Sant Characteristics Updesh 6th Patshahi

Adaiy 43rd , 5th Raas.



Banvaali and Parsram.


Banvaali and Parsram were both “Vayd” (doctors) of a
high degree. They would treat the Sadhsangat and
eliminate their suffering.(1)


They would spend their own money on preparing
medicines and would dispense them to the Sangat. If
anyone was housebound/bedbound they would go to
their abode and with the strength of their medicine the
patient would sit up.(2)


With great love they would sing Shabads , then they
would contemplate the meanings and act upon them in
their everyday life. One day with clasped hands they
made a humble request to Satguru Ji.(3)


“Heh Sachay Patshah (True King of Kings) we have
come to learn that the Shabad of Satguru blesses
kalyan (liberation). The status of Sadhsangat is truly of
great magnitude. Why has Satguru said this?”(4)


Satguru Ji said “This is the medicine of all rogs
(ailments). You have all the remedies readymade at
your abode. Suffering patients with the intention of
acquiring medicines come to you”.(5)


“You check the nabaz (pulse) to see whether the cold is
due to heat or the cold. Upon satisfying yourself with
the examination , you dispense the relevant medicine.
Then you instruct the patient the method by which it is
to be taken etc.”(6)


“Then the ailment is removed , slowly and gradually the
patient becomes healthier. It is because of the medicines
that you stock that patients come to meet you with the
desire to obtain it”.(7)


“Rog cannot be eradicated without a vayd , accept this
as utter truth. In the same way my Gurmukh Sikhs first
of all check to see who has the right to dispense
Sikhi?”(8)


“Karam Upashnah or Gyan , whoever has the right ,
they say it as it is. They inform of the Rehnee (code of
conduct) and then give the virtues , those Sikhs attain
kalyan quickly”.(9)


“Whosoever gives updesh without having the right ,
leave alone kalyan , they create kalesh (fighting/hell
etc.). Sadhsangat is very high , and that is why Sri
Guru Ji has said”.(10)


There was a Sikh named Tirith , he worked in the king’s
army. He arrived in the Sharan (sanctuary) of Sri
Hargobind Sahib. With clasped hands he said.(11)


“I spend all day in my work , I cannot take time out for
Naam Simran. How will we attain salvation? “


Gur Ji gave updesh , as such:- (12)


“Do the seva of Sants on a daily basis , give them food
and clothes. A person who gives a cow grass and feed ,
he alone attains the milk”.(13)


“In the same way serve the Sadh , they will become
pleased and will impart the easy route to udaartah
(salvation). Then that person becomes accustomed to
Bhagat Gyan (Devotional knowledge).(14)


“How will I recognise a Sant?” he asked upon hearing
this , “the person that I need to serve”. At that point
Satguru Ji imparted a technique , “A king desired”.(15)


“How can I see Hans (swan like creatures) with my
own eyes?”, so he started doing seva of many panchi
(birds) in his palaces. He feed all the panchi with a
varied choga (feed). Panchi came from near and
far.(16)


Upon pecking the choga the panchi’s would spread the
praise of this place at the Maan Sarovar ( gathering
place). The Hans there heard the praise and said to the
rest that we too shall go to the palaces of the king.(17)


We will go there and show devotion , where panchi pick
the feed daily. As such a pair of Hans arrived there and
showed themselves.(18)


Upon seeing them the people informed the King. The
king was overjoyed and brought along with him milk
and pearls which he placed in front of the pair of Hans.
The Hans separated the water and drank the milk and
ate the pearls.(19)


They regurgitated round precious gems. They flew back
off to their own abode. The king was overwhelmed as
he collected the gems.(20)


When the gems were taken to the Jauri (jeweller) the
king was then informed that these gems are worth
more than his entire kingdom. And that is why do the
seva of all , the ones that come to you will grace you
with Brahm Gyan (Divine Knowledge).(21)


Bhai Tirth became estatic upon hearing Guru Ji’s
Bachan and started the sukhdayak (pleasure giving)
seva of Sants. He would achieve bliss by meditating on
Waheguru and ultimately he merged with Guru in the
end.(22)


Phaava Dhero was a Sikh who lived in Ujjain who
engaged in Bhaghti of Guru Ji in his home. He would
listen to kirtan and also do kirtan. He would sleep for
two pehar (three hours) at night.(23)


He would do bhaghti for the remaing six pehar. By
attending Satsangat he became very wise. He would
come to Guru Ji after six months , upon seeing guru Ji
he would be filled with bliss.(24)


“What attributes do Sant have?” he asked Guru Ji one
day. “What are the lachan (characteristics) of Sant?”
Then Sri Hargobind Ji said. “There is a Satguru slok
which describes a sant”.(25)






ਮੰਤ ੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧਾਨੰ ਸਰਬਤ ਪੂਰਨਹ ॥


मं×ं राम राम नामं ²यानं सरब× प

रनह ॥


Manṯraʼn rām rām nāmaʼn ḏẖa▫yāna sarbaṯar pūrnah.


Through the Mantra of the Name of the Lord, Raam,
Raam, one meditates on the All-pervading Lord.


ਗਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਿਤ ਿਨਰਮਲ ਿਨਰਵੈਰਣਹ ॥


¹यानं सम द

ख स

खं ज

गÎत Îनरमल Îनरवैरणह ॥


Ga▫yāna sam ḏukẖ sukẖaʼn jugaṯ nirmal nirvairṇėh.


Those who have the wisdom to look alike upon pleasure
and pain, live the immaculate lifestyle, free of
vengeance.


ਦਯਾਲੰ ਸਰਬਤ ਜੀਆ ਪੰਚ ਦੋਖ ਿਬਵਰਿਜਤਹ ॥


दयालं सरब× जीआ पंच दोख Íबवरिजतह ॥


Ḏa▫yālaʼn sarbaṯar jī▫ā pancẖ ḏokẖ bivarjiṯėh.


They are kind to all beings; they have overpowered the
five thieves.


ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥


भोजनं गोपाल क|रतनं अलप माया जल कमल रहतह ॥


Bẖojanaʼn gopāl kīraṯanaʼn alap mā▫yā jal kamal
rahṯah.


They take the Kirtan of the Lord's Praise as their food;
they remain untouched by Maya, like the lotus in the
water.


ਉਪਦੇਸੰ ਸਮ ਿਮਤ ਸਤਹ ਭਗਵੰਤ ਭਗਿਤ ਭਾਵਨੀ ॥


उपदे सं सम Îम× स×ह भगवंत भगÎत भावनी ॥


Upḏesaʼn sam miṯar saṯrėh bẖagvanṯ bẖagaṯ bẖāvnī.


They share the Teachings with friend and enemy alike;
they love the devotional worship of God.


ਪਰ ਿਨੰ ਦਾ ਨਹ ਸੋਿਤ ਸਵਣੰ ਆਪੁ ਿਤ−ਿਗ ਸਗਲ ਰੇਣੁਕਹ ॥


पर Îनं दा नह PोÎत Pवणं आप

ि◌cयाÎग सगल रे ण

कह ॥


Par ninḏā nah saroṯ sarvaṇaʼn āp ṯi▫yāg sagal reṇukėh.


They do not listen to slander; renouncing self-conceit,
they become the dust of all.


ਖਟ ਲਖਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸਜਨਹ ॥੪੦॥


खट लEयण प

रनं प

रखह नानक नाम साध 1वजनह ॥४०॥


Kẖat lakẖ▫yaṇ pūranaʼn purkẖah Nānak nām sāḏẖ
savajneh.


40






Whoever has these six qualities, O Nanak, is called a
Holy friend.


40










The person who has received the Mantar of the Naam
of the Prabhu Malik (Waheguru Ji) and who engages in
the simran of the omnipresent Lord.


Who considers pain and happiness as the same , whose
actions are pure and without hate.


Who is compassionate towards all things and has a
control over the five vices. Who’s intake is eulogising
Waheguru Ji and remains unaffected by maya in the
same way that a lotus flower is unaffected by
surrounding mud etc.


Who serves friends and foes on the same level and only
has love for Waheguru devotion.


Who doesn’t listen with own ears to the nindya
(slander) of others and who kills their own ego to
become the dust of all. Whosoever possesses theses six
attributes , heh Nanak their name is mitr (friend) , Sant
and full human.


Who engages in Naam Simran and who sees Waheguru
in everyone , remains stable in sorrow and happiness.
Who is pure , without hatred , and Nirala (detached) ,
always remains attached to Prabhu.(26)


Showers compassion on all things and distances
themselves from lust and anger. Just as a lotus remains
unaffected. Considers friend and foe on a par.(27)


Does not engage in the listening or speaking slander of
others , always remains of humble mind and considers
to be the dust of others. The wise can test these
attributes , whosoever in this case is the virtuous Sant
of many good deeds.(28)


The Sangat of such Sant eradicates bad thoughts and
by doing seva Gyan is obtained”. Upon hearing this
bhai Dheeroh became blissful and went back to his
home. He adopted all the characteristics of the
Sant.(29)


Many Sikhs met in the village of Bhuran Pur. Bhai
Bhagwan Das was a bhagat , Bodhla was another ,
Malk Kataroo , Prithi Mall Jrandh , Budh Saroo.(30)


Dhallu Bhagat , Shurra Harran , Siami Das Vadavan
and Sundar etc. Sikhs got together to perform
Kirtan.(31)


Then all gathered for darshan of Guru Ji , they saw
Guru Ji with their own eyes. Various gifts were
presented to Guru Ji. They placed their heads at the
charan kanwal of Guru Ji.(32)


They stayed there for many days with a hope of
salvation. “Someone please give us divine wisdom so
that we may cross the bhav sagar (ocean of fears).(33)


“Make a good dharamshala (place of worship), gather
there everyday there in the early hours of the morning,
listen to Gurbani and read Gurbani to others too”. Guru
Ji stated.(34)


“Contemplate on the Arth (meanings) and do Katha
(preaching) , and act upon the teachings in your daily
life.(35)


“Work honestly and never speak lies , then do Rehraas
at the Rehraas time , do kirtan upto night time and
finish off with Sohila Sahib”.(36)


“When there is pehar remaining of the night do ishnaan
, then memorise the treasure trove of Gurbani.
Whichever Sikh is hungry or clothe less , give them food
and clothes and you will receive happiness”.(37)


“Then on the Purbs of Massiah , Sangrand , Devaali ,
Vasakhi , etc. Collect Guru di kaar (donations) and
prepare and distribute Kadah Parshad (Degh)”.(38)


“Leaving aside ego make the mind humble , do
satsangat always in this manner. Once upon a time
there was a dead cat in a water well. How can the
water be purified? A pandit was asked to assist”.(39)


“Remove the cat and discard a thousand dholl
(recipticle) of water from the well. The water will be
purified”. Upon hearing this the man went away. He
forgot to remove the cat.(40)


Vast amounts of water were removed but the stench of
the dead cat remained intact. They returned and
informed the pandit. “The water hasn’t purified , I’ve
discarded vast amounts”.(41)


Upon hearing this the pandit said “remove more
water”. They removed more water but went back to
inform the pandit that the stench is still present.(42)


Upon hearing this the pandit went to inspect the well
himself , the dead was still in the well. “What have you
done here? You’ve neglected to take the dead cat out”
the pandit explained.(43)


“The water will remain polluted until the cat is
removed”. In the same way ego is a bad thing which is
present in the body.(44)


“Until this ego is lost it is not possible to attain kalyan.
That is why it is important to remain alert on a daily
basis in order to the lose ego”.(45)


“Slowly it will vanish and your atmah will light up with
Gyan Parkash (Divine knowledge)”. By listening to this
the Sikhs , who were from the village Buranpur.(46)


Went home estatic and engaged in Satnam Simran.
They followed the instructions of Guru Ji and they
Anthaykaran (Intangible inside Indriah) became
pavittar (pure).(47)


Whichsoever rehanee was ordained by Guru Ji , they
went back to their abodes and adopted it in their
everyday lives. They all attained yog kalyan
(liberation) and were saying “Satguru Ji Dhan hun ,
they gave us this Sukh.(48)




Bhanu Bel Updesh SriGuruHargobind Sahib Ji 6th
Patshahi.
Bhanu Behl.







Raas 5th, Adaiy 46th.






In Rajmahalpur lived a Sikh named Bhanoo Behl , he
adopted Sikhi with great love and would engage in his
duties according to Guru Ji’s matt (instructions). (1)


He meditated upon Satnam Waheguru; he shared his
food before eating it himself. He came to Sri Hargobind
Ji and upon placing offerings he bowed his head. (2)


He asked the ocean of knowledge (Guru Ji) “Shaastars
contain many teachings, some praise Tapp (endurance)
and Tirith (holy sites) and some say engage in Vart
Nem.” (3)


“Some do Jugg Horm , some say make donations but in
the house of Satguru the greatness is only achieved
through the simran of Satnam.” (4)


“What is the difference between them? explain this. In
what way is the Mehmah (greatness) of Satnam
more?”. Upon hearing this Guru Ji imparted a mahan
jugti (great technique). (5)


“Consider Satnam to be the mathematical number one,
all other actions are on a par to zero. Write number one
first, then by following it with a zero its value has
increased by tenfold”. (6)


“If the number one is not placed before the zeros then
just zeros by themselves are valueless. These zeros hold
no value in counting etc. Since it remains nothing.” (7)


“In this way without Satnam everything is veyarth
(waste). There are some Punn Karam (good deeds)
whose phall (reaction) is from beginning to end, i.e.
diminishes. If one is not followed by zero then it cannot
become tenfold but will remain one in itself it will not
diminish.” (8)


“All other Dharam (faiths) are of the previous yugs
(eras) , they can only be accomplished if man is very
strong and has plentiful wealth. I Kalyug only Satnam
is prominent , from this sukhah da ghar
(happiness/liberation) can be attained.” (9)


“Freedom cannot be attained without Naam , with
committing other karam hankaar (ego) is given rise to.
With Hari Simran (Waheguru meditation) the mann
(mind) becomes snimar (humble) , the end time is filled
with sukh (pleasure).” (10)


“This is the difference , recognise this in the mind , this
is without hankaar (ego).” Bhanoo Behl filled with
happiness upon hearing this. He accepted Guru Ji’s
words and took them to heart. (11)


Badli Sodhi and Seht Gopal always stayed with Guru
Ji. They perpetually worked hard. Once they asked
Guru Ji a question. (12)


“Give us updesh (Divine knowledge) which will give us
Param Kalyan (highest liberation).” Guru Ji replied
“You will remain very sukhi (happy) if you adopt
humbleness towards everyone.” (13)


“Just as we see the water in a Fuharah (fountain) , the
lower it goes the higher it rises. The dust of the feet is at
the lowest point i.e. bottom of the feet, and because of
this it blows onto everyone’s heads.” (14)


“The little finger on the hand is the one adorned with a
beautiful ring. The smallest of all trees is the Chandan
tree, it’s fragrance is taken by all the tress nearby.” (15)


“The higher the Padhvi (status) one requires , the more
humble they should keep their mind. Vishnu is
considered the greatest because he is more humble than
everybody else.” (16)


“When Prighu Rishi kicked Vishnu in order to wake him
, Vishnu started gently massaging Prighu Rishi’s feeet
with utmost humility and considered himself blessed for
being touched by a Brahmin (holy person). In the yagg
(food service) of the Pandhavs he washed the feet of the
Rishi’s. The other actions of Vishnu Bhagwan are all
carried out with utmost humility. He does not adopt
hankaar (ego).” (17)


“As a result of receiving high Padhvi (status) , he is of
humble mind , there is no hankaar (ego) whatsoever.
Always desires defeat from Gursikhs , does not ever
want to defeat them.” (18)


“The victor ultimately loses , the defeated is the victor.
They become magical.” (19)


“Whosoever thinks that “I have climbed high” he will
have to come down. The one’s who desires to be low will
suddenly reach height.” (20)


“The victor is the defeated and the defeated is the victor
, in the way there is a reciprocal practice in Sikhs.
Always remain humble in Satsangat, utter sweet words
when meeting Sikhs.” (21)


Hearing the divine words from Satguru, he humbly
attained Param Padhvi (high status). There was a
handsome Gursikh named Chadda who’s house was in
Agra. (22)


Sikhs would gather in the dharamsala (place of
worship) , do Kirtan and Naam Simran. Wherever he
saw Bhajan (Waheguru’s praises) being performed, he
would do abundant seva there. (23)


He would come to Sri Guru Hargobind Ji and did seva
with great love. One day whilst sitting by Guru Ji , with
clasped hands he humbly requested. (24)


“Heh Satguru Ji by which method do you save Sikhs?
By imparting gunn (good habits) and eradicating
Augunn (vices etc.)?”


Upon hearing this Guru Ji said “Satguru char parkaar
de hunday hunn (there are four types of Satguru).” (25)


“Sri Guru Nanak Dev Ji is the foremost amongst the
four , whose naam being just heard causes the Jamm
(grim reaper) to let go. One Guru is akin to Titli
(butterfly like) , it takes any category of Keedah
(insect)”. (26)


"Upon keeping them safe in its house for a long time ,
the keedah (insect) too becomes a titli. It transforms
any variety of keedah into its own form , but it can be
seen that not all keedah become titli it only selects one
kind to transform into a titli." (27)


"One Guru is like Paras (touchstone), if any one type of
metal comes into contact with it then it will turn it into
gold but cannot make the metal into Paras (touchstone)
itself. It will not impart its power to anyone/anything
etc." (28)


"One Guru is like Bavan Chandan (fragranced tree),
during a particular season it will fragrant all the trees
that are nearby it. This can only be done during a
particular season and not all the time." (29)


"One Satgur is on a par with a diva (candle like device),
if another diva comes into contact with it then it can
light that up too provided that the diva comes to it with
tel (oil) and batti (wick)." (30)


"Sri Guru Nanak Dev Ji is Param Kirpaloo (supreme
blessings), if anyone becomes a Sikh with Sharda
(faith), reads and listens to Satguru Ji's Bani then
he/she will slowly become a Brahm Gyani (having
divine knowledge)." (31)


"Their Atmah becomes Anand May (blissful), if they
wish they too can make others like them. There is no
technique required other than meeting with Satsangat
(holy congregation)." (32)


"From this Kalyan (liberation) is attained, the bandan
(shackles) of births and deaths become naash
(destryoyed)." Handsome Chaddha became an eager
devotee of Satsangat after hearing this beautiful
Updesh (teachings). (33)


A Sikh named Mohan lived in Decca who desired the
attributes of Gursikhi in his heart. He came from far to
do the Darshan (seeing) of Guru Ji. He gave bheta (
offerings) to Guru Ji according to his samratha
(ability). (34)


Upon placing his head at Guru Ji's feet he felt a great
sense of Anand (bliss). He stayed with Guru Ji with
great love. One day whilst sitting near Sachay Patshah
(true king i.e. Guru Ji) he made a benti (huble request).
(35)


"Birth and death is a big kasht (pain), hey Kirpaloo
(compassionate) Guru Ji, please eradicate this kasht."
Guru Ji then replied , "you have not recognised
yourself, without recognising oneself this mahan
(tremendous) kasht (pain) does not finish." (36)


"Tell us this which roop (form) do you consider
yourself?, in which your chit (mind) remains rangya
(coloured)?" Upon hearing this Bhai Mohan said "we
have seen tann roop (physical human body), hey
Sachay Patshah (true king) we are your Sikhs." (37)


Upon hearing this Guru Ji said " know this that all
sareer (bodies) are made of panj tatt (five elements).
Panj tatt were present before taking birth, when the
sareer becomes nasht (finished) the panj tatt will still
remain." (38)


"That is why the tann (physical bodies) of Guru and
Sikh are saman (equal). Parmatmah (Waheguru Ji) in
any way is not less in either. Bhaav (in other words)
just as the bodies of Guru and Sikh are made of the five
elements, in the same way Viapak Parmatmah (all
present Waheguru Ji) in both is brabar (equal).
Parmatmah is neither born nor dies, remains Ik saman
(constant) in Sakhi roop (always present)." (39)


"The bhed (difference) of the mann (mind) between
Guru and Sikh is very big. The mind of Guru Ji is Ujjal
(brilliant white etc.), the mind of the Sikh is Kala
(black/stained etc.) One is shudh (pure), the other is
ashudh (adulterated). When the Sikh comes the sharan
(sanctuary) and engages in Pooja (Waheguru Ji's
devotion)." (40)


"Walks the path of Gurbani by listening to it, takes into
the heart with sthiratah (stability). Gradually remove
the mahal (filth/dirt etc.) from the mind, make it ujjal
(brilliant white/clean etc.) and free from dirt etc." (41)


"Then the Sikh should recognise their roop (form),
distance all the sareer hankaar (body/self/ego etc.)The
laksh (property) of the Jeev (being) and Ishvar
(Waheguru Ji) is the same Sat Chitt Anand (eternal
bliss)." (42)


"The bani (words) of both is separate , the bani of the
jeev (beings) is very little. The bani of Ishvar
(Waheguru Ji) is sarab viapak (everywhere) ,
whosoever knows this well is gyanvaan (with
knowledge)." (43)


"One jall (water) is ujjal (clean) one together with tal
(pool etc.) is dirty. Look at the pratibimb (reflection) of
the suraj (sun) in both. In the dirty water it looks dirty.
Where the water is clean and ujjal (clear) then the sun
there will look ujjal (clear) and clean too." (44)


"Shudh (pure) Satogun is in maya, the aks (reflection)
of Brahm (Waheguru Ji) that falls on shudh (pure)
maya is Ishvar (Waheguru Ji). The Aks (reflection) of
Brahm on maleen (filth) maya , or avidya tamogun in
other words , is the Jeev (being)." (45)


"Six attributes can be seen in Ishvar, that is why they
are called Bhagwan. Listen to this in deatail." (46)


"Jass, Aishvarj , Viragh , Udartah , Lashmi , and Gyan.
The six vikar and jeona (living) , marnah (dying) are
the varn of the sareer (body)." (47)


"Bhuk (hunger) and Pyas (thirst) are both between the
pran (life force). Kushi (happiness) and Gammi
(unhappiness) are between the mann (mind). There is
Nirlaep (unblemished) Brahm Saakhi (Waheguru Ji)
there, and if recognised one becomes mukt (liberated)."
(48)


"Upon hearing this the Sikhs then asked "you have just
eulogised Satnaam". Then Satguru Ji replied "try to
understand in your minds, just as there is a strong
currant in the river." (49)


"Some try to cross it with the strength of their arms, but
these are few, think about it. By boarding the baedi
(boat) everyone can cross it easily." (50)


"In the same way Satnaam is a mighty Jahaz (ship) , by
engaging in Naam Japp all the desires of the mind are
fulfilled. In the end Naam becomes a huge sahyik
(support). It destroys all the Kasht (troubles) forever."
(51)


"There is nothing comparable to this in Kalyug (this
era). Do simran on a daily basis. If a person engages in
Namm Japp daily then they are Dhan (very great).
Prabhu (Waheguru Ji ) also becomes Prasan (pleased)
when the livv (concentration) is entered into." (52)


"Whether it be Gristhy (married etc.) or Sanyasi
(hermit) wihout Naam Japp then a noose is placed
around the neck. Whether it be ucha (high) neeva (low)
, rich or poor if Naam simran is accomplished Sehaj
Subah (gradually)." (53)


"Then no one is parallel to them , even if a Brahmin
engages in countless mahan (of great magnitude) tapp
and vart (rituals). That is why perpetually absorb
Naam in the Hidah (heart) , he/she crosses to salvation
and causes the salvation of Pittar (elders)." (54)


All Sikhs became blissful upon hearing this, they
absorbed Satnaam in their hearts. By engaging in
simran , millions of Sikhs became liberated. Who can
speak of their untt (end)?" (55)


Satguru Ji attached Sikhs to Gurmat , for the love of
Sikhi they preached Gurmat."I have spoken of some of
the Sikhs in the form of Katha , and the central
attributes shown." (56)


That Sikh is of vadhey bhaag (blessed) whosoever has
adopted Gurmat , has crossed into salvation for self
and their sanghi's (who met with them) had their
sorrows eradicated and they too attained salvation.
(57)

Maya Lumbh Updesh SriGuruHargobind Ji
Maharajh Patshahi 6th.
Raas 5th , Adaiy 44th







A Sikh named Maya Lumbh lived in the pind (village)
Sohund , he attended Satsangat on a daily basis. With
great love and utmost respect he would sing Guru Ji’s
shabads in the form of Prem Bhagti (love devotion). (1)


He came to do the darshan (seeing) of Satguru and
placed his head on the Charan Kanwal (heavenly feet)
of Guru Ji. After staying for some days he asked , “heh
nipunn (proficient) Guru Ji please tell me.” (2)


“Some attend Satsangat with kaamna (specific desires)
and achieve padarath (goods) which provide guzara
(subsistence) , which they consume.” (3)


“Some Sikhs engage in Dharam di kamaiee (honest
living) , they eat food after sharing it with other Sikhs
first. Those with kamana (desires) and those who are
nishkam (no desires) , they perform and listen tom
kirtan at both times {morning and afternoon}.” (4)


“They spend their lives in the presence of Satsangat and
do your darshan (seeing). What is their fate ahead?
What is the difference in the phall (fruition) that they
attain?” (5)


Sri Hargobind Sahib then imparted , “they both come to
Satsangat. The one’s who attend with kamana (desires)
, after death they go to Gandarbh lok (heavenly place)
and will take painless pleasure.” (6)


“Will become mukht (liberated) from births and deaths.
Will not endure the pains of such. The one’s that are
nishkami (desireless) obtain gyan , will give sukh to
everyone since they consider this jagat (world) to be
chootah (false).” (7)


“When the sareer (body) diminishes of the nishkami
(desireless) , they become livleen (infused) with
Waheguru. Nishkami is above all , the secondly the
kamnah walay (with desire) are:-“ (8)


“Some accept {cash/gifts etc.} just for the nirbah
(rearing/needs) of the tann (body) , without asking
whatsoever someone gives with prem (love) they
accept. They become very pleased in the heart ,
considers them to be sent by Wahegruru Ji thenself.” (9)


“Those who share their gifts/cash with others before
consuming and engage in Kirtan/Katha for mukhti
(liberation). What little padarath (goods) they acquire ,
they remain parsan (happy) with santokh
(satisfaction).” (10)


“This too is on a par with being nishkam (desireless) ,
which so ever padarath (goods) are acquired without
lobh (greed).


The one’s who has a kahish (desire) to obtain
materialism will only achieve Gandarbh (heavenly
abode) {as opposed to kalyan}.” (11)


“If someone does Kirtan/Katha or other good deeds
with utter greed for materialistic gain but does not
absorb the Gurbani in the mind , their bharam
(doubts/anxiety etc) will not go.” (12)


“Whichever padarath (goods) are desired {in
satsangat} will be achieved. If the person only has a
desire for materialism then after death then will be
given manukah sareer (human body) again. Then they
will engage in abundant Satguru’s simran.” (13)


“The mael (dirt/filth/adulteration) will only be lost
after anek (many) births , they will achive mukhti in the
end after becoming nishkam (without desire). That is
why {Guru Ji says} become nishkam (without desire)
when doing kirtan and Satnaam Simran.” (14)


After hearing this updesh he absorbed it in his heart ,
his kasht (pains) of births and deaths became removed.
There was one Sikh named Choohad Chaujad who was
very gunvaan (good attributes) who lived in Lucknow.
(15)


Rising , sitting , lying down , walking , and working ,
he would remain focused on Satnaam. He came to do
the darshan (seeing) of Guru Ji. He bowed his head at
the charan kanwal (heavenly feet) of Guru Ji. (16)


He stayed there for many days. One day he said to
Guru Ji “what is the mool (foundation) of the Sikhi vael
(vine/branch/stem etc.)? explain the roop (form) of this
, in which way it can be acquired.” (17)


Sri Guru Hargobind Ji said “the snimar mann (humble
mind) is the keht (farm land). Guru sharda (faith) is the
ungreh beej (seeds that have taken root) in that keht
(farmland). The preet (devotion/adherence/love etc.)
with Guru Ji is the pukki jadd (firm root).” (18)


“The milaap (meeting) with Satsangat is the growing of
this Sikhi vael(vine). The seva of Sants with shubh
tahng (love/devotion) is the blossoming of this vael
{vine}.” (19)


“The dharnah (adoption) of Guru Ji’s gunn (teachings)
are the green leaves of this vine , which grow bushier
on a daily basis. Doing Kirtan or listening of Kirtan , is
the equivelant of watering this Sikhi vine.” (20)


“The contemplation {katha etc.} of the shabad is the
flowering of this vael {vine}. Doing or listening to
Kirtan is the sugandi (fragrance) of these flowers. With
Ukat Jugat (Guru Ji’s teachings) , Amrit Rass {sweet
nectar} is seen. Remaing varaigmay (detached) from
vishey (vices etc.) is a big kheda (bliss).” (21)


“Considering the Jagat (world) to be chootah (false) is
the fruit bearing on this vine. Just as we see rass
(nectar) in fruit , so too on this vine of Sikhi the fruit
becomes sweet with the nectar of Brahmanand
(Waheguru Ji’s Amrit). Then manukh (mankind)
recognise their roop (form) , this is the taste {accept this
in your mind}.” (22)


“This is the mool (foundation) of the Sikhi vael {vine} ,
these are the Sikhs who love {pyar} Guru. They are
Gurmukh {facing Guru Ji at all times} , and they are
parupkari (selfless service)! They are Gyani
(knowledgeable) and Bhagat (devotees) , think about it
{veechar lavhoy}” (23)


“They are mahan Shiromani (highest) in the jagat
(world). They win the jagat (world) and never suffer
defeat.” Upon hearing these bachan (divine words)
from Satguru Ji Choohad went home whilst eulogising
{shalagah} Guru Ji. (24)


There was a very agyakari (obedient) Guru Ji’s Sikh
whose name was Bhanna , who lived in the parsidh
(famous) tirith (holy site) of Pryagh. He lived there for
a long time , then decided to leave for Satguru Ji’s
darshan (seeing). (25)


According to his samratha (ability) he placed bhet
(offerings) in front of Guru Ji and did bandana
(showing respect with clasped hands etc.) Guru Ji
asked asked him sukh shaand (well being) , at that
point he made a benti (humble request) to Satguru Ji.
(26)


“The kamana (desire) of my heart is that do my kalyan
(liberation) , I have come to your sharan (sanctuary).
Give me your updesh (supreme instruction) , which
causes the chakkar (cycle) of birth and death.” (27)


Sri Guru Hargobind Ji said “heh chattar veer
(intelligent friend)! Do dharm di kamaiee (honest
living). Always engage in Waheguru Naam Simran ,
never lose sight of this.” (28)


Then Bhanna contemplated satt (truth) asatt (false)
after hearing this. Then he spoke again. “When people
of other faiths meet with me they argue and attempt to
discredit {tarak} and say.” (29)


“The person who is the mahan pursh (great ) , if
someone talks with them over and over again then they
become agitated. They become annoyed and
reprimands them , and will not let them keep their
company.” (30)


“You persistently say Ram Ram , Ram will not be
pleased {reej}, rather will become agitated. You can try
this for yourself {nirdhaar}. What phall (benefit) will
you achieve? Maha phall daata swami (Waheguru Ji)
will become annoyed”. (31)


Upon hearing this Satguru Ji said “do not understand
this to be the case , adopt sharda (faith) , the way we
say. Just as a gareeb (poor/weak/helpless) person is
attacked by a group of enemies , and inflict much pain.”
(32)


“When that mazloom (helpless person) becomes niraz
(lose hope) from every other means , then he shouts
{calls/pukaar} the name of his malik {king}. He
continues calling until his pukar {call/cry} is heard.”
(33)


“Upon hearing his pukar {calling/cry} the enemy start
toretreat and abandon the pain infliction. The enemy
cease their strength , and owing to the fear of the malik
{king} they dare not go near.” (34)


“When the naukar (servants) of the king see their
companion being attacked they adopt kirpa
(compassion) and lend assistance , they succeed in
fending off the enemy.” (35)


“If the king hears the cries/calls and comes to realise
that someone is calling me , then with kirpa
(compassion) he becomes totally nirbah (fearless) and
gives maha sukh (great joy) by killing the enemy.” (36)


“In the same way kaam (lust) , krodh (anger) etc. Do
chagdha (argument/fighting) nitt (daily) and rob
manukh (mankind) as a subsequent. Fear in the roop
(form) of paap (sin) is shown by these vices. If jeev
(being) sees these dukhdayak (terrifying) enemies.” (37)


“Then he should engage in Ram Ram {Waheguru}
meditation , if he is met by Sants then they cause their
udhar (saviour). They will impart guidance which in
turn causes the eradication of these vices/sins.” (38)


“Parmashar (Waheguru) does kirpa (blessings) , they
realise that someone is calling me. They {Waheguru Ji}
take mercy on us in the knowledge that we {kalyugi
beings} have sought Waheguru Ji’s sharan {sanctuary}
whilst in deep distress. The daily onslaught of maar
({pain infliction} is horrendous.” (39)


“It is then Prabhu {Waheguru Ji} shower their mercy
by destroying all our bandan
{shackles/handcuffs/vices} and thus delivers mukti
{liberation}. Prabhu blesses Abchall Sukh {everlasting
happiness} in the form of their daat {gift} , this can only
be acquired with Naam Simran.” (40)


“Satguru Ji then said , “the ones who argue with you ,
obstruct you from Naam Simran of Prabhu
{Waheguru} , are nindaks {slanderers} and your
biggest dushman {enemy}. Nothing else is as
dukhdayak {terrifying} as them.” (41)


“Never do their sangh {associating/meeting} , meeting
and speaking with them gives rise to paap {sin}. They
discredit your nischa {faith} and attempt to destabilise
you , they want to influence you towards kohtti matt
{adulterated actions}.” (42)


“They never let go of vishey {sins/anti-social
behaviour} , leave the company of such people. Never
do their sangat {company} , always attempt to leave
them {yattan}.” (43)


“Upon hearing this Bhanna asked , “In what way is
this? The vishey manukh {sinful people} are a bigger
dushman {enemy} than visheh {sins}? The bhugta
{engager} of visheh {sins} is akin to karj {effect} and
the visheh {sins} are karan {cause}.” (44)


“Upon hearing this Sri Hargobind Ji said “Karan
{cause} is the agni {fire} which burns the sareer {body}
, if metal were to be heated with this agni {fire} then it
shines after becoming red hot.” (45)


“The agni {fire} causes immense heat , that is
impossible to tolerate and cannot be approached. In the
same way the vishey {sinners} become like this. Cannot
attain mukti {liberation}.” (46)


“Their sangat causes manukh {mankind} to fall from
grace , shubh padvi {pure status} can never be
acquired. Just as a tree that bears much fruit , some of
the fruit will fall on the ground as a result of wind.” (47)


“That kacha phall {unripe fruit} becomes ghanda
{soiled/dirty} , bhaav {in other words} it rots and
cannot ripen as a result of falling off the branch and as
such will not contain rass {sweet nectar}. The fruit that
has not been affected by the wind remain permanently
attached to the Shaak {branch}.” (48)


“They achieve rass {sweet nectar} whilst attached to the
tree and become ard mitteh {very sweet}. The tehni
{branch} of Gurbani is like this , whichever nindak
{slanderer} engages in tarak {discrediting it} after
hearing it , it sheds them {like the rotten fruit}.” (49)


“That viakhti {person} cannot obtain Parmeshvar’s
rass {Waheguru Ji’s sweet nectar}, the dirt/soiling of
janam maran {births and deaths} will stick to them.
The ones that remain attached to the tehni {branch} of
Prabhu {Waheguru} simran , obtain gyan-rass {sweet
nectar of divine knowledge}. Just as a fruit ripens and
becomes sweet , so does this person attain sweet mukti
{liberation} and the bandan {bonds} of unhappiness
are thus destroyed.” (50)


“Heh Bhanna! By listening this way , do not maintain
any farak {difference} with Parameshvar {Waheguru}.
Never do the thiagh {quitting} of the Sukh {happiness}
giving Satnaam , if you have the ablashah {desire} to
induce Anand {bliss}.” (51)


“Upon hearing this Bhanna accepted Guru Ji’s bachan
{divine instructions} and said , “Gurbani is truly the
khaan {treasure trove} of sachay gunn {true
attributes}.” He swam across bhavjall {ocean of fears
i.e. this world} with great ease as a result of dridh
{utter determination} of Waheguru Simran. (52)


*******O*******

Jattu Tappa Updesh SriHargobindJi Maharajh
Patshai 6th.
Raas 5th , Adaiy 45th.







Jattu Tappa.






In Jonpur lived a mahan (great) tappa (physical
endurance etc.). He came to do the darshan of Sri Guru
Hargobind Ji. (1)


He did bandana (paying respect) with clasped hands
and made a benti (request) whilst sitting down. “Have
heard your bhari sarasht juss (mighty praise) , lakhs
(hundreds of thousands) of manukh (mamnkind) have
adopted bhadi matt (sins/anti social behaviour etc.)”
(2)


“Hey kirpa nidhan (treasure trove of blessings) ! I have
come to your sharan please give me updesh
(teaching/guidance) so that I can reach kalyan
(liberation)”. Upon hearing this Guru Ji said “do
shantki tap”. (3)


“Utter Waheguru’s naam on a daily basis , by stopping
your indraeh (thought process) absorb naam in your
mann (mind).” Afterwards the tappa asked “some of
sarasht matt (of great wisdom) say.” (4)


“That it is not possible to attain gatti (liberation)
without gyan (knowledge) , the ved’s give parman
(instruction) on this.” Upon hearing this Guru Ji said
“understand that if your desire is for gatti (liberation).”
(5)


“Those who engage in Naam Japp in their minds day
and night , they achieve the four davaray (enterance).
Through which mukhti (living liberation) can be
entered and as such Waheguru can be met.” (6)


“Just as there are 4 entrances to Sri Harmander Sahib ,
whichever entrance one steps through , for them that is
uttam (highly). Jog , virag , bhagti , and gyan are
achieved in hand through Naam Simran.” (7)


“Focus the attention in a sundar (good/beautiful etc.)
manner , do simran of Satnaam with prem (love). Then
the phall (divine gift/fruition) of jog is achieved. With
simran the mann (mind) becomes stable.” (8)


“Then vairag (detachment) from Vishay (sinful
thoughts/actions) takes place which is the mool
(foundation) of bhagti (devotion) , then manukh
(mankind) becomes accustomed to simran. By
engaging in this maha prem (great love) develops with
Prabhu (Waheguru Ji). Day and night Ik (Waheguru ji)
is absorbed in the mind.” (9)


“Whosoever is the recipient of Waheguru Ji’s kirpa
(blessing) , they acquire livv (concentration). Then
gyan is produced in the hirdah (heart). Only consider
the atmah (soul) to be puran (complete) , recognise the
true self (i.e. atmah within body) and extinguish
bandan (attachments etc.).” (10)


“These are the four asray (pillars/supports) of Satnaam
, which are achieved upon engaging in Simran. “That is
why if you desire the four , then associate yourself with
Naam.” (11)


“By attending the Dharamsal Satguru (satsangat/place
of worship) a mighty phall (gift/fruition) is achieved by
taking each step. Listen to the shabad by removing
hankaar (ego) and making the mind humble , the
Upashana (devotion) of Prabhu (Waheguru Ji) will be
attained.” (12)


“Do ishnaan (washing) pishli raat (Amrit vela/early
hours) , this shantki tap is saresht (above all) and
mahan (great). With Satnaam Simran phall (fruition)
is acquired. Focus on the belief meh tann nahi haih (I
am not body).” (13)


“I was not born when my physical body was born , I
will not die when the body physically dies. My roop
(form) is Satt Chetan Anand , slowly but surely this
sukhan da mool (foundation of all happiness) is
achieved.” (14)


Navla and Nihala were Guru Ji’s Sikhs , whose abode
was in Patna and they lived there. They always spoke
the truth , made an honest living and always yearned
for truthful company. (15)


Whichever Sikh would engage in bhajan (Waheguru
Ji’s praises) with prem (love) , they would do their seva
with utmost enthusiasm. They came to do the darshan
(seeing) of Satguru Ji , they bowed their heads after
placing bhet (offerings) according to their samratha
(ability). (16)


After staying with Guru Ji for some days , one day they
made a benti (humble request) whilst sitting near Guru
Ji. “Guru Gareeb Nazaaz (bestows powers to the poor) ,
Mukhti Datay (bestows liberation)! please give us
mahan (great) updesh (instruction/guidance).” (17)


“Which causes everything to be accomplished by doing ,
leaving nothing unachieved.” Guru Ji said persistently
do the Upashana (devotion) of Satnaam.” (18)


At that point Nihala said “some with saresht matt
(great minds) say that as long as there is dwaht
(duality) in the heart of man then tripti (the coalition of
Upas , Upashana , and Upashak) remains.” (19)


First there is Upas , secondly Upashna , and third
Upashak. Just as Thiatha , theh , and thian. In the same
way gyatha , gyan , and gey is. (20)


When Advaytah is achieved then these three are not
seen. It becomes Parbrahm Saroop (Waheguru) , just as
a drop of water becomes part of the ocean. (21)


When Namee , Naam , and Jaapak are not , then see
your entire saroop (form). Upon hearing this Guru Ji
said ,”Bhagti (devotion) is of four kinds.” (22)


“with many kamnavah (desires) in the mind , they
engage in Satnaam Simran day and night and does the
seva of Sants. Whichsoever bachan (instructions) they
give , they agree to it.” (23)


“Their kamnavah (desires) become fulfilled , then a
beautiful devotion for Prabhu (Waheguru) arises in the
heart. Secondly there are those who become bhagats
because they are Atar (antagonised) , when enemies
cause abundant dukh (pains etc.).” (24)


“Some feel much pain as a result of a rog
(illness/disease etc.) , they engage in Simran as a
result. They become sukhi (happy) from enemies , the
ailments disappear and become mighty strong.” (25)


“Their sharda (faith) has increased , they do perpetual
simran because of this. Thirdly there are those who
adopt Upashna on a daily basis , they do the Simran of
Satnaam (who removes paaps/sins).” (26)


“The daas considers their Prabhu to be the karta
(creator) , we are like istri (female) and Parmeshvar
(Waheguru) is akin to the patti (husband). The antar
indreh (mindset) becomes nirmal (pure) , then Brahm
Gyan (divine knowledge) is attained.” (27)


“Fourth Gyani are vishal (broad) bhagat , they only see
the one Parmeshvar in everyone and desire to see as
well. Just as there is akash (sky light) in Ghada (clay
pot) and kohta (high building) , in the same way Ik
Brahm (Waheguru) gives parkash light in everyone.”
(28)


“By understanding it in this way they engage in
perpetual simran of Prabhu (Waheguru)


, then Uttam Atam-Gyan (highest divine knowledge) is
absorbed in the heart. Climbing from the chauthi
bhoomka (fourth stage etc.) then fifth and sixth , they
then rest in the seventh.” (29)


“That is why you should do Satnaam Simran , and
whilst remaining nishkam (without desires) do the seva
of Sants. Lose the ego pride and keep the mind low
(humble) , then this will give rise to your kalyan being
acquired in a very simple method.” (30)


At that point upon hearing this outstanding updesh
bhai Navla and Nihala became Gurmukhs (adhering to
Guru Ji’s teachings). Soorbeer (warrior) Jaaht Jeht
was a big Pehalvan (wrestler). His duty was gate
keeper at Guru Ji’s entrance. (31)


Always remained stationed at the gate and none could
enter without his permission. One day while Guru Ji
were sitting sehaj subah (generally) he asked. (32)


“Some say that when gyan is attained , then what is the
purpose of bhgati (devotion) ? When gyan gives rise to
bibek (pleasure/knowledge etc.)” (33)


“Guru Ji imparted a shub marg (auspicious technique) ,
without bhagti gyan does not show shoba
(elegance/grace). Just as there is a lot of strength in
butter , if it is mixed in food then that becomes very
svaadi (tasty).” (34)


“If someone suffering from kuff (phlegm etc.) is given
butter then this will play havoc in their chest by causing
congestion. Their mouth will feel bland day and night ,
a nasty cough will develop and there will be a loss of
appetite.” (35)


“If the taseer (constitution) of the body is that of pitt
(very heated) then that person will develop diarrhoea
and many unpleasant ailments will be given rise to.”
(36)


“If the butter is mixed with missri (crystalised sugar
etc.) then the consumption of this will lead to pleasure.
In the same way the characteristics of gyan is such that
if it is taken individually i.e. meh brahm huh ( I am
Brahm) then this is neither elegant or graceful.” (37)


“The person listening to this will become very angry ,
will go to narak (hell) , will not see swarg (paradise). If
a hankari (egoistic) person adopts gyan in their heart
then they will consider themselves very big.” (38)


“Neither will they do seva in Satsangat and neither will
they show nimratha (being humble) towards anybody.
This is on a par to the chesty congestion in the previous
scenario , they will go to narak (hell) in a terrifying
manner.” (39)


“If a vishey (lustful) person listens to just gyan then he
will engage in the bhog of pariee istri (adultery) etc.
and also develop other anti-social habits. This is on a
par to the diarrhoea scenario , and will endure the
torture of narak (hell).” (40)


“That is why Brahm-Gyan (divine knowledge) should
be taken in conjunction with bhagti (devotion) , this is
the kalyan of everyone. Meh pabhu da daas huh (I am
the servant of Waheguru Ji) will sound beautifully
elegant and graceful from their mouth. In that way
Ahangbrahm (Pramatmah) i.e. Waheguru ji’s Gyan
will take parkash (enlightenment) in the heart.” (41)


“That is why everybody needs to do Naam Simran ,
with prem (love) adopt the Sukha da Dharam
(Waheguru Simran). That is why kushk (arid/dry)
gyan is not good. If Naam Simran is done along with it
then the jeev (human beings) will achieve that state of
kalyan (life liberation)”. (42)


*****O*****






Guru Ji are Sarbagh (limitless) , we are alpagh (thick
as two short planks)..






Please forgive any shortcomings and offer guidance for
the future.


WaheguruJikaKhalsaWaheguruJikeFateh.






Vakta Sarota Updesh SriGuruHargobindJi
Maharajh Patshahi 6th
Raas 5th , Adaiy 42nd







Tulsia , Dargah , takhtu Dheer , and Tirith Uppal got to
together with mansha {heart’s desire} to meet Guru Ji.
{1}


They did bandana {paying respect} and sat near Guru
Ji. They did benti {humble request} with clasped hands
, “Heh sachay Patshah {true king}! We listen to the arth
{meanings/interpretations} which are done by anek
{many} Sikhs.” {2}


Even after listening ,the mann {mind} does not become
shant {peaceful} , the birti {concentration} wanders
from place to place and does not remain sathir
{focused}. Nivla and Nihalu both do Katha.” {3}


“After listening to their Katha we become frightened
about vicar {sins} , bahedi budhi {bad thoughts} are
removed from the heart. Chit {mind} attaches to
Gurmat {Guru’s teachings}. Anek {many} gunn {good
attributes} arise in the hirda {heart}.” {4}


Upon hearing this , Sri Hargobind Ji said “the Shabad
of Satguru is mahan {great} like Amrit {sweet nectar}.
The bulara {speaker/preacher} has fourteen gunn
{attributes} , many achieve gyan {knowledge} by
listening to them.” {5}


“In the same way the sarota {listener/audience} too has
fourteen gunn {attributes} , they listen and turt
{quickly} obtain gyan. If both lack the fourteen gunn
then turt {quickly} gyan {knowledge} cannot be
acquired.” {6}


“If all the gunn {attributes} are present in the vakta
{speaker/preacher} then the listeners too will obtain
these gunn {attributes}.” Then they started to ask Guru
Ji , “please impart the knowledge regarding these gunn
{attributes}.” {7}


“Consider us yours and show mercy on us , please
describe in depth the differences.” Then Sri Hargobind
Sahib Ji stated , “listen all the Sikhs dharan karoh {act
upon it}.” {8}


“The first changa vakta {good speaker} is the one
whose avaz {voice} and bani {words} are sundar
{pleasant} , has knowledge of the subject , speaks loudly
enough to be heard but not more than that , only speaks
according to the subject matter.” {9}


“The second gunn {attribute} is that the speaker should
be aware of visthar {depth} and sankoch {where it
ends}. Should see where the saresht rass {point of
interest} lies. When the concentration of the audience is
captivated , then do the arth {meanings/translations}
in depth.” {10}


“Wherever the birti {concentration} is udas {unfocused}
, only speak in sankhep {brief} there. Should have the
ability to make the katha rauchik {interesting} ,
consider this the fourth gunn {attribute} of the vakta
{speaker}.” {11}


“Should speak in a sweet voice that pleases all. The fifth
gunn {attribute} is that the words spoken should be
sachay {truthful} which are imbued with upashna
{devotion} and gyan {wisdom/knowledge}.” {12}


“The sidhant {core/central theme} of the shabad should
be spoken of , the arth should be done with nirna
{logic/rationality}. The sixth gunn is that shanka
{doubt} should be removed , the answers should be
known if someone asks any questions.” {13}


“The sakhi {story} example should coincide with the
ashah {direction} of the shabad. In a way which the
listener can easily comprehend. It should be portrayed
in that way.” {14}


“The seventh attribute is that they should be proficient
in all matt {religions/philosophy etc.}, should know the
contents of shaastars {ancient Indian religious text}.
The eight attribute is that they should not do vikhaep
{incompatibility} in katha , the story being told should
reflect the core/central theme of the Shabad. Stay
within the boundary of the shabad.” {15}


"They should understand the fundamental principles of
the other faiths before discussing them. The ninth is
"Avingh" , sit up straight and keep the mind focused."
{16}


"The tenth attribute is that the speaker should have the
ability to please the hearts of the sarotay {listeners}. As
the audience listen they should be captivated , in this
way attract the sabah {congregation/gathering}." {17}


"The eleventh attribute is that the speaker should be
able to mohit {attract in a magnetic way} the audience ,
should win them over. The audience should become
keen and eager, listening with fervour. Their ears and
eyes should be drawn to the speaker. They should be
eager to find out what he's going to say next, what will
be the next words etc.? {18}


"The twelfth attribute is that the speaker should be
without hankar {ego}, removes all ego from the heart
and keeps his heart mind the humblest of all. Should not
hurt anyone's feelings by considering that he is above
or better than others." {19}


"The thirteenth attribute is that the speaker should be of
a theology nature , should practise what he preaches.
The fourteenth attribute is that he should be santokhi
{patient}, just accepts what he is given and considers
that to be his bhaag {fortune}." {20}


"Should accept what they are given with happiness and
consider that without asking for anything the gift that
is given is akin to Amrit {sweet nectar}. Should have no
desires for additional goods, just use what is given."
{21}


These are the fourteen gunn {attributes} of a good
vakta {speaker}. The listener {sarota} will acquire these
attributes too. Now listen to the attributes of the sarota
{listener}. The first gunn {attribute} is that they should
be the bhagat {devotee} of the good knowledge being
imparted by the speaker." {22}


Note:- The arth {meanings} of the fourteen gunn
{attributes} are as follows; 1. Vaghmy {speaks in a
pleasant and coherent manner}. 2. Vyas {have the
ability to convey the subject in depth}. 3. Samas vutt
{being concise when needed}. 4. Prya katha prastav
{speaking interestingly}. 5. Sapasht vak {speaking
clearly and coherently}. 6. Sandeh shidr {be able to
remove any doubts}. 7. Ashek Shastar kushl {have
knowledge of all the shaashtars}. 8. Nakyaht vikaep
krit {keeping the katha consistent with the core/central
theme}. 9. Avyango {Sitting up straight}. 10. Jan
ranjko {please the hearts of the listeners}. 11. Jit sabho
{having an attracting influence on the audience i.e.
winning them over}. 12. Na hankrto {without ego}. 13.
Dharmiko {practice what you preach}. 14. Santokhi
{non-greedy}.


"The mann {mind} should be free of hankar {ego} ,
should realise that I am doing a big seva. Thirdly there
should be an eagerness to listen, do not make the mind
uchat {impatient}." {23}


"Fourthly do not attempt to outsmart the speaker.
Fifthly should be able to comprehend the arth
{meanings} given by the orator." {24}


"Sixthly they should know how to ask a prashan
{question}, seventh they should listen very attentively
to the Granth. Eight do not be in a alass {tired/lazy}
state. Ninth keep the sleep in control." {25}


"Tenth absorb the katha in the hirda {heart}, whatever
you possess share with others. If the subject matter is in
accordance with Guru Sidanth {Guru Ji's core/central
message} then listen to it in a shant {peaceful}
manner." {26}


"If it is ult {against} Guru Sidhant {core/central theme}
then do the tiagh {rejection} of such. Thirteenth
maintain sucham {cleaniness} of the tann {body}.
Fourteenth do the tiagh {rejection} of all pakhand
{falsehoods}, keep the mann {mind} attached at all
times to the Prabhu's {Waheguru Ji's} shabad.
Listening in this way will give rise to Anhad Naadh."
{27}


"The vakta {orator} and sarota {listener} can both
obtain gyan in this manner. Whosoever adopts these
lashan {characteristics}, that Sikh becomes Nihal
{blissfuuly satisfied}." {28}


"Always do the sangat {company} of this Sikh , you too
will acquire these attributes. Listen to sundar
{beautiful} katha {preaching} from their mukh {mouth}
, then why won't you achieve mukti {liberation}
[rhetorical question]." {29}


Everybody became ecstatic by hearing this from Guru
Ji, they adopted all of the characteristics. Kishna Janju
and Pammu Poori both came to the hazoor {presence}
of Sri Hargobind. {30}


After bandana {paying respect} they spoke "hey gareeb
nivaz {bestows glory to the poor} please do our udhar
{salvation}." Sri Guru Ji gave updesh {divine
guidance}, in kalyug {this era} the Naam of Prabhu
{Waheguru's Name} is the big Jahaz {ship}." {31}


"After reading Shabad do abyhas {put into practice},
climb aboard the Sukha di poonji {abundance of
happiness} Jahaz {ship} of Naam {Waheguru
Simran}." Upon hearing this they both said "one Sikh
adopts reading listening." {32}


"Does the tiagh {rejection} of khotay {bad} karam
{actions/deeds}. One adopts vikar {vices} after
reading. Creates immense virodh {opposition} between
them. Does not let go of krodh {anger} just as a line
drawn in a rock remains persistent." {33}


"Adopts hankar {ego } in the hirda {heart} that we are
big. The mann {mind} becomes trapped in the chikadh
{quicksand} of kaam {lust} and lobh {greed}. How will
they attain saresht padhvi {superior status}?, please do
kirpa {mercy} and tell us." {34}


"Upon hearing this Guru Ji remarked "Shabdh is the
only udhar {saviour} for everyone. In time kalyan
{liberation} is attained by whosoever reads/listens by
taking it to the dil {heart} i.e. attentively." {35}


"If a manukh {man/woman} is trapped in gyan bandan
{trap of knowledge} then no one can do their kalyan
{liberation}. If agyani {not trapped by knowledge}
listens to the shabad then all their paap {sins} are
removed." {36}


"Further along they attain Jagyasa {spiritual
awakening}, with abyhas {practise} sukhala {easily}
gyan is obtained. The bhagti {devotion} of bhagats
{devotees} becomes dridh {stronger}. The gyani
{trapped in knowledge alone} become stuck in gyan
{trap of knowledge alone}." {37}


"The person who reads for ego, commits vikar {sins}
secretly. They do not have nischa {belief/faith} in
obtaining gyan {knowledge} , but call themselves gyani
{knowledgeable} in public." {38}


"The hankari {egoistic} does not engage in Satsang
{truth congregation}. Only adopts status and
materialism in the mann {mind}. They never achieve
gyan {knowledge}, how will they obtain maan
{honour} in Dargah {Waheguru's court} [rhetorical
question]." {39}


"Those who desire to go to Sri Amritsar but don't know
the way will ask for directions. Agyani will take ishnan
{bathing} there too, they acquire mahan {great} sangat
{gathering}." {40}


"They come to do ishnan {bathing} in Amritsar. They
are accompanied by anjan {unknown} too who join
them. In this way the Jagyasi {spiritual awoken}
arrives there. Receives Anand {bliss} after ishnan
{bathing}." {41}


"The gyani {knowledgeable} who knows the way very
well, reaches there whenever their mind desires. The
one who knows the way and has seen it but takes a
different direction." {42}


"Goes in the ult {opposite} direction of Amritsar, does
not listen to anyone. Has hankar {ego} in the hirda
{heart} that I know the way. Has faltered and does not
recognise the heart." {43}


"In the same way those who don't ask Sants, think that
we have read everything, those Ghumandhy {highly
egoistic} do not do Satsangat {true gathering}. They
will never become Brahm-Gyani {having divine
knowledge}." {44}


Whatever Guru Ji said all the Sikhs listened, they
adopted sharda {utmost faith} and engaged in it in a
very humble manner. Thingan and Madhu were both
tirkan {carpenters}, they were very competent in their
work. {45}


They stayed with Guru Ji , always cutting firewood for
the langar. They made many manjay {beds} and
chaunkia {low stools} and then placed them in Satguru
Ji's abode. {46}


Even if another Sikh required any carpentry they
would happily oblige. They would abandon everything
in order to listen to Katha , Kirtan , and Shabad with
great love. {47}


They would become savdhan {alert and ready} at pishli
raat {amrit vela}. First they would do ishnan {bathing}
themselves but retrieving water from the kooh {well}
and then they would fetch water for the other Sikhs to
do ishnan {bathing}. They would place their liv
{concentration} in Satguru day and night. {48}


When their antt sama {final time} arrived they first did
ishnan {bathing} in the Amrit Sarovar, whatever goods
they possessed they distributed them by hand to all the
poor and needy."{49}


They didn't abandon Waheguru Simran , did not lose
concentration on Guru Ji. When the Sikhs took them to
the chita {funeral pyre}, Sri Guru Hargobind Ji also
arrived there.{50}


They cremated with their own hands. Afterwards Guru
Ji told the sangat that"these two Sikhs were the
reincarnation of Null and Neel {from Satyug during Sri
Ram Chandar's era}, they once requested." {51}


"Please impart bhagti {devotion} to us so that we can
have Brahm-Gyan {divine knowledge} and infuse
ourselves in mahan {great} Anand {bliss}. At that time
we said a bachan {divine words}, your kamana {heart's
desire} will be fulfilled and you will become nihal
{immensley satisfied}." {52}


"Now they did the kamaiee {practise} of the Satguru's
shabad, and even after attaining Brahm-Gyan no one
recognised them. They attained Abchall Padhvi {eternal
bliss} and lost all the karam phall {deeds fruition}."
{53}


Upon hearing this all the Sikhs were awe struck, as they
said "your gatt mitt {philosophy/greatness} cannot be
comprehended. No one can know your complete
mehma {greatness}, the likes of which is ujjagar
{lightened up} in the three worlds." {54}

***********O***********


Adaiy 31.



Charcha chaar parkaar.






There was a Sikh named Darghaha Phandaaria who
was of a very patient nature. He stayed by Sri
Hargobind Singh Ji’s side and engaged in their seva at
all times.(1)


One day with clasped hands he said “Sikhs discuss
Gurbani but some end up fighting by not retracting
from their own individual arth
(meaning/interpretation).(2)


Upon hearing this Guru Ji said that “Charcha Char
Parkaar di hundi hain” (Dicussion/debate) is of four
types. Gursikhs adopt two types and dismiss the other
two types.(3)


One method is “Vaad”. Shabad Arth (meaning) is not
taken in the heart. They ask/tell each other , listen with
prem (love) but do not contemplate the arth.(4)


Second is “Het” which is in the brain , which the Sikh
engages in the kathan of (preaching/telling etc). They
listen to other and speak “Mihtay Bachan” (sweet
words). They do not take the arth in any other way.(5)


In a pleasant manner the shabad arth is portrayed. The
munn (mind) accepts it as it heard. Then with own
“Vishas Budhi” (Understanding) listens and upon
seeing the virtues , acts upon the Gurbani’s
instruction.(6)


Both people in this case discuss/listen , then afterwards
whichever arth seems “Nirnayak”(logical/rational) and
leaving “Pakh and vivaad” (personal
affiliations/leanings , arguing etc) aside they absorb
the Gurbani instruction in their heart and eulogise the
shabad.(7)


One person does not know the arth so they listen to it
from a second person and vice versa. The good
attributes(Gunn) of both here have merged. Both have
acceptrd each other’s input and have arrived at a
satisfactory conclusion in a loving manner (Prem).(8)


Just as one “Diva” (candle like device) provides light in
an upward manner but behind the diva remains
darkness but if there is another Diva there , then the
back darkness of both will disappear.(9)


Whoever engages in arth individually , this does not
eradicate ego. If both engage in arth then they will taste
the sweet nectar of the shabad. Furthermore ego is
eradicated and they receive “Mahan Phall” (Huge
spiritual benefit).(10)


The third type of charcha is known as “Jalp” , where it
is uttered from own mouth. Stresses their own point of
view here without considering the feelings/thoughts of
others.(11)


On this issue both have given rise to
argument/disagreement , they attempt to promote
their own views and attempt to back them up too. They
will attempt to give numerous examples in order to
make their point stick. Both these people neither accept
or practice in the mind.(12)


As they endeavour to propagate their own arth , they
become agonistic and engage in devaluing each other’s
arth. They become “Krodit”(angry) which leads to
fighting. They see each other as enemies which leads to
a loss of inner peace.(13)


This type of Gursikh is not “Angikaar” (accepted) ,
Their mind is not “Snimar” (humble). This gives rise to
hatred. The fourth Charcha is “Vithinda”. Always
engaging in “khandan” (non-
acceptance/destroying).(14)


Their own intellectual is nothing special but refutes the
views of others. All readers upon seeing this person
become “Dukhi” (upset).(15)


This type of person is also rejected by Gursikhs. They
cling onto the core message of the shabad and show
love towards the pious virtues therein. They never hurt
anybody’s feelings , they fill everybody’s hearts with
joy.(16)


Upon hearing this pious Bani from the Mukh of Guru Ji
, the minds of the Sikhs were filled with “Sharda”
(faith/belief). A Sikh named Jamal arrived there , and
bowed to the feet of Guru Maharajh Ji.(17)


Whilst sitting next to guru ji he displayed true love. He
accepted the degh which was being distributed at the
time of his arrival. He was overwhelmed by guru Ji’s
aura which was as cool as the moon and beautifully
touched everyone’s hearts.(18)


With clasped hands he humbly requested “I have sought
your sharan”


(sanctuary) , make me your Sikh and grace me with
“Sukhdayak”(blissful) wisdom.(19)


I have heard your greatness before , now I have seen
you hazoor. I will stay in your sanctuary , please tell
me what you would like me to do?(20)


Guru Ji gave “Updesh” (Divine instruction) , read,listen
to Guru Ji shabad and then reflect upon it. Then with
faith and adherence act upon the teachings and expect
to receive the ultimate spiritual blessings.(21)


Prabhu (Waheguru Ji) creates the bodies in the world ,
which are made of five elements. Consider all the same
(none more none less). There is an internal force that
works the outer body , consider that as the body.(22)


Everywhere there is the one “Chetna” that works
everything. Chetna is universal , whoever knows this is
a Sikh , their “Bandan” (handcuffs/shackles) of rebirths
are subsequently removed.(23)


Upon hearing this Jamal raised a question , “if chetna is
the same throughout then why can’t everyone’s hunger
be eradicated if one person was to eat a meal?”(24)


If knowledge is the same then why doesn’t everybody
lose ignorance? Only the person who eats becomes full ,
only the wise lose their ignorance.(25)


Upon hearing this Guru Ji answered , “Whaday” (clay
pots) and “Kohtay” (high houses) are of different kinds.
They all show the same “Akash” (skylight) , it is
decidedly so the same do not think there is a
difference.(26)


In the whadah (clay pot) whatever item is placed
therein , the same can be seen upon emptying it. The
khotah (house) which is illuminated , will show it to be
lit up.(27)


In the same way consider the consumption of food ,
drinking water is necessary for life. In the same way
the life force for the mind is “Gyan”(knowledge) ,
consider the “atma” (soul) to be the “sakhi” (supreme) of
all.(28)


There is no difference in samm jaati , bhin jaati , and
uttam gatti. The most important is Brahm chetna. Just
as one jaati trees are the same , in the same way brahm
is the same everywhere.(29)


If then someone is to say that rock and tree are of bhin
jaati , in that way brahm is not disvovered. Brahm is
chetan (life force) and the world is jadd (lifeless) , both
vijaati (bhin jaati) are familiar.(30)


Brahm is perpetually sat chit and without destruction ,
within brahm the jadd world is imagined , and that’s
why it is not real and such is not indestructible. In
another words without Brahm the world is
meaningless. There is no bhintah(separate entities) in
Brahm , in Brahm no one can put vijaati bhed
(divisions/categories etc.)(31)


Just as there are branches and twigs on a tree , uttam
Gatti Bhed is to be understood in this way. Just as there
is a difference in the human limbs. There is no uttam
ghatti bhed in Brahm , in another words the difference
seen in oneself like tree branches and human limbs but
owing to the “Nirakaar” (formless) nature of chetan
there is no uttam ghatti bhed because it is without limbs
etc.(32)


Consider Brahm Atmah in this way , it is “Nirgun”
(formless) in everything , it is infused with everything
and yet separate at the same time. Just as the reflection
of the stars can be seen on water.(33)


The “sareer” (body) is a “whadah” (clay pot) , the antar
indri is the water , brahm is equivelant here to the
moon’s reflection. Brahm is within everything but at the
same time it is also separate. In the same way atmah is
in the “hirdah” (chest).(34)


Whosoever realises this is the Param uttam (high) Sikhs
of the Satguru. Upon hearing this Jamal became Guru
Ji’s Sikh. He understood the concept of jadd chetna.(35)


Bhai Kukkoh and whadawan together with their
acquaintance Anantah arrived in the “Sharan”
(Sanctuary) of Guru Ji , they both fell at the feet of Guru
Ji.(36)


With clasped hands they humbly requested , “Sri Guru
Nanak Nirankari hoy hunn” (1st Patshahi were revered
with these names). They accepted Degh as superior to
other kinds of food stuffs ?(37)


What virtues did Guru Ji see in this? They did not
consider other sweets or food in the same way? Upon
hearing this Guru Ji explained “of all the “Avtars” (holy
messengers) Guru Ji were the most supreme”.(38)


In the same way Degh is the most supreme , it was
made to be accepted by all the Sanagt. In the same way
Guru Ji’s Shabad & updesh are supreme. Sri Satnam is
the highest of all.(39)


As long as the Gurta Gaddhi (SGGS ji) is intact , then all
the best selective things will be given to the Sikhs. Those
who are receptive of Guru Ji’s teachings will relish
these gifts.(40)


Guru Ji select the best things for their Sikhs and give
them so. The Sikhs contemplate the teachings contained
within the Shabad and utter them blissfully.(41)


In Guru Ghar (Gurdwara Sahib) this is the most
valuable commodity. Whosoever acquires this , they do
not have to face pain. Upon hearing this everbody
became immensely satisfied. Nivla and Nihaloo were
two Sikhs who came to Guru Ji.(42)


They sat down after touching Guru ji’s feet and said
“Guru Ji how can we achieve saviour?”. Guru Ji said “
fire is present in all wood”. (43)


“Without rubbing the wood together (friction) the fire
will not burn , and as such cannot eliminate the cold.
Just as there is butter present in yogurt , without
churning it cannot be obtained.(44)


“In the same way within Satguru Ji’s shabad is
contained Atam Gyan which is the essence of eternal
bliss. By reading Gurbani one attains a very high deed ,
otherwise Atam Gyan is not obtained”.(45)


“When the shabad is absorbed in the heart after
contemplation , it effects are channelled throughout.
There is enlightenment which is gives immense bliss ,
and the pain and sorrow of births and deaths is
eradicated.(46)


Upon hearing Guru Ji’s updesh both commenced
reading Gurbani with a great mind. They would
contemplate the core message contained therein and
then engage in Katha amidst Satsangat.(47)


By hearing their Katha many became highly satisfied ,
they left their fears,vices and attained Gurmat. They
listened to Katha with great enthusiasm ,love ,and
devotion. They achieved Brahm Gyan as a
subsequence.(48)


It “Sarotay” (listeners) and speakers get together then
the state of “Jeevan Mukhti” (living bliss) can be
attained. In this way many Sikhs acquired salvation.
They all uttered “Dhan Dhan Satguru”. (49)







































































































































































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