shall sow the seeds of the Name of the Unaccountable Lord.(34) pKwx pUj hoN nhIN ] n ByK BIj ho khIN ] pakhaan pooj ho nehee | n bhaekh bheej ho kehee | I shall not worship stones. I shall have no liking for a particular guise. AnMq nwmu gwie hoN ] pr~m purK pwie hoN ]35] ananth naam gaae ho | paraam purakh paae ho |35| I shall sing the name of the Infinite Lord. I will meet the Supreme Lord.(35) jtw n sIs DwirhoN ] n muMdRkw suDwirhoN ] jattaa n sees dhaariho | n mundhrakaa sudhaariho | I shall neither wear matted hair on my head, Nor shall I put on ear-rings in my ears. n kwn kwhU kI DroN ] kihE pRBU su mY kroN ] 36] n kaan kaahoo kee dharo | kehiou prabhoo s mai karo | 36| I pay no attention to anyone else. I shall execute whatever the Lord has bidden me.(36) BjoN su eyk nwmXM ] ju kwm srb TwmXM ] bhajo s eaek naamayan | j kaam sarab thaamayan | I recite only the Name of the One Lord. Which is useful everywhere. n jwp Awn ko jpo ] n Aaur Qwpnw Qpo ] 37] n jaap aan ko japo | n aour thaapanaa thapo | 37| I shall not meditate on another's name except the Lord's. I shall never install any type of (statue or idol)'(37) ibAMq nwm iDAwie hoN ] prm joiq pwie hoN ] bianth naam dhiaae ho | param joth paae ho | I shall meditate on the Name of the Infinite Lord. I shall attain the Supreme Light (The Eternal Being). n iDAwn Awn ko DroN ] n nwm Awn aucroN ] 38] n dhiaan aan ko dharo | n naam aan oucharo | 38| I shall neither concentrate on anyone else, Nor shall I repeat the name of anyone except that of the Lord.(38) qv~k nwm r~iqXM ] n Awn mwn m~iqXM ] thavaak naam raathiyan | n aan maan maathiyan | I shall only be imbued with Your Name. I shall not accept the doctrine of any other faith. pr~m iDAwn DwrIXM ] AnMq pwp twrIXM ] 39] paraam dhiaan dhaareeyan | ananth paap ttaareeyan | 39| I shall meditate on the name of the Paramount (Supreme Being), And I shall eradicate innumerable sins.(39) qumyv rUp rwicXM ] n Awn dwn mwicXM ] thumaev roop raachiyan | n aan dhaan maachiyan | I shall be permeated into Your Form. But I shall not be gratified for a boon given by somebody else. qv~k nwm aucwirXM ] AnMq dUK twirXM ] 40] thavaak naam ouchaariyan | ananth dhookh ttaariyan | 40| I shall repeat Your Name only, And I shall obliterate countless sufferings.( 40} nrwj CMd ] naraaj shandh | Nraaj Chhand kihE pRBU su BwiK hoN ] iksU n kwn rwiK hoN ] kehiou prabhoo s bhaakh ho | kisoo n kaan raakh ho | I say only what the Lord said to me. Narrating His words, I shall have no sympathetic concern for anyone. iksU n ByK BIj hoN ] AlyK bIj bIj hoN ] 34] kisoo n bhaekh bheej ho | alaekh beej beej ho | 34| I would rather not associate myself with a particular garb. I shall sow the seeds of the Name of the Unaccountable Lord.(34) pKwx pUj hoN nhIN ] n ByK BIj ho khIN ] pakhaan pooj ho nehee | n bhaekh bheej ho kehee | I shall not worship stones. I shall have no liking for a particular guise. AnMq nwmu gwie hoN ] pr~m purK pwie hoN ]35] ananth naam gaae ho | paraam purakh paae ho |35| I shall sing the name of the Infinite Lord. I will meet the Supreme Lord.(35) jtw n sIs DwirhoN ] n muMdRkw suDwirhoN ] jattaa n sees dhaariho | n mundhrakaa sudhaariho | I shall neither wear matted hair on my head, Nor shall I put on ear-rings in my ears. n kwn kwhU kI DroN ] kihE pRBU su mY kroN ] 36] n kaan kaahoo kee dharo | kehiou prabhoo s mai karo | 36| I pay no attention to anyone else. I shall execute whatever the Lord has bidden me.(36) BjoN su eyk nwmXM ] ju kwm srb TwmXM ] bhajo s eaek naamayan | j kaam sarab thaamayan | I recite only the Name of the One Lord. Which is useful everywhere. n jwp Awn ko jpo ] n Aaur Qwpnw Qpo ] 37] n jaap aan ko japo | n aour thaapanaa thapo | 37| I shall not meditate on another's name except the Lord's. I shall never install any type of (statue or idol)'(37) ibAMq nwm iDAwie hoN ] prm joiq pwie hoN ] bianth naam dhiaae ho | param joth paae ho | I shall meditate on the Name of the Infinite Lord. I shall attain the Supreme Light (The Eternal Being). n iDAwn Awn ko DroN ] n nwm Awn aucroN ] 38] n dhiaan aan ko dharo | n naam aan oucharo | 38| I shall neither concentrate on anyone else, Nor shall I repeat the name of anyone except that of the Lord.(38) qv~k nwm r~iqXM ] n Awn mwn m~iqXM ] thavaak naam raathiyan | n aan maan maathiyan | I shall only be imbued with Your Name. I shall not accept the doctrine of any other faith. pr~m iDAwn DwrIXM ] AnMq pwp twrIXM ] 39] paraam dhiaan dhaareeyan | ananth paap ttaareeyan | 39| I shall meditate on the name of the Paramount (Supreme Being), And I shall eradicate innumerable sins.(39) qumyv rUp rwicXM ] n Awn dwn mwicXM ] thumaev roop raachiyan | n aan dhaan maachiyan | I shall be permeated into Your Form. But I shall not be gratified for a boon given by somebody else. qv~k nwm aucwirXM ] AnMq dUK twirXM ] 40] thavaak naam ouchaariyan | ananth dhookh ttaariyan | 40| I shall repeat Your Name only, And I shall obliterate countless sufferings.( 40}

http://sikhee.com/audio/Prayers/Bhai_Jarnail_Singh_-_Raagmala.mp3 :happy:

interesting! i was told it from a friend. I doubt it was from the same Mahapursh (at least i don't think so :happy: )

I find it helps reading/listening to Raag Mala before I study/ have an exam. I've been told it helps for 'worldy knowledge' (exams,etc) and i usually find it easier to study and remember the content once i've read it.

So i'm guessing this is why we don't 'celebrate' holi, with all the rang and everything? Just wondering though isn't it sort of related to Sikhs by Bhagat Prahlaad and him being mentioned in Guru Granth Sahib Ji? Wasn't HolA Mohalla created in 'opposite' to HolI, does that mean we can celebrate both? Sorry if i've offended anyone or this topic has already been discussed. Amarjodh

thank you :waheguru:

anyone?