True Meaning of Word "Sant"

"SANT" word is used from the time of GURU NANAK DEV GI itself,this word is formed since the time of formation of the world,and which will remain in this world forever।
A) "Jina Saas Giraas na Beesray har nama man mant Dhan s saee nanaka pooran soi sant"

MEANING:The one who recites god's name in every breath he is a SANT.From here it is cleared that a SANT can be anyone,anyone who recites God's name in every breath।

"kabeer sewa ko dohien bhaley ik sant ik raam raam jo data mukat ko sant japawey naam" From here its clear that the duty of a SANT to recite gods name to himself and to others.

SANT word is used only for GURU but not for an individual or a sikh in SRI GURU GRANTH SAHIB GI?

This statement is false that "SANT" word is only for GURU or SAAD SANGAT.It will be cleared from the tukk below that this question is wrong

Kabeer gi says:

"ki-aa apraaDh sant hai keenaa,baaNDh pot kunchar ka-o deenaa"(870-17, goNf, bhagat kabeer gi ki)
Here SANT is referred to KABEER GI not to any guru .


Kabeer gi says:

"sant parahlaad kee paij jin raakhee harnaakhas nakh bidri-o."[3](856-7, bilaval,bhagat kabeer gi ki)

Here SANT is refered as PRAHLAAD BHAGAT।

Our everything is GURBANI but not HISTORY,history of GURU SAHEBAAN is written by SIKH's but gurbani is written by guru's themselves.A sikh should not completely rely upon history but should have full faith in gurbani.

Now talking about history,in history SANT word has been used for an individual,see SURAJ PARKASH GRANTH,GURBILAAS PATSHAAHI 6VI,PANTH PARKAASH,VAARAAN BHAI GURDAAS OR KABIT SAVAYIYE. Gurbani says :
"pooraa gur akh-ya-o jaa kaa mantar,amrit darisat paykhai ho-ay sant"[287-7,gaudi sukhmani m:5]

meaning:The Guru is perfect; His Teachings are everlasting,Beholding His Ambrosial Glance, one becomes saintly.

From this tukk it is clear that every sikh wheather Bhai Taru Gi,Bhai Mani Singh Gi,Bhai Mati Daas Gi all were Sant.

Now if there were no SANT at the time of GURU GI then why this tukk appears in gurbani in which MAATA BHANI GI is giving blessings.The tukk is

"pootaa maataa kee aasees,nimakh na bisara-o tum ka-o har har sadaa bhajahu jagdees,satgur tumH ka-o ho-ay da-i-aalaa santsang tayree pareet.

Now the last tukk says "SANT SANG TERI PREET".Those people who says there were no Sant at the time of GURU SAHIB then why MAATA gi wrote "SANT SANG TERI PREET",it means there were SANT's at that time.
Its true that SANT word has been used for guru many times in SRI GURU GRANTH SAHIB GI but not all times.
Now taking bani of BHAI GURDAAS GI,he says

"SANT BHAGAT GURSIKH HAIN JAG TA-ARAN AYE-O"

BHAI SAHIB BHAI GURDAAS GI agrees that all Gursikhs are SANT'S and all SANT'S are GURSIKH'S।

http://taksal.co.nr !!

Truth

This इस Reality

THE BEGGAR

Says Nanak, all are beggars of God ||4||2||7|| (sggs803).
MAMMA: The beggar is so ignorant (sggs 258).
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Here the Gurbani does not want us to stand at the street-corner and literally become beggars. That's not what the Gurbani means. The term "beggar" symbolizes the noble quality of "humility" ("Gareebee" etc.) in a person, which, according to Baabaa Nanak, is the essence of all noble qualities. This means Baabaa Nanak would like very much to see this virtue in all his followers to take root and blossom. When one good quality is developed, all other good qualities automatically well up within.

• imTqu nIvI nwnkw gux cMigAweIAw qqu: Mithat neevee Naanakaa gun cha(n)giaaeeaa tatt: Sweetness of humility, O Nanak, is the essence of all good virtues (sggs 470)।

• bRhm igAwnI kY grIbI smwhw: Braham giaanee kai gareebee samaahaa: The Braham Giaanee (the God-Realized being) is steeped in humility (sggs 273).
• buiD grIbI Krcu lYhu haumY ibKu jwrhu: Budh gareebee kharach laihu houmai bikh jaarahu: Take wisdom and humility as your supplies, and burn away the poison of ego or Haume (sggs 399).
• iKmw grIbI And shj jpq rhih guxqws: Khimaa gareebee anad sahaj japat rahahi gunataas: With tolerance, humility, bliss, and natural state of Being (Sahaj), they continue to meditate on God, the Treasure of excellence (sggs 253).
• grIbI gdw hmwrI ]KMnw sgl rynu CwrI ]iesu AwgY ko n itkY vykwrI ]gur pUry eyh gl swrI: Gareebee gadaa hamaaree. Khanna sagal ren saaree. Is aagai ko na tikai vekaaree. Gur poorai ih gal saaree: Humility is my spiked club. My dagger is to be the dust of all men’s feet. No evil-doer can withstand these weapons. The Perfect Guru has given me this understanding (sggs 628).
  

Thus the attitude of an actual beggar can teach us a thing or two, provided we are conscious observant. Although there are many humorous jokes about the modern beggars in India and elsewhere, but the aim here is not to reflect on that aspect. So let's keep our focus on the Gurbani's spiritual message here. Through this example of "beggar", the Gurbani is revealing to us the secret of living life properly or happily.

If a beggar goes to somebody's house or someone for begging (Bhikhiaa or Bhikshaa), he does not grieve if nothing is given to him at one place. He simply goes to the next house or person, hoping to get something there. He knows he is a beggar, therefore, whether he receives bountiful or nothing, or weather he receives scowling or foul language, to him it's all part of life and God's Will (Hukam, Bhaanaa etc.). So he keeps his cool without feeling throe, anxiety, envy and anger. If others become annoyed and heated with him and insult him, he just walks away in silence, without complaint. He does not try explaining his sorrows to each and every house or person he visits. He knows if he did, the people would not understand it anyway. He tolerates situations and everything he hears, without losing his peace of mind.

The Gurbani wants us to adopt the attitude of a beggar (humility). When we assume the attitude of a true beggars, we look upon everything as God's Hukam (Will). Baabaa Nanak never called himself "Giaanee or Brahm Giaanee", (Sri 108"), "Sant", "Gurmukh", so on and so forth. Instead, he always called himself "Neech" (lowly), "meek", "Servant" ("Janu", "Sevak", etc.), "Gareeb", "meritless" ("Nirgun"), "slave" ("Daasan Daas") etc. Because he knew that by becoming humble you become the greatest, by assuming the attitude of a "servant" of everyone you "conquer the world", or by cultivating humility you become egoless, fearless and patient.

• hukim mMinAY hovY prvwxu qw KsmY kw mhlu pwiesI: Hukam ma(n)niai hovai paravaan taa khasamai kaa mahal paaisee: Obeying God's Hukam (Will), one becomes acceptable, and then, he reaches the court of the Lord's Presence (sggs 471).
• scw qyrw hukmu gurmuiK jwixAw: Sachaa taeraa hukam Gurmukh jaaniaa: True is the Divine Hukam, and it is known to the Gurmukh (sggs 144).
• nwnku nIcu iBiKAw dir jwcY mY dIjY nwmu vfweI hy: Nanak neech bhikhiaa dar jaachai mai deejai naam vadaaee hay: Nanak, the lowly, begs for charity at Your Door, O God; please, bless him with the glorious greatness of Your Name (sggs 1021).
• hm pwpI inrgux kau guxu krIAY: Hamm paapee niragun ko gun kareeai: I am a worthless sinner, without merit. What merit do I have? (sggs 228).
• hm dwsn ky dws ipAwry: Hamm daasan ke daas piaarae: I am the slave of Your slaves, O my Beloved God (sggs 1035).
• jn nwnk hir nwm Dnu rwis: Janu Nanak har naam dhhan raas: The Name of the Lord is the wealth and capital of servant Nanak (sggs 796).
• suKu duKu dono sm kir jwnY Aauru mwnu Apmwnw]hrK sog qy rhY AqIqw iqin jig qqu pCwnw] ausqiq inMdw doaU iqAwgY KojY pdu inrbwnw]jn nwnk iehu Kylu kTnu hY iknhUM gurmuiK jwnw: Sukh dukh dono sam kari jaanai aour maanu apamaanaa. Harakh sog te rahai ateetaa tini jagi tatu pashaanaa. Usatat nindaa do-oo tiaagai khojai padu nirabaanaa. Jan Nanak ihu khel kathan hai kinahoon gurmukhi jaanaa: One who knows that pain and pleasure are both the same, and honor and dishonor as well; who remains detached from joy and sorrow, realizes the true essence in the world. Renounce both praise and blame; seek instead the state of Nirvaanaa. O servant Nanak, this is such a difficult game; only a few Gurmukhs (who have become spiritual beings) understand it! (sggs 218).
  

The Gurbani declares that we all are beggars at the Door of God. With this beggar-like attitude, we can make spiritual progress and gain inner strength. But we are ignorant, doubt-ridden and deluded beggars. Because, we beg for worldly things. In other words, instead of begging for the eternal God and His Name, we beg for wrong or ephemeral things. The Gurbani tells us that the purpose of life is to link with God not with the "Sansaar" (the place of repeated death). Worldly things can only lead one to suffering or sorrows in the end. Then we complain and cry, because we find ourselves unable to experience lasting happiness and peace from the worldly objects. Furthermore, in the process, we forget the "Giver" (God) of all the "Gifts" we receive in the life. Thus, we are reminded by the Gurbani that we are "ignorant" beggars for we lack the right attitude.

• mmw mwgnhwr ieAwnw ]dynhwr dy rihE sujwnw ]jo dIno so eykih bwr ]mn mUrK kh krih pukwr ]jau mwgih qau mwgih bIAw ]jw qy kusl n kwhU QIAw ]mwgin mwg q eykih mwg ]nwnk jw qy prih prwg ]41]: Mamaa maaganehaar iaanaa.....:MAMMA: The beggar is so ignorant. The Great Giver continues to give. He is All-knowing. Whatever He gives, He gives once and for all. O foolish mind, why do you complain, and cry out so loud? Whenever you ask for something, you ask for worldly things; no one has obtained happiness from these. If you must ask for a gift, then ask for the One Lord Himself. O Nanak, by Him, you will be saved ||41|| (sggs 258).
• BRm kY Bwie BvY ByKDwrI: Bhram kai bhaai bhavai bhekhadhaaree: Wearing the robes of a beggar, he wanders around, deluded by doubt (sggs 856).
• qU dwqO hm jwickw hir drsnu dIjY: Too daata hamm jaachikaa har darasan deejai: You are the Giver, and I am a mere beggar. Lord, please grant me the Blessed Vision of Your Darshan (sggs 419).
• jwicku mMgY inq nwmu swihbu kry kbUlu: Jaachik ma(n)gai nith naam saahib kare kabool: If the beggar begs for the Lord's Name every day, God will grant his request (sggs 323).
• hm jwick dIn pRB qyirAw muiK dIjY AMimRq bwxI: Hamm jaachik deen prabh teriaa mukh deejai a(n)mrit baanee: I am just a meek beggar at Your Door, God; please, place the Ambrosial Word of Your Baanee in my mouth (sggs 997).

We also learn from this example of the "beggar" not to increase baser desires. Because, when full of desires, we submit to the world and become subservient (Muhataaj) to Maya , begging from people. On the other hand, when desires are reduced, then one lives like a king!

• AMqr AwqmY bRhmu n cIin@Aw mwieAw kw muhqwju BieAw: Antar aatamai braham na cheenihaaa Maya kaa muhataaj bhaiaa: Within your innermost Self, you do not recognize God, and you thus become subservient to Maya (sggs 435).
• ikAw muhqwjI ikAw sMswru: Kiaa muhathaajee kiaa sansaar: Why should I submit to the world? (sggs 349).

Before a seed can become a mature tree, it has to be buried beneath the ground! Also, before the seed or sapling is planted, the ground has to be prepared and the weeds need to be cleared in the area. After that, it has to be cared for by regularly watering and fertilizing it, and guarding it by putting up the fence around to protect the sapling from being eaten by animals, birds, etc., until it becomes a strong tree. Similarly, spiritual life needs to be cared for if we intend it to fully grow and become mature. Until than, among other things, the Gurbani says it needs to be fenced with humility.

• mnu hwlI ikrswxI krxI srmu pwxI qnu Kyqu ] nwmu bIju sMqoKu suhwgw rKu grIbI vysu ] Bwau krm kir jMmsI sy Gr BwgT dyKu: Mann haalee kirsaanee karnee saram paanee tann khet. Naam beej santokh suhaagaa rakh greebee ves. Bhaayu karm kari jamsee se ghar bhaagath dekh: The body is the field, the mind the ploughman, self-efort the irrigation channel, contentment (to protect the Naam-seed from from being eaten by the birds of desires) the leveler (farmers use leveler or Suhaagaa to (1) protect the seeds sown in the field from birds by burying it beneath the ground and (2) to pulverize the crusty soil lumps, pulverization of crusty soil lumps represents pulverization of Haume), humble life the protective fence. Sow the seed of love (in the field of the body) - the seed of Bhagti - and thus it will flourish (sggs 595).

"SAABAT SOORAT": INTACT CONSCIOUSNESS

Let good deeds be your body, and faith your bride.
Play and enjoy God's love and delight. Purify what
is impure, and let the Lord's Presence be your
religious tradition. Let your "Saabat Soorat"
be the turban on your head (sggs 1084).
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The content of the scriptures is esoteric knowledge recorded for the purpose of reflection and contemplation; to be followed by Self-experience. However, in ignorance and selfishness, the educated members of the sly priest-class, clergy, clerics and religious scholars learn to misinterpret the contents of their scriptures and then arrogate themselves a monopoly of this knowledge, and then viciously trade upon it in a businesslike manner.

Misunderstanding of the true message of the Spiritual Masters results in confusion and misguiding the generation. This confusion arises from our incapacity to understand what exactly is the connotation meant by the Spiritual Teachers when they used certain terms in their poetic expressions of the inexpressible Infinite Truth. One of such expressions in the Gurbani (Sri Guru Granth Sahib, SGGS) is "Saabat Soorat". The Word of the Gurbani is Spiritual; thus, beyond body-consciousness (false ego). However, in the menacing body-consciousness when we stand confused and lost, we may take a direct literal meaning of this expression to suggest something like "a complete face", "an unaltered face", "an unaltered body", and so on! But, such interpretation based on superficial dictionary meaning would be an insult not only to the Divine Word of the Gurbani but also to the Great Masters who uttered these words in extreme ecstasy of their own Spiritual Experiences.

When we get more and more acquainted with the true Spirit of the entire Gurbani (or other Spiritual literature for that matter), the scriptural connotation in which the expression such as "Saabat Soorat" is used becomes crystal clear. "Saabat" means intact, complete, total, undivided, unconditioned, unadulterated, unalloyed, unbroken, timeless, uncontaminated, immutable or pure. "Soorat" (or "Soorati") means Awareness or Consciousness. Integrating both terms, "Saabat Soorat" constitutes that state of Pure Awareness or Unconditioned Consciousness where there is no time and space or past and future (Doojaa Bhaav or duality). Such a state of Pure "Being" exists when there is no attachment to the mind (egoism).

• nwpwk pwku kir hdUir hdIsw swbq sUriq dsqwr isrw: Nanak paak kari hudoori hudeesaa saabat soorat dastaar siraa: Purify what is impure, and let the Lord's Presence be your religious tradition. Let your Intact Consciousness ("Saabat Soorat") be the turban on your head (sggs 1084).
• ndir iqnw kau nwnkw ij swbqu lwey rwis: Nadar tinaa kau Nankaa ji saabat laaeae raas: God casts His Glance of Grace, O Nanak, upon those who have preserved their Spiritual Wealth (Pure Consciousness) Intact (sggs 1238).

Thus, "Saabat Soorat" is our Real Source ("Mool"). However, false ego sense has made us separate from This Source. The state of "Saabat Soorat" is synonymous with many other terms used in the scriptures such as Pure mind (or unattached mind), Truth, Reality, State of complete detachment, egolessness, Self, Soul-Nature, Soul-Consciousness, God-Consciousness, True Nature, Divine Essence, Light, Timelessness, Inner Purity, State of Spiritual Realization, Kingdom of Heaven or God, Virtual State, Love, Joy, Bliss, Peace, Spiritual Perfection, State of Spiritual Enlightenment or Spiritual Consciousness, Pure Spirit, Intact Consciousness or Total Awareness, State of Liberation while incarnated (Jeevan Mukti), Saabat Dil, Shabad-Surti, Joti Savroop (Image of God), Soham ("He is me"), Saabat Poonjee (Intact Wealth), Baal Budhi, Chauthaa Pada or Turiya Avasthaa (Trnascendental Satae), Sahaj Avasthaa, Dasam Duaaraa (Tenth Gate), Sunn Samaadhi (Spiritual Silence), Sat Guru, Saadh, Sant, Sajjan, Saahib, Mahaan Purash, Divine Essence, Anhad Dhuni, Anhad Naad, Anhad Baanee, Anhat Shabad, Panch Shabad, Gur Charan, Gur Moorati, Amrit Dhaaraa, Brahm Gian (intuitive Wisdom and Knowledge), Gobind Gajjiyaa, and so on.

In fact this state of "Saabat Soorat" (Undivided Consciousness) is none other than our Essential Nature we all were born with. We are That Truth-Awareness-Bliss. This state of Ultimate Truth was not only born with us, but It never left us! This leads to the following question: If It never left us then how we lost track of It? Our false ego sense (Hayume) has intervened. That's all! False ego sense is nothing but disturbance on the surface of the Undivided Consciousness ("Saabat Soorat"); resulting in subject-object relationship (duality) where the world of names, shapes, cause, effect, time and space is seen.

Simply put: "Saabat Soorat" is a state of Pure Mind (or Heart) free of imprisonment from false ego — conditioning, attachment, delusion, jealousy, lust, selfishness, fear, desires, stubborn mindedness, pride, confusion, conflict, fear, grief, repression, anger, hatred, vengeance, fanaticism, ignorance, differences, corruption, death, and so forth. In short, the state of "Saabat Soorat" is God's Mind.

Although as an infant we are born as "Saabat Soorat", however, afterwards, while growing, we are trained and programmed to identify with the body-consciousness of "I, me, mine, your". In the process, side by side, there arises false ego — divided or conditioned consciousness — as one grows from infancy to adolescence. It then gets firmly rooted after we marry and entangle in the achievement of various worldly desires. The moment false ego becomes stronger in us, we become prisoner of cravings, fears, and delusions. Consequently, the world of gross objects looks real to us! Such divided or conditioned consciousness results in false self-identifications with the time-bound consciousness, resulting in contamination of the state of Pure Being.

• pihlY phrY rYix kY vxjwirAw imqRw bwlk buiD Acyqu: Pehilai pehurai rain kai vunujaariaa mitraa baalak budhi achaetu: In the first watch of the night, O my merchant friend, your innocent mind (Pure Consciousness) has a childlike understanding (sggs 75).
• jYsI Agin audr mih qYsI bwhir mwieAw]mwieAw Agin sB ieko jyhI krqY Kylu rcwieAw]jw iqsu Bwxw qw jMimAw prvwir Blw BwieAw]ilv CuVkI lgI iqRsnw mwieAw Amru vrqwieAw: As is the fire within the womb, so is Maya outside. The fire of Maya is one and the same; the C Jaisee agni udar mahi taisee baahari maya.......reator has staged this play. According to His Will, the child is born, and the family is very pleased. Over time, love for the Lord wears off, and the child becomes attached to desires; the script of Maya runs its course (sggs 921).
• ds mws mwqw audir rwiKAw bhuir lwgI mwieAw: Das maas maataa oudhar raakhiaa bahuri laagee maaeiaa: For ten months God preserved you in your mother's womb, and then afterward you became attached to Maya (sggs 481).
• eyh mwieAw ijqu hir ivsrY mohu aupjY Bwau dUjw lwieAw: Eh Maya jit Har visrai moh upjai bhaau dooja laya: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality is born (sggs 921).
• mwieAw moih ivswirAw jgq ipqw pRiqpwil: Maya moh visaariaa jagat pitaa pritipaal: In attachment to Maya, one forgets the Father, the Cherisher of the World (sggs 30).
• moh TgaulI hau mueI sw vrqY sMswir: Moh thagaulee hayu muee saa vartai sansaar: The drug of emotional attachment has destroyed me, as it has destroyed the whole world (sggs 61).

How can Undivided become divided? It does not! In reality, Undivided ever remains Intact ("Saabat"), because Absolute cannot be "cause" and "effect". If you take something out of Infinite, It still remains Infinite! The opposite of "Saabat Soorat" is "ego-center" or the feeling of "mine, mine". With this "ego-center" arises the confusion, in which we keep making one error: We take ourselves to be finite, and the inner for the outer and the outer for the inner. That Conscious Principle which is ever present in us, we take to be outside us, and what is outside (the world of gross objects) we take to be in us. Although the mind and its projections are external, but due to our faulty vision (egoism or Haume) we take them to be intimate. Consequently, we believe the world to be objective, while its entirely a projection of our psyche.

• myrI myrI kir kir fUby Kip Kip muey gvwrw: Meree meree kari kari doobe khapi khapi muye gavaaraa: Continually claiming, "Mine, mine", the mortals are drowned; the fools waste away and die (sggs 380).
• mwDvy ikAw khIAY BRmu AYsw]jYsw mwnIAY hoie n qYsw: Maadhve kiya kaheeyai bhram aisaa. Jaisaa maaneeyai hoe na taisaa: O Lord, what can I say about this illusion; what we deem a thing to be, in reality, it is not like that (sggs 657).
• hovnu kaurw Anhovnu mITw ibiKAw mih lptwie jry: Hovun kouraa anehovun meet(h)aa bikhiaa mahi lapataae jare: That which exists, seems bitter; that which does not exist, seems sweet to you. Engrossed in corruption, you are burning away (sggs 823).
• AMimRqu kaurw ibiKAw mITI: Amrit kouraa bikhiaa meethee: Nectar (Naam) seems bitter to you, and poison is sweet (sggs 892).

Thus, although we all were born as "Saabat Soorat", however, with the expression of Vaasnaas — the undigested desires, psychological conditionings, latent memories, innate tendencies, inherent inclinations, self-limitations, dispositions, obstinate clinging to a fancy, deluded imagination, memories or subtle impressions of the past existing in our bosom — we ended up being a limited body-mind-intellect. Then, from this deluded personality arose the perceiver of objects, the feeler of emotions, and the thinker of thoughts. This is duality or separateness from the Timeless Consciousness.

• swbqu rKih q rwm Bju nwih q ibnTI bwq: Saabat rakhahi taa raam bhaj naahi taa binathee baat: If you wish to keep your Consciousness Intact, then meditate on God; otherwise, It will break (sggs 1376).
• prmysr qy BuilAW ivAwpin sBy rog: Permesar te bhuliya viaapan sabhe rog: Forgetting the Transcendent Lord (Pure Consciousness or Saabat Soorat), all sorts of illnesses are contracted (sggs 135).

How can we retrace our steps back to our True Nature — "Saabat Sorat"? identification with the finite apparatus of body-mind-intellect constitutes divided or time-bound awareness, while identification with the Infinite and Eternal Self is "Saabat Soorat" or Pure Awareness. If we wish to rediscover This Truth, the scriptures and the Men of Light urge us to abandon the error of mistaken self-identification with the time-bound consciousness (body-identity).

The scriptures say that he who considers himself free becomes free and he who thinks he is bound remains bound. To put it otherwise: "As one thinks, so one becomes''. The mind is the instrument for receiving Self- knowledge. Due to ignorance it identifies with the body which is transient. One who wants to abide in the Self ("Saabat Soorat" or Soul Nature) has to get over this mistaken identification by rooting out everything that falls in the category of the non-Self. By constantly identifying with the Self the seeker manifests his Spiritual Nature called "Saabat Soorat" or "Joti Svaroop".

One of the distinguishing qualities by which it will be possible to identify a man of "Saabat Soorat" is the detached attitude by which he will be behaving even amidst worldly activities. While discharging his worldly duties, such person will not get himself emotionally involved in them. For this, practice of Spiritual exercises from an early age will ensure that as a person grows, he will develop a deep affection to Truth only, ensuring intactness of "Saabat Soorat". Without "Saabat Soorat" or "Saabat Dil", as the Gurbani says, there is no attainment of God.

• kbIr jw kI idl swbiq nhI qw kau khW Kudwie: Kabeer jaakee dil saabati nahee taa kayu kahaan khudaayi: Kabeer says: Without Intact or Pure Heart (Saabat Dil) one can not attain God (sggs 1374).
• scu swbqu kUiV iPrdw Pwvw: Sach saabat koorh firadaa faavaa: The Truth is Undivided, whilst the falsehood moves around addled (Vaar of Bhai Gurdaas Ji).
• sWgY AMdir swbqy sy ivrly bMdy: Saangai andar saabate se virale bande: Those individuals are rare who can endure pain and remain Intact (Vaar of Bhai Gurdaas Ji).
• isdk sbUrI swbqy msqI huiSAwrI: Sidak sabooree saabate masatee hushiaaree: Imbibe in faith, contentment, Intactness, ecstasy, and alertness (Vaar of Bhai Gurdaas Ji).

Such Spiritual Being is called "Gurmukh" in the Gurbani. The opposite of Gurmukh is Manmukh (material being). In other words, a Gurmukh is a person situated at the platform of Undivided Consciousness called "Saabat Soorat". On the contrary, a Manmukh is a person infected with divided consciousness — false ego, Hayume or unenlightened existence. Mental condition of the enlightened ones who have awakened themselves from the material or body-consciousness (Maya) and who have their "ego-center" Spiritualized is described in the Gurbani as follows:

• mnmuK soie rhy sy lUty gurmuiK swbqu BweI hy: Manmukh soe rehae sae loottae gurmukh saabat bhaaee hae: The Mnmukhs remain asleep, and are plundered. The Gurmukhs in their Intact Consciousness remain safe and sound, O Siblings of Destiny (sggs 1024).
• swic smwnI gurmuiK min BwnI gurmuiK swbqu jwgy: Saach samaanee gurmukh mann bhaanee gurmukh saabat jaagae: The Gurmukhs are merged in God; they are pleasing to His Mind. The Gurmukhs have their Consciousness Intact, safe and sound, awake and awake (sggs 1111).
• pUMjI swbqu rwis slwmiq cUkw jm kw Pwhw hy: Poonjee saabat raas salaamat chookaa jam kaa faahaa hae: His Spiritual stock capital is safe and sound. The noose of Death is cut away when one has Consciousness Intact (sggs 1032).
• gurmuiK lwhw lY gey mnmuK cly mUlu gvwie jIa: Gurmukh laahaa lai geae manmukh chalae mool gavaae jeeo: The Gurmukhs reap their spiritual profits and leave, while the manmukhs lose all and depart (sggs 74).
• sB ikCu Gr mih bwhir nwhI]bwhir tolY so Brim BulwhI: Sabh kish ghar mahi baahari naahee. Baahari tolai so bharam bhulaahee: Everything is within the home of the Self; there is nothing beyond. One who searches outside is deluded by doubts (sggs 102).

In order to realize the state of "Saabat Soorat", the Men of Light and the scriptural texts urge us to go back to that state of Pure Being called "Baal Budhi" (infant-like Consciousness). That infant — which we are even at this very moment — is our Real Self (Joti Svaroop). We must retrace our steps back to That state of Intact Consciousness, where the real "I" is still in its Totality. It was later, on account of the rise of false ego, that it became temporarily confused as "I am this or I am that". Simply put: Once the burden of false self-identifications is abandoned, the state of "Saabat Soorat" shines forth from the behind!

• pwieE bwl buiD suKu ry: Paaeiou baal budhi sukh rae: Adopting the innocent mind of a child, I have found Peace (sggs 214).
• Dn bwlI BolI ipru shij rwvY imilAw krm ibDwqw: Dhun baalee bholee pir sahaji raavai miliaa karam bidhaataa: With a childlike, innocent nature, the soul-bride enjoys her Husband Lord in Sahaj; she meets God (sggs 568).
• pRBu imilE suK bwly Boly: Prabh milio sukh baalae bholae: I have met God through innocent faith, and He has blessed me with Peace (sggs 1307).
• bwl suBwie AqIq audwsI: Baal subhaae ateet oudhaasee: With a childlike, innocent nature, remain detached, turning away from the world (sggs 1076).
• Truly I say to you, unless you turn around and become as young children, you will by no means enter into the Kingdom of Heaven (Bible, Mt 18:3).
• suD n hovY bwl buiD bwlk lIlw ivc ivhwvy: Sudh na hovai baal budhi baalak leelaa vich vihaavai: Child's wisdom cares not for anything and he passes his time in joyful activities (Vaar Bhai Gurdaas Ji).
• kwieAw ikrdwr Aaurq XkInw ...: kaa-i-aa kirdaar a-urat yakeenaa...: Let good deeds be your body, and faith your bride. Play and enjoy the Lord`s love and delight. rang tamaasay maan hakeenaa. Purify what is impure, and let the Lord`s Presence be your religious tradition. Let your Total Awareness be the turban on your head (sggs 1084).

• gurmiq Koj pry qb pkry Dnu swbqu rwis aubirAw: Gurmath khoj pare tab pakare dhann saabat raas oubariaa: Through the Gurmati (God's Teaching), the beings are reclaimed, and their Sipiritual Wealth (of Pure Consciousness) is recovered Intact (sggs 1178).

THE BETRAYAL OF THE SIKHS (1947-1984)

After Independence, the Congress leaders of India forgot their promises given to Sikh people। These very Congress lead adopted every conceivable postureand shrank from no stratagem to keep Sikhs permanently under their political heel, first, by refusing to form a Punjabi speaking state in which the Sikhs might acquire political effectiveness, and second, by not giving Sikhs and Punjab a special status in the Constitution Act of India.

In 1954, when Master Tara Singh reminded Pandit Jawahar Lal Nehru of the solemn undertaking given to Sikhs many times on behalf of the majority community that after Independence Sikhs will be given an autonomous state, he coolly replied, "the circumstances have now changed "

After eighteen years of agitation and suffering, creation of a Punjabi speaking state was announced. But the commission which demarcated the boundaries on the impugned and tainted 1961 census left some of the Punjabi speaking areas out of Punjab state and gave them over to Haryana which was created out of residuary areas. The commission even allocated Chandigarh to Haryana. The problem of getting Punjabi speaking areas and Chandigarh restored to the Punjab became a major issue. Many fasts and counter fasts were kept by Sikhs and Hindus on this issue. Sardar Darshan Singh Pheruman courted martyrdom by fasting unto death on October 27, 1969. He died on 74th day of his fast, renewing the Sikh tradition of sacrifice and martyrdom. On January 26, 1970 Sant Fateh Singh, President of Shiromani Akali Dal went on fast declaring that if demand for restoring Chandigarh to Punjab is not met, he would burn himself alive On February 1, 1970 the Government announced its decision to hand over Chandigarh to Punjab, in lieu of areas of Fazilka and Abohar Tehsil to Haryana.

Due to the split in the Sikh leadership which started showing on the surface in 1960 onwards two factions in the Akal Dal were created: one led by Master Tara Singh and the other by Sant Fateh Singh. The result of these divisions among the Sikhs was that Akali Dal was never able to form a pure Sikh Government in Punjab. In 1967 Akali Dal formed the first non-Congress Government in Punjab with the support of Jan Sangh and the Communist party. After that Akali Dal formed the non-Congress Government twice, but both the times it was with the help of Jan Sangh or Janata Party. It speaks poorly of the Sikh ieadership and politics that even in a state in which they have majority they could not form a government, run purely by their political wing, Akali Dal.

On October 16, 1973 the Akali Dal, when it was not in power, passed "The Anandpur Sahib Resolution." The major provisions this resolution were;
regional autonomy for punjab,
return of Chandigarh to Punjab,
special status for Sikhs in the Indian union,
a supreme court review of Punjab river waters,
return of the Punjabi speaking areas to Punjab,
return of the administration of the Punjab Electric Board as well as the three thermal headworks to Punjab,
provision of a fare share of electricity to Punjab,
and some minor religious demands.

During the 1970's and till the 1980'S the Akali Dal and Shiromani Gurdwara Prabandhak Committee leaders has been centering around the following leaders: Prakash Singh Badal, Gurcharn Singh Tohra, Jagdev Singh Talwandi, Sujit Singh Barnala, Balwant Singh and Harchand Singh Longowal. But these leaders did not do much to get the Anandpur Sahib Resolution implemented in Punjab. Even when Akalis formed their Government supported by Janata Party in 1977 in Punjab, they did nothing outstanding to ensure that the provisions of Anandpur Sahib Resolution were implemented

They went out of their way to discourage and crush the anti-Nirankari movement started by Sant Jarnail Singh Bhindranwale and the Babbar Khalsa as a result of April 13, 1978 incident, in which thirteen devout Amritdhari Gursikhs were shot dead by the Nirankaris in Amritsar.

Particularly, the behavior of Jiwan Singh Umranangal and P.S.Badal, who were keen to win over Hindus even if it meant harming the interests of Sikhs, was most deplorable. By the time Congress (I) Government came into power again in 1980, the gap between the Akali leaders and Sant Jarnail Singh Bhindranwale had widened

With a view to win over Hindu majority of North India and Punjab, Mrs. Indira Gandhi mischievously exploited the anti-Nirankari movement in Punjab to create communal antagonism between Sikhs and Hindus in 1980. State terrorism against devout Amritdhari Sikhs was started in Punjab through her stooge Chief Minister of Punjab, Darbara Singh, during 1982. As a reaction to the Police terrorism on Sikhs, the devout Sikhs started taking revenge on Police and officials who ordered persecution of Sikhs in 1982-83.

In August 1982 the 'Dharam Yudh' agitation was started under the dictatorship of Sant Harchand Singh Longowal, to whom all Akali Dal members of Legislative Assembly and Parliament had submitted the resignation। In October 1983, the Centre Government imposed President's Rule Punjab.

From October 1983 to June 1984, is a story of political manipulations and mischievous designs on the part of Indira Gandhi to destroy the Sikh faith and exterminate the Sikh people with a view to win over Hindu votes in India.

Indira Gandhi throughout negotiations between Akali Dal and Centre never let the negotiations reach finalization or settlement because she had an ulterior motive. She let the Punjab crisis drag on in order to rally the state's Hindus behind her and in order unify the Hindu majority of North Indian states, all of whom were concerned about the growing shrillness of the Sikh agitation. The Hindu psyche had been poisoned so much against the Sikhs through communication media and mischievous political manipulations that they wanted the Delhi Government to deal more forcefully with Sikhs. By stone-walling the Sikhs, Gandhi was consolidating her position with the Hindu majority , particularly of North India, whose support she considered necessary to win in national elections that were to be held January 1985.

Sant Jarnail Singh Ji, Khalsa, Bhindranwale was one man who had the political foresight and vision and who knew that Indira Gandhi was not finalizing the negotiation because she wanted to derive the politcal advantage out of it. He also knew that all the Akali Dal leaders stood fast supported the Sikh masses of Punjab, could not damage the Sikhs. On contrary, if the Akali Dal leader show split, and entered into underhand negotiations with her, she will not only outmaneuver them, but also defeat the efforts jointly put in by all Sikhs in Dharam Yudh agitation for acceptance of Anandpur Sahib Resolution.

It was the saddest thing for the Sikhs to happen: Almost all the Akali leaders betrayed the Sikhs and Sant Jarnail Singh Bhindranwale for their selfish ends and had secret meetings with representatives of Mrs.Indira Gandhi. They reached a secret understanding with her; they would not stand in her way if she used armed forces to attack Golden Temple complex and destroy Sant Jarnail Singh Bhindranwale and his associates. All that they wanted in return were minister and chiefminister positions for themselves.

As a result of such underhand negotiations and understanding, Mrs. Gandhi gathered the courage for launching of Operation Bluestar. The Sikhs know very well the details of desecration and destruction caused to Golden Temple complex, as also the massacre of thousands of innocent Sikh pilgrims in Golden Temple. But strangely enough H.S.Longowal and G.S.Tohra were safely escorted to the Government Guest houses! The developments, after they were released from their sanctuaries, clearly show as to what sort of loyalty these leaders had to the Sikh Panth. After playing their political gimmicks, they were again back in their saddles of President Akali Dal and President SGPC. They shamelessly built their palaces of power positions on the graveyards of tens of thousands of innocent Sikhs and on rubbles of the Akal Takhat and other historic shrines. Tens thousands of Sikhs were massacred burnt alive all over India after the assassination of Indira Gandhi, because there was no Sikh leader like Sant Jarnail Singh Bhindranwale, whom the Hidhu leaders feared.

Sant Jarnail Singh Bhindranwale was a Sikh leader, whom the Delhi rulers feared. For they knew that the Sikh masses were behind him and he could not be bought on any cost; He was a selfless servant of the Khalsa, for, he had transcended all earthly temptations which enslave the mortal beings. He was an example of the true Khalsa, who lived for Truth and died fighting for Truth.

[Courtesy : Bhai Santokh Singh Ji]

A RECORD OF BETRAYAL

1. [1950] The Indian Consitution was adopted. The Sikh leaders did not endorse it because all promises and assurances previously made were ignored.

2. [1954] When jawaharlal Nehru was reminded of past promises, he answered, "The circumstances have now changed"

3. [1956] Indian States were reorganized on language basis. Only Punjab is left out

4. [1966] After a prolonged struggle and peaceful agitation, a Punjabi speaking state was created by divding Punjab further into three states.

5. [1975] Indira Gandhi was found guilty of election fraud by the Indian courts. She suspended the constitution to stay in office. The Sikhs spearheaded a non violent protest against this blow to democracy. 50,000 Sikhs went to jail. Indira Gandhi never forgot that the Sikhs had opposed her one person rule.

6. [1981-1984] More than 250 Sikhs were butchered by Indian security forces in fake encounters. More than 250,000 were arrested during this period while peacefully demanding state autonomy for Punjab and the rest of the state in India and their just share of Punjab waters as envisaged by international riparian laws.

7. [1984] Indira Gandhi's response to the Sikhs was uniquely senseless. From June 5-7 a full scale army attack was launched on the Golden Temple and 40 other temples, killing thousands of innocent Sikhs - men, women and children. Many of the dead have never been accounted for.

THE MOST DIFFICULT THING TO DO

The devotees' lifestyle is unique and distinct; they follow the most difficult path.
They renounce greed, avarice, pride and desire; they do not talk too much. The
path they take is sharper than a two-edged sword, and finer than a hair. By Guru's
Grace, they shed their selfishness and conceit; their Vaasnaas (latent tendencies)
get merged in the Lord. Says Nanak, the lifestyle of the devotees,
in each and every age, is unique and distinct ||14|| (sggs 918).
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The faults of false ego-sense (Haume) include lust (desire etc।), anger, greed,
attachment to worldly objects due to delusion, and pride; and their numerous

variations such as enviousness, stubborn mindedness, selfishness, shooting nonsense or excessive talking, and so on। The SGGS says that the lifestyle of a true devotee includes eradication of these

Bikaars (negativity) from one's mind. Eradication of these Bikaars means

eradication of one's Haume (false ego-sense)। The lifestyle of true devotees is mentioned here by the SGGS to be "the most difficult", because it's very difficult

to eradicate

Haume and its faults (Bikaars)। Which simply translates that — for most of human beings — "the most difficult thing" to do in life is to get rid of the

Haume (false-ego sense)!

• Bgqw kI cwl inrwlI ] cwlw inrwlI Bgqwh kyrI ibKm mwrig clxw ] lbu loBu AhMkwru qij iqRsnw bhuqu nwhI bolxw ] KMinAhu iqKI vwlhu inkI eyqu mwrig jwxw ] gur prswdI ijnI Awpu qijAw hir vwsnw smwxI ] khY nwnku cwl Bgqw jughu jugu inrwlI ]14]: Bhagathaaee chaal niraalee...:The lifestyle of the devotees is unique and distinct. The devotees' lifestyle is unique and distinct; they follow the most difficult path. They renounce greed, avarice, pride and desire; they do not talk too much. The path they take is sharper than a two-edged sword, and finer than a hair. By Guru's Grace, they shed their selfishness and conceit; their Vaasnaas k (latent tendencies) get merged in the Lord। Says Nanak, the lifestyle of the devotees, in each and every age, is unique and distinct. ||14|| (sggs 918).
• haumY sBu srIru hY haumY Epiq hoie: Haumai sabh sareer hai hayumai opati hoi: Ego is within all the bodies; and through ego the beings are born (sggs 560)।
• haumY ivic pRBu koie n pwey:Haumai vichi prabh koi na paae: No one finds God through egoism (sggs 664).

  Renunciation or annihilation of one's Haume is the true meditation — the real Japa, Tapa and Sanjam. In other words, removal of one's Haume is the true prayer (Ardaas), or Naam-Simran. Simply put, the ultimate victory is the disappearance of one's Haume। The Gurbani indicates this to be "the most difficult thing" for us humans to accomplish.

• ismrhu rwm nwmu Aiq inrmlu Avr iqAwghu haumY kaurw: Simarahu raam naam ath niramal avar thiaagahu houmai kouraa: Renouncing your ego, remember in meditation the most pure and sublime Lord's Name (sggs 415).
• jpu qpu sMjmu haumY mwir: Jap Tapa Sanjam houmai maar: Japa, Tapa and Sanjam come by subduing the ego (sggs 1343).
• Awpu Coif bynqI krhu: Aap shod benatee karahu: Offer your prayers renouncing your false self: ego or Haume (sggs 295).

Thus, according to the SGGS, it is essential but very difficult for us humans to transcend identification with the body-mind-intellect personality (Haume). However, the infinite benefit one gains by this ultimate victory over Haume (ego) is Self-realization — the realization of one's True Nature as the Universal Self ("Joti- Svaroopa),or to experience that one's True Self and God, or simply Truth, are one and the same.

• mwrgu mukqw haumY mwir: Maaragu muktaa houmai maar: The path of liberation is found by killing ego (sggs 1274).
• nwnk haumY mwir imlwieAw: Nanak houmai maari milaaiaa: O Nanak, conquering egoism, we are absorbed into the Divine (sggs 153).
• haumY mwry qw dru sUJY: Haumai maare taa dar soojhai: Kill your ego, then you will find God's Door (sggs 842).
• so jnu swcw ij haumY mwrY: So jan saachaa ji haumai maarai: That humble being is true, who kills his ego (sggs 230).
• haumY jweI qw kMq smweI: Hayumai jaaee taa kant samaee: Only by eliminating ego, you link with God (sggs 750).
• nwau mMinAY haumY geI siB rog gvwieAw: Naaou maniai haumai gaee sabh rog gavaaiaa: With faith in the Divine Name, egoism is eradicated, and all sickness is cured (sggs 1242).
• iehu mnu inrmlu haumY mwrI: Ih mann nirmal hayumai maaree: The mind becomes pure when ego is killed (sggs 1049)।

Accordingly, although it's the most difficult thing to do, still the SGGS time and again urges to to do it and be successful at it while still alive. For, as indicated in the SGGS, this is the only purpose of human life. The SGGS gives us clear vision of the ultimate Goal of human life, and the means to achieve that Goal. Therefore, it becomes essential for us, especially for a spiritual seeker, to gain true basic knowledge and understanding of the Gurbani. Such basic knowledge and understanding, in turn, will also help one understand Gurmukhs (Mahatmaas, saintly beings etc.) to some extent.

Removal of this Haume — Haume is said to be the source of all human problems — is not an automatic process like digesting food. The SGGS never says it's an easy thing to do. Even with high education or material success in life, it is an extremely difficult feat. What is required as per the SGGS is a total inner transformation of our vision of life and its पुर्पोसे

• BeI prwpiq mwnuK dyhurIAw]goibMd imlx kI ieh qyrI brIAw]Avir kwj qyrY ikqY n kwm]imlu swDsMgiq Bju kyvl nwm: Bhayee praapat maanukh dehuriyaa. Gobind milan kee ih teree bariyaa. Avar kaaj terai kitai na kaam. Mil saadhsangati bhaj keval Naam: This human body has been given to you. This is your chance to meet God. Nothing else will work. Join the Holy Company; contemplate on the Naam alone (sggs 12).
• iqAwghu mn ky sgl kwm: Tiaagahu man kae sagal kaam: Abandon all the desires of your mind (sggs1182).
• kwmu k®oDu loBu mn qy iqAwig: Kaam krodhh lobh man thae thiaag: Drive out lust, anger and greed (i.e. all evil passions) from your mind (sggs 1271).
• gurmuiK Awpxw mnu mwirAw sbid ksvtI lwie ]mn hI nwil JgVw mn hI nwil sQ mn hI mMiJ smwie: Guramukh aapanaa manu maariaa sabad kasavatee laai. Mann hee naal jhagarraa mann hee naal sath mann hee manjh samaai: By becoming the Gurmukh (Spiritual Being), the Gurmukh has conquered his own mind, by applying the Touchstone of the Shabad. He fights with his mind, he settles with his mind, and he is at Peace with his mind (sggs 87).
• Coif sgl isAwxpw imil swD iqAwig gumwnu: Shod sagal siaanapaa mil saadh tiaag gumaan: Abandon all your clever tricks; meet with the Holy (Saadh-Sangat), and renounce your false pride (sggs 1006).

Not an easy path to tread! According to the SGGS, the path " is sharper than a two-edged sword, and finer than a hair". But, nevertheless, it's a treadable path. But it's up to us to do our part. For example,iIf we want light in our room , we have to make the effort to at least turn the switch on in that room. Similarly, to tread this path, the SGGS urges us to put forward our best effort (Uddam) to advance along the spiritual path {movining from Manmukhtaa or materiality (Haume-consciousness} to Gurmukhtaa (Divine Lifestyle), sincerely loving the Guru by following His words (Gur-Shabad), sincerely performing our spiritual practices (Naam-Simran, Saadh-Sangat etc.), trying to cultivate divine qualities like truthfullness, contentment, Knowlwdge (Aatm-Giaan), compassion, humility, detachment, patience, acceptance, love, and so on. But, as indicated in the SGGS, very "rare" one embarks on this path! Rest of us just remain entangled in the enchanting worldly objects and rot away.

• gux sMjim jwvY cot n KwvY nw iqsu jMmxu mrxw: Ggun sanjam jaavai chot na khaavai naa tis jamman maranaa: One who departs with Sanjam of virtues is not struck down, and is not consigned to the cycle of birth and death (sggs76).
• gux AMqir nwhI ikau suKu pwvY mnmuK Awvx jwxw: Gun antar naahee kiou sukh paavai Manmukh aavan jaanaa: With no virtues within, how can you find Sukha? The self-willed Manmukh comes and goes in reincarnation (sggs 76).

Q&A

Q: How many Takhts does the Sikh nation have and where are they located ?

A: According to the Panthic decision there are five takhts. These are as follows:-

1 Takht Sri Akal Takht Sahib at Amritsar, Punjab.

2 Takht Sri Keshghar Sahib at Anandpur Sahib, Punjab.

3 Takht Sri Harmandir Sahib, at Patna, Bihar.

4 Takht Sri Hazoor Sahib at Nanded, Maharashtra.

5 Takht Sri Damdama Sahib at Sabo ki Talwandi in Bathinda, Punjab.

Q: How many Sikhs, Saints and Guru's Bani is there in the Guru Granth?

A: In Guru Granth Sahib there is the Bani of 36 Sikhs, Saints and Guru Sahibaans.

There is Gurbani of six Guru Sahibs as follows:-

1 Guru Nanak Dev Ji
2 Guru Angad Dev Ji
3 Guru Amar Das Ji
4 Guru Ram Das Ji
5 Guru Arjan Dev Ji
6 Guru Tegh Bahadur Ji

There is Bani of 15 Bhagats/Pirs as follows:-

1 Kabir ji
2 Naam Dev ji
3 Ravi Das ji
4 Tarcholan ji
5 Thana ji
6 Sain ji
7 Jai dev ji
8 Pipa ji
9 Sur das ji
10 Farid ji
11 Parmanand ji
12 Sodama ji
13 Bhomee ji
14 Rama ji
15 Bekhan ji

There is also the bani of 11 bhatts as follows:-

1 Kasahar ji
2 Jalpa ji
3 Kevat ji
4 Bheka ji
5 Sal ji
6 Bhal ji
7 Nal ji
8 Gandha ji
9 Mathra ji
10 Bal ji
11 Harbans ji

Finally, there is the Bani of four Sikhs in Guru Granth Sahib Ji:-

1 Baba Sundar ji
2 Rebabi Sadam ji
3 Rebabi Rai Satta Balvand Ji
4 Bhai Mardana Ji.

Q: Could you please names the children of Guru sahibaans ?

A:

1) Guru Nanak Dev ji had two boys
Baba Sri Chand ji
Baba LachmanChand ji

2) Guru Angad Dev ji had two boys and two girl's.
The names of the boys were Baba Daso ji and Baba Datho ji
The names of the Girls were Bebe Amaro ji and Bebe Anokee ji

3) Guru Amar das ji also had two boys and two girls.
The names of the boys were Baba Mohan ji and Baba Mohree ji .
The names of the girls were Bebe Bhanee ji and Bebe Dahnee ji.

4) Guru Ram Das had three boys.
Their names were Baba Prethee Chand ji, Baba MahaDav ji and Guru Arjan Dev ji

5) Arjan Dev ji had one boy. His name was Guru Hargobind ji.

6) Guru Hargobind had five boys and one girl.
Their names were as follows:-
Baba Gurditta ji
Baba Surjmall ji
Baba Ani Rai ji
Baba Atal ji
Guru Tegh Bahadur ji
and the Girl's name was Bebe Viro ji.

Additionally, Baba Gurditta ji had two boys. Their names were Baba Thirmal and Guru Har Rai ji

7) Guru Har Rai ji had two boys and one adopted girl.
Their names were Baba Ram Rai and Guru Har Krishan ji. The girl's name was Bebe Roop kaur.

8) Guru Tegh Bahadur ji had one son. His name was Guru Gobind Singh ji

9) Guru Gobind Singh ji had four boys. They were
Baba Ajit Singh ji
Baba Jujhar Singh ji
Baba Zoravar Singh ji
Baba Fateh Singh ji

Q: What is Naam?

A: By doing Naam Simran with devotion, Waheguru ji becomes
apparent in the heart. It is then that Naam appears and blossoms within. By practising Naam Simran with sincere devotion you obtain recognition from Waheguru Ji from within your heart. Naam is the name given to all the qualities of Waheguru Ji. Guru Amar Das Ji says in Rag Wadhans "Amrit Khota Amrit Bharae, Shabdeh Khad Peha Panharee." Waheguru Ji has created a well inside everyone of us and it is full of amrit. This amrit can only be obtained with the help of Guru Shabd.

It is important to remember that Naam is NOT just words or something physical. It is "Jot", in fact "Jagat Jot" and is inside all of us. To realise the "Jot" Guru Arjun Dev Ji says "Naam Humreh Antarjamee, Nam Humreh Aveh-Kamee" Naam is a generator of spiritual power. Naam comes to a person's rescue, like the help given to someone drowning or the filling of a lamp that has run out of oil. Guru Ji says "Bodath Ke Jaiseh Bayree Milth, Bojat Deepak Milth Thelth" Naam is a treasure, which we must earn. The best means of earning Naam, is to contemplate the Guru's Bani. Sometimes we say that a person has been dyed with the colour of Naam.This the power of Naam.

Q: Why is Naam Simran so important in Sikhism/Gurmat?

A: In Guru Granth Sahib there is lot of stress laid on doing Naam simran but there is NO mention of a technique for doing this. What this means is that Naam is within us all. We need to nurture it or practice it, i.e. never forget Waheguru . Naam simran means to remember beloved Waheguru all the time. To sing praise of beloved Waheguru ji is Naam simran. Guru Arjan Dev says " Mag bena jo khatee jahee" What Guru ji is saying is that a life being passed without Naam simram is a life being wasted.

To give an example of the purpose of Naam simran, one can consider a person visiting a town. When that person arrives, he forgets the purpose of his visit. In the same way a human being is born for a purpose but he does NOT realise this. Guru Ji says " Gobind milan ki eh teree bareea" This human birth is the time to meet or connect with Waheguru. To fall in love with Waheguru ji is Naam simran. In order to fall in love we need the help of gurbani. Shabd Guru shows us the way to fall in love. Guru Arjan Dev ji say " Har simran ke saglee bela, Har simran baho mal akala".

Q: Did Guru Nanak Dev ji recite all of Gurbani in one go or at different times? Further, did Guru Nanak Dev ji recite Gurbani at one place only?

A: According to Sikh history Guru ji recited gurbani from the age of 7 up to the age of 70 yrs and at different places. According to Janam Sakhis, stories relating to the life of Guru Nanak, Guru ji used to say to Bhai Mardana "Start playing the Rabab, Gurbani is coming". Guru Nanak Dev ji himself says "I am reciting gurbani as it comes to me". In Guru Granth Sahib ji, Guru Nanak Dev ji says (in Babar Vani on page 722)

"Jahsa ma avah khasam ki bani, Thas vah karee gaan vah lalo"
as gurbani is coming to me, so am I saying it.

Q: What is the main or major topic of Gurbani?

A: The simple answer would be the truth ( Sach). To put it another way it is called the Satnam or Naam. Truth cannot be split into two. If it is NOT truth it must be false. Truth is now, Truth will always be there. Truth was always there. For this reason Guru Nanak Dev ji starts gurbani with ONE GOD or EK ONkar. Guru Nanak Dev ji defines truth in mulmantar i.e. he defines Waheguru ji and then states,

"Hai be Sach, Nanak, Hosee be sach"
"Waheguru was always True, Waheguru shall remain true in the future".

Gurbani recited after this was to further reveal the above basic statement.

Waheguru Ji is explained as the truth "SACH". Guru Nanak has stated the following:

1. Truth is always one (ie one God)
2. Truth is everywhere
3. Truth has the creative power
4. Truth is NOT scared of anyone or anything
5. Truth has no enmity
6. Truth cannot be destroyed
7. Truth is self-existent

After talking about the truth, Guru Ji says "how does one become truthful

(Sachiara) or wise". In Japji Sahib it says "Hukamah Andar Sab Ko, Bahar Hukam Na Koa". Basically, everything that happens, happens under the will and law of Waheguru. If we understand Waheguru ji's hukam or will/law, then with Guru ji's blessing the wish to be different or separate from God diminishes and one becomes wise ( Sachiarah). Guru Nanak Dev, through gurbani, has explained the hukam in three ways.

1) hukam as a rule in terms of nature.

The whole universe follows such a rule. This can be considered the "Law of nature". In Asa di Var, Guru Nanak dev says:-

"Kudrat dasha kudrat sonaha Kudrat baho sakh sar"

2) Another form of hukam in terms of Rule as law of action and reaction.

Guru Nanak dev says:-

"Agah karnee kerat vahchaha Bah lakha kar sumjahaa"

According to Guru ji every activity good or bad, is according to the hukam of Waheguru.

3) The other form of hukam is nadar or grace. Grace works in its own way. In

Asa di Var, Guru ji says;-

"ek no too maal lah ke aph thod khohaoa"

Those who are blessed, Guru ji says-

"Nanak nadre nadar nehaal"

Finally Guru ji says:-

" Hukam boojah ta dar soojah"

If one realises the door of Sach or Hukam, then Haumai (ego) vanishes.

Q: What happened on the 5th of February in 1762?

A: What is known in Sikh history as Vadda Ghalughara, the big holocaust, took place on this day. It is estimated that 25,000 Sikhs became martyrs on this day alone. Early in the morning of this day, Jan Khan came with his army and attacked the Sikhs, who were not prepared for battle at that time.

The Sikhs were on the move to a safer place, trying to avoid the oncoming army. The number on the move was about 30,000. This number was mostly children, women and older people. They were helpless against the army and killed in cold blood. Today, Sikhs take insparation from this day because less then 6 months after this event, the Sikhs attacked Lahore and set a pattern to stabilise the region and become rulers of Panjab.

Q: In Guru Granth Sahib ji on page 1136 there is shabd which states" Vart na Raho na ma Ramdana"

The last line of this shabd mentions Bhagat Kabir ji, but at the beginning it states Bhairo Mahala Panjva (Hymn of the fifth Guru in Raag Bhairo). To whom does this hymn belong to? Could there be a question in the authorship?

A:

(a) The fact that it says Bhairo Mahala Panjva means this shabd is authored by Guru Arjan Dev ji.

(b) Since it says Bhagat Kabir ji in the last sentence, means that Guru Arjan Dev ji is expanding on a shabd of Bhagat Kabir ji. In fact, there is a shabd of Bhagat kabir in the same raag on page 1158. Bhagat Kabir ji says "

Oltee, jat kol dahoo besaree". In this shabd there is a line which goes as follows " Hamra Jagra raha na kahoo, Pandit mola shadahh dohoo". Bhagat Kabir ji is saying that we do not have anything to argue about, I have left both of them (The Mulla and Pandit). Bhagat Kabir rejects the ritualism of both the Mulla and Pandit (Muslim and Hindu priests).

Guru Arjan Dev in his shabd on page 1136 is expanding on Bhagat Kabir ji 's shabd of page 1158. Thus, Guru ji mentions Bhagat Kabir's name in his shabd.

Q. In Mulmantar guru nanak dev has written GurParsade. To which guru is guru nanak dev ji referring to ?.

A. The guru of Guru Nanak dev ji was AkalPurkh him self. The Sahabd is the jot of AkalPurkh. In all Guru Sahibaans this JOT was present and know it is present in Guru Granth sahib ji. Therefore Guru Nanak dev ji is referring Sahabd GURU in Guru Parsad.

Q: Name the five Sikhs who took Amrit from Guru Gobind Singh ji in 1699, giving some detail on them.

A: These five GurSikhs are known as the Panj Pyare (five beloved ones). They were Bhai Daya Singh, Bhai Dharam Singh, Bhai Himmat Singh, Bhai Mokham Singh and Bhai Sahib Singh.

Bhai Daya Singh ji was from Lahore, which is in Pakistan . His father's name was Bhai Sodhu ji and his mother's name was Mata Dolahee ji. He was born in 1669. He was 30 years old when he offered his head to Guru Gobind Singh in 1699. He was the jathedar of the panj pyare. He passed away in in Abchal Nagar (Hazoor Sahib), near the river Godevaree.

Bhai Dharam Singh ji was from Delhi . His father's name was Bhai Sant Ram ji and his mother's name was Mata Sabho. He was born in 1666. He was 33 years old when he offered his head to Guru Gobind Singh ji at Anandpur Sahib. Bhai Dharam Singh passed away at Hazoor Sahib.

Bhai Himmat Singh was the third in line in coming to Guru Gobind Singh's call during Vaisakhi, 1699. He was born in Jagannath Puri, Orissa. His father's name was Bhai Gojral. His mother's name was Mata Dano ji. He was born in 1666. he was also 33 years old when he became a Guru-vala (the Guru's one). He became a martyr at Chamkaur Sahib in 1708.

Bhai Mokham Singh ji was born at Doarka in Gujrat. His father's name was Terath Chand ji . His mother's name was Mata Davin. He was born in 1662. he was 36 years old when he took Amrit from Guru Gobind Singh ji. He also became a martyr at Chamkaur Dahib ji in 1708.

Bhai Sahib Singh ji was born in Bedar in Andar. His father's name was Chamnah. His mother's name was Mata Suna Bhai ji. He was born in 1662. He was 37 in 1699. He also became a martyr in 1708 at Chamkaur Sahib.

It very important to remember that Guru Gobind Singh ji also took Amrit from these panj pyare after initiating them into the Khalsa in 1699. With their pledge of giving their life to the Guru, these five became the Guru Khalsa Panth and Guru Gobind Singh ji supplicated before them to take amrit from their hands. Just as Guru Nanak had tested his successors to reveal the next Guru, Guru Angad, so Guru Gobind Singh proposed the ultimate test to his Sikhs, and found five who then became the Guru Khalsa Panth.

Q: What is Dharam?

A: " Eko dharam daraha sach saee"

There is only one dharam which is "sach" truth, which does not change with time.

Guru Naank dev ji says

" ad sach, jugad sach, hai bi sach, Nanak hosee be sach" - God was true at the beginning, true when time started, true now and true in the future.

When Sadhs (Hindu saints) asked Guru Nanak Dev, 'have you come on earth to ask people to meditate on your name?' Guru ji replied 'No, I have come to ask people to do Naam Simran on Waheguru's name'. " nam japeh gat pasee" - attain salvation by doing naam simran (reflecting/editating on God's name).

Bhai Nand Lal ji also says Waheguru ji ordererd Guru Nanak Dev ji to come on earth to make people aware of him and to do naam simram in order to be one with Waheguru ji.

Dharam is to face Waheguru ji and to do naam simran and follow the path of truth so as to create dharamsala ( Place of truthfulness) within. Guru Nanak Dev ji wrote patee in Guru Granth Sahib ji in asa raag. Patee is the 35 letters of gurmukhi language.

Realise waheguru ji, Realise that Waheguru ji has created and permeates the universe. Thus, dharam is to do seva and simran, to do "dharam di kamaee - lead the path of a religious life".

Q: In Guru Granth Sahib ji we sometimes see the word ghar (house) after a rag of bani. For example "Dhanasri Mahala Panjva Ghar Duja - Raag Dhanasri of the fifth Mahala (Guru) in second Ghar (house)." Could you please explain the meaning of this word?

A: According to Bhai khan Singh Nabha, ghar relates to gurmat sangit (the singing/kirtan of Gurmat and its rules) and has two meanings:-

a) tal

b) svar and morchan.

These are technical words or rules which ragis (kirtanis) understand and use for when they do kirtan. In Guru Granth Sahib there is one to seventeen ghars and ragis should follow these when doing kirtan.

Q: Is it wise to to do prayers to Waheguru ji to ask for success at something, when Patshah ji is saying in Asa di Var exactly what gift is it, which we should ask for?

A: Children do not know what arrangements their parents have made for them for their needs. Children just ask without any thought for whether their needs have been catered for. Likewise, we are all Waheguru ji's children.

Thus, we keep asking for things which Waheguru ji has already made arrangements for. As we become more Gursikh we understand Waheguru ji's Will and we stop asking for unnecessary things. Gursikhs become santokhi

(satisfied) and stop asking, because Waheguru ji will keep giving regardless of us asking.

Guru ji say:-

" Van bola sab kosh janda, kis ageh kechah ardas"

which means without speaking waheguru knows everything, to whom should be do ardas.

Q: Some Gursikhs prior to eating food, recite the following bani:-" kam karod or lob moh bens jah amhaav Nanak prab sarnagtee kar parsadh gurdaav"

Why is this?

A: Some Gursikhs do this paath of Sukhmani Sahib ji because they believe the word parsad in it means food. However, the meaning of parsad in this hymn is not food. Guru Arjan Dev ji is asking Waheguru ji to be merciful (Kirpa) on us, so that kaam, karood, lob and ahonkaar (the vices within us) are destroyed. The word parsad in this text means kirpa ( Mercy). In the next ashtpadi this is made very clear. Guru ji says:

" Jah parsad chastee amrit kaeh"
" tes takhur ko rak man maeh"
" jaeh parsad bansh sukh mandar"
" Tesh teaeh sada man andar"

which means, if Waheguru ji is merciful then it is like 36 types of Amrit like foods. You should keep Waheguru ji in your mind (man maeh). If Waheguru ji is merciful then you will live in sukh mander (you will live in a peace-like temple, internally you will be in peace). Akal Purkh will be on your mind continually. It is very clear from the above statement that the word parsad means Mercy.

Q: When was Guru Tegh Bahadur ji's Bani added to Guru Granth Sahib ji?

A: The original Guru Granth Sahib, called the Kartarpur vali bir, was

compiled by Guru Arjan Dev with Bhai Gurdas as the scribe. The Guru Granth Sahib as it is known today, with the addition of Guru Tegh Bahadur ji's Bani was compiled by Guru Gobind Singh ji. Guru Gobind Singh recited the Guru Granth Sahib ji at Dam Dama Sahib with Bhai Mani Singh ji as the scribe. It was at this time that Guru Tegh Bahadur ji's bani was added to the Guru Granth Sahib ji. In all the Gurdwaras today, it is this Guru Granth Sahib (Dam Dama wale bir) which is present.

Q: " humah derag rog eh, daro be es maeh" Could you please explain the

meaning of this shabd?

A: This is a quote from Asa di Var from the 7th pauri and it is written by Guru Angad Dev ji. Guru ji is saying that ego is rog (a disease) which lasts for a long time. It can be cured and in the next sentence Guru ji explains how.

" kirpa kareh je apnee ta gur ka shabd komaeh
nanak kaeh sono jano, et sajum dukh jaeh"

If Waheguru ji blesses you, you start studying, understanding and concentrating on Shabd Guru. Following Guru jis instructions you begin to do naam simran. This will bear fruit. Guru ji is saying 'Oh people listen, if you follow the Guru's way of life ( Guru jis teaching) and do naam simran, you will be able to destroy the rog (illness) of ego'. Guru Nanak Dev ji also says

"ja har prabh kirpa dahre"

"ta Humeh vecho maree"

When Waheguru ji is merciful, then ego disappears or dies from within.

Q: "partakh guru nastareh" means the body ( human being) form of the Guru can help you to pass from this world to the next. Could you please explain the meaning of this hymn.

A: This hymn is from Guru Ram Das ji and it appears on page 982 of Guru

Granth Sahib ji. In order to understand the meaning of this hymn we need to understand Gurmat grammar.

Lets look at the whole shabd:-

"BANI GURU" - the Guru of the Sikhs is the bani (word of the Guru, bani is a form 'jot' of the Guru)

"GURU HE BANI" - the Guru is present in the bani

"VICH BANI AMRIT SAREH" - within bani there is a life giviing power, ie

Naam. This is the power the GurSikh has within. Guru ji also says "Amrit bachen Satgur ke bani, jo boleh so mukh amrit paveh" which means 'The words of the Guru are like amrit, who ever says them, attain the amrit.'

"GURU, BANI KAEH" - whatever Gurbani says or instructs

"SEVK JAN MANEH" - the follower of the Guru accepts and follows

"PARTAKH GURU NASTAREH" - the Guru takes that follower across the world ocean (sansar samundar) ie ferries you across the problems of this world to the next. The Guru is your protector.

Guru Ram Das ji also says :-

"Satguru bachen, bacheneh Satguru padar mukhet janevehgo"

who ever follows the Guru's teaching and keeps it in their heart, that person gains all the comforts of life and is freed from the cycle of life and death. The Guru of the Sikhs is the Bani.

Q: What is manmat?.

A: In the Gurdwara, Guru Granth Sahib ji is on a higher plane and the Sangat sits on the floor and everyone is equal.

All Gursikhs are equal and Guru Sahibanns have destroyed the caste system in Sikhi. However, there are those who do not like this and have started their own Guruships. If we look back at history from the times of Guru Nanak Dev to Guru Gobind Singh ji all Sikhs were treated equal. When the Gru Granth Sahib was first compiled it was written and brought to Darbar Sahib from Ramsar. Baba budha ji carried it and Guru Arjan Dev ji walked behind it. At night time Guru Granth Sahib would be put to rest on a bed and Guru Arjan Dev ji used to sleep on the floor underneath it. It is very tragic that today there are those, sometimes so-called Sants, who prefer people bow to them. This is manmat.

Q: Could you please explain the meaning of "chatee amrit - 36 Amrits" mentioned in the following hymn:-

"chatee amrit jin bhanj daeh"
"anthre thane jin keoeh" (Page 913)

A: In Hindu tradtion there are described 6 types of different tastes which are produced by the mixing of 36 different types of foods. The meaning of the above hymn is ' Oh brother (Waheguru ji) has given you so many different types of tasty foods to eat and taste and given you your digestive system. Why do you not remember him. In other words, you should continually remember and keep in your heart that Waheguru who has given you so much.

Q: Please explain the closing ceremonies in a Gurdwara programmes? Exactly what happens prior to the Parshad being given out to the sangat?

A: Keeping in mind the panthic discipline it is the duty of every Sikh to do all functions as per the Sikh Rehat Maryada. The Sikh Rehat Maryada explains what the protocol is for carrying out the closing ceremonies in a Gurdwara Sahib. In the presence of Guru Granth Sahib and Satsang (congregation) The paath of the first 5 and last pauri of Anand Sahib are performed (this is a joyous hymn which is read to show the bliss obtained when someone meets the Guru). Thereafter, there is an Ardas (supplication to God). After this there is the reading of the Hukamnamah (a reading from Guru Granth Sahib which is to be listened to and put into practice - it is the hukam of God directly to you). Finally, the Sri Sahib must be presented to the parshad. Thereafter, the parshad may be distributed to the Sangat.

Q: Could you please explain the following shabd which is found on page 1159 of Sri Guru Granth Sahib?

"Gur seva tah bhagat komae"

"tab eh mans dahe pae"

A: This shabd is from Bhairo Rag and is authored by Bhagat Kabir ji. In order to understand this shabd, we need to understand the rehao vale tukh in which Bhagat Kabir ji says :-

"Bajo Gobind, bhul mat jao - meditate on Waheguru, do not forget this"

"mans janam ka ahe laho - the purpose of this human birth is to take this advantage (of this treasure called meditation) "

As for the hymn in question on page 1159, the next shabd after it reads:-

"Es dahe simro dav"
"so dahe baj har ke seva"

By combining the two hymns, it becomes clear what the meaning is. What Guru ji is saying is:-

Serving the Guru, meditation is practised, then you have obtained this human form. Even the Angels are striving to attain this human form.

Q: In Sri Guru Granth sahib there is a shabd which reveals:-"Prameh mahkan pach dood - First there is butter, and then the milk"
"mehlan keno sabn sood - the dirt cleans the soap"
mahkan=butter, dood=milk, mehlan=dirt, sabn=soap.
How can butter be first and then milk? How can dirt make soap pure?

A: This shabd is by Guru Arjan Dev ji. It is present in Guru Granth Sahib on page 900. In this shabd Guru ji explains the wonderful works of Waheguru ji. The hymn describes those things that cannot, in our vision, happen. Let us look at the whole hymn,

RAAMKALEE, FIFTH MEHL:

The fire runs away from the fuel. The water runs away from the dust in all directions. The feet are above, and the sky is beneath. The ocean appears in the cup. ||1 ||

Such is our all-powerful dear Lord. His devotees do not forget Him, even for an instant. Twenty-four hours a day, O mind, meditate on Him. || 1 || Pause||

First comes the butter, and then the milk. The dirt cleans the soap. The fearless are afraid of fear. The living are killed by the dead. || 2 || The visible body is hidden, and the etheric body is seen. The Lord of the world does all these things. The one who is cheated, is not cheated by the cheat. With no merchandise, the trader trades again and again. || 3 || So join the Company of Saints, and chant the Lord's Name. So say the Simritees, Shaastras, Vedas and Puraanas. Rare are those who contemplate and meditate on God. O Nanak, they attain the supreme status. || 4 || 43 || 54 ||

Fire runs away from fuel? The fearless are fearful? This hymn describes those things which, in our mind, do not make sense. What Guru ji says is that God is all-powerful. God has the power to make anything happen. This world has many things in it which will not make sense to us. However, there is one permanent and real thing which we can do. This is Simran on God's qualities. We should remember Waheguru ji with every breath, as he has the power to make such wonderful things happen. The workings of this creation are in Waheguru's hands.