lowest of the low singhni

why are you bitter? because sometimes when Guru Ji gives us medicine which we don't like, we only take it half-heartedly. we tend to wallow in the emotions and feelings it left behind, instead of looking ahead, improving and patching things up where it matters. but back to the topic . ~l~

TeraRoopie :kid: .

vaheguru ji ka khalsa vaheguru ji ki fateh I'm in the same boat as Papi. Sometimes we need to be slapped many times, and hard, for us to understand things even a little bit. We can either remain bitter about it or thank Guru Ji for the valuable, personalised lessons we could learn and situations we could learn from. Maybe we are too immature to answer questions on marriage. We're all kids in the bigger picture. We can continue saying "Guru Ji will hook us up with the person we're destined to be with" but it'll only ever be that simple if we truly believe it and place our full trust in Him. Otherwise the worries will continue. We might tell ourselves that we're only human, and that humans follow their feelings in order to go through life. But Guru Ji never told us to place faith in our own minds. Maybe saying that "we're only human" is a wall we build for ourselves to hide behind because we're afraid to face/fight our weaknesses and insecurities. As for two people being happy together - that depends on what we think 'happiness' is. For a Gurmukh there's only one type of happiness. and the Random Ramblings are now going to Stop. ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਹਰਨਾ ਦੂਬਲਾ ਇਹੁ ਹਰੀਆਰਾ ਤਾਲੁ ॥ kabeer harnaa dooblaa ih haree-aaraa taal. Kabeer, the deer is weak, and the pool is lush with green vegetation. ਲਾਖ ਅਹੇਰੀ ਏਕੁ ਜੀਉ ਕੇਤਾ ਬੰਚਉ ਕਾਲੁ ॥੫੩॥ laakh ahayree ayk jee-o kaytaa bancha-o kaal. Thousands of hunters are chasing after the soul; how long can it escape death? ਹਰਨਾ = deer; ਦੂਬਲਾ = corrupted, weak; ਹਰੀਆਰਾ = green grass; ਤਾਲੁ = pool of water; ਲਾਖ = hundreds of thousands; ਅਹੇਰੀ = hunter; ਜੀਉ = soul; ਕੇਤਾ = how long; ਬੰਚਉ = escape; ਕਾਲੁ = death. Bhagat Kabeer is telling us to recognise Akaal Purakh’s eternal power, placing all our faith in Him. Bhagat Ji compares us to a deer which is constantly moving around from place to place avoiding any predators. As soon as it hears any sudden movement or sound it gets distracted. It wanders and grazes wherever the vegetation is most ripe, all the time looking for better places to go. Its mind is constantly busy 'thinking' about food, hunters, predators and its offspring. We are spiritually ignorant and weak in our minds. Maya is always surrounding us and distracting us in so many ways, just as the hunter will continually hunt in order to shoot and trap the weak deer. Predators will often chose to chase the weakest deer in the herd. If our minds are weak, we’re going to be sucked into the whirlwind of illusions which Maya creates – we need to learn to control our impulses and desires. It doesn’t matter if the rest of the population thinks it sounds harsh or crazy or impossible. At the end of the day, the Truth is the Truth, and anything is possible with the Grace of Maharaj. There’s no point in even imagining that we could get anywhere or do anything without recognising that ultimately Maharaj has given us. Imagine how many people go through life denying the existence of something greater than themselves. Without Sikhi we have no point to our lives. And considering our lives could end at any point, why is there such a delay in us recognising how important it is? We assume that we’ll have tomorrow to improve our spirituality. We should really stop assuming these things. Live every moment as if it were our last. Even if it isn’t our last, it’ll make lives more worthwhile. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh this doesn't seem to be a vaar, i think this is the 220th Kabit of Bhai Gurdas Ji. it's amazing how much we rely on translations, perhaps we could have a go at figuring it out? thank God for Mahan Kosh . vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh This subforum has been very quiet recently. Interesting. I felt 'obliged'. ਕਬੀਰ ਬੈਸਨਉ ਕੀ ਕੂਕਰਿ ਭਲੀ ਸਾਕਤ ਕੀ ਬੁਰੀ ਮਾਇ ॥ kabeer baisna-o kee kookar bhalee saakat kee buree maa-ay. Kabeer, even the dog of a devotee is good, while the mother of the faithless cynic is bad. ਓਹ ਨਿਤ ਸੁਨੈ ਹਰਿ ਨਾਮ ਜਸੁ ਉਹ ਪਾਪ ਬਿਸਾਹਨ ਜਾਇ ॥੫੨॥ oh nit sunai har naam jas uh paap bisaahan jaa-ay. The dog hears the Praises of the Lord's Name, while the other is engaged in sin. ਬੈਸਨਉ = devotee; ਭਲੀ = good; ਸਾਕਤ = cynic; ਬੁਰੀ = bad; ਨਿਤ = continually; ਜਸੁ = praise; ਪਾਪ = sins; ਬਿਸਾਹਨ = to be engaged in Bhagat Kabeer Ji says that even a dog who hears the praises of Maharaj is blessed in this world. The power of Akaal Purakh is so great that even just mentioning or hearing of His Glories has so much worth. We take being Sikh for granted, we don't fully appreciate the gift we've been given, the knowledge through Gurbani. We consider our time to be well spent arguing fruitlessly over the past or each other's mistakes, but when will we realise that time is too precious to use in this way? Gurbani can guide us in every pathway of our life. When we stray from the path, it can bring us back to safer ground. But this will only happen if we open our minds and accept that Gurbani has this power. Instead we think we know it all, that we don't need anything greater than ourselves to live life, because deep down we think nothing is greater than ourselves. Maharaj doesn't need us, He's beyond 'need' as we know it. He doesn't need us to praise Him, He knows how great He is. But it's for our own good - we need Him - and until we swallow our pride and realise it, we'll continue wandering around, blindly thinking that we're doing fine. Not only do we have the responsibilty to follow the right path ourselves, but we should encourage others onto it as well. Of course, nothing is possible without the Mercy of Akaal Purakh, but seeing as we do have things like Gurbani to help us along in life, we should use these gifts to help others too. Sharing is caring. If we have children, bring them up to appreciate the life they've been given, no matter how rotten it seems to our minds. There's always something bigger out there, something more positive. How can we call ourselves Sikhs when we don't jump at the chance to help those who need it most? Even if it's something small, like giving a smile or blanket to someone sleeping in the street, or helping a mouse escape from a the clutches of a mischevious/barbaric cat. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

Tired Tired of thinking about things of no use Tired of being too blind to understand the Truth Tired of the tears and bottling them all in Tired of the artificiality outside and within Tired of being far too proud to be honest Tired of disappointments, the hurt and mistrust Tired from obession of this body of dust Tired from fear of asking for help Nothing to do apart from write these words Too tired to fight, too tired to search Too tired to knock on the temporary doors Too tired to dream, too tired to scream. We think the world revolves around us But for us it does, because that's our world. - By Someone Tired.

vaheguru ji ka khalsa vaheguru ji ki fateh that could be applied to all medicines. we say hair is just another part of our body, we wouldn't cut our arms off, so don't cut hair either. say you have a problem with your arm, and you need medicine. would you say "live with it, you could die tomorrow"? what if the arm needs to be amputated? Guru Harkrishan Sahib Ji treated sick and ill people all the time. he didn't tell those people to live with their diseases because it was Guru Ji's Hukam and that they could die tomorrow. no-one has undermined Guru Ji's Hukam in this thread, please don't make unnecessary assumptions. many of us do "live with it" but whilst living with PCOS we can be treated for it too. that doesn't involve cutting or removing our kes in any way. PCOS causes a lot of problems including decreased chances of pregnancy. it should be treated just as same we would want any other syndrome to be treated. ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh nice post. this is definately a way to avoid being judgemental, but is it sometimes our duty to correct other people's mistakes? maybe there has to be a balance between self-improvement and helping others. :lol: also, people often complain about a lack of parcharaks for the youth... is this because the 'Gurmukhs' who have the ability to do parchaar don't want their ego to increase/jeevan to get messed up and so remain 'Gupt'? where's the line between helping or teaching others (preferably in a constructive manner) and concentrating on our own life? :lol:: ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh our cat brings in mice whenever she is in a good mood. there's no need to kill the mouse, you just have to try and corner it in such a way that you can pick it up and take it out the house. alternatively you can run around trying to chase it out the door. good luck. ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

i'll send it to you, someone sang this shabad on friday night at the north smagam 2004.

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਨਿਗੁਸਾਂਏਂ ਬਹਿ ਗਏ ਥਾਂਘੀ ਨਾਹੀ ਕੋਇ ॥ kabeer nigusaaN-ayN bahi ga-ay thaaNghee naahee ko-ay. Kabeer, those who have no guru are washed away. No one can help them. ਦੀਨ ਗਰੀਬੀ ਆਪੁਨੀ ਕਰਤੇ ਹੋਇ ਸੁ ਹੋਇ ॥੫੧॥ deen gareebee aapunee kartay ho-ay so ho-ay. Be meek and humble; whatever happens is what the Creator Lord does. From what I can tell (not entirely sure): ਨਿਗੁਸਾਂਏਂ = one without guru; ਬਹਿ ਗਏ = washed, blown away; ਥਾਂਘੀ = sailor, saviour ਦੀਨ = meek; ਗਰੀਬੀ = humble; ਆਪੁਨੀ = own; ਕਰਤੇ = to do; ਹੋਇ = happen Please correct me if necessary . Bhagat Kabeer Ji has previously described our body as a boat with many cracks. As we get more and more attached to various different materialistic things, our mind and body become weaker and weaker. This boat is supposed to cross over the vast ocean of the world (this life) but it's impossible to do so when our vessel is continually being weakened. There are so many people in this world who deny the existence of God or who don't know the purpose of life etc. Bhagat Kabeer Ji says that those souls who don't let the Guru help them as their Captain or Sailor are obviously going to drown. Without the Guru to guide their boats they will continuously have trouble in the ocean and will eventually sink into its depths. Bhagat Kabeer Ji says that those who recognise Akaal Purakh's Hukam take refuge in it, always accepting His will even when times seem bleak. They place their trust entirely in their King, and their boats will always be guided and safe from the ocean's dangerous waters. Bhagat Ji is telling us that the way to realise Maharaj's Hukam is to try and lower our ego. This is much easier said that done, but maybe it starts with recognising that not everything in life revolves around us. There are billions of people in the world, but essentially they all have Akaal Purakh's light in them. He resides in everything and everyone, and has created everything and everyone. Whatever He wills will come to pass, no-one has any power to stop Him. Famous scientists like Stephen Hawking have said that there aim in life is to 'know the mind of God', but how is this possible unless He Himself blesses them with that divine knowledge? At the end of the day we can remain as proud as we want, but the Truth will remain the same for eternity. ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਸਮੁੰਦੁ ਨ ਛੋਡੀਐ ਜਉ ਅਤਿ ਖਾਰੋ ਹੋਇ ॥ kabeer samund na chhodee-ai ja-o at khaaro ho-ay. Kabeer, do not leave the ocean, even if it is very salty. ਪੋਖਰਿ ਪੋਖਰਿ ਢੂਢਤੇ ਭਲੋ ਨ ਕਹਿਹੈ ਕੋਇ ॥੫੦॥ pokhar pokhar dhoodh-tay bhalo na kahihai ko-ay. If you poke around searching from puddle to puddle, no one will call you smart. ਸਮੁੰਦੁ = ocean; ਨ ਛੋਡੀਐ = do not leave; ਖਾਰੋ = salty; ਪੋਖਰਿ = puddle/pond; ਢੂਢਤੇ = searching (or is this poking?) ਭਲੋ = great, smart; ਕਹਿਹੈ = say, Bhagat Kabeer Ji is continuing with the metaphor of the fish being caught by a fisherman. Bhagat Ji is saying that it is stupid for the fish to jump from puddle to puddle in an effort to escape the fisherman's net. It will eventually be caught if there isn't enough space or time for the fish to swim away quickly. The fish would be safer in the vast ocean or sea, even if there is a salty taste to the water. Bhagat Kabeer Ji is talking about us as the fish, always searching around for temporary happiness. We go from person to person seeking comfort and support, or we go from place to place enjoying various distractions. In the end we will always get bored with the materialistic things we go after. We get tired of continuously leaning on people and expecting them to help or lift our burdens away - but still we don't give up. We have so much faith in Maya, even when it constantly lets us down. But we doubt Maharaj, not even setting aside our pride a little in an effort to ask for help with full faith that He *will* help. Is true greatness becoming a millionaire through business investments? Being a 'good person'? Or maybe wearing a Baana and decorating our Dastaaran with Shastar and calling ourselves Daas? We have to realise that it's more than this. Plenty of people think it's okay to live a decent life being a generally good person, but is that really all we're here for? In Akaal Purakh's Darbar we won't be praised for making money or anything else. We chase after materialistic things for self-satisfaction - a mother is attached to her family, proud of her sons. A shopkeeper aims to make a fat profit. But we have to recognise our place in the bigger picture, where ultimately there is only Maharaj. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਥੋਰੈ ਜਲਿ ਮਾਛੁਲੀ ਝੀਵਰਿ ਮੇਲਿਓ ਜਾਲੁ ॥ kabeer thorai jal maachhulee jheevar mayli-o jaal. Kabeer, the fish is in the shallow water; the fisherman has cast his net. ਇਹ ਟੋਘਨੈ ਨ ਛੂਟਸਹਿ ਫਿਰਿ ਕਰਿ ਸਮੁੰਦੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥੪੯॥ ih toghnai na chhootsahi fir kar samund samHaal. You shall not escape this little pool; think about returning to the ocean. ਥੋਰੈ ਜਲਿ = shallow water; ਮਾਛੁਲੀ = fish; ਝੀਵਰਿ = fisherman; ਜਾਲੁ = net; ਟੋਘਨੈ = pond; ਨ ਛੂਟਸਹਿ = save, escape; ਸਮੁੰਦੁ = ocean; ਸਮ੍ਹ੍ਹਾਲਿ = deliberate, think. In this Salok Bhagat Kabeer Ji is using the image of fisherman to help us understand how to escape the clutches of Maya. The fisherman can easily catch a fish if it is in shallow water - it has nowhere to swim, and is more likely to be trapped. But if the fish seeks refuge in the vast ocean, it is much harder to find and has a much higher chance of survival. In the same way we have forgotten our source - Akaal Purakh - and have come to wander in a danger-zone of being carried away by various enjoyments, pleasures and distractions. We don't realise the danger that we're in, until our time is up and we get caught with no way of escape. It's such a struggle for people to find the path to God after they're born. When we're young we're ractically told that maya and other distractions are good - things like toys and nice clothes keep us 'happy' and amused throughout childhood. But when we get older we start to question the life that we're living and feel that something deep is missing. We have to recognise that Maharaj is always with us, watching over our every step and action. We're safest when we have full faith in Him, the Ocean. Until we truly believe in this, our minds and bodies continue wavering and flailing in Maya's hold. Eventually the hold will tighten around us so much that we won't be able to think of escaping. We're so lucky to have been told about the path of Gursikhi - so many others seem to have no hope, they know that they're searching for something but they don't know what it is, nor how to find it. It's about time we started recognising our gifts and using them before time runs out. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਖਿੰਥਾ ਜਲਿ ਕੋਇਲਾ ਭਈ ਖਾਪਰੁ ਫੂਟ ਮਫੂਟ ॥ kabeer khinthaa jal ko-ilaa bha-ee khaapar foot mafoot. Kabeer, the cloth has been burnt and reduced to charcoal, and the begging bowl is shattered into pieces. ਜੋਗੀ ਬਪੁੜਾ ਖੇਲਿਓ ਆਸਨਿ ਰਹੀ ਬਿਭੂਤਿ ॥੪੮॥ jogee bapurhaa khayli-o aasan rahee bibhoot. The poor Yogi has played out his game; only ashes remain on his seat. ਖਿੰਥਾ = blanket, cloth; ਜਲਿ = burnt; ਕੋਇਲਾ = charcoal; ਖਾਪਰੁ = begging bowl; ਫੂਟ break; ਮਫੂਟ = pieces; ਖੇਲਿਓ ਆਸਨਿ = seat; ਰਹੀ = remain; ਬਿਭੂਤਿ = ashes. I couldn't think of much to say for this Salok. It continues from the previous one, in which Bhagat Ji described a Yogi visiting a village and being burnt by the fire of Maya. The Yogi has lost the game of his visit - he has become distracted and his attention has wandered from his purpose. His mind is rubble and his possessions and body are charred and dirty. After his death he has left nothing in the world except ashes. In the same way we have forgotten our purpose here in this life. We think it more important to establish a comfortable living environment, always putting off "doing simran" for another time later on in life. The key is to integrate thinking about Akaal Purakh in every action we do, and try to remember that he is inside every person we see or meet. This reminds me of something I read a long time ago on www.guptpaapi.blogspot.com , so I'll put it here instead of rambling. Feel free to post your thoughts. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh Is Naam Japping the way to go? “What? A post after so long and that too going against the basic tenants of Sikhi?!” Well, not quite.. Before I go onto the main shabad, I want to explain this topic. In Sikhi, the 3 most basic rules are: - Kirat Karni – Earn an honest living - Vandh Shakna – Sharing with others - Naam Japna – Repeat Naam. On the topic of “repeating Naam”.. Guru Gobind Singh Ji says: ਜਾਪ ਕੇ ਕੀਏ ਤੇ ਜੋ ਪੈ ਪਾਯਤ ਅਜਾਪ ਦੇਵ ਪੂਦਨਾ ਸਦੀਵ ਤੁਹੀਂ ਤੁਹੀਂ ਉਚਰਤ ਹੈਂ ॥ If the unmutterable Lord can be realised by the repetition of His Name, then a small bird called pudana repeats “Tuhi, Tuhi” (Thou art everything) all the time. (Click here for full Shabad) Guru Ji is saying, that the Lord cannot be reached by merely repeating His Name. If so, then all “Pudanas” would be liberated, because they naturally repeat “Tuhi Tuhi”. Guru Ji tries to show us that the bird is not intentionally saying His Name, it is just a natural phenomenon, so it can’t be fair if they reach salvation just on the basis of repetition of The Name. This can be compared to people who just repeat the Name without actually contemplating on it. This is not contradicted in Guru Granth Sahib Ji, rather it is supported: ਸਲੋਕ ਮ: 3 ॥ ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਅਤਿ ਵਡਾ ਅਤੁਲੁ ਨ ਤੁਲਿਆ ਜਾਇ ॥ The entire world roams around, chanting, "Raam, Raam, Lord, Lord", but the Lord cannot be obtained like this. He is inaccessible, unfathomable and so very great; He is unweighable, and cannot be weighed. Here, Guru Arjan Dev Ji clearly tells us that merely chanting the name of Akaal Purakh won’t result in ultimately blending into Him. So what should we do? Guru Ji replies to us if we read on.. ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਆ ਕਿਤੈ ਨ ਲਇਆ ਜਾਇ ॥ਗੁਰ ਕੈ ਸਬਦਿ ਭੇਦਿਆ ਇਨ ਬਿਧਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥ No one can evaluate Him; He cannot be purchased at any price. Through the Word of the Guru's Shabad, His mystery is known; in this way, He comes to dwell in the mind. So, we have to find our answer in Shabad Guru. However, if we look at Bhai Gurdas Ji’s words: ਵਾਹਿਗੁਰੂ ਗੁਰੂ ਮੰਤ੍ਰ ਹੈ ਜਪ ਹਉਮੈਂ ਖੋਈ॥ His Guru-manta is Vahiguru, whose recitation erases egotism. So by japping ”Waheguru”, the Gurmantar, the cloud of pride withers away, giving us a clear path to our ultimate destination, Waheguru Himself. “But isn’t that what you said was wrong just 2 paragraphs ago?” Naam Jap and Naam Simran are different things. Simran means remembering, whereas Jap means to repeat. Naam Jap is useless without Naam Simran. In other words, it is useless if you just repeat Naam without putting your mind to it (what Guru Ji said above). Simran can be done without repeating their name. When we talk about someone, we are thinking about them, that is Simran. If I talk about my friend, I am doing my friend’s simran. The same can be applied to Waheguru. Talking about Him, and praising Him, is Naam Simran. Sukhmani Sahib, also by Guru Arjan Dev Ji, is based on the lesson that there is nothing compared to the Simran of Akaal Purakh. ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ The remembrance of God is the highest and most exalted of all. - ang 263 There are so many Gurbani tuks on praising Akaal Purakh, but I chose one which was interestingly also by Guru Arjan Dev ji: ਭਲੋ ਭਲੋ ਰੇ ਕੀਰਤਨੀਆ ॥ ਰਾਮ ਰਮਾ ਰਾਮਾ ਗੁਨ ਗਾਉ ॥ ਛੋਡਿ ਮਾਇਆ ਕੇ ਧੰਧ ਸੁਆਉ ॥1॥ ਰਹਾਉ ॥ Blessed and good is such a kirtanee, who sings such Praises. He sings the Glorious Praises of the Lord, and renounces the entanglements and pursuits of Maya. ||1||Pause|| -ang 885 Dhan Guru Arjan Dev Ji.. We are instructed to sing praises of Akaal purakh; How amazing the creator and the creation is. So amazing we have no words to describe him. The only thing we can do is WOW at it all. And this is the basis of the word “Wahguru” – Wah means wow, you are Wow-ing at Him because you have no words to praise him. Guru means enlightener, after all Only with His enlightenment you can blend into him.. So basically you are saying Wow to the ultimate enlightener.. Which brings us to the last bit of our shabad.. ਨਾਨਕ ਆਪਿ ਅਮੇਉ ਹੈ ਗੁਰ ਕਿਰਪਾ ਤੇ ਰਹਿਆ ਸਮਾਇ ॥ਆਪੇ ਮਿਲਿਆ ਮਿਲਿ ਰਹਿਆ ਆਪੇ ਮਿਲਿਆ ਆਇ ॥1॥ O Nanak, He Himself is infinite; by Guru's Grace, He is known to be permeating and pervading everywhere. He Himself comes to blend, and having blended, remains blended. ||1|| End of day, it is up to Him, if we are to blend with Him or not. This shows us that without Akaal Purakh ji’s Hukam, nothing can happen. Now back to the original point: Naam Japna is the basis of Sikhi, but it doesn’t mean we should just repeat Naam and expect Mukti (liberation). We should remember Him at all times and Naam Japna can be seen as a “side-effect” of this.

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਪਰਦੇਸੀ ਕੈ ਘਾਘਰੈ ਚਹੁ ਦਿਸਿ ਲਾਗੀ ਆਗਿ ॥ kabeer pardaysee kai ghaaghrai chahu dis laagee aag. Kabeer, the robe of the stranger-soul has caught fire on all four sides. ਖਿੰਥਾ ਜਲਿ ਕੋਇਲਾ ਭਈ ਤਾਗੇ ਆਂਚ ਨ ਲਾਗ ॥੪੭॥ khinthaa jal ko-ilaa bha-ee taagay aaNch na laag. The cloth of the body has been burnt and reduced to charcoal, but the fire did not touch the thread of the soul. ਪਰਦੇਸੀ = stranger; ਘਾਘਰੈ = robe; ਚਹੁ = four; ਆਗਿ = fire; ਖਿੰਥਾ = quilt; ਜਲਿ = burnt; ਕੋਇਲਾ = charcoal; ਤਾਗੇ = thread; ਨ ਲਾਗ = not touch; ਆਂਚ = heat, flame. In India, Yogis and other holy men would travel to different villages wearing ragged clothes, giving the appearance that they had forsaken various worldly pleasures. (This metaphor comes in the next Salok as well, so I thought I should mention it here.) Like this, Bhagat Kabeer Ji uses the image of a foreigner or stranger to describe our human life. A traveller goes from village to village, staying at each for a short period of time. In the same way, we visit this world in human form, but we forget that eventually we'll have to leave everything behind and move on. Whilst we visit this village we are engulfed by the fire of maya which surrounds us. Immoral deeds and distractions pollute and eat away at our minds. We lose our sense of duty and honour, instead wandering from pleasure to pleasure like animals. Yet we are still never satisfied. If you put a large trough of food in front of a pig it will eat its fill and then sleep contendedly. If you proceed to question the pig about how it feels, whether it wants anything more etc, you'll only be answered by the sound of peaceful snores. If you put a plate of food in front of a human and let it eat its fill, will all it's desires be satisfied? Definately not. There will always be something else to complain about, and deep down the soul will always be thirsty. The fire of maya will try to consume our bodies and minds continually, the same way that our flesh is reduced to charcoal and dust when we are cremated. Bhagat Kabeer Ji is telling that if we remain true to Akaal Purakh, even a thread of our soul will not be harmed. Maharaj has the power to make one small thread as strong as iron, and with His mercy our souls and minds can also remain this strong, even whilst being surrounded on all sides by manmat. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਲੋਗੁ ਕਿ ਨਿੰਦੈ ਬਪੁੜਾ ਜਿਹ ਮਨਿ ਨਾਹੀ ਗਿਆਨੁ ॥ kabeer log ke nindai bapurhaa jih man naahee gi-aan. Kabeer, how can the wretched people slander me? They have no wisdom or intelligence. ਰਾਮ ਕਬੀਰਾ ਰਵਿ ਰਹੇ ਅਵਰ ਤਜੇ ਸਭ ਕਾਮ ॥੪੬॥ raam kabeeraa rav rahay avar tajay sabh kaam. Kabeer continues to dwell upon the Lord's Name; I have abandoned all other affairs. ਲੋਗੁ = people; ਨਿੰਦੈ = slander; ਗਿਆਨੁ = wisdom; ਰਵਿ ਰਹੇ = continue to dwell; ਅਵਰ = other; ਤਜੇ = leave; ਕਾਮ = affairs, work. Bhagat Kabeer Ji simply states the Truth - that worshipping Akaal Purakh is the way forward, regardless of other people's opinions. Most of us want easy answers to our questions. When people discuss their different religions, the purpose is hardly ever to engage in the discussion purely because it will make us think more about God. Often it's just because different people want the others to conform to their beliefs. Sometimes no matter how hard we try, other people just won't accept that a certain level of faith or obedience is required to follow the path of Gursikhi. People might scorn us for even trying to believing that becoming a true Gursikh is possible. But we know deep down what the Truth is. Also, we should never use Gurbani as a stick to beat people with. Instead of totally condemning them, pray for the ones who slander the Gurmukhs. Their existence might be so blind and pointless, maybe they have no notion of the Truth. People might deny the existence of God, and will always scorn those who have faith in prayer. But why should this bother us? It will only ever bother us if we don't have proper faith. Comments from other people can serve as a test of our faith in Maharaj - will we waver, or will we remain steadfast and true to our Guru? Bhagat Kabeer Ji says that no matter how many people slander him, he will never forget his beloved Akaal Purakh. We have to realise that other things like education and family are important, but that our primary purpose is to serve God. Going to university, school or work will never do true good on their own. In the long run it's worthless unless we try to integrate Gurbani or Bhagti into every second of our lives. And we can't do anything without first asking Maharaj to give us strength to achieve it. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਮੈ ਜਾਨਿਓ ਪੜਿਬੋ ਭਲੋ ਪੜਿਬੇ ਸਿਉ ਭਲ ਜੋਗੁ ॥ kabeer mai jaani-o parhibo bhalo parhibay si-o bhal jog. Kabeer, at first, I thought learning was good; then I thought Yoga was better. ਭਗਤਿ ਨ ਛਾਡਉ ਰਾਮ ਕੀ ਭਾਵੈ ਨਿੰਦਉ ਲੋਗੁ ॥੪੫॥ bhagat na chhaada-o raam kee bhaavai ninda-o log. I shall never abandon devotional worship of the Lord, even though people may slander me. ਜਾਨਿਓ = thought; ਪੜਿਬੋ = reading; ਭਲ = good; ਜੋਗੁ = yoga; ਭਗਤਿ = meditation; ਨ ਛਾਡਉ = don't leave; ਭਾਵੈ = even if; ਨਿੰਦਉ = slander; ਲੋਗੁ = people. When Bhagat Kabeer Ji lived in the city of Benares he saw many Brahmins and other learned men. The city was holy in the eyes of the Hindus. Bhagat Ji watched these holy men and thought that learning the scriptures would be beneficial. Many would adopt strange postures in an effort to reach God through yoga. But Bhagat Ji saw that they argued uselessly about their scriptures and didn't take real meaning from them. He saw that if reading spiritual books and scrolls would lead only to contraversial debates, then it's better to remain a humble devotee of Akaal Purakh instead. It's something we often forget ourselves. We read a few shabads here and there - skimming over the English translations - and think we know it all. We preach to others instead of encouraging them. We're so keen to force our viewpoint upon others over 'contraversial' topics because we're blinded by our ego. The whole essence of Gursikhi lies in Gurbani, but we're more interested in having short-term fun which result in temporary thrills or hormone-rushes etc. We forget our roots so easily, but one day we'll realise that if we want to get anywhere then we need to make the effort to sit down and actually recognise what Maharaj is telling us. (This reminds me of something I saw on http://khalsa4ever.blogspot.com/ today: 'Regarding our Guru Granth Sahib: Many say that it is imperative that we learn Gurmukhi, and ONLY Gurmukhi for understanding Gurbani. While it may be true that the essence of what our Guru said is best understood in Gurmukhi, it is important to consider the meaning of language. Look at the spread of Christianity for example. I hardly see anyone fluently conversing in Latin, but rather English, Spanish, French, Russian, Chinese, ... The Gurus went from place to place preaching in the language of the place they went. Our Gurus not only wrote in Punjabi, but Sanskrit, Persian, and others. In that respect, as our 11th Guru, wouldn't Guru Granth Sahib also preach to us in the language that the people of the place speak? Just a thought.' ) Anyway, Bhagat Kabeer Ji is telling us that usually people will try to mock anyone who follows the path to God. It's strange that if we talk to God then we're praying, but if God talks to us, then we're mad. We have to decide what is best for us. Do we want to take action now? Or do we want to hope that there will be time later on in life to take action? Do we continue following our own minds and other people's opinions, or do we swallow our pride place our trust in something bigger? It's not something many of us ever truly manage. There's no point in uselessly repeating different scriptures like parrots, even though we might look fantastic to people on the outside. There's no point in calling ourselves Sikhs and expecting to reach Sachkhand, the same way some expect a one-way ticket to Paradise through the label 'Muslim'. We have to EARN our tickets. Otherwise we can't exactly blame people for slandering us. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

"We must have respect and regard for other people's religion and way of worship. Breaking an idol with hatred is like breaking a heart, and the heart is the house of God."

http://www.srigranth.org/servlet/gurbani.g...L=6&id=8170 ਤਜਿ ਅਭਿਮਾਨੁ ਜਨਮ ਮਰਣੁ ਨਿਵਾਰਹੁ ॥ taj abhimaan janam maran nivaarahu. Renounce your arrogant pride, and end the cycle of birth and death. ਹਰਿ ਕੇ ਦਾਸ ਕੇ ਚਰਣ ਨਮਸਕਾਰਹੁ ॥੨॥ har kay daas kay charan namaskaarahu. Bow in humility to the feet of the Lord's slave.

vaheguru ji ka khalsa vaheguru ji ki fateh ਕਬੀਰ ਇਹ ਚੇਤਾਵਨੀ ਮਤ ਸਹਸਾ ਰਹਿ ਜਾਇ ॥ kabeer ih chaytaavnee mat sahsaa reh jaa-ay. Kabeer, let me remind you of this. Do not be skeptical or cynical. ਪਾਛੈ ਭੋਗ ਜੁ ਭੋਗਵੇ ਤਿਨ ਕੋ ਗੁੜੁ ਲੈ ਖਾਹਿ ॥੪੪॥ paachhai bhog jo bhogvay tin ko gurh lai khaahi. Those pleasures which you enjoyed so much in the past - now you must eat their fruits. ਚੇਤਾਵਨੀ = remind; ਸਹਸਾ = doubt; ਰਹਿ - remain; ਭੋਗ = pleasures; ਭੋਗਵੇ = enjoyed; ਗੁੜੁ = sweet, fruit; ਖਾਹਿ = eat. Bhagat Kabeer Ji is reinforcing the fact which we forget almost every second of our lives - that the so-called pleasures of this world are temporary and can have disastrous consquences for us later on. I think the part in the translation above which says "Do not be sceptical or cynical" means "do not doubt the truth" in relation to the following line. Although it's nice not to be sceptical (of Maharaj's power) and cynical about life in general. We forget that Akaal Purakh is capable of turning ants into kings and kings into ants - and doubt Him constantly. (I suppose this makes it nicer when He proves us wrong, as He always does in the end, but still we don't get the hint.) The above is what you get if you type 'ant king' into Google. Anywhoo, we should remember that Google is also temporary and will not amuse us forever. Apparently in the olden days when you shopped at a store, the shopkeeper would sometimes throw in an extra sweet or two for good will (or to manipulate your tastebuds into revisiting that particular shop). The sweets were of little value to the shopkeeper, but were taken readily by the customer. Bhagat Kabeer Ji says that we shouldn't be fooled by Maya trying to trick us into fulfilling our useless desires. It will only make us want more and more, and ultimately bears no true fruit. This doesn't mean we should live our lives as hermits - but to live simply and use the little knowledge given to us by Maharaj to meet our needs adequately. We need to realise that eventually we have to pay for the bad things we knowingly do, even if it feels good at the time we do them. Random examples - flirting, chugali, vandalism. They key is to acknowledge this and take positive action. We need to believe that Maharaj is the only one who can save us and ask Him sincerely for help. Alternatively, we can take the glum outlook on things and accept that eventually we will be 'punished' or 'beaten up by the jamdoots', whilst continuing to act like idiots. 'Those pleasures which you enjoyed so much in the past - now you must eat their fruits.' And they don't taste good people. These posts are getting sillier by the day. ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

vaheguru ji ka khalsa vaheguru ji ki fateh ਕੋ ਹੈ ਲਰਿਕਾ ਬੇਚਈ ਲਰਿਕੀ ਬੇਚੈ ਕੋਇ ॥ ko hai larikaa baych-ee larikee baychai ko-ay. Kabeer, how rare are those who sell their son and sell their daughter. ਸਾਝਾ ਕਰੈ ਕਬੀਰ ਸਿਉ ਹਰਿ ਸੰਗਿ ਬਨਜੁ ਕਰੇਇ ॥੪੩॥ saajhaa karai kabeer si-o har sang banaj karay-i. and, entering into partnership with Kabeer, deal with the Lord. ਲਰਿਕਾ ਬੇਚਈ = son, daughter; ਬੇਚੈ = sell, ਸਾਝਾ = partnership; ਸੰਗਿ = with, near; ਬਨਜੁ = trade, deal. Bhagat Kabeer Ji has already mentioned burning the 5 vices ('sons'), but here he mentions daughters too. These are probably referring to things like jealousy, expectations and ambition which stem from the panj chor, especially ego. (This is in no way suggesting that sons are more important that daughters.) If we take this Salok more literally, Bhagat Ji might be talking about removing attachment for family. I doubt it though, because although this is a great idea, there's no need to actually burn our children voluntarily to prove it to Maharaj. Sometimes if you try suggesting that things like kaam and anger can be controlled, people will think the idea ridiculous. We say "we can't help it" or "we're only human", building walls for ourselves to hide behind so that we can avoid facing our faults. A fundamental step is accepting that life does not revolve around us, and that there is something bigger out there. Gradually we'd begin to truly realise that anything is possible, because there is only Akaal Purakh and He blesses the people who can do wonderful things and achieve wonderful states of mind. We might believe it in theory, but whether we really do in our heart of hearts is a different matter. When it comes to the crunch, will we truly have faith? Bhagat Kabeer Ji says that so few people realise the ultimate Truth. Find those people, or at least those who are heading in the right direction, and learn from them. We need to realise that we are wasting time trotting around as if everything is hunkydory. Speak to those people who have cancer and see how much they appreciate the time they have left with the things/people that are most important to them. The true business is that one in which we fulfil the promise we made when we were unborn - to meditate on Maharaj. On a side note, today I read that the Ganges is now too dirty for ritual bathing. In the words of a guy who runs a Hindu Monastery in Varanasi, "The pilgrims comes to wash away their sins. After a dip here, they may carry skin diseases with them." vaheguru. : ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

New York Smagam 2002 March (rensabai) - Bhai Amolak Singh 03 Here. ~l~ vaheguru ji ka khalsa vaheguru ji ki fateh

thanks! it was there.