ਪ੍ਰਥਮਰਹਿਤਯਹਿਜਾਨਖੰਡੇਕੀਪਾਹੁਲਛਕੇ॥ ਸੋਈਸਿੰਘਪ੍ਰਧਾਨਅਵਰਨਪਾਹੁਲਜੋਲਏ॥

Akal Purakh Kee Rachha Hamnai, SarbLoh Dee Racchia Hamanai


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Serious Question
Posted by: Ekta Singh (IP Logged)
Date: August 14, 2008 02:23PM

VaahegurooJeeKaaKhaalsaa, VaahegurooJeeKeeFaateh!!

Question to tapoban and other gursikhs.

Is it true if one reaches brahmgyani stage, they dont have to follow strict rehit as in punj kakkar?

I am not doing any ninidya on any sants, but heres at photo of sant Isher Singh with no kara and no kirpan on? [www.sikhsangat.com]

On the other hand, Bhai Randhir Singh jee reached reach the brahmgyaan stage, however he kept strict rehit as in sarbloh bibek and punj kakkar!!

Please reply to this question Bhai Kubir Singh and other gursikhs.

Thanks

VaahegurooJeeKaakhaalsaa, VaahegurooJeeKeeFaateh!!

 



Re: Serious Question
Posted by: kulbir singh (IP Logged)
Date: August 14, 2008 03:43PM

Quote:
Is it true if one reaches brahmgyani stage, they dont have to follow strict rehit as in punj kakkar?

Without talking about personalities, I believe that no matter how great a Sikh becomes, he or she can never become greater than the hukam of Guru Sahib. If Guru Sahib had instructed in Gurbani or in any rehitnama, that after reaching a certain spiritual stage, a Sikh is exempt from keeping outer rehit, then we would understand. But I have never found a single pankiti or quote from Rehitnamas that sanctions giving up rehit after reaching a certain state.

In history we read two instances where accomplished Gursikhs who became bedeh and unknowingly became oblivious of Guru Sahib's rehit. The first example is that of Siri Baba Buddha jee. It is said that he became so engrossed in Naam Mastaani avastha that he did not perform the rehit of Gurmat Ishnaan at Amritvela. Siri Guru jee called him and instructed him to follow rehit so that gullible Sikhs don't get misled by his ways.

The second example is of Mata Bhaag Kaur who became so mastaani in Jyot-Vigaasi Naam-Raseeki avastha that she even stopped wearing clothes. Again, this happened unintentionally. In Sooraj Parkash it is written that Siri Guru Dasmesh jee gave her instructions to keep rehit and at least wear two garments on her body - Kachhera and Keski.

As to question as to why some Mahapurakhs became relaxed in rehit after reaching high states, what can we mortal beings say about them? And what is the need to say anything? We should take example of the way they did kamaayee of Shabad. That's it.

We need to do is follow Guru Sahib's hukam of following rehit. We are not Sikhs or Mahapurakhs or accomplished Sikhs. They are our elder brothers, not our Guru. We should follow Guru Sahib's hukam and keep rehit at all cost. Siri Guru jee has made it clear in rehitnamas that rehit is an absolute must.

Daas,
Kulbir Singh

 



Re: Serious Question
Posted by: N30 S!NGH (IP Logged)
Date: August 15, 2008 09:52AM

Interesting reply kulbir singh ji, i agree with some of your points as how important outer rehit/kriya is for abhilikhes and jaigasoo's. However at the stage of bhramgyan, rehit rules doesn't apply to those who have tasted bhramgyan/atam ras...its their mauj. At that stage of atam jot milap(bedah), there is nothing left to say or do for bhramgyanis, but many purushatam maryada mahapursh stay "politically correct" even there is no need for them, its their mauj, They stay politically correct so jaigaso/abhlikhes don't start copying them and goes astray. There are three types of mahapursh in the panth.

1. Mastane: Intoxicated ones through remembrance get themselves merged with Almighty(Vahiguroo). More carefree un-attached will boldly function. Do not reveal their secret. Talk in Mysterious tone. Very few rarely come to understand. Have no time to teach common people. Always remain lost in spiritual contemplation. Some rare persons can take benefit from them.

2. Divane- Madhin lover remain intoxicated in God's love but give out sometime such inner secret that proves a source of life for the seekers, who after having themselves proven worth in their sight are also able to colour others in God's Love.

3. Daane- The wise ones who live according to what they preach and talk in understandable tone which benefits all and hearing which people renounce evil deeds. They always treat the path of truth and are eager for welfare of one and all.

We very well know updesh from gurbani is sometimes very direct like an arrow..sometimes updesh in gurbani has ishara/ramaza and its indirect. As they say- gyan van purshu kou tou ishara hi kafi hai.

Here is an indiction of such ishara or ramaz couplet taken from Sri Akaal Ustat Sahib. It dedicated to parbhram nirgun jot saroop paratma which being(jiv atma) who have tasted bedah mukht avastha has merged into -

ਜਿਮੀ ਜਮਾਨ ਕੇ ਬਿਖੈ ਸਮਸਤ ਏਕ ਜੋਤਿ ਹੈ ॥
जिमी जमान के बिखै समसत एक जोति है ॥
Within all the earth and sky, there is only one Light.

ਨ ਘਾਟ ਹੈ ਨ ਬਾਢ ਹੈ ਨ ਘਾਟ ਬਾਢ ਹੋਤ ਹੈ ॥
न घाट है न बाढ है न घाट बाढ होत है ॥
Which neither decreases nor increases in any being, It never decreases or increases.

ਨ ਹਾਨ ਹੈ ਨ ਬਾਨ ਹੈ ਸਮਾਨ ਰੂਪ ਜਾਨੀਐ ॥
न हान है न बान है समान रूप जानीऐ ॥
It is without decadence and without habit, it is known to have the same form.

ਮਕੀਨ ਅਉ ਮਕਾਨ ਅਪ੍ਰਮਾਨ ਤੇਜ ਮਾਨੀਐ ॥੬॥੧੬੬॥
मकीन अउ मकान अप्रमान तेज मानीऐ ॥६॥१६६॥
In all houses and places its unlimited brilliance is acknowledged. 6.166.

ਨ ਦੇਹ ਹੈ ਨ ਗੇਹ ਹੈ ਨ ਜਾਤਿ ਹੈ ਨ ਪਾਤਿ ਹੈ ॥
न देह है न गेह है न जाति है न पाति है ॥
He hath no body, no home, no caste and no lineage.

ਨ ਮੰਤ੍ਰਿ ਹੈ ਨ ਮਿਤ੍ਰ ਹੈ ਨ ਤਾਤ ਹੈ ਨ ਮਾਤ ਹੈ ॥
न मंत्रि है न मित्र है न तात है न मात है ॥
He hath no minister, no friend, no father and no mother.

ਨ ਅੰਗ ਹੈ ਨ ਰੰਗ ਹੈ ਨ ਸੰਗ ਹੈ ਨ ਸਾਥ ਹੈ ॥
न अंग है न रंग है न संग है न साथ है ॥
He hath no limb, no colour, and hath no affection for a companion.

ਨ ਦੋਖ ਹੈ ਨ ਦਾਗ ਹੈ ਨ ਦ੍ਵੈਖ ਹੈ ਨ ਦੇਹ ਹੈ ॥੭॥੧੬੭॥
न दोख है न दाग है न द्वैख है न देह है ॥७॥१६७॥
He hath no blemish, no stain, no malice and no body.7.167.

ਨ ਸਿੰਘ ਹੈ ਨ ਸਯਾਰ ਹੈ ਨ ਰਾਉ ਹੈ ਨ ਰੰਕ ਹੈ ॥
न सिंघ है न सयार है न राउ है न रंक है ॥
He is neither a lion, nor a jackal, nor a king nor a poor.

ਨ ਮਾਨ ਹੈ ਨ ਮੌਤ ਹੈ ਨ ਸਾਕ ਹੈ ਨ ਸੰਕ ਹੈ ॥
न मान है न मौत है न साक है न संक है ॥
He egoless, deathless, kinless and doubtless.

ਨ ਜੱਛ ਹੈ ਨ ਗੰਧ੍ਰਬ ਹੈ ਨ ਨਰੁ ਹੈ ਨ ਨਾਰਿ ਹੈ ॥
न ज्छ है न गंध्रब है न नरु है न नारि है ॥
He is neither a Yaksha, nor a Gandharva, nor a man nor a woman.

ਨ ਚੋਰ ਹੈ ਨ ਸਾਹ ਹੈ ਨ ਸਾਹ ਕੋ ਕੁਮਾਰ ਹੈ ॥੮॥੧੬੮॥
न चोर है न साह है न साह को कुमार है ॥८॥१६८॥
He is neither a thief, nor a moneylender nor a prince.8.168.

ਨ ਨੇਹ ਹੈ ਨ ਗੇਹ ਹੈ ਨ ਦੇਹ ਕੋ ਬਨਾਉ ਹੈ ॥
न नेह है न गेह है न देह को बनाउ है ॥
He is without attachment, without home and without the formation of the body.

ਨ ਛਲ ਹੈ ਨ ਛਿਦ੍ਰ ਹੈ ਨ ਛਲ ਕੋ ਮਿਲਾਉ ਹੈ ॥
न छल है न छिद्र है न छल को मिलाउ है ॥
He is without deceit, without blemish and without the blend of deceit.

ਨ ਤੰਤ੍ਰ ਹੈ ਨ ਮੰਤ੍ਰ ਹੈ ਨ ਜੰਤ੍ਰ ਕੋ ਸਰੂਪ ਹੈ ॥
न तंत्र है न मंत्र है न जंत्र को सरूप है ॥
He is neither Tantra , nor a mantra nor the form of Yantra.

ਨ ਰਾਗ ਹੈ ਨ ਰੰਗ ਹੈ ਨ ਰੇਖ ਹੈ ਨ ਰੂਪ ਹੈ ॥੯॥੧੬੯॥
न राग है न रंग है न रेख है न रूप है ॥९॥१६९॥
He is without affection, without colour, without form and without lineage. 9.169.

ਨ ਜੰਤ੍ਰ ਹੈ ਨ ਮੰਤ੍ਰ ਹੈ ਨ ਤੰਤ੍ਰ ਕੋ ਬਨਾਉ ਹੈ ॥
न जंत्र है न मंत्र है न तंत्र को बनाउ है ॥
He is neither a Yantra, nor a Mantra nor the formation of a Tantra.

ਨ ਛਲ ਹੈ ਨ ਛਿਦ੍ਰ ਹੈ ਨ ਛਾਇਆ ਕੋ ਮਿਲਾਉ ਹੈ ॥
न छल है न छिद्र है न छाइआ को मिलाउ है ॥
He is without deceit, without blemish and without the blend of ignorance.

ਨ ਰਾਗ ਹੈ ਨ ਰੰਗ ਹੈ ਨ ਰੂਪ ਹੈ ਨ ਰੇਖ ਹੈ ॥
न राग है न रंग है न रूप है न रेख है ॥
He is without affection, without colour, without form and without line.

ਨ ਕਰਮ ਹੈ ਨ ਧਰਮ ਹੈ ਅਜਨਮ ਹੈ ਅਭੇਖ ਹੈ ॥੧੦॥੧੭੦॥
न करम है न धरम है अजनम है अभेख है ॥१०॥१७०॥
He is actionless, religionless, birthless and guiseless. 10.170.


~Puratan MangalCharan ~

Firstly meditating upon Aatam Dev
Nirmal Jot, of Sat Chit Anand Svaroop

Then I bow to the lotus feet of Ishtadev
SatGuru Maharaj, Dasaan Patshahian di Jot

Finally I offer salutations to my Gurdev/Murshid
, under whose guidance.
All efforts blossom forth

Sat Sri Akaal !

 



Re: Serious Question
Posted by: Manmat (IP Logged)
Date: August 15, 2008 11:56AM

vjkkvjkf

Can you tone down the these hard words i don't understand half the post lol Bhai N30

I stilled troubled about the not wearing kirpan bit, i know these gurmukhs have done massive bhagtee. But what is the reason for not wearing a kirpan

bhul chuk marf

vjkfvjkf

 



Re: Serious Question
Posted by: Sunsingh (IP Logged)
Date: August 15, 2008 12:19PM

a person japs Naam to remember Waheguru, who is at that point separate from them. When they become one with God, God is no longer an other, so there is no need to jap Naam to remember him b/c they are him. Similarly, rahit is part of a bridge to reach God. Once a person becomes bhramgiani, they no longer need this bridge. However, they maintain it to teach others.

 



Re: Serious Question
Posted by: Tarun Singh (IP Logged)
Date: August 17, 2008 05:20AM

This may be slightly off-topic but I'm new to the forum so hopefully you'll forgive me...

I've always wondered when reading sakhis of Guru Sahib dressing up as "uch da pir" whether or not Guru Sahib continued to wear all kakkar at that time - I always assumed that Guru Sahib would but obviously the drawings from books remain etched in ones mind :S

 



Re: Serious Question
Posted by: Sunsingh (IP Logged)
Date: August 17, 2008 01:03PM

I think Guru sahib did. The uch da pir sakhi, as I recall it, simply involved some garments placed atop Guru ji, so he would have had his kakaars on underneath. Drawings are just from artists imaginations

 



Re: Serious Question
Posted by: Tarun Singh (IP Logged)
Date: August 18, 2008 12:40AM

yeah, thought so, it would be great if there was some sort of approval process for pictures of Guru Sahib (although pictures are totally unnecessary) the ones that are created can leave impressions that may not be accurate

bhul chuk maaf karni

 



Re: Serious Question
Posted by: Atma Singh (IP Logged)
Date: August 18, 2008 03:50AM

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

veer sunsingh jee,

"a person japs Naam to remember Waheguru, who is at that point separate from them. When they become one with God, God is no longer an other, SO THERE IS NO NEED TO JAP NAAM to remember him b/c they are him. Similarly, rahit is part of a bridge to reach God. Once a person becomes bhramgiani, THEY NO LONGER NEED [rehit] BRIDGE. However, they maintain it to teach others".

pls do kirpa and prove this through gurbaaNee. pls provide very specific, direct gurshabads that prove the above capitalised points.

pls do not provide lots of thoughts or interpretations.

dhanvaad.

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 



Re: Serious Question
Posted by: Matheen (IP Logged)
Date: August 18, 2008 03:39PM

Waheguru ji ka Khalsa!
Waheguru ji ki Fateh!

EKTA SINGH JI:
If you look closely at that photo, they are actually wearing a thin Kara on each arm, a Kanga in their Kesh and Kaccherey. Could have a Kirpan in Kamarkasa as well.

ATMA SINGH JI:
Firstly, thank you for the Sewa you do re: Lareevar Gutkey Sahibs etc.

I will look for Shabads that back up what Sunsingh Ji wrote - hopefully he already knows them and will post them first!

Waheguru ji ka Khalsa!
Waheguru ji ki Fateh!

 



Re: Serious Question
Posted by: Sunsingh (IP Logged)
Date: August 19, 2008 01:23AM

ਤੂ ਆਪੇ ਕਰਤਾ ਸਿਰਜਣਹਾਰਾ ॥
तू आपे करता सिरजणहारा ॥
Ŧū āpė karṯā sirjaṇhārā.
You Yourself are the Creator of the Universe.

ਤੇਰਾ ਲਿਖਿਆ ਕੋਇ ਨ ਮੇਟਣਹਾਰਾ ॥
तेरा लिखिआ कोइ न मेटणहारा ॥
Ŧėrā likẖi­ā ko­ė na mėtaṇhārā.
No one can erase what You have written.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਦੇਵਹਿ ਤੂ ਆਪੇ ਸਹਸਾ ਗਣਤ ਨ ਤਾਹਾ ਹੇ ॥੧੫॥
गुरमुखि नामु देवहि तू आपे सहसा गणत न ताहा हे ॥१५॥
Gurmukẖ nām ḏėveh ṯū āpė sahsā gaṇaṯ na ṯāhā hė. ||15||
You Yourself bless the Gurmukh with the Naam, who is no longer skeptical, and is not held to account. ||15||

ਭਗਤ ਸਚੇ ਤੇਰੈ ਦਰਵਾਰੇ ॥
भगत सचे तेरै दरवारे ॥
Bẖagaṯ sacẖė ṯėrai ḏarvārė.
Your true devotees stand at the Door of Your Court.

ਸਬਦੇ ਸੇਵਨਿ ਭਾਇ ਪਿਆਰੇ ॥
सबदे सेवनि भाइ पिआरे ॥
Sabḏė sėvan bẖā­ė pi­ārė.
They serve the Shabad with love and affection.

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਨਾਮੇ ਕਾਰਜੁ ਸੋਹਾ ਹੇ ॥੧੬॥੩॥੧੨॥
नानक नामि रते बैरागी नामे कारजु सोहा हे ॥१६॥३॥१२॥
Nānak nām raṯė bairāgī nāmė kāraj sohā hė. ||16||3||12||
O Nanak, those who are attuned to the Naam remain detached; through the Naam, their affairs are resolved. ||16||3||12||

(ang 1056)

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ਪਟੀ ਲਿਖੀ
रागु आसा महला १ पटी लिखी
Rāg āsā mehlā 1 patī likẖī
Raag Aasaa, First Mehl, Patee Likhee ~ The Poem Of The Alphabet:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik­oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਸਸੈ ਸੋਇ ਸ੍ਰਿਸਟਿ ਜਿਨਿ ਸਾਜੀ ਸਭਨਾ ਸਾਹਿਬੁ ਏਕੁ ਭਇਆ ॥
ससै सोइ स्रिसटि जिनि साजी सभना साहिबु एकु भइआ ॥
Sasai so­ė sarisat jin sājī sabẖnā sāhib ėk bẖa­i­ā.
Sassa: He who created the world, is the One Lord and Master of all.

ਸੇਵਤ ਰਹੇ ਚਿਤੁ ਜਿਨ੍ਹ੍ਹ ਕਾ ਲਾਗਾ ਆਇਆ ਤਿਨ੍ਹ੍ਹ ਕਾ ਸਫਲੁ ਭਇਆ ॥੧॥
सेवत रहे चितु जिन्ह का लागा आइआ तिन्ह का सफलु भइआ ॥१॥
Sėvaṯ rahė cẖiṯ jinĥ kā lāgā ā­i­ā ṯinĥ kā safal bẖa­i­ā. ||1||
Those whose consciousness remains committed to His Service - blessed is their birth and their coming into the world. ||1||

ਮਨ ਕਾਹੇ ਭੂਲੇ ਮੂੜ ਮਨਾ ॥
मन काहे भूले मूड़ मना ॥
Man kāhė bẖūlė mūṛ manā.
O mind, why forget Him? You foolish mind!

ਜਬ ਲੇਖਾ ਦੇਵਹਿ ਬੀਰਾ ਤਉ ਪੜਿਆ ॥੧॥ ਰਹਾਉ ॥
जब लेखा देवहि बीरा तउ पड़िआ ॥१॥ रहाउ ॥
Jab lėkẖā ḏėveh bīrā ṯa­o paṛi­ā. ||1|| rahā­o.
When your account is adjusted, O brother, only then shall you be judged wise. ||1||Pause||

ਈਵੜੀ ਆਦਿ ਪੁਰਖੁ ਹੈ ਦਾਤਾ ਆਪੇ ਸਚਾ ਸੋਈ ॥
ईवड़ी आदि पुरखु है दाता आपे सचा सोई ॥
Īvṛī āḏ purakẖ hai ḏāṯā āpė sacẖā so­ī.
Eevree: The Primal Lord is the Giver; He alone is True.

ਏਨਾ ਅਖਰਾ ਮਹਿ ਜੋ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਿਸੁ ਸਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥੨॥
एना अखरा महि जो गुरमुखि बूझै तिसु सिरि लेखु न होई ॥२॥
Ėnā akẖrā meh jo gurmukẖ būjẖai ṯis sir lėkẖ na ho­ī. ||2||
No accounting is due from the Gurmukh who understands the Lord through these letters. ||2||
(ang 432)



ਮਾਝ ਮਹਲਾ ੫ ॥
माझ महला ५ ॥
Mājẖ mehlā 5.
Maajh, Fifth Mehl:

ਕਉਣੁ ਸੁ ਮੁਕਤਾ ਕਉਣੁ ਸੁ ਜੁਗਤਾ ॥
कउणु सु मुकता कउणु सु जुगता ॥
Ka­uṇ so mukṯā ka­uṇ so jugṯā.
Who is liberated, and who is united?

ਕਉਣੁ ਸੁ ਗਿਆਨੀ ਕਉਣੁ ਸੁ ਬਕਤਾ ॥
कउणु सु गिआनी कउणु सु बकता ॥
Ka­uṇ so gi­ānī ka­uṇ so bakṯā.
Who is a spiritual teacher, and who is a preacher?

ਕਉਣੁ ਸੁ ਗਿਰਹੀ ਕਉਣੁ ਉਦਾਸੀ ਕਉਣੁ ਸੁ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੧॥
कउणु सु गिरही कउणु उदासी कउणु सु कीमति पाए जीउ ॥१॥
Ka­uṇ so girhī ka­uṇ uḏāsī ka­uṇ so kīmaṯ pā­ė jī­o. ||1||
Who is a house-holder, and who is a renunciate? Who can estimate the Lord's Value? ||1||

ਕਿਨਿ ਬਿਧਿ ਬਾਧਾ ਕਿਨਿ ਬਿਧਿ ਛੂਟਾ ॥
किनि बिधि बाधा किनि बिधि छूटा ॥
Kin biḏẖ bāḏẖā kin biḏẖ cẖẖūtā.
How is one bound, and how is one freed of his bonds?

ਕਿਨਿ ਬਿਧਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥
किनि बिधि आवणु जावणु तूटा ॥
Kin biḏẖ āvaṇ jāvaṇ ṯūtā.
How can one escape from the cycle of coming and going in reincarnation?

ਕਉਣ ਕਰਮ ਕਉਣ ਨਿਹਕਰਮਾ ਕਉਣੁ ਸੁ ਕਹੈ ਕਹਾਏ ਜੀਉ ॥੨॥
कउण करम कउण निहकरमा कउणु सु कहै कहाए जीउ ॥२॥
Ka­uṇ karam ka­uṇ nihkarmā ka­uṇ so kahai kahā­ė jī­o. ||2||
Who is subject to karma, and who is beyond karma? Who chants the Name, and inspires others to chant it? ||2||

ਕਉਣੁ ਸੁ ਸੁਖੀਆ ਕਉਣੁ ਸੁ ਦੁਖੀਆ ॥
कउणु सु सुखीआ कउणु सु दुखीआ ॥
Ka­uṇ so sukẖī­ā ka­uṇ so ḏukẖī­ā.
Who is happy, and who is sad?

ਕਉਣੁ ਸੁ ਸਨਮੁਖੁ ਕਉਣੁ ਵੇਮੁਖੀਆ ॥
कउणु सु सनमुखु कउणु वेमुखीआ ॥
Ka­uṇ so sanmukẖ ka­uṇ vėmukẖī­ā.
Who, as sunmukh, turns toward the Guru, and who, as vaymukh, turns away from the Guru?

ਕਿਨਿ ਬਿਧਿ ਮਿਲੀਐ ਕਿਨਿ ਬਿਧਿ ਬਿਛੁਰੈ ਇਹ ਬਿਧਿ ਕਉਣੁ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੩॥
किनि बिधि मिलीऐ किनि बिधि बिछुरै इह बिधि कउणु प्रगटाए जीउ ॥३॥
Kin biḏẖ milī­ai kin biḏẖ bicẖẖurai ih biḏẖ ka­uṇ pargatā­ė jī­o. ||3||
How can one meet the Lord? How is one separated from Him? Who can reveal the way to me? ||3||

ਕਉਣੁ ਸੁ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥
कउणु सु अखरु जितु धावतु रहता ॥
Ka­uṇ so akẖar jiṯ ḏẖāvaṯ rahṯā.
What is that Word, by which the wandering mind can be restrained?

ਕਉਣੁ ਉਪਦੇਸੁ ਜਿਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥
कउणु उपदेसु जितु दुखु सुखु सम सहता ॥
Ka­uṇ upḏės jiṯ ḏukẖ sukẖ sam sahṯā.
What are those teachings, by which we may endure pain and pleasure alike?

ਕਉਣੁ ਸੁ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਕਿਨਿ ਬਿਧਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੪॥
कउणु सु चाल जितु पारब्रहमु धिआए किनि बिधि कीरतनु गाए जीउ ॥४॥
Ka­uṇ so cẖāl jiṯ pārbarahm ḏẖi­ā­ė kin biḏẖ kīrṯan gā­ė jī­o. ||4||
What is that lifestyle, by which we may come to meditate on the Supreme Lord? How may we sing the Kirtan of His Praises? ||4||

ਗੁਰਮੁਖਿ ਮੁਕਤਾ ਗੁਰਮੁਖਿ ਜੁਗਤਾ ॥
गुरमुखि मुकता गुरमुखि जुगता ॥
Gurmukẖ mukṯā gurmukẖ jugṯā.
The Gurmukh is liberated, and the Gurmukh is linked.

ਗੁਰਮੁਖਿ ਗਿਆਨੀ ਗੁਰਮੁਖਿ ਬਕਤਾ ॥
गुरमुखि गिआनी गुरमुखि बकता ॥
Gurmukẖ gi­ānī gurmukẖ bakṯā.
The Gurmukh is the spiritual teacher, and the Gurmukh is the preacher.

ਧੰਨੁ ਗਿਰਹੀ ਉਦਾਸੀ ਗੁਰਮੁਖਿ ਗੁਰਮੁਖਿ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੫॥
धंनु गिरही उदासी गुरमुखि गुरमुखि कीमति पाए जीउ ॥५॥
Ḏẖan girhī uḏāsī gurmukẖ gurmukẖ kīmaṯ pā­ė jī­o. ||5||
Blessed is the Gurmukh, the householder and the renunciate. The Gurmukh knows the Lord's Value. ||5||

ਹਉਮੈ ਬਾਧਾ ਗੁਰਮੁਖਿ ਛੂਟਾ ॥
हउमै बाधा गुरमुखि छूटा ॥
Ha­umai bāḏẖā gurmukẖ cẖẖūtā.
Egotism is bondage; as Gurmukh, one is emancipated.

ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥
गुरमुखि आवणु जावणु तूटा ॥
Gurmukẖ āvaṇ jāvaṇ ṯūtā.
The Gurmukh escapes the cycle of coming and going in reincarnation.

ਗੁਰਮੁਖਿ ਕਰਮ ਗੁਰਮੁਖਿ ਨਿਹਕਰਮਾ ਗੁਰਮੁਖਿ ਕਰੇ ਸੁ ਸੁਭਾਏ ਜੀਉ ॥੬॥
गुरमुखि करम गुरमुखि निहकरमा गुरमुखि करे सु सुभाए जीउ ॥६॥
Gurmukẖ karam gurmukẖ nihkarmā gurmukẖ karė so subẖā­ė jī­o. ||6||
The Gurmukh performs actions of good karma, and the Gurmukh is beyond karma. Whatever the Gurmukh does, is done in good faith. ||6||

ਗੁਰਮੁਖਿ ਸੁਖੀਆ ਮਨਮੁਖਿ ਦੁਖੀਆ ॥
गुरमुखि सुखीआ मनमुखि दुखीआ ॥
Gurmukẖ sukẖī­ā manmukẖ ḏukẖī­ā.
The Gurmukh is happy, while the self-willed manmukh is sad.

ਗੁਰਮੁਖਿ ਸਨਮੁਖੁ ਮਨਮੁਖਿ ਵੇਮੁਖੀਆ ॥
गुरमुखि सनमुखु मनमुखि वेमुखीआ ॥
Gurmukẖ sanmukẖ manmukẖ vėmukẖī­ā.
The Gurmukh turns toward the Guru, and the self-willed manmukh turns away from the Guru.

ਗੁਰਮੁਖਿ ਮਿਲੀਐ ਮਨਮੁਖਿ ਵਿਛੁਰੈ ਗੁਰਮੁਖਿ ਬਿਧਿ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੭॥
गुरमुखि मिलीऐ मनमुखि विछुरै गुरमुखि बिधि प्रगटाए जीउ ॥७॥
Gurmukẖ milī­ai manmukẖ vicẖẖurai gurmukẖ biḏẖ pargatā­ė jī­o. ||7||
The Gurmukh is united with the Lord, while the manmukh is separated from Him. The Gurmukh reveals the way. ||7||

ਗੁਰਮੁਖਿ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥
गुरमुखि अखरु जितु धावतु रहता ॥
Gurmukẖ akẖar jiṯ ḏẖāvaṯ rahṯā.
The Guru's Instruction is the Word, by which the wandering mind is restrained.

ਗੁਰਮੁਖਿ ਉਪਦੇਸੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥
गुरमुखि उपदेसु दुखु सुखु सम सहता ॥
Gurmukẖ upḏės ḏukẖ sukẖ sam sahṯā.
Through the Guru's Teachings, we can endure pain and pleasure alike.

ਗੁਰਮੁਖਿ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੮॥
गुरमुखि चाल जितु पारब्रहमु धिआए गुरमुखि कीरतनु गाए जीउ ॥८॥
Gurmukẖ cẖāl jiṯ pārbarahm ḏẖi­ā­ė gurmukẖ kīrṯan gā­ė jī­o. ||8||
To live as Gurmukh is the lifestyle by which we come to meditate on the Supreme Lord. The Gurmukh sings the Kirtan of His Praises. ||8||

ਸਗਲੀ ਬਣਤ ਬਣਾਈ ਆਪੇ ॥
सगली बणत बणाई आपे ॥
Saglī baṇaṯ baṇā­ī āpė.
The Lord Himself created the entire creation.

ਆਪੇ ਕਰੇ ਕਰਾਏ ਥਾਪੇ ॥
आपे करे कराए थापे ॥
Āpė karė karā­ė thāpė.
He Himself acts, and causes others to act. He Himself establishes.

ਇਕਸੁ ਤੇ ਹੋਇਓ ਅਨੰਤਾ ਨਾਨਕ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ਜੀਉ ॥੯॥੨॥੩੬॥
इकसु ते होइओ अनंता नानक एकसु माहि समाए जीउ ॥९॥२॥३६॥
Ikas ṯė ho­i­o ananṯā Nānak ėkas māhi samā­ė jī­o. ||9||2||36||
From oneness, He has brought forth the countless multitudes. O Nanak, they shall merge into the One once again. ||9||2||36||

(ang 131)

There was another shabad I was looking for which I feel explained it more clearly, unfortunately I could not find it. Hopefully someone else will post it.

 



Re: Serious Question
Posted by: Khalsaspirit (IP Logged)
Date: August 19, 2008 08:56AM

Waheguru ji ka khalsa
Waheguru ji ki fateh

Khalsa jio,

If we are not wrong Bhai Atama Singh jee asked Gurbani to back up the lame claim by sunsingh
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veer sunsingh jee,

"a person japs Naam to remember Waheguru, who is at that point separate from them. When they become one with God, God is no longer an other, SO THERE IS NO NEED TO JAP NAAM to remember him b/c they are him. Similarly, rahit is part of a bridge to reach God. Once a person becomes bhramgiani, THEY NO LONGER NEED [rehit] BRIDGE. However, they maintain it to teach others".

pls do kirpa and prove this through gurbaaNee. pls provide very specific, direct gurshabads that prove the above capitalised points.

pls do not provide lots of thoughts or interpretations.
******************************************************************

Now the Gurbani copy pasted by sunsingh does not support at all what sunsingh explained in his manmat and infact those Gurbani quotes go against his manmat and clearly mentions that Gurmukhs keep doing Shabad Abhiyaas in his court as explained here:

ਭਗਤ ਸਚੇ ਤੇਰੈ ਦਰਵਾਰੇ ॥ ਸਬਦੇ ਸੇਵਨਿ ਭਾਇ ਪਿਆਰੇ ॥
Further more those Gurbani quotes also explains GurMukhs does kirtan on thier way to Parbraham

ਗੁਰਮੁਖਿ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੮॥

So Gurbani quotes posted by sunsingh himself clearly condemned his manmat. Now after seeing above scenario we have this thought that how poor understanding many has of Gurbani, the Gurbani quotes used to prove point actually is against that point. This is the problem with almost all the followers of SANT CORPORATION PRIVATE LIMITED that whatever any SAADH mentions they follow that not what the Gurmat says. GURMAT DI KASVATI DUDH DA DUDH TE PANI DA PANI KARAN DI SAMRATHA RAKHADI HAI. Thanks sunsingh jio to post that Gurbani which showed us how SAADHS are selling KACHI LASSI as a pure MILK and KOTAN KOT DHANVAAD to GURU SAHIB whose Bani separated the PURE milk from plain water.

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

 



Re: Serious Question
Posted by: kulbir singh (IP Logged)
Date: August 19, 2008 09:16AM

Quote:
a person japs Naam to remember Waheguru, who is at that point separate from them. When they become one with God, God is no longer an other, SO THERE IS NO NEED TO JAP NAAM to remember him b/c they are him. Similarly, rahit is part of a bridge to reach God. Once a person becomes bhramgiani, THEY NO LONGER NEED [rehit] BRIDGE. However, they maintain it to teach others

It is not true that a person who has reached Vaheguru has no need to japp Naam. Naam is the lifeline of Gursikhs, at any stage. They cannot be without Naam. In Sachkhand too, Sifat-salaah goes on just like here on Earth, just it is more intensive there because there is no maya there to distract.

Who can be greater than Satguru? Listed below is the pankiti that shows that Satguru is such that has Naam in their Hirda. So if Satguru is not without Naam, then how can a jagiaasoo be without Naam?

ਸੋ ਸਤਿਗੁਰੁ, ਜਿਸੁ ਰਿਦੈ ਹਰਿ ਨਾਉ ॥

In the pankiti below, it makes clear that Satguru is such who always meditates on Naam:

ਸੋ ਸਤਿਗੁਰੁ ਜਿ ਸਚੁ ਧਿਆਇਦਾ, ਸਚੁ ਸਚਾ ਸਤਿਗੁਰੁ ਇਕੇ ॥

If Satguru is not without Naam, then how can a Gursikh who has reached the highest level be without Naam.

Same way, so long as the Brahmgyani is in the human body, how can he or she not observe the hukam of Guru Sahib i.e. not keep rehit? I can understand that in Mastaani Dasha (avastha) when the seeker does not have any hosh, he or she may lose a kakaar but in Sehaj Avastha in which the Brahmgyani is doing everything else e.g. eating food, conversing with people, and doing other day to day functions, why can't he then keep rehit? If he or she is doing other sansaari functions, then what is stopping him from keeping rehit that is such strict hukam by Siri Guru Gobind Singh jee Maharaaj.

I have asked for it earlier and I ask for it again. Please quote a single Gurbani pankiti or rehitnama that says that after reaching a certain state, Gursikh does not need to keep rehit of Guru Sahib.

Daas,
Kulbir Singh

 



Re: Serious Question
Posted by: Atma Singh (IP Logged)
Date: August 19, 2008 09:55AM

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

khalsa jeeo,

the root issue is:

- when a school of thought that proposes that vaheguroo and those who unite with vaheguroo are one, and then as a result further rationalises that vaheguroo is subject to no rules and so the one who has united with vaheguroo then becomes subject to no rules, you have ego - however subtle or indistinct that ego seems. i believe gurmat is against this.

those shabads which talk about the oneness of the gurmukh bhagat and vaheguroo, they are read and interpreted via gurmat-bibek which is blessed upon the pathee by siree guroo sahib jee. dependent upon that bibek-budhee, the pathees understand gurbaaNee differently.

'aap aapnee budh hai jetee ,
barnat bhin bhin tuhe tetee'

all a person like me can say is dhan are the gurmukh-sants who bear the unbearable state, who have gone crazy with the sight of their beloved YET STILL DO NOT equate themselves as on the same level as their beloved - they are His chelae and He is their Master - the Master says - the chela does.

satguroo jee forever remains the guroo and the sikh FOREVER remains a sikh. it is the greatness of satguroo jee that they raise us to the highest state. it is the greatness of satguroo jee that they reduce our self-conceit and self-regard to the lowest position imaginable.

the guroo remains the guroo - the sikh FOREVER remains the sikh. satguroo jee equates us as upon the same level as them because of the very fact that they have blessed us with the UNSHAKEABLE bibek-budhee that we can NEVER be on the same level as them. this is perhaps a difficult point to get across but important...

i don't think this topic can actually be written about by many people - leats of all me.

the veers above have put forward useful responses to the shabad that was quoted by sunsingh.

veer sunsingh jee; it may be worth your while looking at the explanation regarding the three meanings of the woprd 'gurmukh' offered by bhai sahib randhir singh jee in his book'gurbaaNee deeaa(n) lagaa(n)maatraa(n) dee vilkh-khanta'. bhai sahib has gone through many gurbaaNee terms and discussed them in detail according to viyakarN.

also, the story of bhai sarwan singh (falewaal) in 'rangle sajjan' (same gursikh-author as above) is a good one to read regarding what can happen to certain gurmukhs who reach higher stages regarding their ahankaar and hou(n)mai.

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 



Re: Serious Question
Posted by: Sunsingh (IP Logged)
Date: August 19, 2008 01:01PM

The Gurbani posted above states that the Gurmukh avastha is beyond karma, whatever the Gurmukh does is done in good faith. This shows that at a certain point the gurmukh no longer gains karam for their actions, they are free of these bonds.
So it proves beyond any doubt that rules are different for gurmukh avastha, such as the rule of karma which applies to all but no longer applies to the gurmukh. From this, I infer that they are not bound to follow some rahits that we must follow, as Gurbani states they gain no karma from their actions they would incur no paap for not following rahit. I believe that they are not bound to follow all rahit in the way that the rest of us are, however, there are certain rahit that I feel still applies to them, such as showing to the world utmost respect of Guru ji. This is my own inference from Gurbani and not another's. The only qoute I found in Gurbani wrt rahit was one saying that if a person follows rahit they will not have to be born again (ang 1230), it does not apply to this case as the type of person being discussed is already jivanmukt.


There is a difference between japping Naam and being one with Naam. bhramgyani are one with naam and do not need to jap it to remember an other who is separate from them. For them it happens automatically, they do not need to make effort to remember god. That is one of the reasons we jap Naam, to remember God who we have been separated from. To japp implies that some degree of effort is required on our part, which it is. Only at stage of ajaapa jaap does the need for effort stop.
bhramgyanis are one with God, and therefore no longer need to remember something they are separate from, and so no longer need to jap naam. This is not to say that they do not have Naam, they do. Also, I am not saying they do not contemplate on waheguru, of course they do. They continously remember God, but they are one with God so this mode of remembrance will naturally be different from the way us normal people remember God, b/c the barrier of separation between them and god had disappeared. Perhaps the word contemplation is better suited. Sorry for being unclear about this in my previous post.

Ego is only as a result of separeteness from God. Where God and seeker are one, there is no ego possible. Bhramgyani know they are one with God. However, they continue to act humble as that is their nature.

 



Re: Serious Question
Posted by: isinghd (IP Logged)
Date: August 27, 2008 07:07AM

N30 Ji,

You stated ' However at the stage of bhramgyan, rehit rules doesn't apply to those who have tasted bhramgyan/atam ras...its their mauj.'

Even Guru Gobind Singh Ji kept their rehat by keeping the kakkars.

Sun Singh Ji, you said that one a person merges with Vaheguru they no longer need to jap naam. Are you saying here that they stop singing the praises of Vaheguru Ji?

 



Re: Serious Question
Posted by: Arwinder Singh (IP Logged)
Date: September 02, 2008 10:48PM

Hello ekta Kaur ji

According to Gurmat Brahamgyani is one who has Brahmgyan and that is Sri Guru Granth Sahib. Use of word for Baba Budha Ji as Brahmgyani is wrong. Akal Purakh is Brahamgyani and Guru Nanak Sahib who brought Akal Purakh's Gyan is Braham Gyani and now Guru Nanak Sahib's Jyot resides in Sri Guru Granth Sahib therefore Sri Guru Granth Sahib as 11th Guru Nanak Sahib are Brahamgyani.

Usually we ask ourself a wrong question and thus are led on the path to wrong answers.

 



Re: Serious Question
Posted by: kulbir singh (IP Logged)
Date: September 03, 2008 09:55AM

Arwinder Singh jeeo,

Please re-read the 8th ashtpadi of Siri Sukhmani Sahib that writes about Brahmgyani and in this ashtpadi, we realise that this word is used not only for Guru Sahib and Vaheguru but also for Sikhs. I agree that especially the last pauri of this ashtpadi, it seems to be used for Parmeshar or Guru but many of the pankitis in this ashtpadi are in fact used for Sikhs. Please ponder upon the following pankiti:

ਬ੍ਰਹਮ ਗਿਆਨੀ ਸੇ ਜਨ ਭਏ ॥
ਨਾਨਕ ਜਿਨ ਪ੍ਰਭੁ ਆਪਿ ਕਰੇਇ ॥2॥

This pankiti states that only those individuals become brahmgyanis whom Prabhu himself does. The pronoun ਸੇ proves that the word ਜਨ is a plural here and this in turn proves that the word ਬ੍ਰਹਮਗਿਆਨੀ here is for Sikhs and not for Guru Sahib and Ishwar.

Please look at the following pankiti from Siri Sohila Sahib:

ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸਹਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਏ ਹਰਿ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥2॥

The first pankiti makes it clear that the whole world is in dubidha i.e. stuck in the illusion of maya and only a Brahmgyani swims across this ocean. This proves that this pankiti is not talking about Guru Sahib or Ishwar but is referring to Sikhs. A Sikh who reaches the state of Brahmgyan is the only one who swims across this ocean.

Kulbir Singh

 



Re: Serious Question
Posted by: Atma Singh (IP Logged)
Date: September 04, 2008 06:00AM

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

Khalsa Jee,

i think you have accidentally written the panktee wrongly. should it not be:

ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਵੈ ਇਹੁ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥

perhaps there are other pankteeaa(n) you accidentally pasted which are similar to the above...? if so, please tell us more about them.

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 



Re: Serious Question
Posted by: kulbir singh (IP Logged)
Date: September 04, 2008 06:48AM

Atma Singh jeeo,

Quote:
Khalsa Jee,

i think you have accidentally written the panktee wrongly. should it not be:

ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਵੈ ਇਹੁ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥

perhaps there are other pankteeaa(n) you accidentally pasted which are similar to the above...? if so, please tell us more about them.

This pankiti and as the matter of fact, this shabad that appears in the beginning of Siri Guru Granth Sahib jee, also appears again in Raag Gauri. The pankiti that I have taken is from Raag Gauri and not from baani called Sohila. All the shabads that appear in So Dar, So Purakh and Sohila are repeated in their respective raags with small differences. The pankitis I took from are written on Ang 205 and appears as follows:

ਗਉੜੀ ਮਹਲਾ 5 ॥
ਅਉਧ ਘਟੈ ਦਿਨਸੁ ਰੈਨਾਰੇ ॥
ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥1॥ ਰਹਾਉ ॥
ਕਰਉ ਬੇਨੰਤੀ ਸੁਨਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥
ਈਹਾ ਖਾਟਿ ਚਲਹੁ ਹਰਿ ਲਾਹਾ ਆਗੈ ਬਸਨੁ ਸੁਹੇਲਾ ॥1॥
ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸਹਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਏ ਹਰਿ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥2॥
ਜਾ ਕਉ ਆਏ ਸੋਈ ਵਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥
ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥3॥
ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥
ਨਾਨਕੁ ਦਾਸੁ ਇਹੀ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥4॥3॥124॥

Hope this helps.

Kulbir Singh

 





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