Dhan Dhan Ram Das Gur!!!!

ਧੰਨੁ ਧੰਨੁ ਰਾਮਦਾਸ ਗੁਰੁ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨੈ ਸਵਾਰਿਆ ॥ dhha(n)n dhha(n)n raamadhaas gur jin siriaa thinai savaariaa || Blessed, blessed is Guru Raam Daas; He who created You, has also exalted You. ਪੂਰੀ ਹੋਈ ਕਰਾਮਾਤਿ ਆਪਿ ਸਿਰਜਣਹਾਰੈ ਧਾਰਿਆ ॥ pooree hoee karaamaath aap sirajanehaarai dhhaariaa || Perfect is Your miracle; the Creator Lord Himself has installed You on the throne. ਸਿਖੀ ਅਤੈ ਸੰਗਤੀ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਨਮਸਕਾਰਿਆ ॥ sikhee athai sa(n)gathee paarabreham kar namasakaariaa || The Sikhs and all the Congregation recognize You as the Supreme Lord God, and bow down to You. ਅਟਲੁ ਅਥਾਹੁ ਅਤੋਲੁ ਤੂ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਿਆ ॥ attal athhaahu athol thoo thaeraa a(n)th n paaraavaariaa || You are unchanging, unfathomable and immeasurable; You have no end or limitation. ਜਿਨ@ੀ ਤੂੰ ਸੇਵਿਆ ਭਾਉ ਕਰਿ ਸੇ ਤੁਧੁ ਪਾਰਿ ਉਤਾਰਿਆ ॥ jinhee thoo(n) saeviaa bhaao kar sae thudhh paar outhaariaa || Those who serve You with love - You carry them across. ਲਬੁ ਲੋਭੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮੋਹੁ ਮਾਰਿ ਕਢੇ ਤੁਧੁ ਸਪਰਵਾਰਿਆ ॥ lab lobh kaam krodhh mohu maar kadtae thudhh saparavaariaa || Greed, envy, sexual desire, anger and emotional attachment - You have beaten them and driven them out. ਧੰਨੁ ਸੁ ਤੇਰਾ ਥਾਨੁ ਹੈ ਸਚੁ ਤੇਰਾ ਪੈਸਕਾਰਿਆ ॥ dhha(n)n s thaeraa thhaan hai sach thaeraa paisakaariaa || Blessed is Your place, and True is Your magnificent glory. ਨਾਨਕੁ ਤੂ ਲਹਣਾ ਤੂਹੈ ਗੁਰੁ ਅਮਰੁ ਤੂ ਵੀਚਾਰਿਆ ॥ naanak thoo lehanaa thoohai gur amar thoo veechaariaa || You are Nanak, You are Angad, and You are Amar Daas; so do I recognize You. ਗੁਰੁ ਡਿਠਾ ਤਾਂ ਮਨੁ ਸਾਧਾਰਿਆ ॥੭॥ gur ddit(h)aa thaa(n) man saadhhaariaa ||7|| When I saw the Guru, then my mind was comforted and consoled. ||7|| ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥ स्री नानक अंगदि करि माना ॥ अमरदास अंगद पहिचाना ॥ Sri Nanak was recognized in Angad, and Angad in Amar Das. ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥ अमरदास रामदास कहायो ॥ साधन लखा मूड़्ह नहि पायो ॥९॥ Amar Das was called Ram Das, only the saints know it and the fools did not.9. ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ भिंन भिंन सभहूं कर जाना ॥ एक रूप किनहूं पहिचाना ॥ The people on the whole considered them as separate ones, but there were few who recognized them as one and the same. ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧਿ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥ जिन जाना तिन ही सिध पाई ॥ बिन समझे सिधि हाथि न आई ॥१०॥ Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10. ਰਾਮਦਾਸ ਹਰਿ ਸੋ ਮਿਲ ਗਏ ॥ ਗੁਰਤਾ ਦੇਤ ਅਰਜਨਿਹ ਭਏ ॥ रामदास हरि सो मिल गए ॥ गुरता देत अरजनिह भए ॥ When Ramdas merged in the Lord, the Guruship was bestowed upon Arjan. ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ॥ प्रिथम भगौती सिमरि कै गुरु नानक लईं धिआइ ॥ In the beginning I remember Bhagauti, the Lord (Whose symbol is the sword and then I remember Guru Nanak. ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸੁ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ ॥ फिर अंगद गुर ते अमरदासु रामदासै होईं सहाइ ॥ Then I remember Guru Arjan, Guru Amar Das and Guru Ram Das, may they be helpful to me.

If a cannibal was given a chance, then there is hope for everyone

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If a cannibal was given a chance, then there is hope for everyone

Recently there have a number of incidents of cannibalism around the world, for example in Miami and other places (please see: http://www.businessinsider.com/baltimore-cannibal-attack-leaves-one-university-student-dead-2012-6). However, people eating each other is nothing new, it has gone on for centuries. Historically this has happened in two different ways:

1. Fast. By people literally eating each another's flesh, organs, and blood. This has been found both in so-called 'civilised' cultures and tribal cultures.
2. Slow. By people slowly 'drinking' the life out of each other, e.g. exploitation. This happens over years and decades where people become economic, religious, and political prey.

We can conclude there for that there are two types of sadist, one who literally eats people and the other who mentally eats people. We have seen this type of depiction in horror movies where zombies eat people, and vampires drink blood, etc. We can argue there are also 'psychic' vampires who thrive by living on another person's pain. Their primary motive is domination and control over another human being, in various ways. Guru Nanak said:

Those who suck the blood of human beings-how can their consciousness be pure?

Guru Nanak Dev, Raag Majh, Guru Granth Sahib, 140.

Guru Nanak healed both the perpetrators and victims of this type of cruelty. He knew that, like in the words of the Zen Monk, Thich Naht Hanh:

'When another person makes you suffer, it is because he suffers deeply within himself, and his suffering is spilling over. He does no need punishment; he needs help'

Fresco: From Baba Atal Rai Sahib: Amritsar, circa 19^th Century

We see the Demon Kauda about to boil Bhai Mardana in a cauldron, when Guru Nanak comes to his rescue with Bhai Bala, and on seeing Guru Nanak, Kauda realises his mistake of cannibalism. The boiling hot cauldron cools down, with the peaceful naam of the Guru

The stories of Guru Nanak's travels recall his meeting with ill people in his Janam Sakhis (Haghiographies). The Guru knew of man's deep sickness and separation, so he set out on epics trips lasting many years - travelling far and wide (Udasis). It was on once such adventure that he encountered the demon Kauda. We must be careful not make this man into literally a mythical demon, his actions were demonic, Guru Gobind Singh states that:

Because of virtuous actions, a person is known in this world as an Angel (devta).
And because of evil actions, he is known as a demon (asura).15.

Guru Gobind Singh, Bachitra Natak, Sri Dasam Granth Sahib

One day Guru Nanak and his Muslim companion Bhai Mardana were travelling through a jungle. Bhai Mardana was feeling home-sick and asked the Guru if they could go home but the Guru told him to wait a little longer. Bhai Mardana could not wait any longer and insisted on leaving right away. When Bhai Mardana persisted, the Guru told him to go if he wished.

Guru Nanak sat in the thick forest and went into samadhi. Bhai Mardana while heading home got trapped by a cannibal – the demon Kauda. Kauda rejoiced in killing humans and eating them.

When Kauda saw Bhai Mardana, he was happy to see a healthy young man to eat. He tied Bhai Mardana jee's legs and arms and brought him to his cave, in which he had a big pan (karaha) with oil in it. He used to fry people alive.

Bhai Mardana realized his mistake of not listening to the Guru. He now sat there and started calling out to Guru for help.
Guru Nanak was all knowing, and heard the pleas of Bhai Mardana, and reached the spot. He was behind the bushes and saw the frightened face of Bhai Mardana. He whispered, 'so Mardana, why did you not go home?'
Bhai Mardana was thrilled to see the Guru. At the same time he pleaded with the Guru to forgive him. He begged the Guru to release him.

By this time Kauda came out and lifted Bhai Mardana to throw him in the huge cauldron full of boiling oil. Bhai Mardana started screaming and pleading but the Guru kept quiet and just smiled. Kauda had not noticed the Guru.

Just as he was about to throw Bhai Mardana in, the Guru came out and asked Kauda to stop. Kauda was shocked to see him there and refused to do so. As he looked at the face of Guru Sahib, he melted inside, but still he kept his composure and tried to threaten Guru Sahib.

Guru Sahib had come to rescue Kauda from this miserable and evil life he had made for himself. He showered Kauda with his divine grace. Kauda felt something very strange inside him but still his ego was not letting him do the right thing. He threw Bhai Mardana in the cauldron full of hot burning oil.

Bhai Mardana screamed but did not feel anything. Kauda was surprised when he noticed that the oil in the cauldron was cool. He immediately knew that it was a miracle of the Guru.

The Guru said 'Kauda! You do not see what you do. You have gone blind. Why do you want to cast yourself in the burning fire of hell?'

Kauda, whose conscience was dead with heinous crimes, suddenly came to realization and was overwhelmed with repentance. Guru ji said, "Give up your cruel way of life. Take a vow not to harm anyone. Be kind and merciful. Help and serve others."

The very gracious and holy sight of the Divine Master made Kauda realize his guilt and he fell on the feet of the Master once again and prayed for mercy. The gracious Master blessed him with Naam. (The Divine Name).

Guru ji told him, 'Always remember God. Repeat His name. Earn your bread with honest work. Share your earnings with others. Do all this yourself and teach others of your tribe to do the same.'

Kauda promised to live and act as advised by the Guru. From a killer and eater of men he became a servant and teacher of men.

(edited from: http://tuhitu.blogspot.co.uk/2008/11/sakhi-series-113-kauda-rakhash.html)

Before we judge anybody as a lost cause or consign them to hell in our own mind. Let us remember the story of Kauda, who from demonic actions became an Angel. Let us not be victims or abusers, let us not drink another's blood fast or slow. We must carry on the legacy of Guru Nanak, to put those who are lost back to the middle path, and give peace and help to their victims.

Says Nanak the name of the One is uplifting in whose will is compassion for all. Nanak naam chardikalah tere bhane sarbatt da bhalla.

Sarbloh Granth - Jap ji Sahib

Guru Piare Khalsa Sadh Sangat jio,

We are very happy to share the Manglacharan from Sri Sarbloh Granth Sahib with you. Essentially before the narration of the battles begins this is the invocation to Sri Akal Purakh. Many puratan Singhs saw this to be the equivalent of the Jap ji Sahib of Adi Guru Granth Sahib ji Maharaj, and the Jap Sahib of Sri Dasam Granth Sahib. According to Giani Sher Singh Nihang the Jap ji of Sarbloh Prakash is from verse 1- 331. According to Swami Harnam Das the Manglacharan finishes at 338. The Jap ji of each Granth is known in the tradition as the sutra literally like suture to sew. Hence the thread of the whole Granth Sahib or essence is contained in this first part of the scripture. This part of the scripture is also laconic and intended to be memorised.

The path here is not from the satik of Baba Harnam Das ji, but from the Buddha Dal printed Sri Sarbloh Granth Sahib. Also one line has been edited in accordance with the 1698 sarup of Sri Sarbloh Granth Sahib, and the Sarup at Mai Bhago’s bunga, Sachkhand Hazur Sahib Nanded.

www.sarblohgranth.com

The Brahmins view of Guru Granth Sahib

One day the Sikhs came to Guru Gobind Singh and did a plea, 'Oh Merciful Treasure, the Brahmins are saying that the bani of Sri Guru Granth Sahib is for low castes. The Guru gave the order from Adi Guru Granth Sahib that '

ouaa thae ootham gano cha(n)ddaalaa ||

Even an untouchable pariah is superior to him,

naanak jih man basehi gupaalaa ||16||

O Nanak, if the Lord of the World abides in his mind. ||16||

'Oh my Sikhs in this age of Kalyug the Brahmins are even more impure than the untouchables, they use tobacco and alcohol, and there their minds do not function properly, the shave their heads, and they leave their own Dharam and follow the ways of the Turks, they might look like Hindus, but they do not follow the ways of the Hindus. Oh my beloved Sikhs the Brahmins are liars and hypocritical, the Khalsa is the Nehkalank Avtar, who never turns his back on the order of the Parmesvar. The Brahmins and Kshatriyas have turned their back on Parmesvar, who has ordered that man should keep his natural form intact, and not to shave the head and face. To donate offerings to a shaven one who takes the above drugs is not Dharam. If you need to associate with these people make them pure by giving them amrit. Keep faith in the Guru, what you give the Guru, you will recieve double, believe this to be true. If you give offerings to people who are not in Dharam and have bad habits your offering is wasted, and you may incur further rebirth to find sustenance. 'The Sikhs then asked the Guru they light a lantern for their spirit, should we do this. The Guru replied ' at night time light a lantern next to Guru Granth Sahib ji', or whether people need to find their place on a dark track, do the good deed of ligthing a lantern. This is a virtuous deed and you will get some profit from it. To shave your head at some-ones death leads to rebirth. That Sikh who keep my traditional ways, know him to be an embodiment of myself. ' That Sikh who keep the discipline is mine, he is my master I am his slave'. What should we do if a Sikh dies on his bed, asked the Sikhs? The Guru replied 'read Japji five times and do the cremation, and this will help them to reach emancipation'.

Tansukh Court poet of the Tenth Master speaks

A Court Poet of the Tenth Guru, called Tansukh writes in his translation of Hitupdesh that: In Kalyug has manifested Guru Gobind Singh, there is none like thou. Both wealth and miraculous powers stand before thee, day and night that ask for your command. You have the power to grant liberation or bondage, you alone are the primal cause. Says Tansukh beholding your darshan (presence), all the pains of body and mind are removed.12. Jo gajh key jaikara gajavay Sri Guru Gobind Singh mann nu pavey Sat Sri Akal Gurbar Akal!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

The Gajgah of Guru Gobind Singh ji

Dear friends, the Gajgah you are seeing is the frontal head piece made from Steel, worn by Guru Gobind Singh ji during battle. It represents the Shakti of Akal Purakh (God). It is preserved and revered at Sachkhand Hazur Sahib. It was photographed by Dr Mohinder Singh, please see his book http://www.jsks.co.in/takht_sri_hazur_sahib.htm

The dragon of death

Panch Shastra Tahi Jaan Nihangan. Jun Aayo Ik Kaal Bhajangan. Wearing five shastra they are known as Nihangs. When they come [to battle] they are like the dragons of death. Kuir Singh, Gurbilas Patshahi 10.

Balwant Singh Rajoana

Babe ki Fauj versus Babbar ki Fauj

Balwant Singh Rajoana, in a statement issued from Central Jail, Patiala, on Wednesday made a scathing attack on Chief Minister Parkash Singh Badal.“Those Sikh youths who sacrificed their lives and happily attained martyrdom for the pride and prestige of (Sikh) community were labelled as misled youths and terrorists. And those national leaders who bowed before the murderers and cruel were given Fakhr-E-Quam awards,” Rajoana said, addressing the Khalsa Panth in his statement after justifying “picking of weapons” by the Sikh youth (during militancy in Punjab) following “demolition of Akal Takht by tanks and cannons from Delhi”.

Prof. Puran Singh Spirit of a Sikh - An Akali and Dasam Granth Sahib

The other day, an Akali of the old type who came of the Hindus of Bihar, showed how the Sikh tradition could inspire life and change the outlook of man. He wore a chakra (sharpedged disc) on his head, a Kirpan and a quiver on his waist and held a battle-axe in his hand. He walked as if the whole earth was his. He had the proud gait of a veritable conqueror. One could see that this one man had the presence of a thousand. There was the Guru’ steel in his veins and a thunder in his voice. If one of us read the song of the Tenth Guru without that iron in his accents, he would tell us:
“This chant is not for the weak and the timid. It is the Bowman’s Bow; everyone cannot string it up and shoot arrows about. In the Guru’s Words, there is a holy war, the axes strike, and the swords clash, the arrows fly, destroying the ghosts of darkness.”
These words of his give a new glimpse of the fire of life that tingled in his blood, a new tradition that occupied his mind. He was quite different from those around him, the weak, superstitious, fear-consumed people who in their ritual observance had never known the spirit of heroism. A philosopher told me, it so appears that the Sikh religion, in a generation or so, works right upto the bone of man.

The virtue of planting a tree

Matsya Purana says: “One who sinks a well lives in heaven for as many years as there are drops of water in it. But to dig ten such wells equals in merit the digging of one pond; digging of ten such ponds was equal to making a lake; making of ten lakes was as meritorious as begetting a virtuous son but be getting ten such virtuous sons had the same sanctity as that of planting a single tree.”19