Jump to content

Leaderboard

Popular Content

Showing content with the highest reputation on 07/05/2017 in all areas

  1. They were also in a state of constant warfare etc. The nihangs of today do nothing. Just hope that calling getting high "shaheedi degh" makes it sound justified and/or Sikhi like. Yes, it is tradition, but it's also tradition for nihangs to fight for righteous causes.
    4 points
  2. incidentally I was reading this thread and there was a discussion on use of sukhnidaan on the last 2 pages. anyway I think it is nonsense that we serve firangh cha tea in gurdwara yet speak negatively of traditional bhang based drinks. Then there's the hypocrisy of using chini (refined sugar) in langar and even prashad. IS amrit dhari following rehat when they use chini, drink firanghi cha and coffee, and eat carb-loaded foods? Please take this question 100% seriously, it's no joke neither sarcasm, especially in the context of putting down traditional sukhnidaan maryada practised by Singhs who actually bother with following bana maryada and dasam bani and also carrying shastar hukam of Guru Sahib. I think those who put Nihangs practising sukhnidaan down are hardly even able to do a 3rd of that!
    2 points
  3. Guru Amardas ji told women not to cover themselves? No where in history has anything like this occurred. Guru Sahib told them not to come to him with their face covered as some Muslim women do it around men not of their immediate family.
    2 points
  4. Hello to you all. I am a white british man and I would like to know what preparations I should undertake before entering my local Gurdwara. I was christened when I was a baby but I have never been religious, I never attended a church other than for weddings, funerals etc. There is a beautiful Gurdwara near me that stands out in the sky like the fabled star in the tale of the 3 wise men travelling to meet the baby Jesus and while I always thought it was an impressive building, only recently have I seriously considered entering. I know that the temple will be welcoming to all but I'm looking for somewhere I can seriously attain sot eme spirituality. I have searched for a long time, in the past using drugs and whatnot and have come to a conclusion that one of the biggest problems in the UK is the lack of spirituality. We have not been overly religious in the UK for centuries but church would still be attended by most and certainly our heads of state/government were informed heavily by their religion. It is well documented (though rarely discussed) that the people of the UK lost their spirituality and firm belief in the creator around the years 1914-1918 and had this destruction of faith reinforced between 1939 and 1945. When I was growing up, almost no-one attended church and to do so was seen as almost barbaric, something people did in th epast as now we have telephones and televisions, we didn't need religion. God was dead and he wasn't coming back. We had technology which kept progressing to mobile phones and laptops and internet. Incredible. Now our time is filled and we can communicate and lean and be happy knowing that we have more knowledge at our fingertips than was contained in the library of Alexandria! Within seconds we can speak with someone on the other side of the world or we can watch the mating ritual of birds of paradise while simultaneously watching a Bengal Tiger stalk its prey. Now we see the results of our labour. The bubble has burst and since the 70s there has been a clear slide of people towards hating themselves and the world they live in. There is no purpose anymore, no meaning. Yes we can get drunk or take drugs or have sex, but in the morning we will ask ourselves why are we doing this? What is the point? These questions cannot be answered by Physics or biology. Evolution explains so much to us and gives us great knowledge but it does not explain where it all came from. Quantum physics tells us that the world we see or touch may not be real at all, it may be best described as a computer simulation or a fevered dream. Particles are popping in and out of existence and nothing stays the same, yet we experience the world as we do. Our consciousness seems to separate humans from all other species, yet anyone who has tried LSD or Ayuhuasca or DMT will say that there is a world beyond ours. All the religions from all over the world say something similar. There is something else beyond this material world. Beyond even the observable universe. I now firmly believe that this is where the idea of God comes from. From the most ancient peoples we know of down to the present dy the idea of god has always persisted. I always thought it was a simple explanation and as human as anything, think of the religions as an commercial enterprise, in order to get more currency/followers they must make claims about truth and power, knowledge and love, feelings and thoughts. I think that if we strip away most of the teachings and teachers from these religions we see a common denominator. A sense of a supernatural being who is beyond time and space who supervises our world and probably all worlds. Now I will never understand this of course, it is like they speak of in science when they talk of a fourth dimension, it is not something I will ever know. Perhaps though, I can get a sense of it, perhaps through meditation and work I can open up the part of my mind which will let Gods power in. My basic understanding of Sikhi leads me to believe that what I believe and what Sikhs teach is similar. I understand that the gurus have the power of god, that he uses his power through them and in turn can enlighten followers. I know it is more compliacted than this and I haven't read enough to pretend that I understand your religion but I am looking for truth. I have always looked for truth through philosophy and science, eventually through drugs and meditation and what I have learned is that I don't want to use drugs, I don't want to keep reading philosophers and science (as they are written by man and thus their ideas are often obstructed by their ego). I'm asking you honestly, can I become a Sikh and how should I do it? There is a beautiful Gurdwara near me where I know I would be welcome as is the custom of all Sikhs but I do not want to go there as an observer, I wish to genuinely know if I can become a Sikh as I see it as the best chance at uncovering the truth I crave. I don't expect to ever know the truth, but based on the Sikhs I have met, those I have seen fighting for what is right, this is the only religion I know of that I would be willing to commit my time to. The only one I would fight for. Will I be welcomed?
    1 point
  5. The Minority Mindset is a mindset that only the minority of people have. https://m.youtube.com/MinorityMindset https://www.instagram.com/minoritymindset/ http://www.theminoritymindset.com
    1 point
  6. Sikhi belongs to everyone. The philosophical truths that you have identified with are universal. No body owns it and neither should you ever feel discouraged or even bothered about feeling welcome.. A gurudwara is as much yours as anyone's whether they are Punjabi Sikhs or whatever.. The pursuit of truth that sikhi prescribes is a personal journey.. I'm sure and would hope that you were never felt uncomfortable but let's say if you ever were don't let that hinder you.. Take nothing as given, research and dwell upon the basic message of Guru Nanak Dev Ji.. All is one.. Naam japo, Kirat karo, vandh shakho. Recite the truth, live honestly, nourish yourself by sharing
    1 point
  7. Sangat Ji.. Just came across an interesting article on Tribune. Just Sharing.. http://www.tribuneindia.com/news/spectrum/from-swords-to-ploughshares/429433.html
    1 point
  8. There is nothing wrong with being a Hindu, in fact, you should be very proud that you are a Hindu. However, there is everything wrong with being a Sikh. Hindus raped and killed our daughters, sisters, and mothers, and Hindus killed Sikhs, even few month old Sikhs kids were burned by Hindus during Sikh genocide of 1984. After the genocide, these Hindu killers were made MPs, MLAs, and ministers by majority (90%) Hindu vote. Hindus (and some so called "Sikhs" like you) named Delhi airport after Indira Gandhi that is akin to naming airport after Massa Rangar, who like Indra, destroyed Harmandir Sahib. Yes, I absolutely agree that if you are a Hindu then you should be proud, but if you are a Sikh, then that is a different story. The worst thing is that at this time most of the Sikhs are sucking up to the same people who persecuted them, oh well, I don't want to take this thread on that tangent. We all probably have Hindu friends, and I am not judging each Hindu, just the majority Hindu population. When Sikhs ask for Justice, these majority Hindus call us terrorist. I don't think your simple Hindu mind will be able to grasp this information, and if you are a Sikh, then apparently you don't have any self-esteem or courage to stand up.
    1 point
  9. guru gobind singh ji called himself Singh and not Guru Gobind Rai or kaur after taking amrit. Singh signifies male amritdharis. Kaur signifies women amritdharis. So guru sahib kept gender intact after taking Amrit. Taking out rai signifies taking birth lineage out. So it does not matter what color caste or ethnicity the person is. Also people with missing limbs are not to be part of the punj pyare. If we would go by your understanding, this will make Guru Sahib as a person who discriminates against those who are missing limbs. Everyone has been given the opportunity to obtain Naam. Punj pyare are for only Singhs, not men. Kaur are not singhs and singhs are not kaurs. This distinction was created by Sri Guru Gobind Singh ji.
    1 point
  10. Read the petition carefully. Especially where she quotes Gurbani. Find the following tuk she quoted from Gurbani on ang 310: Dhan Dhan so janani jin guru jania mae" (Blessed, blessed is the mother, who gave birth to the Guru)” She took out the first two tuks in the line. This malice action speaks volumes of their true intentions. Giani Gurbachan Singh ji should take the petition and call her to Sri Akal Takht sahib to answer for her disrespect toward Gurbani. This is a very serious offence in according to Guru Sahib giving punishment to his own son. Full line says the following: Dnu DMnu ipqw Dnu DMnu kulu Dnu Dnusu jnnI ijin gurU jixAw mwie ] Blessed, blessed is the father; blessed, blessed is the family; blessed, blessed is the mother, who gave birth to the Guru.
    1 point
  11. As much as I support equal gender rights, I believe there are supportive quotes from Mahapursh in the past who have explained that only men should be Panj Piare. One day in the future, hopefully, we will move away from being quite so 'politically correct'. This is not to put women down, but tradition is tradition, and I have yet to hear a Mahapursh say women should be in the Panj Piare
    1 point
  12. While I don't really care who gives Amrit or not, where do we stop on trying to keep the tradition identical to the original 5? Why at sex? Why don't we also make sure the 5 have to be from the same areas the original 5 were from? Same profession? Etc
    1 point
  13. OMG! We're asking outsiders to influence Akaal Takht's decision? Make this NON - SIKH organisation decide for us! SANGAT JIO! Today it's women's rights on initiating tomorrow what decisions will we allow these NON-SIKHS to make for the whole Sikhs!!! This is not right tbh. Even if one woman offered her head to Maharaja, today it would have been 1 woman n 4 men. EVEN IF 5 WOMEN OFFERED only then today it would have been 100% okay that only women must initiate amrit. BUT FIVE SINGHS STOOD UP. FIVE MEN! All ten Gurus gave MEN AND WOMEN every right to be in sangat, sit on thabya to do prayers from SGGS! Make Gurudwara decisions EVERY RIGHT AS MEN! Sangat ji, there is a reason why five men do Amrit sanchaar seva. It's tradition! It's what it started as. OK the most thing peeing me off is WE HAVE TURNED TO A NON SIKH TO MAKE AKAAL TAKHT'S DECISIONS!
    1 point
  14. Lol cmon dude, you never even tried to approach here, what is there to be sad about? I can understand if u tried and she didnt give u the attention back, but u never dealt with her face to face let it go bro
    1 point
  15. Priceless, Divine Diamonds - I Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 1. 6-8-65 It was 6-8-65 yesterday, this destructible, changeable, misery-roop body finished its 58th year and entered 59th year, but I (which is Soul) have no birth or death nor any age. So long as I was ignorant and kept believing myself to be body instead of Soul, my mind remained extremely sad and agitated. But with Guru's mehar, the moment I realised my true self, I have existed beyond this destructible body, in supreme bliss and free from the cycle of birth and death. ਜਨਮ ਮਰਨ ਹੈ ਦੇਹ ਕੋ, ਭੂਖ ਪਿਆਸ ਹੈ ਪ੍ਰਾਣ। ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਸ਼ੱਕ ਨਾ ਇਸਮੇਂ ਮਾਨ। That's why age is that of the body and not of the Soul. ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ, ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ। ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ। Thus, peace and commotion are innate dispositions of the mind and Soul is their witness. If we have two drawings on a piece of paper, one is of a still horse while other that of running horse, paper is the witness to both. Similarly, Soul is forever stationary. Concentration and negativity are both mind's states. Soul is self-existent, is absolute and Samadhi-roop. It is unique and aloof from the body. 2. Supreme Effort The Soul (jeev atma) has taken on this human form, which is a golden chance for it to realise Self and achieve supreme bliss; that can only happen by doing sewa, bhagti and knowledge. The supreme effort is to be able to taste the pleasure of freedom from cycle of rebirths while still being in the body, to guide others about Self, and to get a permanent formless avastha after this body withers away. The body remains in mother's womb before blood and semen meet, then birth, childhood, youth, and old age etc. and finally it dies. But Soul, being formless, is witness to all these stages of life. It watches this play and leaves the body on death like a snake that sheds its old skin and never looks back. ਵਕਤੇ ਗੁਜ਼ਰਾਨ ਮਿਹਰ ਗੁਜ਼ਰ ਜਾਤਾ ਹੈ, ਇਨਸਾਨ ਆਤਾ ਹੈ ਔਰ ਆ ਕੇ ਮਰ ਜਾਤਾ ਹੈ । ਹੈ ਜ਼ਿੰਦਾ ਜਾਵੇਦ੩ ਔਰ ਨੇਕਅੰਜਾਮ, ਜੋ ਆ ਕੇ ਕੋਈ ਕਾਮ ਭੀ ਕਰ ਜਾਤਾ ਹੈ । The relation between body and soul is like that of house and householder or that of horse and horse rider. The horse is given to the rider to go complete a specific task and is taken back after a fixed time. Similarly, the Soul rider-roop has got possession of this body horse-roop for a short time only. Waheguru Ji, the owner, will take it back at a predetermined time. One should try to complete the task of realising God before that time is up. With GuruKirpa and blessings of Sangat, the Soul is going to make this body perform the task in the form of sewa, bhagti and knowledge. In ancient times, this task was done through intense penance and Yoga Abhiyaas but since the bodies do not have that kind of strength or the age any more, it has been substituted with Bhagti and Pranayam. Purification and concentration of mind results in BrahmGyan, and finally God is realised. 3. Realisation of God One does not have to go to mountains, woods, or solitary places to find God; this search is done within ourselves. Waheguru Ji is established inside every body but the journey to find Him cannot continue if there is no purity and concentration of the mind, which is something that is obtained by Guru Sewa and undying devotion to Waheguru Ji. And the blessings of sewa are gained by coming in the sanctuary of Guru Mahapurashs. And that sanctuary and Sadh Sangat is obtained with great fortunes only. ਵਡਭਾਗੀ ਸਾਧਸੰਗੁ ਪਰਾਪਤਿ ਤਿਨ ਭੇਟਤ ਦੁਰਮਤਿ ਖੋਈ ॥ (Sorath Mahalla 5, Ang 617 SGGS Ji) ਬਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਲਭੈ ਬਿਨੁ ਸੰਗਤਿ ਮੈਲੁ ਭਰੀਜੈ ਜੀਉ ॥੩॥ (Maajh Mahalla 4, Ang 96 SGGS Ji) That is why this human form is considered rarest of all 84 Lakh life forms. The path becomes easy to travel when Satsang is obtained and God is easily realised through Sangat of holy men. The worldly affairs are easily handled if one knows the right way (jugat) of dealing with them. Similarly, correct jugat is needed to realise Waheguru Ji instead of force and highhandedness. Jugats like sewa and worship as told by Maharapurshs who have achieved this goal with ease are greatly helpful for the seekers. ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ (Raag Goojri Vaar Mahalla 5, Ang 522 SGGS Ji) 4. Name Theory The following four things are crux of all major spiritual Granths: 1. Actions (ਕਰਮ), 2. Worship (ਉਪਾਸ਼ਨਾ), 3. Knowledge (ਰਿਆਨ); and 4. Science, Knowledge (ਵਰਿਆਨ). Our soul is the son of Waheguru Ji because it is a part of Him. He is a prince that has lost his identity due to ignorance. By coming in this human form, and with blessings of the Guru and Sadh Sangat, he has to realise his true self and the real and unbreakable relation between him and the Lord, so that he can finally obtain supreme bliss and peace by merging into Him. There are three faults in man that are separating him from his Waheguru otherwise He is closer than even our hand and feet. These are: 1. Filth (ਮਲ), 2. Posion (ਵਿਖਸ਼ੇਪ); and 3. Achromatism (ਅਵਰਨ). By discarding filthy actions, the poisonous fruits of which are blinding the mind, one can transform them into positive actions. 5. Purity of Mind Stay away from filthy deeds like Alcohol, meat, someone else's woman or man, gambling, stealing, lying, betraying, bribery, etc. and invest in good, honest actions. Be charitable, do ishnaan at Amrit Vela, keep body clean and pure, do sewa, practice restraint in kaam (ਬ੍ਰਹਮਚਰਜ). These actions clean and purify the mind. And only clean mind can become calm and enjoy the joys of absolute concentration. ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥ (Ang 1368, SGGS Ji) When the search of Self is done with purity and concentration of mind, one realises that the same Waheguru that once appeared as separate is one's own; in fact the entire universe appears to be one. The scene and the witness both appear to be one. Duality completely disappears and only One prevails. Guru Roop Sangat Jeo please forgive for the countless mistakes made in the post :BL: Gurfateh!
    1 point
  16. Gurfateh ! Here is the Aarti Aarta Translation & Transliteration - unfortunately it is not complete - the lines from Bhai Nand Lal and the 'Panj shashtar Parvaan' lines are not translated - a Benti / request to all Sangat please complete or add if you have them - Many Thanks !! ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਲੋਪ ਚੰਡਕਾ ਹੋਇ ਗਈ ਸੁਰਪਤਿ ਕਉ ਦੇ ਰਾਜ ॥ लोप चंडका होइ गई सुरपति कउ दे राज ॥ In this way Chandika disappeared after bestowing the kingship on Indra. ਦਾਨਵ ਮਾਰੇ ਅਭੇਖ ਕਰਿ ਕੀਨੇ ਸੰਤਨ ਕਾਜ ॥੫੩॥ दानव मारे अभेख करि कीने संतन काज ॥५३॥ She killed the demons and destroyed them for the well-being of the saints.53. ਯਾ ਤੇ ਪ੍ਰਸੰਨ ਭਏ ਹੈ ਮਹਾਂ ਮੁਨਿ ਦੇਵਨ ਕੇ ਤਪ ਮੈ ਸੁਖ ਪਾਵੈ॥ या ते प्रसंन भए है महां मुनि देवन के तप मै सुख पावै॥ The great sages became pleased and received comfort in meditating on the gods. ਜਗਯ ਕਰੈ ਇਕ ਬੇਦ ਰਰੈ ਭਵ ਤਾਪ ਹਰੈ ਮਿਲਿ ਧਿਆਨਹਿ ਲਾਵੈ॥ जगय करै इक बेद ररै भव ताप हरै मिलि धिआनहि लावै॥ The sacrifices are being performed, the Vedas are being recited and for the removal of suffering, contemplation is being done together. ਝਾਲਰ ਤਾਲ ਮ੍ਰਿਦੰਗ ਉਪੰਗ ਰਬਾਬ ਲੀਏ ਸੁਰ ਸਾਜ ਮਿਲਾਵੈ॥ झालर ताल म्रिदंग उपंग रबाब लीए सुर साज मिलावै॥ The tunes of various musical instruments like cymbals big and small, trumpet, kettledrum and Rabab are being made harmonies. ਕਿੰਨਰ ਗੰਧ੍ਰਬ ਗਾਨ ਕਰੈ ਗਨਿ ਜਛ ਅਪਛਰ ਨਿਰਤ ਦਿਖਾਵੈ॥੫੪॥ किंनर गंध्रब गान करै गनि जछ अपछर निरत दिखावै॥५४॥ Somewhere the Kinnars and Gandharvas are singing and somewhere the Ganas, Yakshas and Apsaras are dancing.54. ਸੰਖਨ ਕੀ ਧੁਨ ਘੰਟਨਿ ਕੀ ਕਰਿ ਫੂਲਨ ਕੀ ਬਰਖਾ ਬਰਖਾਵੈ॥ संखन की धुन घंटनि की करि फूलन की बरखा बरखावै॥ With the sound of conches and gongs, they are causing the rain of flowers. ਆਰਤੀ ਕੋਟਿ ਕਰੈ ਸੁਰ ਸੁੰਦਰਿ ਪੇਖ ਪੁਰੰਦਰ ਕੇ ਬਲਿ ਜਾਵੈਂ ॥ आरती कोटि करै सुर सुंदरि पेख पुरंदर के बलि जावैं ॥ Millions of gods fully decorated, are performing aarti (circumambulation) and seeing Indra, they show intense devotion. ਦਾਨਤ ਦਛਨ ਦੈ ਕੈ ਪ੍ਰਦਛਨ ਭਾਲ ਮੈ ਕੁੰਕਮ ਅਛਤ ਲਾਵੈ॥ दानत दछन दै कै प्रदछन भाल मै कुंकम अछत लावै॥ Giving gifts and performing circumambulation around Indra, they are applying the frontal -mark of saffron and rice on their foreheads. ਹੋਤ ਕੁਲਾਹਲ ਦੇਵ ਪੁਰੀ ਮਿਲਿ ਦੇਵਨ ਕੇ ਕੁਲਿ ਮੰਗਲ ਗਾਵੈ॥੫੫॥ होत कुलाहल देव पुरी मिलि देवन के कुलि मंगल गावै॥५५॥ In all the city of gods, there is much excitement and the families of gods are singing songs of feliciations.55. ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਐਸੇ ਚੰਡ ਪ੍ਰਤਾਪ ਤੇ ਦੇਵਨ ਬਢਿਓ ਪ੍ਰਤਾਪ ॥ ऐसे चंड प्रताप ते देवन बढिओ प्रताप ॥ In this way, through the Glory of Chandi, the splendour of gods increased. ਤੀਨ ਲੋਕ ਜੈ ਜੈ ਕਰੈ ਰਰੈ ਨਾਮ ਸਤਿ ਜਾਪ ॥੫੬॥ तीन लोक जै जै करै ररै नाम सति जाप ॥५६॥ All the there worlds are rejoicing and the sound of the recitation of True Name is being heard.56. ਸਵੈਯਾ ॥ सवैया ॥ SWAYYA ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰੁਨਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨਿ ਲੀਜੈ ॥ ਅਉਰ ਨ ਮਾਂਗਤ ਹਉੇ ਤੁਮ ਤੇ ਕਛੁ ਚਾਹਤ ਹਉ ਚਿਤ ਮੈ ਸੋਈ ਕੀਜੈ ॥ हे रवि हे ससि हे करुनानिध मेरी अबै बिनती सुनि लीजै ॥ अउर न मांगत हउ तुम ते कछु चाहत हउ चित मै सोई कीजै ॥ O Surya! O Chandra! O merciful Lord! listen to a request of mine, I am not asking for anything else from you; whatever I wish in my mind, by that with Thy Grace; ਸ਼ੱਤ੍ਰਨ ਸਿਉ ਅਤਿ ਹੀ ਰਨ ਭੀਤਰ ਜੂਝ ਮਰੋ ਕਹਿ ਸਾਚ ਪਤੀਜੈ ॥ ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ ਕ੍ਰਿਪਾ ਕਰਿ ਸਯਾਮ ਇਹੈ ਬਰੁ ਦੀਜੈ ॥੧੯੦੦॥ श्त्रन सिउ अति ही रन भीतर जूझ मरो कहि साच पतीजै ॥ संत सहाइ सदा जग माइ क्रिपा करि सयाम इहै बरु दीजै ॥१९००॥ If I fall a martyr while fighting with my enemies then I shall think that I have realised Truth; O Sustainer of the Universe ! I may always help the saints in this world and destroy the tyrants; bestow this boon on me.1900. ਕਬਿਤੁ ॥ कबितु ॥ KABIT ਸੰਕਟ ਹਰਨ ਸਭ ਸਿੱਧਕੀ ਕਰਨ ਚੰਡ ਤਾਰਨ ਤਰਨ ਸ਼ਰਨ ਲੋਚਨ ਬਿਸਾਲ ਹੈ ॥ संकट हरन सभ सि्धकी करन चंड तारन तरन शरन लोचन बिसाल है ॥ The large-eyed Chandika is the remover of all sufferings, the donor of powers and support of the helpless in ferrying across the fearful ocean of the world; ਆਦਿ ਜਾਕੈ ਆਹਮ ਹੈ ਅੰਤ ਕੋ ਨ ਪਾਰਾਵਾਰ ਸ਼ਰਨ ਉਬਾਰਨ ਕਰਨ ਪ੍ਰਤਿਪਾਲ ਹੈ ॥ आदि जाकै आहम है अंत को न पारावार शरन उबारन करन प्रतिपाल है ॥ It is difficult to know her beginning and end, she emancipates and sustains him, who takes refuge in her, ਅਸੁਰ ਸੰਘਾਰਨ ਅਨਿਕ ਭੁਖ ਜਾਰਨ ਸੋ ਪਤਿਤ ਉਧਾਰਨ ਛਡਾਏ ਜਮਜਾਲ ਹੈ॥ असुर संघारन अनिक भुख जारन सो पतित उधारन छडाए जमजाल है॥ She destroys the demons, finishes various types of desires and saves from the noose of death; ਦੇਵੀ ਬਰ ਲਾਇਕ ਸਬੁੱਧਿਹੂ ਕੀ ਦਾਇਕ ਸੁ ਦੇਹ ਬਰ ਪਾਇਕ ਬਨਾਵੈ ਗ੍ਰੰਥ ਹਾਲ ਹੈ ॥੭॥ देवी बर लाइक सबु्धिहू की दाइक सु देह बर पाइक बनावै ग्रंथ हाल है ॥७॥ The same goddess is capable of bestowing the boon and good intellect; by her Grace this Granth can be composed.7. ਮਿਲਿ ਕੈ ਸੁ ਦੇਵਨ ਬਡਾਈ ਕਰੀ ਕਾਲਿਕਾ ਕੀ ਏਹੋ ਜਗਮਾਤ ਤੈਂ ਤੋ ਕਟਿਓ ਬਡੋ ਪਾਪ ਹੈ ॥ मिलि कै सु देवन बडाई करी कालिका की एहो जगमात तैं तो कटिओ बडो पाप है ॥ All the gods gathered and sang this Eulogy in praise of the goddess: "O Universal mother, Thou hast effaced a very great sin; ਦੈਤਨ ਕੋ ਮਾਰ ਰਾਜ ਦੀਨੋ ਤੈ ਸੁਰੇਸ ਹੂੰ ਕੋ ਬਡੋ ਜਸੁ ਲੀਨੋ ਜਗਿ ਤੇਰੋ ਈ ਪ੍ਰਤਾਪੁ ਹੈ ॥ दैतन को मार राज दीनो तै सुरेस हूं को बडो जसु लीनो जगि तेरो ई प्रतापु है ॥ Thou hast bestowed on Indra the kingdom of heaven by killing the demons, Thou hast earned great repulations and Thy glory hath spread in the world. ਦੇਤ ਹੈ ਅਸੀਸ ਦਿਜ ਰਾਜ ਰਿਖਿ ਬਾਰਿ ਬਾਰਿ ਤਹਾ ਹੀ ਪੜਿਓ ਹੈ ਬ੍ਰਹਮ ਕਉਚ ਹੂੰ ਕੋ ਜਾਪ ਹੈ ॥ देत है असीस दिज राज रिखि बारि बारि तहा ही पड़िओ है ब्रहम कउच हूं को जाप है ॥ All the sages, spiritual as well as royal bless Thee again and again, they have revited there the mantra called `Brahm-Kavach` (the spiritual coat of mail). ਐਸੇ ਜਸੁ ਪੂਰ ਰਹਿਓ ਚੰਡਿਕਾ ਕੋ ਤੀਨ ਲੋਕ ਜੈਸੇ ਧਾਰ ਸਾਗਰ ਮੈ ਗੰਗਾ ਜੀ ਕੋ ਆਪੁ ਹੈ ॥੨੨੭॥ ऐसे जसु पूर रहिओ चंडिका को तीन लोक जैसे धार सागर मै गंगा जी को आपु है ॥२२७॥ The praise of Chandika pervades thus in all the three worlds like the merging of the pure water of the ganges in the current of the ocean.227. ਸ੍ਵੈਯਾ ॥ स्वैया ॥ SWAYYA ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥ तारन लोक उधारन भूमहि दैत संघारन चंडि तुही है ॥ Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons. ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥ कारन ईस कला कमला हरि अद्रसुता जह देखे उही है ॥ Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there. ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥ तामसता ममता नमता कविता कवि के मन मधि गुही है ॥ Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet. ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤਿ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥ कीनो है कंचन लोह जगत्र मै पारस मूरति जाइ छुही है ॥४॥ Thou art the philosopher`s stone in the world, which transforms the iron into gold that it touches.4. ਸਵੈਯਾ ॥ सवैया ॥ SWAYYA. ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਭਗਵਾਨ ਸੁ ਜਾਗਤ ਯਾ ਜਗ ਜਾ ਕੀ ਕਲਾ ਹੈ ॥ काल ही पाइ भयो भगवान सु जागत या जग जा की कला है ॥ At the instance of KAL, Vishnu appeared, whose power is manifested through the world. ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਬ੍ਰਹਮਾ ਸਿਵ ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਜੁਗੀਆ ਹੈ ॥ काल ही पाइ भयो ब्रहमा सिव काल ही पाइ भयो जुगीआ है ॥ At the instance of KAL, Brahma appeared and also at the instance of KAL the Yogi Shiva appeared. ਕਾਲ ਹੀ ਪਾਇ ਸੁਰਾਸੁਰ ਗੰਧ੍ਰਬ ਜੱਛ ਭੁਜੰਗ ਦਿਸਾ ਬਿਦਿਸਾ ਹੈ ॥ काल ही पाइ सुरासुर गंध्रब ज्छ भुजंग दिसा बिदिसा है ॥ At the instance of KAL, the gods, demons, Gandharvas, Yakshas, Bhujang, directions and indications have appeared. ਔਰ ਸੁਕਾਲ ਸਭੈ ਬਸ ਕਾਲ ਕੇ ਏਕ ਹੀ ਕਾਲ ਅਕਾਲ ਸਦਾ ਹੈ ॥੮੪॥ और सुकाल सभै बस काल के एक ही काल अकाल सदा है ॥८४॥ All the other prevalent object are within KAL, only One supreme KAL is ever Timeless and eternal.84. ਸਵੈਯਾ ॥ सवैया ॥ SWAYYA. ਮੇਰੁ ਕਰੋ ਤ੍ਰਿਣ ਤੇ ਮੁਹਿ ਜਾਹਿ ਗਰੀਬ ਨਿਵਾਜ ਨ ਦੂਸਰ ਤੋ ਸੋ ॥ मेरु करो त्रिण ते मुहि जाहि गरीब निवाज न दूसर तो सो ॥ There is no other support for the poor except Thee, who hath made me a mountain from a straw. ਭੂਲ ਛਿਮੋ ਹਮਰੀ ਪ੍ਰਭ ਆਪਨ ਭੂਲਨਹਾਰ ਕਹੂੰ ਕੋਊ ਮੋ ਸੋ ॥ भूल छिमो हमरी प्रभ आपन भूलनहार कहूं कोऊ मो सो ॥ O Lord! Forgive me for my mistakes, because who is there so much blunderhead like me? ਸੇਵ ਕਰੀ ਤੁਮਰੀ ਤਿਨ ਕੇ ਸਭ ਹੀ ਗ੍ਰਿਹ ਦੇਖੀਅਤ ਦ੍ਰਬ ਭਰੋ ਸੋ ॥ सेव करी तुमरी तिन के सभ ही ग्रिह देखीअत द्रब भरो सो ॥ Those who have served Thee, there seems wealth and self-confidence in all there homes. ਯਾ ਕਲ ਮੈਂ ਸਭ ਕਾਲ ਕ੍ਰਿਪਾਨ ਕੇ ਭਾਰੀ ਭੁਜਾਨ ਕੋ ਭਾਰੀ ਭਰੋਸੋ ॥੯੨॥ या कल मैं सभ काल क्रिपान के भारी भुजान को भारी भरोसो ॥९२॥ In this Iron age, the supreme trust is only for KAL, Who is the Sword-incarnate and hath mighty arms.92. ਸ੍ਵੈਯਾ ॥ स्वैया ॥ SWAYYA. ਭਾਜਿ ਗਇਓ ਮਘਵਾ ਜਿਨ ਕੇ ਡਰ ਬ੍ਰਹਮ ਤੇ ਆਦਿ ਸਭੈ ਭੈਭੀਤੇ ॥ भाजि गइओ मघवा जिन के डर ब्रहम ते आदि सभै भैभीते ॥ With whose fear Indra had fied from heaven and Brahma and other gods, had been filled with fear. ਤੇਈ ਵੈ ਦੈਤ ਪਰਾਇ ਗਏ ਰਨਿ ਹਾਰ ਨਿਹਾਰ ਭਏ ਬਲੁ ਰੀਤੇ ॥ तेई वै दैत पराइ गए रनि हार निहार भए बलु रीते ॥ The same demons, seeing defeat in the battlefield, being devoid of their power had run away. ਜੰਬੁਕ ਗ੍ਰਿਝ ਨਿਰਾਸ ਭਏ ਬਨਬਾਸ ਗਏ ਜੁਗ ਜਾਮਨ ਬੀਤੇ ॥ ज्मबुक ग्रिझ निरास भए बनबास गए जुग जामन बीते ॥ The jackals and vultures, having been dejected, have returned to the forest, even the two watches of the day have not elapsed. ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ ਸੁ ਸੁੰਭ ਨਿਸੁੰਭ ਬਡੇ ਅਰਿ ਜੀਤੇ ॥੨੨੫॥ संत सहाइ सदा जग माइ सु सु्मभ निसु्मभ बडे अरि जीते ॥२२५॥ The mother of the world (goddess), ever the protector of saints, hath conquered the great enemies Sumbh and Nisumbh.225. ਦੇਵ ਸਭੈ ਮਿਲਿ ਕੈ ਇਕ ਠਉਰ ਸੁ ਅਛਤ ਕੁੰਕਮ ਚੰਦਨ ਲੀਨੋ ॥ देव सभै मिलि कै इक ठउर सु अछत कुंकम चंदन लीनो ॥ All the gods gathering at one place and taking rice, saffron and sandalwood. ਤਛਨ ਲਛਨ ਦੈ ਕੈ ਪ੍ਰਦਛਨ ਟੀਕਾ ਸੁ ਚੰਡਿ ਕੇ ਭਾਲ ਮੈ ਦੀਨੋ ॥ तछन लछन दै कै प्रदछन टीका सु चंडि के भाल मै दीनो ॥ Lakhs of gods, circumambulating the goddess immeditately applied the frontal mark (of victory) on her forehead. ਤਾ ਛਬਿ ਕੋ ਉਪਜਯੋ ਤਹ ਭਾਵ ਇਹੈ ਕਵਿ ਨੇ ਮਨ ਮੈ ਲਖਿ ਲੀਨੋ ॥ ता छबि को उपजयो तह भाव इहै कवि ने मन मै लखि लीनो ॥ The glory of that event hath been imagined by the poet in his mind like this: ਮਾਨਹੁ ਚੰਦ ਕੇ ਮੰਡਲ ਮੈ ਸੁਭ ਮੰਗਲ ਆਨਿ ਪ੍ਰਵੇਸਹਿ ਕੀਨੋ ॥੨੨੬॥ मानहु चंद के मंडल मै सुभ मंगल आनि प्रवेसहि कीनो ॥२२६॥ It seemed that in the sphere of the moon, the period of "propitious rejoicings" hath penetrated. 226. ਸ੍ਵੈਯਾ ॥ स्वैया ॥ SWAYYA ਦੇਹਿ ਅਸੀਸ ਸਭੈ ਸੁਰ ਨਾਰਿ ਸੁ ਧਾਰਿ ਕੈ ਆਰਤੀ ਦੀਪ ਜਗਾਇਓ ॥ देहि असीस सभै सुर नारि सु धारि कै आरती दीप जगाइओ ॥ All the women of the gods bless the goddess and performing the aarti (the religious ceremony performed around the image of the deity) they have lighted the lamps. ਫੂਲ ਸੁਗੰਧ ਸੁ ਅਛਤ ਦਛਨ ਜਛਨ ਜੀਤ ਕੋ ਗੀਤ ਸੁ ਗਾਇਓ ॥ फूल सुगंध सु अछत दछन जछन जीत को गीत सु गाइओ ॥ They offer flowers, fragrance and rice and the women of Yakshas sing songs of victory. ਧੂਪ ਜਗਾਇ ਕੈ ਸੰਖ ਬਜਾਇ ਕੈ ਸੀਸ ਨਿਵਾਇ ਕੈ ਬੈਨ ਸੁਨਾਇਓ ॥ धूप जगाइ कै संख बजाइ कै सीस निवाइ कै बैन सुनाइओ ॥ They burn the incence and blow the conch and supplicate bowing their heads. ਹੇ ਜਗ ਮਾਇ ਸਦਾ ਸੁਖਦਾਇ ਤੈ ਸੁੰਭ ਕੋ ਘਾਇ ਬਡੋ ਜਸੁ ਪਾਇਓ ॥੨੨੮॥ हे जग माइ सदा सुखदाइ तै सु्मभ को घाइ बडो जसु पाइओ ॥२२८॥ O Universal mother, ever Giver of the comfort, by killing Sumbh, Thou hast earned a great approhbation."228. ਸਕ੍ਰਹਿ ਸਾਜਿ ਸਮਾਜ ਦੈ ਚੰਡ ਸੁ ਮੋਦ ਮਹਾ ਮਨ ਮਾਹਿ ਰਈ ਹੈ ॥ सक्रहि साजि समाज दै चंड सु मोद महा मन माहि रई है ॥ Giving all the royal paraphernalia to Indra, Chandi is very much pleased in her mind. ਸੂਰ ਸਸੀ ਨਭਿ ਥਾਪ ਕੈ ਤੇਜੁ ਦੈ ਆਪ ਤਹਾ ਤੇ ਸੁ ਲੋਪ ਭਈ ਹੈ ॥ सूर ससी नभि थाप कै तेजु दै आप तहा ते सु लोप भई है ॥ Sabilising the sun and moon in the sky and making them glorious, she herself hath disappeared. ਬੀਚ ਅਕਾਸ ਪ੍ਰਕਾਸ ਬਢਿਓ ਤਿਹ ਕੀ ਉਪਮਾ ਮਨ ਤੇ ਨ ਗਈ ਹੈ ॥ बीच अकास प्रकास बढिओ तिह की उपमा मन ते न गई है ॥ The light of sun and moon hath increased in the sky, the powt hath not forgotten its comparison from his mind. ਧੂਰਿ ਕੇ ਪੂਰ ਮਲੀਨ ਹੂਤੋ ਰਵਿ ਮਾਨਹੁ ਚੰਡਿਕਾ ਓਪ ਦਈ ਹੈ ॥੨੨੯॥ धूरि के पूर मलीन हूतो रवि मानहु चंडिका ओप दई है ॥२२९॥ It seemed that the sun had become filthy with dust and the goddess Chandi hath given him the splendour.229. ਸ੍ਵੈਯਾ ॥ स्वैया ॥ SWAYYA ਦੇਹ ਸਿਵਾ ਬਰੁ ਮੋਹਿ ਇਹੈ ਸੁਭ ਕਰਮਨ ਤੇ ਕਬਹੂੰ ਨ ਟਰੋਂ ॥ देह सिवा बरु मोहि इहै सुभ करमन ते कबहूं न टरों ॥ O Goddess, grant me this that I may not hesitate from performing good actions. ਨ ਡਰੋਂ ਅਰਿ ਸੋ ਜਬ ਜਾਇ ਲਰੋਂ ਨਿਸਚੈ ਕਰਿ ਅਪੁਨੀ ਜੀਤ ਕਰੋਂ ॥ न डरों अरि सो जब जाइ लरों निसचै करि अपुनी जीत करों ॥ I may not fear the enemy, when I go to fight and assuredly I may become victorious. ਅਰੁ ਸਿਖ ਹੋਂ ਆਪਨੇ ਹੀ ਮਨ ਕੌ ਇਹ ਲਾਲਚ ਹਉ ਗੁਨ ਤਉ ਉਚਰੋਂ ॥ अरु सिख हों आपने ही मन कौ इह लालच हउ गुन तउ उचरों ॥ And I may give this instruction to my mind and have this tempotration that I may ever utter Thy Praises. ਜਬ ਆਵ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋਂ ॥੨੩੧॥ जब आव की अउध निदान बनै अति ही रन मै तब जूझ मरों ॥२३१॥ When the end of my life comes, then I may die fighting in the battlefield.231. ਚੰਡਿ ਚਰਿਤ੍ਰ ਕਵਿਤਨ ਮੈ ਬਰਨਿਓ ਸਭ ਹੀ ਰਸ ਰੁਦ੍ਰਮਈ ਹੈ ॥ चंडि चरित्र कवितन मै बरनिओ सभ ही रस रुद्रमई है ॥ I have narrated this Chandi Charitra in poetry, which is all full of Rudra Rasa (sentiment of ragge). ਏਕ ਤੇ ਏਕ ਰਸਾਲ ਭਇਓ ਨਖ ਤੇ ਸਿਖ ਲਉ ਉਪਮਾ ਸੁ ਨਈ ਹੈ ॥ एक ते एक रसाल भइओ नख ते सिख लउ उपमा सु नई है ॥ The stanzas one and all, are beautifully composed, which contain new sillies from beginning to end. ਕਉਤਕ ਹੇਤ ਕਰੀ ਕਵਿ ਨੇ ਸਤਿਸਯ ਕੀ ਕਥਾ ਇਹ ਪੂਰੀ ਭਈ ਹੈ ॥ कउतक हेत करी कवि ने सतिसय की कथा इह पूरी भई है ॥ The poet hath composed it for the pleasure of his mind, and the discourse of seven hundred sholokas is completed here. ਜਾਹਿ ਨਮਿਤ ਪੜੈ ਸੁਨਿ ਹੈ ਨਰ ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ ॥੨੩੨॥ जाहि नमित पड़ै सुनि है नर सो निसचै करि ताहि दई है ॥२३२॥ For whatever purpose a person ready it or listens to it, the hgoddess will assuredly grant him that.232. ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥ नमसकार स्री खड़ग को करों सु हितु चितु लाइ ॥ I salute the Glorious SWORD with all my heart`s affection. ਪੂਰਨ ਕਰੋਂ ਗਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧॥ पूरन करों गरंथ इहु तुम मुहि करहु सहाइ ॥१॥ I shall complete this Granth only if Thou Helpest me. I. ਤ੍ਰਿਭੰਗੀ ਛੰਦ ॥ त्रिभंगी छंद ॥ TRIBHAGI STANZA ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ ॥ स्री काल जी की उसतति ॥ The Eulogy of the Revered Death (KAL). ਖਗ ਖੰਡ ਬਿਹੰਡੰ ਖਲ ਦਲ ਖੰਡੰ ਅਤਿ ਰਣ ਮੰਡੰ ਬਰ ਬੰਡੰ ॥ खग खंड बिहंडं खल दल खंडं अति रण मंडं बर बंडं ॥ The sword chops well, chops the forces of fools and this mighty one bedecks and glorifies the battlefield. ਭੁਜ ਦੰਡ ਅਖੰਡੰ ਤੇਜ ਪ੍ਰਚੰਡੰ ਜੋਤਿ ਅਮੰਡੰ ਭਾਨ ਪ੍ਰਭੰ ॥ भुज दंड अखंडं तेज प्रचंडं जोति अमंडं भान प्रभं ॥ It is the unbreakable staff of the arm, it has the powerful luster and its light even bedims the radiance of the sum. ਸੁਖ ਸੰਤਾ ਕਰਣੰ ਦੁਰਮਤਿ ਦਰਣੰ ਕਿਲਬਿਖ ਹਰਣੰ ਅਸਿ ਸਰਣੰ ॥ सुख संता करणं दुरमति दरणं किलबिख हरणं असि सरणं ॥ It brings happiness to the saints, mashing the vicious ones, it is the destroyer of sins and I and under its refuge. ਜੈ ਜੈ ਜਗ ਕਾਰਣ ਸ੍ਰਿਸਟਿ ਉਬਾਰਣ ਮਮ ਪ੍ਰਤਿਪਾਰਣ ਜੈ ਤੇਗੰ ॥੨॥ जै जै जग कारण स्रिसटि उबारण मम प्रतिपारण जै तेगं ॥२॥ Hail, hail to the cause of the world, saviour of the universe, it is my preserver, I hail its victory. 2. ਰੋਗਨ ਤੇ ਅਰ ਸੋਗਨ ਤੇ ਜਲ ਜੋਗਨ ਤੇ ਬਹੁ ਭਾਂਤਿ ਬਚਾਵੈ ॥ रोगन ते अर सोगन ते जल जोगन ते बहु भांति बचावै ॥ He protects in many blows, but none doth inflict thy body. ਸੱਤ੍ਰੁ ਅਨੇਕ ਚਲਾਵਤ ਘਾਵ ਤਊ ਤਨ ਏਕ ਨ ਲਾਗਨ ਪਾਵੈ ॥ स्त्रु अनेक चलावत घाव तऊ तन एक न लागन पावै ॥ The enemy strikes many blows, but none doth inflict thy body. ਰਾਖਤ ਹੈ ਅਪਨੋ ਕਰ ਦੈ ਕਰ ਪਾਪ ਸੰਬੂਹ ਨ ਭੇਟਨ ਪਾਵੈ ॥ राखत है अपनो कर दै कर पाप स्मबूह न भेटन पावै ॥ When the Lord protects with his own hands, but none of the sins even comes near thee. ਔਰ ਕੀ ਬਾਤ ਕਹਾ ਕਹ ਤੋ ਸੌਂ ਸੁ ਪੇਟ ਹੀ ਕੇ ਪਟ ਬੀਚ ਬਚਾਵੈ ॥੬॥੨੪੮॥ और की बात कहा कह तो सौं सु पेट ही के पट बीच बचावै ॥६॥२४८॥ What else should I say unto you, He protects (the infant) even in the membranes of the womb.6.248. ਸ੍ਵੈਯਾ ॥ स्वैया ॥ SWAYYA ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਿਯੋ ॥ ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤਿ ਏਕ ਨ ਮਾਨਿਯੋ ॥ पांइ गहे जब ते तुमरे तब ते कोऊ आंख तरे नही आनियो ॥ राम रहीम पुरान कुरान अनेक कहैं मति एक न मानियो ॥ O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now; the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories, but I do not accept any of their opinions; ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਿਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨਿ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਿਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਿਯੋ ॥੮੬੩॥ सिम्रिति सासत्र बेद सभै बहु भेद कहै हम एक न जानियो ॥ स्री असिपानि क्रिपा तुमरी करि मै न कहियो सभ तोहि बखानियो ॥८६३॥ The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863. ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਸਗਲ ਦੁਆਰ ਕੋ ਛਾਡਿ ਕੈ ਗਹਿਯੋ ਤੁਹਾਰੋ ਦੁਆਰ ॥ ਬਾਂਹਿ ਗਹੇ ਕੀ ਲਾਜ ਅਸਿ ਗੋਬਿੰਦ ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ सगल दुआर को छाडि कै गहियो तुहारो दुआर ॥ बांहि गहे की लाज असि गोबिंद दास तुहार ॥८६४॥ O Lord ! I have forsaken all other doors and have caught hold of only Thy door. O Lord ! Thou has caught hold of my arm; I, Govind, am Thy serf, kindly take (care of me and) protect my honour.864. ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ रागु धनासरी महला १ ॥ Rāg ḏẖanāsrī mėhlā 1. Raag Dhanaasree, First Mehl: ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ गगन मै थालु रवि चंदु दीपक बने तारिका मंडल जनक मोती ॥ Gagan mai thāl rav cẖanḏ ḏīpak bane ṯārikā mandal janak moṯī. Upon that cosmic plate of the sky, the sun and the moon are the lamps. The stars and their orbs are the studded pearls. ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥ धूपु मलआनलो पवणु चवरो करे सगल बनराइ फूलंत जोती ॥१॥ Ḏẖūp mal▫ānlo pavaṇ cẖavro kare sagal banrā▫e fūlanṯ joṯī. ||1|| The fragrance of sandalwood in the air is the temple incense, and the wind is the fan. All the plants of the world are the altar flowers in offering to You, O Luminous Lord. ||1|| ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥ कैसी आरती होइ ॥ Kaisī ārṯī ho▫e. What a beautiful Aartee, lamp-lit worship service this is! ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ भव खंडना तेरी आरती ॥ Bẖav kẖandnā ṯerī ārṯī. O Destroyer of Fear, this is Your Ceremony of Light. ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥ अनहता सबद वाजंत भेरी ॥१॥ रहाउ ॥ Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o. The Unstruck Sound-current of the Shabad is the vibration of the temple drums. ||1||Pause|| ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤਹੀ ॥ सहस तव नैन नन नैन हहि तोहि कउ सहस मूरति नना एक तोही ॥ Sahas ṯav nain nan nain hėh ṯohi ka▫o sahas mūraṯ nanā ek ṯohī. You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one. ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥ सहस पद बिमल नन एक पद गंध बिनु सहस तव गंध इव चलत मोही ॥२॥ Sahas paḏ bimal nan ek paḏ ganḏẖ bin sahas ṯav ganḏẖ iv cẖalaṯ mohī. ||2|| You have thousands of Lotus Feet, and yet You do not have even one foot. You have no nose, but you have thousands of noses. This Play of Yours entrances me. ||2|| ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ सभ महि जोति जोति है सोइ ॥ Sabẖ mėh joṯ joṯ hai so▫e. Amongst all is the Light-You are that Light. ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ तिस दै चानणि सभ महि चानणु होइ ॥ Ŧis ḏai cẖānaṇ sabẖ mėh cẖānaṇ ho▫e. By this Illumination, that Light is radiant within all. ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥ गुर साखी जोति परगटु होइ ॥ Gur sākẖī joṯ pargat ho▫e. Through the Guru's Teachings, the Light shines forth. ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥ जो तिसु भावै सु आरती होइ ॥३॥ Jo ṯis bẖāvai so ārṯī ho▫e. ||3|| That which is pleasing to Him is the lamp-lit worship service. ||3|| ਹਰਿ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥ हरि चरण कवल मकरंद लोभित मनो अनदिनो मोहि आही पिआसा ॥ Har cẖaraṇ kaval makranḏ lobẖiṯ mano anḏino mohi āhī pi▫āsā. My mind is enticed by the honey-sweet Lotus Feet of the Lord. Day and night, I thirst for them. ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਇ ਵਾਸਾ ॥੪॥੩॥ क्रिपा जलु देहि नानक सारिंग कउ होइ जा ते तेरै नाइ वासा ॥४॥३॥ Kirpā jal ḏėh Nānak sāring ka▫o ho▫e jā ṯe ṯerai nā▫e vāsā. ||4||3|| Bestow the Water of Your Mercy upon Nanak, the thirsty song-bird, so that he may come to dwell in Your Name. ||4||3|| ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਮਜਨੁ ਮੁਰਾਰੇ ॥ नामु तेरो आरती मजनु मुरारे ॥ Nām ṯero ārṯī majan murāre. Your Name, Lord, is my adoration and cleansing bath. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਝੂਠੇ ਸਗਲ ਪਾਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥ हरि के नाम बिनु झूठे सगल पासारे ॥१॥ रहाउ ॥ Har ke nām bin jẖūṯẖe sagal pāsāre. ||1|| rahā▫o. Without the Name of the Lord, all ostentatious displays are useless. ||1||Pause|| ਨਾਮੁ ਤੇਰੋ ਆਸਨੋ ਨਾਮੁ ਤੇਰੋ ਉਰਸਾ ਨਾਮੁ ਤੇਰਾ ਕੇਸਰੋ ਲੇ ਛਿਟਕਾਰੇ ॥ नामु तेरो आसनो नामु तेरो उरसा नामु तेरा केसरो ले छिटकारे ॥ Nām ṯero āsno nām ṯero ursā nām ṯerā kesro le cẖẖitkāre. Your Name is my prayer mat, and Your Name is the stone to grind the sandalwood. Your Name is the saffron which I take and sprinkle in offering to You. ਨਾਮੁ ਤੇਰਾ ਅੰਭੁਲਾ ਨਾਮੁ ਤੇਰੋ ਚੰਦਨੋ ਘਸਿ ਜਪੇ ਨਾਮੁ ਲੇ ਤੁਝਹਿ ਕਉ ਚਾਰੇ ॥੧॥ नामु तेरा अम्भुला नामु तेरो चंदनो घसि जपे नामु ले तुझहि कउ चारे ॥१॥ Nām ṯerā ambẖulā nām ṯero cẖanḏno gẖas jape nām le ṯujẖėh ka▫o cẖāre. ||1|| Your Name is the water, and Your Name is the sandalwood. The chanting of Your Name is the grinding of the sandalwood. I take it and offer all this to You. ||1|| ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ नामु तेरा दीवा नामु तेरो बाती नामु तेरो तेलु ले माहि पसारे ॥ Nām ṯerā ḏīvā nām ṯero bāṯī nām ṯero ṯel le māhi pasāre. Your Name is the lamp, and Your Name is the wick. Your Name is the oil I pour into it. ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥ नाम तेरे की जोति लगाई भइओ उजिआरो भवन सगलारे ॥२॥ Nām ṯere kī joṯ lagā▫ī bẖa▫i▫o uji▫āro bẖavan saglāre. ||2|| Your Name is the light applied to this lamp, which enlightens and illuminates the entire world. ||2|| ਨਾਮੁ ਤੇਰੋ ਤਾਗਾ ਨਾਮੁ ਫੂਲ ਮਾਲਾ ਭਾਰ ਅਠਾਰਹ ਸਗਲ ਜੂਠਾਰੇ ॥ नामु तेरो तागा नामु फूल माला भार अठारह सगल जूठारे ॥ Nām ṯero ṯāgā nām fūl mālā bẖār aṯẖārah sagal jūṯẖāre. Your Name is the thread, and Your Name is the garland of flowers. The eighteen loads of vegetation are all too impure to offer to You. ਤੇਰੋ ਕੀਆ ਤੁਝਹਿ ਕਿਆ ਅਰਪਉ ਨਾਮੁ ਤੇਰਾ ਤੁਹੀ ਚਵਰ ਢੋਲਾਰੇ ॥੩॥ तेरो कीआ तुझहि किआ अरपउ नामु तेरा तुही चवर ढोलारे ॥३॥ Ŧero kī▫ā ṯujẖėh ki▫ā arpa▫o nām ṯerā ṯuhī cẖavar dẖolāre. ||3|| Why should I offer to You, that which You Yourself created? Your Name is the fan, which I wave over You. ||3|| ਦਸ ਅਠਾ ਅਠਸਠੇ ਚਾਰੇ ਖਾਣੀ ਇਹੈ ਵਰਤਣਿ ਹੈ ਸਗਲ ਸੰਸਾਰੇ ॥ दस अठा अठसठे चारे खाणी इहै वरतणि है सगल संसारे ॥ Ḏas aṯẖā aṯẖsaṯẖe cẖāre kẖāṇī ihai //ṯaṇ hai sagal sansāre. The whole world is engrossed in the eighteen Puraanas, the sixty-eight sacred shrines of pilgrimage, and the four sources of creation. ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ॥੪॥੩॥ कहै रविदासु नामु तेरो आरती सति नामु है हरि भोग तुहारे ॥४॥३॥ Kahai Raviḏās nām ṯero ārṯī saṯ nām hai har bẖog ṯuhāre. ||4||3|| Says Ravi Daas, Your Name is my Aartee, my lamp-lit worship-service. The True Name, Sat Naam, is the food which I offer to You. ||4||3|| ਸ੍ਰੀ ਸੈਣੁ ॥ स्री सैणु ॥ Sarī Saiṇ. Sri Sain: ਧੂਪ ਦੀਪ ਘ੍ਰਿਤ ਸਾਜਿ ਆਰਤੀ ॥ धूप दीप घ्रित साजि आरती ॥ Ḏẖūp ḏīp gẖariṯ sāj ārṯī. With incense, lamps and ghee, I offer this lamp-lit worship service. ਵਾਰਨੇ ਜਾਉ ਕਮਲਾ ਪਤੀ ॥੧॥ वारने जाउ कमला पती ॥१॥ vārne jā▫o kamlā paṯī. ||1|| I am a sacrifice to the Lord of Lakshmi. ||1|| ਮੰਗਲਾ ਹਰਿ ਮੰਗਲਾ ॥ मंगला हरि मंगला ॥ Manglā har manglā. Hail to You, Lord, hail to You! ਨਿਤ ਮੰਗਲੁ ਰਾਜਾ ਰਾਮ ਰਾਇ ਕੋ ॥੧॥ ਰਹਾਉ ॥ नित मंगलु राजा राम राइ को ॥१॥ रहाउ ॥ Niṯ mangal rājā rām rā▫e ko. ||1|| rahā▫o. Again and again, hail to You, Lord King, Ruler of all! ||1||Pause|| ਊਤਮੁ ਦੀਅਰਾ ਨਿਰਮਲ ਬਾਤੀ ॥ ऊतमु दीअरा निरमल बाती ॥ Ūṯam ḏī▫arā nirmal bāṯī. Sublime is the lamp, and pure is the wick. ਤੁਹੀ ਨਿਰੰਜਨੁ ਕਮਲਾ ਪਾਤੀ ॥੨॥ तुहीं निरंजनु कमला पाती ॥२॥ Ŧuhīʼn niranjan kamlā pāṯī. ||2|| You are immaculate and pure, O Brilliant Lord of Wealth! ||2|| ਰਾਮਾ ਭਗਤਿ ਰਾਮਾਨੰਦੁ ਜਾਨੈ ॥ रामा भगति रामानंदु जानै ॥ Rāmā bẖagaṯ Rāmānanḏ jānai. Raamaanand knows the devotional worship of the Lord. ਪੂਰਨ ਪਰਮਾਨੰਦੁ ਬਖਾਨੈ ॥੩॥ पूरन परमानंदु बखानै ॥३॥ Pūran parmānanḏ bakẖānai. ||3|| He says that the Lord is all-pervading, the embodiment of supreme joy. ||3|| ਮਦਨ ਮੂਰਤਿ ਭੈ ਤਾਰਿ ਗੋਬਿੰਦੇ ॥ मदन मूरति भै तारि गोबिंदे ॥ Maḏan mūraṯ bẖai ṯār gobinḏe. The Lord of the world, of wondrous form, has carried me across the terrifying world-ocean. ਸੈਨੁ ਭਣੈ ਭਜੁ ਪਰਮਾਨੰਦੇ ॥੪॥੨॥ सैनु भणै भजु परमानंदे ॥४॥२॥ Sain bẖaṇai bẖaj parmānanḏe. ||4||2|| Says Sain, remember the Lord, the embodiment of supreme joy! ||4||2|| ਪ੍ਰਭਾਤੀ ॥ प्रभाती ॥ Parbẖāṯī. Prabhaatee: ਸੁੰਨ ਸੰਧਿਆ ਤੇਰੀ ਦੇਵ ਦੇਵਾਕਰ ਅਧਪਤਿ ਆਦਿ ਸਮਾਈ ॥ सुंन संधिआ तेरी देव देवाकर अधपति आदि समाई ॥ Sunn sanḏẖi▫ā ṯerī ḏev ḏevākar aḏẖpaṯ āḏ samā▫ī. Hear my prayer, Lord; You are the Divine Light of the Divine, the Primal, All-pervading Master. ਸਿਧ ਸਮਾਧਿ ਅੰਤੁ ਨਹੀ ਪਾਇਆ ਲਾਗਿ ਰਹੇ ਸਰਨਾਈ ॥੧॥ सिध समाधि अंतु नही पाइआ लागि रहे सरनाई ॥१॥ Siḏẖ samāḏẖ anṯ nahī pā▫i▫ā lāg rahe sarnā▫ī. ||1|| The Siddhas in Samaadhi have not found Your limits. They hold tight to the Protection of Your Sanctuary. ||1|| ਲੇਹੁ ਆਰਤੀ ਹੋ ਪੁਰਖ ਨਿਰੰਜਨ ਸਤਿਗੁਰ ਪੂਜਹੁ ਭਾਈ ॥ लेहु आरती हो पुरख निरंजन सतिगुर पूजहु भाई ॥ Leho ārṯī ho purakẖ niranjan saṯgur pūjahu bẖā▫ī. Worship and adoration of the Pure, Primal Lord comes by worshipping the True Guru, O Siblings of Destiny. ਠਾਢਾ ਬ੍ਰਹਮਾ ਨਿਗਮ ਬੀਚਾਰੈ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ ठाढा ब्रहमा निगम बीचारै अलखु न लखिआ जाई ॥१॥ रहाउ ॥ Ŧẖādẖā barahmā nigam bīcẖārai alakẖ na lakẖi▫ā jā▫ī. ||1|| rahā▫o. Standing at His Door, Brahma studies the Vedas, but he cannot see the Unseen Lord. ||1||Pause|| ਤਤੁ ਤੇਲੁ ਨਾਮੁ ਕੀਆ ਬਾਤੀ ਦੀਪਕੁ ਦੇਹ ਉਜ੍ਯ੍ਯਾਰਾ ॥ ततु तेलु नामु कीआ बाती दीपकु देह उज्यारा ॥ Ŧaṯ ṯel nām kī▫ā bāṯī ḏīpak ḏeh uj▫yārā. With the oil of knowledge about the essence of reality, and the wick of the Naam, the Name of the Lord, this lamp illuminates my body. ਜੋਤਿ ਲਾਇ ਜਗਦੀਸ ਜਗਾਇਆ ਬੂਝੈ ਬੂਝਨਹਾਰਾ ॥੨॥ जोति लाइ जगदीस जगाइआ बूझै बूझनहारा ॥२॥ Joṯ lā▫e jagḏīs jagā▫i▫ā būjẖai būjẖanhārā. ||2|| I have applied the Light of the Lord of the Universe, and lit this lamp. God the Knower knows. ||2|| ਪੰਚੇ ਸਬਦ ਅਨਾਹਦ ਬਾਜੇ ਸੰਗੇ ਸਾਰਿੰਗਪਾਨੀ ॥ पंचे सबद अनाहद बाजे संगे सारिंगपानी ॥ Pancẖe sabaḏ anāhaḏ bāje sange saringpānī. The Unstruck Melody of the Panch Shabad, the Five Primal Sounds, vibrates and resounds. I dwell with the Lord of the World. ਕਬੀਰ ਦਾਸ ਤੇਰੀ ਆਰਤੀ ਕੀਨੀ ਨਿਰੰਕਾਰ ਨਿਰਬਾਨੀ ॥੩॥੫॥ कबीर दास तेरी आरती कीनी निरंकार निरबानी ॥३॥५॥ Kabīr ḏās ṯerī ārṯī kīnī nirankār nirbānī. ||3||5|| Kabeer, Your slave, performs this Aartee, this lamp-lit worship service for You, O Formless Lord of Nirvaanaa. ||3||5|| ਧੰਨਾ ॥ धंना ॥ Ḏẖannā. Dhannaa: ਗੋਪਾਲ ਤੇਰਾ ਆਰਤਾ ॥ गोपाल तेरा आरता ॥ Gopāl ṯerā ārṯā. O Lord of the world, this is Your lamp-lit worship service. ਜੋ ਜਨ ਤੁਮਰੀ ਭਗਤਿ ਕਰੰਤੇ ਤਿਨ ਕੇ ਕਾਜ ਸਵਾਰਤਾ ॥੧॥ ਰਹਾਉ ॥ जो जन तुमरी भगति करंते तिन के काज सवारता ॥१॥ रहाउ ॥ Jo jan ṯumrī bẖagaṯ karanṯe ṯin ke kāj savāraṯā. ||1|| rahā▫o. You are the Arranger of the affairs of those humble beings who perform Your devotional worship service. ||1||Pause|| ਦਾਲਿ ਸੀਧਾ ਮਾਗਉ ਘੀਉ ॥ दालि सीधा मागउ घीउ ॥ Ḏāl sīḏẖā māga▫o gẖī▫o. Lentils, flour and ghee - these things, I beg of You. ਹਮਰਾ ਖੁਸੀ ਕਰੈ ਨਿਤ ਜੀਉ ॥ हमरा खुसी करै नित जीउ ॥ Hamrā kẖusī karai niṯ jī▫o. My mind shall ever be pleased. ਪਨ੍ਹ੍ਹੀਆ ਛਾਦਨੁ ਨੀਕਾ ॥ पन्हीआ छादनु नीका ॥ Panĥī▫ā cẖẖāḏan nīkā. Shoes, fine clothes, ਅਨਾਜੁ ਮਗਉ ਸਤ ਸੀ ਕਾ ॥੧॥ अनाजु मगउ सत सी का ॥१॥ Anāj maga▫o saṯ sī kā. ||1|| and grain of seven kinds - I beg of You. ||1|| ਗਊ ਭੈਸ ਮਗਉ ਲਾਵੇਰੀ ॥ गऊ भैस मगउ लावेरी ॥ Ga▫ū bẖais maga▫o lāverī. A milk cow, and a water buffalo, I beg of You, ਇਕ ਤਾਜਨਿ ਤੁਰੀ ਚੰਗੇਰੀ ॥ इक ताजनि तुरी चंगेरी ॥ Ik ṯājan ṯurī cẖangerī. and a fine Turkestani horse. ਘਰ ਕੀ ਗੀਹਨਿ ਚੰਗੀ ॥ घर की गीहनि चंगी ॥ Gẖar kī gīhan cẖangī. A good wife to care for my home - ਜਨੁ ਧੰਨਾ ਲੇਵੈ ਮੰਗੀ ॥੨॥੪॥ जनु धंना लेवै मंगी ॥२॥४॥ Jan ḏẖannā levai mangī. ||2||4|| Your humble servant Dhanna begs for these things, Lord. ||2||4|| ਰਾਗੁ ਸੋਰਠਿ ॥ रागु सोरठि ॥ Rāg soraṯẖ. Raag Sorat'h: ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ भूखे भगति न कीजै ॥ Bẖūkẖe bẖagaṯ na kījai. I am so hungry, I cannot perform devotional worship service. ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥ यह माला अपनी लीजै ॥ Yėh mālā apnī lījai. Here, Lord, take back Your mala. ਹਉ ਮਾਂਗਉ ਸੰਤਨ ਰੇਨਾ ॥ हउ मांगउ संतन रेना ॥ Ha▫o māʼnga▫o sanṯan renā. I beg for the dust of the feet of the Saints. ਮੈ ਨਾਹੀ ਕਿਸੀ ਕਾ ਦੇਨਾ ॥੧॥ मै नाही किसी का देना ॥१॥ Mai nāhī kisī kā ḏenā. ||1|| I do not owe anyone anything. ||1|| ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ ॥ माधो कैसी बनै तुम संगे ॥ Māḏẖo kaisī banai ṯum sange. O Lord, how can I be with You? ਆਪਿ ਨ ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ ॥ ਰਹਾਉ ॥ आपि न देहु त लेवउ मंगे ॥ रहाउ ॥ Āp na ḏeh ṯa leva▫o mange. Rahā▫o. If You do not give me Yourself, then I shall beg until I get You. ||Pause|| ਦੁਇ ਸੇਰ ਮਾਂਗਉ ਚੂਨਾ ॥ दुइ सेर मांगउ चूना ॥ Ḏu▫e ser māʼnga▫o cẖūnā. I ask for two kilos of flour, ਪਾਉ ਘੀਉ ਸੰਗਿ ਲੂਨਾ ॥ पाउ घीउ संगि लूना ॥ Pā▫o gẖī▫o sang lūnā. and half a pound of ghee, and salt. ਅਧ ਸੇਰੁ ਮਾਂਗਉ ਦਾਲੇ ॥ अध सेरु मांगउ दाले ॥ Aḏẖ ser māʼnga▫o ḏāle. I ask for a pound of beans, ਮੋ ਕਉ ਦੋਨਉ ਵਖਤ ਜਿਵਾਲੇ ॥੨॥ मो कउ दोनउ वखत जिवाले ॥२॥ Mo ka▫o don▫o vakẖaṯ jivāle. ||2|| which I shall eat twice a day. ||2|| ਖਾਟ ਮਾਂਗਉ ਚਉਪਾਈ ॥ खाट मांगउ चउपाई ॥ Kẖāt māʼnga▫o cẖa▫upā▫ī. I ask for a cot, with four legs, ਸਿਰਹਾਨਾ ਅਵਰ ਤੁਲਾਈ ॥ सिरहाना अवर तुलाई ॥ Sirhānā avar ṯulā▫ī. and a pillow and mattress. ਊਪਰ ਕਉ ਮਾਂਗਉ ਖੀਂਧਾ ॥ ऊपर कउ मांगउ खींधा ॥ Ūpar ka▫o māʼnga▫o kẖīʼnḏẖā. I ask for a quit to cover myself. ਤੇਰੀ ਭਗਤਿ ਕਰੈ ਜਨੁ ਥੀਧਾ ॥੩॥ तेरी भगति करै जनु थींधा ॥३॥ Ŧerī bẖagaṯ karai jan thīʼnḏẖā. ||3|| Your humble servant shall perform Your devotional worship service with love. ||3|| ਮੈ ਨਾਹੀ ਕੀਤਾ ਲਬੋ ॥ मै नाही कीता लबो ॥ Mai nāhī kīṯā labo. I have no greed; ਇਕੁ ਨਾਉ ਤੇਰਾ ਮੈ ਫਬੋ ॥ इकु नाउ तेरा मै फबो ॥ Ik nā▫o ṯerā mai fabo. Your Name is the only ornament I wish for. ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥ कहि कबीर मनु मानिआ ॥ Kahi Kabīr man māni▫ā. Says Kabeer, my mind is pleased and appeased; ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥ मनु मानिआ तउ हरि जानिआ ॥४॥११॥ Man māni▫ā ṯa▫o har jāni▫ā. ||4||11|| now that my mind is pleased and appeased, I have come to know the Lord. ||4||11|| ਸਲੋਕੁ ਮਃ ੧ ॥ सलोकु मः १ ॥ Salok mėhlā 1. Shalok, First Mehl: ਗੁਰੁ ਦਾਤਾ ਗੁਰੁ ਹਿਵੈ ਘਰੁ ਗੁਰੁ ਦੀਪਕੁ ਤਿਹ ਲੋਇ ॥ गुरु दाता गुरु हिवै घरु गुरु दीपकु तिह लोइ ॥ Gur ḏāṯā gur hivai gẖar gur ḏīpak ṯih lo▫e. The Guru is the Giver; the Guru is the House of ice. The Guru is the Light of the three worlds. ਅਮਰ ਪਦਾਰਥੁ ਨਾਨਕਾ ਮਨਿ ਮਾਨਿਐ ਸੁਖੁ ਹੋਇ ॥੧॥ अमर पदारथु नानका मनि मानिऐ सुखु होइ ॥१॥ Amar paḏārath nānkā man mānī▫ai sukẖ ho▫e. ||1|| O Nanak, He is everlasting wealth. Place your mind's faith in Him, and you shall find peace. ||1|| ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ चिंता ता की कीजीऐ जो अनहोनी होइ ॥ Cẖinṯā ṯā kī kījī▫ai jo anhonī ho▫e. People become anxious, when something unexpected happens. ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥ इहु मारगु संसार को नानक थिरु नही कोइ ॥५१॥ Ih mārag sansār ko Nānak thir nahī ko▫e. ||51|| This is the way of the world, O Nanak; nothing is stable or permanent. ||51|| ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥ जो उपजिओ सो बिनसि है परो आजु कै कालि ॥ Jo upji▫o so binas hai paro āj kai kāl. Whatever has been created shall be destroyed; everyone shall perish, today or tomorrow. ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥੫੨॥ नानक हरि गुन गाइ ले छाडि सगल जंजाल ॥५२॥ Nānak har gun gā▫e le cẖẖād sagal janjāl. ||52|| O Nanak, sing the Glorious Praises of the Lord, and give up all other entanglements. ||52|| ਨਾਮੁ ਰਹਿਓ ਸਾਧੂ ਰਹਿਓ ਰਹਿਓ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥ नामु रहिओ साधू रहिओ रहिओ गुरु गोबिंदु ॥ Nām rahi▫o sāḏẖū rahi▫o rahi▫o gur gobinḏ. The Naam remains; the Holy Saints remain; the Guru, the Lord of the Universe, remains. ਕਹੁ ਨਾਨਕ ਇਹ ਜਗਤ ਮੈ ਕਿਨ ਜਪਿਓ ਗੁਰ ਮੰਤੁ ॥੫੬॥ कहु नानक इह जगत मै किन जपिओ गुर मंतु ॥५६॥ Kaho Nānak ih jagaṯ mai kin japi▫o gur manṯ. ||56|| Says Nanak, how rare are those who chant the Guru's Mantra in this world. ||56|| ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ राम नामु उर मै गहिओ जा कै सम नही कोइ ॥ Rām nām ur mai gahi▫o jā kai sam nahī ko▫e. I have enshrined the Lord's Name within my heart; there is nothing equal to it. ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥ जिह सिमरत संकट मिटै दरसु तुहारो होइ ॥५७॥१॥ Jih simraṯ sankat mitai ḏaras ṯuhāro ho▫e. ||57||1|| Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1|| ਅਸ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਲ ਸੂਫ ਜਮਦਾਢ ॥ ਕਵਚਾਂਤਕ ਸੱਤ੍ਰਾਂਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥ अस क्रिपान धाराधरी सैल सूफ जमदाढ ॥ कवचांतक स्त्रांत कर तेग तीर धरबाढ ॥२॥ O Lord ! Creat As, Kripan (sword), Dharaddhari, Sail, Soof, Jamaadh, Tegh (saber), Teer (saber), Teer (arrow), Talwar(sward), causing the destruction of armours and enemies.2. ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥ अस क्रिपान खंडो खड़ग तुपक तबर अरु तीर ॥ सैफ सरोही सैहथी यहै हमारै पीर ॥३॥ As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched), Teer (arrow), Saif (sword), Sarohi and Saihathi, all these are our adorable seniors.3. ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥ तीर तुही सैहथी तुही तुही तबर तलवार ॥ नाम तिहारो जो जपै भए सिंध भव पार ॥४॥ Thou are the Teer (arrow), Thou are Saihathi, Thou art Tabar (hatchet), and Talwaar (sword); he, who remembers Thy Name crosses the dreadful ocean of existence.4. ਜਿਤੇ ਸਸਤ੍ਰ ਨਾਮੰ ॥ ਨਮਸਕਾਰ ਤਾਮੰ ॥ जिते ससत्र नामं ॥ नमसकार तामं ॥ I salute all the weapons of various names. ਜਿਤੇ ਅਸਤ੍ਰ ਭੇਯੰ ॥ ਨਮਸਕਾਰ ਤੇਯੰ ॥੯੧॥ जिते असत्र भेयं ॥ नमसकार तेयं ॥९१॥ I salute all kinds of armour.91. ********* no translation available ********************* (Teero Tufango Bado raam Jango Dhamak Dhar anneeaar kamand korrha Panj Shastar Parvaan. Suno Nand lal Yeh saaj. Pargat karoo apna raaj. Chaar varan ik varan karaau. Waheguru Singh ko Namm japaao. Charrey Singh tis mukut karau. Jhoolan nejey hasti saajey. Duaar duaar pur naubat baajey. Sava Laakh jab dhukhey paleeta. Tabhe Khalsa udhey ast lau jeeta. Raaj Karega Khalsa aaki rahe n koi. Khuaar hoey sabh milengey bachey sharan jo hoey. Uth gaye safa malesh kee kar koorha paasaar. Danka baajey fateh ka nihklank avtaar. Bijai Chhant. Lank Loot liaa-au plak pesh khana chala-au nard gard me milaa-au jo maatey abhiman ke. Room naubat bajau sham mohara chalau. Patshahi le karau takaht sachey sahiban ke. N Aap laraoo n fauj laraoo. Bhat beeran seti bandh mangaaoo. N shaadoo khalk n shaadoo balakh parbat kaatu iraan khurasaan ke. Mero nao Guru Gobind Singh Sodhi Rai as khalona sabh khalkat raaj saaj bandh mangaoo goshey kaman ke. Hukum sat. Sri Waheguru Ji Ki Fateh. Sikka zad bar har do aalam fazal sachey Sahibsat. Gobind Singh khud shahenshah tegh Nanak Vahibsat. Degh Tegh Fateh Nusrat Bedrang Yaafatz Nanak Guru Gobind Singh. Sri Akaal Purakh ji Sahai. Ji Darbaaran me tero darbara Sach Khand Vasai Nirankara. Lashmi khari tumrey darbara. Sarab devtey karey namaskara. Dohra. Nanak Guru Gobind Singh Ji Pooran Gur Avtaar. Jagmag Jot Biraaj Rahi Siri Abchal Nagar Majhaar. Sach Khand Ke Darbaar.) ਚੱਤ੍ਰ ਚੱਕ੍ਰ ਵਰਤੀ ਚੱਤ੍ਰ ਚੱਕ੍ਰ ਭੁਗਤੇ ॥ च्त्र च्क्र वरती च्त्र च्क्र भुगते ॥ Salutation to Thee O Pervader and Enjoyer in all the four directions Lord! ਸੁਯੰਭਵ ਸੁਭੰ ਸਰਬਦਾ ਸਰਬ ਜੁਗਤੇ ॥ सुय्मभव सुभं सरबदा सरब जुगते ॥ Salutation to Thee O Self-Existent, Most Beautiful and United with all Lord! ਦੁਕਾਲੰ ਪ੍ਰਣਾਸੀ ਦਿਆਲੰ ਸਰੂਪੇ ॥ दुकालं प्रणासी दिआलं सरूपे ॥ Salutation to Thee O Destroyer of hard times and Embodiment of Mercy Lord! ਸਦਾ ਅੰਗ ਸੰਗੇ ਅਭੰਗੰ ਬਿਭੂਤੇ ॥੧੯੯॥ सदा अंग संगे अभंगं बिभूते ॥१९९॥ Salutation to thee O Ever present with all, Indestructible and Glorious Lord! 199.
    1 point
  17. Priceless, Divine Diamonds - IV Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 16. Sants, Faqirs, Mahapurashs ਦੱਦਾ ਆਖੇ ਦੂਰ ਬੜੀ, ਮੰਜ਼ਿਲ ਫ਼ਕੀਰ ਦੀ ਏ, ਲੋਕਾਂ ਨੂੰ ਪਤਾ ਕੀ ਜਿੱਥੇ ਫੱਕਰ ਬਿਰਾਜਦੇ। 'Dadda' says its very far, the destination of faqir; what do people know of the place where careless dwell. ਸੁੰਨ ਜੋ ਸਮਾਧ ਲੱਗੀ ਨਾਲ ਪਰਮਾਤਮਾ ਦੇ, ਦੁਨੀਆਂ ਕੀ ਜਾਣੇ ਬਈ ਸੁਤੇ ਐ ਕਿ ਜਾਗਦੇ। In that deepest Samaadhi with the Lord; what does the world know whether they are sleeping or awake. ਹੱਥ ਤਸਬੀ ਨ ਮਾਲਾ, ਭੇਸ ਭਗਵਾ ਨ ਕਾਲਾ, ਸੁੰਨਤ ਸ਼ਰੀਅਤ ਕੋਈ ਕੰਮ ਨ ਨਮਾਜ਼ ਦੇ। In hand, No Tasbeeh or Maala; the attire neither black nor safforn; No rituals, no efforts of the Namaaz. ਲੋਕ ਬੇਗਿਆਤ ਮੁਲ ਪਾਂਵਦੇ ਪਖੰਡੀਆਂ ਦਾ, ਵਿਰਲੇ ਸਰੋਤੇ ਕੋਈ ਫੱਕਰਾਂ ਦੇ ਰਾਗ ਦੇ। Ignorant people give value to imposters, Rare are those who are audience to raags of the carefree. 17. Spend life in Bairaag-Bhagti and Brahm Gyan Parpanch is another name for following five things: 1. Naam 2. Roop 3. Satt 4. Chitt 5. Anand These are the five things that are famously known as the 'world'. Out of these, Naam and Roop are destructible and bound to go through transformations. Sat-Chitt-Anand is a sweetness, it neither dies nor transforms. This rass is called by names like Waheguru or Parmatma or Khuda. Naam and Roop are composed of five elements - earth, water, fire, air, and space. These five elements are tangible (matter), while Sat-Chitt-Anand is the true self of everyone. The body has been given to this self for a limited time, upon which it will be taken away (known as death). The five elements, three qualities and their functions, the intangible, Sooksham world, three worlds, fourteen Bhavans, four Vedas, six Shaastars, eighteen Puranas, twenty-seven Simritis, Maya, are all false. The only absolute truth is Waheguru, the Self. True effort is to consider all these suffering-roop illusion, to raise one's consciousness above and beyond these, and to connect it with the absolute Truth instead. By renouncing the above and with Abhiyaas, concentration is established with the Soul. And with longer periods of such renunciation and with more Abhiyaas, more concentration with the Shabad is obtained and only those who can bear great ordeals can finally achieve success. It comes only when one consider the body false, immovable, sadness roop and falls in love with the Satt-Chitt-Anand roop instead. 18. Life is a Battle The kings and rulers of this world fight wars amongst themselves in order to achieve their victory. Similarly, two kings are constantly engaged in wars in this body-roop battlefield. One king is Attachment and the other is Bibek. These kings have their armies too. The king attachment has the following in its army: Lust, Anger, Greed, Attachment, Jealousy, Enmity, Ego, Cravings, Expectations, Worries, Considering the body and world as truth, etc. On the other side is the mighty army of the king bibek: Restraint on kaam, Peace, Forgiveness, Patience, Contentment, Humility, Considering everyone as one, Politeness, Non-Duality, considering body and world as destructible and remaining carefree in Waheguru Bhagti. With this army, Bibek defeats the king Attachment and its army, enjoys the freedom from cycle of life and death. To be able to find Moksh at the end of Karam cycle is the true victory, and coming in human form becomes successful. 19. Death ਕਬੀਰ ਮੁਹਿ ਮਰਨੇ ਕਾ ਚਾਉ ਹੈ ਮਰਉ ਤ ਹਰਿ ਕੈ ਦੁਆਰ ॥ ਮਤ ਹਰਿ ਪੂਛੈ ਕਉਨੁ ਹੈ ਪਰਾ ਹਮਾਰੈ ਬਾਰ ॥੬੧॥ (Ang 1367, SGGS Ji) Death is inevitable. No one can escape it, but there are different types of deaths. One death that purifies the two worlds and the other that spoils the two worlds. With purifications of Naam, Daan and Ishnaan, one rises above and beyond the boundaries of death, i.e. he/she wins over death. On the other hand, a person engrossed in evil deeds spoils his/her life and death both. Such a person goes through countless sufferings and falls into the pits of hell. He/she goes through the cycle of birth and death and comes back on this earth in different lifeforms to undergo more pain and suffering. Thoughts are the real cause of pains and pleasures. There are four different types of Birtee - 1. Rajo Birtee, 2. Tamo Birtee, 3. Sato Birtee; and 4. Brahmakaar Birtee Rajoguni Birtee is when one thinks that the entire world is true and source of all pleasures; the mind keeps thinking of fame, fortune, wife, sons, money, property etc. Tamoguni Birtee happens when anger, jealousy and hatred etc. thoughts arise in the mind. When mind is able to detach from materials and contemplates within, it is called Satoguni Birtee. And Brahmakaar Birtee is when one contemplates on the Brahm and thoughts of the whole world as another form of that Brahm starts arising within, this state of consciousness is the reward of Brahmgyan. The whole world starts to appear another form of Brahm instead of the material world when the thoughts and consciousness changes from Jagatakaar to Brahmakaar. Jagat Drishtee is another form of pain and sufferings while Brahm Drishtee is the home to supreme bliss and happiness. A rope in darkness appears to be snake to someone, which makes his heartbeat faster and the body tremble with fear, while another person sees that rope as a rope and because of that he is in a state of supreme peace and happiness. Thus, this world is full of sadness and pain with Jagatakaar Birtee, while Brahmakaar Birtee makes the whole world another form of Brahm and therefore one exists in supreme bliss and joy. ॥ ਪਰਮਾਨੰਦੋਹੰ ॥ 20. Vaheguru The word 'Vaheguru' is composed of four alphabets: V - H - G - R Vah-Guru, 'Vah (ਵਾਹ)' means 'Amazement', 'Gu (ਗੁ)' means 'Darkness' and 'Ru (ਰੂ)' means 'Light'. That is, it gives light to the numb and ignorant body, mind and senses, etc. 'Vah' is Akaal Purakh - The Abhiyaas of this Shabad merges ones with Akaal Purakh. The word 'Oan(g) ਓਅੰ' in Vedas is the supreme word for 'Brahm'. There are four parts to it: 1. Akaar (ਅਕਾਰ) - Brahma, 2. Okar (ਉਕਾਰ) - Vishnu, 3. Makaar (ਮਕਾਰ) - Shiva; and 4. ArdhBindu (ਅਰਧਬਿੰਦੂ) - represents the Nirgun Brahm. Similarly, Waheguru has this meaning. Va Va (ਵਾ ਵਾ) Do Abhiyaas in the navel, He He (ਹਿ ਹਿ) Do Abhiyaas in the heart, Gu Gu (ਗੁ ਗੁ) Do Abhiyaas in the throat, Ru Ru (ਰੂ ਰੂ) Recite the sound in the forehead and merge the consciousness in Nirgun Atma. Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Guru Roop Sangat Jeo, please forgive for all the mistakes and inaccuracies in the post Gurfateh!
    1 point
  18. Priceless, Divine Diamonds - III Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 11. Five Illusions in the way of Salvation 1. Bhed Bharam (ਭੇਦ ਭਰਮ) 2. Kartatt Bharam (ਕਰਤੱਤ ਭਰਮ) 3. Sang Bharam (ਸੰਗ ਭਰਮ) 4. Vikar Bharam (ਵਿਕਾਰ ਭਰਮ) 5. Tattav Bharam (ਤਤੱਵ ਭਰਮ) 1. Difference Illusion (ਭੇਦ ਭਰਮ): Waheguru Ji and I are two separate entities, that He is someone else. 2. Action Illusion (ਕਰਤੱਤ ਭਰਮ): 'I' am the one doing all the actions, and 'I' will get due rewards or punishments (heaven, hell, etc). 3. Attachment Illusion (ਸੰਗ ਭਰਮ): I am the body and that its characteristics are within me. 4. Separation Illusion (ਵਿਕਾਰ ਭਰਮ): To consider this world as a separate entity from the Brahm. 5. Element Illusion (ਤਤੱਵ ਭਰਮ): Just as Brahm is Truth, this world is Truth too. Illusion is to not consider this world as Hari-roop. With Guruji's kipra and contemplation of Brahm, the above five illusions are destroyed and the soul gets established in its liberated state. 12. Four types of worshippers 1. Kanishtt Bhajneek (ਕਨਿਸ਼ਟ ਭਜਨੀਕ) - Those who cannot concentrate their minds during paath or meditation are called Kanishtt (Low-level). Still, they are much better than those who do not take any initative at all. 2. Maddham Bhajneek (ਮੱਧਮ ਭਜਨੀਕ) - They try to control their minds during worship. Sometimes they are successful at it. 3. Uttam Bhajneek (ਉੱਤਮ ਭਜਨੀਕ) - Their minds settles down well during meditation/worship. They are able to find peace. 4. Sresht Bhajneek (ਸ਼੍ਰੇਰਟ ਭਜਨੀਕ) - They are Brahm Gyanis who have become like the Lord Himself. With effort one can progress from Kanishtt to Sresht Bhajneek, just carry on with enthusiasm. 13. Aarif (Meditations of Brahm Gyanis) Renounce desires of this world and next world, see the omnipresent and invisible Gobind instead. ਆਰਿਫ਼ ਲੋਗ, ਬਕੌਲ-ਏ-ਫਕੀਰ Brahm Gyanis, as told by fakirs ਸਰ ਬਰਹਨਾ ਨੇਸਤਮ ਦਾਰੱਮ ਕੁਲਾਹ ਚਹਾਰ ਤਰਕ ਤਰਕੇ ਦੁਨੀਆਂ, ਤਰਕਹ ਉਕਬਹ, ਤਰਕਹ ਮੌਲਾ, ਤਰਕਹ ਤਰਕ। My head is not uncovered; On it, I have got four types of caps of renunciation; Renunciation of the world1, Renunciation of the next world2, Renunciation of God3, Renunciation of renunciation4. 1. World: wife, son, wealth, property, fortune and fame. 2. Next world: Heaven, Brahm Lok, etc. 3. God: God is the blissful formless One. Renunciation of the desire to meet Sargun form of Brahm. 4. Renunciation of Renunciation: Renunciation of three types of 'I' - Rajsee, Tamsee and Shaantkee. Everything is Gobind, there is nothing else except Gobind. 14. The whole world is Gobind The water of the ocean is present as one. The winds cause ripples, tides, bubbles, foam in it but they are all nothing but another form of the same water. There is nothing else but water. The seemingly separate waves are water too. Similarly, the ocean of Sat-Chit-Anand Formless is also gushing. In conscious-roop winds, the world-roop waves, body-roop bubbles and materials-roop foam appear, but are nothing more than forms of the same joyous ocean of Brahm. It is only that one oceans of joy that is gushing, it is the absolute (ਨਿਰਵਿਕਲਪ) roop, the entire nature is Samaadh-roop. ਏਕ ਬ੍ਰਹਮ ਦੁਤੀਆ ਨਾਸਤੀ For a person with Jagat-Drishti (worldly vision), this scene is the 'world' only; for a Mithya-Dristi (Illusion vision) person, the same scene is falsehood, while this very scene is Brahm-roop for a person with Brahm-Drishti. In reality, this is all Sat-Chit-Anand Lord only. Jagat-Dristi means pain and suffering while a person with Mithya-Drishti cannot grasp the reality. A Brahm-Drishti person is free from all sufferings and enjoys the state of liberation, the soul finally merges into the infinite Brahm at the end of Prarbadh (the action which causes birth), it is liberated from the body and does not take another birth. 15. Shabad is the Guru Firstly, focus the attention on physical saroop of Guruji and do Gurmantar abhiyaas. Simran is done with tongue and thought. This will purify the thoughts and concentration will improve and Anhad Shabad can be heard soon after. Then, leaving simran and dhyaan behind, the concentration has to be on abhiyaas of listening to the Anhad Shabad, the intensity of which will keep increasing and five different types of the same shabad will be heard, concentration will ride the waves of that shabad and keep rising towards Sachkhand. Crossing many other destinations full of lights and many other amazing scenes, it will finally enter the inaccessible world (ਅਗੰਮ ਲੋਕ) where it will forget its self and merge forever. Only thought-free and absolute Waheguru will remain. The soul will rise above the body and merge in the Creator and liberated state will be achieved. ਸੰਤ ਔਰ ਰਾਮ ਏਕ ਹੀ ਹੈੱ । Sant and Ram are one and same. ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥ । The Lord and Kabeer have become one. No one can tell them apart. ||6||3|| ( Ramkali ki Vaar, Bhagar Kabir Ji, Ang 969 SGGS Ji) Link to Part I - Divine, Priceless Diamonds - Part I Link to Part II - Divine, Priceless Diamonds - Part II Guru Roop Sangat Jeo, maafi for the countless mistakes made in the post.. Gurfateh!
    1 point
  19. Priceless, Divine Diamonds - II Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 6. Concentration of Mind Positive, selfless actions are devices for the purification of the mind. Then, an interest to increase the concentration of mind develops within. This concentration is achieved by devotion and worship and through Gurbani Paath, Kirtan and Veechar. The Jaap of Mool Mantar also bring the mind in contemplation mode. Then there is the path of Simran which is of two types - Jaap (ਜਾਪ) and Ajappa (ਅਜੱਪਾ). Bani is of four types: 1. Baikhari (ਬੈਖਰੀ) 2. Madhma (ਮੱਧਮਾ) 3. Pasanti (ਪਸੰਤੀ) 4. Parra (ਪਰਾ) Then there is the Anhad Shabad. Baikhari Bani is when Waheguru name is recited with tongue. Madhma Bani is recited in the throat without the use of tongue. Parra Bani is when Waheguru Jaap is done in the navel. Rewards: A Baikhari is 1 unit reward. Madhma has 10 times the reward of Baikhari Parra has got 1000 times more reward than Baikhari Anhad Shabad happen in the forehead. Trikuti, the knot of the three qualities, is untied and then the Tenth Gate opens up, conciousness reaches its Sachkhand and attains eternal rest. Firsty, it is important to have infinite love and devotion in the physical Saroop of Guruji. Use this love and concentration to do simran of GurMantar. Similarly, focus entire attention on the root of two eyes and the nose. With practice and devotion, a time will come when light will appear there and Anhad Shabad, the celestial sounds will be heard which will give immense happiness to the consciousness. With more Abhiyaas, longer periods of such concentration will be achieved and Avastha will keep rising towards upper levels. Crossing spiritual states like Sahansdal Kanwal (ਸਹੰਸਦਲ ਕੰਵਲ), Trikuti, Dasam Duar, Sunn, and Sachkhand, it will finally merge in the indescribable, limitless Supreme Being. The welfare of human form lies in renouncing worthless desires and obtaining real knowledge instead. The entire universe is Hari-roop but it is hard to admit due to our ego and attachment. Because of this ego and attachment, the cycle of birth and death continues. We can receive love of God only when we hand over our mind to Guruji. Lord's love is emancipator and destroyer of all negativity. Just like liking for someone does not develop without looking at their qualities and form, similarly love for Waheguru Ji does not cultivate in the heart until we look and appreciate His infinite qualities and countless forms. 7. Two Characteristics of Sins (Vishey) 1. Discontentment (ਅਤ੍ਰਿਪਤੀ) 2. Opposition against guidance (ਰਾਗ-ਦ੍ਵੈਸ) That is why there is no happiness in Vikaars, only dissatisfaction and unrest. Question: What should a person do? Answer: Just meditate on the Naam and the Self. Question: What are the means of salvation? Answer: Sanctuary of the Lord and with Guruji's blessings, contemplation of Self with pure and clean mind. Question: What is eternal substance (ਨਿੱਤ ਪਦਾਰਥ)? Answer: Only that Brahm is eternal and nothing else. Question: What is destructible (ਅਨਿੱਤ ਪਦਾਰਥ)? Answer: Maya and Maya's playground - this world, is destructible. Question: Which person is worthy enough to be praised? Answer: Someone who is free of Raag-Dvesh, and from life and death is praiseworthy. Mind's nature is to exist in Happiness and Sadness. This state is overcome by Samadhi-roop effort. 8. Top five rewards of Salvation 1. Protection of Knowledge (ਗਿਆਨ ਰਖਸ਼ਾ) - Just like Waheguru, realisation of one's self is never forgotten despite the actions. 2. Meditation (ਤਪੱਸਿਆ) - To be able to exist free from desires is the supreme meditation. 3. Non-existence of wrong speech (ਵਿਸਨਾਦ ਅਭਾਵ) - To not indulge in worthless debates and to not be stubborn. 4. The reward of Salvation is a total lack of suffering; a state when one does not feel any sadness at all. 5. To be in ecstatic state all the time i.e. to exist carefree in the state of supreme joy. With the Abhiyaas of Gyan Yog, a liberated person considers the entire world and its materials, body and its activities, mind and its thoughts to be just another form of the forever-joyful Soul. That is why, eternal happiness and joy remains inside such person. (i) Those who have been able to renounce the consumption and expectation of worldly joys does not care one bit about the world and its mundane affairs. (ii) Those who have practiced the art of true solitude have freed themselves from worldly traps. (iii) Those who have made the effort to do sincere Abhiyaas will surely find this eternal bliss. (iv) Ignorance-driven attachment is the cause of birth, death and rebirths. Its only by renouncing this attachment one can set himself/herself free and fill life with real happiness. 9. Ways of crossing this worldly ocean 1. Renunciation (ਵੈਰਾਗ), 2. Bhagti (ਭਗਤੀ); and 3. Knowledge (ਗਿਆਨ) No spiritual accomplishments can happen without renouncing rass of the body; these bodily pleasures must be renounced if one wants to taste the fruits of supreme bliss. Childhood is the age of ignorance, while old age is the age of weakness and illnesses. Therefore, true spiritual efforts can happen only in the youth. There are four types of devotees 1. Those who pray for the sake of worldly materials, e.g. wife, son, money, property, respect, fame, etc. This is the first stage. 2. Those who worship Waheguru for happiness in the next world (place in heaven) etc. This is the second stage. 3. Those who renounce all worldly and next world's desires and worship Waheguru for meeting Him only. This is the third stage. 4. Those who consider Waheguru Ji to be their own Saroop and meditate on the Self. This is called Abheda-Bhagti (ਅਭੇਦਾ ਭਗਤੀ) and is most dear to Waheguru. This is the fourth stage. 10. Focused Mind The more concentration of the mind improves, the more happiness and peace is obtained. A Dhayaan is when mind is able to fully contemplate on the Gurmantar and Guru Saroop for 12 seconds. When mind becomes stationary for half an hour, it is called a Samadhi. And by doing such samadhis, one can easily achieve Brahm Gyan and other Ridhi-Sidhi powers. Thus, the seeker should make the most of his/her time. Contemplation of the Self is full of bliss and peace. On the other hand, this body is false, sorrow-roop and is destructible. The true self is only the soul while this body is a horse that has been given to us for a predetermined time and then it will wither away. When this thought germinates in the conscious, wise people put this destructible body to constructive use by doing bhagti, sewa, charity even if they have to undergo countless hardships to accomplish them. ਮਾਨਸ ਦੇਹ ਬਹੁਰਿ ਨਹ ਪਾਵੈ ਕਛੂ ਉਪਾਉ ਮੁਕਤਿ ਕਾ ਕਰੁ ਰੇ ॥ (Gauri Mahala 9, Ang 220 SGGS Ji) Link to Part I - Divine, Priceless Diamonds - Part I Guru Roop Sangat Jeo, please maafi for all the mistakes in the post! Gurfateh!
    1 point
×
×
  • Create New...

Important Information

Terms of Use