Rut 5th , Adaiy 41st.
Bhai Daya Singh Waloy Karam Nirnay.
Singhs would sit in Guru Ji’s presence on a daily basis , where Guru Ji would inform them about Rehat Rehaney (codes of conduct). Singhs would listen attentively to the discourse on Bhagti Gyan (devotional knowledge). (1)
“People are trapped in in dukhdayak (fearful) karam (deeds).”
“Please elaborate on this so that we can protect ourselves”, the Sikhs requested humbly with clasped hands. (2)
“Daya Singh is my Uttam roop (high representative). Whatever you desire you may ask him , he will answer all your questions”, Guru Ji said from their Mukh . (3)
Upon saying this Guru Ji went inside , the rest remained seated there. Everyone was eager to hear this. Then Daya Singh spoke. (4)
“Guru Ji is samrath (proficient) in every way , we with low intellect are nothing compared to them. I will only speak in the manner that Guru Ji directs me, i.e. like a putli (puppet)”. (5)
“Guru Ji will narrate from their own Mukh , people will assume that a putli is speaking. First of all listen to karam gatha , the result of which narak (hell) swarg (heaven) is attained.” (6)
“There are three types of karam (deeds) , Sanchit , Paralabdh , and Kiriaman. In the patha (archer’s quiver) there exists three types of karam Baan (arrows of actions)”. (7)
“The shadow of the Chetan Atmah (Abhas Aks) , secondly due to that reflection there is Pratibimbat Antehkaran. Thirdly combined with Agyan Ansh , it is within the compound of these three that all the karam bij (sowing seeds of actions) exist.” (8)
“Antehkaran in itself is Jadd roop achet (lifeless) until it takes the power from Chetan. Until that time it is powerless to execute any karam (deeds). When the reflection of Antehkaran Chetan falls upon it , then it is capable of karam.” (9)
“Whilst Agyan (lack of knowledge) is present in the Mann (mind) = Antehkaran , then it is able to perform karam (actions/deeds) . It cannot commit karam without Agyantah (lack of knowledge).” (10)
“All three have to be present in order to perform karam , i.e. Antehkaran (mind) , Agyan (ignorance), and Chetan Atmah. If one is missing then karam cannot be engaged into.” (11)
“Heh Khalsa Ji I will elaborate on this. Imagine Satogunn Roopi to be the soil , then Antehkaran is the lump of that soil.” (12)
“Chetan Atmah is the Akash (sky) , all the Agyan (ignorance) is the water. When the lump of soil is mixed with water then a Ghadah (clay pot) is formed.” (13)
“The ghadah (clay pot) takes in the Akash (skylight). The karam (actions) act as Anaj (seeds) in this ghadah. Now the ghadah is capable of containing Padarath (goods).” (14)
“If these three separate from each other then they are not proficient in being a container/receptacle for anything. Which means that Atam is not capable of committing any karam in itself.” (15)
“In the same way Antehkaran or Agyan individually are incapable of committing any karam. There has to be Sanjog (fusion) of the three before karam can be entered into.” (16)
“On the crossbow of Antehkaran exist the arrows of karam. The arrow shoots forward and leaves once the crossbow has been stretched and released.” (17)
“The arrow , after taking leave of it’s Tej Wegh (force) , falls on the ground. Pararabhd gives phall (fuition) to all and then becomes shant (static/at peace etc.).” (18)
“The arrows that are on the crossbow are known as Sanchit (accumulated). The one that is stretched on the Chila is known as Kiriaman.” (19)
“The karam for which this body is given , oh patient ones , is known as Pararabhd. They have been accumulated over many lives. They are called Sanchit , they are Vichitar (colourful) and of many types.” (20)
“Kiria is done on a daily basis and conducted with ego , i.e. “I am doing/me etc. On a daily basis are known as Kiriaman Karam. It is this Kiriaman that takes three names , i.e. Bhavik (future) , Vartman (present) , and Bhootkal (past).” (21)
“In the first state (future) it is Kiriaman , in the second state (present) it is Sanchit and in the third state (past) it becomes Pararabhd.” (22)
“Just as one era is first Bhavikat (future) , but later becomes vartman (present) , and finally becomes Bhootkal (past). Consider this in the same way.” (23)
“Pararabdh has three Phall (fruition) :-
Jaati , Umar , and Bhog. Jaati are Turi,Devtay,Manukh etc. (bodies of Jadd Jangam). Uttam , Maddam , addam which are Ik Rass (same).” (24)
“In all there are many varieties. Now we’ll discuss Arblah. Whatever the life span of a being say from a second onwards is known as arblah , which is one Phall (fruition) of Pararabdh.” (25)
“The explanation of Bhog is such where Dukh (sorrow/misery) , Sukh (joy/pleasure) , honour , disgrace , beauty , ugliness etc. Are experienced , which the intellectuals refer to as Bhog. This is known in the fourteen worlds.” (26)
“If both Sanchit and Kiriman karam are joined then they are on a par with Atam Gyani. Just as arrows in a phatha (quiver) can be stopped from being shot , and the one on chila can also be stopped before being fired.” (27)
“Pararabhd is the fired arrow which cannot be stopped once it has been fired . They are equal for Agyani (ignorant) and Gyani (knowledgeable) alike. The pararabdh phall is equal for both.” (28)
“Sanchit Karam can be destroyed under the influence of Gyan (divine knowledge) , just as fire can burn down a house and the seeds contained in it.” (29)
“The house together with the seeds burn to dust. The seeds lose their fertility (unable to take root). This is how it is for the Sanchit karam.” (30)
“With Gyan Agni (fire of divine wisdom) the Sanchit karam are burnt to ash. They cannot ever grow again.” (31)
“In this way Antehkaran becomes destroyed. The chitt becomes Sat Saroop and shant (at peace/statcic). I will now define Chitt Sat , understand Antehkaran Roop to be this.” (32)
“Now mann’s (mind’s) roop will be told :
Inside the Anatam exists Atam Buddhi. In Asat Jagat there is Sat Buddh. Atmah is Sat (true) but considers it to be asat (false).” (33)
“When Atam Gyan is attained then ignorance disappears , a result of which the Atmah is seen and anatmah is seen as anatmah.” (34)
“When the Chit becomes Sat (true) with this technique then the Sanchit karam together with the mann (mind) are burnt away. Just as a building together with seeds is burnt , then the seeds are incapable of regrowth.” (35)
“Kiriaman are those karam which are performed on a daily basis. They do not come into fruition for the Gyani (wise). The reason for non-fruition are:-
The Kiria (daily actions) that is performed as a result of Pararabdh is done so with ego of anatam.” (36)
“That Kiria becomes kiriaman karam , i.e. those which are done with Deh Abhyman (bodily ego). That Kiriaman then transforms into sanchit and Pararabdh. The Gyani (knowledgeable) has become kirialess owing to the fact that he has lost the ego. His karam will never come into fruition.” (37)
“Just as eating food is a kiria which gives energy.” (38)
“Consider this to be kiriaman. If the body is ill then eating food will not remove the ailment. Only the fit and healthy benefit and become stronger. Just as eating roti is a kiria , consider that to be pararabdh. From this kiria the body becomes stronger. This strength is the result of eating , i.e. roti becomes strength , thus kiria has become pararabdh.” (39)
“The kiria that is done under the influence of Abhyman (ego)
Will grow and come into fruition. The Gyani does not come under the influence of Tann Abhyman (body/self ego) , and as such his karam do not tie him down.” (40)
“The Mala (Rosary) of karam hangs around the neck of all but the ones who have lost Tann Hangtah (self/ego) have removed this mala. Without removing Tann Hangtah (self/ego) many Kalesh (pains/sorrows etc.) are given rise to. Births and deaths are thus entered into.” (41)
“Hau vich ayah..............Hau vich gaya”
(Sri Asa di vaar).
“That is why Satguru Ji has emphasised this in SGGS Ji so many times. Sri Guru Nanak Dev Ji has stated in Asa Di vaar that the person comes to be born because of Hankaar (self ego) , they leave with self ego too. They are born with hankaar and die with hankaraar.” (42)
“It is not possible to count such persons. In SGGS Ji it is stated over and over again that do not engage in hankaar (self ego). All misery is due to such thought/actions. Upon receiving dukh (pain/sorrow/misery etc.) they regret over and over again.” (43)
“Countless births have to be endured by that person owing to Abhyman (self/ego) and after misery and suffering they die. Attachment etc is one of many vices. Tann Hangtah (body/ego) is a direct result of agyantah (ignorance).” (44)
The person who is recipient of Guru Ji’s Kirpa (grace) , their Tann Hangtah (body/ego) is removed. By imparting Tatt Updesh (Divine knowledge) Guru Ji engage them in Naam Simran (Waheguru Meditation). The misery of births and deaths is thus eradicated.” (45)
...............To be continued.................
Thursday, 19 August 2010
Monday, 16 August 2010
Sant Characteristics Updesh 6th Patshahi
Adaiy 43rd , 5th Raas.
Banvaali and Parsram.
Banvaali and Parsram were both “Vayd” (doctors) of a high degree. They would treat the Sadhsangat and eliminate their suffering.(1)
They would spend their own money on preparing medicines and would dispense them to the Sangat. If anyone was housebound/bedbound they would go to their abode and with the strength of their medicine the patient would sit up.(2)
With great love they would sing Shabads , then they would contemplate the meanings and act upon them in their everyday life. One day with clasped hands they made a humble request to Satguru Ji.(3)
“Heh Sachay Patshah (True King of Kings) we have come to learn that the Shabad of Satguru blesses kalyan (liberation). The status of Sadhsangat is truly of great magnitude. Why has Satguru said this?”(4)
Satguru Ji said “This is the medicine of all rogs (ailments). You have all the remedies readymade at your abode. Suffering patients with the intention of acquiring medicines come to you”.(5)
“You check the nabaz (pulse) to see whether the cold is due to heat or the cold. Upon satisfying yourself with the examination , you dispense the relevant medicine. Then you instruct the patient the method by which it is to be taken etc.”(6)
“Then the ailment is removed , slowly and gradually the patient becomes healthier. It is because of the medicines that you stock that patients come to meet you with the desire to obtain it”.(7)
“Rog cannot be eradicated without a vayd , accept this as utter truth. In the same way my Gurmukh Sikhs first of all check to see who has the right to dispense Sikhi?”(8)
“Karam Upashnah or Gyan , whoever has the right , they say it as it is. They inform of the Rehnee (code of conduct) and then give the virtues , those Sikhs attain kalyan quickly”.(9)
“Whosoever gives updesh without having the right , leave alone kalyan , they create kalesh (fighting/hell etc.). Sadhsangat is very high , and that is why Sri Guru Ji has said”.(10)
There was a Sikh named Tirith , he worked in the king’s army. He arrived in the Sharan (sanctuary) of Sri Hargobind Sahib. With clasped hands he said.(11)
“I spend all day in my work , I cannot take time out for Naam Simran. How will we attain salvation? “
Gur Ji gave updesh , as such:- (12)
“Do the seva of Sants on a daily basis , give them food and clothes. A person who gives a cow grass and feed , he alone attains the milk”.(13)
“In the same way serve the Sadh , they will become pleased and will impart the easy route to udaartah (salvation). Then that person becomes accustomed to Bhagat Gyan (Devotional knowledge).(14)
“How will I recognise a Sant?” he asked upon hearing this , “the person that I need to serve”. At that point Satguru Ji imparted a technique , “A king desired”.(15)
“How can I see Hans (swan like creatures) with my own eyes?”, so he started doing seva of many panchi (birds) in his palaces. He feed all the panchi with a varied choga (feed). Panchi came from near and far.(16)
Upon pecking the choga the panchi’s would spread the praise of this place at the Maan Sarovar ( gathering place). The Hans there heard the praise and said to the rest that we too shall go to the palaces of the king.(17)
We will go there and show devotion , where panchi pick the feed daily. As such a pair of Hans arrived there and showed themselves.(18)
Upon seeing them the people informed the King. The king was overjoyed and brought along with him milk and pearls which he placed in front of the pair of Hans. The Hans separated the water and drank the milk and ate the pearls.(19)
They regurgitated round precious gems. They flew back off to their own abode. The king was overwhelmed as he collected the gems.(20)
When the gems were taken to the Jauri (jeweller) the king was then informed that these gems are worth more than his entire kingdom. And that is why do the seva of all , the ones that come to you will grace you with Brahm Gyan (Divine Knowledge).(21)
Bhai Tirth became estatic upon hearing Guru Ji’s Bachan and started the sukhdayak (pleasure giving) seva of Sants. He would achieve bliss by meditating on Waheguru and ultimately he merged with Guru in the end.(22)
Phaava Dhero was a Sikh who lived in Ujjain who engaged in Bhaghti of Guru Ji in his home. He would listen to kirtan and also do kirtan. He would sleep for two pehar (three hours) at night.(23)
He would do bhaghti for the remaing six pehar. By attending Satsangat he became very wise. He would come to Guru Ji after six months , upon seeing guru Ji he would be filled with bliss.(24)
“What attributes do Sant have?” he asked Guru Ji one day. “What are the lachan (characteristics) of Sant?” Then Sri Hargobind Ji said. “There is a Satguru slok which describes a sant”.(25)
ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥
मंत्रं राम राम नामं ध्यानं सरबत्र पूरनह ॥
Manṯraʼn rām rām nāmaʼn ḏẖa▫yāna sarbaṯar pūrnah.
Through the Mantra of the Name of the Lord, Raam, Raam, one meditates on the All-pervading Lord.
ਗ੍ਯ੍ਯਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਤਿ ਨਿਰਮਲ ਨਿਰਵੈਰਣਹ ॥
ग्यानं सम दुख सुखं जुगति निरमल निरवैरणह ॥
Ga▫yāna sam ḏukẖ sukẖaʼn jugaṯ nirmal nirvairṇėh.
Those who have the wisdom to look alike upon pleasure and pain, live the immaculate lifestyle, free of vengeance.
ਦਯਾਲੰ ਸਰਬਤ੍ਰ ਜੀਆ ਪੰਚ ਦੋਖ ਬਿਵਰਜਿਤਹ ॥
दयालं सरबत्र जीआ पंच दोख बिवरजितह ॥
Ḏa▫yālaʼn sarbaṯar jī▫ā pancẖ ḏokẖ bivarjiṯėh.
They are kind to all beings; they have overpowered the five thieves.
ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥
भोजनं गोपाल कीरतनं अलप माया जल कमल रहतह ॥
Bẖojanaʼn gopāl kīraṯanaʼn alap mā▫yā jal kamal rahṯah.
They take the Kirtan of the Lord's Praise as their food; they remain untouched by Maya, like the lotus in the water.
ਉਪਦੇਸੰ ਸਮ ਮਿਤ੍ਰ ਸਤ੍ਰਹ ਭਗਵੰਤ ਭਗਤਿ ਭਾਵਨੀ ॥
उपदेसं सम मित्र सत्रह भगवंत भगति भावनी ॥
Upḏesaʼn sam miṯar saṯrėh bẖagvanṯ bẖagaṯ bẖāvnī.
They share the Teachings with friend and enemy alike; they love the devotional worship of God.
ਪਰ ਨਿੰਦਾ ਨਹ ਸ੍ਰੋਤਿ ਸ੍ਰਵਣੰ ਆਪੁ ਤ੍ਯ੍ਯਿਗਿ ਸਗਲ ਰੇਣੁਕਹ ॥
पर निंदा नह स्रोति स्रवणं आपु ित्यागि सगल रेणुकह ॥
Par ninḏā nah saroṯ sarvaṇaʼn āp ṯi▫yāg sagal reṇukėh.
They do not listen to slander; renouncing self-conceit, they become the dust of all.
ਖਟ ਲਖ੍ਯ੍ਯਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸ੍ਵਜਨਹ ॥੪੦॥
खट लख्यण पूरनं पुरखह नानक नाम साध स्वजनह ॥४०॥
Kẖat lakẖ▫yaṇ pūranaʼn purkẖah Nānak nām sāḏẖ savajneh.
40
Whoever has these six qualities, O Nanak, is called a Holy friend.
40
The person who has received the Mantar of the Naam of the Prabhu Malik (Waheguru Ji) and who engages in the simran of the omnipresent Lord.
Who considers pain and happiness as the same , whose actions are pure and without hate.
Who is compassionate towards all things and has a control over the five vices. Who’s intake is eulogising Waheguru Ji and remains unaffected by maya in the same way that a lotus flower is unaffected by surrounding mud etc.
Who serves friends and foes on the same level and only has love for Waheguru devotion.
Who doesn’t listen with own ears to the nindya (slander) of others and who kills their own ego to become the dust of all. Whosoever possesses theses six attributes , heh Nanak their name is mitr (friend) , Sant and full human.
Who engages in Naam Simran and who sees Waheguru in everyone , remains stable in sorrow and happiness. Who is pure , without hatred , and Nirala (detached) , always remains attached to Prabhu.(26)
Showers compassion on all things and distances themselves from lust and anger. Just as a lotus remains unaffected. Considers friend and foe on a par.(27)
Does not engage in the listening or speaking slander of others , always remains of humble mind and considers to be the dust of others. The wise can test these attributes , whosoever in this case is the virtuous Sant of many good deeds.(28)
The Sangat of such Sant eradicates bad thoughts and by doing seva Gyan is obtained”. Upon hearing this bhai Dheeroh became blissful and went back to his home. He adopted all the characteristics of the Sant.(29)
Many Sikhs met in the village of Bhuran Pur. Bhai Bhagwan Das was a bhagat , Bodhla was another , Malk Kataroo , Prithi Mall Jrandh , Budh Saroo.(30)
Dhallu Bhagat , Shurra Harran , Siami Das Vadavan and Sundar etc. Sikhs got together to perform Kirtan.(31)
Then all gathered for darshan of Guru Ji , they saw Guru Ji with their own eyes. Various gifts were presented to Guru Ji. They placed their heads at the charan kanwal of Guru Ji.(32)
They stayed there for many days with a hope of salvation. “Someone please give us divine wisdom so that we may cross the bhav sagar (ocean of fears).(33)
“Make a good dharamshala (place of worship), gather there everyday there in the early hours of the morning, listen to Gurbani and read Gurbani to others too”. Guru Ji stated.(34)
“Contemplate on the Arth (meanings) and do Katha (preaching) , and act upon the teachings in your daily life.(35)
“Work honestly and never speak lies , then do Rehraas at the Rehraas time , do kirtan upto night time and finish off with Sohila Sahib”.(36)
“When there is pehar remaining of the night do ishnaan , then memorise the treasure trove of Gurbani. Whichever Sikh is hungry or clothe less , give them food and clothes and you will receive happiness”.(37)
“Then on the Purbs of Massiah , Sangrand , Devaali , Vasakhi , etc. Collect Guru di kaar (donations) and prepare and distribute Kadah Parshad (Degh)”.(38)
“Leaving aside ego make the mind humble , do satsangat always in this manner. Once upon a time there was a dead cat in a water well. How can the water be purified? A pandit was asked to assist”.(39)
“Remove the cat and discard a thousand dholl (recipticle) of water from the well. The water will be purified”. Upon hearing this the man went away. He forgot to remove the cat.(40)
Vast amounts of water were removed but the stench of the dead cat remained intact. They returned and informed the pandit. “The water hasn’t purified , I’ve discarded vast amounts”.(41)
Upon hearing this the pandit said “remove more water”. They removed more water but went back to inform the pandit that the stench is still present.(42)
Upon hearing this the pandit went to inspect the well himself , the dead was still in the well. “What have you done here? You’ve neglected to take the dead cat out” the pandit explained.(43)
“The water will remain polluted until the cat is removed”. In the same way ego is a bad thing which is present in the body.(44)
“Until this ego is lost it is not possible to attain kalyan. That is why it is important to remain alert on a daily basis in order to the lose ego”.(45)
“Slowly it will vanish and your atmah will light up with Gyan Parkash (Divine knowledge)”. By listening to this the Sikhs , who were from the village Buranpur.(46)
Went home estatic and engaged in Satnam Simran. They followed the instructions of Guru Ji and they Anthaykaran (Intangible inside Indriah) became pavittar (pure).(47)
Whichsoever rehanee was ordained by Guru Ji , they went back to their abodes and adopted it in their everyday lives. They all attained yog kalyan (liberation) and were saying “Satguru Ji Dhan hun , they gave us this Sukh.(48)
Banvaali and Parsram.
Banvaali and Parsram were both “Vayd” (doctors) of a high degree. They would treat the Sadhsangat and eliminate their suffering.(1)
They would spend their own money on preparing medicines and would dispense them to the Sangat. If anyone was housebound/bedbound they would go to their abode and with the strength of their medicine the patient would sit up.(2)
With great love they would sing Shabads , then they would contemplate the meanings and act upon them in their everyday life. One day with clasped hands they made a humble request to Satguru Ji.(3)
“Heh Sachay Patshah (True King of Kings) we have come to learn that the Shabad of Satguru blesses kalyan (liberation). The status of Sadhsangat is truly of great magnitude. Why has Satguru said this?”(4)
Satguru Ji said “This is the medicine of all rogs (ailments). You have all the remedies readymade at your abode. Suffering patients with the intention of acquiring medicines come to you”.(5)
“You check the nabaz (pulse) to see whether the cold is due to heat or the cold. Upon satisfying yourself with the examination , you dispense the relevant medicine. Then you instruct the patient the method by which it is to be taken etc.”(6)
“Then the ailment is removed , slowly and gradually the patient becomes healthier. It is because of the medicines that you stock that patients come to meet you with the desire to obtain it”.(7)
“Rog cannot be eradicated without a vayd , accept this as utter truth. In the same way my Gurmukh Sikhs first of all check to see who has the right to dispense Sikhi?”(8)
“Karam Upashnah or Gyan , whoever has the right , they say it as it is. They inform of the Rehnee (code of conduct) and then give the virtues , those Sikhs attain kalyan quickly”.(9)
“Whosoever gives updesh without having the right , leave alone kalyan , they create kalesh (fighting/hell etc.). Sadhsangat is very high , and that is why Sri Guru Ji has said”.(10)
There was a Sikh named Tirith , he worked in the king’s army. He arrived in the Sharan (sanctuary) of Sri Hargobind Sahib. With clasped hands he said.(11)
“I spend all day in my work , I cannot take time out for Naam Simran. How will we attain salvation? “
Gur Ji gave updesh , as such:- (12)
“Do the seva of Sants on a daily basis , give them food and clothes. A person who gives a cow grass and feed , he alone attains the milk”.(13)
“In the same way serve the Sadh , they will become pleased and will impart the easy route to udaartah (salvation). Then that person becomes accustomed to Bhagat Gyan (Devotional knowledge).(14)
“How will I recognise a Sant?” he asked upon hearing this , “the person that I need to serve”. At that point Satguru Ji imparted a technique , “A king desired”.(15)
“How can I see Hans (swan like creatures) with my own eyes?”, so he started doing seva of many panchi (birds) in his palaces. He feed all the panchi with a varied choga (feed). Panchi came from near and far.(16)
Upon pecking the choga the panchi’s would spread the praise of this place at the Maan Sarovar ( gathering place). The Hans there heard the praise and said to the rest that we too shall go to the palaces of the king.(17)
We will go there and show devotion , where panchi pick the feed daily. As such a pair of Hans arrived there and showed themselves.(18)
Upon seeing them the people informed the King. The king was overjoyed and brought along with him milk and pearls which he placed in front of the pair of Hans. The Hans separated the water and drank the milk and ate the pearls.(19)
They regurgitated round precious gems. They flew back off to their own abode. The king was overwhelmed as he collected the gems.(20)
When the gems were taken to the Jauri (jeweller) the king was then informed that these gems are worth more than his entire kingdom. And that is why do the seva of all , the ones that come to you will grace you with Brahm Gyan (Divine Knowledge).(21)
Bhai Tirth became estatic upon hearing Guru Ji’s Bachan and started the sukhdayak (pleasure giving) seva of Sants. He would achieve bliss by meditating on Waheguru and ultimately he merged with Guru in the end.(22)
Phaava Dhero was a Sikh who lived in Ujjain who engaged in Bhaghti of Guru Ji in his home. He would listen to kirtan and also do kirtan. He would sleep for two pehar (three hours) at night.(23)
He would do bhaghti for the remaing six pehar. By attending Satsangat he became very wise. He would come to Guru Ji after six months , upon seeing guru Ji he would be filled with bliss.(24)
“What attributes do Sant have?” he asked Guru Ji one day. “What are the lachan (characteristics) of Sant?” Then Sri Hargobind Ji said. “There is a Satguru slok which describes a sant”.(25)
ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥
मंत्रं राम राम नामं ध्यानं सरबत्र पूरनह ॥
Manṯraʼn rām rām nāmaʼn ḏẖa▫yāna sarbaṯar pūrnah.
Through the Mantra of the Name of the Lord, Raam, Raam, one meditates on the All-pervading Lord.
ਗ੍ਯ੍ਯਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਤਿ ਨਿਰਮਲ ਨਿਰਵੈਰਣਹ ॥
ग्यानं सम दुख सुखं जुगति निरमल निरवैरणह ॥
Ga▫yāna sam ḏukẖ sukẖaʼn jugaṯ nirmal nirvairṇėh.
Those who have the wisdom to look alike upon pleasure and pain, live the immaculate lifestyle, free of vengeance.
ਦਯਾਲੰ ਸਰਬਤ੍ਰ ਜੀਆ ਪੰਚ ਦੋਖ ਬਿਵਰਜਿਤਹ ॥
दयालं सरबत्र जीआ पंच दोख बिवरजितह ॥
Ḏa▫yālaʼn sarbaṯar jī▫ā pancẖ ḏokẖ bivarjiṯėh.
They are kind to all beings; they have overpowered the five thieves.
ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥
भोजनं गोपाल कीरतनं अलप माया जल कमल रहतह ॥
Bẖojanaʼn gopāl kīraṯanaʼn alap mā▫yā jal kamal rahṯah.
They take the Kirtan of the Lord's Praise as their food; they remain untouched by Maya, like the lotus in the water.
ਉਪਦੇਸੰ ਸਮ ਮਿਤ੍ਰ ਸਤ੍ਰਹ ਭਗਵੰਤ ਭਗਤਿ ਭਾਵਨੀ ॥
उपदेसं सम मित्र सत्रह भगवंत भगति भावनी ॥
Upḏesaʼn sam miṯar saṯrėh bẖagvanṯ bẖagaṯ bẖāvnī.
They share the Teachings with friend and enemy alike; they love the devotional worship of God.
ਪਰ ਨਿੰਦਾ ਨਹ ਸ੍ਰੋਤਿ ਸ੍ਰਵਣੰ ਆਪੁ ਤ੍ਯ੍ਯਿਗਿ ਸਗਲ ਰੇਣੁਕਹ ॥
पर निंदा नह स्रोति स्रवणं आपु ित्यागि सगल रेणुकह ॥
Par ninḏā nah saroṯ sarvaṇaʼn āp ṯi▫yāg sagal reṇukėh.
They do not listen to slander; renouncing self-conceit, they become the dust of all.
ਖਟ ਲਖ੍ਯ੍ਯਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸ੍ਵਜਨਹ ॥੪੦॥
खट लख्यण पूरनं पुरखह नानक नाम साध स्वजनह ॥४०॥
Kẖat lakẖ▫yaṇ pūranaʼn purkẖah Nānak nām sāḏẖ savajneh.
40
Whoever has these six qualities, O Nanak, is called a Holy friend.
40
The person who has received the Mantar of the Naam of the Prabhu Malik (Waheguru Ji) and who engages in the simran of the omnipresent Lord.
Who considers pain and happiness as the same , whose actions are pure and without hate.
Who is compassionate towards all things and has a control over the five vices. Who’s intake is eulogising Waheguru Ji and remains unaffected by maya in the same way that a lotus flower is unaffected by surrounding mud etc.
Who serves friends and foes on the same level and only has love for Waheguru devotion.
Who doesn’t listen with own ears to the nindya (slander) of others and who kills their own ego to become the dust of all. Whosoever possesses theses six attributes , heh Nanak their name is mitr (friend) , Sant and full human.
Who engages in Naam Simran and who sees Waheguru in everyone , remains stable in sorrow and happiness. Who is pure , without hatred , and Nirala (detached) , always remains attached to Prabhu.(26)
Showers compassion on all things and distances themselves from lust and anger. Just as a lotus remains unaffected. Considers friend and foe on a par.(27)
Does not engage in the listening or speaking slander of others , always remains of humble mind and considers to be the dust of others. The wise can test these attributes , whosoever in this case is the virtuous Sant of many good deeds.(28)
The Sangat of such Sant eradicates bad thoughts and by doing seva Gyan is obtained”. Upon hearing this bhai Dheeroh became blissful and went back to his home. He adopted all the characteristics of the Sant.(29)
Many Sikhs met in the village of Bhuran Pur. Bhai Bhagwan Das was a bhagat , Bodhla was another , Malk Kataroo , Prithi Mall Jrandh , Budh Saroo.(30)
Dhallu Bhagat , Shurra Harran , Siami Das Vadavan and Sundar etc. Sikhs got together to perform Kirtan.(31)
Then all gathered for darshan of Guru Ji , they saw Guru Ji with their own eyes. Various gifts were presented to Guru Ji. They placed their heads at the charan kanwal of Guru Ji.(32)
They stayed there for many days with a hope of salvation. “Someone please give us divine wisdom so that we may cross the bhav sagar (ocean of fears).(33)
“Make a good dharamshala (place of worship), gather there everyday there in the early hours of the morning, listen to Gurbani and read Gurbani to others too”. Guru Ji stated.(34)
“Contemplate on the Arth (meanings) and do Katha (preaching) , and act upon the teachings in your daily life.(35)
“Work honestly and never speak lies , then do Rehraas at the Rehraas time , do kirtan upto night time and finish off with Sohila Sahib”.(36)
“When there is pehar remaining of the night do ishnaan , then memorise the treasure trove of Gurbani. Whichever Sikh is hungry or clothe less , give them food and clothes and you will receive happiness”.(37)
“Then on the Purbs of Massiah , Sangrand , Devaali , Vasakhi , etc. Collect Guru di kaar (donations) and prepare and distribute Kadah Parshad (Degh)”.(38)
“Leaving aside ego make the mind humble , do satsangat always in this manner. Once upon a time there was a dead cat in a water well. How can the water be purified? A pandit was asked to assist”.(39)
“Remove the cat and discard a thousand dholl (recipticle) of water from the well. The water will be purified”. Upon hearing this the man went away. He forgot to remove the cat.(40)
Vast amounts of water were removed but the stench of the dead cat remained intact. They returned and informed the pandit. “The water hasn’t purified , I’ve discarded vast amounts”.(41)
Upon hearing this the pandit said “remove more water”. They removed more water but went back to inform the pandit that the stench is still present.(42)
Upon hearing this the pandit went to inspect the well himself , the dead was still in the well. “What have you done here? You’ve neglected to take the dead cat out” the pandit explained.(43)
“The water will remain polluted until the cat is removed”. In the same way ego is a bad thing which is present in the body.(44)
“Until this ego is lost it is not possible to attain kalyan. That is why it is important to remain alert on a daily basis in order to the lose ego”.(45)
“Slowly it will vanish and your atmah will light up with Gyan Parkash (Divine knowledge)”. By listening to this the Sikhs , who were from the village Buranpur.(46)
Went home estatic and engaged in Satnam Simran. They followed the instructions of Guru Ji and they Anthaykaran (Intangible inside Indriah) became pavittar (pure).(47)
Whichsoever rehanee was ordained by Guru Ji , they went back to their abodes and adopted it in their everyday lives. They all attained yog kalyan (liberation) and were saying “Satguru Ji Dhan hun , they gave us this Sukh.(48)
Saturday, 14 August 2010
Adaiy 31.
Charcha chaar parkaar.
There was a Sikh named Darghaha Phandaaria who was of a very patient nature. He stayed by Sri Hargobind Singh Ji’s side and engaged in their seva at all times.(1)
One day with clasped hands he said “Sikhs discuss Gurbani but some end up fighting by not retracting from their own individual arth (meaning/interpretation).(2)
Upon hearing this Guru Ji said that “Charcha Char Parkaar di hundi hain” (Dicussion/debate) is of four types. Gursikhs adopt two types and dismiss the other two types.(3)
One method is “Vaad”. Shabad Arth (meaning) is not taken in the heart. They ask/tell each other , listen with prem (love) but do not contemplate the arth.(4)
Second is “Het” which is in the brain , which the Sikh engages in the kathan of (preaching/telling etc). They listen to other and speak “Mihtay Bachan” (sweet words). They do not take the arth in any other way.(5)
In a pleasant manner the shabad arth is portrayed. The munn (mind) accepts it as it heard. Then with own “Vishas Budhi” (Understanding) listens and upon seeing the virtues , acts upon the Gurbani’s instruction.(6)
Both people in this case discuss/listen , then afterwards whichever arth seems “Nirnayak”(logical/rational) and leaving “Pakh and vivaad” (personal affiliations/leanings , arguing etc) aside they absorb the Gurbani instruction in their heart and eulogise the shabad.(7)
One person does not know the arth so they listen to it from a second person and vice versa. The good attributes(Gunn) of both here have merged. Both have acceptrd each other’s input and have arrived at a satisfactory conclusion in a loving manner (Prem).(8)
Just as one “Diva” (candle like device) provides light in an upward manner but behind the diva remains darkness but if there is another Diva there , then the back darkness of both will disappear.(9)
Whoever engages in arth individually , this does not eradicate ego. If both engage in arth then they will taste the sweet nectar of the shabad. Furthermore ego is eradicated and they receive “Mahan Phall” (Huge spiritual benefit).(10)
The third type of charcha is known as “Jalp” , where it is uttered from own mouth. Stresses their own point of view here without considering the feelings/thoughts of others.(11)
On this issue both have given rise to argument/disagreement , they attempt to promote their own views and attempt to back them up too. They will attempt to give numerous examples in order to make their point stick. Both these people neither accept or practice in the mind.(12)
As they endeavour to propagate their own arth , they become agonistic and engage in devaluing each other’s arth. They become “Krodit”(angry) which leads to fighting. They see each other as enemies which leads to a loss of inner peace.(13)
This type of Gursikh is not “Angikaar” (accepted) , Their mind is not “Snimar” (humble). This gives rise to hatred. The fourth Charcha is “Vithinda”. Always engaging in “khandan” (non-acceptance/destroying).(14)
Their own intellectual is nothing special but refutes the views of others. All readers upon seeing this person become “Dukhi” (upset).(15)
This type of person is also rejected by Gursikhs. They cling onto the core message of the shabad and show love towards the pious virtues therein. They never hurt anybody’s feelings , they fill everybody’s hearts with joy.(16)
Upon hearing this pious Bani from the Mukh of Guru Ji , the minds of the Sikhs were filled with “Sharda” (faith/belief). A Sikh named Jamal arrived there , and bowed to the feet of Guru Maharajh Ji.(17)
Whilst sitting next to guru ji he displayed true love. He accepted the degh which was being distributed at the time of his arrival. He was overwhelmed by guru Ji’s aura which was as cool as the moon and beautifully touched everyone’s hearts.(18)
With clasped hands he humbly requested “I have sought your sharan”
(sanctuary) , make me your Sikh and grace me with “Sukhdayak”(blissful) wisdom.(19)
I have heard your greatness before , now I have seen you hazoor. I will stay in your sanctuary , please tell me what you would like me to do?(20)
Guru Ji gave “Updesh” (Divine instruction) , read,listen to Guru Ji shabad and then reflect upon it. Then with faith and adherence act upon the teachings and expect to receive the ultimate spiritual blessings.(21)
Prabhu (Waheguru Ji) creates the bodies in the world , which are made of five elements. Consider all the same (none more none less). There is an internal force that works the outer body , consider that as the body.(22)
Everywhere there is the one “Chetna” that works everything. Chetna is universal , whoever knows this is a Sikh , their “Bandan” (handcuffs/shackles) of rebirths are subsequently removed.(23)
Upon hearing this Jamal raised a question , “if chetna is the same throughout then why can’t everyone’s hunger be eradicated if one person was to eat a meal?”(24)
If knowledge is the same then why doesn’t everybody lose ignorance? Only the person who eats becomes full , only the wise lose their ignorance.(25)
Upon hearing this Guru Ji answered , “Whaday” (clay pots) and “Kohtay” (high houses) are of different kinds. They all show the same “Akash” (skylight) , it is decidedly so the same do not think there is a difference.(26)
In the whadah (clay pot) whatever item is placed therein , the same can be seen upon emptying it. The khotah (house) which is illuminated , will show it to be lit up.(27)
In the same way consider the consumption of food , drinking water is necessary for life. In the same way the life force for the mind is “Gyan”(knowledge) , consider the “atma” (soul) to be the “sakhi” (supreme) of all.(28)
There is no difference in samm jaati , bhin jaati , and uttam gatti. The most important is Brahm chetna. Just as one jaati trees are the same , in the same way brahm is the same everywhere.(29)
If then someone is to say that rock and tree are of bhin jaati , in that way brahm is not disvovered. Brahm is chetan (life force) and the world is jadd (lifeless) , both vijaati (bhin jaati) are familiar.(30)
Brahm is perpetually sat chit and without destruction , within brahm the jadd world is imagined , and that’s why it is not real and such is not indestructible. In another words without Brahm the world is meaningless. There is no bhintah(separate entities) in Brahm , in Brahm no one can put vijaati bhed (divisions/categories etc.)(31)
Just as there are branches and twigs on a tree , uttam Gatti Bhed is to be understood in this way. Just as there is a difference in the human limbs. There is no uttam ghatti bhed in Brahm , in another words the difference seen in oneself like tree branches and human limbs but owing to the “Nirakaar” (formless) nature of chetan there is no uttam ghatti bhed because it is without limbs etc.(32)
Consider Brahm Atmah in this way , it is “Nirgun” (formless) in everything , it is infused with everything and yet separate at the same time. Just as the reflection of the stars can be seen on water.(33)
The “sareer” (body) is a “whadah” (clay pot) , the antar indri is the water , brahm is equivelant here to the moon’s reflection. Brahm is within everything but at the same time it is also separate. In the same way atmah is in the “hirdah” (chest).(34)
Whosoever realises this is the Param uttam (high) Sikhs of the Satguru. Upon hearing this Jamal became Guru Ji’s Sikh. He understood the concept of jadd chetna.(35)
Bhai Kukkoh and whadawan together with their acquaintance Anantah arrived in the “Sharan” (Sanctuary) of Guru Ji , they both fell at the feet of Guru Ji.(36)
With clasped hands they humbly requested , “Sri Guru Nanak Nirankari hoy hunn” (1st Patshahi were revered with these names). They accepted Degh as superior to other kinds of food stuffs ?(37)
What virtues did Guru Ji see in this? They did not consider other sweets or food in the same way? Upon hearing this Guru Ji explained “of all the “Avtars” (holy messengers) Guru Ji were the most supreme”.(38)
In the same way Degh is the most supreme , it was made to be accepted by all the Sanagt. In the same way Guru Ji’s Shabad & updesh are supreme. Sri Satnam is the highest of all.(39)
As long as the Gurta Gaddhi (SGGS ji) is intact , then all the best selective things will be given to the Sikhs. Those who are receptive of Guru Ji’s teachings will relish these gifts.(40)
Guru Ji select the best things for their Sikhs and give them so. The Sikhs contemplate the teachings contained within the Shabad and utter them blissfully.(41)
In Guru Ghar (Gurdwara Sahib) this is the most valuable commodity. Whosoever acquires this , they do not have to face pain. Upon hearing this everbody became immensely satisfied. Nivla and Nihaloo were two Sikhs who came to Guru Ji.(42)
They sat down after touching Guru ji’s feet and said “Guru Ji how can we achieve saviour?”. Guru Ji said “ fire is present in all wood”. (43)
“Without rubbing the wood together (friction) the fire will not burn , and as such cannot eliminate the cold. Just as there is butter present in yogurt , without churning it cannot be obtained.(44)
“In the same way within Satguru Ji’s shabad is contained Atam Gyan which is the essence of eternal bliss. By reading Gurbani one attains a very high deed , otherwise Atam Gyan is not obtained”.(45)
“When the shabad is absorbed in the heart after contemplation , it effects are channelled throughout. There is enlightenment which is gives immense bliss , and the pain and sorrow of births and deaths is eradicated.(46)
Upon hearing Guru Ji’s updesh both commenced reading Gurbani with a great mind. They would contemplate the core message contained therein and then engage in Katha amidst Satsangat.(47)
By hearing their Katha many became highly satisfied , they left their fears,vices and attained Gurmat. They listened to Katha with great enthusiasm ,love ,and devotion. They achieved Brahm Gyan as a subsequence.(48)
It “Sarotay” (listeners) and speakers get together then the state of “Jeevan Mukhti” (living bliss) can be attained. In this way many Sikhs acquired salvation. They all uttered “Dhan Dhan Satguru”. (49)
Charcha chaar parkaar.
There was a Sikh named Darghaha Phandaaria who was of a very patient nature. He stayed by Sri Hargobind Singh Ji’s side and engaged in their seva at all times.(1)
One day with clasped hands he said “Sikhs discuss Gurbani but some end up fighting by not retracting from their own individual arth (meaning/interpretation).(2)
Upon hearing this Guru Ji said that “Charcha Char Parkaar di hundi hain” (Dicussion/debate) is of four types. Gursikhs adopt two types and dismiss the other two types.(3)
One method is “Vaad”. Shabad Arth (meaning) is not taken in the heart. They ask/tell each other , listen with prem (love) but do not contemplate the arth.(4)
Second is “Het” which is in the brain , which the Sikh engages in the kathan of (preaching/telling etc). They listen to other and speak “Mihtay Bachan” (sweet words). They do not take the arth in any other way.(5)
In a pleasant manner the shabad arth is portrayed. The munn (mind) accepts it as it heard. Then with own “Vishas Budhi” (Understanding) listens and upon seeing the virtues , acts upon the Gurbani’s instruction.(6)
Both people in this case discuss/listen , then afterwards whichever arth seems “Nirnayak”(logical/rational) and leaving “Pakh and vivaad” (personal affiliations/leanings , arguing etc) aside they absorb the Gurbani instruction in their heart and eulogise the shabad.(7)
One person does not know the arth so they listen to it from a second person and vice versa. The good attributes(Gunn) of both here have merged. Both have acceptrd each other’s input and have arrived at a satisfactory conclusion in a loving manner (Prem).(8)
Just as one “Diva” (candle like device) provides light in an upward manner but behind the diva remains darkness but if there is another Diva there , then the back darkness of both will disappear.(9)
Whoever engages in arth individually , this does not eradicate ego. If both engage in arth then they will taste the sweet nectar of the shabad. Furthermore ego is eradicated and they receive “Mahan Phall” (Huge spiritual benefit).(10)
The third type of charcha is known as “Jalp” , where it is uttered from own mouth. Stresses their own point of view here without considering the feelings/thoughts of others.(11)
On this issue both have given rise to argument/disagreement , they attempt to promote their own views and attempt to back them up too. They will attempt to give numerous examples in order to make their point stick. Both these people neither accept or practice in the mind.(12)
As they endeavour to propagate their own arth , they become agonistic and engage in devaluing each other’s arth. They become “Krodit”(angry) which leads to fighting. They see each other as enemies which leads to a loss of inner peace.(13)
This type of Gursikh is not “Angikaar” (accepted) , Their mind is not “Snimar” (humble). This gives rise to hatred. The fourth Charcha is “Vithinda”. Always engaging in “khandan” (non-acceptance/destroying).(14)
Their own intellectual is nothing special but refutes the views of others. All readers upon seeing this person become “Dukhi” (upset).(15)
This type of person is also rejected by Gursikhs. They cling onto the core message of the shabad and show love towards the pious virtues therein. They never hurt anybody’s feelings , they fill everybody’s hearts with joy.(16)
Upon hearing this pious Bani from the Mukh of Guru Ji , the minds of the Sikhs were filled with “Sharda” (faith/belief). A Sikh named Jamal arrived there , and bowed to the feet of Guru Maharajh Ji.(17)
Whilst sitting next to guru ji he displayed true love. He accepted the degh which was being distributed at the time of his arrival. He was overwhelmed by guru Ji’s aura which was as cool as the moon and beautifully touched everyone’s hearts.(18)
With clasped hands he humbly requested “I have sought your sharan”
(sanctuary) , make me your Sikh and grace me with “Sukhdayak”(blissful) wisdom.(19)
I have heard your greatness before , now I have seen you hazoor. I will stay in your sanctuary , please tell me what you would like me to do?(20)
Guru Ji gave “Updesh” (Divine instruction) , read,listen to Guru Ji shabad and then reflect upon it. Then with faith and adherence act upon the teachings and expect to receive the ultimate spiritual blessings.(21)
Prabhu (Waheguru Ji) creates the bodies in the world , which are made of five elements. Consider all the same (none more none less). There is an internal force that works the outer body , consider that as the body.(22)
Everywhere there is the one “Chetna” that works everything. Chetna is universal , whoever knows this is a Sikh , their “Bandan” (handcuffs/shackles) of rebirths are subsequently removed.(23)
Upon hearing this Jamal raised a question , “if chetna is the same throughout then why can’t everyone’s hunger be eradicated if one person was to eat a meal?”(24)
If knowledge is the same then why doesn’t everybody lose ignorance? Only the person who eats becomes full , only the wise lose their ignorance.(25)
Upon hearing this Guru Ji answered , “Whaday” (clay pots) and “Kohtay” (high houses) are of different kinds. They all show the same “Akash” (skylight) , it is decidedly so the same do not think there is a difference.(26)
In the whadah (clay pot) whatever item is placed therein , the same can be seen upon emptying it. The khotah (house) which is illuminated , will show it to be lit up.(27)
In the same way consider the consumption of food , drinking water is necessary for life. In the same way the life force for the mind is “Gyan”(knowledge) , consider the “atma” (soul) to be the “sakhi” (supreme) of all.(28)
There is no difference in samm jaati , bhin jaati , and uttam gatti. The most important is Brahm chetna. Just as one jaati trees are the same , in the same way brahm is the same everywhere.(29)
If then someone is to say that rock and tree are of bhin jaati , in that way brahm is not disvovered. Brahm is chetan (life force) and the world is jadd (lifeless) , both vijaati (bhin jaati) are familiar.(30)
Brahm is perpetually sat chit and without destruction , within brahm the jadd world is imagined , and that’s why it is not real and such is not indestructible. In another words without Brahm the world is meaningless. There is no bhintah(separate entities) in Brahm , in Brahm no one can put vijaati bhed (divisions/categories etc.)(31)
Just as there are branches and twigs on a tree , uttam Gatti Bhed is to be understood in this way. Just as there is a difference in the human limbs. There is no uttam ghatti bhed in Brahm , in another words the difference seen in oneself like tree branches and human limbs but owing to the “Nirakaar” (formless) nature of chetan there is no uttam ghatti bhed because it is without limbs etc.(32)
Consider Brahm Atmah in this way , it is “Nirgun” (formless) in everything , it is infused with everything and yet separate at the same time. Just as the reflection of the stars can be seen on water.(33)
The “sareer” (body) is a “whadah” (clay pot) , the antar indri is the water , brahm is equivelant here to the moon’s reflection. Brahm is within everything but at the same time it is also separate. In the same way atmah is in the “hirdah” (chest).(34)
Whosoever realises this is the Param uttam (high) Sikhs of the Satguru. Upon hearing this Jamal became Guru Ji’s Sikh. He understood the concept of jadd chetna.(35)
Bhai Kukkoh and whadawan together with their acquaintance Anantah arrived in the “Sharan” (Sanctuary) of Guru Ji , they both fell at the feet of Guru Ji.(36)
With clasped hands they humbly requested , “Sri Guru Nanak Nirankari hoy hunn” (1st Patshahi were revered with these names). They accepted Degh as superior to other kinds of food stuffs ?(37)
What virtues did Guru Ji see in this? They did not consider other sweets or food in the same way? Upon hearing this Guru Ji explained “of all the “Avtars” (holy messengers) Guru Ji were the most supreme”.(38)
In the same way Degh is the most supreme , it was made to be accepted by all the Sanagt. In the same way Guru Ji’s Shabad & updesh are supreme. Sri Satnam is the highest of all.(39)
As long as the Gurta Gaddhi (SGGS ji) is intact , then all the best selective things will be given to the Sikhs. Those who are receptive of Guru Ji’s teachings will relish these gifts.(40)
Guru Ji select the best things for their Sikhs and give them so. The Sikhs contemplate the teachings contained within the Shabad and utter them blissfully.(41)
In Guru Ghar (Gurdwara Sahib) this is the most valuable commodity. Whosoever acquires this , they do not have to face pain. Upon hearing this everbody became immensely satisfied. Nivla and Nihaloo were two Sikhs who came to Guru Ji.(42)
They sat down after touching Guru ji’s feet and said “Guru Ji how can we achieve saviour?”. Guru Ji said “ fire is present in all wood”. (43)
“Without rubbing the wood together (friction) the fire will not burn , and as such cannot eliminate the cold. Just as there is butter present in yogurt , without churning it cannot be obtained.(44)
“In the same way within Satguru Ji’s shabad is contained Atam Gyan which is the essence of eternal bliss. By reading Gurbani one attains a very high deed , otherwise Atam Gyan is not obtained”.(45)
“When the shabad is absorbed in the heart after contemplation , it effects are channelled throughout. There is enlightenment which is gives immense bliss , and the pain and sorrow of births and deaths is eradicated.(46)
Upon hearing Guru Ji’s updesh both commenced reading Gurbani with a great mind. They would contemplate the core message contained therein and then engage in Katha amidst Satsangat.(47)
By hearing their Katha many became highly satisfied , they left their fears,vices and attained Gurmat. They listened to Katha with great enthusiasm ,love ,and devotion. They achieved Brahm Gyan as a subsequence.(48)
It “Sarotay” (listeners) and speakers get together then the state of “Jeevan Mukhti” (living bliss) can be attained. In this way many Sikhs acquired salvation. They all uttered “Dhan Dhan Satguru”. (49)
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