Jantar mantar! What was yogi Harbhajan preaching??????

I received “The Effects of the Pauris of Japji Sahib Compiled by the Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogi Ji and Bhai Sahiba Bibiji Inderjit Kaur Khalsa” in an email today. What is going on here?

Doesnt this remind you of the hindu http://www.mailerindia.com/slokas/mantras/index.php?ggayatri ?

Further read: “Counting beads” by gurbani.org

Published on: Aug 31, 2010 Bumped today

Punjab Police murders a 17 year Sikh boy

Source: http://www.canadiansikhcoalition.com/post/2012/01/11/17-year-old-Boy-Killed-After-Arrest-by-Punjab-Police.aspx

1. January 2012 13:14

 

Barnala, Punjab (January 9, 2012) – Reports from Punjab have confirmed the death of 17 year old Veer Singh ‘Heera’ while in police custody today.

 

According to Veer Singh’s family, their son was arrested and taken into custody for questioning by Inspector Rajesh Sunehi and 20 others on the afternoon of the 8th. The family claimed that they received no news of his whereabouts until the morning of the 9th when an unknown individual named ‘Mangat Singh’ dropped Veer Singh’s corpse off at the Barnala civil hospital.

 

Responding to the family’s allegations that Veer Singh was tortured and killed in police custody, Inspector Sunehi plead ignorance. According to the police, the 17 year old youth was taken to a railway station and released the same night of his arrest and suspicious death.

 

The court appointed magistrate, Jaswant Rai has since taken statements from all parties involved and said that appropriate action would be taken once results from the postmortem report are made public.

 

The Punjab Police, notorious for it’s human rights violations, was responsible for using brutal methods to crush the Sikh Independence Movement in the 80’s and early 90’s. According to Amnesty International, “thousands of ‘disappearances‘ or extrajudicial executions were allegedly carried out by the police as part of a deliberate policy to eliminate armed opposition groups as well as their supporters.” Despite the end of militancy, extrajudicial executions and disappearances have not stopped in Punjab. The examples of Shaminder Singh Shera and Sohan Singh who were tortured and killed in police custody in 2011 are ample evidence of this fact.

 

Reacting to the allegations of custodial murder, Moninder Singh, spokesperson of the CSC, demanded that an independent investigation take place to apprehend Veer Singh’s murderers and punish them accordingly. He went on to say that, “corruption, a lack of accountability, and discriminatory policies and tendencies against minorities breed a culture of impunity within India’s security forces. It is this culture that encourages police officers to torture and kill innocent people.”

 

Photo credit: www.PunjabSpectrum.com

Maghi – day after lohri – Part I

I am fairly new to Guru Mat (divine teachings) Sri Guru Granth Sahib Jee (SGGSJ). The more I learnt from SGGSJ, the more I question rituals, ceremonies and festivals practised or celebrated by Sikhs of mostly Punjabi descent.

We all know (well, except some Sikhs of punjabi descent), that Lohri is a hindu festival of Agni (fire god) worship. Infact, fire worship is part of pagan winter solstice that pre-date’s even Hinduism. Winter solstice, as we know, has also been incorporated into the Christian religion.

You can read more here “Lohri: The Bonfire Festival A Hindu Winter Celebration“. I have no problems with “camp fires”, get together’s and a few songs and dance. But the rest of the shenanigan associated with Lohri and Maghi, I have a problem with. “Sangrand”! what can we say about sangrand?

Quote from the link above: “The Bonfire Ritual
In the evening, with the setting of the sun, huge bonfires are lit in the harvested fields and in the front yards of houses and people gather around the rising flames, circle around (parikrama) the bonfire and throw puffed rice, popcorn and other munchies into the fire, shouting “Aadar aye dilather jaye” (May honor come and poverty vanish!), and sing popular folk songs. This is a sort of prayer to Agni, the fire god, to bless the land with abundance and prosperity. After the parikrama, people meet friends and relatives, exchange greetings and gifts, and distribute prasad (offerings made to god). The prasad comprises five main items: til, gajak, jaggery, peanuts, and popcorn. Winter savories are served around the bonfire with the traditional dinner of makki-di-roti (multi-millet hand-rolled bread) and sarson-da-saag (cooked mustard herbs).
Song & Dance
Bhangra dance by men begins after the offering to the bonfire. Dancing continues till late night with new groups joining in amid the beat of drums. Traditionally, women do not join Bhangra. They hold a separate bonfire in their courtyard orbiting it with the graceful gidda dance.
The ‘Maghi’ Day
The day following Lohri is called ‘Maghi’, signifying the beginning of the month of Magh. According to Hindu beliefs, this is an auspicious day to take a holy dip in the river and give away charity. Sweet dishes (usually kheer) are prepared with sugar cane juice to mark the day.”

Maghi and Chali Mukteh – hmmm. Doesnt this remind you of Bandi Shor diwas? I am of the view that ‘Bandi Shor diwas’ is simply an excuse to celebrate the Hindu festival of Diwali. Well, the same goes celebrating “maghi” (or maghee) as a day to remember the chali mukta. This day of course falls on the so called “sangrand”.

Lets look at this quote from wikipedia http://en.wikipedia.org/wiki/Maghi:
“Celebration by Hindus
Hindus visit the Mandir and bathe in the Holy waters of the Ganges.
The month of “Magh” is considered to be one of the auspicious months. Rath Sapthami, Maha Shiva Rathri, Bhishma Ashtami and Ekadashi occur in this month.[1]
“Agh” means sin and “Magh” eradicates sin. Bathing in any river in the early hours on Maghi is important. Hindus light lamps with sesame oil as this is supposed to give prosperity and drive away all sins.[2]
Celebration by Sikhs
Sikhs visit the Gurdwara as the day of Maghi is observed to honour the heroic fight of the Chali Mukte, or the Forty Liberated Ones, who sacrificed their own lives defending an attack by the imperial army marching in pursuit of Guru Gobind Singh. The action took place near a pool of water, Khidrane di Dhab, on 29 December 1705. A large gathering takes place in Muktsar.”

“…..Bathing in any river in the early hours on Maghi is important”……”action took near a pool of water….”. COME ON now ..please give me a break. All we are, yet again, giving ourselves an excuse to celebrate Brahminical doctrine, basically becoming slaves of the Hindutva. This image is from http://www.allaboutsikhs.com/sikh-festivals/the-sikh-festivals-maghi.html excerpt of: the largest assembly, however, takes place at Muktsar (Punjab) where big fairs are organized and pilgrims take a holy dip in the sacred waters of sarovar and also visit several shrines.

What does SGGSJ say about this month. According to Karminder Singh Dhillon of Malaysia, Maghar as in ‘Manghar Prabh Aradhna Bahru Na Janmareah’ means ‘The cycle of reincarnation has been broken by my effervescent remembrance of God’ but this is translated by many as ‘In the month of Maghar those who remember God will have their reincarnation cut’. This particular sabad will be sung or recited by granthis today during ‘sangrand’ in most Gurdwara’s.!

For further information on this subject, please refer to article titled “Sangrand and Sikhi” published by Sikhbulletin.

Does SGGSJ instruct us to offer food to Agni (fire god) blessing the land with abundance and prosperity or to celebrate fertility i.e. birth of baby boys or to drive away sins by bathing in the river Ganges or take a dip in ‘holy’ sarovar’s or visiting shrines and tombs? NOPE.

We should be thanking God for a good harvest, infact, for anything and everything any time of the year.

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=590&g=1&h=0&r=1&t=1&p=0&k=0
ਮਹਲਾ ੧ ॥
Mėhlā 1.
First Mehl:

ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥
Jāla▫o aisī rīṯ jiṯ mai pi▫ārā vīsrai.
Burn away those rituals which lead you to forget the Beloved Lord.

ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥
Nānak sā▫ī bẖalī parīṯ jiṯ sāhib seṯī paṯ rahai. ||2||
O Nanak, sublime is that love, which preserves my honor with my Lord Master. ||2||
ਪਉੜੀ ॥
Pa▫oṛī.
Pauree:

ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥
Har iko ḏāṯā sevī▫ai har ik ḏẖi▫ā▫ī▫ai.
Serve the One Lord, the Great Giver; meditate on the One Lord.

ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥
Har iko ḏāṯā mangī▫ai man cẖinḏi▫ā pā▫ī▫ai.
Beg from the One Lord, the Great Giver, and you shall obtain your heart’s desires.

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥
Je ḏūje pāshu mangī▫ai ṯā lāj marā▫ī▫ai.
But if you beg from another, then you shall be shamed and destroyed.

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥
Jin sevi▫ā ṯin fal pā▫i▫ā ṯis jan kī sabẖ bẖukẖ gavā▫ī▫ai.
One who serves the Lord obtains the fruits of his rewards; all of his hunger is satisfied.

ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥
Nānak ṯin vitahu vāri▫ā jin an▫ḏin hirḏai har nām ḏẖi▫ā▫ī▫ai. ||10||
Nanak is a sacrifice to those, who night and day, meditate within their hearts on the Name of the Lord. ||10||

[published on: Jan 13, 2011 ]

CONTINUED HERE :  http://kaurkhalsaraj.wordpress.com/2011/01/15/magi-day-after-lohri-part-ii/

GurSikhs should not celebrate lohri

So why are there so many families who still do.?

Lohri is an indian festival of fire worship and it is also celebrated after the birth of baby boys.

Lohri is celebrated joyously by most punjabis when a boy is born into their family.  HEARTY Congratulations are poured into that family.

When a baby girl is born into a punjabi family there are no celebrations and no congratulations.  The atmosphere of gloom and doom cascades the family.

The divine Guru mat is all but forgotten.

Oh you Punjabis, please do not give me your brain fart of an excuse that it is “tradition”.

Gurmat  or tradition? Pick your choice.

image source: sikhtoons http://www.sikhtoons.com/images/lohri.gif

Another one for the  SLY CATS ? :
http://kaurkhalsaraj.wordpress.com/sly-cats/

p/s: Googling resulted in this interesting blog post: http://sikhsinkuwait.wordpress.com/2008/01/13/what-is-lohri/

[Blog page Originally posted : 20 oct 2009]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

CONTINUED HERE :  http://kaurkhalsaraj.wordpress.com/2012/01/13/maghi-day-after-lohri/
AND http://kaurkhalsaraj.wordpress.com/2011/01/15/magi-day-after-lohri-part-ii/

Bachitar Natak granth – so called dasam granth

Download here http://www.scribd.com/doc/58329752/Dasam-Granth-Di-Asliyat-by-Dalbir-Singh-M-Sc

page 40

DID GURU GOBIND SINGH WORSHIP CHANDI DEVI BHAGVATI ?

 (Note: This is to clarify some points, on above subject, in the article written by Dr. Debabrata Das of Kolkata printed in Sikh Review of January, 2008)

 Dr. D. Das has very nicely interpreted the quotations from Guru Granth Sahib on pages 227, 456, 1138 and 1162 on the principle of worshipping one and only from Guru Granth Sahib on pages 227, 456, 1138 and 1162 on the principle of worshipping one and only transcendental Brahm (Nirguna Brahm). He has very correctly summed up that

(1) Sikhs reject all the gods and the goddesses,
(2) these deities, being under the influence of Maya, are unable to know the secrets of the Lord,
(3) these deities cannot help their devotees in the attainment of emancipation,
(4) these deities are prone to death like other beings.

So far all O.K.

Dr. D. Das has not gone deep into the question “Who is the Author of the Bachitra Natak Granth or the socalled Dasam Granth?” Critical study of this Granth reveals the names of the poet Shyaam (Kabi Shyaam) , poet Raam (Kabi Raam) and poet Kaal (Kabi Kaal). These poets were worshippers of Mahakal-Kalka ordestructive-Ardh-narishwar form of Shiv/Durga; the fact amply proved by following statement in the Bachitra Natak Granth or the so called Dasam Granth:-

Sarabkaal hai Pitaa apaaraa .
Debi Kaalka Maat hamaaraa ( page 73)

Reference to Mahakal (destructive form of Shiv) is taken from Shiv Purana (story of Dvadash-lingama) and reference to Kalka (destructive form of goddess Parbati / Durga) is taken from Markanday Purana. In Debi-Ustat (page 809 in Bachitra Natak Granth) many names have been assigned to this goddess (derived from Markanday Purana’s Durga Sapt-shatee, 700 shlokas or verses), such as Durga, Bhavani, Shakti, Bhagvati, Shiva, Kaali, Mahakaali, Kaal, Kaalka, Chhimaa, Manglaa, totalaa and so on.

Even the composition wrongly-called Akaal Ustat has 20 stanzas (211 to 230) praising Goddess Durga, the killer of demon Mahikhasur; last line of each stanza is Jai jai Hosee Mahikhasur mardan…which shows that Akaal Ustat is actually Kaal – Ustat or Devi-Durga-Ustat.

Poets Shyaam & Raam further emphasise that they are worshippers of Mahakal / Kalka:-

Maen Na Ganeshaeh Pritham Manaun.
Kishan Bishan Kabhun Na Dheayaun
Kaan sunay Pehchaan na tinn sion.
Liv laagee Moree pug ein sion
MAHAAKAAL Rakhvaaar Hamaaro.
Mahaaloh Hum Kinkar Thaaro.
(Page 309 of B.N. Grnth)

These lines very clearly show that writers know no other deity than Mahakaal, also called Mahaaloh. A disciple (Sikh) of Mahakaal is beptised by forcing him to drink wine & narcotics :-

Eh Chhal so Misrah Chhalaa Paahan Dae Bahaae.] Mahakaal ko Sikh Kar Madiraa Bhaang ivaae.]
(page 1210 of Bachittar Natak Granth)

In Mahakal / Kalka temples OR Shiv / Parvati temples madira (alcohol/wine) & Bhang (intoxicant) are distributed as PRASAD , whereas Guru Granth Sahib very strongly forbids the consumption of alcohol, wine, drugs, narcotics etc. in any form as an intoxicant:

Amrit Ka Vapaaree hovae Kyaa Mad Chhuchhae Bhao
Dhrae. (page 360;Guru Granth Sahib)

Thus, we can easily conclude that Bachittar Natak Granth or the so-called Dasam Granth was not written by Guru Gobind Singh, because in this Granth:

(i) one & only transcendental Brahm (ੴ) is not worshipped;
(ii) consumption of wine/alcohol/ intoxicants is permitted;
(iii) adultery / homosexuality is also allowed;
(iv) women are defamed ; said to be treacherous;
(v) writer-poets commit mistakes / wrong history etc. &
permit the reader to mistakes

All these are opposed to basic principles laid down in the holy Guru Granth Sahib.

We have to interpret the verses from the so-called Dasam granth with reference to context, especially Bhagvati in Chandi Chritras. In Var Sri Bhagauti ji ki or Durga ki Var (see ending remarks in earlier copies of Bachitra Natak Granth ) where First stanza begins with ‘Pritham Bhgauti Simar Ke…’ and the last 55^th stanza is “ Durga Paath Banaeya Sabhaey Pauriaan…”that entire composition is Durga-Paath only (translated form of 700 shlokas) & this proves beyond any doubt that Bhagvati is Durga, the killer of demons named Mahikhasur, Dhumar-lochan, Shumbh, Nishumbh etc. as described in Markanday Puraan and translated by Poets Shyaam, Raam & Kaal (apparent reason for three-Durga-chritras in Dasam granth).

In the following line of Guru Granth Sahib, Sukhmani Mahla 5, Bhagauti Bhagwant Bhagat Ka Rang, Bhagauti is in entirely different context; here Bhagauti is a ‘person’ who is devotee of  ੴ, the formless God.

The title Patshaahee 10 written on some pages of the so-called Dasam Granth is also a big fraud. This fraud is revealed on page 155 of this so-called Dasam Granth when we go through the lines:

Patshaahee10. Ath Chaubees Avtar. …Barnat ‘Shyaam’ Jathaa Mat Bhaaee. Name of the writer / Poet Shyaam is very clearly written and this leaves no doubt that Patshahee 10 is written by some mischievous person to defame Guru Gobind Singh and to misguide the Sikhs ; this fraud / trick is played in similar way on page 669 of the so-called Dasam Granth also. In Guru Granth Sahib, Mahla 1, Mahla 2, Mahla 9 are written for Gurus upto 9th but for tenth Guru why is Patshaahee 10 instead of Mahla 10 ? Sikhs, having utmost regard for the Guru, used to address the Guru very humbly with the word Patshaah and thus, Patshaahee 10 is not written by the Guru but by some-one else with malafide intentions. All research scholars should read original texts and should not just copy other writers; secondary evidence is usually not reliable.

While quoting Sikh history, we have to be careful to analyse it in the light of Guru Granth Sahib Vaani and philosophy. Any story that goes against Gurbanee and /or Sikh traditions is not Sikh History which could be distorted by some anti-Guru writers; the fact rightly understood by Dr. D. Das. All the Sikh Gurus were the same Jyot (ੴ) & preached same way / principles of life (jugat) as clarified in Guru Granth Sahib:-

Jot ohaa Jugat Saai
Saih Kaaeyaa Pher palateeae.
(Page 966 , Guru Grnth Sahib)

Sixth Guru, Guru Hargobind Sahib, after the martyrdom of his father Guru, Guru Arjan Sahib, kept two swords and this tradition of martial spirit was kept alive by the successors. Ninth Guru, Guru Teg Bahadar Sahib earned this name when he showed prowess in fighting with a sword (Teg) when he was 14 years of age, in a battle against Muslim forces. These Gurus never called sword or Khanda as any Goddess as Creator and nowhere they said anything which could be similar to saying “Jai Tegum…” Why should Guru Gobind Singh be defamed as worshipper of Khanda / Teg / Devi CHANDI /SHIVA etc.etc.? It is an historical fact that Bhai Lehna (who later on became 2nd Guru of the Sikhs, Guru Angad) was worshipper of Devi Durga, but after serving Guru Nanak for many years, he clearly understood the real path to God, the GURMAT, and the reality that Devi Durga cannot help him in attainment emancipation. This is very clearly written in the Holy Guru Granth Sahib :

Tu Kaheeat hi Adi-Bhavani.
Mukat ki bareeaa kahaan chhapaanee. ( page 874)

It is further clarified in Gurbani, Gaurhi Sukhmani

Mahla 5:
Jab Nirgun Prabh Sahaj Subhai.
Tab Shiv Shakti kahau kit thaien.

which means that, when God did not create the visible world/universe, where were Shiva and his wife Parvati (Shakti)? i. e. these so-called Gods & Godesses did not exist.

 This year, the Sikhs are celebrating 300th anniversary of Guruship of Guru Granth Sahib. Guruship was endowed by Guru Gobind Singh 300 years ago on this very Granth only which was got written by Guru Gobind Singh at Sabo Ki Talvandi (Punjab) after including Gurbani of Ninth Guru in the Adi Granth. At that time Dasam Granth did not even exist (refer to introduction by Dr. Ratan Singh Jaggi in the first volume translating the so-called Dasam Granth in five volumes); this is an historical fact every historian ought to know.

In nutshell, we conclude that the so-called Dasam Granth, which was originally named as Bachitra Natak Granth, is based on Markanday Puraan, Shiv Puraan, Srimad Bhaagvat Puran (stories of Ramayan, Krisnavtaar, 24 avtaars of Vishnu) and translated by the poets Shyaam, Raam etc in a language, style and principles entirely different from those of the Nine Sikh Guru Nanak(s) & Guru Granth Sahib. Guru Gobind Singh during Guruship period (1675 to1708) never visited Hemkunt & never written or followed or preached anything against the holy Guru Granth Sahib. He was  undoubtedly worshipper of only & only ੴ.

GURU GOBIND SINGH NEVER WORSHIPPED DURGA / CHANDI / SHIVA / KALKA. Every Gur- Sikh should follow Guru Granth Sahib only as ordained by Guru Gobind Singh in 1708. All other Granths are just literature (Kachchee Bani) and not Gurbani.

 (Dalbir Singh, M.Sc.,31-D, Madan Park, East Punjabi Bagh, New Delhi- 110026, Ph.91-9899058458)

Dr Dilgeer on Sikh issues, SGPC and un-Sikh practices in Darbar Sahib

An eye-opening talk. A must listen to video.
Dr Dilgeer on Sikh issues part 1 B: missionaries, leaders and deras

The Sabd Keertan at the end of this video is from http://www.sikhitothemax.com/page.asp?ShabadID=77
Dr Dilgeer on Sikh issues part 1 A: missionaries, leaders and deras

Amitabh Bachchan pleads innocence in 1984 Sikh Genocide

Source: http://punjabspectrum.com/main/index.php?option=com_content&view=article&id=20310%3Aamitabh-bachchan-writes-letter-to-sri-akal-takht-sahib&catid=213%3Aenglish-news&Itemid=212

Amitabh Bachchan writes letter to Sri Akal Takht Sahib

Thursday, 01 December 2011 16:12

Amitabh Bachchan pleads innocence in 1984 Sikh Genocide

After being barred by Sri Akal Takht Sahib from participating in a religious function, Bollywood mega star Amitabh Bachchan has written a letter to the highest Sikh body, mentioning that he had not said anything against the community during the 1984 Genocide.69-year-old Bachchan was asked by the Akal Takht Sahib not to attend the Virasat-e-Khalsa ceremony on November 25 at Anandpur Sahib over his alleged utterances during the riots in Delhi despite receiving an official invite from the Punjab government. Bachchan, in his letter, said he never uttered any wrong words against the community during the riots and was not involved in any anti-Sikh activity.

The actor said that his mother Teji Bachchan was from a Sikh family and so he and his family were fully aware of the Sikh tenets and customs.Confirming the receipt of the letter, Akal Takht Jathedar Gyani Gurbachan Singh said that it will be discussed during next meet of five Sikh head priests and the next course of action will be decided later.

Sri Akal Takht Sahib had issued directions to Punjab Chief Minister Parkash Singh Badal and SGPC President Avtar Singh Makkar that Bachchan shouldn’t be the part of the inaugural function.
Following complaints from various Sikh organisations and intellectuals over the participation, Sri Akal Takht Sahib put the restriction on Bachchan.

Earlier, radical Sikh organisation Dal Khalsa had also taken a tough stand against the Punjab government for inviting filmstars for the inauguration of the complex.

Bollywood superstar Amitabh Bachchan has pleaded his innocence in the 1984 anti-Sikh riots in various parts of the country in which thousands of Sikhs were massacred, a top Sikh religious leader said. The letter was delivered to the Akal Takht head by Shiromani Gurdwara Parbandhak Committee (SGPC) member from Mumbai, Gurinder Singh Bawa. Talking to reporters here on Thursday, the Akal Takht jathedar said that he had received the letter from Amitabh, who said that he had not instigated anyone to indulge in riots against Sikhs. Nearly 7,000 Sikhs were killed in the 1984 in Sikh Genocide in various parts of the country following the assassination of the then prime minister India Gandhi by her two Sikh bodyguards in New Delhi Oct 31, 1984. Amitabh was considered very close to the Gandhi family and particularly to Indira Gandhi’s son, Rajiv Gandhi.

Nanavati’s report includes evidence of Sikhs killed in President Pratibha Patil’s constituency in 1984

Source: http://www.khalsanews.org/newspics/2011/12Dec2011/01%20Dec%2011/01%20Dec%2011%20Pratibha%20Patil%20role%20in%201984%20genocide.htm

Guru Tegh Bahadur, Bhai Mati Das, Bhai Sati Das and Bhai Dayal Das Jee

In remembrance.

SGGSJ : http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1426&g=1&h=0&r=1&t=1&p=0&k=1

Guru Tegh Bahadur Jee:http://www.thesikhencyclopedia.com/sikh-gurus/tegh-bahadur-guru.html

Sikhs Harassed by Polish Border Guards

Source: http://www.krakowpost.com/article/2640

Sikhs Attacked During Peaceful Protest Against Advani

“Sikh body to oppose Hindutva Icon L. K. Advani’s yatra in Punjab
By DALJEET SINGH Published: November 13, 2011″
Article source : http://www.sikhsiyasat.net/2011/11/13/sikh-body-to-oppose-hindutva-icon-l-k-advanis-yatra-in-punjab/

[Video Source 14 November 2011: yahoo group]
“BJP Extremist Attack Sikhs for Raising the Voices of Justice.. STOP BADAL IN PUNJAB!!!”

Advani, Modi & Sikhs (Dr Dilgeer)

 

ਭਾਈ ਹਰਜਿੰਦਰ ਸਿੰਘ ਸਭਰਾ ਵੱਲੋਂ ਗੁਰਦੁਆਰਾ ਬੰਗਲਾ ਸਾਹਿਬ ਵਿਖੇ 11 ਨਵੰਬਰ 2011

Source: http://www.gurmatgian.com/

Featured article: ਜਾ ਹੰਸ ਸਭਾ ਵੀਚਾਰੁ ਕਰਿ ਦੇਖਨਿ, ਤਾ…? ਸੁਖਵਿੰਦਰ ਸਿੰਘ ਦਦੇਹਰ http://www.gurmatgian.com/2011/11/10/hans-sabha-bhai-sukhwinder-singh-dadehar/

Daya Jaane Jee Kee – A Thought!!! by Harpreet Singh Khalsa

Daya Jaane Jee Kee – A Thought !!!
By Harpreet Singh Khalsa
Waheguru Jee Ka Khalsa Waheguru Jee Ki Fateh.

As part of this veechar, we will cover following panktees, which are commonly used to propagate the importance of money donation in our religion:

ੳ) ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥
One who works for what he eats, and gives some of what he has.- O Nanak, he knows the Path. ||1||
ਅ) ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥ ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥

One knows the Truth only when he receives true instruction. Showing mercy to other beings, he makes donations to charities.
Both the panktees are on similar lines. The objective in both of them is to understand TRUTH or Path to Waheguru Jee. In both the instances, it’s been assumed that donating money or showing mercy to others will helps us identify the path to Waheguru Jee. Let’s take a step back and analyse these panktees in light of gurbani.

Currency of Gurbani
To understand, what gursikhs should/can donate, we need to first understand the currency in which Gursikhs earn. It’s very obvious that we can donate only those things, which can be bought through our income. Let’s first look into Gubani and see what are we advised to earn in this world

ੳ) ਸਤਿਗੁਰੁ ਸਿਖ ਕਉ ਨਾਮ ਧਨੁ ਦੇਇ ॥
ਅ) ਅਗਨਿ ਨ ਦਹੈ ਪਵਨੁ ਨਹੀ ਮਗਨੈ ਤਸਕਰੁ ਨੇਰਿ ਨ ਆਵੈ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਕਰਿ ਸੰਚਉਨੀ ਸੋ ਧਨੁ ਕਤ ਹੀ ਨ ਜਾਵੈ ॥1॥
ੲ) ਏਕੋ ਨਿਹਚਲ ਨਾਮ ਧਨੁ ਹੋਰੁ ਧਨੁ ਆਵੈ ਜਾਇ ॥ ਇਸੁ ਧਨ ਕਉ ਤਸਕਰੁ ਜੋਹਿ ਨ ਸਕਈ ਨਾ ਓਚਕਾ ਲੈ ਜਾਇ ॥ ਇਹੁ ਹਰਿ ਧਨੁ ਜੀਐ ਸੇਤੀ ਰਵਿ ਰਹਿਆ ਜੀਐ ਨਾਲੇ ਜਾਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਈਐ ਮਨਮੁਖਿ ਪਲੈ ਨ ਪਾਇ ॥ ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਨ੍‍ਾ ਨਾਮ ਧਨੁ ਖਟਿਆ ਆਇ ॥2॥

It’s very clear from above references from Gurbani that Satgur preaches only to have NAAM DHAN to Gursikhs. Gurmukhs are advised to earn only and only NAAM. Now let’s take a step further and see what currency do Gurmukhs to business with

ੳ) ਹਰਿ ਕੇ ਨਾਮ ਕੇ ਬਿਆਪਾਰੀ ॥ ਹੀਰਾ ਹਾਥਿ ਚੜਿਆ ਨਿਰਮੋਲਕੁ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥1॥ ਰਹਾਉ ॥
ਅ) ਧਨਵੰਤ ਨਾਮ ਕੇ ਵਣਜਾਰੇ ॥ ਸਾਂਝੀ ਕਰਹੁ ਨਾਮ ਧਨੁ ਖਾਟਹੁ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰੇ ॥1॥ ਰਹਾਉ ॥

It’s a very well-known fact that Gurbani only advises to earn NAAM Dhan and guides Gursikhs to trade in NAAM. Isn’t it strange that earning and trading currency is only NAAM but the ones who can understand the path of TRUTH are the ones who earn and distribute worldly money? If spiritual path could be known through worldly charities, then why even bothering going the path of NAAM. If worldly charities help to understand the pathway to spirituality, then for sure Sikhs are going to have hard time competing with Christianity and Bill Gates in specific. Bill Gates has donated millions in charity, so he should qualify as one of the best GURSIKH in today’s world.

Let’s come back to panktees for veechar and analyse them closely in light of Gurbani

ੳ) ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥
The key word to understand from this panktee is Ghaal (ਘਾਲਿ). Let’s look at other references of this word from Gurbani
ੳ) ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
ਅ) ਨਾਨਕ ਜਿਸੁ ਬੁਝਾਏ ਸੁ ਬੁਝਸੀ ਹਰਿ ਪਾਇਆ ਗੁਰਮੁਖਿ ਘਾਲਿ ॥1॥
ੲ) ਗੁਰਮੁਖਿ ਸੇਵਾ ਘਾਲਿ ਜਿਨਿ ਘਾਲੀ ॥ ਤਿਸੁ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲੀ ॥2॥

Ghaal (ਘਾਲਿ) of Gurmat is Labor of Mind. Gursikhs do the effort at level of mind to bring it out of Vikaars and connect it with Naam. The ones who do this mental effort with the guidance of Gurbani are categorised as Gursikhs; as opposed to the ones who only do the effort to earn MAYA in this world. Here are few more examples from Gurbani which futher explain effort or labor gursikhs:

ੳ) ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਹਰਿ ਘਾਲ ਥਾਇ ਪਾਈ ॥1॥ ਰਹਾਉ ॥
ਅ) ਗੁਣ ਪੂਜਾ ਗਿਆਨ ਧਿਆਨ ਨਾਨਕ ਸਗਲ ਘਾਲ ॥ ਜਿਸੁ ਕਰਿ ਕਿਰਪਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ਦਇਆਲ ॥4॥

With the guidance of Gurbani, Gursikhs make an effort to bring this mind out of MAYA and attain NAAM Padarath. It’s this NAAM padarath, which is consumed (ਖਾਇ) by gursikhs and then distributed to masses. Gurbani, referes similar concept of consuming or eating NAAM in various other instances:

ੳ) ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
ਅ) ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਰਸੁ ਅਤਿ ਭਲਾ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ਰਸੁ ਖਾਇ ॥
ੲ) ਨਾਨਕ ਨਾਵੈ ਕੀ ਮਨਿ ਭੁਖ ਹੈ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਰਸੁ ਖਾਇ ॥2॥

Gursikhs consume NAAM padarath and then share the experience of Gurbani with masses and enlighten them to follow the path of Gurbani.

ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥

O’ Nanak, only those identify the Truthful path who do an effort to follow the teachings of Gurbani and bring the mind out of MAYA. Such Gursikhs consume the NAAM padarath and distribute it further into masses. Hathoh(ਹਥਹੁ) doesn’t refer to physical hands, its referred to internal effort of sharing this knowledge. The fact that NAAM requires lot of effort to earn and consume, Sheik Fareed Jee has indicated it in an idiomatic way “ROTI MEREE KAATH KEE”. The Spiritual Wisdom is hard to comprehend through this Maya ridden Education and ideology (hard to earn, eat and digest), which ultimately satisfies the hunger of soul.

ਫਰੀਦਾ ਰੋਟੀ ਮੇਰੀ ਕਾਠ ਕੀ ਲਾਵਣੁ ਮੇਰੀ ਭੁਖ ॥

Now let’s come to second panktee of veechar and try to understand what Gurbani is guiding us

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥ ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥

As per the prevalent meaning, gurbani is guiding us to show mercy to other beings and perform charity to identify the path of truth. The key word in this panktee is Jee (ਜੀਅ). Let’s look at this word in light of Gurbani

ੳ) ਸਤਿਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥
ਅ) ਮਨ ਬਾਂਛਤ ਫਲ ਦੇਤ ਹੈ ਸੁਆਮੀ ਜੀਅ ਕੀ ਬਿਰਥਾ ਸਾਰੇ ॥
ੲ) ਹਰਿ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਜਾ ਫਲੁ ਹੈ ਜੀਅ ਕਾ ॥
ਸ) ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥

The Jee (ਜੀਅ) of Gurbani is soul and no one can donate money to soul. Soul is never hungry of money or worldly things; the only and only hunger of soul is NAAM. Let’s dig deeper and differentiate between singular and plural Jee (ਜੀਅ) within Gurbani.

Examples of plural Jee (ਜੀਅ)
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥5॥
ਸਭਿ ਜੀਅ ਤੁਮਾਰੇ ਜੀ ਤੂੰ ਜੀਆ ਕਾ ਦਾਤਾਰਾ ॥
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਹਾਰੁ ॥

Examples of singular Jee (ਜੀਅ)
ਤੋਸਾ ਬੰਧਹੁ ਜੀਅ ਕਾ ਐਥੈ ਓਥੈ ਨਾਲਿ ॥
ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥

As discussed previously, Gurbani makes very clear distinction on singular/plurals and authors of Gurbani took extra ordinary care of these things while documenting the message of Waheguru Jee. We have ignored all the miniscule details within Gurbani and done the veechars at surface level. The Jee (ਜੀਅ) in our panktee of veechar is singular and not plural. The question arises “if Jee (ਜੀਅ) is singular, then whom we are advised to do charity on?” The Jee (ਜੀਅ) in this pankti is our own soul. Gurbani is advising us to show mercy to our own soul; we are lost in the world of Maya and have totally ignored the needs of soul

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥ ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥

One knows the Truth only when he adopts the truthful teachings of Gurbani. Show the Mercy to your own soul by adopting the truthful teaching of Gurbani. The only donation that we can make to soul is the adoption of teaching of Gurbani and help merging the Mind back into Jot (soul). Gurbani is guiding to show mercy to our own soul and we went out to show mercy to others. As per Gurbani, it’s only me and my mind that is problematic in this world and everyone else is right.

ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥

Hum(ਹਮ), here is my body and my mind; we both are wrong but everyone else is good. The candidate for mercy was my own mind which has gone wrong; but this was too hard for us to digest and we went out to make donation to the masses.
Another thing to understand is that we can’t even do mercy on others; because we are ourselves drowned into the filth of Maya. Not sure how come we assumed that we are capable of showing mercy to others, when our own state is something like:

ੳ) ਹਮ ਅਵਗੁਣਿ ਭਰੇ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਅੰਮ੍ਰਿਤੁ ਛਾਡਿ ਬਿਖੈ ਬਿਖੁ ਖਾਈ ॥
ਅ) ਮੋਹ ਚੀਕੜਿ ਫਾਥੇ ਨਿਘਰਤ ਹਮ ਜਾਤੇ ਹਰਿ ਬਾਂਹ ਪ੍ਰਭੂ ਪਕਰਾਇ ਜੀਉ ॥

If we accept this is the state of our mind, then surely we are in no capacity to show mercy on others. The problem is that we don’t accept that problem is within me and only me.

Can We Donate Any Materialistic Thing?
As per Gurbani, we are in no capacity to donate any materialistic thing in the world. Gurbani very clearly dictates that there is only and only ONE Donor in this world and everyone else is a Beggar

ੳ) ਦਦਾ ਦਾਤਾ ਏਕੁ ਹੈ ਸਭ ਕਉ ਦੇਵਨਹਾਰ ॥
ਅ) ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥5॥
ੲ) ਮੰਗਣ ਵਾਲੇ ਕੇਤੜੇ ਦਾਤਾ ਏਕੋ ਸੋਇ ॥

Gurbani is thoroughly consistent and in no form or shape accepts human being as donor of any materialistic things but this wasn’t acceptable to our clever mind. We found smart ways of twisting the Gurbani and satisfied our ego, which is always pushing us to become equivalent to Waheguru Jeee. We forgot how trifling we are, we forgot we are no more than a worm in the dirt

ਹਮ ਰੁਲਤੇ ਫਿਰਤੇ ਕੋਈ ਬਾਤ ਨ ਪੂਛਤਾ ਗੁਰ ਸਤਿਗੁਰ ਸੰਗਿ ਕੀਰੇ ਹਮ ਥਾਪੇ ॥

Gurbani is all about guiding own mind to connect to JOT inside. This state can never be attained by performing external tasks; the journey is internal and the tasks to attain eternity have to be performed internally.

Summary
Gurbani’s Ghaal (ਘਾਲਿ) is the effort to bring mind out of Maya. This is also referred as “Saram Khand” (ਸਰਮ ਖੰਡ)in Japu Jee Sahib. Gurbani teaches us that path of TRUTH can be identified only by first doing the effort of understanding the teachings of Gurbani and then implementing it in our life. Worldly donations are not a subject of Gurbani; Gurbani believes in only earning NAAM and distributing Gurmat.

GURU Rakha, Harpreet Singh SIKHISM IS ABOUT SPIRITUALISM (ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ) AND NOT RITUALISM (Body)

November 1984 – India State Sponsored Massacre Of Sikhs

Part I

Part II

Part III

ਹਮ ਮੂਰਖ ਤੁਮ ਚਤੁਰ ਸਿਆਣੇ ਤੂ ਸਰਬ ਕਲਾ ਕਾ ਗਿਆਤਾ

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=613&g=1&h=0&r=1&t=1&p=0&k=1

Prof Sahib Singhs arth. Dr Sant Singhs english translation.

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥

Soraṯẖ mėhlā 5.

Sorat’h, Fifth Mehl:

xxx

ਹਮ ਮੈਲੇ ਤੁਮ ਊਜਲ ਕਰਤੇ ਹਮ ਨਿਰਗੁਨ ਤੂ ਦਾਤਾ ॥

Ham maile ṯum ūjal karṯe ham nirgun ṯū ḏāṯā.

We are filthy, and You are immaculate, O Creator Lord; we are worthless, and You are the Great Giver.

ਮੈਲੇ = ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ ਨਾਲ ਭਰੇ ਹੋਏ। ਊਜਲ = ਸਾਫ਼-ਸੁਥਰੇ, ਪਵਿੱਤਰ। ਕਰਤੇ = ਕਰਨ ਵਾਲੇ। ਦਾਤਾ = ਗੁਣ ਦੇਣ ਵਾਲਾ।

ਹੇ ਪ੍ਰਭੂ! ਅਸੀਂ ਜੀਵ ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ ਨਾਲ ਭਰੇ ਰਹਿੰਦੇ ਹਾਂ, ਤੂੰ ਸਾਨੂੰ ਪਵਿੱਤਰ ਕਰਨ ਵਾਲਾ ਹੈਂ। ਅਸੀਂ ਗੁਣ-ਹੀਨ ਹਾਂ, ਤੂੰ ਸਾਨੂੰ ਗੁਣ ਬਖ਼ਸ਼ਣ ਵਾਲਾ ਹੈਂ।

ਹਮ ਮੂਰਖ ਤੁਮ ਚਤੁਰ ਸਿਆਣੇ ਤੂ ਸਰਬ ਕਲਾ ਕਾ ਗਿਆਤਾ ॥੧॥

Ham mūrakẖ ṯum cẖaṯur si▫āṇe ṯū sarab kalā kā gi▫āṯā. ||1||

We are fools, and You are wise and all-knowing. You are the knower of all things. ||1||

ਚਤੁਰ = ਸਿਆਣਾ। ਕਲਾ = ਹੁਨਰ। ਗਿਆਤਾ = ਜਾਣਨ ਵਾਲਾ ॥੧॥

ਅਸੀਂ ਜੀਵ ਮੂਰਖ ਹਾਂ, ਤੂੰ ਦਾਨਾ ਹੈਂ ਤੂੰ ਸਿਆਣਾ ਹੈਂ ਤੂੰ (ਸਾਨੂੰ ਚੰਗਾ ਬਣਾ ਸਕਣ ਵਾਲੇ) ਸਾਰੇ ਹੁਨਰਾਂ ਦਾ ਜਾਣਨ ਵਾਲਾ ਹੈਂ ॥੧॥

ਮਾਧੋ ਹਮ ਐਸੇ ਤੂ ਐਸਾ ॥

Māḏẖo ham aise ṯū aisā.

O Lord, this is what we are, and this is what You are.

ਮਾਧੋ = {माधव = ਮਾਇਆ ਦਾ ਪਤੀ} ਹੇ ਪ੍ਰਭੂ!

ਹੇ ਪ੍ਰਭੂ! ਅਸੀਂ ਜੀਵ ਇਹੋ ਜਿਹੇ (ਵਿਕਾਰੀ) ਹਾਂ, ਤੇ, ਤੂੰ ਇਹੋ ਜਿਹਾ (ਉਪਕਾਰੀ) ਹੈਂ।

ਹਮ ਪਾਪੀ ਤੁਮ ਪਾਪ ਖੰਡਨ ਨੀਕੋ ਠਾਕੁਰ ਦੇਸਾ ॥ ਰਹਾਉ ॥

Ham pāpī ṯum pāp kẖandan nīko ṯẖākur ḏesā. Rahā▫o.

We are sinners, and You are the Destroyer of sins. Your abode is so beautiful, O Lord and Master. ||Pause||

ਪਾਪ ਖੰਡਨ = ਪਾਪਾਂ ਦੇ ਨਾਸ ਕਰਨ ਵਾਲੇ। ਨੀਕੋ = ਸੋਹਣਾ, ਚੰਗਾ। ਠਾਕੁਰ = ਹੇ ਪਾਲਣਹਾਰ ਪ੍ਰਭੂ! ॥

ਅਸੀਂ ਪਾਪ ਕਮਾਣ ਵਾਲੇ ਹਾਂ, ਤੂੰ ਸਾਡੇ ਪਾਪਾਂ ਦਾ ਨਾਸ ਕਰਨ ਵਾਲਾ ਹੈਂ। ਹੇ ਠਾਕੁਰ! ਤੇਰਾ ਦੇਸ ਸੋਹਣਾ ਹੈ (ਉਹ ਦੇਸ-ਸਾਧ ਸੰਗਤ ਸੋਹਣਾ ਹੈ ਜਿੱਥੇ ਤੂੰ ਵੱਸਦਾ ਹੈਂ) ॥ ਰਹਾਉ॥

ਤੁਮ ਸਭ ਸਾਜੇ ਸਾਜਿ ਨਿਵਾਜੇ ਜੀਉ ਪਿੰਡੁ ਦੇ ਪ੍ਰਾਨਾ ॥

Ŧum sabẖ sāje sāj nivāje jī▫o pind ḏe parānā.

You fashion all, and having fashioned them, You bless them. You bestow upon them soul, body and the breath of life.

ਸਾਜਿ = ਪੈਦਾ ਕਰ ਕੇ। ਨਿਵਾਜੇ = ਆਦਰ-ਮਾਣ ਦਿੱਤਾ। ਜੀਉ = ਜਿੰਦ। ਪਿੰਡੁ = ਸਰੀਰ। ਦੇ = ਦੇ ਕੇ।

ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਜਿੰਦ ਸਰੀਰ ਪ੍ਰਾਣ ਦੇ ਕੇ ਸਾਰੇ ਜੀਵਾਂ ਨੂੰ ਪੈਦਾ ਕੀਤਾ ਹੈ, ਪੈਦਾ ਕਰ ਕੇ ਸਭ ਉਤੇ ਬਖ਼ਸ਼ਸ਼ ਕਰਦਾ ਹੈਂ।

ਨਿਰਗੁਨੀਆਰੇ ਗੁਨੁ ਨਹੀ ਕੋਈ ਤੁਮ ਦਾਨੁ ਦੇਹੁ ਮਿਹਰਵਾਨਾ ॥੨॥

Nirgunī▫āre gun nahī ko▫ī ṯum ḏān ḏeh miharvānā. ||2||

We are worthless – we have no virtue at all; please, bless us with Your gift, O Merciful Lord and Master. ||2||

ਦੇਹੁ = ਤੂੰ ਦੇਂਦਾ ਹੈਂ। ਮਿਹਰਵਾਨਾ = ਹੇ ਮਿਹਰਵਾਨ! ॥੨॥

ਹੇ ਮੇਹਰਵਾਨ! ਅਸੀਂ ਜੀਵ ਗੁਣ-ਹੀਨ ਹਾਂ, ਸਾਡੇ ਵਿਚ ਕੋਈ ਗੁਣ ਨਹੀਂ ਹੈ। ਤੂੰ ਸਾਨੂੰ ਗੁਣਾਂ ਦੀ ਦਾਤਿ ਬਖ਼ਸ਼ਦਾ ਹੈਂ ॥੨॥

ਤੁਮ ਕਰਹੁ ਭਲਾ ਹਮ ਭਲੋ ਨ ਜਾਨਹ ਤੁਮ ਸਦਾ ਸਦਾ ਦਇਆਲਾ ॥

Ŧum karahu bẖalā ham bẖalo na jānah ṯum saḏā saḏā ḏa▫i▫ālā.

You do good for us, but we do not see it as good; You are kind and compassionate, forever and ever.

ਨ ਜਾਨਹ = ਅਸੀਂ ਨਹੀਂ ਜਾਣਦੇ, ਅਸੀਂ ਕਦਰ ਨਹੀਂ ਜਾਣਦੇ।

ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਸਾਡੇ ਵਾਸਤੇ ਭਲਿਆਈ ਕਰਦਾ ਹੈਂ, ਪਰ ਅਸੀਂ ਤੇਰੇ ਭਲਿਆਈ ਦੀ ਕਦਰ ਨਹੀਂ ਜਾਣਦੇ। ਫਿਰ ਭੀ ਤੂੰ ਸਾਡੇ ਉੱਤੇ ਸਦਾ ਹੀ ਦਇਆਵਾਨ ਰਹਿੰਦਾ ਹੈਂ।

ਤੁਮ ਸੁਖਦਾਈ ਪੁਰਖ ਬਿਧਾਤੇ ਤੁਮ ਰਾਖਹੁ ਅਪੁਨੇ ਬਾਲਾ ॥੩॥

Ŧum sukẖ▫ḏā▫ī purakẖ biḏẖāṯe ṯum rākẖo apune bālā. ||3||

You are the Giver of peace, the Primal Lord, the Architect of Destiny; please, save us, Your children! ||3||

ਬਿਧਾਤੇ = ਹੇ ਸਿਰਜਣਹਾਰ! ਬਾਲਾ = ਬੱਚੇ ॥੩॥

ਹੇ ਸਰਬ-ਵਿਆਪਕ ਸਿਰਜਣਹਾਰ! ਤੂੰ ਸਾਨੂੰ ਸੁਖ ਦੇਣ ਵਾਲਾ ਹੈਂ, ਤੂੰ (ਸਾਡੀ) ਆਪਣੇ ਬੱਚਿਆਂ ਦੀ ਰਾਖੀ ਕਰਦਾ ਹੈਂ ॥੩॥

ਤੁਮ ਨਿਧਾਨ ਅਟਲ ਸੁਲਿਤਾਨ ਜੀਅ ਜੰਤ ਸਭਿ ਜਾਚੈ ॥

Ŧum niḏẖān atal suliṯān jī▫a janṯ sabẖ jācẖai.

You are the treasure, eternal Lord King; all beings and creatures beg of You.

ਨਿਧਾਨ = ਖ਼ਜ਼ਾਨੇ। ਅਟਲ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਸੁਲਿਤਾਨ = ਬਾਦਸ਼ਾਹ। ਸਭਿ = ਸਾਰੇ। ਜਾਚੈ = ਜਾਚੈਂ, ਮੰਗਦੇ ਹਨ।

ਹੇ ਪ੍ਰਭੂ ਜੀ! ਤੁਸੀਂ ਸਾਰੇ ਗੁਣਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ ਹੋ। ਤੁਸੀਂ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਬਾਦਸ਼ਾਹ ਹੋ। ਸਾਰੇ ਜੀਵ (ਤੇਰੇ ਦਰ ਤੋਂ) ਮੰਗਦੇ ਹਨ।

ਕਹੁ ਨਾਨਕ ਹਮ ਇਹੈ ਹਵਾਲਾ ਰਾਖੁ ਸੰਤਨ ਕੈ ਪਾਛੈ ॥੪॥੬॥੧੭॥

Kaho Nānak ham ihai havālā rākẖ sanṯan kai pācẖẖai. ||4||6||17||

Says Nanak, such is our condition; please, Lord, keep us on the Path of the Saints. ||4||6||17||

ਇਹੈ = ਇਹ ਹੀ। ਹਵਾਲਾ = ਹਾਲ। ਕੈ ਪਾਛੈ = ਦੇ ਆਸਰੇ ॥੪॥੬॥੧੭॥

ਨਾਨਕ ਆਖਦਾ ਹੈ ਕਿ (ਹੇ ਪ੍ਰਭੂ!) ਸਾਡਾ ਜੀਵਾਂ ਦਾ ਤਾਂ ਇਹ ਹੀ ਹਾਲ ਹੈ। ਤੂੰ ਸਾਨੂੰ ਸੰਤ ਜਨਾਂ ਦੇ ਆਸਰੇ ਵਿਚ ਰੱਖ ॥੪॥੬॥੧੭॥