Tuhady Pattar (Your view)

PRESS RELEASE
Georgia Court Apologizes to Sikh American Denied Entry into Court House Due to his Turban

http://www.saldef.org/

Punjab proposed as model for peace
www.sikhcouncilusa.org

srvjIq isMG

nfnksLfhI kYlMzr df ivvfd

srvy afÌ ieMzIaf qo syvf mukq hoey lYP: krnl (irtf:) surjIq isMG insLfn dy ibafn ny nfnksLfhI kYlMzr nMU aKbfrF dI surKIaF ivc pRmuK jgHf idvf idwqI hY. ies df kfrn ieh hY ik ies sfl sRI gurU nfnk dyv jI df jnm purb aqy sRI gurU qyg bhfdr jI df sLhIdI purb ieko idn Bfv 24 nvMbr 2007 nUM hI hoxgy. insLfn jI, 24 nvMbr nMU gurU goibMd isMG jI df gurgwdI idvs vI hY iPr Aus nMU ikvy mnfieaf jfxf cfhIdf hY. ijs BMblBusy df afp jI ny ijkr kIqf hY Auh qF sfry gurU sfihbfn jI dy gurgwdI idvs qy afAuxf hI afAuxf hY. 22 dsMbr 1982 idn buDvfr nMU gurU goibMd isMG jI df pRkfsL idhfVF sI aqy iesy idn hI vwzy sfihbjLfidaF df sLhIdI idhfVF vI sI. 1982 ivc qF ibkrmI kYlMzr hI lfgU sI. nfnksLfhI kYlMzr nMU qF mnjUrI a:q: 03/3085 imqI 28-03 2003 nMU idqI geI sI.
insLfn jI, awj vI gurU nfnfk jI df jnm purb nfnksLfhI kYlMzr dy muqfbk nhI sgoN ibkrmI kYlMzr dy muqfbk mnfieaf jFdf hY aqy ieh bfibaF dI ikRpf sdkf 2020 qwk ievyN hI mnfieaf jFdf rhygf. 2006 ivc ieh 5 nvMbr nMU sI aqy 2008 ivc ieh 13 nvMbr nMU hovygf. 2009 ivc 2 nvMbr aqy 2020 ivc 30 nvMbr nMU mnfieaf jfvygf. jy afp jI ies smwisaf dy hwl leI iemfndfr ho qF ies df sdIvI hwl kro, jo dyr-svyr sfnMU krnf hI pYxf hY. Auh hY 1 vYsfK Bfv 14 apRYLl, jo gurU nfnk jI dI shI jnm qrIK hY. ieh qrIK hI sfnMU jnm sfKIaF ivc imldI hY. BfeI krm isMG jI dI ilKq, ‘kwqk ik ivsfK’ qo qF buhq swjxf nUM alwrjI hY pr zf: ikrpfl isMG jI dI ilKq, ‘jnm sfKI prMprf’ qF inrivvfd hY Aus nMU aDfr bxfieaf jf skdf hY.
afdr sihq
srvjIq isMG

mihMdr isMG

S. Makhan Singh Ji and Regular Readers of Sikhmarg,

Waheguru Ji Ka Khalsa||

Waheguru Ji Ki Fateh||

I started visiting this website about 3-4 years ago. I really enjoy reading articles posted by different writers. Some of the articles sound the same because they are talking about the same issues, just the wording is little bit changed. I mean to say is that some of the articles on the same issues, sound boring.

What I have noticed from the reading of the regular posted letters, is that we have enough people who agree with our "vicchardhara". There are enough sangat in foreign countries who disagree with anything that is not compatible with Siri Guru Granth Sahib ji. We should make a committee and offer membership to sangat which agree with this way of Sikhism. Then, in a year or two we ( all members) should gather in India and take this issue of Dasam Granth to SGPC. Our scholars should be with us to talk to SGPC people.

If they (SGPC) are convinced that Dasam Granth is not a creation of Guru Gobind Singh's Bani, it should be stoped printing. All the Bani of Guru Gobind Singh ji should be taken out of the so called Dasam Granth, and make a new Pothi and give it a suitable name. I know this task is not as easy as it is to type and mail but things could be done.

The problem is, we don't want to take a single day off from our jobs to do this important task. We cannot do it just by writing articles on Internet. We need to face the SGPC. We need to act like Khalsa. We need to confront them by all means. It can only be done if at least 1000 or more people from all over the world gather in Amritsar and talk to SGPC. If we really want to do something for the "KAUM", we should do it fast. What is the good of standing like trees, decaying and dieing. We need to do and do it fast.

We need our elders who have studied abroad and are retired now, but staying home to enjoy the company of their grand children to go to Punjab and participate in the politics to do something to uplift the standards to living in punjab. We all should not just settle down in these comfortable countries. We cannot leave our Punjab in the hands of RSS or Badal Sarkar, or Congress, or in the hands or DERA BABAS, or in the hands of DEHDHARI GURU. We need our Punjab secure, and we should do everything to restore what we have lost, like youth without turbans and youth with turbans but trimmed beards.

Task is huge and it cannot be done just by writing articles. Soon we need to take some intelligent calculated steps to REALLY do something for the future of SIKHISM. It is no use, how many Gurudwaras we have built in the western countries, our home is PUNJAB. Satguru Guru Nanak Dev Ji went abroad, preached but came back to Punjab. We have to do something for about everything.

We need to boycott RSS and its interference in any Sikh activities. This can only be done if we have Gurusikh leaders in Punjab government. We need to take back what we have learnt from the western countries. There are many good things that we learnt here, can help Punjab and its people.

There is saying "Vidya Vichari, Taan Parupkari". Parupkars are needed in Punjab, our youth and teenagers need us. First they cut their hair, then sell their properties to come to western countries. We are doing parupkars only for our own children but nothing about poor's children. We are all doing this so we can live comfortably in these comfort countries like America, Canada, Australia, England, etc.

We are only worried about youth in western countries but are not bit concerned about the youth in Punjab. We all came here from there but now we cannot stay there more than two weeks because it smells there, roads are not good, traffic rules are messed up, no justice in courts, doctors have become butchers, education has flown out of schools etc. It cannot be fixed by it self. We need do something about it fast. We need to take care of our Punjab and its people.

What I am trying to say is that, if we really want to do SEVA, we should do it where its needed the most. What's the purpose of dumping another bucket of water in sea where there is a already water. These countries are already developed, if we serve here and feed those who are already burping, we are not doing anything. Guru Nanak will not be happy with us. He started sangat and pangat for needies and not for greedies.

I need friends who share the same sentiments, please feel free to contact me.

Waheguru Ji Ka Khalsa||

Waheguru Ji Ki Fateh ||

Mohinder Singh

Rochester, New York

585-503-xxxx

jgqfr isMG jfck

gurduafrf glYnkov ivKy 8 apRYl aYqvfr nUM ‘suMdr dsqfr’ ienfmI mukfblf

iswK sMgqF leI AuqÈfh-jnk Ébr hY ik inAUXfrk dI ‘kONsl afÌ iswK vohimn’ vloN ‘iswK Porm ieMk’ dy sihXog duafrf 8 apRYl aYqvfr nUM svyry 10 vjy gurduafrf glYnkov (lONgafeIlYNz) ivKy dsqfr sjfAU ienfmI mukfblf rwiKaf igaf hY. ijs ivwc 7 qoN 21 sfl qwk dy nOjvfn Bfg lY skxgy. Aumr aDfrq cfr grup hoxgy. mukfbly ivwc Bfg lYx leI sfibq sUrq hoxf lfËmI hoeygf. dsqfrF inrDfrq smyN ivwc jwjF dy sfhmxy sjfeIaF jfxgIaF. mukfblf ijwqx dy bfvjUd vI ienfm dy hwkdfr EhI bxngy, ijhVy bwcy qy nOjvfn iswK sMgqF dy snmuK pRx krngy ik Auh agoN leI dsqfrDfrI ho ky jIAUxgy. cfr AuqÈfh vDfAU ivÈyÈ ienfm vI hoxgy. pUrn afs hY ik inAUXfrk dy mfeI BfeI afpxy bwicaF nUM mukfbly leI iqafr krky ilafAuxgy aqy qn, mn, qy Dn rfhIN sihXog bKÈ ky afpxy syvfdfrF df AuQÈfh vDfAuxgy. mukfbly dy dfKly qy hor jfxkfrI aqy syvf sihXog leI Pon nMbr 718-353-3098 duafrf bIbI nirMdr kOr nfl aqy 516-624-0464 duafrf bIbI hrpfl kOr nfl spMrk kIqf jf skdf hY.

bynqI krqf: jgqfr isMG jfck, muK gRMQI gurduafrf sfihb glYnkov, lONgafeIlYNz (inAUXfrk) Pon: 516-671-8892

isWK susfietI nIdrlYNz

Press Release: Sikhs in Netherlands to celebrate Vaisakhi with Nagar Kirtan (Procession) in Amsterdam on 15th April 2007

FOR IMMEDIATE RELEASE

Amsterdam, 25 March 2007

For more information please contact: Mr. Vikrampal Singh, Sikh Society, Netherlands, Tel: 0649046614

The 2007 Vaisakhi Procession in Amsterdam will take place on Saturday april 15th. The annual event has become one of the largest Vaisakhi Celebration in mainland Europe. Vaisakhi, is one of the most colourful events in the Sikh calendar, the day on which just over 308 years ago the Sikh Nation - the Khalsa (The Pure Ones) was revealed and Sikhs were given a clear identity and a code of conduct to live by. Vaisakhi is also a seasonal festival of the Punjab ( North India), a festival of joy and happiness.

The Sikh Society, Netherlands together with the Sangat(congregation) and the Amsterdam Gurdwara Committee invites all Sikhs, Non-Sikhs and institutions to join us in Amsterdam for this wonderful opportunity for fellowship and celebration.

Date: Sunday, 15th April 2007

Time: 11.00 until 15.00

Venue: Guru Nanak Gurdwara Sahib (Sikh place of worship)

Schakelstraat 21 1014 AW Amsterdam

Route o f Procession:

(beginpunt) Schakelstraat 21, Transformatorweg, Contactweg – Sloterdijksweg, Molenwerf, Admiraal de ruiterweg, De Clerqstraat, Bilderdijkstraat, Frederik Hendrikstraat, Nassaukade, Westerpark (rust punt), Spaarendammerstraat, Spaarendammerdijk, Transformatorweg, Schakelstraat.

Contactpersonen : Baljit Singh ( 06-14 48 81 69 )
Mahinder Singh (06-16 15 44 42)
Media Contact Persoon : Vikrampal Singh 06 49 04 66 14

Guru Nanak Gurdwara Sahib
Schakelstraat 21
1014 AW Amsterdam

Sikh Society, Netherlands
Website : WWW.SIKHS.NL
--
Sikh Society, Netherlands is a non- religious, non-partisan, non-political human development organization which works closely with other organizations, on issues of common interest to Sikhs and other minorities and focuses on issues of awareness through education and well-being of the whole of humankind as stated in the Sikh Daily prayer - "Sarbat Daa Bhalla (Welfare for all)".

ieMdr jIq isMG

afr[ aYWs[ aYWs[ dy nvyN nfhry, “bMdy mfqrm khny vflf hI Bfrq myN rhygf.” df jvfb iewk iswK vloN.

bMdy mfqrm (mF dI bMdnF) krn vfilAu! qusIN qF jxy Kxy nUM apnI mF aqy ipAU bxf lyNdy ho. ikqy gAU quhfzI mF hY. ikqy gMgf quhfzI mF hY. jy gAU quhfzI mF hY qy sMzY nUM apxF ipAU kihMidaF quhfnUM Èrm ikAuN afAuNdI hY. ieh qF quhfzI cfl hY ik qusIN ijs cIj qy kbjf krnf hovy Aus nUM apxI mF qy ipAu bxf lYNdy ho.

iswK quhfzI ies cfl df iÈkfr nhI hovygf. quhfzI bxfeI mfqf dI “vMdnf” iswK hrigj nhI krygf. iswK hmyÈf qoN dyÈ –kOm leI ÈhId huMdf clf afXf hY, Aus nUM afr[ aYWs[ aYWs[ koloN “dyÈ BgqI” dy “srtI iPkyt” dI jrUrq nhI. Xfd rvy ik “Bfrq dI afjfdI” ivwc bRfhmx df Xogdfn “isPr” hY. hy “jgq ksfeIAu” ! hux swqf dy nÈy ivwc af ky “ihMdU rfÈtr” bxfAux dI gl krnI af geI hY quhfnUM?

hy “mfxs KfixAu” ! apxI bxfeI mF nUM AunF óó kroV dyvI dyviqaF ivwc Èfiml kr lvo. iek hor vD jfAUgf. iesy qrF hI qy ienF dyviqaF dI POj qusF KVI kIqI hoeI hY. hor Drm dy nF qy quhfzy kol hY hI kI?

iswK guru ky “Èbd” df pujfrI hY qy isrP “Èbd guru” dI hI “vMdnF” aqy “pUjf” krygf. Èbd guru hI sfzI “mF” hY aqy Èbd guru hI sfzf “ipqf” hY. hor iksy mfqf aqy ipqf dI iswK nUM loV nhI.

not: “jgq ksfeI” aqy “mfxs Kfxy” Èbd ienF leI sqgurF ny “afsf kI vfr” ivwc vrqy hn.

ieMdr jIq isMG
ieMizaf

syvf isMG lMzn, XU[ ky[

ipafry sMpfdk jIE,
vfihgurU jI kf Kflsf.. vfihgurU jI kI Ìiqh..

sfAUQfl qoN Cwpdy spqfihk aÉbfr ‘dys pRdys’ dy aMk 1968 ivwc ies hÌqy aMimRqsr qoN vIr gurjMt isMG vwloN Byijaf pwqr “srkfrI ieÈiqhfrF leI lylHVIaF kwZx vflI pwqrkfrI df rwb rfKf” isrlyK hyT Cwipaf hY. kwtU jI ilKdy hn ik spoksmYn vwloN jo byloVf aqy kUV pRcfr kIqf igaf hY Auh ihMdUqwv nUM mËbUq krn leI kIqf igaf sI jd ik koeI iswK dsm gRMQ nUM afpxf gurU nhIN mMndf. koeI ies swjx nUM ieh puCy jy spoksmYn lokF nUM jfgirq nf krdf qF DuMmy aqy vydFqI dI cMzfl coNkVI ny qF afr aYs aYs dy ajMzy qy kMm krnf ÈurU kr hI idqf sI. jdoN ipCly sfl ienHF sfDF ny dsm gRMQ nUM ÈRI gurU gRMQ sfihb jI dy brfbr pRkfÈ krky aKMz pfT kIqy sn AudoN ieh kwtU jI ikQy gupqvfs ho gey sn?
agy jf ky bVI hfso hIxI gwl ilKdy hn “pr jo gurbÉÈ isMG kflf aPgfnf, srdfr ieMdr isMG Gwgf aqy srdfr gurqyj isMG afeI[ ey[ aYs dI soc nfl iswKI ivwc BMn qoV kIqI jf rhI hY ies bfry afpxy vIcfr spÈt krn qoN bfd hI asIN pfrtI vwloN pMQk msilaF bfry afpxI rfey dy skdy hF.” vIr jI nUM ieh hI pqf nhIN ik ieh ivdvfn gurmiq vIcfrDfrf nUM pUrI qrHF smripq hn aqy Aus nUM hI pRcfrn aqy pRsfrn leI vwcnbwD hn. ieh vI nhIN dws sky ik AunHF ny gurmiq ivwc kI BMn qoV kIqI hY? lgdf hY ik vIr jI BMbl BUsy ivwc hn. pihlF ieh inrpwK ho ik ienHF ivdvfnF dIaF ilÉqF nUM pV ky pVcol kr lYx iPr kuwJ ilKx.

syvf isMG

lMzn, XU[ ky

gursLrn isMG ksyl

siqkfr Xog sMpfdk jI aqy pfTko,
vfihgurU jI kf Kflsf] vfihgurU jI kI Pqih]
sR[ mwKx isMG jI afp df DMnvfdI hF, ijMnF ny myrI icwTI ƒ ‘iswK mfrg’ `qy QF idwqI. AunHF sfry hI pfTkF df vI DMnvfdI hF ijMnF afpxf kImqI smF kwZky ‘jrnilst’ kwtU jI jF ÈRo[ akflI dl aMimRqsr qIkr myrI icwTI phuMcfeI aqy Kfs krky sR[ srvjIq isMG jI df DMnvfd krdf hF ijMnF ny myry svflF bfry jfxkfrI idwqI hY. cMgf huMdf jykr ieh hI jfxkfrI jrnilst kwtU jI afp dyNdy.
ieh qF koeI gwl nF hoeI ik lyKk afp BFvyN jo mrjI mn-GVHq ilKI jfvy pr iksy pfTk df jvfb dyx leI afpxI jumyvfrI hI nf smJy Éfs kr jykr Auh ilKfrI dy nfl-nfl afpxy afp ƒ “jrnilst” vI aKvfAux df ÈokIn hovy.
jrnilst kwtU jI dI ilKq qoN 1980-81eI: dI iewk gwl Xfd af geI. asIN trYkr vycxf sI, ies leI mYN Aus dI aYz aÉbfr ivwc dyx leI aMimRqsr, iewk aÉbfr dy dPqr ivwc igaf. myry AuQy bYiTaF hI iewk hor pqrkfr af igaf. dovyN pqrkfr afps ivwc gwlF krn lwg pey. iewk afKx lwgf, “Xfr afpF ijhVI Ébr pypr ivwc lfeI sI ik sRImqI ieMdrf gFDI aMimRqsr af rhI hY Auh qF gwlq hY. dUsrf boilaf, koeI nhIN kwlH iPr Ébr lf dyNdy hF ik nhIN af rhy”. iPr mYNƒ pqf lwgf ik ieh pqrkfr sfihb iksy ipMz vwloN af rhy sI Aus smyN kuwJ zMgr cfrn vfly vfgI afps ivwc mKOl kr rhy sn ik ieQy ieMdrf gfDI af rhI hY. ieh gwl pwqrkfr jI dy kMnI pY geI aqy Aus ny ieh Ébr bxfky pypr nUM Byj idwqI.
ieMË lwgdf hY ik jrnilst kwtU jI dy vI iksy a-sfD dy cyilaF kolo kMnI pY igaf hoxf hY ik aKOqI dsm gRMQ ivwc “gurU mfinE gRMQ” iliKaf hoieaf hY aqy ienHF ny cuwk ky lyK ivwc ilK idqf hY. awj dy a-sfD, a-sMq aqy AunHF dy bhuqy cyly aijhIaF jwblIaF afm hI mfrdy rihMdy hn.
mIzIey df kMm qF lokF qIkr swc phuMcfAuxf aqy aslIaq pRqI jfgrUk krnf hY, nFik JUT aqy glq jfxkfrI dyxI. vfry-vfry jfeIey aijhy “jrnilst” qoN!
siqkfr sihq,
gurÈrn isMG ksyl

srvjIq isMG

srdfr gurÈrn isMG jI

vfihgurU jI kf Kflsf] vfihgurU jI kI Pqih]

afp jI dy pwqr dy sbMD ivwc bynqI hY ik mYN vI srdfr gurjMt isMG jI df lyK ‘pMjfb df mIzIaf ihMdUqv hkUmq df gulfm’ ÈRomxI akflI dl (aMimRqsr) dI bYb sfeIt qy piVHaf sI. s: gurjMt isMG kwtU nUM rfg mflf bfbq hoey PYsly bfry ivsQfr sihq jfxkfrI lYx leI hyT ilKI bynqI vI kIqI sI:

gurjMt isMG kwtU (jrnilst ÈRomxI akflI dl, aMimRqsr)
vfihgurU jI kf Kflsf vfihgurU jI kI Piqh,

afp jI df lyK, ‘pMjfb df mIzIaf ihMdUqv hkUmq df gulfm’ piVaf ijs ivwc afp jI ny afpf ivcoDI gwlf vI ilKIaF hn. mY ies pfsy nf jfdf hoieaf, afp jI nUM isrP iewk bynqI krnI cfAuNdf hF. afp jI ny rfgmfl bfry iliÉaf hY: "jdoN ipCly simaF drimafn ‘rfgmflf’ bfry keI Brm BulyKy AuqpMn hoey sn Aus vkq iswK ivdvfnF aqy sMqf mhFpurKF ny ies msly df hwl kr idwqf sI. sMq gurbcn isMG iBMzrFvfilaF ny vwD qoN vwD smF dy ky bVI sUJ bUJ nfl ies msly dy hwl leI mohrI rol adf kIqf sI."

vIr jI, jdo igafnI guridwq isMG jI dI ikqfb ‘muMdfvxI’ afeI sI qF kfPI crcf hoeI sI pr ijs PYNsly df afp jI ny ijkr kIqf hY mY Aus bfry nhI piVHaf. afp jI nUM bynqI hY ik ies PYsly bfry ivsQfr sihq jfxkfrI dyx dI ikRpflqf krnI jI.

ijs df vI koeI jvfb nhI afieaf.

srdfr gurÈrn isMG jI, afp jI ny gurjMt isMG nUM iqMn svfl kIqy hn.

(1) srdfr sfihb, afp pfsoN ieh jfxnf cfhuMdf hY ik, "dsm gRMQ" bfry ivcfr krn df ‘ZuwkvF vylf’ kdoN afvygf?

ies bfry myrI rfey ieh hY ik jdo vI koeI ivakqI ies nUM soc-ivcfr ky pVygf qF hI Aus nUM dsm gRMQ dI aslIaq df igafn hovygf aqy Auh koTy qy cwV ky duhfeI pfvygf ik loko ies ivwc drj keI ilKqF ivcly gMd nUM gurU jI dy pivqr nfm nfl nwQI nF kro. ieh ‘ZuwkvF vylf’ igafnI Bfg isMG jI leI awj qo 50 sfl pihlf sI, iPr ipRMsIpl hrBjn isMG jI leI ieh ‘ZuwkvF vylf’ afieaf, gurbLKÈ isMG kflf aÌgfnf leI ieh smf awj qNo dws sfl pihlf sI. mihMdr isMG joÈ ny vI ies nUM ‘kMjr kivqf’ iliKaf aqy ipCly sfl ivwc BfeI jsivMdr isMG leI vI ieh ‘ZuwkvF vylf’ sI. (BfeI jsivMdr isMG nUM soDx dIaF DmkIaF qF keIaf ny idwqIaf hn pr Aus vlo aYlfny gey iewk kroV nUM ijqx dI ihMmq iksy ny nhI kIqI) pr dUjy pfsy jy iksy ny ies nUM rumfilaF ivwc lpyt ky aMnI ÈrDf vws mwQy hI tykI jfxy hn qF Aus leI ieh ‘ZuwkvF vylf’ kdy vI nhI afvygf.

(2) dsm gRMQ dy ikMny nMbr pMnf `qy "gurU mfinE gRMQ" iliKaf hoieaf hY?

sR: gurÈrn isMG jI, ieh qF BfeI gurjMt isMG (jrnilst ÈRomxI akflI dl, aMimRqsr) ny hnyry ivwc hI qIr mfiraf hY. pwqrkfrF nUM pfTkF dy mfnisk pwDr df qF pqF hI huMdf hY ik ikhVf iksy ny puCwxf jF socxf hY ik ieh pMgqI ikQy ilKI hoeI hY. ieh qF afp jI dI pfrKU ivrqI ny ies nukqy nUM PwV ilaf qy pwqrkfr nUM svfl kr idwqf. hux Auh ieh ikvyN ilKy ik ieh dohrf aKOqI dsm gRMQ ivwc hY hI nhI.

pfTkF dI jfxkfrI leI bynqI hY ik ieh dohrf ‘qvfrIK gurU Kflsf’ ivwc igafnI igafn isMG jI ny gurU jI dy clfxy dI qÎfrI vfly pRsMg ivwc iliKaf hY.

afgÎf BeI akfl kI qBI clfXo pMQ.

sB iswKn ko hukm hY gurU mfinEN gRMQ.

gurU gRMQ ko mfnIE pRgt gurF kI dyh.

jo pRBu ko imlxf chy Koj sbd mYN lyh.

pMQ pRkfÈ ivwc ivc dohrf, ‘qQf hI sRI muKvfk-doihrf’ hyT ilKy anusfr drj hY.

afigaf BeI akfl kI qbY clfXo pMQ. sB iswKn ko hukm hY gurU mfinEN gRMQ.

gurU gRMQ ko mfnIE pRgt gurF kI dyh. jo pRBu ko imlbo chy Koj sbd mYN lyh.

sb gurU prgt Bey pUrn hir avqfr. jhmg joq ibrfjhI sRI guru gRMQ mJfr.

jo drsXo cih gurU ko so drsY gurU gRMQ. pZY suny sfrQ lhY prmfrQ ko pMQ.

vfihgurU gurU gRMQ jI AuBY jhfj Audfr. jo srDf syvhY AuqrY Bv pfr] 11]

(pMQ pRkfÈ pMnf 353, BfÈf ivBfg 1987)

ies dohry ivcoN iewk pMgqI, ‘gurU gRMQ ko mfnIE pRgt gurF kI dyh’ nUM muK rwK ky hI sfD lfxy ny TMzy-qwqy rumfly, hItr, ey sI, mwCrdfnIaF dy nfl-nfl gurU gRMQ sfihb jI nUM sYr krvfAux aqy Bog lfvfAux df azMbr arMB kIqf hY. jdNo sfD lfxf ieh sB kuwJ kr skdf hY qF asIN ipCy ikE rhIey. ieh soc ky hI sfzy kyNdrI asQfn qy sfzy muÉIaF vlo gurU gRMQ sfihb jI nfl holI KyzI jFdI hY.

"iswK sMgqF vloN hr vrHy holy muhwly dI rfq nUM swcKMz sRI hirmMdr sfihb ivKy smfpqI AuprMq suwK afsn leI iljfey jf rhy jugo jug atwl sRI gurU gRMQ sfihb dy pfvn srUp nfl holf KyzidaF afpxI ÈrDf df pRgtfvf kIqf jFdf hY." (6 mfrc, ajIq jlMDr)

jrF soco jy iksy akl dy aMny ny gurU gRMQ sfihb jI nUM jyT-hfV dy mhIny ieÈnfn krvfAux df Audwm kr ilaf qF…? prmfqmf BlI kry!

Drm pRcfr kmytI dy pwqr nM: 36672-3/4-8-73, ivwc isMG sfihbfn, sRI drbfr sfihb aqy jQydfr sfihb sRI akfl qÉq sfihb, sRI aMimRqsr jI dI rfey hyT ilKy anusfr drj hY:-
1[ "rfj krygf Kflsf" jo sRI akfl qÉq sfihb aqy hor gurduafiraF ivwc piVHaf jFdf hY, ieh gurmiq dy anukUl hY, ikAuNik dohry pVHny pMQk ÌYslf hY. ies ÌYsly qy ÈMkf nhIN krnI cfhIdI.
pr pMQ pRvfxq rihq mrXfdf ivwc dohry pVn df ijkr nhI hY. sMq smfj dI rihq mrXfdf ivwc ardfs AuprMq ieh dohry pVn dI hdfieq kIqI geI hY aqy ieh dohry pMnf 5 qy hyT ilKy anusfr drj hY.

afigaf BeI akfl kI qBI clfXo pMQ. sB iswKin ko hukm hY gurU mfinE gRMQ.

gurU gRMQ jI mfnIE pRgt gurF kI dyh. jo pRBu ko imlbo chY Koj sbd mYN lyh.

rfj krygf Kflsf, afkI rhy n koie. KÍfr hoie sB imlYgy, bcY Èrn jo hoie.

ies ivwc do pMgqIaF igafnI igafn isMG jI dIaf hn aqy afKrI pMgqI BfeI nMd lfl jI dy qnKfh nfmy ivwc drj hn.

rfj krygf Kflsf, afkI rhy n koie. KÍfr hoie sB imlygy, bcih Èrn jo hoie. 36[ (rihqnfmy pMnf 60, sMpfdk: ipafrf isMG pdm)

BfeI pRihlfd isMG jI dy rihq nfmy ivwc ieh dohry hyT ilKy muqfbk drj hn:

gurU Kflsf mfnIaih, prgt gurU kI dyh

jo isK mo imlby cihh, Koj ienhu mih lyh. 25[

akfl purK ky bcn isAuN, pRgt clfXo pMQ

sB isKn ko bcn hY, gurU mfnIahu gRMQ. 29[ (rihqnfmy, pMnf 67)

BfeI pRihlfd isMG jI df ieh dohry gurimq dI ksvwtI qy pUry Zuwkdy hn. dyh rUp ivwc qF Kflsf pMQ hY nfik gurU gRMQ.

afp jI df afKrI svfl,

(3) kI sRI gurU gRMQ sfihb dy brfbr dsm gRMQ df pRkfÈ krnf "sbd gurU" dI brfbrI nhIN hY? ieMË krn vfly lok kI "dsm gRMQ" ƒ iswKF df gurU bxfAux dI koiss nhIN kr rhy?

pMQ pRmfxq rihq mrXfdf ivwc pMnf 13 Aupr ieh drj hY:
h) sRI gurU gRMQ sfihb jI dy vfkr (quwl) iksy pusqk nUM asQfpn nhIN krnf. gurduafry ivwc koeI mUrqI-pUjf jF hor gurimq dy ivruwD koeI rIqI jF sMskfr nf hovy, nf hI koeI anmq df iqAuhfr mnfieaf jfvy. hF, iksy mOky jF iewkqRqf nUM gurimq dy pRcfr leI vrqxf aXog nhIN.

13 nbMbr 2006 nUM idafl pur ivwc pMQ pRmfxq rihq mrXfdf dI spwÈt avwigaf kIqI geI hY aqy ies df muK doÈI hY BfeI joigMdr isMG vydFqI.

srdfr gurÈrn isMG jI, ieh qF myrI quC buwDI muqfbk afp jI dy svflf dy jvfb hn. pfTkF nUM bynqI hY ik jy iksy vIr nUM myry svfl bfry jfxkfrI hovy, rfg mflf bfry kI PYslf hoieaf sI aqy ies ivwc kOx-kOx ivdvfn Èfml sn, qF jrUr sFJI krn dI ikRpflqf krnI jI.

hoeIaf Bulf leI iKmf krnf jI,

afdr sihq
srvjIq isMG

bIbI hrismrq kOr KLflsf

sUhI mhlf ô .. (÷óñ) Soohee, Fourth Mehl

God, Guru Ji, & Sangat: In Full Amrit Color

Harsimrat Kaur Khalsa, President

Guru Granth Parchar Mission of USA, Inc.

(510) 432-5827

hir nfmf hir rMÕu hY hir rMÕu mjITY rMÕu ..

"The Lord's Name is the Love of the Lord. The Lord's Love is the permanent color."

Guru Ji introduces the splendor of God with "love color" motif. The first impression is usually the one that lasts. When we see people or things, we notice first the colors, the shapes, and sizes; then we look for more intricate details to that help us remember by relating to previous experiences. The words hir and rMÕ are used three times in this first half of verse 1, perhaps to hint to the splendor and grace of God, which flows in the past, present, and future. What happens now is remembered, and will be remembered afterwards, too.

guir quTY hir rMgu cfiVaf iPir bhuiV n hovI BMÕu ..ñ..

"When the Guru is totally satisfied and pleased, He colors us with the Lord's Love; this color shall never fade away. ||1||"

A good impression lasts longer than a bad one. People tend to avoid negative feelings and want to associate with health, success, and wealth. Colors vary in shade and contrast to other colors, and blend with each other infinitely. Colors influence our emotions, attract or pull us away, trigger memories of past experiences, and stimulate our deep feelings. Colors are also beneficial to promote learning, trust, care, and confidence. Society or experiences decide which colors are appreciated and which ones are of less desire. A positive experience, as in one during a very emotional day, such as a wedding or graduation day, or buying a new house will make us remember others experiences that happen that same day. If one suffers on the wedding day, it will always be remember. If one receives superior service on his wedding day, he will always be in gratitude and never forget. God colors us with His love. God has no form or color, but the color rMÕu used here means "the positive pleasant impression we get from experiencing God, by the grace of Gur Gian. Our memory may fade away, but Guru’s wisdom is forever.

myry mn hir rfm nfim kir rMÕu .. (÷óò-ñ, sUhI, mÚ ô)

"O my mind, enshrine love for the Name of the Lord."

Guru Ji demands his mind to remember God at all times, to stay in focus to truthful living, especially during the difficult challenges in life. We tend react by instinct, rather than by thinking things out first. Many people fail for acting too quickly, or by not seeing the beauty in life. Many lose their sight in appreciating the love color of God that shows both in the universe, as well as within us all.

guir quTY hir Aupdyisaf hir Byitaf rfAu insMÕu ..ñ.. rhfAu ..

"The Guru, satisfied and pleased, taught me about the Lord, and my Sovereign Lord King met with me at once. ||1||Pause||"

Guru Ji’s wisdom helps us to recognize God’s beauty, the beauty of nature, and the beauty He created in all people. The Sovereign Lord King establishes the Hukam Razaee natural laws of the universe, and this is God’s way of caring for us all.

muMD ieafxI mnmuKI iPir afvx jfxf aMÕu ..

"The self-willed manmukh is like the ignorant bride, who fails again and again."

Imagine a newly wed bride who is loved and cared for very much by her husband. Her ignorance blinds her perception, and then she acts stupid and irrational. We are wed by God, yet we think we are so intelligent, but we are continually suckered into our anger, lust, pride, over attachment, and ego; and we keep failing both ourselves and our spouse. It is considered a huge shame to have the reputation of being an ignorant bride in society. The whole community becomes entertained in gossip and slander. Then it is too late for that bride to regain community respect.

hir pRBu iciq n afieE min dUjf BfAu shlMÕu ..ò..

‘‘The Lord God does not come into her consciousness, and her mind is stuck in the love of duality. ||2||"

As long as the ignorant bride does not know any better, she will continue to fail. People continue to make the same mistakes when they have no or little understanding of their situation. We need this Guru Gian wisdom to function as a bride wed to reality. Reality is always real, truthful, and faithful. It is man that falls short due to his five vices.

hm mYlu Bry duhcfrIaf hir rfKhu aMgI aMÕu .. (÷óò-ó, sUhI, mÚ ô)

"I am full of filth, and I practice evil deeds; O Lord, save me, be with me, merge me into Your Being!"

When we attain Guru Gian wisdom, then we begin to realize the negativism within us, and the need to make changes. Merging with God’s being means to eradicate the ego from the universe and to blend with it to live truthful.

guir aMimRq sir nvlfieaf siB lfQy iklivK pMÕu ..ó..

"The Guru has bathed me in the pool of Ambrosial Nectar, and all my dirty sins and mistakes have been washed away. ||3||"

Bathing in Guru’s wisdom is what it takes to attain self improvement and progress in life. Bathing in Naam is bathing in Guru Gian. We do not bathe in Guru wisdom, but Guru wisdom bathes us. Guru Nanak teaches us similar: DnfsrI mhlf ñ CMq (öø÷) qIriQ nfvx jfAu qIrQu nfmu hY .. " Why should I bathe at sacred shrines of pilgrimage? The Naam, the Name of the Lord, is the sacred shrine of pilgrimage." qIrQu sbd bIcfru aMqir igafnu hY .. "My sacred shrine of pilgrimage is spiritual wisdom within, and contemplation on the Word of the Shabad." gur igafnu sfcf Qfnu qIrQu ds purb sdf dsfhrf .. "The spiritual wisdom given by the Guru is the True sacred shrine of pilgrimage, where the ten festivals are always observed." The wisdom is the action that cleanses all the negativisms in our lives. nfnk nfmu imlY qf jIvF qnu mnu QIvY hiraf Oh Nanak, I have merged with Naam, my body and mind have blossomed." ang 1429

hir dInf dIn dieafl pRBu sqsMgiq mylhu sMÕu ..

"O Lord God, Merciful to the meek and the poor, please unite me with the Sat Sangat, the True Congregation."

The only way to unite with the Sangat is to unite to God. You can be in the midst of the Sangat, but if you do not recognize God, your will not be able to recognize the Sat Sangat. It will be difficult to determine who is a true member of Sat Sangat. Without a clear vision, without being cleansed, one cannot become a member of the Sat Sangat unless he is already pure and wise. There is only one type of wise, and that consists of 100% true wisdom. It cannot be counterfeited, but authentic. Any other way of reasoning is duality. Wisdom transcends emotions, but true wisdom does not ignore the emotions. True wisdom gives one the ability to sort out what do to and what not to do, how to do it, and when to do it.

imil sMgiq hir rMgu pfieaf jn nfnk min qin rMÕu ..ô..ó..

"Joining the Sangat, I obtained God’s Love; Servant Nanak, my mind and body in love it ||4||3||"

Because he has realized and surrendered to God’s love, Guru Ram Daas Ji was able to be included in the Sat Sangat. What does it mean to join the Sat Sangat? Everyone is invited to join, but many are swayed by inferior living, inferior wisdom, and false information. Our five vices are very deceptive, not that they want us to be deceived, but we become lazy and only want to see the universe the way we are accustomed to see it. We seek conveniences in false sources. We try to take a short cut by going the wrong way. Guru’s way is the only short cut, even though it appears as long as a handicapped person trying to get to the distant mountain. Distance is no barrier for God, so it should not be our barrier either. Guru Arjan Dev Ji show us the following iblfvlu mhlf õ .. (øúù) ipMgul prbq pfir pry Kl cqur bkIqf ] "The cripple crosses over the mountain, the fool becomes a wise man" aMDuly iqRBvx sUiJaf gur Byit punIqf ..ñ.. "and the blind man sees the three worlds, by meeting with the True Guru and being purified. ||1||" mihmf sfDU sMg kI sunhu myry mIqf .. "This is the Glory of the Saadh Sangat, the Company of the Holy; listen, O my friends" mYlu KoeI koit aG hry inrml Bey cIqf ..ñ.. rhfAu .. "Filth is washed away, millions of sins are dispelled, and the consciousness becomes immaculate and pure. ||1||Pause||" Here is another reference of Guru Ji’s care. sjxu mYzf rMgulf rMgu lfey mnu lyie .. (öôô, soriT, mÚ ó) My Friend is so full of joy and love; He colors my mind with the color of His Love, ijAu mfjITY kpVy rMgy BI pfhyih ..
like the fabric which is treated to retain the color of the dye. nfnk rMgu n AuqrY ibaf n lgY kyh ..ò.. O Nanak, this color does not depart, and no other color can be imparted to this fabric. ||2||

In conclusion, many people are looking for the right kind of people, the right crowds, for ones that they can trust. People are particular about what colors they chose, whether it be dress, art, objects, cosmetics, and what combinations with other colors and shades. Color tells a lot about everything, but is not always promising. God’s love color is always reliable. Guru’s Gian advertises the free grace of our colorful Creator who provides us with colorful wisdom. Oh how few are those who taste the delicacies of the Amrit Naam. They that taste it radiate full of God’s color of love for all. There are three types of love, lust, obligatory love, and unconditional love. God reflects His infinite unconditional love that we need to be full of. This is also the love one finds in the Sat Sangat whose mission is to give all people the opportunity to learn Guru Ji’s wisdom and share with all peoples how to be happy, healthy, and successful. My organization, Guru Granth Parchar Mission of USA is working hard to show people that they are also invited to partake of Amrit Naam and to join the Sat Sangat.

inrBY isMG - jrmnI (XOrp)

pMQ doKI nkfro aqy pMQ svfro

gurU gRMQ sfihb jI dI (iswiKaf) ivcfrDfrf inafrI, inrflI aqy inrml hI nhIN sgoN mnuwKqf nUM Dfrimk ktVqf vflI qMgidlI aOr iPrkU BfvnF qoN afËfd krn df ienklfbI rfh hY. eysy krky hr iPrky dy jnUnI lok ies nfl eIrKf kfrn koeI mOkf eys AuWpr vfr krnoN KuMJx nhIN idMdy. ies ivcfrDfrf nUM CuwitaOx leI anykF ilKqF qoN ielfvf aKOqI dsm gRMQ, jo 1738 qoN hI ivvfdF dy Gyry ivwc hY, nUM Kfs XojnF aDIn ilKOxF aqy hux (jd iswKF dI mohrlI ikqfr dI isafsI aqy Dfrimk lIzriÈp afr aYs aYs qy afrIaf smfjIaF dI jyb ivwc hY) gurU gRMQ sfihb dy brfbr asQfpn krn leI itwl df Ëor lOxF aYsy vfr dI hI kVI hY.

"bfxI gurU gurU hY bfxI" - ies gurbfxI Purmfx nUM dsm nfnk joq ny joqI joq smOx qoN pihlF sdIvI guirafeI dI bÉisÈ iswK sMgqF dy sfhmxy kIqI sI qF ik guriswKF nUM BulyKf nFh rhy. ies dy ieqhfisk sbUq anykF ilKqF qoN vI imldy hn. pr aPsos mnuwKqf nUM vMzx vflI soc dy DfrnIaF dy Zhy cHV ky awj iewkIvIN sdI ivwc vI keI BulV aqy irÈvq Éor pujfrI aqy iswK Auprokq sfP aqy spÈt nsIhq dy bfvjUd BI sdIvI Èbd gurU gurU gRMQ sfihb jI dy brfbr gurU df ÈrIk sQfpq krn leI qrlo mwCI ho rhy hn. aYsy mnuwKF dI igxqI gurbfxI (asMK mUrK aMDGor) mUrKF ivwc hI krdI hY jo aMDGor ivwc ivcr rhy hox. aYsy BulwkVF nUM bynqI hY ik Auh aKOqI dsm gRMQ dI iswiKaf afpxy GrF ivwc afpxIaF mfvF, BYxF aqy nUMhF DIaF nUM arQ kr ky dyx qwk hI sImq rihx pr hor guriswKF AuWpr gurduafiraF ivwc pRkfÈ krky Tosx qoN afpxy afp nUM guryËx aqy AuhnF nfl nFh JgVy krn aqy nFh gurU sfihb dy brfbr drjf dyx dI kucyÈtf hI krn.

iswK rihq mirXfdf ivwc vI spÈt hY ik gurU gRMQ sfihb jI dy qul iksy hor pusqk nUM asQfpn nhIN krnF. eys qRF gurU gRMQ sfihb jI dy brfbr aKOqI dsm gRMQ df pRkfÈ krky aKMz pfT krn vfly aqy eys ivwc ihwsf lYx vfly sfry hI qnKfhIey hn. aYsy lok ijMnI dyr Éflsf pMQ koloN muafPI nhIN mMg lYNdy iehnF nUM BfvyN iksy BI aOhdy AuWpr hox nUM mukMml qOr AuWpr nkfr dyxF cfhIdf hY. eys ivwc hI pMQ df Blf aqy gurU sfihb df siqkfr hY.

anykF ivdvFn pMQ pRkfÈ dy krqf igafnI igafn isMG, mihmf pRkfÈ dy krqf srUp dfs Bwlf qoN lYky mOjUdf ilKfrI sR: hirMdr isMG mihbUb, igafnI sR: Bfg isMG, ipR: sR: hrBjn isMG, zf: jwgI, pRo: sR: gurqyj isMG, zf: bIbI jugrfj kOr, zf: sR: jsvIr isMG mfn, zf: sR: divMdr isMG cfhl, zf: idlgIr, sR: ieMdr isMG Gwgf, sR: gurbKÈ isMG kflfaPgfnf, sR: muihMdr isMG joÈ, igafnI sR: jgqfr isMG jfck, sfry iswK imÈnrI kflj, sfrIaF ieMtrnYÈnl isMG sBfvF aqy keI hor lyKk dsm gRMQ ivwclI pUrI ilKq nUM dsm pfqÈfh jI dI ikrq nhIN mMndy isrP cfr pMj bfxIaF jF kuwJ ku vrikaF nUM Czky. pr kuwJ lokF vloN mUrKqf aqy TITqfeI vws AuBfrI jf rhI ikqfb dsm gRMQ dI ilKx ÈYlI, ilKx smF aqy eys ivwc vrqI geI smgrI df ivÈlyÈx krky hI eys ilKfvt dy bhuq vzy Bfg nUM gurU ikRq nFh hox df inrxF anykF ivdvfn dy cuwky hn.

gurbfxI df sMdys aqy ivÈf aiDafqimk aqy mnuwKqf dI brfbrI (Bfv ilMg rMg nsl dys kOm dy Byd Bfv qoN mukq hY) df mudeI hY. joy isrP qy isrP iewk akfl purK dI pUjf AuWpr jor idMdf hY. gurU gRMQ sfihb mnuwKF nUM kfm, kRoD, loB, moh qy ahMkfr AuWpr kfbU pf ky jIvn ijAUx dI jfc isKONdy hn jd ik aKOqI dsm gRMQ df ivÈf kfmkRIVf, pKMz, DoKf qy Pryb, romF (kysF dI sPfeI/munfeI) dI byadvI krn dy qRIky aqy niÈaF dI vrqoN rfhIN aOrq df soÈx isKOx qoN ielfvf avqfrbfd, anykF pRkfr dy dyvI dyviqaF aqy ÈsqRF afid dI pUjf vl pRyrq krky iewk akfl purK nfloN mnuwKqf nUM qoVn aqy vMzx ihwq syDq hY.

eys vfsqy gurbfxI qoN Ault iswiKaf dyx vflI ies ikqfb nUM Ërf ijMnI vI mhwqqf dyxI ijwQy sfzI mUrKqf aqy nlfiekI df puKqf sbUq hY EQy gurU sfihb vloN bymuwKqf aqy gurU iswiKaf vloN mUMh Pyrn dy qul vI hY. gurbfxI ikAuN ik pUrI mnuwKqf nUM muÉfiqb hY eys leI hr iensfn df, Éfs krky hr iswK df PrË bxdf hY ik gurU gRMQ sfihb nUM isrP pVHo hI nhIN sgoN eys df GoK GoK ky aiDaYn kro. gurbfxI qF nsIhq hI hr kMm akl dI vrqoN krky krn df idMdI hY (aklIN pVH ky buJIaY[ [ . aklIN kIcy dfn[ [ . aklIN sfihb syvIey[ [). gurbfxI nUM buwJ ky Bfv smJ ky hI gurbfxI ivwc drsfeI hoeI nFh koeI vYrI nhIN ibgfnf vflI jIvn jfc AuWpr clx df vl sfnUM af skygf aOr mnuwKqf aYsI smJ apxf ky hI pUry jwg aMdr amn cYn dI bhflI kr skdI hY. eys leI hr mfeI BfeI nUM doey kr joV bynqI hY ik aY gurU ky iswKo AuWTo, jfgo, hoÈ ivwc af ky iewkTy hovo aqy gurU sfihb dI aËmq aOr ruqbf GtOx vfilaF nUM pCfV ky eyk ipqf eyks ky hm bfrk df AupdyÈ dyx vfly gurU gurU grMQ sfihb jI aqy eys AuWpr inscf rwKx vfly gurU pMQ nUM svfro aqy ieh mihk pUry jwg aMdr PYlOx leI hMBlf mfr ky Es krqfr dIaF KuÈIaF dy pfqr bxoN.

Bul cuwk leI iKmF df jfck

gurU gRMQ aqy gurU pMQ df inmfxf syvk

inrBY isMG - jrmnI (XOrp)

gursLrn isMG ksyl 'knyzf'

sMpfdk srdfr mwKx isMG jI,

vfihgurU jI kf Kflsf] vfihgurU jI kI Pqih]

bynqI hY ik ies icwTI ƒ "iswK mfrg" ‘qy post krn dI Kycl krnI jI . ies icwTI df sbMD ies sfeIt ‘qy post hoey lyKF nfl qF nhIN hY iPr vI afp ƒ Kycl dy irhf hF. ieh icwTI "ÈRomxI akflI dl (aMimRqsr)" dI vYbsfeIt ‘qy post hoey srdfr gurjMt isMG kwtU ‘jrnilst’ dy ilKy lyK ‘pMjfb df mIzIaf ihMdUqv hkUmq df gulfm’ pRqI kuJ jfxkfrI lYx bfry hY. iksy kfrn krky ies df jvfb nF qF kwtU jI ny idwqf hY qy nF hI "ÈRomxI akflI dl (aMimRqsr)" dI vYbsfeIt ‘qy post hoieaf hY. jdik dohF ƒ eImyl kIqI sI, Èfied phuMc nhIN rhI . ies krky afp jI ƒ bynqI hY ik ies icwTI ƒ iswK mfrg sfeIt ‘qy post kr dyxf qF ik Èfied koeI "ÈRomxI akflI dl (aMimRqsr)" df mYNbr ieh icwTI srdfr gujMt isMG kwtU qIkr phuMcfa dyvy. ies leI, iPr afp jI df aqy pfTkF df DMnvfd krdf hF. srdfr kwtU jI ƒ ieh icwTI Auhnf dI vYWb sfeIt vflI eImyyl qy ByjI sI.

srdfr gurjMt isMG kwtU jI,

vfihgurU jI kf Kflsf ] vfihgurU jI kI Pqih]

afp vloN "sLoRmxI akflI dl (aMimRqsr)" dI sfeIt qy iliKaf lyK ‘pMjfb df mIzIaf ihMdUqv hkUmq df gulfm’ piVHaf . srdfr sfihb, bhuq cMgI gwl hY ik afp iswK isDFq pRqI icMqq ho . afp ny dyiKaf hI hY ik pMjfb ivwc hoeIaF qfjIaF coxf dy nqIijaF qoN ieh qF spwÈt ho igaf hY ik iswK gurmiq isDFq qoN iblkul axjfx hn . iesy krky hI Auh Bfjpf jF afr[aYs[aYs[ vrgIaF iswK ivroDI jQybMdIaF dy ieÈfiraF ‘qy clx vflI, ivKfvy dI iswK jQybMdI ƒ votF pf ky swqf ivwc ilafey hn. ies smyN iswKF ƒ kysfDfrI ihMdU bxfAux dI koiÈÈ ivwc muwK Xogdfn aKOqI sMqF sfDF qy keI zyrydfr sMprdfvF df hY. jo iswKF ƒ qF kI gurU sfihbfn ƒ vI ihMdU dyvI-dyviqaF qy avqfr dy pujfrI dwsdy hn. iswK jo ky iek akfl purK dy AupfÈk sn, awj Auh sUrj (sMgrFd) cMd (mwisaf, puMinaF afidk) nfrIal, joq, kuMB, lfl kpVf, mOlI qy kbrF-mVIaF afidk dy pUjfrI bx gey hn. aijhy iswKI pihrfvy vfly pRcfrk lokF df sfQ sfzy keI gurmiq qoN axjfx isafsI lIzr vI dy rhy hn. kfÈ ! aijhy lIzr ikqy afp sRI gurU gRMQ sfihb dI bfxI pVHn jF suxn qy gurmiq pRqI ibafn dyx qoN pihlF Ausƒ ivcfrn dI afdq pfAux .

srdfr sfihb, afp ny ies lyK ivwc iliKaf hY ik, "jdoN spoksmYNn aKbfr ny ieh rsqf aKLiqafr kIqf sI qF Aus vkq asI sfzI vYbsfiet rfhIN apIl kIqI sI ik ‘dsm gRMQ’ bfry ieh byloVf ivvfd jfiejL nhIN. aijhIaF gwlF df ajy ZuwkvF vylf nhIN. ikAuNik koeI vI iswK ‘dsm gMRQ’ nUM gurU nhIN mMndf. smuwcf iswK jgq sfihb sLRI gurU gMQ sfihb jI nUM afpxf gurU mMndf hY. ‘dsm gRMQ’ ivc afp drjL hY ik "gurU mfinE gRMQ" ikAuN ieh jfx buJ ky kOm nUM duibDf ivc pfieaf jf irhf hY".

(1) srdfr sfihb, afp pfsoN ieh jfxnf cfhuMdf hF ik, "dsm gMRQ" bfry ivcfr krn df ‘ZuwkvF vylf’ kdoN afvygf ?

(2) dsm gRMQ dy ikMny nMbr pMnf ‘qy "gurU mfinE gRMQ" iliKaf hoieaf hY ?

(3) kI sRI gurU gRMQ sfihb dy brfbr dsm gRMQ df pRkfÈ krnf "sbd gurU" dI brfbrI nhIN hY ? ieMË krn vfly lok kI "dsm gRMQ ƒ iswKF df gurU bxfAux dI koiss nhIN kr rhy ?

so, ienFH iqMnF gwlF dI soJI dyx leI afp df bhuq-bhuq DMnvfdI hovFgf.

iek pfTk,

gurÈrn isMG ksyl

knyzf

gurmIq isMG afstRylIaf

Dear Makhan Singh jee, Waheguru jee ka Khalsa Waheguru jee kee Fateh

Thanks for your selfless services to propagate the Sikh thoughts based on Gurbaani and Teachings of our Gurus Sahibaan.

Since you have already placed Article from Prof. Sarjit Singh Sandhu in respect of IKOH, I shall be grateful if comments included in the attachment by S. Gurbachan Singh Sidhu (UK) are also shared

with Cyber Mates.

With best wishes,

Gurmit Singh
-----------------------------------------------------------------------------------------------------
Dear Sardar Sarjit Singh ji,

Waheguru Ji Ka Khalsa, Waheguru Ji Ki fateh.

To day I had the opportunity to quickly read through some pages of your translation of Japuji. I appreciate the hard work you have done in translating the sacred text and specially in placing other translations side by side for comparison. I beg to differ with you here and there and would feel obliged if you kindly clarify the following points for my own spiritual benefit.

1. Page 7 ÃÄ= iewk Eh

You write, "The mutation of pronunciation of first word of Aad Guru Granth Sahib is Japu. Translating (sic) ÃÄinto ÃÄAuMkfr is not only surprising but amusing as well. Are Sikhs trusting the Sabd of Akalpurkh as communicated to Guru Nanak?"

It would have been better if you had taken the trouble to explain why it appears surprising to you and what makes it amusing. How sure are you that the Sabd communicated by Akaalpurth to Guru Nanak was iekEh not ñ EaMkfr? Such an important innovation needs full explanation and convincing justification.

If IKOH was conveyed by God to Guru Nanak, why would God address himself as iek Auh instead of iek mYN or mYN ieko? Is God referring to another superior God?

Later on the same page you quote Bulleh Shah. I hope you know that Bulleh Shah used to prepare Tobacco pot (iclm) for the Hubble bubble pipe (Hukka) of a prostitute and wrote "kMjrI bixaF myrI iewjLq nf GtdI……[ Etc. Quoting Bulleh Shah to justify your interpretation of Guru Nanak is ridiculous to say the least.

Again the lines you quote from Bulleh Shah are also wrong. The correct line of Bulleh Shah is ielmoN bs krIN Auey Xfr] iewko alP qyrf drkfr ] Not iesLkoN bs krIN E Xfr……as you quote. Here Bulleh Shah is talking about ielm (Learning) not God and the word iewko (only) qualifies the noun Alif (ielm=knowledge)] You have omitted to quote the next lines which read "ielm n afvy ivwc sLumfr. iewko alP qyry drkfr ] jFdI Aumr nhIN ieqbfr, ielmoN bs krIN Eey Xfr ] When people learn Urdu, Persian or Arabic the first phoneme is Alif which is a vertical line like number 1 Bullah further writes , " iek alPoN do iqMn cfr hoey iPr lK kRoV hjLfr hoey ] iPr ieQoN bysLumfr hoey iek alP df nukqf inafrf ey ] iek alP pVHo Cutkfrf ey ](bulLHy sLfh). Here Bulleh Shah is not saying anything to substantiate IKOH used by you. Here ieko (only one) is the adjective of Alif and the meaning is that there is no need to go on acquiring knowledge if Alif is understood. The central idea is that "The more the knowledge, the more grows the ego".(pVH pVH pusqk Zyr kuVy . myrf vDdf jfey hnyr kuVy)

Interpretation of ÃÄ as iek EaMkfr may be amusing to you but to quote Bulleh Shah to interpret Guru Nanak is all the more amusing and repugnant too. Again note that Bulleh Shah does use the word ieko but not for God. He uses it for his Pir Anayat Shah Qadri when he writes, "pIrF pIr bgLdfd asfzf, mursLd qKq lhOr ] Auh asIN sB iewko hoey, afp guwzI afpy zor]" Again Bulleh Shah writes, "builaf jy qUM bfg bhfrF loVyN cfkr ho jf rfeIN df" He does not say cfkr ho jf iekAuh df ] His religious preceptor Anayat Shah belonged to rfeIN caste.

When you translate ÃÄas iewk Eh you conveniently overlook the fact that in Panjabi language Eh is a third person pronoun indicating that there must be two other personal pronouns. The first person (I, my, me, our and us etc) and the second person (you, your, yours etc). This would imply that God is not unique or ONE thus falsifying Guru’s philosophy.

Again in Panjabi Eh (That or He or they) also has its opposite ieh implying this. Linguistically there cannot be Eh without an equivalent ieh . This too brings in duality which stands against the description of God by our Gurus.

Guru Nanak was well versed in Punjabi, Hindi and Semitic languages. Do you really think that he forgot to put h after E? He could do so easily. Can we say that he was poor at Punjabi spelling?

Again Auh is also used in Punjabi for plural objects. For example Auh sfry af ky cly gey . Auh KFdy pINdy Gr dy muMzy hn ] When used with iek we have such phrases as iek Auh hn jo kIVI nhIN mfrdy aqy iek Auh hn jo sfbq bwkry Kf jFdy hn. Can we expect Guru Nanak to use such word ( iek Auh) for God which can be singular as well as plural.? You appear to belive so because you also write that Isar, Brahma and Parvati are all Gurus and manifestations of Akaal Purkh (page 29). Here you are confusing creation with manifestation.

On the same page you give the following quotations from Gurbani as examples of IKOH (iekAuh)

srbM sfcf eyku hY…………sB mih scf eyko soeI………

nfnk Git Git eyko vrqdf………hukm pCfxy su eyko jfnY…………

Not even once do we find iewkAuh (IKOH) in these examples and yet you conclude that they refer to iewkAuh even without a h in any of the examples which could be easily added without doing injustice to rhyming. The words eyk, eyko, ieko, all mean ONE or ONLY ONE. By no stretch of imagination can they be interpreted as ONE THAT or ONE HE or ONE THEY.

2. On the next page (page 8 line 1) you write that pronouncing ÃÄ as ÃÄAuMkfr is an act of profanity. This may be your personal view but all through religious realm the word ÃÄAuMkfr has been used for centuries to denote God. There is a famous Hindu Mandir in the South of India, which was set up to worship God (Later statues crept into it) .Let me give you some examples from the ancient scripture

(a) ÃÄ is mentioned at least three times in Kathupanshid (kT AupnisLd)

(b) ÃÄ is written twice in Mandook Upanshid and once in Prashan Upanshid

(c) ÃÄ is written Once in Yog Darshan and once in Tatrya Upanshid as follows: EaMieiq bRhm[

(d) It is written in Gita 7-18, 8-13, 10-25 etc EaMieiq eykfsLrM bRhm (ø-ñó)

Having yourself quoted Bulleh Shah you might still argue that I am quoting non-Sikh scripture, which does not support Sikh terminology. Here are some examples from Gurbani (I am sure you know about the Bani named Dakhni Oankar)

(a) EaMkfir bRhmf Auqpiq ] EaMkfru kIaf ijin iciq

EaMkfir sYl jug Bey ] EaMkfir byd inrmey ]

EaMkfir aKr sbid aDry ] EaMkfir gurmuiK qry]

Enm aKr suxhu bIcfru] Enm aKru iqRBvx sfru ( m: õ pMnf ùòù)

Line 1:- Can we say that Brahma was not produced by Oankar but IKOH?

(b) EaMkfir afid mY jfnf ] iliK ar mytY qfih n mfnf ]

EaMkfir lKY jAu koeI ] soeI liK mytxf nf hoeI ] (pMnf óôú)

(c) eykMkfr nfm Aur DfrM (pMnf ñóöñ) eykMkfru avru nhI dUjf nfnk eyku smfeI (pMnf ùóú) eykMkfru eyku pfsfrf eykY apr apfrf (pMnf øòñ) eykMkfru siqgur qy pfeIaY hAu bil bil gur drsfiexf (pMnf ñú÷ø) eykMkfru inrMjnu inrBAu sB jil Qil rihaf smfeI (pMnf ùñö) eykMkfru vsY min BfvY hAumY grbu gvfiedf (pMnf ñúóô)

In spite of all the hard work you have done you have not quoted even one line from Guru Granth Sahib to show that ÃÄis IKOH in Guru Granth Sahib.

3.On page 15 you write about "Waheguru" that it has never been used for Akaalpurkh in AGGS by any Guru or Bhagat. True but how many Gurus and Bhagats have used the word IKOH and how many times? Can you give examples with page numbers? In the example you give on the same page one line reads " Eh jnim n mrY ry sfkq Zor" According to your interpretation it should have been " iekoh jnim n mrY ry sfkq Zor"] Has the Guru made a mistake here?

The word "Waheguru" may have been used for Guru Ram Das as you interpret but do not forget that Guru (and therefore Waheguru) has also been used for God in Guru Granth Sahib {aprMpr pfrbRhm prmysr nfnk gur imilaf soeI jIE (m:ñ pMnf õùù) gur afid purK hir pfieaf (m:ñ pMnf ø÷ù) gur prmysru nfnk ByitE, sfcY sbid inbyrf (m:ñ pMnf ø÷)}.Our Guru’s instruction is vfhu vfhu gurisK inq sB krhu gur pUry vfhu vfhu BfvY (pMnf õñõ) vfhu vfhu gurisKu jo inq kry so mn icMidaf Plu pfie (pMnf õñõ) vfhu vfhu gurmuK sdf krih mnmuK mrih ibKu Kfie (pMnf õñõ) vfhu vfhu jil Qil BrpUru hY gurmuiK pfieaf jfie (pMnf õñõ)[

Those who repeat "Wahu""Wahu" even for Guru Ram Das are in no way wrong because Guru Ram Das was siqgurU . "siq purKu ijin jfinaf siqguru iqs kf nfAu (pMnf òøö)[ The Satguru and God are very close to each other and there is no secret between them. hir kf syvku so hir jyhf ] Byd n jfxhu mfxs dyhf (pMnf ñú÷ö) pfrbRhm gur nfhIN Byd (pMnf ññôò) [ If there is no difference between Parbraham and Guru then what is wrong in addressing God as Waheguru (wonderful or mysterious Guru)? If Waheguru were a wrong nominative of address for God Guru Arjan Dev would have cautioned Bhai Gurdas not to use it. Bhai Gurdas writes, "vfihgurU gurmMqr hY jp hAumY KoeI "

The Sikhs greet each other by saying "Waheguru Ji Ka Khalsa, Waheguru ji Ki Fateh". Have you changed it to Ikoh Ji Ka Khalsa, Ikho Ji Ki Fateh ? Have the Sikhs accepted it?

When the Sikhs get baptised the initiate has to repeat the greeting Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh five times. Did Guru Gobind Singh or any other Guru use a different Greeting using Ikoh? If so, when? If your suggestion is accepted, how would the Sikhs be baptised in future? Please consult the Jathedar of Akaal Takhat before you start baptising the Sikhs with your IKOH slogan. There are so many problems afflicting the Sikhs already let us not add another one to them. You should wait until IKOH is accepted by every body.

eykf mfeI jugiq ivafeI iqin cyly prvfxu (pMnf÷)] Should eykf mfeI be interpreted as IKHO’s wife who became conceived and produced three sons remembering that God has no wife, no son and no mother?

On page 29 you write, " IKOH can neither be comprehended nor installed (like a Devi or devta). In the same paragraph you write, "Isar, Brahma and Parbati etc are all Gurus and manifestations of Akaalpurkh. Are these gods (whom you call Gurus and manifestations of God) not installed in Hindu temples?

Again how many are they? Is Brahma only one? At least you do not believe so. You write on page 100 " A lot of Krishanas, Shivas and Brahmas are performing routine duties." You call them Gurus and yet our Guru says there is only one Guru, "iekf bfxI ieku guru ieko sbdu vIcfir (pMnf öôö) . eyks ky gun gfAu anµq (pMnf òøù) eyks qy dUjf nfhI koie (pMnf øôò) eyks ibnu sB DMDu hY sB imiQaf mohu mfie (pMnf ôô) eyks ibnu ikCu horu n jfxY avir Aupfv iqafgI (pMnf ñòòú) eyks ibnu ko avru n jfxih (pMnf ñúõó) eyks ibnu nfhI ko dUjf afn n bIE lvY lfie (pMnf ñòúø) eyks ibnu nfhI ko dUjf (pMnf øúõ) eyks ibnu mY avru n jfnF siqguir bUJ buJfeI (pMnf ñòóó)[

You have yourself written on the same page that sabd is Guru (IKOH pervades in the universe through sabd, divine knowledge). "Ikoh is pervading everywhere and through its Sabd we receive its message.( Page 113)" Is Sabd separate from All Gurus and manifestations of God. Can a Sabd exist without a Guru, God or its manifestation?

If "Isar, Brahma and Parvati are all Gurus and manifestations of Akaal Purkh" why do we not add their names to the list of our Gurus? Which Sabds (if any) have been written by Isar and Parvati? A Guru offers knowledge (igafn kf bDf mnu rhY gur ibnu igafnu n hoie (pMnf ôöù). What knowledge (igafn) do Isar and Parvati offer us?

On page 37 you once again refer to these Devtas and write, " Have you heard about the deities like Isar, Brahma and Indar? By worshipping these deities even a wicked person changes its course of life for the better. Have you heard that by learning rituals of yoga, a person acquires skills for manipulation of one’s body and obtains knowledge about its secrets? Have you heard that knowledge of Shastras, Simrities and Vedas can be obtained through these rituals?"

If you really believe all this then there remains no point in reading Guru Granth Sahib. In the last line you write, " Knowledge of Shastras, Simirities and Vedas can be obtained through these rituals". What are those rituals, which can put Shastras, Simirities and Vedas into our heads without reading them? Is there an example of somebody who never learnt to read and write and yet acquired knowledge of these books through rituals? Ironically You yourself contradict it on page 58 where you write, "The name of IKOH is written with the help of letters. And its praise too is described through letters. For the depiction of divine knowledge and virtue of IKOH letters are used. Besides, for speaking and writing letters are intimately related to the brain of human beings. These words are message of Ikoh received and recorded by the Gurus for Sikhs."

"Have you heard that by learning rituals of yoga, a person acquires skills for manipulation of one’s body and obtains knowledge about its secrets? Is Guru Nanak preaching Yoga to us through this stanza without first himself practising it?"(Page 37)

4. On Page 94 you emphatically state, " (According to ancient religious practices) the repetition of IKOH hundreds, thousands, millions of times was the accepted path for obtaining blessings of IKOH.

Please can you give any examples? Is there a religious book in which God is named IKOH? It will be a significant addition to my knowledge.

5. On page 10 you write that Sabd is a religious term and Shabad is a grammatical word. Grammar, as you well know, is not a word it is a set of rules governing the use of words and their placement in a sequence. If it is a grammatical name (like ‘adjective’ or ‘Verb’ etc) given to a placement then you should explain how it affects the sentence structures or the meanings and in what way it differs from Sabd. This will help people like me, who have never known this grammatical novelty, understand your point better and benefit from your knowledge. You have not explained this point at all. I still feel sabd and shabad have the same meaning (see Mahan Kosh page 156)

Your book has left me with more confusion than clarification. I know that Japuji is not easy to translate but it appears that you are on the path of making it all the more turgid, convoluted and stuffy. Your translation even appears to contradict Gurbani.

Please excuse me for any harsh words but I do not like to worship IKOH. For me ÃÄIk Ongkar is more meaningful than IKOH.

Yours sincerely,

G.S.Sidhu

bljIq isMG

mWKx isMG jI,

siq sRI akfl.

hrijMdr isMG idlgIr ny iliKaf hY ik AuhnF nUM sfP njLr af irhf hY, mfJy dy lokF ny bfdl dy DoKy nUM Xfd nhIMN rWiKaf pr mYnUM sfP njLr af irhf hY ik mfJy dy lokF ny tOhVf juMzlI vWloN mJYlF dy gl pfey KfVkUvfd dOrfn kFgrs vWloN kIqy byaMq aWiqafcfrF nUM jrUr Xfd rWiKaf hY. mYnUM XkIn hY ik KfVkUvfd dOrfn idlgIr jF Aus dy pRIvfr nUM koeI syk nhIN lWgf hovygf. nfly mJYl sWcy sOdy vfilaF dI apIl qy ivcfr krnoN qF rhy. pRo: qrlocn isMG jI mhfjn nUM bynqI hY ik 'isWK mfrg' nUM vWD qoN vWD lyK Byijaf krn.

quhfzf suLBicMqk

bljIq isMG

guirMdr isMG brfV

geI iswKI mhwl dI iewk hor iewt

ipCly kuwJ ku duhfikaF aMdr isKI df duÈmx iswK Drm ivwc bhuq hI nvyN nvyN ZMg nfl ivsPot krn ivwc sPl irhf hY. ipCly kuwJ sflF dOrfn afr[ aYWs[ aYWs[ dIaF gupq mItMgF ivwc AuhnF purfxy (vDyrI Aumr dy mYNbr, ijnF ivwc kuwJ mhwqvpUrn iswK/ aKOqI sMq vI sn) mYNbrF nUM snmfinaf igaf ik AuhnF iswK Drm ivwc mUrqI pUjf dy iewk pwK nUM prPuwlq krn vfsqy bhuq hI vwzf Xogdfn pfieaf hY. AuhnfN ny gUruaF, iswK ÈhIdF aqy hor iswK ÈKÈIaqF dIaF qsvIrF nUM iswKI df iewk atuwt aMg bxfAux ivwc bhuq vwzf kMm kIqf hY. hor qF hor pMQ ivroDI qfkqF ny vwK vwK simaF AuWpr ies burfeI nUM prKx leI afp gUruaF dIaF qsvIrF df ivroD krky vyiKaf, pr qsvIrF nfl juV cuwky iswK AuhnF nUM mfrn af pey aqy bhuqy iswKF ny ieh kih idwqf ik "gUru qsvIrF sfhmxy hox nfl Gwto Gwt gUru dI Xfd qF afAudIN hY jF sfzy bwicaF nUM gUruaF bfry qF pqf lgdf hI hY," ies qoN Bfv ieh sI ik jy koeI isafxf guriswK iksy afm myry ijhy mnuwK nUM gurbfxI prmfx dy ky gUru qsvIrF bfry aslIaq dws vI dyvy, qF vI iswK iehnF klpq qsvIrF nUM GroN bfhr nhIN suwtxgy. sB qoN mMdBfgI siQqI ieh hoeI ik iswK ivdvfnF ieh kihxf surU kr idqf jy hux klpq qsvIrF bx hI geIaF hn qF ikAuN nf ies dy mukfbly kuwJ hor cMgIaF qsvIrF bxf leIaF jfx. Bfv npuMskqf df sbUq dy idwqf. ies qoN AuhnF ieh iswD kIqf ky hux dunIaf dI koeI vI qfkq iswK Drm ivcoN qsvIrF nUM vwK nhIN kr skdI.

AuhnF iewk hor eyjMzy nUM muwK rUp ivwc duhrfieaf ik hux qsvIrF qoN mUrqI df sPr ikvyN kIqf jfvy. ies ivAuNq nUM isry cVfAux leI nvyN suJfa ley gey qF ies gwl qy sihmqI hoeI ik sB qoN pihlF isK XoiDaF dIaF mUrqIaF bxf leIaF jfx aqy grIb kfrIgrF rfhIN ienHF nUM isKF ivwc prcwlq kIqf jfvy. iPr gurUaF dIaF qsvIrF nUM sihjy sihjy mUrqI df rUp dy idqf jfvy. ies gwl df sbUq awj kwl dIaF nvIaF af rhIaF gUru nfnk dyv jI dIaF qsvIrF hn. iehnf nUM iDafn nfl dyKy qoN pqf lgdf hY ik qsvIr ivcoN hOlI hOlI mUrqI bfhr af rhI hY. ies nUM nypVy cfVx leI isKI dy duÈmx ny iewqhfisk gurduafiraF dy bfhr dukfnF Aupr iehnF dI Brmfr krvf idqI. ies sdkf iswK ÈrDf aDIn gurUaF dIaF qsvIrF Gr lY ky afAux lg ipaf.

iesy hI skIm rfhIN mUrqIaF dI iewk vwzI iÈpimMt trftoN dI iewk swcf sOdf susfietI qy vI vyKI geI ieQy gUru grMQ sfihb dIaF bIVF dy nfl nfl purfxy gurisKF dIaF mUrqIaF vI vMzIaF jfdIaF hn. iehnF ivcoN iewk gurU nfnk dyv jI dI mUrqI km qsvIr aqy gurU goibMd isMG jI dI mUrqI vI hY. jdoN pRbMDkF dy ihq ieh bynqI kIqI geI ky ieh qF srfsr hI gurU jI dI byadbI hY qF Auh qF awg bbUlf ho gey. kihx lwgy ik kI sfnUM gurmiq bfry pqf nhIN? asIN sfry hI aMimRqDfrI hF aqy sfrf idn gurU grMQ sfihb jI dIaF bIVF aqy Dfrimk ikqfbF ivwc rihMdy hF, kI sfnUM koeI igafn nhIN hY? sB qoN duwK dI gwl ieh sI ky jd ies susfietI dy pRbMDkF nfl gurU sfihb dIaF mUrqIaF dI ivcfr hoeI qF gurU goibMd isMG jI dI mUrqI nUM iksy purfqn isMG dI mUrqI kih ky ipCf Cuzf gey.

hux ivcfr df ivÈf qF ieh hY ik jy isK Drm mUrqI bxfAux, pUjx bfry iejfjq hI nhIN idMdF qF kI prfqn isMGF dIaF mUrqIaF bxfAuxIaF TIk hn? kI asIN gurmiq qoN korIaF gwlF qF nhIN kr rhy?

ieh hux trMto dIaF iswK sMgqF dy hwQ ivwc hY ky Auh iehnF bfhrmuKI gurmuKF nfl ivcfr vtfdrf krnf cfhuMdyN hn jf nhIN. kI koeI gurU ivroDI soc ies sMsQf dy ipCy kMm qF nhIN kr rhI jo gurU grMQ sfihb dIaF bIVF dI syvf dy bhfny isKI df Gfx krn dIaF skImF bxf rhI hovy. ies nUM vfc aqy kfbU krn vfsqy dlyr kirtIkl soc vfly isK awgy afAux.

afAu asIN rl iml ky grU nfnk dyv dI soc nUM awgy lY ky jfeIey ikAuNik awj nPrq ivwc ies Buj rhy sMsfr nUM gurU jI bfxI hI bcf skdI hY

Poto pUjk ny hoey isK sfry, Èbd ivcfr nUM koeI pihcfxdf nf

gl gfqry qy pfey qyV kiChry, klgIaF vfly nUM koeI jfxdf nf.

ByK bxf ieh mfrn PMkfry, rolf bfhrlI isKI df pfeI jfdyN

lf KUMjy gurU grMQ jI nUM, iswK kONm df mOjU AuzfeI jfdyN.

ieMdr jIq isMG, kfnpur

afr[ aYWs[ aYWs[ dy pRmuwK ky[ sudrÈn dI jubfnI.

asIN qF pUry Bfrq nUM hux "ihMdU rfÈtr" bxfvFgy.

inwkr, sotI nfl hI asI, iswKF nUM mfr BjfvFgy.

asIN qF pUry Bfrq nUM hux "ihMdU rfÈtr" bxfvFgy.

buwD Bjfey, pfrsI mukfey, hux iswKF dI vfrI afeI hY.

bfdl srkfr af geI, hux pMjfb nUM ibhfr bxfvFgy.

asIN qF pUry Bfrq nUM………….

cODr dy BuKy isKF nUM asI iqlk qy jMjU pvfvFgy.

ienF dy ‘gurU gRMQ sfihb’ nUM mMdrF ivwc Bog lgfvFgy.

cyhry qoN dfhVf Koh ilaf, pwg lf ky topI pf idwqI.

hrmMdr df lMgr Kfx leI, BeIaF dI POj pujf idqI.

"guru gRMQ" dI QFvy hux, "dsm gRMQ" nUM gurU bnfvFgy.

‘afsf dI vfr’ htf ky, hux `cMzI dI vfr’ gvfvFgy.

asIN qF pUry Bfrq nUM………….

aMbfnI nUM vyc jmIn iswKF dI, iswKF nUM ivdyÈ iBjfvFgy.

Kflsf rfj qF hux dUr dI gwl, pNjfb nUM ibhfr bxfvFgy.

asIN qF pUry Bfrq nUM hux "ihMdU rfÈtr" bnfvFgy.

inwkr, sotI nfl hI asI, iswKF nUM mfr BjfvFgy.

ieMdr jIq isMG, kfnpur (Bfrq)

blbIr isMG sUc, aYzvokyt

POEMS: CHARACTER IN POLITICS

'mubfrk hovy qhfnMU akflI srkfr' dIaF swqrF qoN iewk axizwT kIqy kFgrsI vwloN "hoxhfr kFgrsI" bfryN ibafn kIqy "gux" Xfd af gey

blbIr isMG sUc, aYzvokyt, luiDafxf

hoxhfr kFgrsI

icwtI pusLfk qy pwg bMnHI hovy, muwC rwKI qy dfhVI kwtI hovy,
mfvf sikaf hovy qy sLfm leI rwKI boql hovy,
kflI aYnk lwgI hovy, lwk qy tMigaf rIvflvr hovy,
iewl df nf koko vI nf jfxy, jyb ivwc zfierI qy klm hovy,
iPr kI kihxf nwZI hovy? Qwly Gwto-Gwt mrsrI gwzI hovyy,
isry df cfplUs hovy, AuNgl qy nwcx df suafd hovy,
akfsL nfl gwlF kry, hrfm dy pYsy df hMkfr hovy.

[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[

mubfrk hovy qhfnMU akflI srkfr
s[amndIp isMG dI SGPC nMU ByjI icwTI.

smYk dI KsbU qy gutky dI imTfs,
zoizaf dI tI qy BMg df sfg,
afPIm dI KyqI qy puils df ipafr
mubfrk hovy qhfnMU akflI srkfr

zf: jsbIr isMG mfn

Dear Editor,

Gur Fateh

Please review our Link on dasam Granth Authenticity issues at www.globalsikhstudies.net and if you think that this information also needs to be shared then please attach the following link on Dasam Granth of our web in your section on the same. http://www.globalsikhstudies.net/r_link/dasam.htm

Jasbir Singh Mann M.D. California

zf: hrijMdr isMG idlgIr

pMjfb dy cox nqIijaF dy kfrn, kuwJ guwJIaF rmËF aqy pMjfb df BivwK

- zf: hrijMdr isMG idlgIr

iek afm afdmI ieh khygf ik pMjfb dy lokF ny bfdl nUM ijqf idwqf hY. pr ieh shI nhIN. ieh ijwq bfdl dI nhIN blik Bfjpf dI. ipClI vfr vI iesy ÈihrI votr ny hI kFgrs nUM ijqfieaf sI qy ies vfr ieh ÈihrI vot Bfjpf nUM imlI hY. pMjfb dy iqMnF ÈihrF ivwc hI kFgrs df sÌfieaf ho igaf hY. ieh vI qfajuwb vflI gwl hY ik aMimRqsr ivwc Em prkfÈ sonI qy jlMDr ivwc avqfr hYnrI vrgy vI hfr gey hn. AuNj dUjy pfsy hor kmfl dy qwQ ieh hn ik kFgrs dy dUlo, jgmohx kMg, gurkMvl, jgjIq isMG cODrI vI burI qrHF hfry hn. akflIaF dy jgIr kOr, qoqf isMG, grcf, qlvMzI, vzflf, surjIq rKVf vI burI qrHF hfry hn. dUjy pfsy kFgrs dy bfÊIaF ivcoN cfr Èfn nfl ijwqy hn qy ieh Auh hn ijnHF nUM dUlo ny itktF nhIN sn lYx idwqIaF.

mYnUM sfÌ nËr afAuNdf hY ik mfJy dy iksfnF ny bfdl hwQoN ÌslF df burf hfl krn, pfxIaF dy msly `qy DoKf dyx nUM cyqy nhIN rwiKaf. mulfËmF nUM Buwl igaf ik ipClI bfdl srkfr vyly aksr qnÉfhF nhIN sn imldIaF. bfdl ny iswK pMQ dIaF sfrIaF mMgF hI nhIN pMjfb dIaF sfrIaF mMgF nUM vI TMzy bsqy ivwc pf idwqf sI. pMQ dI burI hflq df "ishrf" prkfÈ isMG bfdl dy isr hI bwJdf hY. bfdl jF Bfjpf ny kdy ÈihrIaF dI bFh nhIN sI PVI pr ies dy bfvjUd vwzI igxqI ivwc ÈihrIaF qy vpfrIaF ny bfdl nUM votF pfeIaF hn.

ÉYr votrF (lokF ny nhIN) ny srkfr cux idwqI hY. iewk Jfq dohF vwzIaF pfrtIaF dI cox muihMm `qy pfAuxI ËrUrI hY:

bfdl akflI dl dI cox muihMm vDyry kr ky suKbIr bfdl dy hwQ sI. muMzIr qy CokrvfDy ivwc iGiraf hox dy bfvjUd vI Aus ny ivdvfn qy mfihr slfhkfrF dI agvfeI ivwc sfrI muihMm clfeI hY. Auh hr cMgI slfh nUM iDafn nfl suxdf qy sfQIaF nfl ivcfrn mgroN Aus `qy aYkÈn kiraf krdf sI. ies kr ky ieh kihxf pvygf ik Aus ny afpxI cox muihMm nUM jQybMdk ZMg nfl clfieaf. Aus ny hlkfvfr, ielfkfvfr qy Ëon-vMz kr ky rYlIaF kIqIaF aqy krvfeIaF. BfvyN Aus ny cOtflf, suÈmf svrfj qy ZfeI-kU hor Bfjpf afgU afpxIaF styjF qoN pyÈ kIqy pr Aus ny ienHF nUM cox muihMm dy hIro nhIN bxn idwqf. Aus ny qF nvjoq iswDU nUM vI bhuq Gfh nhIN pfieaf. Èfied Auh ieh mihsUs krdf sI ik Aus "PUhV hfsf hwsx" vfly "msKry" nUM vDyry awgy ilaFdf qF iewk qF cox hfsf-mËfk dI lihr ivwc iGr jfvygI qy dUjf lok Aus dI QF nvjoq dy GtIaf cukilaF nUM vDyry suixaf krngy qy Aus (suKbIr) df kwd nIvF hox dy afsfr bx skdy sn. bfdl ny vI afpxy puwqr nUM AuBfrn dI ÉfihÈ kfrn nvjoq nUM bhuqI Èih nhIN idwqI.

bfdl DVy ny ies vfr itktF dI vMz vI soc-smJ ky kIqI sI. Aus ny afpxy sfbkf aYm[ aYl[ eyË[ ivwcoN bhiqaF nUM itktF idwqIaF. kuwJ QFvF `qy Aus nUM AuNmIdvfr bdlxy pey ienHF ivwcoN qkrIbn awDy Auh sn jo ipClI vfr bfÊI ho ky lVy sn qy jF qF ijwqy sn qy jF pfrtI AuNmIdvfr qoN vDyry votF lY gey sn. ieh bVI isafxI gwl sI. dUjy pfsy hfrIaF jfx vflIaF sItF qoN Aus ny tOhVf, lONgovfl, vzflf DVy dy bMidaF nUM itktF idwqIaF. ies df mksd ieh sI ik jy AunHF ivwcoN koeI ijwq igaf qF kFgrs dI sIt Gt jfvygI vrnf Aus (bfdl) swcf vI ho jfvygf qy tOhVf qy dUjy DVy ivqkry df rOlf vI nhIN pf skxgy. ies kr ky bfdl qoN bfÊI ho ky lVn vfilaF dI igxqI bhuqI nhIN sI. pihly idn bfÊI hoey 25 -26 ivcoN isrÌ pMj-Cy AuNmIdvfr hI Aus vfsqy musIbq bxy sn qy AunHf ivwcoN vI awDy tOhVf-cMdUmfjrf grup df nuksfn krdy sn. ieh TIk hY ik kuwJ sItF `qy itktF nf iml skx vfly BfvyN bfdl vwloN lflc idwqy jfx `qy iewk vfr cuwp qF ho gey sn pr AunHF ny aMdroN-aMdrIN pfrtI AuNmIdvfr dI zwt ky ivroDqf kIqI sI. iPr vI kul imlf ky bfdl dI itkt vMz kfÌI sUJ-BrI sI.

bfdl DVy df mIzIaf plfn vI kfbly-qfrIÌ sI. BfvyN Aus nUM cfr-pMj aYzvrtfieiËMg eyjMsIaF rwKxIaF/bdlxIaF peIaF sn pr iPr vI Aus df pYNqVf kmfl df sI. pihlF qF AunHF ny (kYptn amirMdr isMG dI ÈÉsIaq nUM cYlMj krdy) vDIaf-vDIaf ‘nYgyitv’ ieÈiqhfrF df hVH ilaf ky kYptn nUM vÉq ivwc pfeI rwiKaf. ies ivwc koeI Èwk nhIN ik ies nfl iewk vfr qF kYptn izÌYNisv `qy af igaf sI. iPr ies mgroN bfdl ny vfaidaF qy lfiraF dy ieÈiqhfrF df hVH lY aFdf. ssqy afty qy dflF df lflc dy ky Aus ny lokF nUM ÉUb luBfieaf. aÉIr kYptn nUM vI iehI nfarf lfAuxf ipaf. suKbIr bfdl ny do vwzIaF aÉbfrF hI nhIN hornF aÉbfrF dy keI nfmfingfrF nfl "XfrI" pf leI. ieh vI crcf hY ik Aus ny ienHF nfmfingfrF nUM do-do qoN pMj-pMj lwK rupY qk idwqy sn ijs nfl Auh aijhIaF cox ÉbrF Cfpdy sI ijnHF nfl bfdl dI ijwq df crcf cldf rhy. vwK-vwK nfmfingfrF dIaF irporitMgË qoN ieh sfÌ idsdf sI ik AunHF nUM kuwJ nf kuwJ ËrUr imilaf sI. ieh vI crcf hY ik ienHF aÉbfrF dy mfilkF dI vI rËfmMdI ies ivwc Èfiml sI. Èfied AunHF nUM vI ‘mfl’ imilaf hovygf. iewk aMdfËy muqifbk bfdl DVy ny mIzIaf `qy 20-30 kroV rupY qoN vI vD Ércf kIqf sI.

bfdl df ielYktrOink mIzIaf `qy prcfr vI kmfl df sI. Aus dI ieÈiqhfrbfËI Aus vfsqy bVI ÌfiedymMd rhI sI. aijhf jfpdf hY ik ienHF dy skirpt qy zfierYkÈn bVy hI mfihr bMidaF ny kIqI hovygI.

ies dy mukfbly ivwc kFgrs dI mIzIaf muihMm bhuq hI nfks sI. ÈurU ÈurU ivwc ivdvfnF qy mfihrF ny, bfdl bfry nYgyitv smwgrI aqy nfl hI kYptn srkfr dI pfiËitv smwgrI vfly, ‘srkfrI’ ieÈiqhfrF nfl bfdl nUM vÉq pfeI rwiKaf sI. pr iPr iewk dm ieh lihr Éqm ho geI. drasl ivdvfn qy mfihr kYptn dI mIzIaf muihMm dy ieMcfrj dy DoKy qy sfiËÈF kfrn Aus qoN duKI ho ky Aus nUM Cwz gey sn. ienHF nfl gwl-gwl `qy DoKf kIqf igaf sI. AunHF nfl kIqy vfaidaF nUM inBfAuxf qF dUr irhf, sgoN AunHF dI ipwT ipwCy AunHF nUM gflHF kwZIaF jFdIaF sn qy sfiËÈF rcIaF jFdIaF sn jo suxn vfly AunHF nUM phuMcf dyNdy sn. ies ‘dosq’ aKvfAux vfly bMdy dy DoKy, byeImfnI qy byÈrm mfhOl df nuksfn kYptn nUM hoieaf. eynf hI bws nhIN, ies mgroN kFgrs dy aÉbfrI prcfr dI byjfn sur, smwgrI ivwc nrmI, kmËor ieÈiqhfrbfËI, asl nukiqaF bfry ieÈiqhfr nf Cfpxf mUrKfnf jF sfËÈI kfrvfeI sI. crcf hY ik kFgrs dI ieÈiqhfrbfËI ivwc iewk cODrI df inwkf ijhf muMzf ‘vIto’ vriqaf krdf sI aqy afpxI bckfxf smJ kfrn bVy vDIa- vDIaf ieÈiqhfrF df byVf grk kr idaf krdf sI. ieMj hI kFgrs vwloN iqafr kIqy gey, bfdl dy pMQk nkfb nUM lfhux vfly ieÈiqhfr, jfx-buJ ky nhIN sn Cfpy gey ikAuNik ienHF nfl ky[ pI[ aYs[ igwl qy byaMq isMG df nF vI bdnfm huMdf sI. hflF ik ies nfl bfdl df nuksfn vDyry hoxf sI qy kYptn nUM ies nfl lfB phuMcxf sI. ieh byvkUÌI sI jF sfiËÈ ies df pqf ajy nhIN lg skxf.

kYptn DVy dI ielYktrOink prcfr smwgrI vI bVI kmËor sI. ijwQy bfdl DVy dy tI[ vI[ ryzIE ieÈiqhfr bVI apIl Bry huMdy sn AuQy kFgrs dy tI[ vI[ ryzIE ieÈiqhfr ‘BMzF vfly prcfr’ vfly huMdy sn. ies ivwc byeImfnI sI, nfkfblIaq ik sfiËÈ ies bfry ajy kuwJ nhIN ikhf jf skdf.

ÉYr, coxF ivwc jo kuwJ vI kYptn ny hfisl kIqf hY Auh Aus ny afpxI ihwk dy Ëor nfl hfisl kIqf hY kFgrs kr ky nhIN. kFgrs qF Aus dIaF byVIaF ivwc vwty pfAuNdI rhI hY. ies df afÊfË qF 2002 ivwc hI ho igaf sI pr ies df iewk isKr AudoN afieaf sI jd rijMdr kOr BwTl, do kU drjn aYm[ aYl[ eyË nUM lY ky idwlI jf phuMcI sI qy AuQy zyZ mhInf bYTI rhI sI. ieh Auh vylf sI jd lok sBf coxF isr `qy afeIaF hoeIaF sn. sonIaf gFDI ikMnI bysmJ sI ik Auh ny eynf smF kuwJ vI nf kIqf. nqIjy vjoN kFgrs pMjfb ivwc 90% sItF, Xfin 13 ivcoN 11 sItF hfr geI.

drasl idwlI dI aYNtI-iswK qy aYNtI-pMjfb soc aqy hirafxf-pwKI lfwbI nUM kYptn amirMdr isMG kdy vI cMgf nhIN sI lwigaf. AunHF nUM qF svrn isMG, guridafl isMG iZwloN, pRqfp isMG kYroN, ËYl isMG, drbfrf isMG, byaMq isMG vrgy bMdy cMgy lgdy sn ijhVy pMjfb dy ihqF nfl ÊdfrI kr ky mMqrI/muK mMqrI bxy rihx. AunHF nUM ikvyN brdfÈq ho skdf sI ik koeI muK mMqrI (qy iPr Auh vI kFgrsI) pMjfb dy pfxIaF df rfKf bx jfvy. jd ik swc ieh hy ik ieh kYptn df "pfxIaF dy smJOqy rd krn vflf kfnUMn" sI ijs ny pMjfb dy iksfn nUM kFgrs ivroDI nhIN sI rihx idwqf. iksfn Aus dy ÈukrguËfr sn ik Aus ny sqluj jmnf nihr bxnoN rok idwqI. bfdl nUM Bfjpf ny ieh aYkÈn kdy nhIN sI krn dyxf.

kFgrs hfeI kmFz dy ‘rfijaF’ nUM ieh vI cuBdf sI ik kYptn AunHF dI jI-hËUrI (cfplUsI) nhIN krdf, mhfrfijaF vFg ivcrdf hY, AunHF qoN illHkVIaF kwZ ky cIÌ minstrI dI iBiKaf nhIN mMgdf, blik afpxI ihwk aqy kMm dy Ëor nfl gwdI `qy bYTf hY.

pMjfb ivwc byaMq prvfr qy BwTl dy DVy ny kYptn nUM kdy brdfsq nhIN sI kIqf. Auh Aus nUM ‘pwkf iswK’ smJdy sn qy afpxy afp nUM iswKI qy pMQ hI nhIN blik pMjfb dy duÈmx drsf ky sYNtr ivwc aYNtI-iswK lfwbI qoN qfkq hfisl kiraf krdy sn. AuNj qF pUry pMj sfl byaMq DVf iehI krdf irhf sI pr jdoN ÈmÈyr dUlo pMjfb kFgrs df pRDfn bixaf qF Aus ny qF hwd hI kr idwqI. Auh kYptn amirMdr isMG dy iÉlfÌ bolx qy Aus vfsqy msly qy musIbqF KVHIaF krn df koeI mOkf nhIN sI guafieaf krdf. keI vfr qF aijhf jfpdf sI ik dUlo prkfÈ isMG bfdl df eyjMt jF ÉYr-Éfh hY nf ik kFgrs pfrtI df. ieh kFgrs dI bdiksmqI sI jF sfiËÈ jo Aus ny pMjfb kFgrs dI pRDfngI Aus bMdy nUM sONp idwqI sI ijhVf mUrK, sVIal qy hoCf sI.

dUlo df coxF qoN zyZ kU mhInf pihlF df rol hor vI GtIaf sfiËÈI sI. luiDafxf dI kFgrs dI rYlI vfly idn qy Aus qoN kuwJ idn mgroN dUlo aqy jgmIq isMG brfV dy kYptn nUM lMbI qoN cox lVn vfsqy cYlMj kYptn hI nhIN blik kFgrs pfrtI vfsqy byhd Éqrnfk sn. ieh kFgrs dIaF jVHF ivwc qyl dyx vflI gwl sI. kFgrs kol jy ieho ijhy cfr kU lIzr hor ho jfx qF kFgrs nUM duÈmxF dI koeI loV nhIN.

jy dyiKaf jfvy qF pMjfb ivwc kFgrs dy murdy ivwc jfx pfAux vflf ijwQy bfdl df 1997 qoN mgroN df iswK ivroDI ikrdfr hY AuQy kYptn dI ÈÉsIaq vI hY. 1984 ivwc drbfr sfihb `qy hmly aqy ÉUnI-nvMbr 1984 ivwc kFgrsIaF hwQoN hËfrF iswKF dy kqlyafm qoN mgroN hr iewk iswK ‘kFgrsI’ aKvfAuxf pfp smJdf sI. jy bfdl iswKI df Ërf-mfsf vI rol inBfAuNdf, jF ÈRomxI kmytI nUM hI krn dyNdf qF iswK kdy vI Aus nUM nf Cwzdy. pr bfdl dI pMQ vwl ipwT ny iswKF df ieh Brm lfh idwqf ik akflI pfrtI iswK-pfrtI hY. ies mfhOl ivwc kYptn kFgrs ivwc clf igaf. Aus dy ipwCy bhuq sfry sfbkf kFgrsI vI kFgrs ivwc Èfiml ho gey. hOlI-hOlI kuwJ nIm-akflI vI kFgrs ivwc Èfiml ho gey. tOhVf nfl Dwkf hox mgroN akflI vrkr vI kFgrs dy nyVy hoxy ÈurU ho gey. hrimMdr isMG igwl ny ies pwK qoN pihl kIqI sI. (AuNj bfdl df ieh ieiqhfs irhf hY ik Aus ny keI kwtV akflI vrkrF nUM kFgrs ivwc Dwikaf hY. jgmIq, bIrdivMdr, kYptn, hrimMdr isMG igwl ienHF ivcoN muK hn). jy kr 2001 ivwc kYptn pMjfb kFgrs df pRDfn nf huMdf, qF 2002 dIaF coxF ivwc kFgrs 117 ivwcoN (62 dI QF) 25 qoN vD sItF nf ijq skdI qy jy ikqy AudoN dUlo vrgf pRDfn huMdf qF Èfied 15 vI nf ijq skdI. pMjfb ivwc kFgrs dI srkfr kYptn amirMdr isMG df hI qohÌf sI. pr kFgrs ivwc bYTy aihsfn-ÌrfmoÈ toly ny ieh kr idKfieaf:

voh hfQ ijn ko hm ny aqf kI QI DVknyN

AuTxy lgy jb voh qo hmIN pr brs pVy.

aqy

mYN ijs ky hfQ myN iewk PUl dy ky afieaf Qf

AusI ky hfQ kf pwQr myrI qlfÈ myN hY.

ies qoN ielfvf, kFgrs vwloN 2006 dsMbr qk asYNblI dy AuNmIdvfr nf aYlfxnf, AumINdvfrF qy kYptn nUM CCopMj ivwc pfeI rwKxf, kYptn nUM nIvF idKfAux vfsqy sItF `qy Êlq AuNmIdvfr KVHy krnf kFgrs pfrtI dI iewk hor vwzI ‘Éfils byvkUÌI’ sI. aihhf jfpdf sI ik kFgrs hfeI kmFz ivwc koeI aYNtI-pMjfb jF aYNtI-kYptn lfwbI kYptn nUM iTwT krnf cfhuMdI hY qy Auh ies vfsqy pMjfb dIaF coxF hfrn vfsqy vI iqafr hY.

aijhy sfËÈI, DoKf-Bry qy isvl-vfr vfly mfhOl ivwc kYptn ny cox lVI. ienHF coxF ivwc kFgrs pfrtI nUM eynIaF votF nhIN peIaF ijMnIaF kYptn nUM peIaF hn. kYptn nUM ÊYr-isafsI pMjfbIaF ny, sUJvfn votrF ny, pMjfb dy vÌfdfr votrF ny vDyry votF pfeIaF hn qy kFgrs ihmfieqIaF ny Gt. bhuqy sUJvfn votr smJdy sn ik pMjfb nUM bxfAux vfsqy kYptn df ijwqxf lfËmI hY; vrnf jy bfdl ijwq igaf qF suKbIr nUM cIÌ minstrI qF iml skdI hY pr pMjfb dy qbfh hox dy pUry afsfr hn.

lokF ivwc ieh crcf ËrUr irhf sI ik 2002 qoN 2007 qk cfr-pMj bMidaF ny kYptn amirMdr isMG dy duafly ‘kMD’ bxfeI hoeI sI. ieh vI ikhf jf irhf sI ik kYptn ienHF dI ‘rMgIn kYd’ ivwc hY. Aus duafly bYTy lok AuhI kuwJ kr rhy sn jo 1820 qoN 1849 qk mhfrfjf rxjIq isMG nfl zogry krdy rhy sn. nf zogiraF ny rxjIq isMG nUM afpxy mwkV-jfl ivwcoN inklx idwqf qy nf hI kYptn amirMdr isMG nUM Aus nUM GyrI bYTI jumzlI ny. ies juMzlI ivwcoN iewk do qF aijhy vI sn jo koeI cMgI soc (ijhVI AunHF nUM koeI cMgf ivdvfn jF mfihr dy dyNdf sI) vI mhfrfjy qk nhIN sn phuMcfAuNdy (jF phuMcx nhIN dyNdy sn) ikAuNik jy AunHF nUM mhfrfjf aijhy nukqy bfry vDyry puwCdf qF AunHF kol jvfb nhIN sI ahuVnf qy Aus slfh dy asl idmfÊ nUM Auh mhfrfjy nfl imlfAuxf nhIN sn cfhuMdy. ieho ijhy lokF nUM ‘dosq’ smJxf mhfrfjf dI ÊlqI sI ijs ny Aus df bhuq vwzf nuksfn kIqf. byeImfn qy mUrK dosq nfloN aklmMd duÈmx cMgf huMdf hY.

swc puwCo qF mhfrfjf iekwlf hI lV irhf sI: bfdl dy iÉlfÌ vI qy afpxI pfrtI ivwc bYTy swpF dy iÉlfÌ vI. Aus nUM aMdr bYTy dosq jfpdy duÈmxF ny vI byaMq nuksfn phuMcfieaf hY.

bfdl dI nvIN srkfr akflI srkfr nhIN akflI-Bfjpf srkfr hovygI ikAuN ik AunHF kol bfdl dI qfkq df 30% hovygf. AunHF ny izptI cIÌ minstrI aqy sfrIaF vwzIaF vËfrqF lY jfxIaF hn. pr Bfjpf nUM iewk gwl smJ lYxI cfhIdI hY ik aj Auh 18 sItF lY gey hn qy jy Auh shI qrIky nfl cwly qF aglI vfr 36 sItF ijq skx dy kfibl hoxy. pr Auh ieh qF hI kr skxgy jy Auh afpxy afp nUM pMjfbIaF dy ihqF dy swcy pihrydfr bxf skxgy; iswKF dy hr svfl dI ivroDqf nhIN krngy qy sMjIdgI nfl iswKF dI mdd krngy. AunHF dIaF hor sItF isrÌ iswK koty ivcoN hI afAuxIaF hn. Bfjpf ny dUjy sUibaF ivwc vI ieh kuwJ kIqf hY.

cox nqIijaF muqfibk ies vfr bfdl qy kFgrs nUM qkrIbn iewko ijhIaF votF imlIaF hn. pfskU Bfjpf dy hwQ hY. bfdl hux Bfjpf dy rihmo-krm `qy rhygf. ies hflq ivwc ieh vI koeI vwzI gwl nhIN ik Blky akflI dl ivcoN 16 aYm[ aYl[ ey[ bfÊI ho ky kFgrs nfl jf rlx qy sfry hI vËIrIaF qy cyarmYnIaF hfisl krn vfsqy nkÈf bdl dyx. ieh sB 1967 ivwc lCmx isMG igwl vyly pMjfb ivwc qy do sfl pihlF bspf mYNbr XU[ pI[ ivwc kr cuky hn. hor QFeIN vI ieh kuwJ ho cukf hY.

cox nqIijaF ny iewk hor qbdIlI ilaFdI hY. suKbIr klH qk qF pMjfb df supr muK mMqrI bxdf nËr afAuNdf sI. pr hux Auh afpxI mnmrËI nhIN clf skygf. Bfjpf aMdroN-aMdrIN Aus nuM psMd nhIN krdI. AuNj vI bfdl dI srkfr Bfjpf dI mdd nfl hI kfiem rihxI hY. Bfjpf-suKbIr twkr nfl pMjfb df nuksfn vI ho skx dy Afsfr hn.

bfdl dI srkfr bxn jf rhI hY pr Aus nUM afpxy vfaidaF/lfiraF nUM pUrf krn dI koiÈÈ krnI pvygI (vyKo ikMnf icr aftf cfr rupY qy dfl vIh rupY iklo imldI hY! ). bfdl nUM bVf sMBl ky clxf pvygf. Aus nUM afpxy ipCly aihd dIaF bjr ÊlqIaF qoN bcfa krnf pvygf. Aus nUM bdlf lAU soc nUM jlfvqnI dyxI pvygI.

vrnf:

vqn kI iÌkr kr nfdF musIbq afny vflI hY

qyrI brbfdIEN ky mÈvry hYN afsmfnoN myN.

nf sMBlogy qo imt jfEgy aY pMjfb vflo

qumHfrI dfsqF qk BI nf hogI dfsqnoN myN.

Tel: 00 (91) 94171 83277

bIbI hrismrq kOr KLflsf

pRBfqI (kbIr jI).. (ñóôù) PRABHAATEE: (Kabir Ji)

Bibi Harsimirat Kaur Khalsa, President

Guru Granth Parchar Mission of USA, Inc. (Tax Exempt # 30-0399628)

PO Box 65

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Bhagat Kabir Ji (1398 to 1495 others say 1448 to 1518) composed: 292 hymns in the Guru Granth Sahib. He was born in a low caste of Julaha to a Brahman mother who abandoned him; he was raised by a Niru, a Muslim weaver who taught him the same trade. Kabir was a supporter of the Bhakti movement. He lived as a householder, despised the caste system and religious rituals, preaching peace, love and unity. Highly respected by both Hindus and Muslims, Kabir Ji was a great poet who believed in inward purity. No one is sure where he was born, but some believe his birthplace was in Lahore, Pakistan,

From the writings of Kabir it seems that his knowledge of Islam was limited. In his poetical Banis is a wealth of Hathayoga terminology and thought structure similar to Nath Yogis. Nath Yogis taught that all truth is experimental, i.e. to be realized within the body with the aid of psycho-physical practices, concentration, control of breathing and thus making the body incorruptible and the yogis immortal. Kabir, belonging to a low caste of Julaha, had to go through an immense tough time of preaching his ideology. He and his followers would gather at one place in the city and meditate. Brahmins ridiculed him for preaching to prostitutes and other low castes Shudrs. Kabir mockingly denounced Brahmins and thus won hearts of many people around him. Kabir believed in self-surrender God's, in continually singing the praises of God, prayers and a simple and pure life of devotion. He suggests some withdrawal from the world. He is challenged all ritualistic and ascetic methods as means to bribing God for salvation. In his banis, Kabir refers to some yogic terms in describing the meditational and mystic methods of the yogis. He himself preached against the yogic path, condemning ascetic or yogic methods, and saying that yogis, in their meditations, become prey to maya. Kabir suggests inward worship and remembrance of God. For him, true worship is only inwards. Putting on the rosary should be inward. By counting these beads, the world would be full of light. Kabir clearly points to moral discrimination between good and bad deeds. What can the road do, when the traveler does not walk understandingly? "What can one do, if, with lamp in hand, one falls in the well or goes astray with open eyes? Discern you now between good and evil." He rebelled against the way of resolving by the means of books or by way of authority, the mystery of human conditions and the problem of liberation (Moksha). He spent his last 40 days living in a place where people believed that if you die there, you will be born as a Donkey in next life. Kabir’s work consists of many short didactic poems, often expressed in brief, vigorous language in the form of Padas, Dohas, and Ramainis (forms of poetry in Indian languages). Besides his work recorded in Guru Granth Sahib, two other collections exist - Kabir Granthavali, and Bijak. In his poems, he was quick to tell the illustrations of moral and spiritual truth in the incidents of everyday life.

avil alh nUru Aupfieaf, kudriq ky sB bMdy ..

"First God created the Light; by His power he created all people equal."

There is no beginning of the recycling of the universe because it has always been here, a countless eternal product of changes both seen and unseen. What is light, and what does the word create mean? How is it that all beings are equal? The definition of the word create means make or cause to become, bring into existence, pursue a creative activity; be engaged in a creative activity, create by artistic means, produce, or manufacture. The meaning of light is characterized by or emitting light, any device serving as a source of illumination; luminosity: emitting or reflecting light; an illuminated area; a condition of spiritual awareness; divine illumination; the visual effect of illumination on objects or scenes as created in pictures; mental understanding as an enlightening experience, having abundant light or illumination; public awareness; inner light: a divine presence that enlightens and guides the soul, cause to start burning; subject to fire or great heat; Light is electromagnetic radiation with a wavelength that is visible to the eye, or in a more general sense, any electromagnetic radiation in the range from infrared to ultraviolet. Light is a type of energy (and the tiny part of the electromagnetic spectrum that we can see). The fastest that light can travel is 186,300 miles per second. Visible light has a wavelength from 10 -7 m to 10 -8 m. LIGHT SPECTRUM Light can be broken up into its component colors (for example, by passing light through a prism) - this is a spectrum. The colors of the spectrum in order are red, orange, yellow, green, blue, indigo, and violet. Light from the Sun can be broken up into these colors of the rainbow. These colors of the spectrum enable us to see color with the naked eye. Light is also a wave of light that, while invisible to the naked human eye, can be used to enhance visibility when using night vision devices. Light also means, the spectrum of electromagnetic radiation, which can be seen by the human eye; also, the source of light or its use in painting such as the illumination of a subject or an aspect of a piece of work for emphasis. The portion of the electromagnetic spectrum that is visible to the human eye. Without light there would be no form, color, or texture. Light is also the energy source used by plants to form carbohydrates, an important biotic factor for plant food. Light is also a form of electromagnetic radiation composed of different wavelengths ranging from violet to red that are visible to the naked eye. Light is also a means by which energy can be transferred. This is a form of energy called radiant energy that travels freely through space. Light is also electromagnetic radiation that may be perceived by the human eye. 2. The sensation of perceiving light; brightness. A source of light, especially a lamp or electric fixture or illumination derived from such a source. How are all people created equal? No two people have the same genetic patterns, the same voice, the same skin tone, the same face shape, the same fingerprints, the same intelligence, or the same skills. since we all are created differently, and we are constantly competing with each other, they why does Bhagat Kabir say that all are created equal? God is one in essence, but He has shown His infinite power in countless ways, as reflected in His creation. We should not be looking at the differences in us, but we should focus on the commonalities to bond with trust, cooperation, and compassion. The commonalities of us are first of all, the power of God in us, His light that caused us to exist and to function. We all hunger for truth, and God is that truth. Shri Guru Granth Sahib Ji teaches us how to discover and experience this wonder of God. The glorious effects of this light are what Bhagat Kabir Ji understood that brought about his personal salvation experience. He is reporting to us of this great discovery and he left with us the legacy of this wonderful truth for all people, regardless of caste, race, or status.

eyk nUr qy sBu jgu Aupijaf, kAun Bly ko mMdy ..ñ..

From One Light came the entire universe. So who is good, and who is bad? ||1||
There is only one light, but its amount of force and how it appears differs depending on what it is traveling to, through, and returning from. There is no limit to the power of light. A tiny spark of this radiant energy can move huge, heavy machinery. The power of light in magma causes gases to form an erupting volcano. The phenomena of a star becoming nova erupting into existence affects everything surrounding it within millions of miles. Everything that exists is a product of patterns of these vibrations interacting with each other. This is a product of the hukam of God, the vibrations of light energy. Everything exists because of this, and everything has its equal right to exist, because it is the will of God that all things exist. All is part of His mysterious plan and game. Since God is one and complete, there is no room for anything or anyone to think they are more important than anything else in creation. We are all created to obey the natural hukam of God, to learn how to survive, to use God’s hukam to be happy, healthy, and successful. We are invited to participate with God in His creation that has no end. Natural disasters happen all the time. Good things happen to. People do bad deeds and good deeds. Everything that happens is only because of the power of this one light. Evildoers think they are completing their deeds by their own power. Little do they realize that it is the natural laws of the universe that even allow them to raise their hands to strike a victim to his death. Righteous people do much sewa deeds, but it is the same power of God that allows them even to lift a finger to help the needy. God’s natural laws, His hukam operates logically and equally for both the righteous and the wicked people. Evildoers are considered bad, but the only think bad about them is their attitude and actions. They chose certain patterns of energy to flow into their mind, then their ego controls them. Instead of remembering God and accepting God’s hukam, they allow themselves to become trapped in the lies of the five vices. They purposefully hurt others in order to receive gain. Candidates campaigning for an election will many times lie and find every clever trick to hurt their opponents, and sometimes even by Taliban style terrorism or brainwashing. Bhagat Kabir Ji asks "who is good and who is bad?" He did not say "Some are good and some are bad." Why does he ask this? Good and bad are concepts in the mind, determined by the norm of society. A doctor could be curing an ill person, and he may feel pain, but the patient may be a young child who thinks that the doctor is bad. He does not realize that the doctor is helping him. People do evil things because they are trying to deal with their emotions, fear, greed, uncertainty, and pride. Nobody is good and nobody is bad. All is according to the metaphysics of reality. Evil people don’t know any better. If they did, then they would change their lifestyles. People who do good deeds make mistakes, too, or are misinterpreted by others as in acts of offense. We cannot judge who is wicked and who is good, because we don’t understand enough about the whole universe. Everyone wants happiness, health, and success. If we lack the wisdom how to get these blessings, then we start to act illogically and start to abuse creation and each other, whether we realize or not. God is so merciful, and He allows us to make mistakes, but He also offers us the remedy towards self improvement. He provided us the perfect guru teacher. His whole essence is filled in nature for us to learn. We have difficulties in understanding this, but a few individuals in history have begun to understand. Guru Nanak has realized this and introduced this concept in the contemporary language of man. ikv sicafrf hoeIaY ikv kUVY qutY pfil .. "So how can one become truthful? And how can the false veil of illusion be torn away?" hukim rjfeI clxf nfnk iliKaf nfil .. ‘‘O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will." If we follow the hukam of God as Bhagat Kabir Ji also realized, then we will recognize all people equal, we will promote peace, we will be more willing to help in compassion rather than for showing off, there would be no need for war or campaigning for elections, there would be no more deceptions for greed sake.

logf Brim n BUlhu BfeI ..

"O people, in doubt wander not, my brothers,"

Bhagat Kabir Ji addresses all of humanity here. He calls people his brothers. In a family, brothers and sisters are equally part of the family. They all have a right to live under the same house. They protect each other from outsiders that threaten their safety. Bhagat Kabir Ji is sharing this shabad because he does not want any member of his family to suffer. We are all part of his family. If we live in ignorance, governed by our five vices, then we will always wander, always doubting the very Divine giver of life. We will reject the universe the way it truly exists and remain blinded in our stupidity and greed. If we wander, then we will not see the very blessing of life and truths that God constantly offers us. We learn all about this in Shri Guru Granth Sahib. If we refuse to learn Guru Ji’s teachings, if we refuse to obey, then we will always wander lost. ieknf hukmI bKsIs ieik hukmI sdf BvfeIaih .. ‘‘Some, by His Command, are blessed and others, by His Command, wander aimlessly forever." This does not mean that God only blessed certain people who He felt deserved so. All of the natural elements of reality are His blessings provided for us. Accepting the natural laws of reality, and living by them will cause us to live truthfully, receiving the blessings of reality. God loves the whole world and wants all to be blessed. Do not be blinded by your limited perceptions. Do not weigh blessings by how much money you have, or how healthy you are. Remember, your physical state will not last forever, because you are also a part of the perpetual recycling of creation. If you never see that you are already blessed in this world, then you will wander aimlessly forever, until you do understand and accept God’s hukam full of grace.

Kfilku Klk Klk mih Kfilku pUir rihE sRb TFeI ..ñ.. rhfAu ..

"Creation in Creator, and Creator in Creation, Totally filled in all places. ||1||Pause||"

God is the place in which all of creation exists. Likewise, God’s glory fills all of creation, yet He does not need anything in His creation to exist. Guru Arjan Dev Ji taught, srgun inrgun inrMkfr suMn smfDI afip .. "He possesses all qualities; He transcends all qualities; He is the Formless Lord. He Himself is in Primal Samaadhi." afpn kIaf nfnkf afpy hI iPir jfip ..ñ.. ‘‘Through His Creation, O Nanak, He meditates on Himself. ||1||" (Sukhmani Sahib ang 290). Guru Nanak taught, alfhu alKu agMmu kfdru krxhfru krImu .. (öô, isrIrfgu, mhlf ñ) He is God, the Unknowable, the Inaccessible, All-powerful and Merciful Creator. sB dunI afvx jfvxI mukfmu eyku rhImu ..ö.. All the world comes and goes-only the Merciful Lord is permanent. ||6|| mukfmu iqs no afKIaY ijsu isis n hovI lyKu .. ‘‘Call permanent only the One, who does not have destiny inscribed upon His Forehead." asmfnu DrqI clsI mukfmu EhI eyku ..÷.. ‘‘The sky and the earth shall pass away; He alone is permanent." ||7|| idn riv clY inis sis clY qfirkf lK ploie .. ‘‘The day and the sun shall pass away; the night and the moon shall pass away; the hundreds of thousands of stars shall disappear." mukfmu EhI eyku hY nfnkf scu bugoie ..ø..ñ÷.. ‘‘He alone is the permanent place; Nanak speaks the Truth. ||8||17||" This is what Guru Arjan say about permanence in (Shlok Seheskriti ang 1354) GtMq rUpM GtMq dIpM GtMq riv ssIar nK´qR ggnM .. ‘‘Beauty fades away, islands fade away, sun, moon, stars and sky fade." The Gurmukh sees that nothing is permanent. God’s creation is stable, but our perception of everything is false, because the stability of the universe naturally follows the path of recycling. Nothing is physically stable. GtMq bsuDf igir qr isKMzM .. ‘‘The earth, mountains, forests and lands fade away." These are examples of how even the largest things have an end. Everything goes through molecular changes. GtMq llnf suq BRfq hIqM .. ‘‘One's spouse, children, siblings and loved friends fade away." Those we are so attached to come to an end as well. GtMq kink mfink mfieaf sÍrUpM .. ‘‘Gold and jewels and the incomparable beauty of Maya fade away." Without money, no one can live. Those that are too attached to it suffer more than the poor. nh GtMq kyvl gopfl acuq .. ‘‘Only the Eternal, Unchanging Lord does not fade away." If we attach to the Creator, He is much greater than gold, friends, family, health, etc. He is not affected changes in the universe. asiQrM nfnk sfD jn ..ù.. ‘‘O Nanak, only the humble Saints are steady and stable forever. ||9||" When we fall in love with God, them we see how we are already part of God’s stable creation, not to be judged by our limited perceptions of birth and death. So who do people like to follow and what kind of house do they prefer to line in? They prefer the beautiful, the successful people, the wealthy, those who never fail. But all people fail and all of nature changes. They prefer to live in the most stable home. The larger the better ones are made of expensive, exquisite materials that last longer and have better insulation from cold and hot weather. God is always stable and true. The home of God never falls apart, it stands up to anything. Not even the powerful tsunamis can sweep it away. Look at how the people reacted to watching their homes being swept away, along with their loved ones. Many of them are destitute and have no hope. They feel that since their home is gone, so is everything else that God provided. The truth that God Himself is the home in which we all exist. We make our honest living towards building our home, providing food, and care. The building itself is not the home, because home is wherever one dwells. When you are born, your home did not come with you. Your parents took you into their home that they labored hard to make happen. No one is born with his own home. A home comes afterwards when one is grown up. It either comes by your own labor or by an inheritance. God has given us His inheritance, Himself as Home to us all. We all equally have access to dwell in His home. The universe displays all the structures and furniture and resources for us to decorate our dwelling place. We labor hard to grow the vegetables to eat. God has and is always doing His part by maintaining the cycles of nature. Our part is to participate in His hukam by obeying the laws of nature they way they truly are, and not by the way we thing they are. khY nfnku scy sfihb ikaf nfhI Gir qyrY ..ó.. "Says Nanak, O my True Lord and Master, what is there which is not in Your home? ||3||" It’s one thing to understand this experience only from hearing from someone else, but when you try it yourself, you agree even more. Why would anyone in their right mind wish to move out of the perfect home into a cheap, small house of inferior quality? Why not stay satisfied in God?

mftI eyk anyk BFiq kir sfjI sfjnhfrY ..

"The clay is the same, but various ways by the Fashioner."

If you only dwell in one room of the house all your life and never step into another room or even go outside, you would feel lost. Some people are afraid of trying something new. Some people are afraid of traveling long distance for fear of getting lost. In God’s house, there is no such thing as getting lost. It is up to us to learn the different suites in His mansion. We live in His house rent-free. Our only responsibility is to use the resources He provided us with to help ourselves. Just as every room in a house is different, so is each piece of furniture. Every window in the house has a different view. Every room has its own function, but every part of the house is part of the whole house. Have you ever tried spinning object with clay? It is very difficult and requires lots of practice, patience, and precision. Every pot that is had spun is slightly different. Nothing is wrong with the person making these pots. They are all different because there are differences in room temperature, muscle agility, posture, hand and finger pressure, and coordination. For more exact productions machinery is used, but there will always be a microscopic difference with every pot. Even the clay will have slight differences, but the clay is the same clay. There are thousands of ways to form clay objects for various functions and looks. So what does the clay represent in this shabad? The clay represents

nf kCu poc mftI ky BFzy nf kCu poc kuMBfrY ..ò..

"Nothing is wrong with the pot of clay – nothing is wrong with the Potter. ||2||"

When things don’t happen the way we expect, we tend to judge the whole situation as bad, then we tend to blame God. When we reason faults in creation and faults in the natural laws of the universe, we tend to misjudge God. Our evidence is only based on our illusions, our misunderstandings of anything. We become lost in our perceptions which are blinded by our ignorance and five vices. Instead of procrastinating sin, we tend to rush into it and put righteous living in truth to the side. We rush to make a mistake without thinking twice. Before an object is formed from the clay, the clay is just a dry lump of soil. It is first purified then moistened with water; then it is broken down and stirred into a thick muddy substance. Then the potter grabs a handful or more of the clay and rolls out the extra moisture on a dry surface for the perfect consistency. They he places the clay on the most central part of the spinning wheel, holding the clay firmly with equal pressure. If the hands move slightly off the center, the object will not be symmetrical, but crooked. All of nature is a product of exactness which is balanced in the entire universe. It takes a precise, exact skill to maintain perfection in anything. This requires a miracle to always be exact. Only God is exact nf bIgf pYr but what goes off coarse is our inaccuracy, ignorance and blindness.

sB mih scf eyko soeI iqs kf kIaf sBu kCu hoeI ..

"The One True Lord abides in all; by His making, everything is made."

The only way things can exist is by God abiding in them. What does it mean for God to abide in things? The presence of God is in all places at the same time, because reality is everywhere. Nothing can exist without God, because everything and everyone that exists is the result of the presence and hukam of God in operation. It is impossible to hide or run away from God. People commit wicked acts by not being seen. There is shame in sinning in public, but they tend to forget that dishonesty and acts of hate can never be done in secret, because God is always watching. All of nature surrounding us testify to all our acts. shs qv nYn nn nYn hih qoih kAu shs mUriq nnf eyk quohI .. (ñó, DnfsrI, mhlf ñ) You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one. qUM Gt Gt aMqir srb inrMqir jI hir eyko purKu smfxf .. (ññ, afsf, mhlf ô) You are constant in each and every heart, and in all things. O Dear Lord, You are the One. Qfn Qnfey srb smfey .. (ñóú÷, kfnVf, mhlf õ) In the places and interspaces, He is All-pervading. mnih pRgfsu pyiK pRB kI soBf jq kq pyKAu afihE ..ñ.. My mind is enlightened, gazing upon the Glory of God. Wherever I look, there He is. ||1|| sB qy prY prY qy AUcf gihr gMBIr aQfihE ..ò.. (ñòùù, kfnVf, mhlf õ) You are the highest of all, the highest of the far, profound, unfathomable and unreachable. ||2||

hukmu pCfnY su eyko jfnY bMdf khIaY soeI ..ó..

"Whoever realizes the Hukam of His Command, knows the One Lord. He alone is said to be the Lord's slave. ||3||"

A main theme in Gurbani is how to respond to hukam. hukim rjfeI clxf nfnk iliKaf nfil ..O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the way of His Will. Guru Ji answers this first question with sound advice. God reigns with hukam, yet many people misunderstand its meaning. Hukam governs the unchanging, natural laws of the universe. Unchanging means that nothing or no one can change the fundamental functions of the metaphysical universe. We may cause certain things to happen, such as laboratory experiments, but we are not changing the natural laws. Some examples of natural laws are: birth and death, mathematical facts, and all matter in the universe is constantly being affected by something else. Everything becomes recycled. Heat, coldness, wind, gravitational forces, radiation, dryness, and molecular reactions to various stimuli are among the intricate details occurring within the universe. The false veil is caused by ignorance and ego. Understanding God’s Hukam and living by it is the only way to remove the false veil. Living truthful means living by God’s Hukam. When one realizes this, he become devoted as a slave to living truthful and learning such.

alhu alKu n jfeI liKaf guir guVu dInf mITf ..

"God is unseen; He cannot be seen. The Guru has blessed me with this sweet molasses."
Why is God invisible? Why can’t we see Him? There is nothing to see when it comes to God. Everything that our naked eye sees is only light reflections of the spectrum of electromagnetic radiation. Everything is composed of invisible molecular vibrations governed by God’s hukam. If we accept the realm of reality the way it truly is and not be blinded by our ignorance and five vices, then we will begin to see God. The closest we can get to seeing God is only done with the third eye. The third eye is the eye of understanding of Guru Gian wisdom.

kih kbIr myrI sMkf nfsI srb inrMjnu zITf ..ô..ó..

"Says Kabir, my anxiety and fear have been taken away; I see the Immaculate Lord pervading everywhere. ||4||3||"

When we wander around in darkness, governed by our ignorance and five vices, we start to doubt the existence of God. We start to blame Him when we suffer. We argue with Him asking, "Why didn’t You protect me from this evil, if You are God. When we deny God, when we run away from reality, then we begin to suffer the consequences. We start to feel loneliness and anxiety. We start to worry more and be more insecure. Why are people afraid? People are afraid of the disturbance of the entire universe. One act out of place will destroy the universe. Since God is in complete control of everything, nothing on our part or anyone else’s part can disrupt the universe. One’s foolish actions and attitudes will distort one’s view of the universe to the point where he feels that his world is falling apart. He feels like he is sinking in the ocean of troubles. He starts to think that everything is out of control and that there is no God to control it. He begins to deny the very reality in which he lives. When Bhagat Kabir Ji accepted the hukam of only one supreme God, his sufferings ended. He realized the darkness he was in and submitted himself the light of God. When he reached this high spiritual state, he saw all people are created equal by that light.

I conclusion, I would like to tell you a story I composed. Once upon a time there was a great king who decided to make a pot of subjee. He carefully designed his plan to build the preparation room and till the land to sow the seeds to grow the vegetables. He lovingly cared for his garden, constantly pulling out the dangerous weeds and providing the water. When it was time for the harvest, he picked all the different vegetables and brought them into the kitchen he built. He even hand made all the pots and pans. The great king put the pot on the fire then poured the clear oil. Then he tossed in the chopped onions which boasted, "We are the best part of the subjee." Then the masala showered in saying, "Wow, look at us, the main part of the subjee." Next, the tomatoes jumped in claiming, "We are beautiful and red. There is no good subjee without us." Then the sliced carrots rolled in yelling, "Get out of our way, we are nice and orange color. We are better then you all. And those onions stink." Then the peas bounced in one at a time singing, "As we roll into the subjee, there is no other as great as we." It appeared as if the subjee would never turn out good, because all of the ingredients were too busy arguing and refusing to blend in. But when the great king added water, then all of the ingredients were absorbed in its bliss. Then this pot of subjee became in the land, the pride of the great king.

Here is the meaning of the story. The great king represents, Ek Oankaar, God, the creator of diverse things that transcends time. The pot represents the world, and the room and farm land represent the vast universe. The different vegetables represent the different races of humanity with their own uniqueness of equal value in God’s eyes. Carrots were not created to be green like peas, yet peas do not smell like onions. The arguing of the ingredients represents the prejudices of the races enslaved by greed, over attachment, ego, passion, and anger. The water represents the Amrit of God. If we focus on the relish of Naam, then there will be no need to argue or compete. The commonality of the presence of God in each and every one of us will cause us to blend in for the benefit of humanity for peace on earth. All of the different ingredients in the pot of Sujbee are equally important, because they are created not to compete, but to compliment one another. We humans are created for the same purpose.

The reason I told you this story is to make this Subjee harmony happen here in our Gurdwara Sahibs. I travel and preach in different communities to encourage everyone to explore with me the valuable goals we need to set in learning Gurbani meaning. I hope this will empower our Sangat with the gian of Amrit Bani, Shri Guru Granth Sahib for the benefit of the Sangat. I want to see gurdwaras helping the local needy, establish scholarships, provide free medical services for the poor, visit the sick, and promote the message of the love of God to all races. For this reason I have incorporated Guru Granth Parchar Mission of USA, Inc. We are in the process of looking for property in the Bay Area of California, but the purchase will only happen if people who agree with our cause help us make this so. We do not ask for money, and we do not believe in wasting contributions on deceitful "get rich quick" robbery of Guru Ji’s money. All contributions are considered your investment for the community’s well-being and towards world peace.

zf: hrijMdr isMG idlgIr

cMzIgVH - gurbfxI dI tIkfkfrI ivc nvIaF iprqF pfAux vfilaF ivc iek hor klm s[ amrjIq isMG cMdI ny afpxI ikqfb ‘afsf dI vfr stIk’ rlIjL kIqI hY. ies ikqfb dI pihlI kfpI isrdfrnI suirMdr kOr cMdI ny cMzIgVH dI myar sRI mqI hrijMdr kOr nUM ByNt kIqI. ies mOky ‘qy hornF qoN ielfvf nfmvr iswK ieiqhfskfr zf[ hrijMdr isMG idlgIr qy jrnilst blivMdr isMG iQMd qy qyijMdr kOr iQMd vI hfijLr sn. ikqfb ‘qy itwpxI kridaF mYzm hrijMdr kOr ny ikhf ik gurbfxI hI ies Xug ivc iensfn nUM swcf rsqf idKf skdI hY. zf[ idlgIr ny ikhf ik s[ amrjIq isMG cMdI ny inrol gurmiq nUM aDfr bxf ky ieh tIkf kIqf hY, ies kr ky gurbfxI dy tIikaF ivc ies dI ivlwKx QF hovygI. s[ blivMdr isMG iQMd ny ivcfr pysL kridaF ikhf ik cMdI jI dI ilKq iek prgfVH klm df sbUq hY qy Auh iswK iPLlfsPLI nUM pUrI qrHF smJdy hn. mYzm qyijMdr kOr ny ikhf ik pihlF Auh cMdI horF nUM iek jrnilst dy qOr ‘qy jfxdy sn pr AunHF dI ilKq ny AunHF aMdrlyy gurbfxI dy igafqf nUM vjoN vI pysL kIqf hY. afsf dI vfr df ieh tIkf ‘isMG brdrjL’ aMimRqsr ny Cfipaf hY. ies dI BUimkf zf hrijMdr isMG idlgIr ny ilKI hY. ieh tIkf pihloN rojLfnf spoksmYn ivc lVIvfr Cp cukf hY.

PLoto kYpsLn:

KibEN swjy: amrjIq isMG cMdI, suirMdr kOr cMdI, myar hrijMdr kOr, blivMdr isMG iQMd qy qyijMdr kOr iQMd

(not:- zf: idlgIr jI aqy amrjIq isMG cMdI jIE, afp jI dovyN ivdvfn ho pr ikqfb dy tfeItl qy aqy ies pRYWs irlIjL ivc, ‘afsf kI vfr’ dI QF qy ‘afsf dI vfr’ iliKaf hoieaf hY. pr sLRI gurU gRMQ sfihb jI dy qqkry ivc qF ‘afsf kI vfr’ hI hY. kI iksy bIV ivc ‘afsf dI vfr’ iliKaf hoieaf vI imldf hY? –sMpfdk)

zf: srbjIq isMG muMbeI

Why children do not listen to the parents?

bwcy mfqf ipqf df kihxf ikAuN nhIN mMndy hn?

It is a very common problem for most of the parents. Parents may be religious, daily going to Gurdwaras, reciting Path, but their children do not listen to them. The basic reason is this, that though we claim to be very religious, but we are not so. Most of us just perform the rituals only. Very rarely we introspect to find out, whether we are Sikhs or so called Sikhs.

sUhI mhlf 5 ] krm Drm pfKMz jo dIsih iqn jmu jfgfqI lUtY ] inrbfx kIrqnu gfvhu krqy kf inmK ismrq ijqu CUtY ]1] sMqhu sfgru pfir AuqrIaY ] jy ko bcnu kmfvY sMqn kf so gur prsfdI qrIaY ]1] rhfAu ] koit qIrQ mjn iesnfnf iesu kil mih mYlu BrIjY ] sfDsMig jo hir gux gfvY so inrmlu kir lIjY ]2] byd kqyb isimRiq siB sfsq ienÙ piVaf mukiq n hoeI ] eyku aKru jo gurmuiK jfpY iqs kI inrml soeI ]3] KqRI bRfhmx sUd vYs Aupdysu chu vrnf kAu sfJf ] gurmuiK nfmu jpY AuDrY so kil mih Git Git nfnk mfJf ]4]3]50] (747, 748)

All the actions, religious formalities and rituals we perform which can be seen, are not acceptable in the court of Akal Purkh. Right from the morning to night, we mostly do religious formalities, which, come in the category of seeing only. Daily Path we do at such a speed, that we ourselves cannot listen. The language used in Guru Granth Sahib is not of present days. Hence, Shabad sung in the form of Kirtan cannot go inside, unless some one simplifies that in the present language with proper meaning and examples. Most of the Ragi’s are just musicians only. In most of the cases they themselves do not know the meaning and purpose of that Shabad.

Gurbani says that one can be freed (Mukt) just in a fraction of a second, if one remembers Him in a selfless manner. You can see many people saying "Waheguru Waheguru", for hours together. Many people have left Gurbani and started just saying "Waheguru, Waheguru", only. How many of them have got internal freedom? They can themselves look in their inner core. We just do formalities for every thing.

Gurmat advises for True Bani, but we are happier with the adulterated and Kacchi Bani. Guru Sahibs have warned against Kacchi Bani in many places. We expect everything without listening and following the True Bani.

All friends and relatives are invited, but Akhand Path is started with a few persons only. In rare cases family members listen to the Path being recited. Mostly, they are busy with other arrangements. Some people come at the end of Path as a formality. Large number you can see at the time of Langar.

None of the marriage ceremony is solemnized according to Sikh doctrines. Even Lawan’s are listened rarely by the couple. They go on performing ritually as they are instructed by relatives and the Granthi. Actually every Lawan is supposed to be taking you towards acceptance of your responsibility towards life and the Guru. If one has not listened, it cannot be considered an acceptance of the rationale behind the process, then how one can have harmony in life?

The fundamental reason is that, we do not listen to the Guru. Then how the children will listen to us? We do not provide appropriate environment in the family. No teaching of Gurmat from the Gurdwaras. The social system is very bad. The T.V. teaches all wrong things in the form of songs, dance, serials, pictures, etc. If there is no good environment around the children, then how can we expect good results. T.V. and social system are not in our hand but definitely; we can mould our family and Gurdwaras if we ourselves start listening to Guru.

Gurbani is not meant for rituals. We have to read, study, understand, analyse and follow in our life.

gfvIaY suxIaY min rKIaY BfAu ] duKu prhir suKu Gir lY jfie ] (2)

As far as hair are concerned, our children do not listen to the logic of "STAMP OF GURU". When we do not follow the Guru, then how can we teach them to follow the Guru? The following Shabads give an idea as who is our Father and Mother. How much we listen to Him, can be analysed by each of us. (The directly related part is marked in colour)

sloku ] pvxu gurU pfxI ipqf mfqf Driq mhqu ] idvsu rfiq duie dfeI dfieaf KylY sgl jgqu ] cMigafeIaf buirafeIaf vfcY Drmu hdUir ] krmI afpo afpxI ky nyVY ky dUir ] ijnI nfmu iDafieaf gey mskiq Gfil ] nfnk qy muK Aujly kyqI CutI nfil ]1] (8)

mfJ mhlf 5 ] qUM myrf ipqf qUMhY myrf mfqf ] qUM myrf bMDpu qUM myrf BRfqf ] qUM myrf rfKf sBnI QfeI qf BAu kyhf kfVf jIAu ]1] qumrI ik®pf qy quDu pCfxf ] qUM myrI Et qUMhY myrf mfxf ] quJ ibnu dUjf avru n koeI sBu qyrf Kylu aKfVf jIAu ]2] jIa jMq siB quDu Aupfey ] ijqu ijqu Bfxf iqqu iqqu lfey ] sB ikCu kIqf qyrf hovY nfhI ikCu asfVf jIAu ]3] nfmu iDafie mhf suKu pfieaf ] hir gux gfie myrf mnu sIqlfieaf ] guir pUrY vjI vfDfeI nfnk ijqf ibKfVf jIAu ]4]24]31] (103)

gAuVI bYrfgix mhlf 4 ] hmrY min iciq hir afs inq ikAu dyKf hir drsu qumfrf ] ijin pRIiq lfeI so jfxqf hmrY min iciq hir bhuqu ipafrf ] hAu kurbfnI gur afpxy ijin ivCuiVaf myilaf myrf isrjnhfrf ]1] myry rfm hm pfpI srix pry hir duafir ] mqu inrgux hm mylY kbhUM apunI ikrpf Dfir ]1] rhfAu ] hmry avgux bhuqu bhuqu hY bhu bfr bfr hir gxq n afvY ] qUM guxvMqf hir hir dieaflu hir afpy bKis lYih hir BfvY ] hm aprfDI rfKy gur sMgqI Aupdysu dIE hir nfmu CzfvY ]2] qumry gux ikaf khf myry siqgurf jb guru bolh qb ibsmu hoie jfie ] hm jYsy aprfDI avru koeI rfKY jYsy hm siqguir rfiK lIey Czfie ] qUM guru ipqf qUMhY guru mfqf qUM guru bMDpu myrf sKf sKfie ]3] jo hmrI ibiD hoqI myry siqgurf sf ibiD qum hir jfxhu afpy ] hm rulqy iPrqy koeI bfq n pUCqf gur siqgur sMig kIry hm Qfpy ] DMnu DMnu gurU nfnk jn kyrf ijqu imilaY cUky siB sog sMqfpy ]4]5]11]49] (167)

ÃÄ siqgur pRsfid ] gAuVI bfvn aKrI mhlf 5 ] sloku ] gurdyv mfqf gurdyv ipqf gurdyv suafmI prmysurf ] gurdyv sKf aigafn BMjnu gurdyv bMiDp shodrf ] gurdyv dfqf hir nfmu AupdysY gurdyv mMqu inroDrf ] gurdyv sFiq siq buiD mUriq gurdyv pfrs prs prf ] gurdyv qIrQu aMimRq srovru gur igafn mjnu aprMprf ] gurdyv krqf siB pfp hrqf gurdyv piqq pivq krf ] gurdyv afid jugfid jugu jugu gurdyv mMqu hir jip AuDrf ] gurdyv sMgiq pRB myil kir ikrpf hm mUV pfpI ijqu lig qrf ] gurdyv siqguru pfrbRhmu prmysru gurdyv nfnk hir nmskrf ]1] (250)

We have lost the chain for nurturing the qualities. Earlier, the grand parents used to listen to the Guru. Parents used to listen to the grand parents and elder brothers and sisters. Children used to listen to the parents and elder brothers and sisters. Now we have thrown our grand parents from the house in most of the cases, reasons may be any. Brothers and sisters cannot stay together. Children are mostly guided by the T.V. and our surrounding. In such an environment, you are very lucky if your children have got unshorn hair, listening to you and are not addicted to drugs.

Only alternative left is to stop reading Gurbani and start studying it from the core of our heart. If you feel like you can study some of my articles from the following web sites. You are free to down load them. Please give your suggestions for their improvements.

http://www.geocities.com/sarbjitsingh/, http://www.gurbani.us/,

Please try to read the articles in the following manner:

Each article contains some information (explanation, examples) followed by Gurbani Quotation. Please study the Gurbani Quotation at least five times and again read the information followed by Gurbani quotation for the continuity of the article. In this manner one will be able to know as what Gurbani says and what the author is trying to convey. At times you may not agree with the author interpretation or consider it half-truth, but with logical reasoning and their connection with other Shabads, you may try to reach the correct interpretation as implied by the Guru. Author’s purpose will be served if it happens.

"Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh"

( Dr. Sarbjit Singh )

Vashi, Navi Mumbai - 400703.

http://www.geocities.com/sarbjitsingh/WhyChildrenDoNotListen2007.htm

zf: aYWs[ aYWs[ gMBIr, nypfl
I saw "last week's" articles. Gurbani Vichaar by Gurmeet Singh Australia, has so many mistakes in the English translation that it is disturbing. I am sure that the author can not make so many mistakes. Can you please look into it and ensure that it does not happen in future.
I like the website. Good work being done. Please keep it up. Waheguru be with you.
Guru Fateh.
Sincerely yours
Dr S S Gambhir, Nepal
(glqI vwl iDafn idvfAux leI sLukrIaf. PONt knvrtr dI glqI nfl afeI bdl jFdI sI. ies smwisaf nUM CyqIN hI hwl krn dI koisLsL kIqI jfvygI-sMpfdk)

gopfl isMG
Singh Sahib
Sat Sari Akaal
Thanks to S. Makhan Singh and S. Gurmit Singh to answer my question.
Thanks for taking time to explain.
Wish you well and keep up the good work
Thanks
May God help us all to understand His will, Let us all try to understand SGGS and try to follow it not just reading (Tota rattan)
Gopal Singh

hirMdr pfl isSG nOrvy

mKOty

cODr dy lflc vws ZfxI ny nfjIvfdIaF nfl BfeI vflI pf ky, iswK smfj nUM susq kr idwqf aqy iPr aYsI qSdI ksI ik smfj apfhj hoxF sææurU ho igaf. ijs ivwc ivBcfrI, nisæaF dy gulfm aqy aigafnqf vws kurfhy pey hoey smfjk aSg afm idKfeI dyx lwgy. nisæaF dy gulfm kSm krn qo knfrf kwsI krn lwgy. ivhlVF ny smfj ivc afrQk kmjorI dy nfl –nfl ,guzF-grdI, corI aqy zyrydfrI nUS jnm idwqf. iswK smfj afpxy mUl isDFq nflo irskxF sæurU ho igaf aqy smfj ivwc pihlF vflI cusqI, PurqI aqy qro qfjgI nf rhI. gwl kI cODr dy BuiKaF ny iensfnI kdrF kImqF nUM Cwky tSg ky votf btorIaF qy zyrydfrF ny iehnF df pUrf-pUrf sfQ dy ky BivWK leI afpxIaF gwdIaF pwkIaF kr leIaF.

kmjor aqy susq hoey iswK smfj Aupr Drm dy TykydfrF ny afpxI qMdI aYnI sSGxI kr idwqI , ik iswK leI inwklxF qF kI,Auh ivcfrf qF afpxyN vjUd dI bihs ivc hI AulJ igaf . Drm dy Tyky dfrF ny afpxI qSdI dy jrIey mUl nMU Kqm krn dI sOVI soc apxF ky – NnfjI vfd—df nfhrf lgf idwqf. sæfied, AuhnF muqfbk rfsætr eysy qrF hI iewk ho skdf sI. pr pfKSz NnUM mULLl kdy kbUldf hI nhI.

lwKF dI BIV ivwc hjfrF mKOty KVy kr idwqy. jo bVy BVkIly aqy cmkIly sn. ijæHnF dI avfj vI idl iKWcvI sI. jo isrP dyKx nUS hI mUl nflo ijadf suSdr lgdy sn. suBfvk hI BIV mKOitaF vwl iKWcI geI.

BolI - BflI BIV nUM mKOitaF ny rwj ky luwitaf hY, BIV df KUun qwk zIk lgfa ky pI gey hn, BIV dI KuUn psIny nfl kIqI hoeI kmfeI dy shfry iehnF dIaF eyarkSzsæn rihsægfhF bxIaF hoeIaF hn. ijHnF ivc bYT ky ieh ivBcfrI mKOty - ivcfrI grIb, aigafnI LlukfeI dy jwjbfqF nfl Kyzx dy cwkrivE rcdy rihMdy hn . ieQo qwk ik iehnF ny afpxy cyly cftVy qwk nhI bKæsæy, ijhnF ny afpxI sfrI ijSdgI mKOitaF nUM ilsækfAux qy hI lgf idwqI. afpxy stSt rUpI Drm dI qUqI vjf ky kdy iksy dI pqnI mSg leI, DI , BYx jF iPr syvfdfrnI bxF ky ieh kfmuk msæInF aOrq jfqI df sosæx krn ivwc ruJIaF hoeIaF pUrI qrF msq hn. asl ivwc ieh mKOty hI mUl nfl joVn df nfhrF lgfa ky mUl nflo qoVn df kSm sOiKaF krI jfdyN hn . ieHnF mKOitaF dy numfiesæI sQfnF Aupwr crs, gFjæF, aPIm, zozy, BSg aqy særfb qoN ielfvf ivBcfr df nSgF nfc bVI asfnI nfl dyK skdy hF.

hF, iewk igxI –imwQI skIm dy qihq iewk hIry nMU kflf krn ivwc ieh mKOty bhuq ruwJy hoey hn. iehnF ny afpxy hI isDFq bxF ley hn. hux BolI –BflI BIV ivwc mKOitaF ny iewk aYsf sLYqfnI jihr Br idwqf ik BIV mUl ivdrohI ho geI hY. srbsFJIvfl dI gwl krn vfly nUM mKOitaF mgr lwgI BIV hI iPrkfpRsq sfbq krn qy Auqr afAudIN hY. ikEik BIV ivwc nklI aihsfs Br idWqf igaf hY, ik iehnF mgr lwgI BIV hI jo apxF cuwkI hY, Auh hI mUl hY. Bfv mKOty aqy AuhnF dy pYrokfr hI swc df vXUd hn. XfnI ik swc nUM BSbl BUsy pfa ky JUT nUM swc sfbq krn dI koJI koiss kIqI jf rhI hY. iPr mUl nfl juVy hoey ies dI ivcfrDfrf dI duhfeI idSdy Qwk hfr rhy hn, mULl dI koeI nhI suxdf BIV vfho –dfhI, Dwkf –muwkI huSdI hoeI bws mKOitaF nUM hI ilsækfAux qy lwgI hoeI hY. hux mKOty hI bolI jf rhy hn, mUl dI koeI nhI suxdf.

mKOitaf nUM ilp-poq ky isSægfiraf jfdF hY, iehnF dI

sækl sUrq mnuwKF vrgI ho skdI hY, pr hfv Bfv iblkul pRgt nhI huMdy agr ho vI jfx jo iewk vfr bxf idwqy sdf Ausy qrF hI Auwkry rihMdy hn. pwQr numF, bfhro sækl BfvNy iKVI hoeI hovy, aMdro pwQrF dI qrF sKq mnuwKqF qo kohF dUr ,,,, pHry !. drasl mKOty nUM clfAux, ncfAux leI iewk msæInI ZFcF kMm krdf hY. msæIn nUM hrkq ivwc lY ky afAux qwk iewk nhI keI sæfqr idmfg kMm krdy huMdy hn. msæIn hmysæF iek Kfs imQy hoey insæny leI hrkq krdI hY. nfjI vfdI eyjMsIaf iehnF mKOitaF ipwCy keI sæfqr idmfg iml ky iek imQy hoey insæfn qy ykMm kr rhIaF hn. Auh hY, iswKI isDFqF df ihMdIkrn krnF aqy ieh kMm mKOty sOiKaF krI jFdyN hn. afE, iehnF qo sucyq ho ky mUl df pwlf PVIey.

--hirMdr pfl isSG nOrvy, (bIVciVwk, mogf)

blbIr isMG sUc, aYzvokyt

POEM: AGENCY CONFESSED

mYN eyjMsI hF-byeImfn dI

mYN eyjMsI hF, byeImfn dI,

votrf nwc! qyrI hmysLf hfr, myrI ijwq rhI hY,

myrf qF pihlF hI dIn-iemfn nhIN sI,

ikAuNik mYN hF hI srkfr byeImfn dI,

votrf nwc! qyrI hmysLf hfr, myrI ijwq rhI hY!!!

mYN eyjMsI hF, byeImfn dI,

myry hI AumIdvfr hn, ijnHF dI hfr-ijwq rhI hY,

ikhVf sI cox jLfbqf? sfjLsL kfmXfb rhI hY,

postrF, nisLaF, pYsy dI qy hor vI Brmfr rhI hY,

DFdlI cox kimsLnr dI idK qoN nf hI dUr rhI hY,

votrf nwc! qyrI hmysLf hfr, myrI ijwq rhI hY!!!

votrf nwc! qyrI mMg sI nsLf qy pYsf,

nisLaF qy pYsy dI Brmfr rhI hY,

qFhIey qF qyrI hfr, myrI ijwq rhI hY,

iqNMn dhfky tkrfa isDFqk qy gYr-isDFqk,

mYN hI krvfieaf sI ikAuNik mYN eyjMsI hF, byeImfn dI!!!

mYnMU idwqf kMm, mYN isry cfiVHaf,

isDFqkF qy gYr-isDFqkF df isr joiVaf qy qoiVaf,

iswKF df krky ivnfsL, mYN afpxf kMm kIqf rfs,

ivnfsL qy Gwt-igxqIaF df nfs myrf kMm sIL,

nf mYnMU ijwq-nf mYnMU hfr dI, mYN eyjMsI hF, byeImfn dI!!!

mYN vsdI hF, dysL-ivdysL aMdr ho ky idlgIr,

myrf nF hY, isDFqk, gYr-isDFqk qy nFh vfdI,

ies qrHF hI myry bxy rUp hn qy vMz ky idKfey lok hn,

kdI mYN ijwqfvF nFh vfdI qy kdI gYr-isDFqk vfdI,

mYN isDFqkF nMU mrvfAuNdI hF qy bicaF nMU tfAut bxfAuNdI hF,

myrf kMm Gwt-igxqIaF nMU mrvfAuxf qy pfV ky idKfAuxf!!!

ijs dI ijwq rhI hY, Auh myrI isDFqk zwbI ivwc afieaf nhIN,

Auh pihlF hI myrI eIn kbUldf, isDFqk hox qoN hY hwQ joVdf,

qFhINey qF mrvfieaf nhIN, nvyN tfAUtF qy mYnMU XkIn afieaf nhIN,

ies leI ienHF nMU jqfieaf nhIN pr mfr vI mukfieaf nhIN,

qUM votrf nwc! qyrf kdI vI votF vyly nsLf qy pYsf mukfieaf nhIN,

ies gwloN eyjMsI byeImfn dI ny byeImfn aKvfieaf nhIN!!!

Eey ho nf jfvIN nrfjL, Eey iemfndfr votrf!!!

mYN eyjMsI hF-byeImfn dI, gwl kIqI hY- votrf byeImfn dI,

inwqrUgf Kflsf, iehI zr hY byeImfn df, iesy krky hY mYnMU pfldf,

jy Kflsf hwQ ciVHaf nf iPLrkU jnUnIaF dy, ieh srbq dy Bly df pujfrI,

mYnMU PylH kr ky ivKfAU, JMzf srbq dy Bly df Julf ky jfAU,

sfiraF dIaF mMgF mMnvf ky hI pwlf CzfAU,

dysL aMdr afjLfdI dI QF-QF joq jgf ky hI jfAU!!!

vwloN: blbIr isMG sUc, aYzvokyt; muKI qy bulfrf, iswK ivcfr mMc, luiDafxf.
House # 12333/1, Street # 12, Vishvakarma Colony, Behind Sangeet Cinema, Ludhiana-141003 Punjab (India) February 10, 2007; Mobile: 98143-34544

gurmIq isMG afstRylIaf

Dear younger brother Makhan Singh jee,

Waheguru jee ka Khalsa Waheguru jee kee Fateh

Being a collective decision by the Guru Panth and included in the Sikh Reht Maryada (1945, SGPC) I have been following it including the Nitnem Baanis and Ardaas.

However, as a result of current Internet Discussions and various other controversies being unresolved by the SGPC and its paid servants, I have also different views.

S. Gopal Singh Hans has asked me some Question though I am not very clear about it. My personal view is that when we pray to the Almighty God, standing with folded hands before the Guru Granth Sahib, then we say thrice:

(1) Sri Bhagaui jee Sahai, (2) Vaar Sri Bhagauti ji ki Patshahi 10, (3) Pritham Bhagauti Simer kay.....

Thus, we should first look into the meaning of "Bhagauti" in the Guru Granth Sahib by refering to the Divine Word at pages 71, 88, 274, 1348 (may be more also) and find out whether Bhagauti means - Akaal Purkh, Parmatama, Prabhu, Waheguru, the Supreme Immortal True Entity [or} what it means in "Chandi Dee Vaar" in Bachiter Natak?

I failed to understand as to why Guru Panth does not modify it sothat Bhagauti is replaced by Akaal Purkh or Waheguru and then remember our Gurus Sahibaan - Guru Nanak Sahib, Guru Angad Sahib, Guru Amardas Sahib, Guru Ramdas Sahib, Guru Arjan Sahib, Guru Hargobind Sahib, Guru HarRai Sahib, Guru HarKishan Sahib, Guru Tegh Bahadur Sahib, Guru Gobind Singh Sahib and Guru Granth Sahib.

When SRM has already been amended twice or thrice by inserting "Nankana Sahib" and "Takht Damdama Sahib", why such discrepancies can't be rectified now??

Please excuse me if I have erred in my assessment.

Gurmit Singh (Sydney)

sMqoK isMG afstRylIaf

gurmuK ipary s mwKx isMG jIE

vfihgurU jI kf KLflsf

vfihgurU jI kI PLiqh]

lMmy smy ipCoN afp jI nflL sMprk sQfpqI leI ieh sqrF JrIt ky ‘iswK mfrg’ dy pfTkF nUM pVHn dI KyclL dy irhf hF.

‘iswK mfrg’ dI bxqr qy ies ivclf mYtr pVHky hmysLf hI gLd gLd ho jfeIdf hY. hryk lyK hI bVf amuwlf huMdf hY. nflL hI jy ikqy iksy ilKq ivc koeI mfmUlI AukfeI vI idsy jF koeI ivcfr prcy dI pflsI nflL mylL nf KFdf hovy qF sMpfdk vwloN Esy smy Ausdf spwsLtIkrx vI dy idqf jFdf hY.

huxy hI pRo[ ieMdr isMG Gwgf jI df bfbf bMdf isMG bhfdr bfry lyK piVHaf hY. ieh awKF Kohlx vflLf hY. BfvyN ik zf, gMzf isMG jI, pRo suKidafl isMG jI vrgy ieiqhfskfrF dy lyK pVH ky mY pihlF hI Gwgf jI vflLy ivcfr hI ies bfry rwKdf hF pr Gwgf jI ny ies bfry hor vI cfnxf pfieaf hY.

iehnF ny nihrU KLfndfn bfry kuJ jfxkfrI idqI hY. sB qoN pihlF ies sbjYkt bfry zf[ sMgq isMG jI ny, afpxI pusqk ‘ieiqhfs ivc iswK’ ivc ies pwK bfry kuJ dwisaf hY. ies bfry arQfq nihrU KLfndfn bfry iksy iswK sMsQf nUM, iksy ivdvfn iswK rfhIN iesdI hor Koj krvfAuxI cfhIdI hY ikAuNik ieh mslf iswK kOm leI bhuq hI aihmIaq rwKdf hY. jykr ieh KLfndfn eynIaF pIhVIaF qoN iswK kOm nflL eynI ‘imwqrqf’, ibnf koeI ksr Cwzy dy, inBfAuNdf af irhf hY qF aglI pIhVI, arQfq rfhul qy ipRaMkf, sfzy nflL kI vqIrf krygI! asIN sfry jfxdy hF ik jykr aijhy hflfq hI rhy qF rfhul ihMdIaF dy hfkm dy rUp ivc af irhf hY. aglIaF coxF jdoN vI hoeIaF kFgrs dI pojLIsLn sYNtr ivc byhqr hoxI hY qy kFgrs dI ‘mF’ ny afpxy ibMdI puwqr nUM hI hkUmq sOONpxI hY. bfvjUd afpxI hr qrHF dI Xogqf, iemfndfrI, vPLdfrI afid dy, s[ mnmohn isMG jI qF isrPL ‘zMg tpfAU’ pRDfn mMqrI hI hn jo ik sonIaf gFDI dI iek mjbUrI sdkf hI ies pdvI qy susLoBq hn. hflfq anusfr mjbUr ho ky Auh zfktr sfihb jI nUM awgy lf ky iek qIr nflL keI isLkfr krn ivc kfmXfb rhI.

kI ieh nhI ho skdf ik pRoPYsr Gwgf jI dy lyKF nUM ikqfbI rUp idqf jf sky qF ik vD qoN vD pfTkF qwk AuhnF dy igafn nUM pucfieaf jf sky. hryk pMjfbI pfTk dI phuMc ieMtrnYt qwk nf hox krky, bhuq QohVy pfTk hI ‘isK mfrg’ qoN lfB AuTf skdy hn jdoN ik ikqfb hryk gurmuKI awKr jfnx vflLf pVH skdf hY.

sLuBicMqk

sMqoK isMG

isznI, afstRylIaf

(igafnI sMqoK isMG jI, pRo: Gwgf jI dy ijhVy lyK ‘isWK mfrg’ qy Cpdy hn Auhnf ivcoN 99% ikqfbI rUp ivc Cp cuwky hn aqy kuwJ hwd qwk Auh MP3 ivc vI rIkfrz ho cuwky hn. ieh MP3 PfeIlF qusIN ‘isMG sBf knyzf’ dI vYWb sfeIt qoN zfAunloz kr skdy ho-sMpfdk)

gopfl isMG

Respected S. Makhan Singh Ji

Sat Sari Akaal

I appreciate your efforts to maintain web sit eon time and excellent articles.

S. Gurmit Singh Australia Wrote about Sikh Ardaas front and end.

When I was in India long time ago there was a group who did not start Ardaas with this instead they started with Pratham Satnaam simarke and then name of all the gurus with respect ( Full names) not like poetry I think that was Bhasour Diwan ( may be wrong)

My question to S. Gurmit Singh Ji is that if agrees with paratham bhagouti simar ke as start or not.

I am not sure I made it clear or not because of mixed writing.

Basic Question is what is the right way of doing ardaas after reading his writing.

Thanks

Gopal Hans

blbIr isMG sUc, aYzvokyt

CRINGING VOTER TO CAST VOTE

kfiv ikafrI:qrlf!votrf-vot pf

votr puwCy? AuhI kqfr hY AumIdvfrF qy gLdfrF dI,

iewk kihMdf qyrf Gr bcfAUNgf,

dUsrf kihMdf qyrf Zfh ky nvF bxfAUNgf,

votr df svfl hY, Aus dI hoNd kOx bcfAUgf?

‘sUc’ qF qrlf krU hI krU, qrlf! votrf-vot pf.

iewk khy! qyrI hoNd nMU imtfAux leI,

ies ny hmlf krky Xqn kIqf sI,

dUsrf khy! ies ny KLusLI ’c lwzU vMz ky jsLn kIqf sI,

hux pqf nhIN kihx vflf iks dy nfl hY?

pr votr dI hoNd df svfl hY? votr dI iehI pukfr hY.

votrf! ho nf inrfsL!

BfvyN qUM db igaf hYN, ivk igaf hYN,

pr jLmIr nMU nf dbf, ies df muwl nf pvf,

votrf! vot jrUr pfAux jf, afpxI hoNd nMU bcf,

afpxy pYrF ’qy afp af, hosL nfl vot nIqI ivKf.

votr rwiKaf bUQF qoN dUr, ikAuN hY ieh dihsLq nIqI?

ikAuN hY? mfr kutfeI hmysLf kqlF dI nObq afeI,

votF ivwc Kot hI Kot pfeI! Kqm krn leI vot nIqI,

Zfhux, bxfAux qy jsLn mnfAux vfly AuhI!

qMU bdldy votrf hux afpxI vot nIqI.

votr puwCy? cox jfbqf kOx lfgU krUgf?

kI cox kimsLn afp af ky aml krUgf?

iBRsLtcfrIaF dy iBRsLt Xfr! cox kimsLn kI krUgf?

votr! hr cfl qoN dUr rih ky, smJ qy hoNd idKf ky rhUgf,

votr mMnMU ‘sUc’ dI, votr-vot pf ky rhUgf.

vwloN: blbIr isMG sUc, aYzvokyt; muKI qy bulfrf, iswK ivcfr mMc, luiDafxf.
House # 12333/1, Street # 12, Vishvakarma Colony, Behind Sangeet Cinema, Ludhiana-141003 Punjab (India)
JANUARY 31, 2007; Mobile: 98143-34544

{not:- ipCly hor pwqr pVHn leI aYro (qIr) nUM kilk kro jI}

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