Back to school time is here again.

Although I try to keep this blog focused on dharm, the reality of our lives is that we live in the real world, we have to go to school, study, get jobs, and serve through our financial and kirt seva. I’ve spent a considerable amount of time researching study skills, thus far I haven’t found any strategies that feel like they are a good fit for me. Most of them seem too artificial or inefficient. In the hopes of helping out the dharmically minded youth, I present to you the best study skills blog, with the best study skills methodology that I’ve found. Please spread this everywhere, on all the forums, so that our youth can get a leg up.

Additionally, maintaining jat-sat is a huge help. To waste this energy weakens our concentration.

Focus on the mool mantr helps immensely in building up our concentration. Or any other Bani. A focused mind is far more capable of understanding and remembering complex information in less time than an unfocused mind. The extra time savings can be put into more abhyaas or into further study.

And to deal with the stress – remember that the results are not in our hands, they are God’s. Instead of wasting time and mental energy by worrying  (which by the way, weakens our concentration), keep your mind focused on study and abhyaas. Listen to the gareebi nimrata nitnem that you can download from www.gursevak.com on your ipod 24/7. Even if you can’t focus on it all the time, it will still reduce stress just by being on in the background.

Regular exercise cannot be overemphasized. A healthy diet, a B-100 vitamin  to help with alertness, and regular pranayam yoga will also help with alertness. Basically, if you don’t know what the ingredient in some food product is, or you can’t pronounce it, it’s probably something really unhealthy for you. Massage some oil (such as almond oil, coconut oil) on your scalp  for lubrication. Top of head, top-back part of head, and the temples are the main locations for this. You can even squirt mustard oil up your nostrils at night to reduce kushkee (dryness) of the brain, scalp, and eyes. It helps in reducing nasal congestion if you have that problem.

Here’s an excerpt from the study skills blog that I want you guys to spread around:

I’m in the middle of a challenge that might scare most students in my position: I’m writing a doctoral dissertation and a book simultaneously. (Literally: my thesis and manuscript are due within a week of each other.)

This requires, on average, 4 – 6 hours of hard focus (split about evenly between the two projects) per day, five days per week.

I could not have pulled this off five years ago. But in the intervening half decade, I’ve been pushing hard to expand my hard focus capacity. As my graduate student experience progressed, I systematically increased the amount of time I would force myself to work continuously without a break to seek unrelated stimulation. This culminated in my current schedule in which I write for 2 – 3 hours, take a break for lunch, e-mail, and exercise, and then work on my thesis for 2 – 3 hours, before finishing for the day.

-Study Hacks

This blog is a great resource to make your own studying more effective.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

Daas was blessed by a Singh yesterday with the seva of translating the famous Maskeen Sahib Ji’s lecture on Kaam, in which he talks on the topic of Charitropakyaan and the relevance of it (And Sri Dasam Granth Sahib Ji) in a Sikh’s jeevan. It certainly helped me to understand the philosophy behind Charitars in a different light. It is hoped that this translation will prove helpful for others too, and perhaps also as a reference for all the Guru Pyaare Gursikhs who do their best to defend the honour of Dasam Pita Ji’s Bani. Please please please accept my sincerest apologies for making all the mistakes in this text. i would also like to apologise for skipping few minutes of audio from the original clip, the portions which i thought are recaps and summaries of things already discussed.

Bhulla Chukka Maaf,
Prabhjot Singh

-Gyani Sant Singh Ji Maskeen

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

There are many topics in Guru Granth Sahib Ji Maharaj that remain untouched and unexplored by religious scholars and kathavachaks because of different reasons. One reason is that sometimes it is difficult to understand and grasp the meanings. Another reason could be that sometimes one does not feel like talking about/discussing it. Yet another reason could be that maybe society and social order will not be able to tolerate it if discussed. But all of these three reasons should not be considered when truth has to be discussed.

ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥
kal kalavaalee kaam madh manooaa peevanehaar ||
The Dark Age of Kali Yuga is the vessel, filled with the wine of sexual desire; the mind is the drunkard.

ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥
krodhh kattoree mohi bharee peelaavaa ahankaar ||
Anger is the cup, filled with emotional attachment, and egotism is the server. (Ang 553, SGGS Ji)

The reason of discussing this subject (about Sri Dasam Granth Sahib Ji) is because there is a lot of questions and objections being raised against Sri Dasam Granth Sahib Ji, be it India or Abroad. These if-and-buts are being voiced by people who claim to be researchers and learned people, yet have absolutely no knowledge about Sikh history.

There were 52 poets in the court of Sri Guru Gobind Singh Sahib Ji Maharaj’s court, each specialising in different genres of poetry. Some created poems in Comic/satirical form (Haas-Rass), some were experienced in writing soft poems creating atmosphere of peace (Shaant-Rass), and some were well versed with writing poems full of fighting spirit and fearlessness (Bir-Rass), and there were other poets who had the gift of writing about physical beauty (Shingaar-Rass), which includes everything related to Kaam-Rass.

There is only one form of energy given to human beings. The great religious figures of India including Guru Nanak Dev Ji, Guru Arjan Dev Ji and Kabir Ji have all called that energy ‘Kaam’. If this Kaam-Rass is not converted into Naam-Rass, then it (Kaam) will offshoot into other evils (vikaars) like Greed (Lobh), Ego (Ahankaar), and Desire (Vaashna). The examples of such transformations of Kaam-Rass can be seen all around us. Since energy within increases with every day that passes, which means kaam increases and as a result, greed, ego and desires will also increase. That is why it is Kaam that is also greed, ego and desire – Kaam-Lobh, Kaam-Ahankaar, and Kaam-Vaashna. And if this energy remains in its original form, it will also transform into Anger (Krodh). Guru Granth Sahib Ji Maharaj says:

ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥
kaam krodhh kaaeiaa ko gaalai ||
Unfulfilled sexual desire and unresolved anger waste the body away,

ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥
jio kanchan sohaagaa dtaalai ||
as gold is dissolved by borax. (Ang 932, SGGS Ji)

Such energy will melt the precious life away because Kaam once converted into Anger (Krodh), a raging fire that will burn down all the angelic and pure qualities within. 90% of the people that create havoc on this planet are the ones in whom Kaam has transformed into anger. In such people, Kaam-Lobh, Kaam-Ahankaar, and Kaam-Vaashna has remained unsatisfied and that is why Kaam takes the form of Anger (Kaam-Krodh).

The energy (Kaam-Rass) can be put to constructive use if one is able to convert it into Raam-Rass, Naam-Rass. Nature does not want that this energy transforms into greed. If that happens, seeds of stealing will germinate in such a person. If Kaam has transformed into anger, then lots of head will fall as a result. The more egoistic and angry a person, the more he denies the existence of Akal Purakh. However, this Kaam energy should be transformed into Kaam-Vaashna so that process of giving birth could be initiated, so that a new creation (and in him/her, the Creator) can be born.

Without meditation (Japp), this Kaam energy will not rise upwards in positive direction. Once that happen, this very energy will now transform into kindness (Dyaa), knowledge, art, science and eventually will become Naam-Rass. A sick, helpless person cannot be angry or cruel and at that same time cannot meditate either because there is no energy left within that could be transformed into any of the above. One needs energy to earn money and one also needs energy to earn Naam. A child is born out of extra energy within and Naam-Rass is born out of the extra energy too. Just as one needs food for the body in different stages of life, be it childhood, youth or old age, similarly there is an equal need of the soul for meditation and Naam-Rass. The food given to a small child is in the slow stage of transformation into Kaam-Rass, albeit not in explicitly visible form at this stage – that Kaam energy will surface in the youth and will last till the last days of life. If a person in his/her youth is not able to convert the Kaam-Rass into Naam-Rass, then he/she will remain a Kaami right down to the ripe old age.

ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥
thum keheeath ha jagath gur suaamee ||
You are called the Lord and Master, the Guru of the World.

ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥
ham keheeath kalijug kae kaamee ||1||
I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji)

One gets born with Kaam, lives life in kaam, and dies full of kaam-rass. Since Kaam-Vaashna remains within at the time of death, a new cycle of rebirth starts. If one is born out of kaam, lives a small portion of life in kaam, but dies filled with Naam-Rass, such a person will be able to break the cycle of rebirth because there no Kaam-Vaashna remained within. This person will submerge in and become one with Akal Purakh.

Guru Nanak Dev Ji says, this world is a seller of wine, the intoxication:

ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥
kal kalavaalee kaam madh manooaa peevanehaar ||
The Dark Age of Kali Yuga is the vessel, filled with the wine of sexual desire; the mind is the drunkard.

ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥
krodhh kattoree mohi bharee peelaavaa ahankaar ||
Anger is the cup, filled with emotional attachment, and egotism is the server. (Ang 553, SGGS Ji)

The intoxication of that wine is Kaam. Why did Guru Nanak Dev Ji use wine as a reference to kaam? Wine is a drug that destroys one’s intellect and the ability to reason. Anyone who lives all the 8 pehars of a day wisely and thoughtfully will not be affected by Kaam-Vaashna. However, no matter how wise a person may be, once wine goes inside, it affects everybody and destroys the power to think and rationalise. One can dive inside water for 5 or 10 minutes, not forever, because unlike fish, it is not in the nature of human beings to be remain submerged in water. Still, one can still dive in for short amounts of time but eventually will have to come out on the surface. Similarly, in anger, ego or desire, one dives in deep below the surface of intellect and reason. In any of these states, there is a complete absence of reasoning as intellect would not have let it happen in the first place. However, in Naam-Rass, one completely rises above and beyond the levels of intelligence, soaring to levels where grasps of reasoning and logic cannot come close. Sadly, what has happened instead is Kaam-Rass has become a part of our thoughts and remembrances, which should not have happened. The only thing that should remain in our thoughts is Akal Purakh Waheguru; kaam must remain confined to the boundaries of the body and not penetrate and take over our mind. It (kaam) was meant to be for the fulfillment of physical needs, to give birth, but instead it has taken over the mind and thoughts are now all full of kaam. And if it is always revolving in one’s thoughts and becomes a part of the lifestyle, it will surely force towards wrongdoings. Unsatisfied kaam will transform into anger which will be reflected from such a person’s face. This cup of anger is served by one’s ego.

These issues of kaam are discussed by Guru Gobind Singh Ji Maharaj in Sri Dasam Granth Sahib Ji under the chapter ‘Charitropakhyaan’, which is being criticised by the nindaks of Sri Guru Gobind Singh Ji. They seem to forget that males and females both have their own characteristics – Excess levels of kaam will do nothing but bring out these characteristic. Similarly, excess levels of Kaam-Vaashna will force a male to perform immoral acts. Guru Gobind Singh Ji Maharaj Ji clearly wrote about these characteristics and traits, now people have been objecting and saying it (Charitropakhyaan) cannot be Guru Gobind Singh Ji’s bani. If one can gather the courage to not acknowledge it as Guru Gobind Singh Ji’s bani, then one day such ignorant fools can turn around and say the same about the above bani of Guru Nanak Dev Ji Maharaj. Then, such fools can also start saying the following cannot have been said by Guru Nanak Dev Ji:

ਰੰਨਾ ਹੋਈਆ ਬੋਧੀਆ ਪੁਰਸ ਹੋਏ ਸਈਆਦ ॥
rannaa hoeeaa bodhheeaa puras hoeae seeaadh ||
Women have become advisors, and men have become hunters.

ਸੀਲੁ ਸੰਜਮੁ ਸੁਚ ਭੰਨੀ ਖਾਣਾ ਖਾਜੁ ਅਹਾਜੁ ॥
seel sanjam such bhannee khaanaa khaaj ahaaj ||
Humility, self-control and purity have run away; people eat the uneatable, forbidden food. (Ang 1243, SGGS Ji)

Actually the thing is, ignorant people go in the state of denial if a certain concept or thought does not align with their own thinking. Who to tell them they do not possess the levels of understanding and thinking required to able to understand such concepts. The reason such people feel hatred is because of the hatred present within them, that weakness still exists within them.

A saint never kills a theif, it is the thieves who fight amongst themselves and destroy each other. A thug will hit another thug as a saint will never even dream of doing such a thing. If we look closely at their behavior, we can see that it is jealousy and hatred towards their fellow thieves and thugs who, unlike them, have been able to make it big in their ‘professions’. A saint, on the other hand, never retaliates in hatred towards such people. The purpose of a saint is to change the rotten mindsets of lost people instead.

Once Rishi Vyaas was travelling in a boat on the river Ganges; He had long hair knotted up on the top of his head, and had a long free flowing beard. A few young people sitting on the same boat started teasing them. The rishi said nothing. Seeing that their taunts had no desired effect, they start splashing icy cold water from the river on him. A voice from rishi’s soul rose: “You tolerated all the abuse these guys threw at you, but now they have physically started abusing by splashing cold water on you, I will have to do something. If you say, I can turn the whole boat upside down”. The rishi folded both his hands and said,” What good would turning the boat upside down do? If you have to do something, why don’t you turn thinking downside up instead?” Thus, a saint has never hit or damaged an evil person.

ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ ॥
mailaagar baerhae hai bhueiangaa ||
The snakes encircle the sandalwood trees.

ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ॥੨॥
bikh anmrith basehi eik sangaa ||2||
Poison and nectar dwell there together. ||2|| (Ang 525, SGGS Ji)

There is no distance separating poison and Amrit. Or one can say it like this: A poison can be turned into Amrit and vice-versa. The juice of grapes or sugarcanes is nectar but if we ferment it, the same nectar turns into wine, a poison. Poison is bitter, by fermentation the same sweet tasting nectar gets transformed into bitter, foul poison. The very products that were being the support elements of life – Grapes, sugarcane (sugar), oranges, etc – are now being used to destroy lives.

Sankheeya, a type of stone, is essentially a poison but Ayurvedic Vaids destroy it and turn it into something called Kushtaa, a form of medicine that is used to cure hundreds of various ailments. Similarly, snake’s poison is used in various medicines to cure people. Thus, a poison when carefully used can turn into pure nectar and conversely, if Amrit is misused, it can turn into poison. [Maskeen Ji narrates a personal story where one of his friends helped revive his badly sore throat by giving a small dose of Kushtaa, which was once a Sankhee (poison)]. Renowned poet Dr. Mohd. Iqbal describes this in his own unique style as –

Jo Zehar-e-halaa Hall hai wohi amrit hai naadaan,

Maaloom nahi tujh ko yeh hein andaaz peene kay.

If one has learnt the art of living, it is amrit otherwise that same life is nothing but poison. Similarly, if one knows the right use of materials and money, they are amrit; if not, the same money and materials will prove to be poison. Anyone who puts his/her own life to wrong use and purpose will not use anything else wisely and in right matter. People who have put their lives on wrong tracks will perhaps even interpret Gurbani in wrong way by doing terribly wrong translations and explanations. Maybe such people will also misuse Guruji’s Baana, Gurughars, Guruji’s panth and philosophy. By constant wrong-doings, everything will start turning into poison while right and just actions will turn everything into amrit. Some people, by constant negative actions, have made their homes pure hell, while there are others, who (by constant remembrance and love for Akal Purakh) have turned their homes into blissful heaven. The literal meaning of the word ‘Swarag’ (heaven) as written by the writer of the book, Saar Kitaavali:

Agyakaari Sutt ho Aur Mith Boli Naar, Dhan Apne Santokh Mann Yeh Chaar, Surag Sansaar.

He says, heaven is a home where there are obedient children, husband and wife standing on the same platform of similar interests and philosophy of life, money to provide necessities of life and contentment in hearts. That is what real heaven is.

One thing is clear: man has made a lot of progress in creating new breeds of animals and vegetation. There are cows that give more milk than ever before, pigs, dogs that are of higher quality breeds. Similarly, there are better seeds for different crops being developed and the yield of crops has substantially increased compared to that in past. However, it is also very clear that the kind of human being born in the present day and age are worse than ever before. Man has put all the efforts in creating and improving breeds of animals and vegetable yet has completely ignored to improve on his own self. Everything around us is evolving into something better, it is just children that are heading towards negative side and that is simply because parents have not put any effort into shaping them into better human beings.

From a religious standpoint, Baba Prithi Chand and Ram Rai were not bad people. Ram Rai had obtained Sidhhi and as such was a sidhh person who showed 72 different miracles to Aurangzeb. There are still a lot of followers of ram rai in the U.P. state of India, known as Ramraayiye. Since he performed miracles to create his own influence, he became arrogant as a result. Guru Har Rai Sahib Ji Maharaj forbade Sikhs to have any dealings with him from then on. Similarly, Prithi Chand was also a Sidhh but became selfish; he had Jahangir under his influence, which in turn was using him for his own purposes. Although he was not a bad person, yet his arrogance took over his senses and refused to acknowledge his younger brother, Guru Arjan Dev Ji, as the Guru. The same arrogance hit Baba ram rai when five and half years old Guru Harkrishan ji was appointed the next Guruji. Even though he was a Sidhh, he misused his spiritual powers just like Durbhasha, a Sidhh who put his powers to wrong use by cursing the whole family of Krishna.

Thus, although man has great powers and has concentrated his efforts on creating and developing better varities of animals and vegeatables, sadly no effort has been made in cultivating children into better adults. The whole effort is directed towards earning more money, building better houses, buying new products while children, who are the real treasure, are completely neglected. If we imitate the west for raising children, they will go out of control and in wrong directions. The west, being a capitalistic society, concentrates on wealth and ignores children and that is why the whole of Europe and America has gone spiritually corrupt and family life has pretty much become non-existent.

Coming back to the topic in question: If one can discuss and give expositions topics like anger, ego, desires, etc then why should we remain quiet when it comes to ‘forbidden’ topics? If we do, we will not be able to fully comprehend and remain under the influence of ignorance. If there is anger within, then we must understand it. If there is greed within, then we must try to understand its nature. Similarly, there is kaam within all of us, then we must make efforts to try to understand its nature and characteristics in order to properly utilise it

In India, there once lived a rishi called ‘Vatsayan’, he authored a book called ‘Kaam Sutra’ – the knowledge of Kaam. In it, he explicitly makes the claim that those who have no knowledge of kaam can have no understanding and knowledge of Ram. And he also says in the same book that anyone who is not able to rise above the levels of Kaam-Rass will never be able to reach and find Naam-Rass.

There is a about 18 temples in India that are known as the ‘Temples of Khajuraho’. These 18 temples are spread in about 20 square miles of land in a small place called Khajuraho. Although the total population of Khajuraho is about 19,000, there is a big airport which connects all the major cities of India to that place. In addition, there are regular bus services and other means of transport to these temples. Thousands of tourists and Indians travel from far and wide to see these temples. [Maskeen Ji says he had read about these temples and also a report by Gandhi recommending that these temples be razed to the ground because they depict sexuality and thus are immoral.] Everywhere one sees in and around these snatanee temple are statues of people engaged in various kaamic activities and nothing else. That is the only thing that people from all around the world come to see, even to this day. Such statues can also be seen at Jaganath Puri and Konark. These temples were built by religious rishis and saints of those times which strikes as surprising because it is not something one expects to see at religious places. Guru Nanak Dev Ji Maharaj had also visited the temples at Jaganath Puri and Konark. The religious ceremonies are not held in the temples of Khajuraho anymore, and tourists can be seen looking at the exteriors than interiors because it is the exteriors that have the kaamic statues, while inside there is a lone figure of either Shiva or another Hindu deity.

While researching about these temples, one thing struck Maskeen Ji. [He says] Life is a temple and on the exterior levels, there is nothing but kaam while Akal Purakh resides inside. Guru Arjan Dev Ji Maharaj says:

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥
no nidhh anmrith prabh kaa naam ||
The nine treasures are in the Ambrosial Name of God.

ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥
dhaehee mehi eis kaa bisraam ||
Within the human body is its place of rest. (Ang 293, SGGS Ji)

Akal Purakh resides within, while all that is outside is Kaam. Since Kaam energy is nothing but dust, a kaami person will eventually become a part of dust. One can ask the question, how does kaam equals dust? Well, from dust came food (vegetables, etc), from food came blood, and from blood came Bindh (that creates), from that Bindh, a child (of flesh) is born, which eventually becomes dust again. Guru Granth Sahib Ji Maharaj explains it as follows:

ਪਾਨੀ ਮੈਲਾ ਮਾਟੀ ਗੋਰੀ ॥
paanee mailaa maattee goree ||
The water of the sperm is cloudy, and the egg of the ovary is crimson.

ਇਸ ਮਾਟੀ ਕੀ ਪੁਤਰੀ ਜੋਰੀ ॥੧॥
eis maattee kee putharee joree ||1||
From this clay, the puppet is fashioned. ||1|| (Bhagat Kabir Ji, SGGS Ji)

ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥
maath pithaa sanjog oupaaeae rakath bindh mil pindd karae ||
Through the union of mother and father, the fetus is formed. The egg and sperm join together to make the body. (Guru Nanak Dev Ji, Ang 1013, SGGS Ji)

In this human body, there are some elements that are masculine in nature and others that are feminine. It is through the union of male and female a child is born, and thus has elements of both of them in him/her. Guru Nanak Dev Ji expresses it as:

ਪੁਰਖ ਮਹਿ ਨਾਰਿ ਨਾਰਿ ਮਹਿ ਪੁਰਖਾ ਬੂਝਹੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
purakh mehi naar naar mehi purakhaa boojhahu breham giaanee ||
The female is in the male, and the male is in the female. Understand this, O God-realized being! (Ang 879, SGGS Ji)

Those who consider them learned and big researchers, they should also understand this tukk. There is no such female that has no elements of male characteristics in her and similarly, there is no such man that has no female elements in him. The only reason a male has become a male is because the male elements in him are in majority as compared to the female elements. Similarly, a woman is a woman because the female elements in her are in majority in comparison to male elements. Thus, there is an incomplete father within a woman and an incomplete mother within a man. An incomplete mother wants to be complete, that is why a mother feels more attached to the male child than the girl child. Similarly, a male’s bonding and attachment is with the female child than the male child. Guru Nanak Dev Ji clarifies this thought:

ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥
baal kanniaa ka baap piaaraa bhaaee ka ath bhaaee ||
The father is dear to his young daughter, and the brother is very dear to his brother. (Ang 596, SGGS Ji)

There are many areas that have not been explored, and when Guru Gobind Singh Ji Maharaj explains them in Sri Dasam Granth Sahib Ji, many fools have got up and have started creating unnecessary commotion within Sikh Panth. They ask, “Is it appropriate to read Triya Charitars?” Of course, but also read the description of characters of males as told to us by Sri Guru Gobind Singh Sahib Ji Maharaj in Hiqayats. The corruption of mindset of both male and female and the combination of these mindsets will bring about such disastrous consequences. If a child has turned out to be bad, then it is the bad parents that are responsible, at least they were bad at that particular moment when that child’s existence happened. Such parents may have corrected themselves, but surely they must have had bad qualities earlier when the child was conceived. [Maskeen Ji humbly apologies if he has hurt anyone with the 'harsh' words he said, although that was not his intention].

Significance of the love for Baani and Baana:

One has to connect with Gurbani and its message first, Guruji’s Baana will happen effortlessly. If one has tasted the Amrit of Gurbani, it is needless to say such a person will surely get connected to Khandeh Baatay Da Amrit. It is useless to force someone who hasn’t connected with Bani to get the blessings of Amrit as he/she will end up drinking (or do anything against rehat) and will bring bad name to the data of Amrit and to Guru’s Bani and Bana. Guru Gobind Singh Ji Maharaj never forced anyone to take amrit. He had asked for a head, someone willing to give his/her head to Guruji without asking any questions. Thus, bless only those with Amrit who have real yearning for it, someone who has understood Guruji’s philosophy and is willing to give his/her head to Guruji without any doubts or questions. Bhai Dya Ram (later Bhai Dya Singh), on Gurujis call had said, “Guruji, this head became yours the day we bowed it down in your feet, so what’s the hesitation in giving something that belongs to you in the first place?” Such people, who had that kind of pyaar for Guruji, were given the daat of Amrit. That is why, our efforts should be towards understanding the bani, and explaining the meanings and jinx of it to others so that the love for Guruji could develop and thirst for Amrit will automatically take place within them. Such people will get chopped to bits but will never let anyone spoil Guruji’s Baana. Therefore, we must not take the power of Gurbani lightly. Bhai Santokh Ji says the Bani of Dhan Sri Guru Granth Sahib Ji Maharaj is the mother of all the bani of all the philosophies and understand of God as found in all the dharma granths of this world.

Going back to the tukk of Guru Nanak Dev Ji:

ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥
baal kanniaa ka baap piaaraa bhaaee ka ath bhaaee ||
The father is dear to his young daughter, and the brother is very dear to his brother. (Ang 596, SGGS Ji)

It is commonly observed in Indian society that male child is preferred by parents and the society in general while this decision should be left to Akal Purakh to decide. This favourism is also observed at orphanages where childless couples go to get a child to adopt, its boys that get most easily adopted. This is unlike in the west where a girl is favoured in place of boys. This is because they know girls are sensitive to other’s needs and feelings while guys live on the levels of logic and start questioning everything. If a father sits and contemplates on his grown up children as to who has remembered him with greater fondness and affection, he will find it will his daughter who has shown more honest love and care towards him than the son. Guru Nanak Dev Ji, in the above tukk, tells us exactly that. If one looks at the other aspect now, we can see it’s the son that is more close to his mother while father and son falling out with each other is a common observation in many families. In situations where father and son end up in fierce arguments, mother is always seen supporting her son.

These are physiological aspects – a man is incomplete in every woman, and a woman remains incomplete in every man. The very word ‘Ardhaangini’ which is now used for wife is composed of two different words – Ardh (half) and Ang (body part) – meaning she is incomplete without the male counterpart. It certainly did not mean ‘Wife’ like today. That incomplete part within a woman wants to be complete and that is why there is an attraction for males in her heart. Similarly, the incomplete woman inside a man wants to be complete and thus, his attraction for women. To repeat what Guru Nanak Dev Ji Maharaj says:

ਪੁਰਖ ਮਹਿ ਨਾਰਿ ਨਾਰਿ ਮਹਿ ਪੁਰਖਾ ਬੂਝਹੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
purakh mehi naar naar mehi purakhaa boojhahu breham giaanee ||
The female is in the male, and the male is in the female. Understand this, O God-realized being! (Ang 879, SGGS Ji)

That is why even the biggest of saints is incomplete, as almost half of his self is an incomplete woman wanting to be complete. If someone does not consume the right food in the right manner, he/she will be forced to eat wrong food in a wrong fashion. Bhagat Kabir Ji says:

ਜਗ ਮਹਿ ਬਕਤੇ ਦੂਧਾਧਾਰੀ ॥
jag mehi bakathae dhoodhhaadhhaaree ||
Those who claim in this world that they live on milk alone,

ਗੁਪਤੀ ਖਾਵਹਿ ਵਟਿਕਾ ਸਾਰੀ ॥੩॥
gupathee khaavehi vattikaa saaree ||3||
secretly eat whole loads of food. ||3|| (Ang 873, SGGS Ji)

Bhagat Kabir Ji says people who claim they have so much self restraint that they can exist just by consuming milk are nothing but lairs as these very people gulp loads and loads of food in secret and in a wrong fashion. Those who do not satisfy the basic needs of a Grahist Jeevan in a proper and dignified manner will end up satisfying those needs from outside with inappropriate ways. So why not do it within the laws of nature, of society and spiritually elevated people? One has learnt the proper way to cook, unlike animals who also eat but do not know how to cook. Similarly animals have not been able to create and adapt to the proper and lawful ways of Grahist Jeevan with which a human being (should) lives. In animal world, concept of relationships like uncles and aunts is non-existent. There is always an attraction for the opposite sex because the incomplete part within wants to be complete. To validate the way in which this need is fulfilled, stamp of approval has to come from Gurmat in the form of four lavaans with Guru Granth Sahib Ji Maharaj as the vichola (middleman).

Coming back to the topic, if saints feel the need to have water and food, then surely kaamic activity is also a need of the body. Guru Nanak Dev Ji Maharaj does not agree that this activity can be given up.

ਜਤਨ ਕਰੈ ਬਿੰਦੁ ਕਿਵੈ ਨ ਰਹਾਈ ॥
jathan karai bindh kivai n rehaaee ||
No matter how much he tries, he cannot control his semen and seed.

ਮਨੂਆ ਡੋਲੈ ਨਰਕੇ ਪਾਈ ॥
manooaa ddolai narakae paaee ||
His mind wavers, and he falls into hell. (Ang 906, SGGS Ji)

No one can refrain themselves from kaam, although one cannot know if somebody does it in secret and in unlawful ways. Thus, this energy is required for the creation of new lives but excess Kaam-Rass will offshoot into Kaam-Krodh, Kaam-Lobh, and Kaam-Vaashna. That is why, one has to transform this energy upwards in the positive direction so that Kundalini can rise and break the chakars, eventually resulting in Naam-Rass. (Please do read “Kundalini Surjee Satsangat” by Gyani Ji for more in-depth veechar on this subject here – link: http://www.sikhsanga…h-ji-maskeen/).

This topic (of kaam) has remained untouched and objections have been raised [against Maskeen Ji] for raising this topic. Well, if that is the case, then first one should tell Guru Arjan Dev Ji Maharaj to not discuss it, who say in Sahahskriti Sloks:

ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥
hae kaaman narak bisraaman bahu jonee bhramaavaneh ||
O sexual desire, you lead the mortals to hell; you make them wander in reincarnation through countless species. (Ang 1358, SGGS Ji)

OR

ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥
kaam krodhh kaaeiaa ko gaalai ||
Unfulfilled sexual desire and unresolved anger waste the body away,

ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥
jio kanchan sohaagaa dtaalai ||
as gold is dissolved by borax. (Ang 932, SGGS Ji)

First stop the Gurujis and Saints who do not hesitate to discuss this important subject and then we will stop. The great Rishi Vatsayan wrote “kama sutra” and Guru Gobind Singh Ji Maharaj did the translation of that book in Sri Dasam Granth Ji. 90% of the Bani of Sri Dasam Granth Ji is the translation of old granths because in those days, Brahmins used to educate other fellow Brahmins about the granths of India and no one else. As a result people belonging to other castes used to remain deprived of the material and the Sanskrit content written in those granths. Also, these crooked Brahmins used to twist and turn the meanings of the scriptures to please the listener. That is why, Guru Gobind Singh Ji Maharaj himself created the teeka, the translation of these scriptures. He declares:

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
Dasam kathaa Bhaagaddd kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||
I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491. (Ang 1133, Sri Dasam Granth Sahib Ji)

Guruji clearly clarifies that he is not attached to all the saints and religious people that appear in the stories I have translated, the only thing that he is attached and fond of is that of Dharam-Yudh, the war for the preservation of righteousness.

But in order to understand the importance of our own Gurbani, one needs to have other philosophies handy to compare it with so that we can get awareness of the real beauty of the Bani of our Gurus. That is why; Guru Gobind Singh Ji Maharaj gave us the translations of the old religious philosophies for us to compare Guru Granth Sahib Ji Maharaj’s Amrit bani with in order for us to really comprehend the true meaning of Gurbani. In the translation of Krishan Avtar, Guruji clearly states:

ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥
Mai na gadeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||
I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434. (Ang 732, Sri Dasam Granth Sahib Ji)

Guruji tells us explicitly that he not acknowledge the godly status given to these avtars, the only reason he has provided us these translations is so that a common man can know what exactly is written in Sanskrit in the other granths about the ways with which people in olden days used to meditate and the kind of practices they were involved in.

Baba Balwant Ji, the teacher who taught Gyani Maskeen Ji the rules of Gurbani grammer, was about 75 years old when Maskeen Ji saw him reading the “Kama Sutra”. He asked him with surprise the reason for reading such a book. Babaji smiled and said, “The kaam with which one is born, which remains with us in youth and till the time we die, one should try to understand it”. In that book, Vatsayan has explained how men and women go corrupt when this Kaam-Rass goes out of control.

ਰੰਨਾ ਹੋਈਆ ਬੋਧੀਆ ਪੁਰਸ ਹੋਏ ਸਈਆਦ ॥
rannaa hoeeaa bodhheeaa puras hoeae seeaadh ||
Women have become advisors, and men have become hunters. (Ang 1243, SGGS Ji)

Vatsayan writes about the misdeeds men do when they become hunters. When that text is translated by Guru Gobind Singh Ji Maharaj for our knowledge, some have started beating their chests in protest and started saying that Sri Dasam Granth Sahib Ji is not the Bani of Guru Gobind Singh Sahib Ji Maharaj and thus, we refuse to read it. These ignorant fools should be told to first remove kaam from their lives and then dare question Guru Sahib ji Maharaj. It is kaam with which we are born, then how can we not listen to things related to it? Guru Nanak Dev ji Maharaj discusses it, Guru Arjan Dev Ji Maharaj discusses it, Bhagat Kabir Ji discusses it and elaborates on it in the most beautiful ways.

The imbeciles who protest are not willing to listen about kaam, rest they do not have problems with discussions and texts on anger, greed or ego. They do not realize that is KAAM that is the root energy of all the other vikaars, be it anger, greed, or desire. It is that very Kaam-Rass that becomes Naam-Rass and also gives birth to new lives. This concept of kaam is very core of all the concepts that are often discussed and lectured upon, yet that very root concept is frowned upon and objected to by ignorant Guru Nindaks.

One has to realise it is the misuse of excess Kaam-Rass that results in mental instability in many people. Maskeen Ji narrates a little story out of his own life: Once, out of curiosity, he visited a sanitarium in New York where a Singh close to him worked. These mentality instable people were all given different magazines to read in an attempt to bring some sense of sanity back to them. Maskeen Ji says he was shocked to see that one patient had scribbled crowns and jewels on the cover photos and speech bubbles were drawn which suggested that these people were dictating orders to each other. The doctor laughed it away but Maskeen Ji said, it is his arrogance that has disturbed his mental balance. Then there are other people who go insane because of excessive anger, and there are yet others who lose their mental composure due to greed. Guru Arjan Dev Ji says:

ਅੰਤਰਿ ਲੋਭੁ ਫਿਰਹਿ ਹਲਕਾਏ ॥
anthar lobh firehi halakaaeae ||
Within them is greed, and they wander around like mad dogs. (Ang 372, SGGS Ji)

[Maskeen Ji summarises the whole katha from here on]

———————————————————- SMAPAT ————————————————

Link to original katha: http://www.patshahi1…katha&Itemid=77

This is a recipe for a drink that provides nutritional support for those who do lots of brainwork, such as students and serious meditators. The drink also can help if someone has a nose that runs whenever it is cold. Sometimes people meditate a lot but still have problems with concentration. In SOME cases this is due to an underlying nutritional deficit, and this drink can provide the nutrients to fix this concentration problem over time, when taken every day. The recipe was given to dass by Giani Thakur Singh ji

-soak almonds for minumum several hours and then peel the skin.

-grind almonds (after wiping dry) and charay mugaj and couscous (poppy seeds) in a coffee grinder, or crush them using mortar and pestle. I use about equal amounts of each b/c I’m not sure what is the best ratio to use.

-Also take whole grains of unground black pepper, grind them. You don’t need too much black pepper.

-Add all ingredients to milk in pot, also add micerey (crystallized sugar you get from indian stores, not regular sugar). Bring milk slowly to a boil.

Part 1: http://www.youtube.c…h?v=8BIlz9EPVFQ
They show the atmosphere of destruction caused as a result of the army attack. The cameraman is heard at one point getting angry at an army soldier who is standing lazily on top of a building structure. A shopkeeper is interviewed and tells how the army kidnapped young Sikhs, how boys were killed and women humiliated.

Part 2: http://www.youtube.c…h?v=HArjR51arzo
An aged Singh hesitates to speak, so a young Singh details what had happened. He states that Sant Baba Jarnail Singh Ji Khalsa Bhindranwale clearly instructed the Singhs NOT to fire, as they didn’t want any innocents in their homes around Sri Darbar Sahib to get shot even by mistake. His orders were that we won’t fire a single shot unless the army enters the parkarma. The army continued to fire shots from outside, which killed many Sikh pilgrims in the parkarma. Some aged Sikhs express their anguish over this barbaric act of oppression.

Please watch

- Mehtab Singh

Bhagat Jaswant Singh ji, student of Baba Gurbachan Singh ji Bhindrenwale, was given the seva by baba ji of recording santhya of the entire Guru Granth Sahib ji. His pothis and mp3’s are now up on www.Gursevak.com. Baba ji taught santhya to Baba Hari Singh ji Randhawa and Giani Thakur Singh ji and his santhya resource is the most advanced I have ever seen.

The site also contains pothis on rahit, Guru Granth Sahib ji and Guru Sahibans’ history, and health. There is a Q&A pothi  with answers to many common questions from bhramgyanis from different schools.

Please check out this amazing resource, and spread the word so peoople know.

Pothis uploaded include:

Bal updesh

This pothee is a step by step guide to learn Gurmukhi.  It begins with the Gurmukhi alphabet, moves to character pronounciation and then details how to pronounce difficult words in Banee.

This pothee also included a set of Mp3’s to serve as an audiobook.  When reading the pothee, the recordings will help with the pronounciation and help learn Gurmukhi quicker.

Sloak Bhagat Kabir Sahib Jee, Bhagat Farid Sahib Jee
Nimrata/Gareebi Wale Shabad Arth *Baba ji recommends continually listening to these shabads on ipod.

Sant Baba Gurbachan Singh Jee Bhindrawale upon completing daily katha from Sahib Sri Guru Granth Sahib Jee would always recite and adorn shabads of humilty. With Guru Sahib’s grace this file contain the selected shabads of Humilty from Sri Guru Granth Sahib Jee, Sri Dasam Granth Sahib Jee and Bhai Gurdaas Jee’s Vaaran and Kabit. The shabads are translated with a unique perspective to reflect the spiritual state of Gurusahib.

The file also includes a section detailing the consequences of misusing  relgious money and resources.

Gur Bansavli
Sri Guru Granth Sahib Jee History
Health

This pothee includes methods in which to keep the mind and body healthy.  It uses Gurbanee to discuss how to avoid sickness and take care of one’s body.  It includes healthy living disciplines to go along with a healthy diet to ensure a fit life supported by Banee.  It talks about traditional medicine and discusses how to take care of current sickness.

Punj Sanskar

This file contains GuruSahib’s code of conduct for important occasions in a Gurmukh’s Life.

Section 1: deals with the important principles(prononciation, writing style, significance of Gurmukhi, etc) of Gurmukhi learning.   In addition it deals with importance of each character (ਲਗਾਂ) not previously discussed in any steek.

Section 2: details the conduct for the birth of a child. It covers from the initial ardaas for a child and covers up to raising the child (womb ardaas, health care, Amrit, nameing the child, method of raising the child etc).  It is supported by examples from GuruSahib’s time and complemented with the lives of many Gurmukhs.

Section 3: Details the manner in which Amrit is prepared.  It discusses the importance of Amrit.

Section 4:  Details the marriage ceremony for Gurmukhs.

Section 5: Details the ceremony for the final rights of a Gurmukh.  The section discusses Guru Granth Sahib Jee’s Sehaj Paath, the prepartion for the funeral and various final rights.

Rehatnamay:  There is also one section dedicated to the various code of conducts established by Gurusahib.

Question And Answer with Mahapurkhs

This file includes the answers to questions posed to Gurmukhs about Gurmat. Many people try to build doubt in the minds of Gurmukhs who are on this path. This file provides answers to commonly asked questions that are tended to bring doubt into one’s mind. It also includes a section that includes teachings and sayings from all Guru Sahibs and mahapursh such as Bhai Vir Singh Jee, Sant Baba Sunder Singh Jee, Sant Baba Gurbachan Singh Jee, Sant Baba Nand Singh Jee, Sant Baba Attar Singh Jee and Sant Baba Isher Singh Jee. The next section lists important relgious Pothian to read and understand for Gurmat.

Sri Sukhmani Sahib Jee Steek
Shudh Ucharan/Vishraam- Sri Guru Granth Sahib Jee

————————————-Kundalini Surjee Satsangat——————————————-posted by pjs

ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥
kunddalanee surajhee sathasangath paramaanandh guroo mukh machaa ||
The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss. (Ang 1402, SGGS Ji)

The Bhatts have mentioned Kundalini in Dhan Dhan Guru Granth Sahib Ji Maharaj. This discourse will talk about the meaning of Kundalini and how it is awakened, as explained by Gurbani.

Kundalini, also known as the energy of life or the energy of the awakened, lies in a coiled form in the region just below the navel. The name ‘Kundalini’ comes from the coiled state of this energy. This energy sleeps in a coil just like a snake sleeps wrapped up. Snake Charmers often play ‘Been’ (a type of wind instrument) to awaken the coiled up snake. The snake ‘hears’ the sound of the been, wakes and raises its head upwards. The real energy of life is just like such a snake – it sleeps in a coil with its head downwards. When this energy is awakened by Jap and Tapp, it rises upwards, penetrates and crosses a row of 6 Chakras, finally reaching the ‘Agya Chakra’, the supreme state of conciousness and bliss. This Kundalini energy rises with naam rass, Ram rass, and if it starts going downwards, it is because of kaam rass. So, because of kaam rass, flow of life flows downwards, while its upward flow is all due to naam rass. It is this naam rass, the Waheguru Mantra, the Gurbani, that awakens the energy and makes it rise upwards.

The first chakra right above the navel is called the ‘Mool-Adhaar’. The second chakra above it is the ‘Sav-Dishtaan’. Above Sav-Dishtaan chakra, there lies the third chakra called the ‘Manipur’. The fourth chakra above it is called ‘Aahat-Anaahat’ chakra. When the awakned energy reaches the ‘Kanth’ and crosses it, the chakra at the Kanth is called ‘Vishudhh’. And the last chakra out of all the chakras is the ‘Agya Chakra’. These chakras can be thought of as the stages in the path of spirituality that the energy must cross in order to reach the supreme state of bliss.
There is a strong desire in human beings to achieve that supreme bliss. However, there is rass downwards, and there is rass upwards – there is rass for the form; and there is rass for the formless.

Just like water flows downwards automatically, human energy also automatically flows downwards. One does not need any motivation to become arrogant, greedy, kaami, dishonest; it happens automatically. But, efforts are required if one has the desire to be honest, content, patient, etc. Just as pressure needs to be applied to water to make it rise upwards, similarly certain ‘pressure’ is mandatory to make one rise from the base, and that sole pressure is Jap. Guruji describes it as:

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰੁ ਅਪੁਨਾ ਸੋਇਆ ਮਨੁ ਜਾਗਾਈ ॥੨੩॥
simar simar simar gur apunaa soeiaa man jaagaaee ||23||
Remembering, remembering, remembering my Guru in meditation, my sleeping mind is awakened. ||23|| (Ang 758, SGGS Ji)

From ages, our life energy has been sleeping. One often spends the entire lifetime sleeping in this slumber. When this energy rises up with the efforts of Jap, the desire of kaam is destroyed; one does not find pleasures in kaam rass anymore. This is because kaam rass lies below the energy base, while the energy has already risen above its base. Thus, kaam rass is destroyed when the energy rises up. But even though desires of kaam get destroyed, the energy has not reached the supreme state of bliss.
Those individuals, whose energy has not even risen from its base, the observation is that their kaami desires do not get diminished even after reaching a ripe old age.

ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥
punddar kaes kusam thae dhhoulae sapath paathaal kee baanee ||
Your hair is whiter than the jasmine flower, and your voice has grown feeble, as if it comes from the seventh underworld.

ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥
lochan sramehi budhh bal naathee thaa kaam pavas maadhhaanee ||
Your eyes water, and your intellect and strength have left you; but still, your sexual desire churns and drives you on. (Ang 93, SGGS Ji)

Bhagat Trilochan Ji says that even at the old age, where have have turned white, eyes cannot see properly, the voice shakes with weakness, the desires of kaam keep churning in the empty, dry pot. There is only way to escape this desire, and that way is Jap.
If the energy goes down, it gives birth to human form; it it rises up, it gives birth to the formless within. If the energy goes down, it ends the human in dust; if it rises up, it merges the soul with Akal Purakh. A Person that has no desire for kaam left in him and finds no attraction in the physical form shows clear signs of the risen energy.

ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥
roopai kaamai dhosathee bhukhai saadhai gandt ||
Beauty and sexual desire are friends; hunger and tasty food are tied together. (Ang 1288, SGGS Ji)

That person will see the formless in all humanity and nature – he will savour Akal Purakh in all the exreme objects of beauty. Otherwise, there is only the world of desires below the base of the energy. If one has not been able to rise up from the base, then even the visits and prayers said at religious places is solely to get worldly desires fulfilled. It is often observed that people sitting at the religious places are busy praying to that effect. Therefore, anyone who lives in a world of desires (kaamna) is a kaami.

ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥
thum keheeath ha jagath gur suaamee ||
You are called the Lord and Master, the Guru of the World.

ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥
ham keheeath kalijug kae kaamee ||1||
I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji)

Bhagat Ravidas Ji has made it clear – human desires have risen to extreme levels in the present age, and as a result, man has become extremely kaami. Prayer is meant to achieve Akal Purakh, not worldly objects. One cannot get the whole world with prayers, and without true prayers, one cannot find Nirankar.

The second chakra is the “Sav-Dishtaan”, which is above the base of the energy. With continuous Jap, an abhiyaasi’s energy rises up from the base and slowly but steadily penetrates and cross this second chakra. What is the sign that this chakra has been crossed? Such a person will have no fear of death, for he has risen above the fear of death altogether. Nobody can scare such a person with fears of death. Actually, anybody who threatens others with fears of death clearly shows the sign that he still is living below the level of second chakra.

ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥
kahu kabeer sukh sehaj samaavo ||
Says Kabeer, I am now immersed in intuitive peace and poise.

ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
aap n ddaro n avar ddaraavo ||3||17||
I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, SGGS Ji)

Kabir Ji says, I’ve reached that world where I do not get scared, nor I scare anybody. Often, it is the individuals who have fear in themselves scare others. Guru Teg Bahadur Ji also describes the same signs of a person who has no fear in him.

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||
One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||
- says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, SGGS Ji)

When one’s energy crosses the Sav-Dsihtaan, the world of complete fearlessness starts. Guruji says:

ਡਰਪੈ ਧਰਤਿ ਅਕਾਸੁ ਨਖ੍ਯ੍ਯਤ੍ਰਾ ਸਿਰ ਊਪਰਿ ਅਮਰੁ ਕਰਾਰਾ ॥
ddarapai dhharath akaas nakhyathraa sir oopar amar karaaraa ||
The earth, the Akaashic ethers and the stars abide in the Fear of God. The almighty Order of the Lord is over the heads of all.

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਡਰਪੈ ਡਰਪੈ ਇੰਦ੍ਰੁ ਬਿਚਾਰਾ ॥੧॥
poun paanee baisanthar ddarapai ddarapai eindhra bichaaraa ||1||
Wind, water and fire abide in the Fear of God; poor Indra abides in the Fear of God as well. ||1||

ਏਕਾ ਨਿਰਭਉ ਬਾਤ ਸੁਨੀ ॥
eaekaa nirabho baath sunee ||
I have heard one thing, that the One Lord alone is fearless.

ਸੋ ਸੁਖੀਆ ਸੋ ਸਦਾ ਸੁਹੇਲਾ ਜੋ ਗੁਰ ਮਿਲਿ ਗਾਇ ਗੁਨੀ ॥੧॥ ਰਹਾਉ ॥
so sukheeaa so sadhaa suhaelaa jo gur mil gaae gunee ||1|| rehaao ||
He alone is at peace, and he alone is embellished forever, who meets with the Guru, and sings the Glorious Praises of the Lord. ||1||Pause|| (Ang 998, SGGS Ji)

Guru Arjan Dev Ji says that, in a sublime way even the stars, planets, etc. are struck with fear, that is why they are in discipline. It is true one needs discipline in life to remain on the right path but a person who always lives in fear becomes paranoid. He always worries about health, loss of weath, death, lack of respect, etc. On the other hand, those who have crossed the second chakra, only fear God and no one else. That fear is out of pure love and respect for God and desire to listen to Akal Purakh’s word grows within.

ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
niramal bho paaeiaa har gun gaaeiaa har vaekhai raam hadhoorae ||
In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord’s Presence before you. (Ang 774, SGGS Ji)

Anybody who has worldly fears will never be able to purify himself. On the other hand, anybody who fears only God will never get impure. Guru Amar Das Ji says in Baba Farid Ji’s saloks:

ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥
bhai paeiai than kheen hoe lobh rath vichahu jaae ||
In the Fear of God, the body becomes thin, and the blood of greed passes out of the body.

ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥
jio baisanthar dhhaath sudhh hoe thio har kaa bho dhuramath mail gavaae ||
As fire purifies metal, so does the Fear of the Lord eradicate the filth of evil-mindedness. (Ang 949-950, SGGS Ji)

Just fire removes all impurities and purifies gold, similarly, fear of God puts all evil desire within to rest. So, with regular and continuous Jap, one raises the energy above to the destination of ‘Agya Chakra’ where God is realised. This Agya Chakra is in the head, which makes it clear that one will have to raise the energy upwards.
Often, it is observed that although water under pressure rises up, when the pressure finishes, the forces of gravity drag the risen water down again. Similarly, a person raises himself above the base with good sangat and guidance of religious scriptures, but the worldly attraction starts dragging him down again.

Thus, there is an attraction for both directions – the materials and Akal Purakh. If one looks at the universe, all the elements live in mutual attraction. Sun, planets, etc. are not suspended by any wires nor supported by any pillars. Similarly, when we look at the family members, they also exist in mutual attraction. Husband has an attraction for the wife and vica-versa, children have a pull towards parents and parents live in the affection of their children. Sometimes, it is seen that a star that breaks this attraction falls and gets destroyed; it ceases to exist. Similarly, when the mutual attraction finishes between husband and wife, children and parents, they start breaking and falling apart. Thus, this entire universe lives in attraction. Now, on one hand, there is attraction for Akal Purakh.
The day one’s energy level rises and reaches the boundaries of God, it becomes impossible to bring him down. For example – it is said that the perimeters of earth’s atmosphere are approximately 300 miles in radius. Any object that leaves that radius will be free from earth’s gravity and then earth will not be able to pull it back down. Similarly, there is a limit to the attraction for worldly objects. When one sincerely recites God’s name and meditates, he crosses that boundary where no importance remains for objects or beauty; things that could pull him down – the state of conciousness rises beyond controls of other factors.
With constant Jap, the energy of an abhiyaasi rises up further and reaches the third chakra, the ‘Manipur’ – the world of thoughts. When this chakra is crossed, the chattering thoughts die down, the futile running of the mind stops and one is blessed with a peaceful state. Journey to the next level begins instead, which is full of emotions.
Religious scholars say there are three type of ‘worlds’ in which one exists: The world beyond intellect, the world below intellect and the world of intellect. The world below the intellect is the world of animals; such a world does not have any noisy thought process. That is why, animals have remained almost the same since ages, they have not shown any signs of development. The reason is that they just cannot think at all. Then, life in the world of intellect is the human life. Here, civilizations develop, social rules are born, politics evolves. Then, there is yet another world that is beyond the reach of reasoning. That world is a world full of emotions. Dr. Mohd. Iqbal explains this to the man of logic:

Tere seene mein damm hai, dil nahi hai
Tera damm garam yeh mehfil nahi hai;
Nikal jaa akal se aage se yeh noor
Chiraag-e-raah hai, manzil nahi hai.

He says, cross the boundaries of reason and logic, for these are mere tools of guidance. Try to reach the destination, do not revolve around the lamp. But those who are revolving around it are at least humans; what about those who do not have the lamp lighted at all? Those are still living the lives of animals. And then there are those who have crossed and went beyond the realms of intellect; they are the dervishes and farishtas as they have become one with Akal Purakh. Since such people do not get along with the material ideologies of humans, they are often mistaken as madmen. People living below and far beyond the levels of intellect often appear to be crazy. The former will talk absolute nonsense, which goes below the feet, and the latter talks about things that go above the head.
One can observe the animals – they eat, reproduce, take care of their young ones for a while; that is their life. Animals never get bored, they never go mad. The only animals that may go mad are the ones that are made to live in the company of humans. The reason they do not get bored is because animals have no brains to think; and one has to think to get impatient, bored or even mad. Thus, all the intellectual people in this world are also the most impatient, dissatisfied. Ghalib says:

‘Pareshaaniyan saare jahan ki samet kar jab kuch na bnaa, to mera dil bna diya’

Another poet says:

‘Kudrat ki aahar ik ko aksaan se azhal se,
Jo shaks jis cheez ke kaabil nazar aaeya.
Bulbul ko diya naala to parwane ko jalna,
Ghum hamko diya sabse jo mushkil nazar aaeya.’

Therefore, impatience, anxiety, is a clear sign that a person is thinking too much. There are only two solutions to escape this: Either that person falls below the levels of intellect, or rises and transcends the limits of intelligence. It is easier to fall down, and that is why most intellectuals start consuming alcohol and end up falling into the world of animals. The other way is the way of the Gurbani – to rise above the levels of intellect. The only thing is, this ‘wine’ is not sold in shops, it has to be made by own self. Guru Nanak Dev Ji says in Janam Saakhi:

‘Naam Khumari Nanaka Charri Rahe Din Raat’

It is often said that the journey to God starts where the limits of intellect and logic finish. That is why, God can never be realised nor felt by a person confined in the realms of logic and reasoning.

The only external tempters of man are The objects of Sensation. These, however, are powerless in themselves until they are reflected in his mind as desirable objects to possess. His only enemy, therefore, is his coveting of the objects of sensation. By ceasing to covet objects of sensation, temptation and the painful fighting against impure desires pass away. This ceasing to covet objects of sensation is called the relinquishing of desire ; it is the renunciation of the inner defilement, by which a man ceases to be the slave of outward things, and becomes their master.

Temptation is a growth, a process more or less slow, the duration of which can be measured by the sage who has gained accurate knowledge of the nature of his thoughts and acts and the laws governing them, by virtue of having subjected himself to a long course of training in mental discipline and self-control. It has its five stages, which can be clearly defined, and their development traced with precision. But the man who is still immersed in temptation has, as yet, little or no knowledge of the nature of his thoughts and acts and the laws governing them. He has lived so long in outward things—in the objects of sensation—and has given so little time to introspection and the cleansing of his heart, that he lives in almost total ignorance of the real nature of his thoughts and acts which he thinks and commits every day. To him, temptation seems to be instantaneous, and his powerlessness to combat the sudden and, apparently, unaccountable on slaught, causes him to regard it as a mystery, and mystery being the mother of superstition, he may and usually does fall back upon some speculative belief to account for his trouble, such as the belief in an invisible Evil Being, or power, outside himself who suddenly, and without warning, attacks and torments him. Such a superstition renders him more powerless still, for he has sufficient knowledge to understand that he cannot hope to successfully cope with a being more powerful than himself, and of whose whereabouts and tactics he is altogether unacquainted ; and so he introduces other beliefs and superstitions which his dilemma seems to necessitate, until at last; in addition to all his sins and sufferings, he becomes burdened with a mass of supernatural beliefs which engross his attention, and take him farther and farther away from the real cause of his difficulty. Meantime he continues to be tempted and to fall, and must do so until by self-subjugation and self-purification he has acquired the ability to trace the relation between cause and effect in his spiritual nature, when, with purified and enlightened vision, he will see that the moment of temptation is but the fulfilment of those impure desires which he secretly harbours in his own heart. And, later, with a still purer heart, and when he has gained sufficient control over his wandering thoughts to be able to analyse and understand them, he will see that the actual moment of temptation itself has its inception, its growth, and its fruition.

What, then, are the stages in temptation ? And how is the process of temptation born in the mind ? How does it grow and bear its bitter fruit? The stages are five, and are as follows .

1. PERCEPTION
2. COGITATION
3. CONCEPTION
4. ATTRACTION
and
5. DESIRE

The first stage is that in which objects of sensation are perceived as objects. This is pure perception, and is without sin or defilement. The second stage is that in which objects of sensation are considered as objects of personal pleasure. This is a brooding of the mind upon objects, with an undefined groping for pleasurable sensation, and is the beginning of defilement and sin. In the third stage objects of sensation are conceived as objects of pleasure. In this stage the objects are associated with certain pleasurable sensations, and these sensations are conceived and called up vividly in the mind. In the fourth stage objects of sensation are perceived as objects of pleasure. At this stage the pleasure as connected with the object is distinctly defined, yet there is a confusion of pleasure and object, so that the two appear as one, and a wish to possess the object arises in the mind; there is also a going out of the mind towards the object. The fifth and last stage is an intense desire, a coveting and lusting to possess the object in order to experience the pleasure and gratification which it will afford. With every repetition, in the mind, of the first four stages, this desire is added to, as fuel is added to fire, and it increases in intensity and ardour until at last the whole being is aflame with a burning passion which is blind to everything but its own immediate pleasure and gratification. And when this painful fruition of thought is reached, a man is said to be tempted. There is a still further stage of Action, which is merely the doing of the thing desired, the outworking of the sin already committed in the mind. From desire to action is but a short step.

The following table will better enable the mind of the reader to grasp the process and principle involved.

Inaction – Holiness ; Rest.

1.    Perception.          Objects of Sensation Perceived as such.

2.    Cogitation.          Objects of Sensation Considered as a source of pleasure.

3.    Conception.        Objects of Sensation Conceived as affording pleasure.

4.    Attraction.          Objects of Sensation Perceived as pleasurable in possession.

5.    Desire.              Objects of Sensation Coveted as such: i.e., desired for personal delight and pleasure.

Action—Sin; Unrest.

Every time a man is tempted, he passes, from inaction, though all the five stages in succession, and his fall is a passing on into Action. The process varies greatly in duration according to the nature of the temptation and the character of the tempted ; but after much yielding and many falls, the mind becomes so familiar with the transition that it passes through all the stages with such rapidity as to make the temptation appear as an instantaneous, indivisible experience.

The sage, however, never loses sight of the duration of time occupied in the process of temptation, but watches its growth and transition; and just as the scientist can measure the time occupied in the transition of sensation from the brain to the bodily extremities, or from the extremities to the brain, which, ordinarily, appears not to occupy duration, so the sage measures (though by a different method) the passage from pure perception to inflamed desire in a sudden experience of temptation.

This knowledge of the nature of temptation destroys its power, or rather its apparent power, for power exists in holiness only. Ignorance is at the root of all sin, and it fades away when knowledge is admitted into the mind. Just as darkness and the effects of darkness disappear when light is introduced, so sin and its effects are dispersed when knowledge of one’s spiritual nature is acquired and embraced.

How, then, does the sage avoid sin and remain in peace ? Knowing the nature of sinful acts—how they are the result of temptation; knowing also the nature of temptation-how it is the end—and fruition of a particular train of thought, he cuts off that train of thought at its commencement, not allowing his mind to go out into the world of sensation, which is the world of pain and sorrow. He stands over his mind„ eternally vigilant, and does not allow his thoughts to pass beyond the safe gates of pure perception. To him “all things are pure” because his mind is pure-He sees all objects, whether material or mental, as they are, and not as the pleasure-seeker sees them —as objects of personal enjoyment; nor as the tempted one sees them—as sources of evil and pain. His normal sphere, however, is that of Inaction, which is perfect holiness and rest. This is a position of entire indifference to considerations of pleasure and pain, regarding all things from the standpoint of right, and not from that of enjoyment. Is, then, the sage, the sinless one, deprived of all enjoyment ? Is his life a dead monotony of inaction—inertia? Truly, he is delivered from all those sensory excitement which the world calls “pleasure”, but which conceals, as a mask, the drawn features of pain ; and, being released from the bondage of cravings and pleasures, he lives without ceasing in the divine, abiding joy which the pleasure-seeker and the wanderer in sin can neither know nor understand; but inaction in this particular means inaction as regards sin ; inaction in the lower animal activities which, being cut off, their energy is transferred to the higher intellectual and moral activities, releasing their power, and giving them untrammelled scope and freedom.

from http://james-allen.in1woord.nl/?text=the-shining-gateway

- James Allen was an amazing Christian mystic. His writings are inspiring and filled with practical advice for seekers. Most are available from the following link.

Here are the set of part 1 questions:

1. What is the relationship between 5 elements and energy(daiv shakti)?

2. How matter and energy are related to each other?

3. What role does yoga play is Gurmat and comcept of Raj jog which has been used in bani.?

4. To explain the Bhai Gurdas Ji’s vaar which talks about “Gurmukh Patanjali the (supposed) incarnation of the Sesnaga”. Why is Patanjaliis called a gurmukh??

5. Should we give our Granthi Singh(s) more power than the pardhans? Would this help us reform our current system?

Here is the part 2 question:

1. Many beleive bhagats got mukhti through sri guru nanak dev ji nirankar? Please shed some light on avtar theory?

Here are the set of part 3 questions:

1. Is Ugardanti dasam bani, and if so what is the role of Chandi in Sikhi? In other words, who or what is Chandi and how is the idea of Chandi different in Sikhi from regular Devi worship in Hinduism?

2. What happens to Singhs who have attained Shaheedi for the panth but may not have achieved Brahmgyan/Nirvikalp Samadhi before this happens?

3. How many elements shaheed singhs are made of?

4. What is the meaning of bedah mukht avastha? How’s bedah mukht avastha relates with parlabadh karam?

5. Where does one go after bairaag?

6. Please explain bit about 5 khands?

7. What is the avastha of small kids?

8. Seems like Sikhs today just don’t have the warrior spirit we were once famous for. Sikhs are getting bullied, beaten-up, ridiculed more and more. How can we become like our Khalsa forefathers, possessing their courage, bir-rass, bhagati?

9. Gurbani talks about – Shabad Guru, surat dhun chela? Please expand on this shabad.

10. Is the true that in bhramgyan avastha, surat rises above shabad?

11. Gurbani talks about- vaho vaho bani nirankar hai||. In this shabad, is bani consider vachak of nirgun paratama?

12. Is there any karam in bhramgyan avastha?

Here are the last set of questions:

1. In sri akaal ustat there is kabit by sri dasam patsah- Jaise ek aag tei konka aag uthaie ||. Please expand on this kabith and maha parloa?

2. Can we give atma saroop of sargun for understanding?

3. Is there difference between doing kirtan and abhyaas of vahiguroo gurmantar? Also is there any difference between kirtam naam and vahiguroo gurmantar? Are they both capable of being blessed with bhramgyan?

4. If man has perfect faith, even though he may not have bhagti but his faith is perfect, can his ardas move mountains?

5. There are two margs to reach bhramgyan in Sikhi- bairaag and gyan marg?

6. What is difference between Sikh and advaita vedanta?

All set of questions can be download from the link below.

Note: You will need winrar to uncompress them. You can download and install free version from www.rarlabs.com

Right click on the link below and save target as:

Questions and Answers with Sant Jagjit Singh Ji Harkhowale April 2009 Visit to Canada

One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace ||

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

A person always has some sort of expectation of reward everytime he/she performs any action (karam). If that reward is not recieved by committing to that action , it is like a sown seed could not develop at all, like a planted tree could not bear any fruit. A gardener, who dedicatedly takes care of the flowers and plants he planted, feels really disappointed if his plants dry up despite his efforts. We get up and perform our daily actions of doing Nitnem in the morning, the reward or fruit of these actions according to Gurbani is presented as follows:

There are approximately (Maskeen Ji guesses) 150 or so questions in the Dasam Granth. Each of these questions, found in the Akaal Ustat, is extremely valuable and important. These questions are the very questions a seeker of Truth often faces on his journey from time to time. But, the Bani only puts forth the questions and does not provide any answers. People who have had the fortunate opportunity to see (darshan) of Dasam Granth Ji will know this, although these days people don’t even seem to have time to visit Guru Granth Sahib Ji.

I [Maskeen Ji] would like to clarify the doubts as to why Dhan Guru Gobind Singh Sahib Ji Maharaaj did not register his Bani in the Dhan Dhan Guru Granth Sahib Ji. The point that I [Maskeen Ji] often put across to explain this are these:

1. Firstly, the entire Bani of Dhan Dhan Guru Granth Sahib Ji Maharaaj is about Brahm Gyaan, pure Knowledge of God. However, in Dasam Granth Ji, Dhan Guru Gobind Singh Ji’s own discourse and story is also present.

Ab mY ApnI kQw bKwno ] qp swDq ijh ibiD muih Awno ]
Now I relate my own story of how God sent me in the world while I was absorbed in meditation. (Panna 132, Sri Dasam Granth Ji)

This is the autobiographical discourse by Guru Gobind Singh Ji like, where and why he was born, how he spent his childhood, and the wars he fought which are explained in vast detail in the Bani Bachittar Natak. In Dhan Dhan Guru Granth Sahib Ji, however, is pure Brahm Gyaan, one will not find any mention of any historical facts, for example where and when was Guru Nanak Dev Ji born and so forth. Therefore, keeping this fact in consideration, Guru Gobind Singh Ji chose not to register his Bani in Dhan Dhan Guru Granth Sahib Ji Maharaaj.

2. The second argument often given is this: Why did Guru Gobind Singh Ji write his life story himself? In general, the life story of prophets and great religious figures (Avtaari Purash) has been written by people other than themselves. For example, the story of Sri Ram was written by Tulsi and Valmiki and people like Pandit Hirda Ram, etc. Similarly, the entire life history of Sri Krishna was written by Ved Vyaas, and by people like Kavi Nirotam, Kaisho Dutt and others. So, the question that is asked is while there were people who could write the life history of Guru Gobind Singh Ji, why did he choose to write it himself?

A writer who wishes to write about any avtaari purash needs both the true feeling and knowledge about him. If the story is told with pure emotional feelings, the work would be nothing but wrong meanings. I [Maskeen Ji] have read books written by such people, and they were full of emotional exaggerations with no real knowledge behind it, so much so that miracles have been attached to even the trivial of things. For example, Tulsi, in his emotional outburst has written saloks where he has gone as far as calling Sri Ram the God incarnate. In the same fashion, Surdaas, Nirotam and others write about Sri Krishan and call him God. However, if even deep knowledge has no emotional element attached to it, then arguments take place. So, there has to be a proper balance between both these two elements.

Guru Gobind Singh Ji was aware of the difficulty of keeping the right balance. He was concerned that some sikh, flowing in the sea of emotions, might end up equating him with God while writing his life history. That is why, Guruji decided to write his autobiography, and wrote the following in it:

jy hm ko prmysr aucir hY ] qy sB nrk kuMf mih pir hY ]
Those who call me God, will fall into the pit of hell.

mo kO dwsu qvn kw jwno ] Xw mY Byd n rMc pCwno ] 32 ]
Regard me as a humble servant of the Lord and have no doubt about it.

mY hO prm purK ko dwsw ] dyKn AwXo jgq qmwsw ]
I am a slave of the Supreme Being and have come to witness the drama of the world. (Bachittar Natak, Sri Dasam Granth)

God is the supreme power, and Guru Gobind Singh Ji clearly states that he is not God, but just a human being.

I [Maskeen Ji] was reading a book by Khushwant Singh in which he writes there are about 84 people in India who call themselves Bhagwaan, that includes people like Rajneesh. Sadly, there are few others, like the Nirankaaris, who like to be called as Nirankaars. Blindly, fools started following them without even realising the meaning of the word ‘Nirankaar’. Nirankaar word means One that has no form, then how can someone made of five elements be a Nirankaar? Such people are in our panth as well who call themselves Gurus and Sants and persuade people to follow their royalty and their own ways. Such people try and break people from our Guruji rather than bonding them closer to the true Gurus. Anyhow, sooner or later, maybe in the next century, the whole world will have to accept the fact that a human being made of flesh and bones can never be God. Anyone who attracts people to his own belief system is a cheat. Our Ten Gurus never told us to worship them and treat them as God. Instead, the whole effort of Gurus is to connect us to the words written in the praise of God.

Now, I [Maskeen Ji] would like to present some really beautiful thoughts written by Guru Gobind Singh Ji in Sri Dasam Granth in regards to various aspects of life and religion. Another reason that Guru Gobind Singh Ji did not add bani in Guru Granth Sahib Ji Maharaaj is that Guruji has done teeka of various other religious scriptures, the philosophies of which Guruji do not endorse, it is just a teeka of the religious texts for understanding.

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||

I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491. (Panna 1133, Sri Dasam Granth)

As you might be aware, Banis like Ram Avtar, Krishna Avtar, as well as discourses on Chaubees Avtar are present in Sri Dasam Granth. The discourses on the twenty four avtars was originally completely written in Sanskrit. In those days, a brahmin used to teach Sanskrit to fellow brahmins only because they used to believe that understanding of Sanskrit is right of only the brahmins. As such, common man was unable to decipher what was written in those texts. Guru Gobind Singh Ji, with his infinite wisdom, did teekas of all the 24 avtars at Sri Paonta Sahib so that even the common man could know what it is all about. Even though Guruji wrote these texts, he made it absolutely clear that these are not his thoughts. For instance, after completing Krishna Avtar, Guruji wrote:

ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥
Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||

I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434. (Panna 732, Sri Dasam Granth)

The reason Guruji felt the need to write these lines after Krishna Avtar is to dispel any thought that Guruji worships Krishna. Sadly, some people still misunderstood, like Bhagat Chela Ram. He has written a book called ‘Murali Mehma’. He writes in the preface of the book that Guru Gobind Singh Ji has accepted Krishna as the most superior amongst all the Avtars. And although he could not continue to go into detail, but he did let his intentions know. Guru Gobind Singh Ji wanted to let the masses know what the ’secret’ knowledge is all about, because brahmins used to claim that nobody else except them have the right to gain this knowledge.

Before the Chaubees Avtar Bani comes the autobiography of Guru Gobind Singh Ji, called ‘Bachittar Natak’. In Akal Ustat, there is no mention of any kings, it is pure praises of Akal Purakh. There are a few questions in Akal Ustat that I [Maskeen Ji] would like to present before you:

ਕੋ ਸੂਰਾ ਸੁੰਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥
Ko sooraa sundar kavan kahaa jog ko saar||

Who is hero and who is beautiful? What is the essence of Yoga?

ਕੋ ਦਾਤਾ ਗਿਆਨੀ ਕਵਨ ਕਹੋ ਬਿਚਾਰ ਅਬਿਚਾਰ ॥੧੦॥੨੧੦॥
Ko daataa giaanoo kavan kaho bichaar abichaar||10||210||

Who is the Donor and who is the Knower? Tell me the judicious and injudicious.10.210. (Panna 78, Sri Dasam Granth)

Guruji talks about the things in this world that atrracts and influences a person. Similarly, Guruji asks:

ਕਹਾ ਨੇਮ ਸੰਜਮ ਕਹਾ ਕਹਾ ਗਿਆਨ ਅਗਿਆਨ ॥
Kahaa nem sanjam kahaa kahaa giaan agiaan||

What are the observance and restraint? What are the knowledge and nescience. (Panna 78, Sri Dasam Granth)

There are many more questions that Guruji puts forward, and all of them are the topics which we are not always clear about, and often misunderstand and misinterpret their real meanings. However, anyone who has understood these questions and has found the answers to them, consider such a person as having the knowledge of all the four directions of the Dharam.

Lets discuss the following question:

ਕੋ ਸੂਰਾ ਸੁੰਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥
Ko sooraa sundar kavan kahaa jog ko saar||

Who is hero and who is beautiful? What is the essence of Yoga?

So, who is brave? One that has got great strength in his body? Or someone who is ready to take others’ turbans off all the time? No. The peak of Bhagti is:

ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥
kahu kabeer sukh sehaj samaavo ||

Says Kabeer, I am now immersed in intuitive peace and poise.

ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
aap n ddaro n avar ddaraavo ||3||17||

I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, Dhan Sri Guru Granth Sahib Ji)

Guru Teg Bahadur Ji says:

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||

One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||

- says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, Dhan Sri Guru Granth Sahib Ji)

It is said that the answers to these questions were originally present in Sri Dasam Granth, but somr part of it has been lost. Wise men believe that a part of Dasam Granth was lost during the time when wars were being fought against Mughals. Yet another set of scholars believe that Guruji has embedded subliminal answers to these questions within the questions themselves. Such a shabad by Bhagat Kabir Ji is in Dhan Sri Guru Granth Sahib Ji, where question is the answer and answer is the question.

ਜਉ ਤੁਮ ਅਪਨੇ ਜਨ ਸੌ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥
jo thum apanae jan sa kaam ||1|| rehaao ||

if you require any work from Your humble servant. ||1||Pause||

ਇਹੁ ਮਨੁ ਬਡਾ ਕਿ ਜਾ ਸਉ ਮਨੁ ਮਾਨਿਆ ॥
eihu man baddaa k jaa so man maaniaa ||

Is this mind greater, or the One to whom the mind is attuned?

ਰਾਮੁ ਬਡਾ ਕੈ ਰਾਮਹਿ ਜਾਨਿਆ ॥੧॥
raam baddaa kai raamehi jaaniaa ||1||

Is the Lord greater, or one who knows the Lord? ||1||

ਬ੍ਰਹਮਾ ਬਡਾ ਕਿ ਜਾਸੁ ਉਪਾਇਆ ॥
brehamaa baddaa k jaas oupaaeiaa ||

Is Brahma greater, or the One who created Him?

ਬੇਦੁ ਬਡਾ ਕਿ ਜਹਾਂ ਤੇ ਆਇਆ ॥੨॥
baedh baddaa k jehaan thae aaeiaa ||2||

Are the Vedas greater, or the One from which they came? ||2||

ਕਹਿ ਕਬੀਰ ਹਉ ਭਇਆ ਉਦਾਸੁ ॥
kehi kabeer ho bhaeiaa oudhaas ||

Says Kabeer, I have become depressed;

ਤੀਰਥੁ ਬਡਾ ਕਿ ਹਰਿ ਕਾ ਦਾਸੁ ॥੩॥੪੨॥
theerathh baddaa k har kaa dhaas ||3||42||

is the sacred shrine of pilgrimage greater, or the slave of the Lord? ||3||42||(Ang 331, Dhan Guru Granth Sahib Ji)

Those who have the knowledge of the grammer of Gurbani and those familiar with this style of writing will know that the questions have got the answers within them. Kabeer Ji says the one whose mind has agreed to Akal Purakh is greater. Similarly, the one who has known Akal Purakh is greater, because one might never know God exists if there are no Sants around who have found the True Creator. A great soul came on this earth in a small village Talwandi, only then it became Nankana Sahib, it never existed before Guru Nanak Dev Ji. Similarly, Sheesh Ganj in Chandni Chowk, where Guru Tegh Bahadur Ji gave Shaheedi became a pilgrimage, otherwise it was just a ordinary place. So, has that place given importance to Guru Tegh Bahadur Ji or has Guru Tegh Bahadur Ji has given birth to that place? It is Guru Tegh Bahadur Ji’s Shaheedi that created that place.

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-Taken from www.sikhawareness.com by Amardeep

Sacrificing and giving of all possessions

One time Gurmukh Singh gathered whatever money he had, his warm lohee (shawl), mattress, his books, and whatever possessions that belonged to him and took them to Mahpursh Sant Baba Gurbachan Singh Ji Khalsa and placed them on a table in front of Mahpursh. Totally lost in Anand, colored in Naam with no attachment for anything of his own Gurmukh Singh was about to say,

Maharaaj, please accept my offerings!

However knowing all, Sant Baba Gurbachan Singh Ji got up and before Gurmukh Singh could say a word, started an Ardaas on behalf of Bhai Gurmukh Singh Ji and directed the question Bhai Gurmukh Singh Ji was going to ask into the lap to Guru Sahib saying,

Dear Trurthful Lord, Bhai Gurmukh Singh Aurdeesa sacrifices all his belongings and entirety to your Sangat. In return please bless Bhai Gurmukh Singh Ji with the love of your name and have him forever imbued in this love of your name across all planes.

The Ardaas was said in such a way, that hearing such an Ardaas would bring a tear to ones eyes, and an amazing rejuvenating feeling would have overcome them. Gurmukh Singh’s spirit was greatly uplifted. A Singh also witnessing this later, asked Mahpursh,

Hey maharajah, if he gave up all these normal usual items that you yourself gave him, how is that giving everything (sarbans)?

Absorbed in Naam, Sant replied,

Singho! Understand this. Gurmukh Singh sacrificed all that he had from head to toe, and sacrificed all that he felt belonged to him. Whatever he thought was his, he gave it all to Guru Sahib Ji, and this is called Sarbans Daan, sacrificing everything. It doesn’t matter if you have a little or a lot. Whatever you think is yours if you give it all up then that alone is sarbans daan. But not anyone can just do this.

Through countless hours of seva serving in serving Sangat, Guru Sahib blessed Bhai Gurmukh Singh Ji with such kirpa to do such a thing (give up everything he had).

May I Forever be with Sant Ji

One day upon being pleased by Gurmukh Singh’s Seva-Simran Jeevan, Sant Baba Gurbachan Singh Ji approached Gurmukh Singh Ji and said,

Come, Bhai Aurdeesa Ji! Ask for what your heart desires. I am very pleased and delighted with your service here.

Gurmukh Singh Ji with folded hands then requested,

Maharaaj! I have no other desires except for my one desire that I pass from this life with you and not have to spend this life without you and then repeated the following lines of Gurbani,

O Saint, You are attuned to the Lord. Please stand by me, Architect of Destiny; please take me to my destination, Great Giver.

Sant joyfully replied,

By the grace of the Great Guru, and with the Guru’s supreme and divine blessings, then you too can pass with me.

At that time the other Singh’s who were present, did not understand the deeper meanings as to what Mahpursh and Bhai Gurmukh Singh Ji’s conversation was all about All they understood about the conversation was that, Bhai Gurmukh Singh Ji, was asking, Mahpursh that since they brought him into the Jatha, to allow him to remain with the Jatha until his end. The reality of what Gurmukh Singh Ji and Mahpursh talked about and the deeper meanings of saying until the end came to light, at Kiratpur Sahib Patalpuri, when Gurmukh Singh jumped into the angeeta sahib and clutched Mahpursh and held onto them close, being burned alive and cremated alongside them,

Those who witnessed Bhai Gurmukh Singh Ji Aurdeesa jump into the flames that day where all shocked and left speechless. From Singhs of the jatha, Panthic leaders, politicians, people of great honor and reputation , police and those in civil service where all unable to hide there shock at what they had seen when they witnessed Gurmukh Singh Ji, jumped into the flames with Mahapursh Sant Baba Gurbachan Singh Ji. The only thought that repeated in the minds of all sangat present was,

Blessed is the Guru, Blessed is the Guru’s Sikh, Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale, and blessed is Bhai Gurmukh Singh Ji Aurdeesa.

Bhai Gurmukh Singh ji on Sant Gurbachan Singh ji's funeral pyre

-from www.sikhawareness.com