On This Day

[simmal tree]

On This Day

1848 : The Second Anglo-Sikh War battle was fought at Ram Nagar, Gujranwala.

1664 : Guru Tegh Bahadhur Ji was turned away from visiting Sri Harmander Sahib by the corrupt Masands.

1271 : Janam Diwas, Bhagat Nam Dev Ji.

waheguru...

Can somebody please post the story of Guru Tegh Bahadur Ji being turned away from visiting Sri Harmandir SAhib?

also Can somebody please post the life story of Bhagat Naam Dayv Jee ?

and finally, if it's available, can somebody post the story of the second Anglo-Sikh War and which mahaan Gursikhs were involved?

thank you jeeeeeeeeeeeeeeeee !!!!!!!!!!!!!!!!

vaaheguroojeekaakhaalsaa

vaaheguroojeekeefathehhhhhhh!!!!!!!!!!!!!!!!

[Akaal Purakh Di Fauj]

1664 : Guru Tegh Bahadhur Ji was turned away from visiting Sri Harmander Sahib by the corrupt Masands.

The seat of the Master had shifted to Kiratpur. The disciples also departed thither and only priests remained behind. Amritsar fell already in the hands of impostors, priests who saw the money to be got by priest-craft at Hari Mandir. When Guru Tegh Bahadur paid a visit to Hari Mandir. The priests shut the doors of the temple against the Master, and he said, “The priests of Amritsar are men of blind heart that burn in their own lust of greed.” But, as the news spread, all Amritsar come out to pour their soul at his feet. The women of the Holy City welcomed him with the Master’s song, and went singing all the way with him to the village Walla, where he stayed in the lowly abode of a devoted disciple. Leaving Amritsar the Guru passed through the Majha and Malwa regions before reaching Kiratpur sometimes in May, 1665.

[Akaal Purakh Di Fauj]

Guru Tegh Bahadur now accepted the role of leading the Sikhs and set out on a number of missionary journeys. He visited Kiratpur and then made his way to the other great centers of Sikhism, Tarn Taran, Khadur Sahib, Goindwal and Amritsar. At Amritsar Guru Tegh Bahadur bathed in the sacred pool but he was refused entry into the Golden Temple which was under the control of Harji, grandson of that other famous troublemaker to the Gurus, Prithi Chand. Guru Tegh Bahadur then journeyed back to Kiratpur. Here he encountered some Sodhi family jealousy and decided to found a new township. The

Guru Tegh Bahadur Sahib with his entire family reached Amritsar (about November, 1664) to pay obeisance at Harmandir Sahib, but the ministers of the holy place shut its doors against him and he was not allowed to enter. Guru Tegh Bahadur Sahib did not pressed or forced his entry but returned calmly and reached Kiratpur Sahib via Vallah, Khandur Sahib, Goindwal Sahib, Tarn Taran Sahib, Khem karan. Before reaching Kiratpur, he also visited Talwandi Saboke, Banger and Dhandaur. It is to be noted that wherever Guru Sahib went, there he established new Manjis (preaching centres of Sikhism). Guru Tegh Bahadur Sahib reached Kiratpur Sahib in May 1665.

When Guru Har Gobind shifted his headquarters to Kiratpur, most of his disciples had also moved to that place with him and the Golden Temple at Amritsar fell ultimately into the hands of the impostors like Harji Minas. In November 1664, Guru Tegh Bahadur went to Amritsar. He bathed in the sacred tank but the Pujaris (or the ministrants) closed the doors of the Har Mandar against him. He saluted it and remarked that it was they who were rotten within, who through greed of offerings, had entered the temple. When the news spread, the people of Amritsar went in a body and poured their souls at his feet. The women of the city took the lead, welcome him with the Guru's hymns and went with him singing all the way to the village Wadala (or Walla) where he stayed in the humble abode of a devout disciple. The Master blessed the women of Amritsar and Amritsar itself. On seeing their devotion he blessed them with these words,"God's love and devotion shall ever abide among you."

These are qoutations from some websites Daas searched

[Akaal Purakh Di Fauj]

Bhagat Namdev

(1270-1350 AD)

"In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current."

After the birth of Bhagat Namdev, many of his contemporaries looked upon him solely as a low caste man. However, he was blessed with a unique deep love for, and firm faith in, the Divine. Consequently, he happened to rule over the hearts of God-loving people. Guru Ram Das ji acknowledges his uniquely beautiful love for the Divine & refers to it in one of his hymns:

nwmdyA pRIiq lgI hir syqI loku CIpw khY bulwie ](733-10, sUhI, mhlw 4)

Nam Dev loved the Lord; the people called him a fabric dyer.

KqRI bRwhmx ipiT dy Cofy hir nwmdyau lIAw muiK lwie ]3] (733-10, sUhI, mhlw 4)

The Lord turned His back on the high-class Kh'shaatriyas and Brahmins, and showed His face to Nam Dev. ||3||

This implies that being aware of Namdev's selfless love, God turned his back on the higher caste Khatris & Brahmins & embraced low caste Namdev, a calico printer. Guru Arjan Dev ji held him in such high esteem as he declared that Namdev was one with God because he ever remembered Him.

Namdev was born in 1270 at the village of Narsi Bahamni in Satara district in Maharashtra, the beautiful land where Guru Gobind Singh ji breathed his last. Under the guiding of saint Janadeva, Namdev was converted to the path of Bhagati. He became a disciple of Bhagat Naneshwar, a holy man of Maharshtra. Namdev married to Raj Bai, who came from a respectable

business family, and lived a householder's life. He had four sons & a daughter. His parents (father: Damesh & mother: Gona Bai) remained occupied in various odd jobs to make both ends meet. However, his maternal grandfather, who was a deep devotee of Tahkur (Stone deity), left an indelible impression on young Namdev's mind. Once, his maternal grandfather asked Namdev that he should offer milk to the Tahkur in his absence away from home. Namdev peristed with his prayer and submission before the deities to accept his offer of milk with such devotion that God Himself intervened & entered the deities to accede the prayer of his devotee. This happened at Pandarpur. Namdev later on refers to this incident in his hymn:

suoien ktorI AMimRq BrI ] (1163-18, BYrau, nwmdyau jIau)

Taking the golden cup, Nam Dev filled it with the ambrosial milk,

lY nwmY hir AwgY DrI ]2] (1163-18, BYrau, nwmdyau jIau)

and placed it before the Lord. ||2||

eyku Bgqu myry ihrdy bsY ] nwmy dyiK nrwienu hsY ]3] (1163-19, BYrau, nwmdyau jIau)

The Lord looked upon Nam Dev and smiled. "This one devotee abides within my heart."||3||

dUDu pIAwie Bgqu Gir gieAw ] (1163-19, BYrau, nwmdyau jIau)

The Lord drank the milk, and the devotee returned home.

nwmy hir kw drsnu BieAw ]4]3] (1164-1, BYrau, nwmdyau jIau)

Thus did Nam Dev come to receive the Blessed Vision of the Lord's Darshan. ||4||3||

This immense devotion created such a fountain as it formed a huge pool of admirers for Namdev, who then saw God in each being. His devotion reached such a pitch that, once a dog ran away, snatching his food. Namdev chased the beast with a tin of ghee (butter oil) in hand saying:

O Bhagat of God! Stop a while and let me smear the loaves with butter oil, otherwise how would you eat the course parts!

For such a pious soul, none was alien. However, this innocent pious & unprejudiced attitude, coupled with universal admiration; became the cause of

jealousy for the high caste Brahmins. Consequently, Namdev had to bear the brunt of their displeasure at every step. So much so that once this pious being, who was ever mystically attained with God, was thrown out of the temple for being a low caste. This happened in the temple of Nag Nath in the village of Aund; situated in Dist. Parbani, in Maharashtra. It was in this temple that Namdev, blisfully fixated on Naam, wanted to sing hymns in eulogy of God. The so-called high caste preists in the temple snatched castanets from him & threw him out. This humble devotee of God, had heartfelt sadness at this. In fact, due to the union between God & His humble devotee, it is said that through Divine intervention, the temple moved to face him, despite his sitting outside. This incident is reffered to in a hymn in the SGGS:

hsq Kylq qyry dyhury AwieAw ] (1164-9, BYrau, nwmdyau jIau)

Laughing and playing, I came to Your Temple, O Lord.

Bgiq krq nwmw pkir auTwieAw ]1] (1164-9, BYrau, nwmdyau jIau)

While Nam Dev was worshipping, he was grabbed and driven out. ||1||

hInVI jwiq myrI jwidm rwieAw ] (1164-9, BYrau, nwmdyau jIau)

I am of a low social class, O Lord;

CIpy ky jnim kwhy kau AwieAw ]1] rhwau ] (1164-10, BYrau, nwmdyau jIau)

why was I born into a family of fabric dyers? ||1||Pause||

lY kmlI cilE pltwie ] (1164-10, BYrau, nwmdyau jIau)

I picked up my blanket and went back,

dyhurY pwCY bYTw jwie ]2] (1164-11, BYrau, nwmdyau jIau)

to sit behind the temple. ||2||

ijau ijau nwmw hir gux aucrY ] (1164-11, BYrau, nwmdyau jIau)

As Nam Dev uttered the Glorious Praises of the Lord,

Bgq jnW kau dyhurw iPrY ]3]6] (1164-11, BYrau, nwmdyau jIau)

the temple turned around to face the Lord's humble devotee. ||3||6||

Although Brahmins & other sham "devotees" experienced only humiliation & slight with this happening, yet they could not, even then, extinguish from their hearts the fire

of jealousy for Namdev. Rather, they availed themselves of another opportunity to incite Emperor Mohammed Tughlak against him. The emperor then asked Namdev to prove his spiritual power by reviving a dead cow. Namdev refused to interfere in the will of his beloved Lord. His plain refusal infuriated the emperor as a result of which, he was immediately arrested and tortured in many ways. However, nothing could make Namdev waiver in his devotion, & he remained focussed on God. The emperor then decreed that since he didn't revive the dead cow, he should accept Islam. Namdev boldly & flatly refused to accept either of his orders. Many of his admirers & well-wishers tried to impress upon him to accept either option to save his life, but Namdev was adamant in his stand. At last, his grief-stricken mother suggested that since there was no difference between Allah & Ram (2 names given by Muslims & Hindus, respectively, to God), he should have no problem in accepting Allah, his ultimate ideal. Moreover, she had heard him saying that Allah, Ram, Rahim, are attributive names of the same Lord, so he should have no difficulties repeating Allah's name instead. A verse of Namdev reads:

rudnu krY nwmy kI mwie ] (1165-17, BYrau, nwmdyau jIau)

Nam Dev's mother began to cry,

Coif rwmu kI n Bjih Kudwie ]6] (1165-17, BYrau, nwmdyau jIau)

and she said, "Why don't you abandon your Lord Raam, and worship his Lord Allah?"||6||

In answer to this, Namdev asked his mother to refrain from pressing him to say Allah instead of Ram, telling her he was fully aware of her motherly love for him, which was causing her to try to save his life. He further warned her against such emotional pressure, that otherwise he would not consider himself as her son, due to her attachment to him. A verse of Namdev reads;

n hau qyrw pUMgVw n qU myrI mwie ] (1165-17, BYrau, nwmdyau jIau)

Naam Dev answered, "I am not your son, and you are not my mother.

He further tried to convince his mother by stating, "Wh

en I repeated Allah's name, it is by my own free will, my inner self's wish. For me, God is one whom people remember through varied names. However, I will not surrender to a royal decree to remember God by this particular Name & not by any other Name. I shall not say so under the emperor's order, even if I may say the same thing of my own free will." To Namdev, it was a question of freedom.

His mother continued, wailing that for her sake, could he at least revive the dead cow & save his life. Namdev was patiently adamant, he told her that is does not behove a man of God to interfere in the Divine Will & that he would be happy in His Will. She then, stopped pressing him due to the obvious strength of his convictions. It is said that a miracle happened at that time: the cow came back to life, such is the tie between God & devotee, thus, the life & honour of Namdev had been preserved. Namdev milked the cw in the presence of a large gathering that has assembled there & presented this milk to the emperor. At this, the emperor sought forgiveness from God's devotee & was apologetic. He offered to fulfil any material wish of Namdev. Since Namdev had so little temptation for material goods & beared no grudge, Namdev only advised the king to provide true justice to his subjects. In fact, this is the duty of a king. Mohammed Tughlak was very sorry & this made him conscious of his duties as a king. This particular event was related to, by Namdev in the SGGS:

sulqwnu pUCY sunu by nwmw ] (1165-13, BYrau, nwmdyau jIau)

The Sultan said, "Listen, Nam Dev:

dyKau rwmu qum@wry kwmw ]1] (1165-13, BYrau, nwmdyau jIau)

Let me see the actions of your Lord."||1||

If the emperor challenged Namdev to prove his devotion to Ram, he felt happy in the Divine will of a reviving a cow & called his deity Bithal, meaning 'Protector of the Ignorant'. In a flash, God put a question to Namdev: When you were made to suffer tortures in the confinement under imperial orders, you bore everythi

ng with patience & equanimity, but you could not face your expulsion from the temple in the same spirit, Why? Namdev is said to have replied that pain caused to his body is his personal, but when his soul is hurt it involves faith, his God as well. How could one bear insult for the deity in the house of deity itself? God was pleased with Namdev's answer. There is another hymn, by Namdev which begins with the following verse:

jb dyKw qb gwvw ] (656-19, soriT, nwmdy jI)

When I see Him, I sing His Praises.

qau jn DIrju pwvw ]1] (656-19, soriT, nwmdy jI)

Then I, his humble servant, become patient. ||1||

Herein we find Namdev eulogising God after having a direct communication with Him. He explains this encounter by referring to God as light effulgent:

AxmiVAw mMdlu bwjY ] (657-10, soriT, nwmdy jI)

The skinless drum plays.

ibnu swvx Gnhru gwjY ] (657-11, soriT, nwmdy jI)

Without the rainy season, the clouds shake with thunder.

bwdl ibnu brKw hoeI ] (657-11, soriT, nwmdy jI)

Without clouds, the rain falls,

jau qqu ibcwrY koeI ]1] (657-11, soriT, nwmdy jI)

if one contemplates the essence of reality. ||1||

mo kau imilE rwmu snyhI ] (657-12, soriT, nwmdy jI)

I have met my Beloved Lord.

ijh imilAY dyh sudyhI ]1] rhwau ] (657-12, soriT, nwmdy jI)

Meeting with Him, my body is made beauteous and sublime. ||1||Pause||

The selected few verses from Namdev's hymns, as quoted above, testify his deep faith in the Divine, who he describes as all-powerful & being capable of doing whatever he desires. So long as we live separated from God, this life seems burdensome, but as one realises oneness with Him, no pain really hurts. It is like a pitcher, which does not seem heavy even though filled with water so long as it remains in the ocean. As we take the pitcher out, it drains our strength & becomes a burden. Namdev gives the example of his own life to exhort us that no true devotee of God ever gives up his

own faith in God as a result of any pain, operation, cruelty or material temptation. God also reaches His devotees, His worshippers & saves their honour, protects them & glorifies them in the Truth.

So far as the question of Namdev's competence to clear & explain a point is concerned, he was rather proficient in explaining any point in a very interesting and rational manner. In this context, some of his padas (couplets) make interesting reading. These padas are known as abhang, and their language is Marathi.

Namdev visited numerous centres of pilgrimage so that he could share with the maximum number of people the limitless power of God as he realised it. Finally, he came to Punjab, accompanied by Gian Dev. He made the village of Ghuman, in Gurdaspur district, his dwelling place. He stayed there for about ten years, and it was here that he breathed his last in 1350AD. Most of Namdev's hymns that are included in the SGGS ji were possibly composed here; the language of these is either Punjabi, or greatly influenced by it.

Namdev was a holy-man who travelled form Maharashtra to Punjab and gave the natives of Punjab, a message of love. Sardar Jassa Singh Ramgharia erected a memorial at Ghuman in commemoration of Namdev's work. A large fair is held there in January (2 Magh) every year. Sada Kaur also got a aholy tank dug there. Now many more elegant buildings have come up at that place, constructed by his followers. Several organisations have engaged in spreading Namdev's spiritual & humanitarian message to the peoples. Namdev has summed up his entire message as follows:

sBY Gt rwmu bolY rwmw bolY ] (988-16, mwlI gauVw, nwmdyv jI)

Within all hearts, the Lord speaks, the Lord speaks.

rwm ibnw ko bolY ry ]1] rhwau ] (988-16, mwlI gauVw, nwmdyv jI)

Who else speaks, other than the Lord? ||1||Pause||

The tradition of holding fairs in Ghuman in his honour testifies that Punjabis took to Namdev's message of love with equal intensity. They have not only

remembered what he said but have actively followed his tenets.

A total of 61 hymns of Namdev are extant in SGGS ji which are included under 18 different musical measures. Namdev is categorical in saying that it is Guru's grace alone which can clear man's all doubts & enable him to swm across the world-ocean; the spiritual journey of life.

In the beginning of his life, Namdev was no doubt a vaishnavite, but his hymns in SGGS ji make it very abundently clear that he became an ardent devotee of the formless Lord. Ultimately, his soul merged in the same Nirankar or formless Lord.

imil pwrs kMcnu hoieAw ] (657-12, soriT, nwmdy jI)

Touching the philosopher's stone, I have been transformed into gold.

The following are some of his works, or work on him, from Siri Guru Granth Sahib Ji:

rwgu gauVI cyqI bwxI nwmdyau jIau kI (345-3)

Raag Gauree Chaytee, The Word Of Nam Dev Jee:

<> siqgur pRswid ] (345-3)

One Universal Creator God. By The Grace Of The True Guru:

dyvw pwhn qwrIAly ] (345-4, gauVI cyqI, nwmdyau jIau)

God makes even stones float.

rwm khq jn ks n qry ]1] rhwau ] (345-4, gauVI cyqI, nwmdyau jIau)

So why shouldn't Your humble slave also float across, chanting Your Name, O Lord? ||1||Pause||

qwrIly ginkw ibnu rUp kuibjw ibAwiD Ajwmlu qwrIAly ] (345-4, gauVI cyqI, nwmdyau jIau)

You saved the prostitute, and the ugly hunch-back; You helped the hunter and Ajaamal swim across as well.

crn biDk jn qyaU mukiq Bey ] (345-5, gauVI cyqI, nwmdyau jIau)

The hunter who shot Krishna in the foot - even he was liberated.

hau bil bil ijn rwm khy ]1] (345-5, gauVI cyqI, nwmdyau jIau)

I am a sacrifice, a sacrifice to those who chant the Lord's Name. ||1||

dwsI suq jnu ibdru sudwmw augRsYn kau rwj dIey ] (345-6, gauVI cyqI, nwmdyau jIau)

You saved Bidur, the son of the slave-girl, and Sudama; You restored Ugrasain to his throne.

jp hIn qp hIn kul hIn k®m hIn nwmy ky suAwmI qyaU qry ]2]1] (345-6, gauVI

cyqI, nwmdyau jIau)

Without meditation, without penance, without a good family, without good deeds, Naam Dayv's Lord and Master saved them all. ||2||1||

Awsw bwxI sRI nwmdyau jI kI (485-1)

Aasaa, The Word Of The Reverend Nam Dev Jee:

eyk Anyk ibAwpk pUrk jq dyKau qq soeI ] (485-2, Awsw, nwmdya jI)

In the one and in the many, He is pervading and permeating; wherever I look, there He is.

mwieAw icqR bicqR ibmoihq ibrlw bUJY koeI ]1] (485-2, Awsw, nwmdya jI)

The marvellous image of Maya is so fascinating; how few understand this. ||1||

sBu goibMdu hY sBu goibMdu hY goibMd ibnu nhI koeI ] (485-3, Awsw, nwmdya jI)

God is everything, God is everything. Without God, there is nothing at all.

sUqu eyku mix sq shMs jYsy Eiq poiq pRBu soeI ]1] rhwau ] (485-3, Awsw, nwmdya jI)

As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

jl qrMg Aru Pyn budbudw jl qy iBMn n hoeI ] (485-4, Awsw, nwmdya jI)

The waves of the water, the foam and bubbles, are not distinct from the water.

iehu prpMcu pwrbRhm kI lIlw ibcrq Awn n hoeI ]2] (485-4, Awsw, nwmdya jI)

This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||

imiQAw Brmu Aru supn mnorQ siq pdwrQu jwinAw ] (485-5, Awsw, nwmdya jI)

False doubts and dream objects - man believes them to be true.

suik®q mnsw gur aupdysI jwgq hI mnu mwinAw ]3] (485-5, Awsw, nwmdya jI)

The Guru has instructed me to try to do good deeds, and my awakened mind has accepted this. ||3||

khq nwmdyau hir kI rcnw dyKhu irdY bIcwrI ] (485-6, Awsw, nwmdya jI)

Says Nam Dev, see the Creation of the Lord, and reflect upon it in your heart.

Gt Gt AMqir srb inrMqir kyvl eyk murwrI ]4]1] (485-6, Awsw, nwmdya jI)

In each and every heart, and deep within the very nucleus of all, is the One Lord. ||4

24;|1||

gUjrI sRI nwmdyv jI ky pdy Gru 1 (525-1)

Goojaree, Padas Of Nam Dev Jee, First House:

<> siqgur pRswid ] (525-1)

One Universal Creator God. By The Grace Of The True Guru:

jO rwju dyih q kvn bfweI ] (525-2, gUjrI, nwmdyv jI)

If You gave me an empire, then what glory would be in it for me?

jO BIK mMgwvih q ikAw Git jweI ]1] (525-2, gUjrI, nwmdyv jI)

If You made me beg for charity, what would it take away from me? ||1||

qUM hir Bju mn myry pdu inrbwnu ] (525-2, gUjrI, nwmdyv jI)

Meditate and vibrate upon the Lord, O my mind, and you shall obtain the state of Nirvaanaa.

bhuir n hoie qyrw Awvn jwnu ]1] rhwau ] (525-3, gUjrI, nwmdyv jI)

You shall not have to come and go in reincarnation any longer. ||1||Pause||

sB qY aupweI Brm BulweI ] (525-3, gUjrI, nwmdyv jI)

You created all, and You lead them astray in doubt.

ijs qUM dyvih iqsih buJweI ]2] (525-3, gUjrI, nwmdyv jI)

They alone understand, unto whom You give understanding. ||2||

siqguru imlY q shsw jweI ] (525-4, gUjrI, nwmdyv jI)

Meeting the True Guru, doubt is dispelled.

iksu hau pUjau dUjw ndir n AweI ]3] (525-4, gUjrI, nwmdyv jI)

Who else should I worship? I can see no other. ||3||

eykY pwQr kIjY Bwau ] (525-5, gUjrI, nwmdyv jI)

One stone is lovingly decorated,

dUjY pwQr DrIAY pwau ] (525-5, gUjrI, nwmdyv jI)

while another stone is walked upon.

jy Ehu dyau q Ehu BI dyvw ] (525-5, gUjrI, nwmdyv jI)

If one is a god, then the other must also be a god.

kih nwmdyau hm hir kI syvw ]4]1] (525-5, gUjrI, nwmdyv jI)

Says Nam Dev, I serve the Lord. ||4||1||

gUjrI Gru 1 ] (525-6)

GOOJAREE, FIRST HOUSE:

mlY n lwCY pwr mlo prmlIE bYTo rI AweI ] (525-6, gUjrI, nwmdyv jI)

He does not have even a trace of impurity - He is beyond impurity. He is fragrantly scented - He has come to take His Seat in my mind.

Awvq iknY n pyiKE kvnY jwxY rI bweI ]

1] (525-6, gUjrI, nwmdyv jI)

No one saw Him come - who can know Him, O Siblings of Destiny? ||1||

kauxu khY ikix bUJIAY rmeIAw Awkulu rI bweI ]1] rhwau ] (525-7, gUjrI, nwmdyv jI)

Who can describe Him? Who can understand Him? The all-pervading Lord has no ancestors, O Siblings of Destiny. ||1||Pause||

ijau AwkwsY pMKIAlo Koju inriKE n jweI ] (525-8, gUjrI, nwmdyv jI)

As the path of a bird's flight across the sky cannot be seen,

ijau jl mwJY mwClo mwrgu pyKxo n jweI ]2] (525-8, gUjrI, nwmdyv jI)

and the path of a fish through the water cannot be seen;||2||

ijau AwkwsY GVUAlo imRg iqRsnw BirAw ] (525-9, gUjrI, nwmdyv jI)

As the mirage leads one to mistake the sky for a pitcher filled with water

nwmy cy suAwmI bITlo ijin qInY jirAw ]3]2] (525-9, gUjrI, nwmdyv jI)

- so is God, the Lord and Master of Nam Dev, who fits these three comparisons. ||3||2||

Raag Sorat'h, The Word Of Devotee Nam Dev Jee, Second House:

<> siqgur pRswid ] (656-19)

One Universal Creator God. By The Grace Of The True Guru:

jb dyKw qb gwvw ] (656-19, soriT, nwmdy jI)

When I see Him, I sing His Praises.

qau jn DIrju pwvw ]1] (656-19, soriT, nwmdy jI)

Then I, his humble servant, become patient. ||1||

nwid smwielo ry siqguru Byitly dyvw ]1] rhwau ] (657-1, soriT, nwmdy jI)

Meeting the Divine True Guru, I merge into the sound current of the Naad. ||1||Pause||

jh iJil imil kwru idsMqw ] (657-1, soriT, nwmdy jI)

Where the dazzling white light is seen,

qh Anhd sbd bjMqw ] (657-2, soriT, nwmdy jI)

there the unstruck sound current of the Shabad resounds.

joqI joiq smwnI ] (657-2, soriT, nwmdy jI)

One's light merges in the Light;

mY gur prswdI jwnI ]2] (657-2, soriT, nwmdy jI)

by Guru's Grace, I know this. ||2||

rqn kml koTrI ] (657-2, soriT, nwmdy jI)

The jewels are in the treasure c

hamber of the heart-lotus.

cmkwr bIjul qhI ] (657-3, soriT, nwmdy jI)

They sparkle and glitter like lightning.

nyrY nwhI dUir ] (657-3, soriT, nwmdy jI)

The Lord is near at hand, not far away.

inj AwqmY rihAw BrpUir ]3] (657-3, soriT, nwmdy jI)

He is totally permeating and pervading in my soul. ||3||

jh Anhq sUr auj´wrw ] (657-3, soriT, nwmdy jI)

Where the light of the undying sun shines,

qh dIpk jlY CMCwrw ] (657-4, soriT, nwmdy jI)

the light of burning lamps seems insignificant.

gur prswdI jwinAw ] (657-4, soriT, nwmdy jI)

By Guru's Grace, I know this.

jnu nwmw shj smwinAw ]4]1] (657-4, soriT, nwmdy jI)

Servant Nam Dev is absorbed in the Celestial Lord. ||4||1||

Gru 4 soriT ] (657-5)

FOURTH HOUSE, SORAT'H:

pwV pVosix pUiC ly nwmw kw pih Cwin CvweI ho ] (657-5, soriT, nwmdy jI)

The woman next door asked Nam Dev, "Who built your house?

qo pih dugxI mjUrI dYhau mo kau byFI dyhu bqweI ho ]1] (657-5, soriT, nwmdy jI)

I shall pay him double wages. Tell me, who is your carpenter?"||1||

rI bweI byFI dynu n jweI ] (657-6, soriT, nwmdy jI)

O sister, I cannot give this carpenter to you.

dyKu byFI rihE smweI ] (657-6, soriT, nwmdy jI)

Behold, my carpenter is pervading everywhere.

hmwrY byFI pRwn ADwrw ]1] rhwau ] (657-6, soriT, nwmdy jI)

My carpenter is the Support of the breath of life. ||1||Pause||

byFI pRIiq mjUrI mWgY jau koaU Cwin CvwvY ho ] (657-7, soriT, nwmdy jI)

This carpenter demands the wages of love, if someone wants Him to build their house.

log kutMb sBhu qy qorY qau Awpn byFI AwvY ho ]2] (657-7, soriT, nwmdy jI)

When one breaks his ties with all the people and relatives, then the carpenter comes of His own accord. ||2||

AYso byFI brin n swkau sB AMqr sB TWeI ho ] (657-8, soriT, nwmdy jI)

I cannot describe such a carpenter, who is contained in everything, everywhere.

gUMgY mhw AMimRq rs

u cwiKAw pUCy khnu n jweI ho ]3] (657-8, soriT, nwmdy jI)

The mute tastes the most sublime ambrosial nectar, but if you ask him to describe it, he cannot. ||3||

byFI ky gux suin rI bweI jliD bWiD DR¨ QwipE ho ] (657-9, soriT, nwmdy jI)

Listen to the virtues of this carpenter, O sister; He stopped the oceans, and established Dhroo as the pole star.

nwmy ky suAwmI sIA bhorI lµk BBIKx AwipE ho ]4]2] (657-10, soriT, nwmdy jI)

Nam Dev's Lord Master brought Sita back, and gave Sri Lanka to Bhabheekhan. ||4||2||

DnwsrI bwxI Bgq nwmdyv jI kI (692-17)

Dhanaasaree, The Word Of Devotee Nam Dev Jee:

<> siqgur pRswid ] (692-17)

One Universal Creator God. By The Grace Of The True Guru:

ghrI kir kY nIv KudweI aUpir mMfp Cwey ] (692-18, DnwsrI, nwmdyv jI)

They dig deep foundations, and build lofty palaces.

mwrkMfy qy ko AiDkweI ijin iqRx Dir mUMf blwey ]1] (692-18, DnwsrI, nwmdyv jI)

Can anyone live longer than Markanda, who passed his days with only a handful of straw upon his head? ||1||

hmro krqw rwmu snyhI ] (692-19, DnwsrI, nwmdyv jI)

The Creator Lord is our only friend.

kwhy ry nr grbu krq hhu ibnis jwie JUTI dyhI ]1] rhwau ] (692-19, DnwsrI, nwmdyv jI)

O man, why are you so proud? This body is only temporary - it shall pass away. ||1||Pause||

myrI myrI kYrau krqy durjoDn sy BweI ] (693-1, DnwsrI, nwmdyv jI)

The Kaurvas, who had brothers like Duryodhan, used to proclaim, "This is ours! This is ours!"

bwrh jojn CqRü clY Qw dyhI igrJn KweI ]2] (693-1, DnwsrI, nwmdyv jI)

Their royal procession extended over sixty miles, and yet their bodies were eaten by vultures. ||2||

srb suoien kI lµkw hoqI rwvn sy AiDkweI ] (693-1, DnwsrI, nwmdyv jI)

Sri Lanka was totally rich with gold; was anyone greater than its ruler Raavan?

khw BieE dir bWDy hwQI iKn mih BeI prweI ]3] (693-2, DnwsrI, nwmdyv jI)

What happened to the elephants, tet

hered at his gate? In an instant, it all belonged to someone else. ||3||

durbwsw isau krq TgaurI jwdv ey Pl pwey ] (693-3, DnwsrI, nwmdyv jI)

The Yaadvas deceived Durbaasaa, and received their rewards.

ik®pw krI jn Apuny aUpr nwmdyau hir gun gwey ]4]1] (693-3, DnwsrI, nwmdyv jI)

The Lord has shown mercy to His humble servant, and now Naam Dayv sings the Glorious Praises of the Lord. ||4||1||

ds bYrwgin moih bis kIn@I pMchu kw imt nwvau ] (693-4, DnwsrI, nwmdyv jI)

I have brought the ten sensory organs under my control, and erased every trace of the five thieves.

sqir doie Bry AMimRq sir ibKu kau mwir kFwvau ]1] (693-4, DnwsrI, nwmdyv jI)

I have filled the seventy-two thousand nerve channels with Ambrosial Nectar, and drained out the poison. ||1||

pwCY bhuir n Awvnu pwvau ] (693-5, DnwsrI, nwmdyv jI)

I shall not come into the world again.

AMimRq bwxI Gt qy aucrau Awqm kau smJwvau ]1] rhwau ] (693-5, DnwsrI, nwmdyv jI)

I chant the Ambrosial Bani of the Word from the depths of my heart, and I have instructed my soul. ||1||Pause||

bjr kuTwru moih hY CInW kir imMniq lig pwvau ] (693-6, DnwsrI, nwmdyv jI)

I fell at the Guru's feet and begged of Him; with the mighty axe, I have chopped off emotional attachment.

sMqn ky hm aulty syvk Bgqn qy frpwvau ]2] (693-6, DnwsrI, nwmdyv jI)

Turning away from the world, I have become the servant of the Saints; I fear no one except the Lord's devotees. ||2||

ieh sMswr qy qb hI CUtau jau mwieAw nh lptwvau ] (693-7, DnwsrI, nwmdyv jI)

I shall be released from this world, when I stop clinging to Maya.

mwieAw nwmu grB join kw iqh qij drsnu pwvau ]3] (693-8, DnwsrI, nwmdyv jI)

Maya is the name of the power which causes us to be born; renouncing it, we obtain the Blessed Vision of the Lord's Darshan. ||3||

iequ kir Bgiq krih jo jn iqn Bau sgl cukweIAY ] (693-8, DnwsrI, nwmdyv jI

)

That humble being, who performs devotional worship in this way, is rid of all fear.

khq nwmdyau bwhir ikAw Brmhu ieh sMjm hir pweIAY ]4]2] (693-9, DnwsrI, nwmdyv jI)

Says Nam Dev, why are you wandering around out there? This is the way to find the Lord. ||4||2||

nwmdyv jI ] (727-12)

Nam Dev Jee:

mY AMDuly kI tyk qyrw nwmu KuMdkwrw ] (727-12, iqlµg, nwmdyv jI)

I am blind; Your Name, O Creator Lord, is my only anchor and support.

mY grIb mY mskIn qyrw nwmu hY ADwrw ]1] rhwau ] (727-13, iqlµg, nwmdyv jI)

I am poor, and I am meek. Your Name is my only support. ||1||Pause||

krImW rhImW Alwh qU gnˆØI ] (727-13, iqlµg, nwmdyv jI)

O beautiful Lord, benevolent and merciful Lord, You are so wealthy and generous.

hwjrw hjUir dir pyis qUM mnˆØI ]1] (727-14, iqlµg, nwmdyv jI)

You are ever-present in every presence, within and before me. ||1||

drIAwau qU idhMd qU ibsIAwr qU DnI ] (727-14, iqlµg, nwmdyv jI)

You are the river of life, You are the Giver of all; You are so very wealthy.

dyih lyih eyku qUM idgr ko nhI ]2] (727-14, iqlµg, nwmdyv jI)

You alone give, and You alone take away; there is no other at all. ||2||

qUM dwnW qUM bInW mY bIcwru ikAw krI ] (727-15, iqlµg, nwmdyv jI)

You are wise, You are the supreme seer; how could I make You an object of thought?

nwmy cy suAwmI bKsMd qUM hrI ]3]1]2] (727-15, iqlµg, nwmdyv jI)

O Lord and Master of Nam Dev, You are the merciful Lord of forgiveness. ||3||1||2||

iblwvlu bwxI Bgq nwmdyv jI kI (857-19)

Bilaaval, The Word Of Devotee Nam Dev Jee:

<> siqgur pRswid ] (857-19)

One Universal Creator God. By The Grace Of The True Guru:

sPl jnmu mo kau gur kInw ] (857-19, iblwvlu, nwmdyv jI)

The Guru has made my life fruitful.

duK ibswir suK AMqir lInw ]1] (858-1, iblwvlu, nwmdyv jI)

My pain is forgotten, and I have found peace deep within myself. ||1|&

#124;

igAwn AMjnu mo kau guir dInw ] (858-1, iblwvlu, nwmdyv jI)

The Guru has blessed me with the ointment of spiritual wisdom.

rwm nwm ibnu jIvnu mn hInw ]1] rhwau ] (858-1, iblwvlu, nwmdyv jI)

Without the Lord's Name, life is mindless. ||1||Pause||

nwmdyie ismrnu kir jwnW ] (858-2, iblwvlu, nwmdyv jI)

Meditating in remembrance, Nam Dev has come to know the Lord.

jgjIvn isau jIau smwnW ]2]1] (858-2, iblwvlu, nwmdyv jI)

His soul is blended with the Lord, the Life of the World. ||2||1||

mn Coif Coif sgl BydM ] (873-12, goNf, nwmdyau jI)

- O man, renounce and abandon all these things.

ismir ismir goibMdM ] (873-12, goNf, nwmdyau jI)

Meditate, meditate in remembrance on the Lord of the Universe.

Bju nwmw qris Bv isMDM ]4]1] (873-12, goNf, nwmdyau jI)

Meditate, O Nam Dev, and cross over the terrifying world-ocean. ||4||1||

nwd BRmy jYsy imrgwey ] (873-13, goNf, nwmdyau jI)

The deer is lured by the sound of the hunter's bell;

pRwn qjy vw ko iDAwnu n jwey ]1] (873-13, goNf, nwmdyau jI)

it loses its life, but it cannot stop thinking about it. ||1||

AYsy rwmw AYsy hyrau ] (873-13, goNf, nwmdyau jI)

In the same way, I look upon my Lord.

rwmu Coif icqu Anq n Pyrau ]1] rhwau ] (873-14, goNf, nwmdyau jI)

I will not abandon my Lord, and turn my thoughts to another. ||1||Pause||

ijau mInw hyrY psUAwrw ] (873-14, goNf, nwmdyau jI)

As the fisherman looks upon the fish,

sonw gFqy ihrY sunwrw ]2] (873-14, goNf, nwmdyau jI)

and the goldsmith looks upon the gold he fashions;||2||

ijau ibKeI hyrY pr nwrI ] (873-15, goNf, nwmdyau jI)

As the man driven by sex looks upon another man's wife,

kaufw fwrq ihrY juAwrI ]3] (873-15, goNf, nwmdyau jI)

and the gambler looks upon the throwing of the dice -||3||

jh jh dyKau qh qh rwmw ] (873-15, goNf, nwmdyau jI)

I

n the same way, wherever Nam Dev looks, he sees the Lord.

hir ky crn inq iDAwvY nwmw ]4]2] (873-16, goNf, nwmdyau jI)

Nam Dev meditates continuously on the Feet of the Lord. ||4||2||

jYsy qwpqy inrml Gwmw ] (874-4, goNf, nwmdyau jI)

As the earth burns in the dazzling sunlight,

qYsy rwm nwmw ibnu bwpuro nwmw ]5]4] (874-4, goNf, nwmdyau jI)

so does poor Nam Dev burn without the Lord's Name. ||5||4||

hir hir krq imty siB Brmw ] (874-7, goNf, nwmdyau jI)

Chanting the Name of the Lord, Har, Har, all doubts are dispelled.

hir ko nwmu lY aUqm Drmw ] (874-7, goNf, nwmdyau jI)

Chanting the Name of the Lord is the highest religion.

hir hir krq jwiq kul hrI ] (874-7, goNf, nwmdyau jI)

Chanting the Name of the Lord, Har, Har, erases social classes and ancestral pedigrees.

so hir AMDuly kI lwkrI ]1] (874-8, goNf, nwmdyau jI)

The Lord is the walking stick of the blind. ||1||

hrey nmsqy hrey nmh ] (874-8, goNf, nwmdyau jI)

I bow to the Lord, I humbly bow to the Lord.

hir hir krq nhI duKu jmh ]1] rhwau ] (874-8, goNf, nwmdyau jI)

Chanting the Name of the Lord, Har, Har, you will not be tormented by the Messenger of Death. ||1||Pause||

ihMdU pUjY dyhurw muslmwxu msIiq ] (875-3, iblwvlu goNf, nwmdyau jI)

The Hindu worships at the temple, the Muslim at the mosque.

nwmy soeI syivAw jh dyhurw n msIiq ]4]3]7] (875-3, iblwvlu goNf, nwmdyau jI)

Nam Dev serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||

[Akaal Purakh Di Fauj]

1848 : The Second Anglo-Sikh War battle was fought at Ram Nagar, Gujranwala.

This site has some info about the secon Anglo-Sikh war

http://www.sikh-history.com/sikhhist/event...osikhwars2.html

[Banda Singh]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Khalsa Jee,

Here are extracts from the publication "Life of 8 Divine Guru's" from the Sikh Research and Education Center on the incident when Guru Tegh Bahadur Jee visited Amritsar -

Guru Tegh Bahadur Visits Amritsar

The Guru now with some Sikhs went to Amritsar to pay his homage at Harmandar Sahib (Golden Temple). He reached there on November 22, 1664 but the ministers of the temple shut the doors against him, and he was not allowed to enter the holy precincts, consequent to the instructions issued by *Mina Harji, the then custodian of the sacred shrines. When Guru Hargobind left Amritsar for good and settled at Kiratpur, then all the shrines in Amritsar were forcibly occupied by Meharban, son of *Mina Prithi Chand, who ever opposed Guru Arjan Dev. These shrines remained under the control of Mina Meharban and then his son *Mina Harji till 1696 A.D., when Guru Gobind Singh sent Bhai Mani Singh to assume control. Prithi Chand used to call himself 6th Guru, after the martyrdom of Guru Arjan Dev, and his son Meharban as the 7th Guru and Harji as the 8th Guru. They had started their own sect. Their sect bifurcated itself into two sects. Dewan-i-Sadhus and Sodhis under the stewardship of Harji, the son and successor of Meharban. Things were allowed to drift on with the result that the differences between the aforesaid increased to such an extent that each sect claimed an entity

in itself. With the lapse of time, Dewan-i-Sadhus who started reposing faith in asceticism and behaving like sanyasis, became part of the Hindus. The fate of other sect was also no different; it, being Brahmanical in approach and accent, vanished into the fold of Hindus. Guru Hargobind and the succeeding Gurus did not take any non-violent or violent action against the disgruntled son, grandson and the great grand son of Guru Ram Das, who were not considered fit for the Guruship and were only creating nuisance against the Gurus, and had forcibly occupied the Most Sacred Shrine of Sri Harmandir Sahib (Golden Temple) and other shrines for a period of nearly 62 years and had preached irreligion there for their selfish ends. The Gurus taught that the Truth ultimately comes out victorious, and falsehood meets its ignoble end. The whole of Guru's life history speaks out loudly that they never took any action against any one who was opposed to them. They, however, had to take action to defend themselves to exist, when armed attacks were made on them to extirpate them, also the Sikhs and Sikhism root and branch, in self-defense only. As a consequence of it, they never did take any retaliatory measures. After repulsing the attacks of the invaders, who were opposed to their teachings of equality of all people, they never did take an inch of their territory. The Gurus never possessed the state of their own, or ever worked for it to have one for themselves. The approach was to create more of goodness, the evil for sure will die its natural death, and thus a sane society will emerge. The Government is only the reflex of the society at large, will necessarily be of good people. The good people are governed by the good government and bad people by corrupt governments. Nothing good will come from the bad society, we may have any form of government. By not following the Guru's teachings, we have only worked for our destruction after the demise of Guru Gobind Singh to this day.

The Word 'MINA' means "MEAN FEL

LOW". This was the title given by Sri Guru Ram Das to his oldest son, Prithi Chand, who insulted his Divine father, for not conferring Guruship to him, being the oldest son. He and his descendants are called by this title. · THIS WAS THE SECOND INSTANCE OF THE DIVINE GURU'S EXAMPLARY TEACHINGS OF 'FORGIVENESS IS DIVINE'.

At Damdama Sahib When all the entrances leading to the premises of Harmander Sahib under Mina Harji's orders, the Guru retreated to a place just behind the Akal Takhat and waited for the doors to open. The place where he stayed is called Gurdwara Thara Sahib. When the Guru observed that there was no likelihood of the doors to be opened for him, he departed and stayed at a place outside the city, where Gurdwara Damdama Sahib stands now. The people of Amritsar, when they came to know of the happening, came to Damdama Sahib to ignore the misbehaviour of Mina Harji. It is also stated that a large number women of Amritsar came there and served with free Kitchen - 'Langar' to the Guru and all who visited the place. The Guru was pleased with their service and blessed them - O Ladies, you are blessed by God (Maiyan, Rab Rajaiyan).

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh