Maha Pappi

a neurotransmitter is a chemical released at synapses (gaps between) neurons. it is used for communication between two nerves. when transmitter is released from the pre synaptic terminal it will bind to receptors on the post synaptic terminal (neuron), in most cases it will cause the neuron to be excited and produce a action potential (current). this current of like electricity is then passed along neurons until it gets to its target cells in different tissues/organs. neurotransmitters may include dopamine, noradrenaline and serotonin a agonist, is a chemical that binds a receptor and activates it, i.e produces an effect. activates the receptor to produce the effect it is designed to produce. an antagonist, is a chemical that binds a receptor but doesnt cause adn effect. it will just sit in the receptor binding site and not do anything. it will block agonists from binding the receptor. therefore you will see that the receptor function is compromised i.e the receptor is not producing the effect it is designed to do. however in most cases if we increase the concentratio of agonist then this overcomes the antagonist and kicks it out from the receptor binding site. the agonist can now bind and activate the receptor. the hallucigenic effect of drugs will be a result of neurotransmitters acting on particular receptors that cause this side effect. alot of drugs of abuse cause hallucinations. if you want any more detail, then please feel free to ask specific questions and i will try and explain when time allows. other members of ss probably know more than me tho.

please go to tapoban site and do vichaar with bhai sahib there if you have any problems, perhaps we can all learn something from your gyaan on gurbani uchaaran k_z.

pauris 8 - 11 The pauris of suniai are very important for seekers of Vaheguru because these 4 pauris and the 4 pauris of manai tell us about the greatness of listening to Amrit Naam and to have faith in Amrit Naam. So great is the effect of listening to Amrit Naam with full concentration that merely by listening to Naam, one gets into smaadhi and all one's sorrows and sins are eradicated. Many years ago, I visited a friends house who's mother was listening to Siri Jap jee Sahib katha done by Charan Singh the Guru of Radhasoami Beas branch. He was doing katha of pauris of suniai and was saying that some people interpret these pauris as listening to Gurbani or Naam but if this was true then how come so many people are doing loads of Gurbani paath and doing simran but no one is getting any results from it. Then he explained the Radhasoami point of view saying that the meaning of suniai here is to listen to Dhunaatmak Naam i.e. some kind of celestial sounds that they try to listen when in meditation. At first they try to listen to the sound of a ghanta (bell) from the right side of the brain. Then they move on to other sounds like thundering of clouds, water flowing and flute etc. This they consider listening to Naam and they conclude that only by listening to such Naam one can get the benefits described in the 4 pauris of suniai. Bhai Sahib Randhir Singh has written a whole book on this topic, called Gurmat Naam Abhyaas Kamaayee. He has very strongly contended and refuted the aforementioned viewpoint of Radhasoamis and other similar sects. He writes that imagining to listening to the sounds of bells, clouds, water flowing or flute, how can we classify this as listening to Naam. Listening to Naam means listening to Naam-Gurmantr that we get from Punj Pyaaray. It may sound very easy task but listening to Naam-Gurmantr is not that easy. It's extremely hard. It is hard to listen to Naam, without any other thought in the mind, even 5 times in a row. If one can listen to Naam continuously for even few minutes, then one can achieve anything one wants. What to talk about minutes, Siri Guru jee in Gurbani writes that if one concentrates one's mind on Naam even for half a breath, Vaheguru becomes Haazir Hazoor (Tukk Dum karaari jao karo, Haazir Hazoor Khudaaye||). Charan Singh Radhasoami did point out a good point that Sikhs do a lot of Gurbani paath but don't derive benefit from it. The reason that he did not explain because he probably did not know, is that we don't listen to Gurbani and Naam with full concentration. If we do, then one paath of Gurbani is enough to achieve anything we want. As for the Dhunatmak Naam, the theory is that Radhasoamis believe in two kinds of Naam i.e. Varnatmak Naam and Dhunatmak Naam. There is no Gurbani backup for this false claim. Varnatmak Naam according to them is any Naam that one can utter from mouth including Raam, Krishan etc. Dhunatmak Naam according to them is listening to bells, clouds, water flowing and flute etc. Now what happens is that after japping their Naam (Jyot Naranjan, Oankaar, Rarankaar, Sohang, Satnaam) for some time they cover their eyes and ears with their fingers and then try to hear the sound of bell. If the mind wants to hear the bell ringing in the right side of the mind, it will create this sound and the listener will start listening to this sound. What is so great about it? The real Sound is the Anhat sound that one hears without any intention and effort and that comes only after intensive and extensive kamaayee of Gurmat Naam. Coming back to the topic of Suniai, the central meaning of these pauris is that by listening to Gurmat Naam from the mouth of the true Guru and then japping and listening to this Gurmat Naam, day and night, with full concentration one gets all the benefits listed in these four pauris. The benefits are so great that they seem unbelievable to many but for a Sikh of Guru Nanak Dasmesh, there is no doubt about the truthfulness of these pauris. With respect to bishraams, the first thing to remember is that there is a pause after every 'suniai'. The dulaava of the word 'suniai' must be pronounced clearly and the sound of dulaava should be nasal. The meaning of this word is 'sunan karke' i.e. because of listening to Naam i.e. through listening to Naam. ਸੁਣਿਐਸਿਧਪੀਰਸੁਰਿਨਾਥ ॥ suniai; sidhh peer sur naathh || By hearing Naam with full concentration, powers and status of accomplished Sidhas, Peers, celestial beings like Devtas and Naaths are attained. Though these entities mentioned above had not reached Sach Khand still they were spiritually very advanced beings and had many powers. Such powers that they accomplished through intensively hard work can be realized easily by hearing Naam. ਸੁਣਿਐਧਰਤਿਧਵਲਆਕਾਸ ॥ suniai; dhharath dhhaval aakaas || By hearing Naam with full concentration, one understands all secrets and knowledge about different planets, energy or power (Dhaul) holding these planets and the sky. The last albhabet of 'aakaas' should be pronounced as 'sh'. ਸੁਣਿਐਦੀਪਲੋਅਪਾਤਾਲ ॥ suniai; dheep loa paathaal || By hearing Naam with full concentration, one comes to know about continents, different worlds and of the netherworlds (paataal). ਸੁਣਿਐਪੋਹਿਨਸਕੈਕਾਲੁ ॥ suniai; pohi n sakai kaal || By hearing Naam with full concentration, one does not get touched by Kaal i.e. one becomes free from the cycle of death and birth. ਨਾਨਕਭਗਤਾਸਦਾਵਿਗਾਸੁ ॥ naanak, bhagathaa sadhaa vigaas || Using their Mohar Chaap, Siri Guru jee states that, the Bhagats who hear Naam with full concentration, always have vigaas (spiritual bliss). The kanna of 'bhagta' is nasal. ਸੁਣਿਐਦੂਖਪਾਪਕਾਨਾਸੁ ॥੮॥ suniai; dhookh paap kaa naas ||8|| By hearing Naam with full concentration, sorrows and sins are destroyed. While it is okay to say 'naas' also but many gursikhs suggest that it is more shudh to pronounce 'naash' i.e. the last alphabet sound is 'sh'. ਸੁਣਿਐਈਸਰੁਬਰਮਾਇੰਦੁ ॥ suniai; eesar baramaa ei(n)dh || By hearing Naam with full concentration, one attains the position and powers of Shiva, Brahma and Indra, the celestial demi-gods. 'eesar' should be pronounced as 'eeshar' and an adhak should be pronounced over 'raara' of 'barama' ਸੁਣਿਐਮੁਖਿਸਾਲਾਹਣਮੰਦੁ ॥ suniai; mukh saalaahan ma(n)dh || By hearing Naam with full concentration, one's mouth starts uttering Sifat-saalah (praises) of Vaheguru, while smiling in Ilaahi Rangs i.e. divine colours. The word 'salaahan' over here is not a verb but a noun which means praise or sifat-salaah. If this word had been a verb, it would have had a sihaari in the end and the meaning would be 'salahunde hun'. The reason why this word does not have an aunkad is that this word is a plural here. ਸੁਣਿਐਜੋਗਜੁਗਤਿਤਨਿਭੇਦ ॥ suniai; jog jugath, than bhaedh || By hearing Naam (with full concentration), one realizes the jog-jugat i.e. way to meet Vaheguru and one realizes all the secrets (bhed) of body. The meaning of word 'jog' is union or milaap. Jugat means technique or way. Jog also means a sect of Shaiv Hinduism that was very popular in Punjab (and the North) at that time. ਸੁਣਿਐਸਾਸਤਸਿਮ੍ਰਿਤਿਵੇਦ ॥ suniai; saasath simrith vaedh || By hearing Naam (with full concentration), one effortlessly realizes the knowledge and essence of Shaasters, Simrities and Vedas. 'saasath' should be pronounced as 'shaasath' ਨਾਨਕਭਗਤਾਸਦਾਵਿਗਾਸੁ ॥ naanak; bhagathaa sadhaa vigaas || Using their Mohar Chaap, Siri Guru jee states that, the Bhagats who hear Naam with full concentration, always have vigaas (spiritual bliss). The kanna of 'bhagta' is nasal. ਸੁਣਿਐਦੂਖਪਾਪਕਾਨਾਸੁ ॥੮॥ suniai; dhookh paap kaa naas ||9|| By hearing Naam with full concentration, sorrows and sins are destroyed. While it is okay to say 'naas' also but many gursikhs suggest that it should be 'naash' i.e. the last alphabet sound is 'sh'. ਸੁਣਿਐਸਤੁਸੰਤੋਖੁਗਿਆਨੁ ॥ suniai sath sa(n)thokh giaan || By hearing Naam (with full concentration), one attains the Gurmat morality (Satt), contentment (Santokh) and Gurmat Gyaan (knowledge). ਸੁਣਿਐਅਠਸਠਿਕਾਇਸਨਾਨੁ ॥ suniai; at(h)asat(h) kaa eisanaan || By hearing Naam (with full concentration), one attains the reward of going to 68 Teeraths. 'isnaan' above should be pronounced as 'Ishnaan'. ਸੁਣਿਐਪੜਿਪੜਿਪਾਵਹਿਮਾਨੁ ॥ suniai; parr parr paavehi maan || By hearing Naam (with full concentration), one effortlessly get honoured as if one has studied intensively, different kinds of educations. The 'haaha and sihaari' in the end of 'paavehi' is nasal sound. ਸੁਣਿਐਲਾਗੈਸਹਜਿਧਿਆਨੁ ॥ suniai; laagai sehaj dhhiaan || By hearing Naam (with full concentration), one achieves dhyaana (concentration) effortlessly. This is the Gurmat way of getting dhyana or concentration. ਨਾਨਕਭਗਤਾਸਦਾਵਿਗਾਸੁ ॥ naanak; bhagathaa sadhaa vigaas || Using their Mohar Chaap, Siri Guru jee states that, the Bhagats who hear Naam with full concentration, always have vigaas (spiritual bliss). The kanna of 'bhagta' is nasal. ਸੁਣਿਐਦੂਖਪਾਪਕਾਨਾਸੁ ॥੮॥ suniai; dhookh paap kaa naas ||10|| By hearing Naam with full concentration, sorrows and sins are destroyed. While it is okay to say 'naas' also but many gursikhs suggest that it should be 'naash' i.e. the last alphabet sound is 'sh'. ਸੁਣਿਐਸਰਾਗੁਣਾਕੇਗਾਹ ॥ suniai; saraa gunaa kae gaah || By hearing Naam (with full concentration), the spiritual lakes or sarovars of great qualities in different spiritual worlds become achievable to Gurmukhs. Bhai Sahib writes that there are countless unseen divine and spiritual lakes that Gurmukhs have access to, when in trance. The kanna of 'saraa' and 'gunaa' is nasal. ਸੁਣਿਐਸੇਖਪੀਰਪਾਤਿਸਾਹ ॥ suniai; saekh peer paathisaah || By hearing Naam (with full concentration), one attains the positions of accomplished Sheikhs and Pirs (Holy Sufi Saints), and great kings. 'saekh' should be pronounced as 'Sheikh' and 'Paathisaah' and 'Paatshaah'. ਸੁਣਿਐਅੰਧੇਪਾਵਹਿਰਾਹੁ ॥ suniai; a(n)dhhae paavehi raahu || By hearing Naam (with full concentration), ones blinded by maya find way to Vaheguru. 'haaha and sihaari' of 'paavehi' is nasal sound i.e. pronounce bindi there. ਸੁਣਿਐਹਾਥਹੋਵੈਅਸਗਾਹੁ ॥ suniai; haathh hovai asagaahu || By hearing Naam (with full concentration), one so deeply and thoroughly realizes the unmeasurable Vaheguru as something placed on ones hand. In other words, one totally realizes Vaheguru. ਨਾਨਕਭਗਤਾਸਦਾਵਿਗਾਸੁ ॥ naanak; bhagathaa sadhaa vigaas || Using their Mohar Chaap, Siri Guru jee states that, the Bhagats who hear Naam with full concentration, always have vigaas (spiritual bliss). The kanna of 'bhagta' is nasal. ਸੁਣਿਐਦੂਖਪਾਪਕਾਨਾਸੁ ॥੮॥ suniai; dhookh paap kaa naas ||11|| By hearing Naam with full concentration, sorrows and sins are destroyed. While it is okay to say 'naas' also but many gursikhs suggest that it should be 'naash' i.e. the last alphabet sound is 'sh'. Baani is agam agaadh bodh. May Guru Sahib pardon my mistake while doing Gurbani Vichaar above. Daas, Kulbir Singh

7th pauri: The 7th pauri of Siri Jap jee Sahib states the importance of Vaheguru in one’s life. Even if a person possesses the whole world and every material comfort but if such person is unable to attain the grace (kirpa) of Vaheguru, all material possessions are a waste and such person ends up getting disgraced in this world and the next one. jyjugcwryAwrjwhordsUxIhoie] jae, jug chaarae aarajaa, hor dhasoonee hoe || If one’s age becomes as long as the age of four yugs and then becomes ten times that i.e. equal to 40 yugs. According to different estimates the age of four yugs is said to be as follows: Satyug: 1,440,000 years; Treta: 1,080,000 years; Duapar: 720,000 years; Kalyug: 360,000 years. Some estimate that Kalyug is 436,000 years. It is said that evil will increase so much in Kalyug that it would be impossible for Kalyug to stay for full course of it’s life. It will end up much before that. The world would not be able to sustain the sin being done in this dark age. At this time, Kalyug is only about 5000 years old and look how evil has become rife in this world. What will happen in next 5000 years is unimaginable. nvwKMfwivicjwxIAYnwilclYsBukoie] navaa kha(n)ddaa vich jaaneeai; naal chalai sabh koe || If one becomes famous and known in all 9 continents of the Earth and everyone walks in agreement with this person. The kanna of ‘navaa’ and ‘khandaa’ should be pronounced as nasal sound i.e. with bindi. cMgwnwaurKwiekYjsukIriqjiglyie] cha(n)gaa naao rakhaae kai; jas keerath jag laee || Furthermore, if one’s name is very well respected and one’s praise is done throughout the world. jyiqsundirnAwveIqvwqnpuCYky] jae this nadhar n aavee; th, vaath n pushhai kae || (Inspite of all this) if one does not come within the range of Vaheguru’s good eye or his grace, then such person’s condition will become so miserable that no one would care for such person i.e. Vaat na puchhay kae i.e. totally ignore such person. kItwAMdirkItukirdosIdosuDry] keettaa a(n)dhar keett kar; dhosee, dhos dhharae || (Explaining such person’s miserable condition Siri Guru jee says) such person will be placed amongst the lowliest of the insects and even the Doshi (sinners or culprits or bad people) people would accuse such person of dosh (crime, sin, fault). In other words, such person would be regarded so lowly that even criminals and sinners would accuse such person of sin i.e. he would be considered worse than sinners and criminals. Professor Sahib Singh and Sikh Missionary related Gursikhs place the bishraam after ‘keet’ as opposed to the traditional bishraam after ‘kar’. The meanings do change quite bit if you place the bishraam this way. If you place the bishraam after ‘keet’ then the meaning would be ‘such person is placed within other insects, and then Vaheguru makes him doshi (kar doshi) by placing the dosh (of not japping Naam) on him. 1) The last alphabet of ‘dosh’ and ‘doshee’ should be pronounced as vishesh-dhuni i.e. by placing binding below the alphabet i.e. equal to English ‘sh’. 2) The kanna of ‘keeta’ should be pronounced as nasal sound. nwnkinrguixguxukryguxvMiqAwguxudy] naanak, niragun gun karae; gunava(n)thiaa gun dhae || While the above situation is true, the truth of the matter is that ultimately, Vaheguru himself is the one who makes one good or bad. In this pankiti Siri Guru jee is stating an important fact that Vaheguru produces virtue in a nirgunn (one who lacks virtues) and he alone gives virtue to the virtuous person. The kanna of ‘gunvantiyaa’ should be pronounced with nasal sound. qyhwkoiensuJeIijiqsuguxukoiekry]7] thaehaa koe n sujhee; j, this gun koe karae ||7|| Siri Guru jee addressing Vaheguru states, 'Like you, no one else can be thought of, who can bestow virtue on them' (aforementioned virtuous and non-virtuous persons). Gurbani is agam agaadh bodh. May Guru Sahib pardon our mistakes while doing Gurbani vichaar. Daas, Kulbir Singh

6th pauri: The sixth pauri of Siri Jap jee Sahib is a short one containing only 5 pankitis. The last two pankitis are same as the last two pankitis of the previous pauri. This proves that pauri 5 and pauri 6 are related in some way and the centre theme of these pauris seem to be the last two pankitis. This pauri gives us a very valuable lesson. There is no point in doing such karma or actions that don’t bring us spiritual benefits. A lot of people around the world go to pilgrimages but Guru Sahib here makes it clear that going to Teeraths (pilgrimages) is only of any use if doing so pleases Vaheguru; otherwise there is no point of doing such futile acts. qIriQnwvwjyiqsuBwvwivxuBwxyiknwiekrI] theerathh naavaa, jae this bhaavaa; vin bhaanae, k naae karee || I may bathe at teeraths (holy places) only if by doing so I may be acceptable to him; otherwise, without being acceptable to him, why should I perform such bath. 'naae' is a noun meaning bath and not a verb here. ‘naavaa’ and ‘bhaavaa‘ should be pronounced with nasal sound in the end. ‘karee’ too should be pronounced with nasal sound on bihaari in the end. These three words are verbs and the doer of these verbs is in first person. For this reason the nasal sound is necessary. Another important thing to note is that the ‘nanna’ of ‘naava’ and ‘naae’ should be pronounced with special weight. Sant Gurbachan Singh Bhindranwalay have suggested that this word be pronounced with half haaha below nanna which is absolutely correct. Please refer to book Gurbani Paath Darshan for reference. jyqIisriTaupweIvyKwivxukrmwikimlYleI] jaethee sirat(h) oupaaee, vaekhaa; vin karamaa, k milai, lee || All the universe that you have created and that I see (vaekhaa); from it, without having karma of good fortune, what can be received (milai), and what can I take (laee). There should be a small jamkee (pause) after ‘milai’. The nasal sound should be pronounced at the end of ‘laee’ because the doer of this verb is in first person. For the same reason ‘vaekhaa’ should be pronounced nasal in the end. The kanna of ‘karma’ should be pronounced nasal because this word is a plural and has a preposition in the end (vinn karma tau). miqivicrqnjvwhrmwixkjyiekgurkIisKsuxI] math vich rathan javaahar maanik jae eik gur kee sikh sunee || One would find precious (thought-roopi) jewels and precious stones in one’s intelligence, if only one listens to the Guru’s divine Sikh i.e. Gurmantr-roopi Sikh (sikhiya, updesh). 'Sikh' here means updesh or sikhiya and not disciple. The word ‘Sikh’ where it appears in the masculine gender, it has the meanings of a disciple but when it comes as feminine gender, it means Sikhiya, Updesh. While ‘Sikhiya’ or ‘Updesh’ normally mean a lesson but in Gurbani for the most part it means Gurmantr of Guru. Numerous examples can be given to prove this point but for Gursikhs just one example is good enough: Updesh Guru Har Har Jap Jaapai, Sabh Kilbikh Paap Dokh Laih Jaave|| (Clearly in this pankiti updesh means Gurmantra). Now the question arises as to how would one tell if the word ‘Sikh’ is in masculine gender or in feminine gender. Here are some ways to find out: 1) The adjoining kiriya (verb) would tell the gender. In this particular example the kiriya “sunee” proves beyond doubt that this word ‘Sikh’ here is feminine gender and thus means sikhiya. 2) Another point to note is that the related preposition would be in feminine gender. In this case it says “Gur kee Sikh” and not “Gur ka Sikh”. The feminine gender preposition ‘kee’ proves that ‘Sikh’ is a noun in feminine gender and thus means Sikhiya. 3) ‘Sikh’ in feminine gender where it means sikhiya, always comes without aunkad in the end i.e. it is a mukta (having no lag in the end). ‘Sikh’ in masculine gender where it means a disciple, would mostly come with aunkad in the end but there are exceptions that knowers of Gurbani Viyakaran know. gurwiekdyihbuJweI]sBnwjIAwkwiekudwqwsomYivsirnjweI]6] guraa eik dhaehi bujhaaee || sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||6|| The meanings of this were done in the previous post. Bhul chuk dee maafi jee. Guru Sahib baksh lain. Daas, Kulbir Singh

above is 4th, this is 5th pauri The fifth pauri of Siri Jap jee Sahib is very hard to understand. Some pankitis in this pauri have been interpreted in many different ways by different scholars. In the fear of Satguru jee, this daas will try to interpret this pauri: QwipAwnjwiekIqwnhoie] thhaapiaa n jaae; keethaa n hoe || Thaapna means to establish and Keeta means to do or the done. In this pankiti Siri Guru jee is stating that the Parmatma (God) is so beyond all his creation that he cannot be established on a seat or position by anyone and he (or anyone other than him) couldn’t have been (or was not) created by anyone. AwpyAwipinrMjnusoie] aapae aap; nira(n)jan soe || He is “Aape Aap” i.e. he is self-created and he is “Naranjan” i.e. beyond the maya. The word “Naranjan” is made of two words “Nir” and “anjan”. Nir means without and “Anjan” literally means surma that women put in their eyes but over here it means the dirt of maya. ijinsyivAwiqinpwieAwmwnu] jin saeviaa; thin paaeiaa maan || Whoever has served (through Naam) him, has received respect and honour in return. nwnkgwvIAYguxIinDwnu] naanak, gaaveeai gunee nidhhaan || Using his Mohar “Nanak”, Siri Guru jee is stating that (Since one is honoured serving him, therefore) we should sing the praises of treasure of good qualities i.e. Parmatma Vaheguru. gwvIAYsuxIAYminrKIAYBwau] gaaveeai, suneeai, man rakheeai bhaao || In the previous pankiti Siri Guru jee is instructing us to sing the praises of Guni-NIdhaan Vaheguru. In these two pankitis on Guru Sahib explains the how to do it and what reward one would receive doing so. One should sing his praises and Naam, one should listen to his praises simultaneously at the same time and one should have love for Vaheguru at the same time. This pankiti actually is stating the whole technique of Japping his Naam and doing Paath of Gurbani. While doing Paath and Japping Naam, one should utter Naam or Gurbani (whether audibly or in the mind) and at the same time listen to what one has said. Doing these two functions, one should keep immense love in one’s mind for Vaheguru. This is the technique of praising him. No picture is needed to be kept in one’s imagination. No aasan (sitting posture) is required. All one needs to do is what’s stated above. As the matter of fact, if one does these three functions with full concentration one just cannot have any saved concentration for visualization. duKuprhirsuKuGirlYjwie] dhukh parehar, sukh ghar lai jaae || The result of doing the aforementioned is that the seeker who does this meditation of Naam and Gurbani, absorbs or stops Dukh (sorrow) and brings divine bliss to one’s heart (mann or ghar). If one brings faith on these preceding two pankitis, then one needs not do any other worldly effort to reduce or eradicate sorrow. All that’s required is to do what’s mentioned above. gurmuiKnwdMgurmuiKvydMgurmuiKrihAwsmweI] guramukh naadha(n), guramukh vaedha(n), guramukh rehiaa samaaee || The word “Gurmukh” has following Five meanings in Gurbani: 1) Mukhi Guru i.e. chief Guru – Vaheguru himself. 2) Satguru the Guru form of Vaheguru i.e. Siri Guru Nanak Dev jee. “Gurmukhi Kal vich Pargat hoya”. 3) Such person, who’s mukh (face) is towards Guru i.e. a true Gursikh. 4) “Gurmukh” also means ‘through Guru’ or ‘through the grace of Guru. 5) When “Gurmukh Naam” appear together, it means Gurmat Naam i.e. the Naam Gurmantra of the house of Guru Nanak Dev jee and in such instances this word should be treated as a compound word. In this particular pankiti the word “Gurmukh” means Vaheguru. Many have interpreted this word as meaning number 4 above but it does not seem appropriate here. The meanings are clear: Gurmukh (Vaheguru) is the divine celestial Naad (music, anhad shabad) that pervades the whole universe, Gurmukh is the divine knowledge (Ved means Gyaan or knowledge) and Gurmukh himself is present everywhere i.e. “Rahiya Samaayee”. gurueIsrugurugorKubrmwgurupwrbqImweI] gur eesar, gur gorakh baramaa, gur paarabathee maaee || Gur Parmeshar, the Guru of all, is for us Ishar (Shiv jee), Gurmukh alone is Vishnu the keeper of this world (Go + Rakh = GoRakh; Go means world and Rakh means keeper or preserver), Guru alone for us is Brahma and Guru alone is Parbati, Lakshmi and Saraswati. Parbati is the consort of Shivjee, Ma i.e. Lakshmi is the consort of Vishnu jee and Saraswati is the consort of Brahma jee. In Hindu religion the main deities are Shiv jee, Vishnu jee, Brahma jee, forms of Parbati e.g. Kaali, durga etc, Lakshmi and Sarawati. For a Gursikh, Vaheguru alone is worthy of worship and in his worship all worships are included. A Gursikh does not worship anyone else since Gurmukh’s (Vaheguru’s) worship encompases all. Some scholars place a bishraam as follows: gur eesar, gur gorakh, baramaa gur, paarabathee maaee || They keep “Gur” with Brahma but if we do so, then we inadvertantly say that Guru for us is Iswar, Gorakh and Brahma but Parbati is our Maayee i.e. our mother. This is totally against Gurmat. The word “Gur” must go with “Parbati Maayee” to get meanings according to Gurmat. Pronounciation: There should be a bindi under sassa of “Ishar”. jyhaujwxwAwKwnwhIkhxwkQnunjweI] jae ho jaanaa, aakhaa naahee, kehanaa kathhan n jaaee || If I try to say about Vaheguru, I can’t do it. I can’t describe or say him. He cannot be described he is beyond saying (kehna) and description (kathna). Pronounciation: Bindi on Oora of “Hau”, end of “jaana”, end of “Aakha” gurwiekdyihbuJweI] guraa eik dhaehi bujhaaee || Guru (plural out of respect), has realized me one thing (next pankiti) Pronounciation: Nasal sound at the end of “Gura” sBnwjIAwkwiekudwqwsomYivsirnjweI]5] sabhanaa jeeaa kaa eik dhaathaa; so mai visar n jaaee ||5|| That he alone is the giver of all creatures, May I never forget him (his Naam). Many scholars are divided over how to pronounce “Gura”. Some out of respect say “guraan” i.e. place bindi in the end of Gura while others consider this word to be a sambodhan i.e. addressing Guru and therefore don't place a bindi at the end of this word. Bhai Sahib Randhir Singh jee has written in detail about this pankiti and he suggests that we should pronounce this word as a nasal sound i.e. place bindi in the end of it. Then the meaning will be as described above. Pronounciation: Nasal sound at the end of “Sabhna”, “Jeeya” Gurbani is agam agaadh bodh. Guru Sahib galtiyaan maaf karan. Daas, Kulbir Singh

5th pauri This is an extremely important pauri for the seekers of Vaheguru. This pauri teaches the formula to get daat (gifts) from Vaheguru. This pauri also shows us how to attain the darbar of Vaheguru and get his love. swcwswihbuswcunwieBwiKAwBwauApwru ] saachaa sahib, saach naae, bhaakhiaa bhaao, apaar || The first pankiti tells us about 4 qualities of Vaheguru. He is the true master; he is Saach-Naam-waala i.e. he is of true Naam; his language is love; and he is limitless i.e. beant, i.e. one without any limits (Apaar). Some translators have translated the word “Naaye” as insaaf or justice but this does not seem to be correct. Naaye also does not mean Naam here but means Naam-waala. If it had meant Naam alone, then the spellings would have been Naayo. This pankiti gives us very important information about Vaheguru i.e. his language is love. Vaheguru understands only the language of love. If we want to communicate with him, it has to be through immense love. We may use all the fancy words while doing ardaas and doing paath, but if we don't have love for him, none will be acceptable, since he knows only the language of love. AwKihmMgihdyihdyihdwiqkrydwqwru ] Aakhehi, ma(n)gehi, dhaehi dhaehi; dhaath karae dhaathaar || This pankiti teaches us how to ask in such way that our wish is fulfilled. The first thing to do is “Akheh” i.e. to do sifat salaah. Then only we should ask or beg for something. Beggers of Vaheguru, first do his sifat-saalah (aakheh) i.e. praise, and then beg (mangeh); Giver Vaheguru then bestows the daat (gift) to his seekers. This pankiti clearly states when one asks in this way, he bestows the gifts to his beggars. The pronounciation of both verbs in the beginning of the pankiti i.e. “Aakheh” and “Mangeh” are to be pronounced with nasal sound in the end since the karta of these verbs is plural. The lesson to learn from this pankiti is that if we are seeking something from Vaheguru, we must first engage in “aakheh” i.e. in doing paath, doing Naam Abhyaas, and then with purified mind ask for the gift we are seeking. Verily, the giver Vaheguru bestows the gift, if asked in this way. Pyirik AgYrKIAYijquidsYdrbwru ] Faer, k agai rakheeai; jith, dhisai dharabaar || From the first two pankitis we find out that all that we have is from Vaheguru. Since, everything is from Vaheguru, then what is it that we can present to Vaheguru so that we may be able to behold his Darbar. Then, what should be presented in front of Vaheguru, so that, his darbar may be beheld. Please note that “Agai”, “rakheeai” and “disai” should be pronounced with “dulaava” in the end and not as “laam”. muhOikbolxubolIAYijqusuixDryipAwru ] muha, k bolan boleeai, jith sun, dhharae piaar || Continuing on from the previous pankiti, Siri Guru jee is asking, what should be uttered from the mouth, hearing what, he may shower his love on us. This pankiti proves that there is such a word, uttering which, he showers us with love. We all know that this word is Naam-Gurmantra. The word “muho” should be pronounced as nasal in the end. AMimRqvylwscunwauvifAweIvIcwru ] a(n)mrith vaelaa sach naao vaddiaaee veechaar || The response to questions in the 2 previous pankitis is most magnificent. Siri Guru jee says that in order to view his darbaar and to get his love, one must have Amritvela and Sach-Naam roopi Vadiaayee vichaar. In other words, one must possess Amritvela i.e. get up early in the morning and do the “Sach Naam” roopi Vadiaaee Vichaar. In Gurmat, the highest vichaar is Naam Japna and the highest form of sifat-saalah (doing vadiaayee or praise) is Naam Japna. krmIAwvYkpVwndrImoKuduAwru ] karamee aavai kaparraa, nadharee mokh dhuaar || When one does what is mentioned in the previous pankiti, then through his grace (karmi, kirpa naal) one receives the cloth of honour (siropa) and by his kirpa (nadree) one receives Mokh-duaar (doorway of salvation). "Nadree" and "Karmee" are not nasal sounds in the end. Some scholars have interpreted the word “kapra” as the human form but the problem in doing these meanings is that the flow that is continuing from previous pankitis is lost. Bhai Sahib Randhir Singh jee, Giani Bachan Singh Faridkoti, Professor Sahib Singh and many other scholars have interpreted this word as robe of honour (siropa). nwnkeyvYjwxIAYsBuAwpysicAwru ]4] naanak, eaevai jaaneeai, sabh aapae sachiaar ||4|| Siri Guru jee using his mohar (Nanak) states in the end that, in this way (as stated above) one realizes that all is Vaheguru himself. The word “sachiyaar” here means Vaheguru. Gurbani is agam agaadh bodh. No one can claim full knowledge of it. Only Guru Sahib knows the ultimate truth. This is just a meagre effort by this daas to understand Gurbani. Daas, Kulbir Singh

Third Pauri The third pauri talks about relationship different people have with Vaheguru and the different means they employ to worship him. In the end Siri Guru jee says that millions have tried millions of times in millions of ways but no one has been able to describe him fully. Foremost thing to remember as far as bishraams are concerned for this pauri, is that there is a pause after “Ko” in each of the pankiti. Many of use are tempted to place a bishraam right in the middle of the pankiti. Let’s look at the second pankiti of this pauri: gaavai ko dhaath jaanai neesaan || Many of us place bishraam after “daat” but if we do so, we change the meaning of the pankiti. If we say, “Gaavai ko daat” it would mean that “some daat is singing or praising” where as the meaning is that “Someone sings or praises Vaheguru, remembering his daat and considering this daat as his nishaani or symbol. Therefore, in this pauri, bishraam must come after “Ko”. Some teekakaars have used "some" instead of "Someone" but this does not seem to be right. "Some" could mean plural but in this pankiti "Gavae ko" means singular and for this reason this daas has used "Someone" instead of "some". gwvYkoqwxuhovYiksYqwxu] gaavai ko, thaan, hovai kisai thaan || There are two bishraams or small jamkees in this pankiti. Meaning is – Someone sings or praises his power or strength but only to the extent one is capable of praising. The first “Thaan” means strength or power and the second “thaan” in this pankiti means capability. The first “Thaan” pertains to Vaheguru’s strenght and the second “thaan” pertains to the seeker’s capability. gwvYkodwiqjwxYnIswxu] gaavai ko, dhaath jaanai neesaan || There should be a bindi under sassa in the word “Neeshaan”. There is no such word as “neesaan”. gwvYkoguxvifAweIAwcwr] gaavai ko, gun vaddiaaeeaa chaar || The word “Chaar” here means sunder, beautiful. “Someone praises his beautiful qualities”. gwvYkoividAwivKmuvIcwru] gaavai ko, vidhiaa vikham veechaar || Someone praises his Brahm-vidiya i.e. the divine knowledge of Vaheguru and this Vidya’s vichaar is very Bikham (intricate, difficult to fathom). gwvYkoswijkryqnuKyh] gaavai ko, saaj karae than khaeh || The word “Karae” here is used with both “Kheh” and “Saaj” i.e. “Saaje Karae” and “Kheh Karae”. Someone sings his praise remembering that he (Vaheguru) creates the dehi and then reduces it to ash. gwvYkojIAlYiPirdyh] gaavai ko, jeea lai fir dhaeh || Someone sings of his power to take away life and then give it back. gwvYkojwpYidsYdUir] gaavai ko, jaapai dhisai dhoor || There are two verbs here i.e. "Jaapai" and "Dhisai". Someone sings his praise because it appears to him that Vaheguru is very distant from him and someone sings his praise by actually seeing or viewing him far from oneself. gwvYkovyKYhwdrwhdUir] gaavai ko, vaekhai haadharaa hadhoor || Someone praises him by actually viewing him (Vaheguru jee) close to oneself. "Haadra hadoor" means haazir-naazir i.e. present close by. kQnwkQInAwvYqoit] kathhanaa kathhee, n aavai thott || The word “Kathna” here means “Katha” or his description. Kathee is a verb. His “Katha” has been kathee (described) but it’s unending. “na aavai thott” means it’s unending i.e. no one can describe him fully. kiQkiQkQIkotIkoitkoit] kathh kathh, kathhee kottee, kott kott || Many place bishraam on “Kathee” but this does not seem to be correct if you do vichaar of the pankiti. The bishraam should be after “Kotee” and the bihaari of this word should be pronounced as nasal sound (bindi). The meaning is – “Kath kath ke, krodaa ne kathee, crore crore vaar” i.e. “by describing again and again, Crores have described him, Crores of times”. The bishraam should be as described above, according to our humble opinion. Who is the doer of the verb "Kathee"? Obviously it is "Kottee". For this reason, it should be "Kathee kotee(n)" as opposed to placing bishraam after "Kathee". dydwdylYdyQikpwih] dhaedhaa dhae, laidhae thhak paahi || Denda means giver and lainde means acceptor or taker. These are nouns and not verbs as many think of them to be. The “Denda” keeps on giving, and (gives so much that) lainde or receivors get tired of receiving. The laams of “denda” and the dulaam of “Lainde” should be pronounced with a bindi. There should be nasal sound in the end of “paahe” since the karta of this verb is plural. jugwjugMqirKwhIKwih] jugaa juga(n)thar, khaahee khaahi || The receivors described in the previous pankiti receive charity from Vaheguru and eat if for ages to come, and still the daat (gift) does not exhuast. There should be a bindi on the kanna of “Jugga”. There should be no nasal sound on “Khaahee” as many veers pronounce. Khahee means gift or daat of Vaheguru and is a noun. The word “Khaahi” is a verb and since the karta of this verb is plural, this should be pronounced as nasal sound - “Khaahen”. hukmIhukmuclweyrwhu] hukamee hukam chalaaeae raahu || The hukam of Hukami (hukamwala Vaheguru) does the kaar or work of this world. According to viyakaran we cannot derive the meaning that the Hukami Vaheguru does the kaar of this world through his hukam since the aunkad in the end of "Hukam" does not allow us to derive this meaning. The word "Hukam" is a noun in singular Karta Kaarak and the word "Hukami" is a noun in sambandh kaarak. Hukami Hukam means Hukami da Hukam. nwnkivgsYvyprvwhu]3] naanak vigasai vaeparavaahu ||3|| There should be a bishraam after “Nanak” here. Guru Sahib says that Veparvaah Vaheguru stays in bliss. Gurbani is agam agaadh bodh. Guru Sahib baksh lain. Daas, Kulbir Singh

Second Pauri: Hukami, hovan aakaar; Hukam na kahiya jaayee|| Hukami, hovan jeea; hukam, milai vadiaayee|| Hukami, uttam neech; hukam likh dukh sukh paayeeai|| Ikna, hukami baksheesh; ik, hukami, sada bhavaaeeai|| Hukamai andar sabh ko; baahar hukam, na koi|| Nanak, Hukamai je bujhai; ta haumai kahai na koi||3|| 1) There should be a jamkee (small pause) after each "Hukami". The bihaari in the end of this word gives the meaning of "anusaar", "vich" etc. "Hukam vich" or "Hukam anusaar" or According to his hukam or as per his hukam. 2) There should be a pause after the word "Hukam" where it comes with sihaari in this pauri. This word "Hukam" with sihaari and "Hukam" with bihaari have the same meaning in this pauri. 3) "Baksheesh" should be pronounced as bindi under both "sassa".'khakha' too should be pronounced with bindi under it. There is no word called 'Baksees'. Remember that there are 35 alphabets but far more sounds. Just like in English the alphabet "C" has two sounds i.e. sassa and kakka same way many alphabets in Gurmukhi have more than one sound e.g. jajja and zazza, khakha and Khakha, phapha and fafa etc. 4) There should be a small pause after "Ikna". 5) "Bujhai" and "kahai" should be pronouned with "dulaava" in the end and not as a laam in the end as many of us do. 6) There is a small pause after the word "Nanak" in this pauri. Baani is agam agaadh bodh. Only Guru Sahib is perfect and possesses complete knowledge of Gurbani. Daas, Kulbir Singh

this is taken from the thread on tapoban, das thought we could all learn something from the seva bhai sahib is doing. >>>>>>>>>>> Important Bishraams in Siri Jap jee Sahib Posted by: kulbir singh (IP Logged) Date: November 09, 2007 06:48AM Important Bishraams in Siri Jap jee Sahib 1) There is a bishraam after “Gurprasaad”. Some Gursikhs say “Gurprasaad Japp” but this does not seem right. The meanings they derive are that one does japp of Vaheguru through Guru kee kirpa. But the topic in Mool Mantra is Vaheguru and not his jaap. So the word “Gurprasaad” means that Vaheguru is attained through the kirpa of Guru. Prasaad means kirpa and the sihaari in the end of “Prasaad” makes this word a naav (noun) in Karan-Kaarak form. The word “Gur” is a noun in Sambandh Kaarak form because the preposition or kaarak “Ke” or “de” is hidden in the end of it. The meaning of the whole compound word is “Gur de prasaad raahee” or “Gur de prasaad duaara”. 2) “Japp” is the name of this baani and as such should be pronounced independently. There should be a Bishraam before pronouncing the next Salok “Aad Sach…”. 3) There should be a pause placed after “Nanak” in “Nanak, Hosi bhee Sach”. At pretty much all places where “Nanak” is a mukta (i.e. has no aunkad or sihaari in the end” and except where the word “Nanak” is a sambandh kaarak, there should be a bishraam (pause) at the word “Nanak”. 4) There should be jamkee (small pause) after “Sochai” and “Chupai” which mean Sochan karke and Chup rehan karke. 5) But there should be no bishraam after “Bhukhiyaa” in the third pankiti of the first pauri of Siri Jap jee Sahib. “Bhukhiyaan Bhukh” should be uttered together since the word “bhukhiyaan” is a plural noun in sambandh kaarak form and it means “bhukhiyaan dee bhukh”. 6) “Hukam Razaayee” means Razaayee (Razawaalay Vaheguru jee) de hukam vich). 7) There should be a jamkee after “Nanak” in the first pauri. More to come later. Daas, Kulbir Singh

http://video.google.com/videoplay?docid=-1282796533661048967 if we as gursikhs cant have pitty on a innocent animal then how can we expect maharaj to shower his grace on us?

akj hasnt got a problem with dasam bani, it is bani of guru gobind singh ji and they respect it. parallel parkash of dasam granth with guru granth sahib ji is not something you will see in the jatha, but that doesnt mean akj is against dasam granth. bhai randhir singh ji used to read alot of dasam bani in jail, you can see that in his autobiography. jatha hasnt got a strict stance on it and its up to the individual. just because some akj gursikhs myt say something doesnt mean the whole jatha believes in it. you can see from these actions that akj is totally against darshan singhs actions, i would say most of jatha singhs around world would do same. gurooo

waiting few months shouldnt be a problem, yes you could die tomorrow, but then you could die tonight so go organise a amrit sanchar now. alot of gurmukhs have said you should prepare properly for taking amrit, so use any time you have to familiarise yourself with the rehits and nitnem etc. yep you shouldnt wait too long, but then you shouldnt rush in to it. its got to the point where people are calling their own brothers idiots. "true lion of punjab" why should anyone have to listen to what you have to say now, youve just blatently discredited yourself. it just shows how much disrespect you have for other gursikhs. infact what you said amounts to nindia. for those attacking people who go pesh at akj: its the abhlaakis decision, if they want to pesh let them. we should ask them after what they got from it. if they feel they received something from it and if they feel their jeevan is better off now then who are we to say its wrong for them to pesh. das has spoken to people who have been pesh and they only had positive comments. so who are we to say "ohhh nah you shouldnt have gone etc etc". >gunge ki mitiaaee maybe there is nothing to be gained from going pesh, but maybe there is, what do we know? only those who have been know. and if we are going to insult them for doing it then thats wrong because they're jeevan may have improved because of it, point is only they know! amrit sanchar should be judged on amount of rehit given and implemented. an abhlaaki who doesnt believe in eating meat wouldnt go to amrit sanchar where so called punj pyaareh actively partake in this. if your so called punj are commiting kurehits like adultery/smoking, thenthey fail to be singhs and the amrit fails to be amrit. we have to be very careful, alot of dhills are coming in to our amrit sanchars. this is one seva that has to be done properly with upmost rehit and discipline. if a group of gursikhs whether it be akj or whoever is striving to keep this discipline then we shouldnt insult them for it. if the jatha we associate with is committing a dhill we shouldnt be afraid to try and make a change, but our affiliations are soo tight that we see guru gobind singhs rehit diluted and diluted and we think its ok because thats how the jatha does it. just my two cents worth bhull chuk maaf karna

best bet is to wait till march/april and perhaps southall smagam will go ahead. use that time to prepare more. travelling shouldnt be a issue, dont wait till amrit sanchar comes to you because you will be waiting for years.

its impressive but not as impressive as the skoda advert where they made a whole life size car out of cake and other sweets etc :

lets just jap naam, physics is manmat :-) hehe

physics makes me dizzy n sometimes even sick! :-(

u need to give this handsworth park topic a break rupinder singh its getting tiring now. admin closed the main thread stop trying to start another one. its good you make everyone aware of bhai khanaiya jis example, but its blatent your just trying to cause trouble. dont spend your life infront of the pc and jap some naam rather than running your mouth kiddo. bhull chukk maaf

if anything its maharajs kirpa that you havent been with a woman. neither have I. personally im glad i always think maharaj has kept me away from these manmat things. sex before maharaj is a maha paap, u should be glad you havent commited this sin. ))))