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Guru Amar Das JiSant Waryam Singh Ji

English Translation: Prof. Beant SinghInvocation: True and Supreme is God’s Name. Blessedis Sri Guru Nanak Dev Ji.ÃÇåéÅî Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî Ã Ì Æ òÅÇÔ×¹ð È ,è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!‘Prostrate salutation and obeisance I make many atime before the Omnipotent Lord, the Possessor of allpowers.Reach me Thy hand, O Lord and save me fromwavering, says Nanak.’ P. 256

â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ô樑After wandering and wandering, O Lord, I have comeand entered Thy sanctuary.O Master, Nanak’s prayer is:Attach me to Thy devotional service.’ P. 289ëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨ‘O Lord, I have come to thy refuge.The anxiety of my mind has departed, since I obtainedThine vision.Without my speaking, Thou knowest my state andmakest me utter Thy Name.Singing Thy praise my sorrow has fled. I am merged inpeace and poise and am in utter bliss.Taking my arm, Thou hast pulled me out of the blindwell of Maya (worldly attachments and materialriches).Says Nanak: The Guru has broken my bonds and hasunited me with God, from whom I was separated.’

P. 1218-19áÅÕ°ð å °î ÃðäÅÂÆ ÁÅÇÂÁŨáÅÕ°ð å °î ÃðäÅÂÆ ÁÅÇÂÁŨáÅÕ°ð å °î ÃðäÅÂÆ ÁÅÇÂÁŨáÅÕ°ð å °î ÃðäÅÂÆ ÁÅÇÂÁŨáÅÕ°ð å °î ÃðäÅÂÆ ÁÅÇÂÁŨÀ°åÇð ×ÇÂú î¶ð ¶ îé ÕÅ Ã ¿ÃÅ Üì å¶ çðÃé° êÅÇÂÁŨÀ°åÇð ×ÇÂú î¶ð ¶ îé ÕÅ Ã ¿ÃÅ Üì å¶ çðÃé° êÅÇÂÁŨÀ°åÇð ×ÇÂú î¶ð ¶ îé ÕÅ Ã ¿ÃÅ Üì å¶ çðÃé° êÅÇÂÁŨÀ°åÇð ×ÇÂú î¶ð ¶ îé ÕÅ Ã ¿ÃÅ Üì å¶ çðÃé° êÅÇÂÁŨÀ°åÇð ×ÇÂú î¶ð ¶ îé ÕÅ Ã ¿ÃÅ Üì å¶ çðÃé° êÅÇÂÁŨÁéì¯ñå î ¶ðÆ ÇìðæÅ ÜÅéÆ ÁêéÅ éÅî ¹ ÜêÅÇÂÁŨÁéì¯ñå î ¶ðÆ ÇìðæÅ ÜÅéÆ ÁêéÅ éÅî ¹ ÜêÅÇÂÁŨÁéì¯ñå î ¶ðÆ ÇìðæÅ ÜÅéÆ ÁêéÅ éÅî ¹ ÜêÅÇÂÁŨÁéì¯ñå î ¶ðÆ ÇìðæÅ ÜÅéÆ ÁêéÅ éÅî ¹ ÜêÅÇÂÁŨÁéì¯ñå î ¶ðÆ ÇìðæÅ ÜÅéÆ ÁêéÅ éÅî ¹ ÜêÅÇÂÁŨ

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ç¹Ö éÅá ¶ à ¹Ö ÃÔÇÜ Ãîç¹Ö éÅá ¶ à ¹Ö ÃÔÇÜ Ãîç¹Ö éÅá ¶ à ¹Ö ÃÔÇÜ Ãîç¹Ö éÅá ¶ à ¹Ö ÃÔÇÜ Ãîç¹Ö éÅá ¶ à ¹Ö ÃÔÇÜ ÃîÅ ¶ Áéç Áéç ×¹ä ×ÅÇÂÁŨÅ ¶ Áéç Áéç ×¹ä ×ÅÇÂÁŨÅ ¶ Áéç Áéç ×¹ä ×ÅÇÂÁŨÅ ¶ Áéç Áéç ×¹ä ×ÅÇÂÁŨÅ ¶ Áéç Áéç ×¹ä ×ÅÇÂÁŨìÅÔ êÕÇð ÕÇã ñÆé¶ Áê¹é ¶ Ç×ÌÔ Á³è ð Èê å¶ îÅÇÂÁŨìÅÔ êÕÇð ÕÇã ñÆé¶ Áê¹é ¶ Ç×ÌÔ Á³è ð Èê å¶ îÅÇÂÁŨìÅÔ êÕÇð ÕÇã ñÆé¶ Áê¹é ¶ Ç×ÌÔ Á³è ð Èê å¶ îÅÇÂÁŨìÅÔ êÕÇð ÕÇã ñÆé¶ Áê¹é ¶ Ç×ÌÔ Á³è ð Èê å¶ îÅÇÂÁŨìÅÔ êÕÇð ÕÇã ñÆé¶ Áê¹é ¶ Ç×ÌÔ Á³è ð Èê å¶ îÅÇÂÁŨÕÔ¹ éÅéÕ ×¹Çð ì ¿èé ÕÔ¹ éÅéÕ ×¹Çð ì ¿èé ÕÔ¹ éÅéÕ ×¹Çð ì ¿èé ÕÔ¹ éÅéÕ ×¹Çð ì ¿èé ÕÔ¹ éÅéÕ ×¹Çð ì ¿èé ÕÅà ¶ ÇìÛ°ðå ÁÅÇé ÇîñÅÇÂÁŨÕÅà ¶ ÇìÛ°ðå ÁÅÇé ÇîñÅÇÂÁŨÕÅà ¶ ÇìÛ°ðå ÁÅÇé ÇîñÅÇÂÁŨÕÅà ¶ ÇìÛ°ðå ÁÅÇé ÇîñÅÇÂÁŨÕÅà ¶ ÇìÛ°ðå ÁÅÇé ÇîñÅÇÂÁŨRefrain: Cast off is my doubt, O dear,

Ever since I had a sight of Thee.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - à ¿ÃÅ î ¶ðÅ úÿÃÅ î ¶ðÅ úÿÃÅ î ¶ðÅ úÿÃÅ î ¶ðÅ úÿÃÅ î ¶ðÅ ú, À °åð Ç×ÁÅ -B, B., À °åð Ç×ÁÅ -B, B., À °åð Ç×ÁÅ -B, B., À °åð Ç×ÁÅ -B, B., À °åð Ç×ÁÅ -B, B.

ÇêÁÅð ¶ Üì å¶ çðôé êÅÇÂÁÅ -B, B.ÇêÁÅð ¶ Üì å¶ çðôé êÅÇÂÁÅ -B, B.ÇêÁÅð ¶ Üì å¶ çðôé êÅÇÂÁÅ -B, B.ÇêÁÅð ¶ Üì å¶ çðôé êÅÇÂÁÅ -B, B.ÇêÁÅð ¶ Üì å¶ çðôé êÅÇÂÁÅ -B, B.ÇêÁÅð ¶ Üì ÇêÁÅð ¶ Üì ÇêÁÅð ¶ Üì ÇêÁÅð ¶ Üì ÇêÁÅð ¶ Üì å¶ çðôé êÅÇÂÁÅ,å ¶ çðôé êÅÇÂÁÅ,å ¶ çðôé êÅÇÂÁÅ,å ¶ çðôé êÅÇÂÁÅ,å ¶ çðôé êÅÇÂÁÅ,

Refrain: Gone are sorrows and sufferings by medi-tating on God’s Name,While honour is obtained through service.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçÅ -B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçÅ -B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçÅ -B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçÅ -B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçÅ -B, B.ÇêÁÅÇðú, à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë -B, B.ÇêÁÅÇðú, à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë -B, B.ÇêÁÅÇðú, à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë -B, B.ÇêÁÅÇðú, à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë -B, B.ÇêÁÅÇðú, à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë -B, B.éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,..... -B.å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,..... -B.å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,..... -B.å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,..... -B.å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,..... -B.

Revered saintly congregation! loud be thyutterance – ‘True and Supreme is God’s Name’. Allof us have to jointly reflect over the Name andengage in God’s devotional service. By meditating onthe Name Divine are removed all kinds of maladies– adhi (mental), byadhi (physical) and upadhi (psychic).Also are dispelled five kinds of torments whichafflict the entire mankind, and which are extremelydifficult to get rid off. The first among them is‘avidiya’ (ignorance). It means not knowing the realthing, but knowing the fake or imitation. It meansconsidering the real as fake or imitation, andregarding the unreal or imitation as real.

Second is ‘abhinivesh’ (a torment in yoga –shastra--!agitation and uneasiness born out of the fearof death). It means fearing death and feeling agitatedand uneasy by guessing the possible consequencesof unfavourable situations.

Third is ‘asimita’. It means calling the materialworld as real and true, and not God who alone is

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true and real.Fourth is ‘raag’. It means the grasping feeling of

‘I’ and ’mine’. As long as these possessive andgrasping instincts are there, they are extremelytormenting.

Fifth is ‘dwesh’, which means feeling of enmity,hatred, envy etc.

So these are the maladies and torments afflictingthe world. These maladies are of three kinds – adhi(mental), biyadhi (physical) and upadhi (psychic).There are various other kinds of sorrows andtorments also. God had not created pain or sufferingin the world. God had made the whole world forHis habitation –

‘The world is the True Lord’s chamber and within it isthe abode of the True One.’ P. 463ÇÂÔ ¹ Ü×¹ ÃÚË ÕÆ Ô Ë Õ ¯áóÆ ÃÚ¶ ÕÅ ÇòÇÚ òÅà ¹¨ÇÂÔ ¹ Ü×¹ ÃÚË ÕÆ Ô Ë Õ ¯áóÆ ÃÚ¶ ÕÅ ÇòÇÚ òÅà ¹¨ÇÂÔ ¹ Ü×¹ ÃÚË ÕÆ Ô Ë Õ ¯áóÆ ÃÚ¶ ÕÅ ÇòÇÚ òÅà ¹¨ÇÂÔ ¹ Ü×¹ ÃÚË ÕÆ Ô Ë Õ ¯áóÆ ÃÚ¶ ÕÅ ÇòÇÚ òÅà ¹¨ÇÂÔ ¹ Ü×¹ ÃÚË ÕÆ Ô Ë Õ ¯áóÆ ÃÚ¶ ÕÅ ÇòÇÚ òÅà ¹¨

Then, from where has come pain and suffering?What was not created by the Lord, wherefrom hasit come? This is the question troubling the mind ofan intelligent person. A stage comes that –

‘No suffering touches such as keep the sole Lord everbefore their eyes -Pure joy they experience.’ P. 1302ç¹Ö éÅÔÆ Ãí¹ Ã ¹Ö ¹ ÔÆ Ô Ë ð ¶ Â ¶Õ Ë Â ¶ÕÆ é ¶å ˨ç¹Ö éÅÔÆ Ãí¹ Ã ¹Ö ¹ ÔÆ Ô Ë ð ¶ Â ¶Õ Ë Â ¶ÕÆ é ¶å ˨ç¹Ö éÅÔÆ Ãí¹ Ã ¹Ö ¹ ÔÆ Ô Ë ð ¶ Â ¶Õ Ë Â ¶ÕÆ é ¶å ˨ç¹Ö éÅÔÆ Ãí¹ Ã ¹Ö ¹ ÔÆ Ô Ë ð ¶ Â ¶Õ Ë Â ¶ÕÆ é ¶å ˨ç¹Ö éÅÔÆ Ãí¹ Ã ¹Ö ¹ ÔÆ Ô Ë ð ¶ Â ¶Õ Ë Â ¶ÕÆ é ¶å ˨

There is no room here for sorrow, pain,suffering, anxiety etc. All these are false names inthis world. Then wherefrom have they come? All ofus are suffering. Only a rare person will be foundliving in joy and peace. The life of the rest is a valeof sorrows and sufferings.

When Guru Nanak Sahib went to ‘Sumer Parbat’(A mythical mountain in the Himalayas; according togeographical dictionary, it is the name of Rudra-

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Himalaya from where emerges the Ganges), hehappened to meet many accomplished yogis likeGorakh Nath etc., who were perfect in metaphysicsor spiritual knowledge. There was a slight differencebetween the religious beliefs of the two. GuruNanak’s belief begins a little before nature. In thebelief of the yogis, God, ‘jeev’ (sentient being) andnature are eternal, without beginning; there is nonewho created them. According to their belief, Maya(material world) is everlasting; it has existed fromthe very beginning. ‘Jeev’ or ‘soul’, as we call it, hasalso existed from the beginning. This means, thatboth ‘jeev’ and God’ are eternal.

Guru Nanak Sahib said, “No; this is not so.These two are not eternal. ‘Maya’ and ‘jeev’ do nothave a beginning. The ‘jeevs’ come by God’sordinance –

‘By Divine Ordinance are all forms (all createdobjects) manifested;Inexpressible is Ordinance.By Divine Ordinance are beings created …’ P. 1Ô¹ÕîÆ Ô ¯òÇé ÁÅÕÅð Ô ¹Õî ¹ é ÕÇÔÁÅ ÜÅÂÆ¨Ô ¹ÕîÆ Ô ¯òÇé ÁÅÕÅð Ô ¹Õî ¹ é ÕÇÔÁÅ ÜÅÂÆ¨Ô ¹ÕîÆ Ô ¯òÇé ÁÅÕÅð Ô ¹Õî ¹ é ÕÇÔÁÅ ÜÅÂÆ¨Ô ¹ÕîÆ Ô ¯òÇé ÁÅÕÅð Ô ¹Õî ¹ é ÕÇÔÁÅ ÜÅÂÆ¨Ô ¹ÕîÆ Ô ¯òÇé ÁÅÕÅð Ô ¹Õî ¹ é ÕÇÔÁÅ ÜÅÂÆ¨Ô ¹ÕîÆ Ô ¯òÇé ÜÆÁ ...............¨Ô ¹ÕîÆ Ô ¯òÇé ÜÆÁ ...............¨Ô ¹ÕîÆ Ô ¯òÇé ÜÆÁ ...............¨Ô ¹ÕîÆ Ô ¯òÇé ÜÆÁ ...............¨Ô ¹ÕîÆ Ô ¯òÇé ÜÆÁ ...............¨

While ‘Maya’ –‘Himself has He spread His Maya – Himself thebeholder.’ P. 537ÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç ¶ÖéÔÅðŨÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç ¶ÖéÔÅðŨÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç ¶ÖéÔÅðŨÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç ¶ÖéÔÅðŨÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç ¶ÖéÔÅðŨ

This ‘Maya’ too has been spread by GodHimself; otherwise ‘Maya’ has no existence of itsown. If there is anything existing that is the FormlessLord Himself, and by His word have all beencreated –

‘All from one sound (God’s One Word) has beenmanifested.’ P. 1003Â¶Õ ÕòÅòË å ¶ ÃÇí Ô ¯ÁŨ ¶Õ ÕòÅòË å ¶ ÃÇí Ô ¯ÁŨ ¶Õ ÕòÅòË å ¶ ÃÇí Ô ¯ÁŨ ¶Õ ÕòÅòË å ¶ ÃÇí Ô ¯ÁŨ ¶Õ ÕòÅòË å ¶ ÃÇí Ô ¯ÁŨ

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‘With One Word Thou didst effect the world’sexpansion and whereby millions of rivers began toflow.’ P. 3ÕÆåÅ êÃÅÀ°  ¶Õ ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖ çðÆÁÅÀ°¨ÕÆåÅ êÃÅÀ°  ¶Õ ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖ çðÆÁÅÀ°¨ÕÆåÅ êÃÅÀ°  ¶Õ ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖ çðÆÁÅÀ°¨ÕÆåÅ êÃÅÀ°  ¶Õ ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖ çðÆÁÅÀ°¨ÕÆåÅ êÃÅÀ°  ¶Õ ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖ çðÆÁÅÀ°¨

By the utterance of the single word ‘Onkar’ [TheFormless One], the entire world got manifested, andthis ‘Word’ came to pervade every being, which iscalled ‘So Shabad’ [That Word], and ‘Ek Shabad’ [OneWord] –

‘One Sole Word in my life-breath abides, where-forinto transmigration I shall not fall again.’P. 795Â¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå¹ Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå¹ Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå¹ Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå¹ Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå¹ Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ

They (Sidhas) said, “O Nanak! if we accept yourassertion that here existed only God, then tell usHis attributes.” Guru Sahib replied, “‘Sachidanand’[an embodiment of truth, intellect and bliss]. He isever true; He is sentient and is ever in supremebliss.”

They said, “If He is an embodiment of bliss,then from where has come pain and suffering?Wherefrom has come the world?” It is a veryprofound question? It is from here that Gurmat(Sikhism) begins and becomes separate and distinctfrom other religious faiths. Faiths other than Sikhismreach up to the soul, but in our faith, above the soulis the miracle of Divine grace, and then we attain tothe Supreme Soul. This is the big difference betweenSikhism and other religions. Practitioners of DivineName meditation, spiritual seekers and philosopherscan know and appreciate this, but rest of the worldfails to understand what is being stated here. Rareis such a soul who grapples with this fine andsubtle question.

They (Sidhas) said, “O Nanak! when there wasonly Waheguru (God)! Waheguru! everywhere ,

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wherefrom did torment or suffering come? Fromwhere did the world come into being?”

The actual words uttered by them are recordedby Guru Sahib in ‘Sidha Gosht’ [Conversations withthe Divines]. The question posed by them was –

‘Friend: By what device is the world created? By whataffliction is it destroyed?’ P. 946ÇÕå¹ ÇÕå¹ ÇìÇè Ü×¹ À °êÜË ê ¹ðÖÅ ÇÕå° ÇÕå° ç ¹ ÇÖÇÕå¹ ÇÕå¹ ÇìÇè Ü×¹ À °êÜË ê ¹ðÖÅ ÇÕå° ÇÕå° ç ¹ ÇÖÇÕå¹ ÇÕå¹ ÇìÇè Ü×¹ À °êÜË ê ¹ðÖÅ ÇÕå° ÇÕå° ç ¹ ÇÖÇÕå¹ ÇÕå¹ ÇìÇè Ü×¹ À °êÜË ê ¹ðÖÅ ÇÕå° ÇÕå° ç ¹ ÇÖÇÕå¹ ÇÕå¹ ÇìÇè Ü×¹ À °êÜË ê ¹ðÖÅ ÇÕå° ÇÕå° ç ¹ ÇÖÇìéÇà ÜÅÂƨÇìéÇà ÜÅÂƨÇìéÇà ÜÅÂƨÇìéÇà ÜÅÂƨÇìéÇà ÜÅÂƨ

Then how did this world come into being? Andhow should sorrow and suffering be destroyed?

Guru Sahib said, “O divines! by the sweet willof the Timeless One, by Divine Ordinance, anelement came to be created, which is called ‘haumein’(ego). That ‘haumein’ (ego) created the entire expanseof the world. From ‘haumein’ (ego) was created ‘Maya’with three attributes, and from this ‘Maya’ came intobeing five subtle elements – word (speech), touch,beauty, relish, smell. After them came into being fivematerial elements – air, water, fire, sky and earth.Thereafter, began the creation of the world.”

‘From the True Lord proceeded the air, and from aircame the water.From water, God created the three worlds and in everyheart He infused His light.’ P. 19ÃÅÚ¶ å ¶ êòéÅ íÇÂÁÅ êòéË å ¶ Ü« Ô ¯ ǨÃÅÚ¶ å ¶ êòéÅ íÇÂÁÅ êòéË å ¶ Ü« Ô ¯ ǨÃÅÚ¶ å ¶ êòéÅ íÇÂÁÅ êòéË å ¶ Ü« Ô ¯ ǨÃÅÚ¶ å ¶ êòéÅ íÇÂÁÅ êòéË å ¶ Ü« Ô ¯ ǨÃÅÚ¶ å ¶ êòéÅ íÇÂÁÅ êòéË å ¶ Ü« Ô ¯ ǨÜñ å¶ Çå zíòä° ÃÅÇÜÁÅ ØÇà ØÇà Ü ¯Çå Ãî ¯ ǨÜñ å¶ Çå zíòä° ÃÅÇÜÁÅ ØÇà ØÇà Ü ¯Çå Ãî ¯ ǨÜñ å¶ Çå zíòä° ÃÅÇÜÁÅ ØÇà ØÇà Ü ¯Çå Ãî ¯ ǨÜñ å¶ Çå zíòä° ÃÅÇÜÁÅ ØÇà ØÇà Ü ¯Çå Ãî ¯ ǨÜñ å¶ Çå zíòä° ÃÅÇÜÁÅ ØÇà ØÇà Ü ¯Çå Ãî ¯ Ǩ

So Guru Sahib said, “In ‘ego’ the world cameinto being –

‘In egoism does the world draw birth –In forgetfulness of the Name it suffers.’P. 946ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ê Å Â Æ ¨ê Å ƨê Å ƨê Å ƨê Å ƨ

So, holy congregation! Guru Sahib laid down thispostulate – “Suffering comes in the wake offorgetting the Name. And if the Name Divine is not

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forgotten, then no suffering or torment is.”Listen very carefully and try to understand the

Guru’s edict. When you understand carefully, thencontinue following what I am saying. But if yourmind wanders, and children continue speaking, thenthere is a hurdle in understanding and subtlethoughts seldom enter the mind and the real thingor substance cannot be grasped.

Guru Sahib says, “All the suffering, agitation,disease, and bafflement in the world are due toforgetting the Name Divine.”

At one place, Guru Sahib says –‘By devotion to the Lord are we made free frommaladies, and joyful.’ P. 612ÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨ

He, who worships God, is not afflicted by anydisease –

‘Whoever the Lord, true friend has forgotten, is as by amillion afflictions gripped.’ P. 612ÇÜÃ é¯ ÇòÃð Ë î ¶ðÅ ðÅî Ãé¶ÔÆ Çåù ñÅÖ ì ¶çé Üä°ÇÜÃ é¯ ÇòÃð Ë î ¶ðÅ ðÅî Ãé¶ÔÆ Çåù ñÅÖ ì ¶çé Üä°ÇÜÃ é¯ ÇòÃð Ë î ¶ðÅ ðÅî Ãé¶ÔÆ Çåù ñÅÖ ì ¶çé Üä°ÇÜÃ é¯ ÇòÃð Ë î ¶ðÅ ðÅî Ãé¶ÔÆ Çåù ñÅÖ ì ¶çé Üä°ÇÜÃ é¯ ÇòÃð Ë î ¶ðÅ ðÅî Ãé¶ÔÆ Çåù ñÅÖ ì ¶çé Üä°Á Å Â Æ ¨Á ÅÂ Æ ¨Á ÅÂ Æ ¨Á ÅÂ Æ ¨Á ÅÂ Æ ¨

He, who becomes forgetful of God is invadedby not one but millions of diseases. So the cause ofman’s suffering is his forgetfulness of the NameDivine. The Guru’s edict is –

‘Very powerful are lust and wrath in this world.’P. 1060

ÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨÔÇð ÁÅðÅè ¶ Áð ¯× ÁéçÅÂƨGuru sahib says, “All the expansion that man is

doing in the world is of pain and suffering; the warpand woof, he is making is that of pain and suffering.Who is there in the world who is beyond the gripof these five desires? But Guru Sahib has recordedalongside the remedy also of these ailments. If youwant joy and peace, then –

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‘Those serving the True Guru (holy Preceptor) aloneobtain bliss,Through the holy Word to God united.’ P. 1060ÃÇå×¹ð ¹ Ã ¶òÇÔ Ã ¶ à ¹Ö ¹ êÅòÇÔ ÃÚË ÃìÇç ÇîñÅÇÂçŨÃÇå×¹ð ¹ Ã ¶òÇÔ Ã ¶ à ¹Ö ¹ êÅòÇÔ ÃÚË ÃìÇç ÇîñÅÇÂçŨÃÇå×¹ð ¹ Ã ¶òÇÔ Ã ¶ à ¹Ö ¹ êÅòÇÔ ÃÚË ÃìÇç ÇîñÅÇÂçŨÃÇå×¹ð ¹ Ã ¶òÇÔ Ã ¶ à ¹Ö ¹ êÅòÇÔ ÃÚË ÃìÇç ÇîñÅÇÂçŨÃÇå×¹ð ¹ Ã ¶òÇÔ Ã ¶ à ¹Ö ¹ êÅòÇÔ ÃÚË ÃìÇç ÇîñÅÇÂçŨ

You should render service to the True Guru(Holy Preceptor). It is for this that we have gothuman birth –

‘Through the Guru’s service, the Lord’s lovingadoration is practised.Then alone is obtained the fruit of this human body.Even the gods long for this body.So, through that body of thine, think thou of renderingservice unto thy God.’ P. 1159×¹ð à ¶òÅ å ¶ í×Çå ÕîÅÂƨ åì ÇÂÔ îÅéà ç¶ÔÆ×¹ð à ¶òÅ å ¶ í×Çå ÕîÅÂƨ åì ÇÂÔ îÅéà ç¶ÔÆ×¹ð à ¶òÅ å ¶ í×Çå ÕîÅÂƨ åì ÇÂÔ îÅéà ç¶ÔÆ×¹ð à ¶òÅ å ¶ í×Çå ÕîÅÂƨ åì ÇÂÔ îÅéà ç¶ÔÆ×¹ð à ¶òÅ å ¶ í×Çå ÕîÅÂƨ åì ÇÂÔ îÅéà ç¶ÔÆê Å ƨê Å ƨê Å ƨê Å ƨê Å ƨÇÂà ç¶ÔÆ ÕÀ° ÇÃîðÇÔ ç ¶ò¨ à ¯ ç ¶ÔÆ íܹ ÔÇð ÕÆÇÂà ç¶ÔÆ ÕÀ° ÇÃîðÇÔ ç ¶ò¨ à ¯ ç ¶ÔÆ íܹ ÔÇð ÕÆÇÂà ç¶ÔÆ ÕÀ° ÇÃîðÇÔ ç ¶ò¨ à ¯ ç ¶ÔÆ íܹ ÔÇð ÕÆÇÂà ç¶ÔÆ ÕÀ° ÇÃîðÇÔ ç ¶ò¨ à ¯ ç ¶ÔÆ íܹ ÔÇð ÕÆÇÂà ç¶ÔÆ ÕÀ° ÇÃîðÇÔ ç ¶ò¨ à ¯ ç ¶ÔÆ íܹ ÔÇð ÕÆà ¶ ò ¨Ã ¶ ò ¨Ã ¶ ò ¨Ã ¶ ò ¨Ã ¶ ò ¨

So, service of the Guru (holy Preceptor) is thebest –

‘No service is equal to obedience to the Guru.’ÁÅÇ×ÁÅ Ãî éÔÆ ÃÅÇÔì à ¶òŨÁÅÇ×ÁÅ Ãî éÔÆ ÃÅÇÔì à ¶òŨÁÅÇ×ÁÅ Ãî éÔÆ ÃÅÇÔì à ¶òŨÁÅÇ×ÁÅ Ãî éÔÆ ÃÅÇÔì à ¶òŨÁÅÇ×ÁÅ Ãî éÔÆ ÃÅÇÔì à ¶òŨ

If we obey the Guru Granth Sahib, then ourservice is noble and superior; but if we do not obey,then our service is not that superior. The greatestservice is that of obeying the Guru.

‘God approves the singing and hearing of those whoaccept the True Guru’s dictate as perfectly true.’

P. 669×ÅÇòÁÅ Ã ¹ ÇäÁÅ Çåé ÕÅ ÔÇð æÅÇ êÅò Ë×ÅÇòÁÅ Ã ¹ ÇäÁÅ Çåé ÕÅ ÔÇð æÅÇ êÅò Ë×ÅÇòÁÅ Ã ¹ ÇäÁÅ Çåé ÕÅ ÔÇð æÅÇ êÅò Ë×ÅÇòÁÅ Ã ¹ ÇäÁÅ Çåé ÕÅ ÔÇð æÅÇ êÅò Ë×ÅÇòÁÅ Ã ¹ ÇäÁÅ Çåé ÕÅ ÔÇð æÅÇ êÅò ËÇÜé ÃÇå×¹ð ÕÆ ÁÅÇ×ÁÅ ÃÇå ÃÇå ÕÇð îÅéƨÇÜé ÃÇå×¹ð ÕÆ ÁÅÇ×ÁÅ ÃÇå ÃÇå ÕÇð îÅéƨÇÜé ÃÇå×¹ð ÕÆ ÁÅÇ×ÁÅ ÃÇå ÃÇå ÕÇð îÅéƨÇÜé ÃÇå×¹ð ÕÆ ÁÅÇ×ÁÅ ÃÇå ÃÇå ÕÇð îÅéƨÇÜé ÃÇå×¹ð ÕÆ ÁÅÇ×ÁÅ ÃÇå ÃÇå ÕÇð îÅéƨ

If there is no obedience to the Guru’s edicts,then mere singing, howsoever melodiously andzealously, is of no worth. It can be ‘art’ all-rightwhich may impress the listeners, but it does not godeep within the self, and cannot afford any real joyand peace.

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So, Guru Sahib says that the whole world is fullof sorrows and sufferings –

‘Painfully is worldly wealth garnered,Falling away, suffering it causes.’ P. 1287ç¹ÖÆ ç ¹éÆ ÃÔ ¶óÆÁË ÜÅÇ å ñ×ÇÔ ç¹Ö¨ç¹ÖÆ ç ¹éÆ ÃÔ ¶óÆÁË ÜÅÇ å ñ×ÇÔ ç¹Ö¨ç¹ÖÆ ç ¹éÆ ÃÔ ¶óÆÁË ÜÅÇ å ñ×ÇÔ ç¹Ö¨ç¹ÖÆ ç ¹éÆ ÃÔ ¶óÆÁË ÜÅÇ å ñ×ÇÔ ç¹Ö¨ç¹ÖÆ ç ¹éÆ ÃÔ ¶óÆÁË ÜÅÇ å ñ×ÇÔ ç¹Ö¨

Whomsoever you approach, you find him fullof sorrows. Nobody says that he is happy andcontented. You may talk to anyone, he says that hislife is full of sorrow – less or more. Guru Sahibsays, “So long as man does not meditate on God’sName, he cannot be happy, but –

‘I have seen the world to be such a gambler thatthough neglectful of the Name, it seeks happiness.’

P. 222ÁËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Ç ìà Åð ƨÇìà Åð ƨÇìà Åð ƨÇìà Åð ƨÇìà Åð ƨ

There is no joy and peace without the Name.Therefore, the whole world is suffering –

‘Nanak, without the True Name, no one’s hunger issatisfied.’ P. 1091éÅéÕ ÃÚ¶ éÅî Çìé¹ ÇÕÃ Ë é ñæÆ í ¹Ö¨éÅéÕ ÃÚ¶ éÅî Çìé¹ ÇÕÃ Ë é ñæÆ í ¹Ö¨éÅéÕ ÃÚ¶ éÅî Çìé¹ ÇÕÃ Ë é ñæÆ í ¹Ö¨éÅéÕ ÃÚ¶ éÅî Çìé¹ ÇÕÃ Ë é ñæÆ í ¹Ö¨éÅéÕ ÃÚ¶ éÅî Çìé¹ ÇÕÃ Ë é ñæÆ í ¹Ö¨

Without practising Divine Name contemplation,the hunger of the mind and sensual desires is notsatisfied. It is very difficult to comprehend the NameDivine and its meditation. In Guru Granth Sahib,there are some words, which occur again and again,such as – mind, Name and ‘Shabad’ (holy Word).These words are polysemous (having severalmeanings). It is very difficult to understand – whatis ‘Naam’ (God’s Name) and what is ‘Shabad’ (holyWord)? Because Guru Sahib says –

‘Without absorbing the holy Word none has attainedthe Name.’ P. 124Çìé¹ ÃìçË éÅî ¹ é êÅ ¶ .............¨Çìé¹ ÃìçË éÅî ¹ é êÅ ¶ .............¨Çìé¹ ÃìçË éÅî ¹ é êÅ ¶ .............¨Çìé¹ ÃìçË éÅî ¹ é êÅ ¶ .............¨Çìé¹ ÃìçË éÅî ¹ é êÅ ¶ .............¨

First will come the ‘Shabad’ (holy Word) andthen the Name. Then what is ‘Shabad’ (holy Word),

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and what is Name? It takes a long time tounderstand this. Until he attends the holy companyfully, listens to the discourses of perfect holy men,accepts them as true and follows them, he canneither obtain the Name Divine, nor attain to theholy Word. So, Guru Sahib says –

‘Beauty satiates not one’s hunger.When man sees beauty, then hungers he all the more.As many are the joys of the body, so many are thepains which cling to it.’ P. 1287ð ÈêÆ í ¹Ö é À°åð Ë Ü» ç ¶Ö» å» í ¹Ö¨ð ÈêÆ í ¹Ö é À°åð Ë Ü» ç ¶Ö» å» í ¹Ö¨ð ÈêÆ í ¹Ö é À°åð Ë Ü» ç ¶Ö» å» í ¹Ö¨ð ÈêÆ í ¹Ö é À°åð Ë Ü» ç ¶Ö» å» í ¹Ö¨ð ÈêÆ í ¹Ö é À°åð Ë Ü» ç ¶Ö» å» í ¹Ö¨Ü¶å ¶ ðà ÃðÆð Õ ¶ å ¶å ¶ ñ×ÇÔ ç ¹Ö¨Ü¶å ¶ ðà ÃðÆð Õ ¶ å ¶å ¶ ñ×ÇÔ ç ¹Ö¨Ü¶å ¶ ðà ÃðÆð Õ ¶ å ¶å ¶ ñ×ÇÔ ç ¹Ö¨Ü¶å ¶ ðà ÃðÆð Õ ¶ å ¶å ¶ ñ×ÇÔ ç ¹Ö¨Ü¶å ¶ ðà ÃðÆð Õ ¶ å ¶å ¶ ñ×ÇÔ ç ¹Ö¨

All the joys or relishes – of clothes, food,vehicles, houses, women, children, positions andoffices – add to man’s sufferings. There is not justone joy or relish –

‘When so many are the relishes of the human body,how can then God’s Name secure an abode in theheart?’ P. 15Â¶å ¶ ðà ÃðÆð Õ ¶ Õ Ë ØÇà éÅî ÇéòÅà ¹¨Â ¶å ¶ ðà ÃðÆð Õ ¶ Õ Ë ØÇà éÅî ÇéòÅà ¹¨Â ¶å ¶ ðà ÃðÆð Õ ¶ Õ Ë ØÇà éÅî ÇéòÅà ¹¨Â ¶å ¶ ðà ÃðÆð Õ ¶ Õ Ë ØÇà éÅî ÇéòÅà ¹¨Â ¶å ¶ ðà ÃðÆð Õ ¶ Õ Ë ØÇà éÅî ÇéòÅà ¹¨

Until the body is emptied of these pleasuresand relishes, the Name Divine cannot become lodgedin the mind and heart. So Guru Sahib says, “Whyare you talking of one-two or four persons?Outwardly all appear to be happy and contented toyou, but within everybody are eating sorrows likewormwood.” Such is the Guru’s edict –

Refrain: The whole world is suffering, O Nanak……èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ç¹ÖÆ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ -B, B.ç ¹ÖÆ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ -B, B.ç ¹ÖÆ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ -B, B.ç ¹ÖÆ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ -B, B.ç ¹ÖÆ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ -B, B.

ç ¹ÖÆÁÅ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ,........ -ç¹ÖÆÁÅ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ,........ -ç¹ÖÆÁÅ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ,........ -ç¹ÖÆÁÅ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ,........ -ç¹ÖÆÁÅ Ãí à ¿ÃÅð, éÅéÕ ç¹ÖÆÁÅ,........ -B .B .B .B .B .

‘The young bride bemoans her Lord’s absence.Saith Nanak: The whole world in suffering is involved.Such alone in the end triumph as to the holy Name areattached.No other ritual avails.’ P. 954

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ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅð ¹¨î ³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨ

Mardana was accompanying Guru Nanak Sahib.He said, “O True Sovereign! your edict is that thewhole world is suffering. Are the persons having bigbungalows, vehicles or conveyances, servants andattendants, huge bank balances, sons and daughters,charming wives, friends and comrades, positions andoffices also unhappy?”

Guru Sahib said, “O Mardana! unless and untilthe mind enters the realm of joy and becomesaligned with God, the embodiment of ‘sat’ (truth),‘chit’ (intellect), ‘anand’ (bliss), man’s pain andaffliction cannot depart. ‘Maya’ (worldly riches) cannever give joy and peace. ‘Maya’ has three defects.There is no satiation or fulfilment in it. Man’sappetite for Maya is never satisfied. Secondly, itnever remains with a person for ever. The more manhas, the more he demands and craves for. Therefore,no joy comes out of it. It only adds to his painfullonging. So long as there are sensual desires, thereis no joy or peace because joy or peace can be foundonly in its right and proper place. So long as mandoes not reach the abode of peace, there is no joyor peace. This will become clear to you with thehelp of an example.

Once there was a king. He got a ‘nau-lakha’(worth nine lakhs) necklace made for his daughter.The daughter was very much pleased. One day,alongwith her friends, she went to bathe in a pond.She removed her clothes as well as the necklace andplaced them on the bank. When she came out of theriver after bathing, she found the necklace missing.Search for the necklace was made everywhere. No

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animal had come out of the river who couldpossibly take it away. All around security guardswere posted. Then where did the necklacedisappear? When it was not found after extensivesearch, it was announced with the beat of the drumthat anyone who found the necklace or itswhereabouts would be rewarded with half its cost(i.e. 4.5 lakh rupees) instantly. All the people startedlooking for the necklace, but it was found nowhere.Nobody could lay his hands on the necklace.

One day, a woodcutter was cutting wood in ahot summer month. Feeling thirsty, he set out insearch of water, and wandering thus, he came to thebank of a pond. He thought of bathing too in thepond. Removing his clothes, he started drying up hissweat. While sitting on the bank, he looked at thewater. He was surprised to see the necklace lying atthe bottom of water. He was delighted. Many desiresand fancies rose in his mind. To take out thenecklace, he dived into the pond, but only mudcame into his hand. After guessing the location of thenecklace he dived a second time, but again mudcame into his hand. When after trying several times,he saw that only mud came into his hand, hethought of the king’s proclamation according towhich the information-giver of the necklace too wasto be rewarded with half the price of the necklace,and decided to inform the king about it. He wentto the king and submitted, “Your majesty!accompany me with your divers; the necklace hasbeen found.” All reached the pond in haste. Thedivers were shown where the necklace was lying atthe floor of the pond. They said, “It is not a difficulttask. Only a single diver will retrieve the necklace.”The diver tried hard but every time, he returned

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with only mud in his hand. At last, they gave upin disappointment. In the meanwhile, a wise andenlightened holy man happened to come there.Seeing the gathering of people, he remarked, “Oking! what is the matter? Why is there such a bigcrowd?” The king replied, “Reverend sir! thenecklace is visible all right but when a diver dives,it does not come into his hands.” The holy mansaid, “Show it to me.” Looking into the water, hesaid, “What was the need of such a crowd? Onlyone person is enough.” The king said, “Yourholiness! we have tried hard but in vain.” He said,“Bring some agile person to me.” The man camenear him. The holy man said, “Look brother! climbup the tree, look at that branch on which there is aneagle’s nest from which is hanging the necklace. Itis the reflection of the necklace which is falling intothe water.”

Climbing up the tree, the man retrieved thenecklace. It is an illustrative story. Its underlyingmeaning is: the world is searching for joy or peaceat a place where only its reflection is falling but inreality, joy or peace does not lie there. The entireworld is working hard day and night. Human lifeis going waste in search of this happiness. But GuruSahib says – “O dear! it is not in this manner thatyou will find joy.” Such is the Guru’s edict –

Refrain: How may the mind then find peace? With-out devotion to the Name Divine comesnot joy.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÕå Çìè îé èÆð ¶ ÜÆ -B, B.ÇÕå Çìè îé èÆð ¶ ÜÆ -B, B.ÇÕå Çìè îé èÆð ¶ ÜÆ -B, B.ÇÕå Çìè îé èÆð ¶ ÜÆ -B, B.ÇÕå Çìè îé èÆð ¶ ÜÆ -B, B.Çìé ÔÇð éÅî é ô»å Ô ¯Â ¶ -B, D.Çìé ÔÇð éÅî é ô»å Ô ¯Â ¶ -B, D.Çìé ÔÇð éÅî é ô»å Ô ¯Â ¶ -B, D.Çìé ÔÇð éÅî é ô»å Ô ¯Â ¶ -B, D.Çìé ÔÇð éÅî é ô»å Ô ¯Â ¶ -B, D.

‘A man may enjoy a beauteous couch, numerouspleasures and all sorts of enjoyments;

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And may possess mansions of gold studded withpearls and rubies and plastered with fragrant sandaldust.’ P. 707ù ¿çð à ¶Ü Áé¶Õ à ¹Ö ðÃ í ¯×ä ê È𠶨à ¹ ¿çð à ¶Ü Áé¶Õ à ¹Ö ðÃ í ¯×ä ê È𠶨à ¹ ¿çð à ¶Ü Áé¶Õ à ¹Ö ðÃ í ¯×ä ê È𠶨à ¹ ¿çð à ¶Ü Áé¶Õ à ¹Ö ðÃ í ¯×ä ê È𠶨à ¹ ¿çð à ¶Ü Áé¶Õ à ¹Ö ðÃ í ¯×ä ê È𠶨Ç×ÌÔ Ã ¯ ÇÂé Ú¿çé à ¹× ¿è ñÅÇÂ î ¯åÆ ÔÆ𠶨Ç×ÌÔ Ã ¯ ÇÂé Ú¿çé à ¹× ¿è ñÅÇÂ î ¯åÆ ÔÆ𠶨Ç×ÌÔ Ã ¯ ÇÂé Ú¿çé à ¹× ¿è ñÅÇÂ î ¯åÆ ÔÆ𠶨Ç×ÌÔ Ã ¯ ÇÂé Ú¿çé à ¹× ¿è ñÅÇÂ î ¯åÆ ÔÆ𠶨Ç×ÌÔ Ã ¯ ÇÂé Ú¿çé à ¹× ¿è ñÅÇÂ î ¯åÆ ÔÆ𠶨

He has golden mansions decked with fragranceof sandalwood and is wearing pearls and diamonds.

‘He may further enjoy pleasures after his heart’s desireand may be free from anxiety.’ P. 707îé ÇÂÛ¶ à ¹Ö îÅäçÅ ÇÕÛ° éÅÇÔ ÇòÃÈ𠶨îé ÇÂÛ¶ à ¹Ö îÅäçÅ ÇÕÛ° éÅÇÔ ÇòÃÈ𠶨îé ÇÂÛ¶ à ¹Ö îÅäçÅ ÇÕÛ° éÅÇÔ ÇòÃÈ𠶨îé ÇÂÛ¶ à ¹Ö îÅäçÅ ÇÕÛ° éÅÇÔ ÇòÃÈ𠶨îé ÇÂÛ¶ à ¹Ö îÅäçÅ ÇÕÛ° éÅÇÔ ÇòÃÈ𠶨

He does not suffer from any kind of want; thereis no difficulty and hurdle in his life. Whateverpleasure he desires, he partakes of it. Guru Sahibsays –

‘If he remembers not the Lord….’ P. 707ï ê Ìí ¹ ÇÚÇå é ÁÅòÂÆ ..............¨Ã ¯ ê Ìí ¹ ÇÚÇå é ÁÅòÂÆ ..............¨Ã ¯ ê Ìí ¹ ÇÚÇå é ÁÅòÂÆ ..............¨Ã ¯ ê Ìí ¹ ÇÚÇå é ÁÅòÂÆ ..............¨Ã ¯ ê Ìí ¹ ÇÚÇå é ÁÅòÂÆ ..............¨

What will be his state?‘……… he is like a worm in ordure.’ P. 707.......... ÇòÃàÅ Õ ¶ ÕÆ𠶨.......... ÇòÃàÅ Õ ¶ ÕÆ𠶨.......... ÇòÃàÅ Õ ¶ ÕÆ𠶨.......... ÇòÃàÅ Õ ¶ ÕÆ𠶨.......... ÇòÃàÅ Õ ¶ ÕÆ𠶨

Those who are without the Name or areunmindful of it, their state is no more than this –‘worms of ordure’.

‘Without God’s Name, there is no peace. In whatother way can the soul find joy or peace?’P. 707Çìé¹ ÔÇð éÅî é ûÇå Ô ¯ Ç ÇÕå° ÇìÇè îé° èÆ𠶨Çìé¹ ÔÇð éÅî é ûÇå Ô ¯ Ç ÇÕå° ÇìÇè îé° èÆ𠶨Çìé¹ ÔÇð éÅî é ûÇå Ô ¯ Ç ÇÕå° ÇìÇè îé° èÆ𠶨Çìé¹ ÔÇð éÅî é ûÇå Ô ¯ Ç ÇÕå° ÇìÇè îé° èÆ𠶨Çìé¹ ÔÇð éÅî é ûÇå Ô ¯ Ç ÇÕå° ÇìÇè îé° èÆ𠶨

So, how hard does man try to makeacquisitions! He leaves his native land and goesabroad. He goes far away from his home and family.But I have travelled everywhere; I saw no joy andpeace anywhere. Everywhere there is wailing andmoaning. It is however, true that when their dollarsget converted into rupees in India, they becomethirty to fifty times. So, here we think that they arehappy, but they have no peace of mind.

Guru Sahib said, “O Mardana! for nothing do

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the owners of bungalows, vehicles, big businesshouses and factories appear to be happy to you, butthey have no sleep at night. They try to get sleepby eating sleeping pills. They are under such mentalstress that they cannot bear. They take recourse toindulgence in sensual pleasures to find joy andpeace. But nowhere do they find peace. If there is a‘rati’ (a little quantity equal to .11 milligrams) of joy,in its wake lies a ‘maund’ (a weight about 40 kilos)of pain and suffering.”

While travelling from place to place, GuruSahib reached a place which is recorded as ‘Satgra’.There lived a very handsome ‘seth’ (rich or wealthyman). He had a thriving business. He had manyservants at his beck and call ready to carry out hisorders. Seeing him, Mardana got a false impressionand said, “Sir! this man appears to me to be happy.He is sitting very calmly.” Guru Sahib said, “OMardana! without devotion to the Name Divine, noman can be happy. He, who meditates on the Name,is happy and contented in whatever state he may be–

‘Anyone living in a battered hovel, his clothestattered,Without high caste, respect or honour, in wild placeswandering;Without friend or sympathizer;Without wealth or fine form, relations or associates –Should his heart with love of the Divine Name besuffused,Is king over the whole world.By touch of dust of his feet is the mind liberated, andDivine pleasure won.’ P. 707ìÃåÅ åÈàÆ Þ ¹ ¿êóÆ ÚÆð ÃÇí ÇÛ ¿éŨìÃåÅ å ÈàÆ Þ ¹ ¿êóÆ ÚÆð ÃÇí ÇÛ ¿éŨìÃåÅ å ÈàÆ Þ ¹ ¿êóÆ ÚÆð ÃÇí ÇÛ ¿éŨìÃåÅ å ÈàÆ Þ ¹ ¿êóÆ ÚÆð ÃÇí ÇÛ ¿éŨìÃåÅ å ÈàÆ Þ ¹ ¿êóÆ ÚÆð ÃÇí ÇÛ ¿éŨÜÅÇå é êÇå é ÁÅçð ¯ À ° ÇçÁÅé í z Çî ³éŨÜÅÇå é êÇå é ÁÅçð ¯ À ° ÇçÁÅé í z Çî ³éŨÜÅÇå é êÇå é ÁÅçð ¯ À ° ÇçÁÅé í z Çî ³éŨÜÅÇå é êÇå é ÁÅçð ¯ À ° ÇçÁÅé í z Çî ³éŨÜÅÇå é êÇå é ÁÅçð ¯ À ° ÇçÁÅé í z Çî ³éŨÇîåz é ÇÂá èé ð ÈêÔÆä ÇÕÛ° ÃÅÕ ° é Çà ¿éŨÇîåz é ÇÂá èé ð ÈêÔÆä ÇÕÛ° ÃÅÕ ° é Çà ¿éŨÇîåz é ÇÂá èé ð ÈêÔÆä ÇÕÛ° ÃÅÕ ° é Çà ¿éŨÇîåz é ÇÂá èé ð ÈêÔÆä ÇÕÛ° ÃÅÕ ° é Çà ¿éŨÇîåz é ÇÂá èé ð ÈêÔÆä ÇÕÛ° ÃÅÕ ° é Çà ¿éŨðÅÜÅ Ã×ñÆ Çà ÌÃÇà ÕÅ ÔÇð éÅÇî îé° Çí ¿éŨðÅÜÅ Ã×ñÆ Çà ÌÃÇà ÕÅ ÔÇð éÅÇî îé° Çí ¿éŨðÅÜÅ Ã×ñÆ Çà ÌÃÇà ÕÅ ÔÇð éÅÇî îé° Çí ¿éŨðÅÜÅ Ã×ñÆ Çà ÌÃÇà ÕÅ ÔÇð éÅÇî îé° Çí ¿éŨðÅÜÅ Ã×ñÆ Çà ÌÃÇà ÕÅ ÔÇð éÅÇî îé° Çí ¿éŨÇåà ÕÆ è È Çó îé° À °èð Ë ê Ìí ¹ Ô ¯ Ç à ¹ê Ìà ¿éŨÇåà ÕÆ è È Çó îé° À °èð Ë ê Ìí ¹ Ô ¯ Ç à ¹ê Ìà ¿éŨÇåà ÕÆ è È Çó îé° À °èð Ë ê Ìí ¹ Ô ¯ Ç à ¹ê Ìà ¿éŨÇåà ÕÆ è È Çó îé° À °èð Ë ê Ìí ¹ Ô ¯ Ç à ¹ê Ìà ¿éŨÇåà ÕÆ è È Çó îé° À °èð Ë ê Ìí ¹ Ô ¯ Ç à ¹ê Ìà ¿éŨ

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He, whose mind has been enlightened withGod’s Name, attains to supreme bliss because he isin a state of Divine ecstasy.”

If Bhai Mani Singh was being hacked to pieceslimb by limb and yet he was not uttering a cry ofpain, and there was joy and bloom on his face, itwas because he had understood the secret of life anddeath.

‘Saith Kabir: Death that terrifies the world, to mebrings joy:Through death alone is attained the supreme, theperfect bliss.’ P. 1365ÕìÆð ÇÜù îðé¶ å ¶ Ü×¹ âð Ë î ¶ð Ë îÇé ÁÅé§ç ¹¨ÕìÆð ÇÜù îðé¶ å ¶ Ü×¹ âð Ë î ¶ð Ë îÇé ÁÅé§ç ¹¨ÕìÆð ÇÜù îðé¶ å ¶ Ü×¹ âð Ë î ¶ð Ë îÇé ÁÅé§ç ¹¨ÕìÆð ÇÜù îðé¶ å ¶ Ü×¹ âð Ë î ¶ð Ë îÇé ÁÅé§ç ¹¨ÕìÆð ÇÜù îðé¶ å ¶ Ü×¹ âð Ë î ¶ð Ë îÇé ÁÅé§ç ¹¨îðé¶ ÔÆ å ¶ êÅÂÆÁË ê Èðé ° êðîÅé§ç ¹¨îðé¶ ÔÆ å ¶ êÅÂÆÁË ê Èðé ° êðîÅé§ç ¹¨îðé¶ ÔÆ å ¶ êÅÂÆÁË ê Èðé ° êðîÅé§ç ¹¨îðé¶ ÔÆ å ¶ êÅÂÆÁË ê Èðé ° êðîÅé§ç ¹¨îðé¶ ÔÆ å ¶ êÅÂÆÁË ê Èðé ° êðîÅé§ç ¹¨

Guru Sahib says, “O Mardana! without God’sName no man is happy. Outwardly, he may appearto be superior and very happy, but within, he isstricken with the canker of wood-worm. Go and findout for yourself from the seth whether he is happyand contented.” While Guru Sahib went ahead,Mardana approached the rich man.

When the latter got free from work, he askedMardana, “Dear brother! tell me what business youhave with me; you are sitting silent.”

Mardana said, “O seth (richman)! I haven’t cometo purchase any commodity. I have come to talk toyou in private.” The richman took Mardana in theadjoining room. Seating him on a bedstead, he said,“Brother Mardana! tell me what you have to say tome”. Mardana said, “O richman! my holy preceptor,Satguru Nanak Sahib says – ‘None in the world ishappy and contented. If there is anyone who isliving in joy and peace, he is a lover andworshipper of God. But I am under the illusion thata rich man having huge mansions, beautifulvehicles, numerous obedient servants and thriving

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business and trade is happy and contented. But myTrue Guru says – ‘No Mardana! richmen do nothave access to the place where abides joy and peace.Maya (material wealth) never affords joy; it bringspain and suffering.’ Kindly tell me – what is thereality?”

No sooner did Mardana utter these words, therichman started weeping bitterly. Mardana wassurprised to see his unhappiness, and amount ofsorrow he was keeping buried in his heart. Mardanacomforted him and said, “Seth Ji! my Satguru (Trueholy Preceptor) has come into the world to removethe sorrows and sufferings of the people, and he saysthat–

‘The whole world in suffering is involved.’ P. 954éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨

You come with me to him. But tell me the causeof your suffering and grief.”

The richman said, “I am at a loss to understandwhat to tell you. My wife had fallen ill. During herillness, she said to me – ‘What comfort are yougiving me now? The moment my funeral pyrebecomes cold, you will take a second wife. Womandoes sit all her life in the memory of her deadhusband, but man never does so. He marries againafter the death of his wife.’ So I did such a deed bywhich she might be convinced that I could nevermarry again. But contrary to our fears, she recovered,and after her recovery she forgot everything. Nowbefore my eyes, she enjoys herself with other men.But I cannot do anything except watch helplessly. So,Bhai Mardana! such is my grief that I cannot describeit to anyone. These mansions, orchards, parks andfountains do not give me any pleasure andhappiness.”

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At this, Bhai Mardana said, “Then accompanyme to Guru Nanak Sahib.” Both the rich man andhis wife came into Guru Sahib’s presence.

Guru Sahib advised them, “O rich man! you aretalking about yourself, but in fact, the entire worldthat falls within the sphere of time and death,whether they are angelic souls, or human beings, areinvolved in suffering. The denizens of ‘swarg’(Paradise) and Indra-lok (Abode of God Indra andother gods) are unhappy. Our world is called‘Mrityu-Lok’ (region of death) because here mancomes only to die. He lives here for a short periodand then departs. It is called ‘Karma-Bhoomi’ (Realmof action). If man does some good deeds, he goesto a nice place, but, if he does evil deeds, he goesto a bad place. If we do virtuous deeds still further,we obtain the first sphere or region which is called‘Gandharav Lok’ (Abode of celestial musicians).

They whose desire is for paradise, obtain thissphere –

‘Charity and alms that one gives allege to theRighteous Judge.’ P. 1414ê¹ ¿é çÅé ¹ Ü ¯ ìÆÜç¶ Ãí èðî ðÅÇÂ Õ Ë ÜÅÂÆ¨ê ¹ ¿é çÅé ¹ Ü ¯ ìÆÜç¶ Ãí èðî ðÅÇÂ Õ Ë ÜÅÂÆ¨ê ¹ ¿é çÅé ¹ Ü ¯ ìÆÜç¶ Ãí èðî ðÅÇÂ Õ Ë ÜÅÂÆ¨ê ¹ ¿é çÅé ¹ Ü ¯ ìÆÜç¶ Ãí èðî ðÅÇÂ Õ Ë ÜÅÂÆ¨ê ¹ ¿é çÅé ¹ Ü ¯ ìÆÜç¶ Ãí èðî ðÅÇÂ Õ Ë ÜÅÂƨ

They obtain joy and comfort which is hundredtimes that of a king with a vast empire. Those whoatain to the sphere above this – ‘Dev Gandharb Lok’(Abode of the gods and their musicians) obtain joyand comfort which is ten thousand times that of atemporal king. In ‘Pitar Lok’ (Abode of the deadforefathers) this joy becomes ten lakh times. In‘Swarag Lok’ (paradise) it becomes ten crore timesand in ‘Indra Lok’ (Abode of Lord Indra), it is onethousand crore times that of a king on the earth.

Guru Sahib says that above the Indra Lok, joysand comforts continue increasing in Karamdev Lok,

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Ajaandev Lok, Prajapat Lok, Brahm Lok, Shiva Lok, andlast comes Baikunth Dhaam (Paradise), the eleventhsphere. Death continues upto this sphere. Beyond thisstarts the deathless or timeless spheres – SaramKhand (Realm of spiritual endeavour), Karam Khand(Realm of Divine Grace), Sach Khand (Realm of Truthor Eternity). So Guru Sahib said, “Look! God Indra,even though he was one thousand times happier ascompared with men, yet he became so deluded insensual desires, that –

‘Seeing Saint Guatam’s wife Ahalya’s beauty,Indra was stricken with lust for her.For ravishing another’s wife, he was cursed to receivea thousand marks of vulva on his body for which hehad to repent.’ Bhai Gurdas Ji, Var 10/18ׯåî éÅÇð ÁÇÔÇñÁÅ ÇåÃé¯ ç ¶ ÇÖ Ç ¿ç z ñ ¯íÅäÅÍׯåî éÅÇð ÁÇÔÇñÁÅ ÇåÃé¯ ç ¶ ÇÖ Ç ¿ç z ñ ¯íÅäÅÍׯåî éÅÇð ÁÇÔÇñÁÅ ÇåÃé¯ ç ¶ ÇÖ Ç ¿ç z ñ ¯íÅäÅÍׯåî éÅÇð ÁÇÔÇñÁÅ ÇåÃé¯ ç ¶ ÇÖ Ç ¿ç z ñ ¯íÅäÅÍׯåî éÅÇð ÁÇÔÇñÁÅ ÇåÃé¯ ç ¶ ÇÖ Ç ¿ç z ñ ¯íÅäÅÍêð ØÇð ÜÅÇ ÃðÅê ¹ ñ Ë Ô ¯ Ç ÃÔà í× êÛ¯åÅäÅÍêð ØÇð ÜÅÇ ÃðÅê ¹ ñ Ë Ô ¯ Ç ÃÔà í× êÛ¯åÅäÅÍêð ØÇð ÜÅÇ ÃðÅê ¹ ñ Ë Ô ¯ Ç ÃÔà í× êÛ¯åÅäÅÍêð ØÇð ÜÅÇ ÃðÅê ¹ ñ Ë Ô ¯ Ç ÃÔà í× êÛ¯åÅäÅÍêð ØÇð ÜÅÇ ÃðÅê ¹ ñ Ë Ô ¯ Ç ÃÔà í× êÛ¯åÅäÅÍ

He went wrong for a woman. The saint cursedhim to receive a thousand marks of vulva on hisbody. As a result, he could not show his face toanyone. Then he wept a lot over his folly.

‘Indra had to wail, as with thousand marks of infamywas he branded;Persuram wailed as powerless he returned home.Ajai had to wail as horse-dung he had to swallow thathe gave in charity.On such as these falls chastizement from the DivinePortal.Rama wailed when exiled,And thought of separation from Sita and Lakshman.Ten-headed Ravana wailed on losing LankaHe who by beating a hand-drum eloped with Sita.’

P. 953-54ÃÔ¿Ãð çÅé ç¶ Ç ¿ç z ¹ ð ¯ÁÅÇÂÁŨ êðà ðÅî ¹ ð ¯ò Ë ØÇðÃÔ¿Ãð çÅé ç¶ Ç ¿ç z ¹ ð ¯ÁÅÇÂÁŨ êðà ðÅî ¹ ð ¯ò Ë ØÇðÃÔ¿Ãð çÅé ç¶ Ç ¿ç z ¹ ð ¯ÁÅÇÂÁŨ êðà ðÅî ¹ ð ¯ò Ë ØÇðÃÔ¿Ãð çÅé ç¶ Ç ¿ç z ¹ ð ¯ÁÅÇÂÁŨ êðà ðÅî ¹ ð ¯ò Ë ØÇðÃÔ¿Ãð çÅé ç¶ Ç ¿ç z ¹ ð ¯ÁÅÇÂÁŨ êðà ðÅî ¹ ð ¯ò Ë ØÇðÁ Å ÇÂÁ ŨÁÅ ÇÂÁ ŨÁÅ ÇÂÁ ŨÁÅ ÇÂÁ ŨÁÅ ÇÂÁ ŨÁܶ à ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁܶ à ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁܶ à ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁܶ à ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁܶ à ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨð ¯ò Ë ðÅî ¹ ÇéÕÅñÅ íÇÂÁŨ ÃÆåÅ ñÖîä° ÇòÛ°Çóð ¯ò Ë ðÅî ¹ ÇéÕÅñÅ íÇÂÁŨ ÃÆåÅ ñÖîä° ÇòÛ°Çóð ¯ò Ë ðÅî ¹ ÇéÕÅñÅ íÇÂÁŨ ÃÆåÅ ñÖîä° ÇòÛ°Çóð ¯ò Ë ðÅî ¹ ÇéÕÅñÅ íÇÂÁŨ ÃÆåÅ ñÖîä° ÇòÛ°Çóð ¯ò Ë ðÅî ¹ ÇéÕÅñÅ íÇÂÁŨ ÃÆåÅ ñÖîä° ÇòÛ°Çó

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×ÇÂÁ Å¨× ÇÂÁ Å¨× ÇÂÁ Å¨× ÇÂÁ Å¨× ÇÂÁ Ũð ¯ò Ë çÔÇÃð ¹ ¦Õ ×òÅǨ ÇÜÇé ÃÆåÅ ÁÅçÆ âÀ°ð Èð ¯ò Ë çÔÇÃð ¹ ¦Õ ×òÅǨ ÇÜÇé ÃÆåÅ ÁÅçÆ âÀ°ð Èð ¯ò Ë çÔÇÃð ¹ ¦Õ ×òÅǨ ÇÜÇé ÃÆåÅ ÁÅçÆ âÀ°ð Èð ¯ò Ë çÔÇÃð ¹ ¦Õ ×òÅǨ ÇÜÇé ÃÆåÅ ÁÅçÆ âÀ°ð Èð ¯ò Ë çÔÇÃð ¹ ¦Õ ×òÅǨ ÇÜÇé ÃÆåÅ ÁÅçÆ âÀ°ð Èò Å Ç Â ¨ò Å Ç Â ¨ò Å Ç Â ¨ò Å Ç Â ¨ò Å Ç Â ¨

Guru Sahib makes mention of the high andmighty who had to wail like this –

‘Wailed the Pandavas who were turned intolabourers.’ P. 954ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨

Pandavas cried when they were obliged to worklike labourers. Bhima became a cook; Arjuna becamea eunuch and started teaching dance; Nakul andSehdev started looking after cattle and horses, andYudhishtra started teaching dice-game. At that time,they all wept secretly –

‘Wailed the Pandavas who were turned into labourers-Those who in the Lord’s presence had passed theirdays.Janmeja wailed as he was gone astray;A single lapse turned him a sinner.Sheikhs and other categories of the holy in Islam wail,Lest to them in the last hour should suffering befall.Kings wailed as they got their ears pierced, from doorto door begging.’ P. 954ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ ÇÜé ÕË Ã ¹ÁÅîÆ ðÔå ÔçÈÇð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ ÇÜé ÕË Ã ¹ÁÅîÆ ðÔå ÔçÈÇð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ ÇÜé ÕË Ã ¹ÁÅîÆ ðÔå ÔçÈÇð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ ÇÜé ÕË Ã ¹ÁÅîÆ ðÔå ÔçÈÇð¨ð ¯òÇÔ ê»âÔ í¶ îÜÈð¨ ÇÜé ÕË Ã ¹ÁÅîÆ ðÔå ÔçÈÇð¨ð ¯ò Ë Üéî¶ÜÅ Ö ¹ Ç ×ÇÂÁŨ  ¶ÕÆ ÕÅðÇä êÅêÆ íÇÂÁŨð ¯ò Ë Üéî¶ÜÅ Ö ¹ Ç ×ÇÂÁŨ  ¶ÕÆ ÕÅðÇä êÅêÆ íÇÂÁŨð ¯ò Ë Üéî¶ÜÅ Ö ¹ Ç ×ÇÂÁŨ  ¶ÕÆ ÕÅðÇä êÅêÆ íÇÂÁŨð ¯ò Ë Üéî¶ÜÅ Ö ¹ Ç ×ÇÂÁŨ  ¶ÕÆ ÕÅðÇä êÅêÆ íÇÂÁŨð ¯ò Ë Üéî¶ÜÅ Ö ¹ Ç ×ÇÂÁŨ  ¶ÕÆ ÕÅðÇä êÅêÆ íÇÂÁŨð ¯òÇÔ Ã ¶Ö îÃÅÇÂÕ êÆð¨ Á³Çå ÕÅÇñ îå° ñÅ×Ë íÆó¨ð ¯òÇÔ Ã ¶Ö îÃÅÇÂÕ êÆð¨ Á³Çå ÕÅÇñ îå° ñÅ×Ë íÆó¨ð ¯òÇÔ Ã ¶Ö îÃÅÇÂÕ êÆð¨ Á³Çå ÕÅÇñ îå° ñÅ×Ë íÆó¨ð ¯òÇÔ Ã ¶Ö îÃÅÇÂÕ êÆð¨ Á³Çå ÕÅÇñ îå° ñÅ×Ë íÆó¨ð ¯òÇÔ Ã ¶Ö îÃÅÇÂÕ êÆð¨ Á³Çå ÕÅÇñ îå° ñÅ×Ë íÆó¨ð ¯òÇÔ ðÅÜ ¶ Õ ¿é êóÅǨ ØÇð ØÇð îÅ×ÇÔ íÆÇÖÁÅð ¯òÇÔ ðÅÜ ¶ Õ ¿é êóÅǨ ØÇð ØÇð îÅ×ÇÔ íÆÇÖÁÅð ¯òÇÔ ðÅÜ ¶ Õ ¿é êóÅǨ ØÇð ØÇð îÅ×ÇÔ íÆÇÖÁÅð ¯òÇÔ ðÅÜ ¶ Õ ¿é êóÅǨ ØÇð ØÇð îÅ×ÇÔ íÆÇÖÁÅð ¯òÇÔ ðÅÜ ¶ Õ ¿é êóÅǨ ØÇð ØÇð îÅ×ÇÔ íÆÇÖÁÅÜ Å Ç Â ¨Ü Å Ç Â ¨Ü Å Ç Â ¨Ü Å Ç Â ¨Ü Å Ç Â ¨

Bharthari wailed, and so did wail Gopichand. –‘The miser weeps when his amassed wealth partscompany with him.The learned man weeps when his learning fails him.The young bride bemoans her lord’s absence.Saith Nanak: The whole world in suffering is involved.Such alone in the end triumph, as to the holy Name areattached.’ P. 954ð ¯òÇÔ ÇÕðêé à ¿ÚÇÔ èé° ÜÅǨ ê ³ Çâå ð ¯òÇÔ Ç×ÁÅé°ð ¯òÇÔ ÇÕðêé à ¿ÚÇÔ èé° ÜÅǨ ê ³ Çâå ð ¯òÇÔ Ç×ÁÅé°ð ¯òÇÔ ÇÕðêé à ¿ÚÇÔ èé° ÜÅǨ ê ³ Çâå ð ¯òÇÔ Ç×ÁÅé°ð ¯òÇÔ ÇÕðêé à ¿ÚÇÔ èé° ÜÅǨ ê ³ Çâå ð ¯òÇÔ Ç×ÁÅé°ð ¯òÇÔ ÇÕðêé à ¿ÚÇÔ èé° ÜÅǨ ê ³ Çâå ð ¯òÇÔ Ç×ÁÅé°× ò Å Ç Â ¨× ò Å Ç Â ¨× ò Å Ç Â ¨× ò Å Ç Â ¨× ò Å Ç Â ¨

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ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨 éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨 éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨 éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨 éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅ𠹨ìÅñÆ ð ¯ò Ë éÅÇÔ íåÅ𠹨 éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã ¿ÃÅð ¹¨î ³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨî³é ¶ éÅÀ° à ¯ÂÆ ÇÜÇä ÜÅǨ

He, who imbibes faith in the Name Divine, whoaccepts the Name as true, shall be victorious in theworld –

‘No other ritual avails.’ P. 954ÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨÁÀ°ðÆ Õðî é ñ¶Ö Ë ñÅǨ

The rest are just wasting their energies in idlepursuits.

‘I have seen the world to be such a gamblerThat, though forgetful of the Name, it seekshappiness.’ P. 222ÁËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Á ËÃÅ Ü×¹ ç ¶ ÇÖÁÅ Ü ÈÁÅðƨ ÃÇí à ¹Ö îÅ×Ë éÅî ¹Ç ìà Åð ƨÇìà Åð ƨÇìà Åð ƨÇìà Åð ƨÇìà Åð ƨ

So, the essence of the entire discourse is that ifwe become forgetful of God, become alienated fromHim, and love and devotion for the Name Divinedoes not awaken in us, then there is no joy andpeace. The whole world repeats ‘Rama, Rama’(God’s Name) mechanically but devotion for theName arises in the heart of a rare person. Everybodyutters ‘Waheguru, Waheguru’ (God), but Guru Sahibsays –‘O man! without the mind’s absorption in theName, you are yet outside, you haven’t gone within.Learn the art of going within the Name; i.e. gettingabsorbed in it; try to go within the Name.

‘All repeat God’s Name:But mere utterance brings not attainment of God.’

P. 491ðÅî ðÅî Ãí¹ Õ ¯ ÕÔ Ë ÕÇÔÁË ðÅî ¹ é Ô ¯ ǨðÅî ðÅî Ãí¹ Õ ¯ ÕÔ Ë ÕÇÔÁË ðÅî ¹ é Ô ¯ ǨðÅî ðÅî Ãí¹ Õ ¯ ÕÔ Ë ÕÇÔÁË ðÅî ¹ é Ô ¯ ǨðÅî ðÅî Ãí¹ Õ ¯ ÕÔ Ë ÕÇÔÁË ðÅî ¹ é Ô ¯ ǨðÅî ðÅî Ãí¹ Õ ¯ ÕÔ Ë ÕÇÔÁË ðÅî ¹ é Ô ¯ Ǩ

Guru Sahib says that one has to believe in theName. The state of believing is a different stage. Firststage is that of listening to the Name; then is thestage of believing; then comes the stage of lodgingthe Name within and last is the stage of attaining tothe Name. So, there are four stages. These are called

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inner meanings. Therefore, as long as we do notbelieve in and accept the Name – it will soundrather strange because we do talk about meditatingon the Name, reflecting on the Name, and listeningto the Name, but believing in and accepting theName is something new we have heard about. ButGuru Sahib has been teaching us right from the verybeginning –

‘Inexpressible is the state of faith;Whoever attempts this, shall in the end regret hisrashness.This state pen and paper cannot record,Nor cogitation its secret penetrate.The great immaculate Name of GodMay only be realized by oneWhose mind in faith is firm-fixed.’ P. 3î³é ¶ ÕÆ ×Çå ÕÔÆ é ÜÅǨ ܶ Õ ¯ ÕÔ Ë ÇêÛË êÛ°åÅǨî³é ¶ ÕÆ ×Çå ÕÔÆ é ÜÅǨ ܶ Õ ¯ ÕÔ Ë ÇêÛË êÛ°åÅǨî³é ¶ ÕÆ ×Çå ÕÔÆ é ÜÅǨ ܶ Õ ¯ ÕÔ Ë ÇêÛË êÛ°åÅǨî³é ¶ ÕÆ ×Çå ÕÔÆ é ÜÅǨ ܶ Õ ¯ ÕÔ Ë ÇêÛË êÛ°åÅǨî³é ¶ ÕÆ ×Çå ÕÔÆ é ÜÅǨ ܶ Õ ¯ ÕÔ Ë ÇêÛË êÛ°åÅǨÕÅ×Çç Õñî é ÇñÖäÔÅ𠹨 î ³é ¶ ÕÅ ìÇÔ ÕðÇéÕÅ×Çç Õñî é ÇñÖäÔÅ𠹨 î ³é ¶ ÕÅ ìÇÔ ÕðÇéÕÅ×Çç Õñî é ÇñÖäÔÅ𠹨 î ³é ¶ ÕÅ ìÇÔ ÕðÇéÕÅ×Çç Õñî é ÇñÖäÔÅ𠹨 î ³é ¶ ÕÅ ìÇÔ ÕðÇéÕÅ×Çç Õñî é ÇñÖäÔÅ𠹨 î ³é ¶ ÕÅ ìÇÔ ÕðÇéòÆÚ Åð ¹ ¨ò ÆÚ Åð ¹ ¨ò ÆÚ Åð ¹ ¨ò ÆÚ Åð ¹ ¨ò ÆÚ Åð ¹ ¨ÁËÃÅ éÅî ¹ Çéð ¿Üé° Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé° Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé° Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé° Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé° Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨ

First comes the state of listening to the NameDivine, then that of believing in it. As long as thefaith in the Name does not come to be imbibed inthe heart and mind, man’s doubt or illusion is notdispelled. So, the basic rule is that we becomeafflicted with maladies –

‘By forgetting the Lord all the ailments cling to man.’P. 135

êðî¶Ãð å¶ í ¹ ÇñÁ» ÇòÁÅêÇé Ãí¶ ð ¯×¨êðî¶Ãð å ¶ í ¹ ÇñÁ» ÇòÁÅêÇé Ãí¶ ð ¯×¨êðî¶Ãð å ¶ í ¹ ÇñÁ» ÇòÁÅêÇé Ãí¶ ð ¯×¨êðî¶Ãð å ¶ í ¹ ÇñÁ» ÇòÁÅêÇé Ãí¶ ð ¯×¨êðî¶Ãð å ¶ í ¹ ÇñÁ» ÇòÁÅêÇé Ãí¶ ð ¯×¨‘Man forgetful of the Lord in pleasures has involvedhimself.Thereby is the body with maladies infected.’

P. 1256ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨

So such is the edict –Refrain: Diseased does one become,

When forgotten is the beloved Lord…

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èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,í ¹ñçÅ Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçÅ Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçÅ Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçÅ Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçÅ Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçË Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçË Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçË Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçË Üç ðÅî ÇêÁÅðÅ -B, B.í ¹ñçË Üç ðÅî ÇêÁÅðÅ -B, B.ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,.............. -B.ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,.............. -B.ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,.............. -B.ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,.............. -B.ð ¯×Æ Ô ¯ ÜÅÂÆç Ë,.............. -B.

Guru Sahib has counted four serious ailmentsor diseases –

‘One malady is alienation or separation from God,another is hunger.Still another is torment of Yama’s (Death’s) minionsaggressive.Another pain is the disease that rushes to grip thebody.Thou simple-minded physician, seek not these to treat.’

P. 1256ç¹Ö ¹ ò ¶Û ¯óÅ ÇÂÕ¹ ç ¹Ö ¹ í ÈÖ¨ ÇÂÕ° ç ¹Ö ¹ ÃÕåòÅðç¹Ö ¹ ò ¶Û ¯óÅ ÇÂÕ¹ ç ¹Ö ¹ í ÈÖ¨ ÇÂÕ° ç ¹Ö ¹ ÃÕåòÅðç¹Ö ¹ ò ¶Û ¯óÅ ÇÂÕ¹ ç ¹Ö ¹ í ÈÖ¨ ÇÂÕ° ç ¹Ö ¹ ÃÕåòÅðç¹Ö ¹ ò ¶Û ¯óÅ ÇÂÕ¹ ç ¹Ö ¹ í ÈÖ¨ ÇÂÕ° ç ¹Ö ¹ ÃÕåòÅðç¹Ö ¹ ò ¶Û ¯óÅ ÇÂÕ¹ ç ¹Ö ¹ í ÈÖ¨ ÇÂÕ° ç ¹Ö ¹ ÃÕåòÅðÜ î ç È å ¨Ü î ç È å ¨Ü î ç È å ¨Ü î ç È å ¨Ü î ç È å ¨ÇÂÕ° ç ¹Ö ¹ ð ¯× ¹ ñ×Ë åÇé èÅǨ òËç é í ¯ñ ¶ çÅð ÈÇÂÕ° ç ¹Ö ¹ ð ¯× ¹ ñ×Ë åÇé èÅǨ òËç é í ¯ñ ¶ çÅð ÈÇÂÕ° ç ¹Ö ¹ ð ¯× ¹ ñ×Ë åÇé èÅǨ òËç é í ¯ñ ¶ çÅð ÈÇÂÕ° ç ¹Ö ¹ ð ¯× ¹ ñ×Ë åÇé èÅǨ òËç é í ¯ñ ¶ çÅð ÈÇÂÕ° ç ¹Ö ¹ ð ¯× ¹ ñ×Ë åÇé èÅǨ òËç é í ¯ñ ¶ çÅð Èñ Å Ç Â¨ñ Å Ç Â¨ñ Å Ç Â¨ñ Å Ç Â¨ñ Å Ç Â¨‘The pain of separation from the Lord brings tormentto the body.Brother: Therefore is not your treatment efficacious?’

P. 1256çðç¹ Ô ¯ò Ë ç ¹Ö ¹ ðÔ Ë ÃðÆð¨ ÁËÃÅ çÅð È ñ×Ë é ìÆð¨çðç¹ Ô ¯ò Ë ç ¹Ö ¹ ðÔ Ë ÃðÆð¨ ÁËÃÅ çÅð È ñ×Ë é ìÆð¨çðç¹ Ô ¯ò Ë ç ¹Ö ¹ ðÔ Ë ÃðÆð¨ ÁËÃÅ çÅð È ñ×Ë é ìÆð¨çðç¹ Ô ¯ò Ë ç ¹Ö ¹ ðÔ Ë ÃðÆð¨ ÁËÃÅ çÅð È ñ×Ë é ìÆð¨çðç¹ Ô ¯ò Ë ç ¹Ö ¹ ðÔ Ë ÃðÆð¨ ÁËÃÅ çÅð È ñ×Ë é ìÆð¨

None is cured with medicines, howsoever hardhe may try by visiting the hospital. If one ailmentgets cured, another happens to afflict man, and thisprocess continues endlessly. It is because we havenot reached the root cause of all ailments andsufferings. The medicine cures only on the surfaceand does not go to the root cause. Guru Sahib tellsus the root cause of all maladies -

‘Men forgetful of the Lord in pleasures has involvedhimself.Thereby is the body with maladies infected.The blind mind to chastisement is subject.Thou simple-minded physician, seek not these to treat.’

P. 1256

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ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨ÖÃî¹ ÇòÃÅÇð ÕÆ ¶ ðÃ í ¯×¨ å» åÇé À°Çá Öñ¯Â ¶ ð ¯×¨îé Á³è ¶ åÀ° ÇîñË ÃÜÅǨ òËç é í ¯ñ ¶ çÅð È ñÅǨîé Á³è ¶ åÀ° ÇîñË ÃÜÅǨ òËç é í ¯ñ ¶ çÅð È ñÅǨîé Á³è ¶ åÀ° ÇîñË ÃÜÅǨ òËç é í ¯ñ ¶ çÅð È ñÅǨîé Á³è ¶ åÀ° ÇîñË ÃÜÅǨ òËç é í ¯ñ ¶ çÅð È ñÅǨîé Á³è ¶ åÀ° ÇîñË ÃÜÅǨ òËç é í ¯ñ ¶ çÅð È ñÅǨ

Sovereign Guru Nanak Sahib was then justsixteen-seventeen years old. For the past two-threemonths he had been lying on the cot withoutspeaking and eating anything. Sometimes, wheneverhe felt like, he would go outside to the place wheresome saint or holyman was praying to have aglimpse of him. Going to him and after giving himDivine light and understanding, he would returnand lie on the cot again.

One day Bebey Nanaki (Guru Sahib’s sister)entreated him intently, “Dear brother! today, if youdon’t eat anything, I will also stop taking food.” Itwas because she loved her brother and those wholove, feel for the beloved ones. So Guru Sahib wouldoccasionally put something in his month. His healthbecame weak. People started saying, “Look! he isthe only son of his parents. Perhaps, some evil spiritor ghost has clung to him, or may be, he is underthe influence of some demon. Why don’t they gethim treated from anyone?” One day, people said toLaloo Ji, “Advise your brother to get his sontreated.” He came and said, “Respected brother!people are expressing different kinds of opinionsabout Nanak’s health. Are we short of money? Gethim treated from a physician.” Mehta Kallu Ji got upat once and went to Vaid Hardas Ji, who was a well-known physician of the area. He was the Raj-Vaid(king’s or court physician). When the Vaid saw himcoming, then out of respect for him he placed astool and said, “Mehta Ji, please have a seat. Afterdisposing of the patients, I shall talk to you.”

Getting free, he asked, “Tell me! what brings

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you here?”Mehta Kalu told him everything. “For a long

time, Nanak Ji has neither been speaking nor eatinganything. We do not know what has happened tohim. Secretly, I have been doing everything to wardoff any evil spirit clinging to him.” The Vaid said,“There is nothing to worry about. I shall cometomorrow and examine him. He will be all right witha few medicinal powders. Let him remain on emptystomach, so that I may be able to check his pulse.”

So next day, the Vaid came. Seeing him from adistance, Mehta Kallu Ji received him respectfully.A stool was placed near Guru Sahib’s cot. Vaid Jisat on the stool. Mehta Ji said, “It is here that he islying. Now you may examine him. We get tired ofcalling him, but he gives no reply.”

At that time, Vaid Ji called him by his name –‘Nanak, O Nanak!’ He observed that Guru Sahib wasnot making any answer. Removing the cloth sheetfrom him, he caught his wrist. Putting his arm out,Guru Sahib sat up and asked, “Vaid Ji! what are youdoing?”

He said, “Nanak Ji! I am examining your healthwhat you are suffering from – flatulence, or excessof heat or something else. I shall give you medicinalpowders accordingly. A few powders will cure youfully, and you will become hale and hearty.”

Guru Sahib said, “Vaid Ji! why are you wastingyour time?” This is what he said –

‘The physician was sent for to prescribe a remedy.Seizing my arm, he felt my pulse.The simple physician knew not that the pain was inthe heart.’ P. 1279òËç ¹ ìñÅÇÂÁÅ ò Ëç×Æ êÕÇó ã¿ã ¯ñ ¶ ì»Ô¨òËç ¹ ìñÅÇÂÁÅ ò Ëç×Æ êÕÇó ã¿ã ¯ñ ¶ ì»Ô¨òËç ¹ ìñÅÇÂÁÅ ò Ëç×Æ êÕÇó ã¿ã ¯ñ ¶ ì»Ô¨òËç ¹ ìñÅÇÂÁÅ ò Ëç×Æ êÕÇó ã¿ã ¯ñ ¶ ì»Ô¨òËç ¹ ìñÅÇÂÁÅ ò Ëç×Æ êÕÇó ã¿ã ¯ñ ¶ ì»Ô¨í¯ñÅ ò Ëç ¹ é ÜÅäÂÆ ÕðÕ Õñ¶Ü ¶ îÅÇÔ¨í¯ñÅ ò Ëç ¹ é ÜÅäÂÆ ÕðÕ Õñ¶Ü ¶ îÅÇÔ¨í¯ñÅ ò Ëç ¹ é ÜÅäÂÆ ÕðÕ Õñ¶Ü ¶ îÅÇÔ¨í¯ñÅ ò Ëç ¹ é ÜÅäÂÆ ÕðÕ Õñ¶Ü ¶ îÅÇÔ¨í¯ñÅ ò Ëç ¹ é ÜÅäÂÆ ÕðÕ Õñ¶Ü ¶ îÅÇÔ¨

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Guru Sahib said, “Vaid Ji! I am not sufferingfrom any malady that you can diagnose. How manydiseases do you know about?”

He said, “Nanak Ji! I know the cure for all themaladies mentioned in medical books. Besides, Ialso know the cure for all other ailments related withthem.” Guru Sahib said, “How many are theprincipal ailments?”

He said, “Sir! they are ninety-nine.” Guru Sahibsaid, “I am not suffering from anyone of thesemaladies.” The Vaid was overcome with devotionbecause he had already heard how Guru Sahib hadtaught the Hindu Pandit, Shastri (well-versed inscriptures) and the Syadd (Muslim Cleric) whotaught Persian and Arabic. He thought, “Today it ismy turn to learn medicine from Guru Nanak Sahib.”The Vaid was overcome with faith and devotion.

So he said, “O Sovereign! then kindly tell mewhat is the matter with you? Why are you lying inthis manner?”

Guru Sahib said, “Vaid Ji! I am not sufferingfrom some physical or worldly ailment. I am strickenwithin my self by a powerful devotional longing.”

‘Sit not idle those who, in their heart, have intenseyearning.Day and night in their eyes flows love’s slumbering.On an endless march urges them, one sole longing.Know they not any place before their love’s meeting.So ever and ever are they moving.’Bhai Vir Singh JiÃÆé¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ ¿ç ¶ÍÃÆé ¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ ¿ç ¶ÍÃÆé ¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ ¿ç ¶ÍÃÆé ¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ ¿ç ¶ÍÃÆé ¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ ¿ç ¶ÍÇéÔ ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê ¶ òÇÔ ¿ç ¶ÍÇéÔ ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê ¶ òÇÔ ¿ç ¶ÍÇéÔ ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê ¶ òÇÔ ¿ç ¶ÍÇéÔ ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê ¶ òÇÔ ¿ç ¶ÍÇéÔ ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê ¶ òÇÔ ¿ç ¶ÍÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é · » çÆÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é · » çÆÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é · » çÆÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é · » çÆÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é · » çÆòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ Çéå ðÇÔ ¿ç ¶ÍòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ Çéå ðÇÔ ¿ç ¶ÍòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ Çéå ðÇÔ ¿ç ¶ÍòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ Çéå ðÇÔ ¿ç ¶ÍòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ Çéå ðÇÔ ¿ç ¶Í

Guru Sahib said, “I am in love with the Lord.”

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Refrain: There is a pang in my heart;This the simple physician knows not ….

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.í ¯ñÅ ò Ëç éÅ ÜÅäçÅ -B, B.î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,............. -B.î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,............. -B.î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,............. -B.î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,............. -B.î ¶ð ¶ ÕðÕ Õñ¶Ü ¶ îÅÇÔ,............. -B.

He said, “Vaid Ji! in your medical book, thereis nothing which can cure my ailment because mycure lies in meeting and uniting with the Lord, andthis union is not obtained through any medicine.”

At the same time, Guru Sahib posed thisquestion to him: “Vaid Ji! are you hale and hearty?”Hearing this, the Vaid was frightened and fearedthat Guru Sahib would derive some seriousconclusion.

He said, “Nanak Ji! according to health Science,I am healthy; all the three elements of ‘vai’(flatulence), ‘pit’ (bile) and ‘kuff’ (phlegm) are presentin me in equal measure. Man falls ill if there isdecrease or increase in any element. So I am allright.”

Guru Sahib said, “What to speak of you, thereis none in the world who can be called perfectlyhealthy. You do not know that all the maladies arisein the mind. If the mind is healthy, then the bodytoo is healthy. If the mind is not healthy, then thebody can never be in sound health.”

Somebody has recently written a letter to mefrom America which corroborates the above. Hewatched a film in which maladies were beingdiscussed. He wrote: “A doctor has made anexperiment in America which proves that if manbecomes mentally satisfied and he imbibes perfectfaith that he is not sick, then he is fully cured.”

Guru Sahib had already told us that if the mind

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is not healthy then the body does not remainhealthy. Just reflect over this. If a man’s mind is inthe grip of anxiety, he will not digest anything heeats. All his cells will start getting destroyed. In ourbody there are 215000000000 cells. If man isovercome with lust or anger, his body becomesinfected with disease –

‘As borax melts gold, lust and wrath waste the bodyaway.’ P. 932ÕÅî ¹ ´ ¯è ¹ ÕÅÇÂÁÅ ÕÀ° ×Åñ˨ ÇÜÀ° Õ ¿Úé à ¯ÔÅ×ÅÕÅî ¹ ´ ¯è ¹ ÕÅÇÂÁÅ ÕÀ° ×Åñ˨ ÇÜÀ° Õ ¿Úé à ¯ÔÅ×ÅÕÅî ¹ ´ ¯è ¹ ÕÅÇÂÁÅ ÕÀ° ×Åñ˨ ÇÜÀ° Õ ¿Úé à ¯ÔÅ×ÅÕÅî ¹ ´ ¯è ¹ ÕÅÇÂÁÅ ÕÀ° ×Åñ˨ ÇÜÀ° Õ ¿Úé à ¯ÔÅ×ÅÕÅî ¹ ´ ¯è ¹ ÕÅÇÂÁÅ ÕÀ° ×Åñ˨ ÇÜÀ° Õ ¿Úé à ¯ÔÅ×Åã Åñ Ë ¨ã Åñ Ë ¨ã Åñ Ë ¨ã Åñ Ë ¨ã Åñ Ë ¨

Guru Sahib said, “If the mind is healthy anddisease-free, then the body too will be in soundhealth. If the mind is infected with disease, then thebody can never be healthy.”

The vaid (physician) said, “True Sovereign! Ihaven’t followed what you have said. Kindly tell me– does the mind too become diseased or unhealthy?”

Guru Sahib said, “The mind is very sick. If thebody falls ill, then nothing is the matter; at the mostthe body is got rid of. But if the mind becomes ill,then severe punishments do fall to man’s share. Hesuffers pains and torments. Sickness of the mind isa very serious disease. So, if the mind is infectedwith disease, then the body too is stricken withdisease.” Guru Sahib said, “Except the Guru (PerfectHoly Preceptor), the rest of the world is sufferingfrom various ailments.” Diseases have been dividedinto various types –

‘On man is cast the malady of egoism.The elephant by the malady of lust is subdued.’

P. 1140ÔÀ°î Ë ð ¯× ¹ îÅé ¹Ö ÕÀ° çÆéŨ ÕÅî ð ¯ Ç× î Ë׫ ìÇÃÔÀ°î Ë ð ¯× ¹ îÅé ¹Ö ÕÀ° çÆéŨ ÕÅî ð ¯ Ç× î Ë׫ ìÇÃÔÀ°î Ë ð ¯× ¹ îÅé ¹Ö ÕÀ° çÆéŨ ÕÅî ð ¯ Ç× î Ë׫ ìÇÃÔÀ°î Ë ð ¯× ¹ îÅé ¹Ö ÕÀ° çÆéŨ ÕÅî ð ¯ Ç× î Ë׫ ìÇÃÔÀ°î Ë ð ¯× ¹ îÅé ¹Ö ÕÀ° çÆéŨ ÕÅî ð ¯ Ç× î Ë׫ ìÇÃñ Æé Ũñ Æé Ũñ Æé Ũñ Æé Ũñ Æé Ũ

The elephant suffers from the malady of lust. In

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order to trap him, a paper she-elephant is put upand the pit is covered with a roof of straw. Theelephant comes for the she-elephant and falls into thepit. There he is kept hungry and thirsty. Then aftersubduing him, he is taken out.

‘By the malady of sight are moths destroyed.’P. 1140

Çç zÃÇà ð ¯ Ç× êÇÚ î ¹Â ¶ êå¿×ŨÇç zÃÇà ð ¯ Ç× êÇÚ î ¹Â ¶ êå¿×ŨÇç zÃÇà ð ¯ Ç× êÇÚ î ¹Â ¶ êå¿×ŨÇç zÃÇà ð ¯ Ç× êÇÚ î ¹Â ¶ êå¿×ŨÇç zÃÇà ð ¯ Ç× êÇÚ î ¹Â ¶ êå¿×ŨWhen the earthen lamp is lit, many moths come

and get burnt to death.‘By the malady of listening to sound is killed thedeer.’ P. 1140éÅç ð ¯ Ç× ÖÇê ׶ Õ °ð ¿×ŨéÅç ð ¯ Ç× ÖÇê ׶ Õ °ð ¿×ŨéÅç ð ¯ Ç× ÖÇê ׶ Õ °ð ¿×ŨéÅç ð ¯ Ç× ÖÇê ׶ Õ °ð ¿×ŨéÅç ð ¯ Ç× ÖÇê ׶ Õ °ð ¿×Ũ

In olden times, deer used to be caught andkilled by ringing the bell. Charmed by the sound,the deer straightaway fell into the hunter’s trap.

‘All creatures that are visible are by maladies gripped.The True Guru (Holy Preceptor), God-united alone frommalady is immune.’ P. 1140ܯ Ü ¯ çÆÃ Ë Ã ¯ à ¯ ð ¯×ƨ ð ¯× ðÇÔå î ¶ðÅ ÃÇå×¹ð ¹ Ü ¯×ƨܯ Ü ¯ çÆÃ Ë Ã ¯ à ¯ ð ¯×ƨ ð ¯× ðÇÔå î ¶ðÅ ÃÇå×¹ð ¹ Ü ¯×ƨܯ Ü ¯ çÆÃ Ë Ã ¯ à ¯ ð ¯×ƨ ð ¯× ðÇÔå î ¶ðÅ ÃÇå×¹ð ¹ Ü ¯×ƨܯ Ü ¯ çÆÃ Ë Ã ¯ à ¯ ð ¯×ƨ ð ¯× ðÇÔå î ¶ðÅ ÃÇå×¹ð ¹ Ü ¯×ƨܯ Ü ¯ çÆÃ Ë Ã ¯ à ¯ ð ¯×ƨ ð ¯× ðÇÔå î ¶ðÅ ÃÇå×¹ð ¹ Ü ¯×ƨ

All the world that is visible is stricken withvarious diseases, whether one is a king, or a poorman, or a rich person. Except the Guru, all othersare infected with maladies –

‘By the malady of taste is the fish caught.’ P. 1140ÇÜÔòÅ ð ¯ Ç× îÆé ° × Ì ÇÃÁÅ鯨ÇÜÔòÅ ð ¯ Ç× îÆé ° × Ì ÇÃÁÅ鯨ÇÜÔòÅ ð ¯ Ç× îÆé ° × Ì ÇÃÁÅ鯨ÇÜÔòÅ ð ¯ Ç× îÆé ° × Ì ÇÃÁÅ鯨ÇÜÔòÅ ð ¯ Ç× îÆé ° × Ì ÇÃÁÅ鯨

The fish is afflicted with the malady of thetongue. Putting some food on the hook, it is loweredin water. The fish devours the food alongwith thehook, for which she has to die.

‘By the malady of smelling is the humming-beedestroyed.’ P. 1140ìÅÃé ð ¯ Ç× íòð¹ ÇìéÃÅ鯨ìÅÃé ð ¯ Ç× íòð¹ ÇìéÃÅ鯨ìÅÃé ð ¯ Ç× íòð¹ ÇìéÃÅ鯨ìÅÃé ð ¯ Ç× íòð¹ ÇìéÃÅ鯨ìÅÃé ð ¯ Ç× íòð¹ ÇìéÃÅ鯨

The malady of smelling proves to be thehumming-bee’s undoing.

‘By the malady of attachment is the whole world

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gripped.’ P. 1140Ô¶å ð ¯× ÕÅ Ã×ñ à ¿ÃÅðÅ¨Ô ¶å ð ¯× ÕÅ Ã×ñ à ¿ÃÅðÅ¨Ô ¶å ð ¯× ÕÅ Ã×ñ à ¿ÃÅðÅ¨Ô ¶å ð ¯× ÕÅ Ã×ñ à ¿ÃÅðÅ¨Ô ¶å ð ¯× ÕÅ Ã×ñ à ¿ÃÅðŨ

Guru Sahib says that the whole world is boundby the malady of attachment, and thus entangled, itcontinues to suffer pain and torment.

‘In the malady of Three qualities do evils increase.’P. 1140

Çå z ÇìÇè ð ¯× îÇÔ ìè ¶ ÇìÕÅðŨÇåzÇìÇè ð ¯× îÇÔ ìè ¶ ÇìÕÅðŨÇåzÇìÇè ð ¯× îÇÔ ìè ¶ ÇìÕÅðŨÇåzÇìÇè ð ¯× îÇÔ ìè ¶ ÇìÕÅðŨÇåzÇìÇè ð ¯× îÇÔ ìè ¶ ÇìÕÅðŨBound in the Three Modes of Maya – rajogun

(passion, emotion), tamogun (dark and evil), satogun(virtuous and noble) -

the whole world is slumbering totally forgetfulof its true goal or purpose of life –

‘The world is asleep in Three Modes and doubt, and inslumber its night (life) passes away.’P. 920ÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í Ì Çî à ¹åÅ Ã ¹ ÇåÁÅ ð Ë Çä ÇòÔÅÂƨÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í Ì Çî à ¹åÅ Ã ¹ ÇåÁÅ ð Ë Çä ÇòÔÅÂƨÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í Ì Çî à ¹åÅ Ã ¹ ÇåÁÅ ð Ë Çä ÇòÔÅÂƨÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í Ì Çî à ¹åÅ Ã ¹ ÇåÁÅ ð Ë Çä ÇòÔÅÂƨÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í Ì Çî à ¹åÅ Ã ¹ ÇåÁÅ ð Ë Çä ÇòÔÅÂƨ

He departs from the world after wasting hisentire life, caught in this malady –

‘Man in malady is born, in malady dies.Gripped in malady, through numerous births wanders.One bound in malady, no poise finds.Without the True Guru’s (Holy Preceptor’s) guidanceno way goes the malady.’ P. 1141ð ¯× ¶ îðåÅ ð ¯× ¶ Üéî˨ ð ¯× ¶ ÇëÇð ÇëÇð Ü ¯éÆ íðî˨ð ¯× ¶ îðåÅ ð ¯× ¶ Üéî˨ ð ¯× ¶ ÇëÇð ÇëÇð Ü ¯éÆ íðî˨ð ¯× ¶ îðåÅ ð ¯× ¶ Üéî˨ ð ¯× ¶ ÇëÇð ÇëÇð Ü ¯éÆ íðî˨ð ¯× ¶ îðåÅ ð ¯× ¶ Üéî˨ ð ¯× ¶ ÇëÇð ÇëÇð Ü ¯éÆ íðî˨ð ¯× ¶ îðåÅ ð ¯× ¶ Üéî˨ ð ¯× ¶ ÇëÇð ÇëÇð Ü ¯éÆ íðî˨ð ¯× ì ¿è ðÔé° ðåÆ é êÅò˨ Çìé° ÃÇå×¹ð ð ¯× ¹ ÕåÇÔð ¯× ì ¿è ðÔé° ðåÆ é êÅò˨ Çìé° ÃÇå×¹ð ð ¯× ¹ ÕåÇÔð ¯× ì ¿è ðÔé° ðåÆ é êÅò˨ Çìé° ÃÇå×¹ð ð ¯× ¹ ÕåÇÔð ¯× ì ¿è ðÔé° ðåÆ é êÅò˨ Çìé° ÃÇå×¹ð ð ¯× ¹ ÕåÇÔð ¯× ì ¿è ðÔé° ðåÆ é êÅò˨ Çìé° ÃÇå×¹ð ð ¯× ¹ ÕåÇÔé ÜÅò˨é ÜÅò˨é ÜÅò˨é ÜÅò˨é ÜÅò˨

So, here has Guru Sahib finally pronounced hisverdict that unless and until man receives the ‘Gur-mantar’ (Guru’s initiatory chant or formula) byadopting the Guru (Holy Preceptor), and attains tothe holy Word by practising the Guru’s chant, andrises from the ‘Shabad’ (holy Word) region to theregion of the Divine Name, his malady is not cured–

‘Without the True Guru’s (Holy Preceptor’s) guidanceno way goes the malady.

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To whomsoever is the Supreme Being gracious,Grasping by the arm, from malady frees.Snapped are bonds …’ P. 1141Çìé¹ ÃÇå×¹ð ð ¯× ¹ ÕåÇÔ é ÜÅò˨ êÅðì ÌÔÇî ÇÜùÇìé¹ ÃÇå×¹ð ð ¯× ¹ ÕåÇÔ é ÜÅò˨ êÅðì ÌÔÇî ÇÜùÇìé¹ ÃÇå×¹ð ð ¯× ¹ ÕåÇÔ é ÜÅò˨ êÅðì ÌÔÇî ÇÜùÇìé¹ ÃÇå×¹ð ð ¯× ¹ ÕåÇÔ é ÜÅò˨ êÅðì ÌÔÇî ÇÜùÇìé¹ ÃÇå×¹ð ð ¯× ¹ ÕåÇÔ é ÜÅò˨ êÅðì ÌÔÇî ÇÜùÕÆéÆ çÇÂÁŨÕÆéÆ çÇÂÁŨÕÆéÆ çÇÂÁŨÕÆéÆ çÇÂÁŨÕÆéÆ çÇÂÁŨìÅÔ êÕÇó ð ¯×Ô ¹ ÕÇã ñÇÂÁŨ å±à ¶ ì ¿èéìÅÔ êÕÇó ð ¯×Ô ¹ ÕÇã ñÇÂÁŨ å±à ¶ ì ¿èéìÅÔ êÕÇó ð ¯×Ô ¹ ÕÇã ñÇÂÁŨ å±à ¶ ì ¿èéìÅÔ êÕÇó ð ¯×Ô ¹ ÕÇã ñÇÂÁŨ å±à ¶ ì ¿èéìÅÔ êÕÇó ð ¯×Ô ¹ ÕÇã ñÇÂÁŨ å±à ¶ ì ¿èé. . . . . . . . . . . . . . . .¨. . . . . . . . . . . . . . . .¨. . . . . . . . . . . . . . . .¨. . . . . . . . . . . . . . . .¨. . . . . . . . . . . . . . . .¨

Here, Guru Sahib has again stated as to whenthe bonds of the world are snapped. He says thatbonds are broken when man obtains the company ofa perfect holy man –

‘Snapped are bonds, as is holy company found.Saith Nanak: The Guru my malady has annulled.’

P. 1141åÈà ¶ ì ¿èé ÃÅèÃ¿× ¹ êÅÇÂÁŨ ÕÔ¹ éÅéÕ ×¹Çð ð ¯× ¹å Èà ¶ ì ¿èé ÃÅèÃ¿× ¹ êÅÇÂÁŨ ÕÔ¹ éÅéÕ ×¹Çð ð ¯× ¹å Èà ¶ ì ¿èé ÃÅèÃ¿× ¹ êÅÇÂÁŨ ÕÔ¹ éÅéÕ ×¹Çð ð ¯× ¹å Èà ¶ ì ¿èé ÃÅèÃ¿× ¹ êÅÇÂÁŨ ÕÔ¹ éÅéÕ ×¹Çð ð ¯× ¹å Èà ¶ ì ¿èé ÃÅèÃ¿× ¹ êÅÇÂÁŨ ÕÔ¹ éÅéÕ ×¹Çð ð ¯× ¹Ç îà Å ÇÂÁŨÇîà Å ÇÂÁŨÇîà Å ÇÂÁŨÇîà Å ÇÂÁŨÇîà Å ÇÂÁŨ

The vaid (physician) said, “O Nanak! kindlyexplain this in a little detail. I have not been ableto understand what you have said because I haveheard this for the first time. I do not know what itis.”

Guru Sahib said, “Look! the mind suffers fromnot just one disease. It is full of maladies which leadto serious consequences.” The tongue is just four-fingers long. If it is used to recite God’s Name –Ram-Ram, Allah-Allah, Waheguru-Waheguru – thenthe chains of Yama’s agents are severed.

‘If thou contemplate the One Lord with totalconcentration of mind,Thou shalt not fall into Death’s noose.’Akal UstatÂ¶Õ ÇÚå ÇÜÔ ÇÂÕ ÇèÁÅÇÂú¨ ÕÅñ ëÅÃ Õ ¶ ìÆÚ éÂ¶Õ ÇÚå ÇÜÔ ÇÂÕ ÇèÁÅÇÂú¨ ÕÅñ ëÅÃ Õ ¶ ìÆÚ éÂ¶Õ ÇÚå ÇÜÔ ÇÂÕ ÇèÁÅÇÂú¨ ÕÅñ ëÅÃ Õ ¶ ìÆÚ éÂ¶Õ ÇÚå ÇÜÔ ÇÂÕ ÇèÁÅÇÂú¨ ÕÅñ ëÅÃ Õ ¶ ìÆÚ éÂ¶Õ ÇÚå ÇÜÔ ÇÂÕ ÇèÁÅÇÂú¨ ÕÅñ ëÅÃ Õ ¶ ìÆÚ éÁ Å Ç Âú¨ÁÅ Ç Âú¨ÁÅ Ç Âú¨ÁÅ Ç Âú¨ÁÅ Ç Âú¨‘One of foul tongue from the Divine Portal is cast off.The mouth of such a one is spat upon.The foul of tongue is reputed foolish,And receives shoe-beating as punishment.’ P. 473

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ÇëÕÅ çð×Ô ÃàÆÁË î ¹ ÇÔ æ ¹ÕÅ ÇëÕ¶ êÅǨÇëÕÅ çð×Ô ÃàÆÁË î ¹ ÇÔ æ ¹ÕÅ ÇëÕ¶ êÅǨÇëÕÅ çð×Ô ÃàÆÁË î ¹ ÇÔ æ ¹ÕÅ ÇëÕ¶ êÅǨÇëÕÅ çð×Ô ÃàÆÁË î ¹ ÇÔ æ ¹ÕÅ ÇëÕ¶ êÅǨÇëÕÅ çð×Ô ÃàÆÁË î ¹ ÇÔ æ ¹ÕÅ ÇëÕ¶ êÅǨÇëÕÅ î ÈðÖ ¹ ÁÅÖÆÁË êÅäÅ ñÔË ÃÜÅǨÇëÕÅ î ÈðÖ ¹ ÁÅÖÆÁË êÅäÅ ñÔË ÃÜÅǨÇëÕÅ î ÈðÖ ¹ ÁÅÖÆÁË êÅäÅ ñÔË ÃÜÅǨÇëÕÅ î ÈðÖ ¹ ÁÅÖÆÁË êÅäÅ ñÔË ÃÜÅǨÇëÕÅ î ÈðÖ ¹ ÁÅÖÆÁË êÅäÅ ñÔË ÃÜÅǨ

Guru Sahib says that, “He who is harsh-tonguedreceives punishment in God’s Court. Man speaksharshly and arrogantly. He considers himself big andimportant and regards the other as poor. But he isignorant and foolish. He does not know that thesame Lord God abides in him as well as in the otherperson. The same soul lives in all. He speaks rudelydue to his ignorance. Secondly, it is the fault of thetongue which speaks ill of others and indulges inslander.” Guru Sahib has described slander orbackbiting as a very serious failing. Slander orbackbiting finds detailed mention in Sri Guru GranthSahib. Such is the Guru’s edict –

‘It is not good to slander anyone. The foolish apostatesalone do it.The faces of those slanderers are blackened and theyfall into the horrible hell.’ P. 755Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨

If the four-finger long tongue is misused, itcontinues slandering – first arises jealousy and thendoes man indulge in slander – (a very rare personescapes slandering). Then, Guru Sahib says –

‘The slanderer washes the filth of many births ofothers and reaps the fruit of his own acts.’ P. 380Üéî Üéî ÕÆ îñ¹ è ¯ò Ë êðÅÂÆ ÁÅêäÅ ÕÆåÅ êÅò ˨Üéî Üéî ÕÆ îñ¹ è ¯ò Ë êðÅÂÆ ÁÅêäÅ ÕÆåÅ êÅò ˨Üéî Üéî ÕÆ îñ¹ è ¯ò Ë êðÅÂÆ ÁÅêäÅ ÕÆåÅ êÅò ˨Üéî Üéî ÕÆ îñ¹ è ¯ò Ë êðÅÂÆ ÁÅêäÅ ÕÆåÅ êÅò ˨Üéî Üéî ÕÆ îñ¹ è ¯ò Ë êðÅÂÆ ÁÅêäÅ ÕÆåÅ êÅò ˨

He is condemned to horrible hells.‘He has no peace here and no room in God’s Court. Heis tormented in the city of death.’ P. 380

ÂÆÔÅ Ã ¹Ö ¹ éÔÆ çð×Ô ã¯ÂÆ Üî ê ¹ Çð ÜÅÇ êÚÅò˨ÂÆÔÅ Ã ¹Ö ¹ éÔÆ çð×Ô ã¯ÂÆ Üî ê ¹ Çð ÜÅÇ êÚÅò˨ÂÆÔÅ Ã ¹Ö ¹ éÔÆ çð×Ô ã¯ÂÆ Üî ê ¹ Çð ÜÅÇ êÚÅò˨ÂÆÔÅ Ã ¹Ö ¹ éÔÆ çð×Ô ã¯ÂÆ Üî ê ¹ Çð ÜÅÇ êÚÅò˨ÂÆÔÅ Ã ¹Ö ¹ éÔÆ çð×Ô ã¯ÂÆ Üî ê ¹ Çð ÜÅÇ êÚÅò˨What a big punishment does he receive! He has

shelter neither here, nor in God’s Court. He is takento the city of death, where he is tormented –

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‘The slanderer his life wastes to no purpose.’ P. 380Çé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨ

Guru Sahib says, “What do the slanderers gain,after all, by wagging their four-finger long tongue?”Holy congregation! why is a slanderer blamed somuch? By slandering, he creates doubts in the mindsof others. The slandered man’s person comes undersuspicion. If a slanderer slanders a holy man, andhe may be having faith and good may possibly bedue to come to him, then no good will ever cometo him. He wastes his life in vain, because he createsdoubts. So, the Guru’s edict is –

‘The slanderer his life wastes to no purpose.He cannot succeed in anything,And in the hereafter finds no resting-place.’ P. 380Çé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨÇé §çÇÕ ÁÇÔñÅ Üéî¹ ×òÅÇÂÁŨêÔ¹ÇÚ é ÃÅÕ Ë ÕÅÔ È ìÅå Ë ÁÅ×Ë áÀ°ð é êÅÇÂÁŨêÔ¹ÇÚ é ÃÅÕ Ë ÕÅÔ È ìÅå Ë ÁÅ×Ë áÀ°ð é êÅÇÂÁŨêÔ¹ÇÚ é ÃÅÕ Ë ÕÅÔ È ìÅå Ë ÁÅ×Ë áÀ°ð é êÅÇÂÁŨêÔ¹ÇÚ é ÃÅÕ Ë ÕÅÔ È ìÅå Ë ÁÅ×Ë áÀ°ð é êÅÇÂÁŨêÔ¹ÇÚ é ÃÅÕ Ë ÕÅÔ È ìÅå Ë ÁÅ×Ë áÀ°ð é êÅÇÂÁŨ

Guru Sahib says that the slanderer obtains nota place in the world hereafter or at the Divine Court.This is the spiritual canon of Sri Guru Granth Sahib.It is not a crafted poem. Here each and every letterand vowel symbol belongs to the Timeless One’sCourt. Nobody can change it by resorting tomeaningless ifs and buts. Nobody can misinterpretthem or change their meanings. So, Guru Sahib says–

‘They within whom is pernicious slander ….’P. 1244

ÇÜé Á³çÇð Çé §çÅ ç ¹Ãà ¹ Ô Ë . .............¨ÇÜé Á³çÇð Çé §çÅ ç ¹Ãà ¹ Ô Ë . .............¨ÇÜé Á³çÇð Çé §çÅ ç ¹Ãà ¹ Ô Ë . .............¨ÇÜé Á³çÇð Çé §çÅ ç ¹Ãà ¹ Ô Ë . .............¨ÇÜé Á³çÇð Çé §çÅ ç ¹Ãà ¹ Ô Ë . .............¨Those who harbour calumny within, evil

calumny –‘…… they have their nose cut and shame others aswell.They are very ugly and are ever in pain. Their face byMaya-attachment is blackened.’ P. 1244................ éÕ ò㶠éÕ òãÅÇÂÁŨ................ éÕ ò㶠éÕ òãÅÇÂÁŨ................ éÕ ò㶠éÕ òãÅÇÂÁŨ................ éÕ ò㶠éÕ òãÅÇÂÁŨ................ éÕ ò㶠éÕ òãÅÇÂÁŨ

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îÔÅ Õð Èê ç ¹ÖÆ ¶ ÃçÅ ÕÅñ¶ î ¹Ô îÅÇÂÁŨîÔÅ Õð Èê ç ¹ÖÆ ¶ ÃçÅ ÕÅñ¶ î ¹Ô îÅÇÂÁŨîÔÅ Õð Èê ç ¹ÖÆ ¶ ÃçÅ ÕÅñ¶ î ¹Ô îÅÇÂÁŨîÔÅ Õð Èê ç ¹ÖÆ ¶ ÃçÅ ÕÅñ¶ î ¹Ô îÅÇÂÁŨîÔÅ Õð Èê ç ¹ÖÆ ¶ ÃçÅ ÕÅñ¶ î ¹Ô îÅÇÂÁŨGuru Sahib says – ‘Such persons are ever

suffering pain and torment –‘God’s slave is uninimical and the slanderer is pride-filled.’ P. 869Üé ÇéðòËð Çé §çÕ ÁÔ¿ÕÅðƨÜé ÇéðòËð Çé §çÕ ÁÔ¿ÕÅðƨÜé ÇéðòËð Çé §çÕ ÁÔ¿ÕÅðƨÜé ÇéðòËð Çé §çÕ ÁÔ¿ÕÅðƨÜé ÇéðòËð Çé §çÕ ÁÔ¿ÕÅðƨ

They who are God’s servants, His belovedsaints, do not take into account any slander orcalumny. They say – ‘All is well’.

‘God’s servant thinks well of all and the calumniatorevil.’ P. 869Üé íñ îÅéÇÔ Çé §çÕ ò¶ÕÅðƨÜé íñ îÅéÇÔ Çé §çÕ ò¶ÕÅðƨÜé íñ îÅéÇÔ Çé §çÕ ò¶ÕÅðƨÜé íñ îÅéÇÔ Çé §çÕ ò¶ÕÅðƨÜé íñ îÅéÇÔ Çé §çÕ ò¶ÕÅðƨ

If somebody tells them – ‘You are beingslandered’ – they say – ‘In that case, fewer devoteeswill come to them.’

Once Namdev Ji was sitting when a ‘Seth’ (richman) came to him and said – “Namdev Ji! I wantto leave my son with you for teaching andinstruction.” Namdev Ji said, “Seth Ji! leave the childhere but don’t adorn him with ornaments.”

The Seth (rich man) went away. When NamdevJi let the children off, he thought, “This child isadorned with ornaments worth thousands of rupees.If some thief or rogue kidnaps him, his life will bein danger.” So he removed his ornaments and keptthem by tying them in a bundle. The child returnedhome, but without the ornaments.

His mother asked him, “Where are theornaments?”

He said, “They have been removed by thesaint.”

She was furious: “My son’s ornaments havebeen removed by the saint? I had heard thatNamdev was a very good man, but he has turned

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to be a very bad person.” She wondered, “Is he sogreedy? Now he will not return the ornaments.” Shewent to her neighbour and said, “Look sister! whatshould I tell you? I had sent my son only today forreading. Bhagat Namdev is praised so much, butpeople are praising him without testing him. I havetested him today and found that he has removed allthe ornaments of my son. Now tell me – will hereturn them?”

The other woman said, “Look! now he won’treturn the ornaments.” This slander got started andspread all over the city. When the Seth returned, hetoo got angry and said, “What was the purpose ofremoving the ornaments? Now the night has fallen.I will go to him first thing in the morning.” Nextday, when he went to Namdev Ji, he said, “Seth Ji!I had told you not to send your son adorned withornaments. Here pick up this bundle of ornaments.If you want your son to be taught don’t send himwith ornaments on him. Now take away the child.”The Seth was filled with a sense of humility andsaid, “Sir! in future we won’t adorn the child withornaments. Kindly impart education to him.” Hereturned home. Returning home, he said to his wife,“O simple woman! you needlessly levelled anallegation against Namdev Ji. He only tried to saveour son’s life. What if somebody had kidnappedhim?” She immediately went to her neighbour andsaid, “Sister! I needlessly blamed Namdev Ji. Hewas, infact, trying to save our son’s life.”

Once again, this thing travelled all over the city.A devotee said to Namdev Ji, “Holy man! yesterdayyou were being slandered much but today, you arebeing praised highly.” Ash was lying before him. Hefilled both his palms with ash. One he threw on oneside saying – “This on the heads of the slanderers.”

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The second handful, he threw on the other sidesaying – “This on the heads of eulogizers.” He said,“I need neither of the two – neither slander, norpraise. Neither am I afraid of slander, nor do I desirepraise, because both are bonds and shackles.”However, slander is still better. The scavengersremove filth and ordure with the broom, while theslanderers remove others’ filth with the mouth.”

Once there was a king named ai, about whomoccurs the following edict in Gurbani –

‘Ajai wailed, when made to eat the dung, he gave incharity.Such is the punishment meted out in God’s Court.’

P. 953ÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨ

He used to give charity daily at a fixed time.One day, a holy man happened to be late in comingfor receiving charity. At that time, King Ajai hadcome to the horses’ stable. He (Holyman) came thereand uttered – “Sat Kartar (True is Lord Creator)which was the customary utterance of that time forbegging alms. King ai was very angry and remarked,“At this moment, I have nothing. What should I giveyou?” The holy man extended his begging bowl. Theking asked the syce to put a handful of horse-dunginto it. He (the holy man) said, “O King! may yourcharity multiply countless number of times.”

The king observed that in a few days, heaps ofhorse-dung got accumulated in the stable. In thosedays, there used to be no stakes for tethering horsesone behind the other. ‘Then wherefrom had such abig heap of horse-dung come?’ he wondered. TheKing was filled with curiosity and so, going to theholy man, he said, “O holy man! have you kepthorses?”

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The holy man replied in the negative. At thisthe king asked, “Then wherefrom have the heaps ofhorse-dung come in our stable?”

The holy man replied, “O king! it is the charity(of horse-dung) given by you which is multiplying.”

The charity given to a Brahmgyani (God-enlightened) multiplies thousands and lakhs oftimes. Guru Sahib says –

‘While casting the seed of charity, the deservingrecipient recognizes.’ P. 1412Ö¶å ¹ êÛÅäË ìÆÜ Ë çÅé °¨Ö ¶å ¹ êÛÅäË ìÆÜ Ë çÅé °¨Ö ¶å ¹ êÛÅäË ìÆÜ Ë çÅé °¨Ö ¶å ¹ êÛÅäË ìÆÜ Ë çÅé °¨Ö ¶å ¹ êÛÅäË ìÆÜ Ë çÅé °¨

When you are giving charity, you should seecarefully whether the charity given will increase ornot, or whether he will spend it on drinking andeating.

He said, “O king! the charity given by you hasmultiplied.”

At this the king said, “Sir! what should I donow? Should it be put in the fields?”

He said, “No! you will have to eat it by takingbirth as a pig. If you cannot eat it in one lifetime, itwill continue increasing. So you will be born as apig hundreds of times.”

The king was frigthtened and overcome withfear. He said, “O holyman! I have made a terriblemistake. Kindly tell me some way out of thissituation.”

The holy man said, “There is a way out, aremedy. Get yourself slandered by the people.”

The king went to the city. Dressing himself asa drunkard, keeping fake bottles of wine and seatinga girl beside him in the buggy, he drove aboutrowdily in the city with dishevelled hair and making

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noise. In those days, such things appeared to be verystrange. There was an upheaval in the entire cityover the king’s conduct and behaviour. As a result,he was criticized and slandered everywhere. Nextday, going to the dung heap, he found that allexcept a handful of dung had disappeared, becausepeople had eaten it with their mouth.

He said to the holy man, “Sir! this much ofhorse-dung is still left behind.”

The holyman observed, “In your city lives aperfectly truthful person. He is a worker, ablacksmith. He has not slandered you. Go to himand make him slander you. In this way, theremaining horse-dung will be finished.”

The king came back. It was summer season. Itwas wheat-harvesting time. He went to theblacksmith with sickles and said, “O blacksmith!sharpen the teeth of these sickles.” The king gavehim a number of sickles and thought how he shouldmake him slander him. But the blacksmith was silentbecause within himself he was absorbed in deep andspontaneous Divine Name contemplation –

‘Tranquil meditation, ecstasy have the mind occupied –The joy of this to none is known, other than he thathas it.’ P. 106ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð à ¯ ðà ¹ à ¯ÂÆ ÜÅäË ÜÆÀ°¨ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð à ¯ ðà ¹ à ¯ÂÆ ÜÅäË ÜÆÀ°¨ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð à ¯ ðà ¹ à ¯ÂÆ ÜÅäË ÜÆÀ°¨ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð à ¯ ðà ¹ à ¯ÂÆ ÜÅäË ÜÆÀ°¨ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð à ¯ ðà ¹ à ¯ÂÆ ÜÅäË ÜÆÀ°¨

The world does not know the joy experiencedby one, who is in a state of spontaneous tranquilmeditation and is absorbed in it. Only the enjoyerknows this bliss. So, he remained silent and did notutter a word.

The king said, “The sickles are too many. If youdon’t talk how shall we pass this time? Kindlynarrate something.” He remained quiet.

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At this the king said, “Well then! let me narratesomething to you. Do you know what happened inour city yesterday? Do you know what King ai did?”He heard only this much, when he threw away thesickles, and said, “Eat your horse-dung yourself; Iam not going to eat it.”

At this, the king came to the holyman and saidthat he (blacksmith) refused to slander him. The holyman said, “Then! this horse-dung will increase.”

The king said, “Any solution or way out?”He said, “Beg alms from me.” At that time did

King ai begged alms of horse-dung: “Sir! please puthorse-dung in my apron.”

The holy man said, “Burn it and sieve itthrough a cloth. Mix it with a digestive power andcontinue eating it after meals till it is exhausted.”

So Guru Sahib says that ai was such a big kingof Ram Chander Ji’s dynasty. It is he who has beenmentioned above –

‘Ajai wailed, when made to eat the dung, he gave incharity.Such is the punishment meted out in God’s Court.’

P. 953ÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨÁÜË Ã ¹ ð ¯ò Ë íÆÇÖÁÅ ÖÅǨ ÁËÃÆ çð×Ô ÇîñË ÃÜÅǨ

So, for all this, it is slander that is to blame. Itdoes not let any act of charity and piety or any otherdeed succeed and bear fruit. If somebody givescharity but at the same time indulges in slander, itgoes in vain. Guru Sahib says that acts of charity areeaten up by pride –

‘Whosoever, while going on pilgrimage, fasting andgiving alms, takes pride in his mind, Nanak thesedeeds of his go in vain like the bathing of an elephant.’

P. 1428

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åÆðæ ìðå Áð¹ çÅé ÕÇð îé î Ë èð Ë × ¹îÅé °¨åÆðæ ìðå Áð¹ çÅé ÕÇð îé î Ë èð Ë × ¹îÅé °¨åÆðæ ìðå Áð¹ çÅé ÕÇð îé î Ë èð Ë × ¹îÅé °¨åÆðæ ìðå Áð¹ çÅé ÕÇð îé î Ë èð Ë × ¹îÅé °¨åÆðæ ìðå Áð¹ çÅé ÕÇð îé î Ë èð Ë × ¹îÅé °¨éÅéÕ ÇéÔë« ÜÅå ÇåÔ ÇÜÀ° Õ ° ¿Úð ÇÂÃéÅé°¨éÅéÕ ÇéÔë« ÜÅå ÇåÔ ÇÜÀ° Õ ° ¿Úð ÇÂÃéÅé°¨éÅéÕ ÇéÔë« ÜÅå ÇåÔ ÇÜÀ° Õ ° ¿Úð ÇÂÃéÅé°¨éÅéÕ ÇéÔë« ÜÅå ÇåÔ ÇÜÀ° Õ ° ¿Úð ÇÂÃéÅé°¨éÅéÕ ÇéÔë« ÜÅå ÇåÔ ÇÜÀ° Õ ° ¿Úð ÇÂÃéÅé°¨

Regarding charity, Guru Sahib further says –‘Should anyone bathe at sixty-eight holy spots;And the twelve stone-figures (twelve famous Shiva-lingams) worship;’ P. 875ܶ úÔ¹ ÁáÇÃá åÆðæ é©Åò ˨ Ü ¶ úÔ ¹ ç ¹ÁÅçà ÇÃñÅܶ úÔ ¹ ÁáÇÃá åÆðæ é©Åò ˨ Ü ¶ úÔ ¹ ç ¹ÁÅçà ÇÃñÅܶ úÔ ¹ ÁáÇÃá åÆðæ é©Åò ˨ Ü ¶ úÔ ¹ ç ¹ÁÅçà ÇÃñÅܶ úÔ ¹ ÁáÇÃá åÆðæ é©Åò ˨ Ü ¶ úÔ ¹ ç ¹ÁÅçà ÇÃñÅܶ úÔ ¹ ÁáÇÃá åÆðæ é©Åò ˨ Ü ¶ úÔ ¹ ç ¹ÁÅçà ÇÃñÅê ÈÜ Åò Ë ¨ê ÈÜ Åò Ë ¨ê ÈÜ Åò Ë ¨ê ÈÜ Åò Ë ¨ê ÈÜ Åò Ë ¨

By keeping fast on ‘Ekadshi’ (eleventh day of alunar fortnight), the Saligram (small stone image oridol) is worshipped on ‘Duadshi’ (twelfth day of alunar fortnight). Saligram is taken out of Gandhakriver. It is a very long story. It is married to Tulsi(name of a plant held sacred by the Hindus), andthen it is worshipped –

‘Should (anyone) make wells and tanks;’ P. 875ܶ úÔ¹ Õ ±ê åàÅ ç ¶òÅò˨ܶ úÔ ¹ Õ ±ê åàÅ ç ¶òÅò˨ܶ úÔ ¹ Õ ±ê åàÅ ç ¶òÅò˨ܶ úÔ ¹ Õ ±ê åàÅ ç ¶òÅò˨ܶ úÔ ¹ Õ ±ê åàÅ ç ¶òÅò˨

But if, after so many deeds of charity and piety,he indulges in slander, they all go in vain.

‘With utterance of calumny all this is wasted.How can a calumniator of the holy be saved?Know, in hell must he inevitably fall.’ P. 875ÕðË Çé §ç Ãí ÇìðæÅ ÜÅò˨ ÃÅè ÕÅ Çé §çÕ° Õ Ëà ¶ åð ˨Õð Ë Çé §ç Ãí ÇìðæÅ ÜÅò˨ ÃÅè ÕÅ Çé §çÕ° Õ Ëà ¶ åð ˨Õð Ë Çé §ç Ãí ÇìðæÅ ÜÅò˨ ÃÅè ÕÅ Çé §çÕ° Õ Ëà ¶ åð ˨Õð Ë Çé §ç Ãí ÇìðæÅ ÜÅò˨ ÃÅè ÕÅ Çé §çÕ° Õ Ëà ¶ åð ˨Õð Ë Çé §ç Ãí ÇìðæÅ ÜÅò˨ ÃÅè ÕÅ Çé §çÕ° Õ Ëà ¶ åð ˨Ãðêð ÜÅéÔ¹ éðÕ ÔÆ êð ˨Ãðêð ÜÅéÔ¹ éðÕ ÔÆ êð ˨Ãðêð ÜÅéÔ¹ éðÕ ÔÆ êð ˨Ãðêð ÜÅéÔ¹ éðÕ ÔÆ êð ˨Ãðêð ÜÅéÔ¹ éðÕ ÔÆ êð ˨

Guru Sahib says – ‘Hells are ready to receivethe slanderer of the saints –

‘Should anyone bathe at Kurukshetra during the solareclipse;Should give away in charity his wife with all herbedecking;Should he listen to all the Simritis –With utterance of calumny, no merit to him attaches.’

P. 875ܶ úÔ¹ ×ÌÔé ÕðË Õ °ñÖ¶Çå¨ ÁðêË éÅÇð ÃÆ×Åð Ãî¶Çå¨Ü¶ úÔ¹ ×ÌÔé ÕðË Õ °ñÖ¶Çå¨ ÁðêË éÅÇð ÃÆ×Åð Ãî¶Çå¨Ü¶ úÔ¹ ×ÌÔé ÕðË Õ °ñÖ¶Çå¨ ÁðêË éÅÇð ÃÆ×Åð Ãî¶Çå¨Ü¶ úÔ¹ ×ÌÔé ÕðË Õ °ñÖ¶Çå¨ ÁðêË éÅÇð ÃÆ×Åð Ãî¶Çå¨Ü¶ úÔ¹ ×ÌÔé ÕðË Õ °ñÖ¶Çå¨ ÁðêË éÅÇð ÃÆ×Åð Ãî¶Çå¨Ã×ñÆ Çà ¿Çî ÌÇå ÃÌòéÆ Ã¹é ˨ ÕðË Çé§ç ÕòéË éÔÆ ×¹é˨Ã×ñÆ Çà ¿Çî ÌÇå ÃÌòéÆ Ã¹é ˨ ÕðË Çé§ç ÕòéË éÔÆ ×¹é˨Ã×ñÆ Çà ¿Çî ÌÇå ÃÌòéÆ Ã¹é ˨ ÕðË Çé§ç ÕòéË éÔÆ ×¹é˨Ã×ñÆ Çà ¿Çî ÌÇå ÃÌòéÆ Ã¹é ˨ ÕðË Çé§ç ÕòéË éÔÆ ×¹é˨Ã×ñÆ Çà ¿Çî ÌÇå ÃÌòéÆ Ã¹é ˨ ÕðË Çé§ç ÕòéË éÔÆ ×¹é˨

If man listens to all the Simritis and gives awayhis bedecked wife in charity, no good accrues to

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him, if he indulges in slander. Therefore –‘It is not good to slander anyone. The foolish apostatesalone do it.The faces of those slanderers are blackened and theyfall into the horrible hell.’ P. 755Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨Çé §çÅ íñÆ ÇÕÃ Ë ÕÆ éÅÔÆ îéî¹Ö î ¹×è Õð ¿ Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨î¹Ô ÕÅñ¶ Çåé Çé §çÕÅ éðÕ¶ Ø ¯Çð êò¿Çé¨

So Guru Sahib said, “Vaid Ji! slander is calledthe malady of tongue and mind. On hearingsomething, you instantly pass it on to another afterdistorting it. It is incurable –

‘All remedies have we tried – none to cure theslanderer avails.Saith Nanak: Those by God’s decree deluded,In multiple births keep rotting.’ P. 315ÁòÖè Ãí¶ ÕÆÇåÁé¹ Çé §çÕ ÕÅ çÅð È éÅÇÔ¨ÁòÖè Ãí¶ ÕÆÇåÁé¹ Çé §çÕ ÕÅ çÅð È éÅÇÔ¨ÁòÖè Ãí¶ ÕÆÇåÁé¹ Çé §çÕ ÕÅ çÅð È éÅÇÔ¨ÁòÖè Ãí¶ ÕÆÇåÁé¹ Çé §çÕ ÕÅ çÅð È éÅÇÔ¨ÁòÖè Ãí¶ ÕÆÇåÁé¹ Çé §çÕ ÕÅ çÅð È éÅÇÔ¨ÁÅÇê í ¹ñÅ ¶ éÅéÕÅ êÇÚ êÇÚ Ü¯éÆ êÅÇÔ¨ÁÅÇê í ¹ñÅ ¶ éÅéÕÅ êÇÚ êÇÚ Ü¯éÆ êÅÇÔ¨ÁÅÇê í ¹ñÅ ¶ éÅéÕÅ êÇÚ êÇÚ Ü¯éÆ êÅÇÔ¨ÁÅÇê í ¹ñÅ ¶ éÅéÕÅ êÇÚ êÇÚ Ü¯éÆ êÅÇÔ¨ÁÅÇê í ¹ñÅ ¶ éÅéÕÅ êÇÚ êÇÚ Ü¯éÆ êÅÇÔ¨

Slander’s sister is backbiting. Backbiting leads tovery terrible results. If one person in a family startsindulging in backbiting, he ruins the entire family.If one backbiter enters a village, he disturbs allpeace and harmony. A backbiter disintegrates afamily.

Just one example will explain how bad slanderis. Once there was a prosperous Pathan. One day,his wife said to him, “There is too much work in thehouse. I cannot cope with it. Employ a servant.”

Going in search of a servant, he met a man whosaid, “Pathan Sahib! do you have the job of aservant?” The Pathan said, “Yes! I have. But whatwork can you do?”

He said, “I can do all tasks. From baby-sittingand cooking, I know how to milk cows, ploughfields, wash clothes and serve the guests.”

The Pathan said, “Then your job is done. I

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needed exactly this type of person. What salary doyou expect?”

He said, “First see my work.” For a week, hekept working at the Pathan’s house. He thought thatit was difficult to find such a person. He asked himto state his salary.

The servant said, “Bring a stamp paper. Let usput the terms and conditions in black and white, lestyou should go back on them later causing me painand suffering.”

He started dictating the terms. “Every sixmonths, I will take a new set of clothes and a pairof shoes. I will eat the food that you offer. I willneither take any money from you nor anything else.I am in the habit of doing backbiting. If any harmcomes to you due to this habit of mine, I will notbe responsible for it. Write down these conditions.”Both appended their signatures on the stamp paper.Three years passed smoothly. Then, all of a sudden,he was filled with the urge to indulge in backbiting.He sat silent doing no work, with his elbow on theknee and his palm under his chin.

The Pathan’s wife said, “O! what is the matter?Why are you not doing any work today?”

He gave no reply. He sat silent and utteredonly the sound ‘chikh’, meaning ‘no’.

She said, “Are you ill?”He said, “No.”She said, “Is there anything else that has

happened to you? Has Khan Sahib (her husband)rebuked you?”

He said, “No.”

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She said, “Then what is the matter? Why don’tyou tell?”

He said, “Madam! I am a small man but thematter is very big and important. If I tell you, willyou forgive me?” She said, “Tell me what the matteris! I won’t say anything to you.?”

He said, “It is nothing the matter. Last night,some guests had come to see Khan Sahib. There Iheard Khan Sahib saying: ‘Is the matrimonial matchready? Tomorrow or day after, we will come withthe bridal party and solemnize ‘nikah’ (Muslimmarriage ceremony).”

No sooner did the Pathan’s wife hear this, thanshe was greatly agitated, and said, “What! Is hegetting married?”

He said to her, “Don’t ask him about it. But Ihave a cure for this. If you get me a hair from histhroat, I will get a charm made of it. Then he willfollow you meekly.” She said, “This is a simplething. Tonight when he goes to sleep, I will cut ahair from his throat.”

Then he went to the Pathan. The Pathan said,“Why are you not doing any work today?”

He said, “Why work? I sleep with care.”The Pathan said, “Is there any serious matter?”He said, “What should I tell you? Madam is

planning to kill you and I have heard that tonightshe is going to cut your throat.”

The Pathan decided to test the truth of theservant’s statement. He pretended to go to sleep. Hiswife saw him snoring. He called him two-threetimes. Thinking him to be sound asleep, she took a

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blade. As she was going to cut the hair from histhroat, he caught her by the arm. He did not ask heranything and with his sword cut her body into eightpieces, and put them under a wicker basket.

The Pathan said to the servant, “Go and informher parents.”

Going there, he said, “O you fellows! you aresitting here unconcerned. The Pathan has killed yoursister. If you have to come, come with force becausethe Pathan too is not a weak person. He hasinstructed me to tell you to take away your sister’sdead body.”

They collected twenty-thirty persons. Theservant came back running and said, “Khan Sahib!you are sitting silent, while a horde of your wife’srelatives are coming to attack you.”

There was a fight between the two groups inwhich some persons were killed while some wereinjured. Wise and intelligent persons intervened andasked what had happened. Nobody was able to findout. At last the servant was called. They said thathe knew the whole matter. When everybody satdown, he said, “I know what the matter is. Bring thestamp paper on which are written the terms andconditions of my employment. When the documentwas brought, the servant asked them to read it. Itwas written therein – ‘I am addicted to backbiting.If sometimes, this habit leads to harmful results, Iwill not be held responsible for them.’ So I had onlyindulged in backbiting.”

So Guru Sahib said, “Both backbiting andslandering are mental ailments. Similarly, jealousyhas been called T.B. He who is filled with jealousy–

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‘He, in whose heart there is jealousy for others, nevergathers any good.’ P. 308ÇÜù Á³çÇð åÅÇå êðÅÂÆ Ô¯òË Çåà ÕÅ Õç¶ éÇÜù Á³çÇð åÅÇå êðÅÂÆ Ô¯òË Çåà ÕÅ Õç¶ éÇÜù Á³çÇð åÅÇå êðÅÂÆ Ô¯òË Çåà ÕÅ Õç¶ éÇÜù Á³çÇð åÅÇå êðÅÂÆ Ô¯òË Çåà ÕÅ Õç¶ éÇÜù Á³çÇð åÅÇå êðÅÂÆ Ô¯òË Çåà ÕÅ Õç¶ éÔ¯òÆ íñŨԯòÆ íñŨԯòÆ íñŨԯòÆ íñŨԯòÆ íñŨ

never gains any good. But who is withoutjealousy? The whole world is burning with jealousy.Only a very rare one may be free from jealousy.People belonging to the same profession – whetherthey are ‘ragis’ (Gurbani singers) – suffer fromprofessional jealousy. So, none is free from jealousy.So long as, he does not know the method of gettingrid of it, and seek universal welfare –

‘Nanak, God’s Name is ever exalting,And may all prosper by Thy grace, O Lord.’éÅéÕ éÅî Úó·çÆ ÕñÅ å ¶ð ¶ íÅä¶ Ãðìå çÅ íñŨéÅéÕ éÅî Úó·çÆ ÕñÅ å ¶ð ¶ íÅä¶ Ãðìå çÅ íñŨéÅéÕ éÅî Úó·çÆ ÕñÅ å ¶ð ¶ íÅä¶ Ãðìå çÅ íñŨéÅéÕ éÅî Úó·çÆ ÕñÅ å ¶ð ¶ íÅä¶ Ãðìå çÅ íñŨéÅéÕ éÅî Úó·çÆ ÕñÅ å ¶ð ¶ íÅä¶ Ãðìå çÅ íñŨ

the disease of jealousy is never cured. GuruSahib says –

‘He, in whose heart there is jealousy for others, nevergathers any good.’ P. 308ÇÜà ¹ Á ³çÇð åÅÇå êðÅÂÆ Ô ¯ò ËÇÜà ¹ Á ³çÇð åÅÇå êðÅÂÆ Ô ¯ò ËÇÜà ¹ Á ³çÇð åÅÇå êðÅÂÆ Ô ¯ò ËÇÜà ¹ Á ³çÇð åÅÇå êðÅÂÆ Ô ¯ò ËÇÜà ¹ Á ³çÇð åÅÇå êðÅÂÆ Ô ¯ò ËÇåà ÕÅ Õç¶ é Ô ¯òÆ íñŨÇåà ÕÅ Õç¶ é Ô ¯òÆ íñŨÇåà ÕÅ Õç¶ é Ô ¯òÆ íñŨÇåà ÕÅ Õç¶ é Ô ¯òÆ íñŨÇåà ÕÅ Õç¶ é Ô ¯òÆ íñŨ

No good ever comes to such a person –‘None heeds what he says. He is a fool ever crying inwilderness.’ P. 308úà çË ÁÅÇÖÁË Õ¯ÂÆ é ñ×Ë Çéå úÜÅóÆ ê ÈÕÅð ¶ ÖñŨúà çË ÁÅÇÖÁË Õ¯ÂÆ é ñ×Ë Çéå úÜÅóÆ ê ÈÕÅð ¶ ÖñŨúà çË ÁÅÇÖÁË Õ¯ÂÆ é ñ×Ë Çéå úÜÅóÆ ê ÈÕÅð ¶ ÖñŨúà çË ÁÅÇÖÁË Õ¯ÂÆ é ñ×Ë Çéå úÜÅóÆ ê ÈÕÅð ¶ ÖñŨúà çË ÁÅÇÖÁË Õ¯ÂÆ é ñ×Ë Çéå úÜÅóÆ ê ÈÕÅð ¶ ÖñŨ

How does jealousy disappear? Guru Sahib says– “So long as man does not obtain the company ofthe holy, jealousy does not disappear.”

‘I have altogether forgotten to be jealous of others.’P. 1299

ÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨWhen did I forget to be jealous of others?

‘Ever since I have attained the company of the holy.No one now is my enemy, nor is anyone a stranger tome and I am the friend of all.’

P. 1299

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Üì å¶ ÃÅèÿ×Çå î ¯ ÇÔ êÅÂƨ éÅ Õ ¯ ì ËðÆ éÔÆ Çì×ÅéÅÜì å¶ ÃÅèÿ×Çå î ¯ ÇÔ êÅÂƨ éÅ Õ ¯ ì ËðÆ éÔÆ Çì×ÅéÅÜì å¶ ÃÅèÿ×Çå î ¯ ÇÔ êÅÂƨ éÅ Õ ¯ ì ËðÆ éÔÆ Çì×ÅéÅÜì å¶ ÃÅèÿ×Çå î ¯ ÇÔ êÅÂƨ éÅ Õ ¯ ì ËðÆ éÔÆ Çì×ÅéÅÜì å¶ ÃÅèÿ×Çå î ¯ ÇÔ êÅÂƨ éÅ Õ ¯ ì ËðÆ éÔÆ Çì×ÅéÅÃ×ñ à ¿ Ç× Ôî ÕÀ° ìÇé ÁÅÂƨÃ×ñ à ¿ Ç× Ôî ÕÀ° ìÇé ÁÅÂƨÃ×ñ à ¿ Ç× Ôî ÕÀ° ìÇé ÁÅÂƨÃ×ñ à ¿ Ç× Ôî ÕÀ° ìÇé ÁÅÂƨÃ×ñ à ¿ Ç× Ôî ÕÀ° ìÇé ÁÅÂƨ

So Guru Sahib says, “What happens in thecompany of the holy? Man’s mind becomes absorbedin the Name Divine. When the mind is absorbed inGod’s Name, then jealousy disappears –

‘He, whose mind is imbued with the One Lord, forgetsto feel jealous of others.’ P. 189¶Õà ¹ ÇÃÀ° ÜÅ ÕÅ îé¹ ðÅåŨ ÇòÃðÆ ÇåÃË êðÅÂÆ ¶Õà ¹ ÇÃÀ° ÜÅ ÕÅ îé¹ ðÅåŨ ÇòÃðÆ ÇåÃË êðÅÂÆ ¶Õà ¹ ÇÃÀ° ÜÅ ÕÅ îé¹ ðÅåŨ ÇòÃðÆ ÇåÃË êðÅÂÆ ¶Õà ¹ ÇÃÀ° ÜÅ ÕÅ îé¹ ðÅåŨ ÇòÃðÆ ÇåÃË êðÅÂÆ ¶Õà ¹ ÇÃÀ° ÜÅ ÕÅ îé¹ ðÅåŨ ÇòÃðÆ ÇåÃË êðÅÂÆå Å å Å ¨å Å å Å ¨å Å å Å ¨å Å å Å ¨å Å å Å ¨

It is only by becoming dyed with God’s lovethat jealousy for others is forgotten. Guru Sahib says,“What a serious malady jealousy is! It is like termitestriking a tree.” Jealousy is the termite that afflictsthe tree of man’s life. Neither any rite, nor any ritual,neither any worship, nor any reading of holy books,neither any holy pilgrimage, nor any charity bearsany fruit. If a tree is infected with termite, you maygive any amount of water and fertilizer to it, it nevergrows. Similarly, jealousy is a disease which doesnot let man grow and prosper.

The second serious fever afflicting man is desire.The greatest harm which desire does is that it makesman forgetful of God.

Sovereign Ninth Guru Sahib was asked, “OTrue Sovereign! you dwell so much on the greatnessof God’s Name. Then why doesn’t the worldmeditate on the Name?” Guru Sahib said, “In falsegreed, the world has become afflicted with themalady of desire –

‘Gripped by the great malady of desire, death havethey forgotten.’ P. 919Â¶Ô ÇåÃéÅ òâÅ ð ¯× ¹ ñ×Å îðä° îéÔ¹ ÇòÃÅÇðÁŨ ¶Ô ÇåÃéÅ òâÅ ð ¯× ¹ ñ×Å îðä° îéÔ¹ ÇòÃÅÇðÁŨ ¶Ô ÇåÃéÅ òâÅ ð ¯× ¹ ñ×Å îðä° îéÔ¹ ÇòÃÅÇðÁŨ ¶Ô ÇåÃéÅ òâÅ ð ¯× ¹ ñ×Å îðä° îéÔ¹ ÇòÃÅÇðÁŨ ¶Ô ÇåÃéÅ òâÅ ð ¯× ¹ ñ×Å îðä° îéÔ¹ ÇòÃÅÇðÁŨ

Such is the Guru’s edict –

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‘O mortal, if thou hast any understanding, thenremember thou Thy Lord, night and day.Each moment thy appointed time is slipping by,As water from a cracked pitcher.Foolish, ignorant man!Why Divine laudation dost not sing?Involved in false greed, death hast thou forgotten.Nothing yet is lost, should thou take to chantingDivine laudation.Saith Nanak: By devoted meditation on Him,The state of fearlessness shalt thou attain.’ P. 726Ú¶åéÅ Ô Ë åÀ° Ú ¶å ñË ÇéÇà ÇçÇé î Ë ê Ì ÅéƨڶåéÅ Ô Ë åÀ° Ú ¶å ñË ÇéÇà ÇçÇé î Ë ê Ì ÅéƨڶåéÅ Ô Ë åÀ° Ú ¶å ñË ÇéÇà ÇçÇé î Ë ê Ì ÅéƨڶåéÅ Ô Ë åÀ° Ú ¶å ñË ÇéÇà ÇçÇé î Ë ê Ì ÅéƨڶåéÅ Ô Ë åÀ° Ú ¶å ñË ÇéÇà ÇçÇé î Ë ê Ì ÅéƨÇÛé° ÇÛé° ÁÀ°è ÇìÔÅå° Ô Ë ë Èà Ë Øà ÇÜÀ° êÅéƨÇÛé° ÇÛé° ÁÀ°è ÇìÔÅå° Ô Ë ë Èà Ë Øà ÇÜÀ° êÅéƨÇÛé° ÇÛé° ÁÀ°è ÇìÔÅå° Ô Ë ë Èà Ë Øà ÇÜÀ° êÅéƨÇÛé° ÇÛé° ÁÀ°è ÇìÔÅå° Ô Ë ë Èà Ë Øà ÇÜÀ° êÅéƨÇÛé° ÇÛé° ÁÀ°è ÇìÔÅå° Ô Ë ë Èà Ë Øà ÇÜÀ° êÅéƨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéŨÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨‘Foolish, ignorant man! why Divine laudation dost notsing?’ P. 726ÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨÔÇð ×¹é ÕÅÇÔ é ×ÅòÔÆ î ÈðÖ ÁÇ×ÁÅéŨ

Guru Sahib has used two epithets for us for notsinging God’s praises – foolish and ignorant.

‘Involved in false pride, death hast thou forgotten.’P. 726

ÞÈá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéÅ¨Þ Èá Ë ñÅñÇÚ ñÅÇ× ÕË éÇÔ îðé êÛÅéŨMan has forgotten death because he is afflicted

with desire.‘Nothing yet is lost, shoudlst thou take to chantingDivine laudation.Saith Nanak: By devoted meditation on Him,The state of fearlessness shalt thou attain.’ P. 726ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÁÜÔÈ ÕÛ° Çì×Çðú éÔÆ Ü ¯ ê Ìí ×¹é ×Åò˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨ÕÔ¹ éÅéÕ ÇåÔ íÜé åË ÇéðíË êç¹ êÅò ˨

Guru Sahib says, “Man does not meditate onthe Name because he is afflicted with the malady ofdesire.”

‘Maya its snare has set, with grain scattered beneath.Mother mine! the bird of man’s mind by desire is

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ensnared, helpless to escape.’ P. 50îÅÇÂÁÅ ÜÅñ¹ êÃÅÇðÁÅ íÆåÇð Ú ¯× ìäÅǨîÅÇÂÁÅ ÜÅñ¹ êÃÅÇðÁÅ íÆåÇð Ú ¯× ìäÅǨîÅÇÂÁÅ ÜÅñ¹ êÃÅÇðÁÅ íÆåÇð Ú ¯× ìäÅǨîÅÇÂÁÅ ÜÅñ¹ êÃÅÇðÁÅ íÆåÇð Ú ¯× ìäÅǨîÅÇÂÁÅ ÜÅñ¹ êÃÅÇðÁÅ íÆåÇð Ú ¯× ìäÅǨÇåÌÃéÅ ê ³ÖÆ ëÅÇÃÁÅ ÇéÕù é êÅ ¶ îÅǨÇåÌÃéÅ ê ³ÖÆ ëÅÇÃÁÅ ÇéÕù é êÅ ¶ îÅǨÇåÌÃéÅ ê ³ÖÆ ëÅÇÃÁÅ ÇéÕù é êÅ ¶ îÅǨÇåÌÃéÅ ê ³ÖÆ ëÅÇÃÁÅ ÇéÕù é êÅ ¶ îÅǨÇåÌÃéÅ ê ³ÖÆ ëÅÇÃÁÅ ÇéÕù é êÅ ¶ îÅǨ

Now he cannot escape from the malady ofdesire and avarice.

‘Some birds on the body’s lovely tree wander in allfour directions.As they wander about, their suffering abounds,Bringing burning sorrow and wailing:Without the Guru’s (Preceptor’s) guidance one findsnot the true mansion,Nor the immortal ambrosial fruit.’ P. 66ê³ÖÆ ÇìðÖ Ã ¹ÔÅòó¶ À ±âÇÔ ÚÔ¹ ÇçÇà ÜÅÇÔ¨ê³ÖÆ ÇìðÖ Ã ¹ÔÅòó¶ À ±âÇÔ ÚÔ¹ ÇçÇà ÜÅÇÔ¨ê³ÖÆ ÇìðÖ Ã ¹ÔÅòó¶ À ±âÇÔ ÚÔ¹ ÇçÇà ÜÅÇÔ¨ê³ÖÆ ÇìðÖ Ã ¹ÔÅòó¶ À ±âÇÔ ÚÔ¹ ÇçÇà ÜÅÇÔ¨ê³ÖÆ ÇìðÖ Ã ¹ÔÅòó¶ À ±âÇÔ ÚÔ¹ ÇçÇà ÜÅÇԨܶåÅ À ±âÇÔ ç ¹Ö Øä¶ Çéå çÅÞÇÔ åË ÇìññÅÇԨܶåÅ À ±âÇÔ ç ¹Ö Øä¶ Çéå çÅÞÇÔ åË ÇìññÅÇԨܶåÅ À ±âÇÔ ç ¹Ö Øä¶ Çéå çÅÞÇÔ åË ÇìññÅÇԨܶåÅ À ±âÇÔ ç ¹Ö Øä¶ Çéå çÅÞÇÔ åË ÇìññÅÇԨܶåÅ À ±âÇÔ ç ¹Ö Øä¶ Çéå çÅÞÇÔ åË ÇìññÅÇÔ¨Çìé¹ × ¹ð îÔ« é ÜÅêÂÆ éÅ Á³Çî Ìå ëñ êÅÇÔ¨Çìé¹ × ¹ð îÔ« é ÜÅêÂÆ éÅ Á³Çî Ìå ëñ êÅÇÔ¨Çìé¹ × ¹ð îÔ« é ÜÅêÂÆ éÅ Á³Çî Ìå ëñ êÅÇÔ¨Çìé¹ × ¹ð îÔ« é ÜÅêÂÆ éÅ Á³Çî Ìå ëñ êÅÇÔ¨Çìé¹ × ¹ð îÔ« é ÜÅêÂÆ éÅ Á³Çî Ìå ëñ êÅÇÔ¨

So, in this way, Guru Sahib said, “Vaid Ji! (Ophysician!) the biggest malady that afflicts man is theone which afflicts his mind. Only a very rare personmay be free from it; the rest are all afflicted. Theprincipal malady afflicting man is that of ‘haumein’(ego or self-conceit). It leads to horrible results. Solong as this malady persists, man cannot attain toany state of peace.

‘The nature of ego is this, that man goes about hisbusiness in pride.The trammel of ego is this that man, again andagain, enters into existences.’ P. 466ÔÀ°î Ë Â ¶ÔÅ ÜÅÇå Ô Ë ÔÀ°î Ë Õðî ÕîÅÇÔ¨ÔÀ°î Ë Â ¶ÔÅ ÜÅÇå Ô Ë ÔÀ°î Ë Õðî ÕîÅÇÔ¨ÔÀ°î Ë Â ¶ÔÅ ÜÅÇå Ô Ë ÔÀ°î Ë Õðî ÕîÅÇÔ¨ÔÀ°î Ë Â ¶ÔÅ ÜÅÇå Ô Ë ÔÀ°î Ë Õðî ÕîÅÇÔ¨ÔÀ°î Ë Â ¶ÔÅ ÜÅÇå Ô Ë ÔÀ°î Ë Õðî ÕîÅÇÔ¨ÔÀ°î Ë Â ¶ÂÆ ì ¿èéÅ ÇëÇð ÇëÇð Ü ¯éÆ êÅÇÔ¨ÔÀ°î Ë Â ¶ÂÆ ì ¿èéÅ ÇëÇð ÇëÇð Ü ¯éÆ êÅÇÔ¨ÔÀ°î Ë Â ¶ÂÆ ì ¿èéÅ ÇëÇð ÇëÇð Ü ¯éÆ êÅÇÔ¨ÔÀ°î Ë Â ¶ÂÆ ì ¿èéÅ ÇëÇð ÇëÇð Ü ¯éÆ êÅÇÔ¨ÔÀ°î Ë Â ¶ÂÆ ì ¿èéÅ ÇëÇð ÇëÇð Ü ¯éÆ êÅÇÔ¨It is due to ‘ego’ that the world has been created outof God.‘In egoism does the world draw birth –In forgetfulness of the Name it suffers.’ P. 946ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ÔÀ°î Ë ÇòÇÚ Ü×¹ À °êÜË ê ¹ðÖÅ éÅÇî ÇòÃÇðÁË ç ¹Ö ¹ê Å Â Æ ¨ê Å ƨê Å ƨê Å ƨê Å ƨ

It is due to ego that the ‘jeev’ (soul, sentientbeing) has come within the circle of life. Separating

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from the ocean, he has become a small pond. Germshave grown within him owing to which he issuffering. Due to ‘ego’ he continues taking birth anddying. The noose of birth and death does not fall offhis neck so long as, annulling ego and attachment,he does not realize his true form. An intelligentperson should ponder over it, who knows that hehas come into the world for gaining union with LordGod –

‘With the gift of human incarnation granted to thee,Now is thy opportunity to have union with the Lord.Nothing else shall avail thee:In holy company on the Name immaculate meditate.In achieving the end of liberation thyself engage!In Maya – attachment is thy life going waste.’ P. 12íÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨ ׯÇì ¿ç Çîñä ÕÆ ÇÂÔíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨ ׯÇì ¿ç Çîñä ÕÆ ÇÂÔíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨ ׯÇì ¿ç Çîñä ÕÆ ÇÂÔíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨ ׯÇì ¿ç Çîñä ÕÆ ÇÂÔíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨ ׯÇì ¿ç Çîñä ÕÆ ÇÂÔå¶ðÆ ìðÆÁŨå¶ðÆ ìðÆÁŨå¶ðÆ ìðÆÁŨå¶ðÆ ìðÆÁŨå¶ðÆ ìðÆÁŨÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ Çî« ÃÅèà ¿×Çå íܹÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ Çî« ÃÅèà ¿×Çå íܹÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ Çî« ÃÅèà ¿×Çå íܹÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ Çî« ÃÅèà ¿×Çå íܹÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ Çî« ÃÅèà ¿×Çå íÜ¹Õ ¶òñ éÅî¨Õ¶òñ éÅî¨Õ¶òñ éÅî¨Õ¶òñ éÅî¨Õ¶òñ éÅî¨Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨ Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç×Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨ Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç×Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨ Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç×Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨ Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç×Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨ Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç×îÅÇÂÁÅ Õ Ë¨îÅÇÂÁÅ Õ Ë¨îÅÇÂÁÅ Õ Ë¨îÅÇÂÁÅ Õ Ë¨îÅÇÂÁÅ Õ Ë¨

He who is eager to cross the world ocean,should think – ‘Where is God found? Where doesHe abide? And what is the method of meeting Him?Why is He not found or met?’ Holy men tell us thatGod abides with us –

‘The bride and the Groom dwell together, but inbetween them is the hard wall of ego.The Perfect Guru (Holy Preceptor) has demolished thewall of ego and slave Nanak has met his God, theLord of woods.’ P. 1263èé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåÕð Åð ƨÕð Åð ƨÕð Åð ƨÕð Åð ƨÕð Åð ƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ

Guru Sahib says – ‘God lives with you, nearyou. Then how is it that He is not met? It is because

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in between is the wall of ego –‘Between me and the Lord is a fine curtain like thewings of a butterfly, but seeing Him not, I deem Himdistant.’ P. 624í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨

The wall of ego and attachment is very thinwhich does not let man meet with God.’ When TenthGuru Sahib went to Paonta Sahib, then nearby atSadhaura lived a well-known Muslim holy mannamed Pir Buddhu Shah. He was acclaimed far andwide.

He had set up two separate communitykitchens, one for Muslims and the other for Hindus.Holy discourses continued to be delivered all thetime. Prominent scholars came to him for spiritualdiscussions, but so far he had not attained toSupreme Peace and Bliss; he had not realized thesoul; his mind was still wandering in doubt. Hetried hard, went on ‘Hajj’ (pilgrimage to Kabaa),practised severe austerities, gave charities and triedmany other methods, but he was not able to realizehis soul. He had heard about Guru Nanak Sahib’sspiritual seat, and he had also heard that Guru TeghBahadur Sahib had embraced martyrdom for thesake of others –

‘It was for the sacred thread and the frontal mark ofthe Hindus,That he performed a great act of chivalry in the Kalage.’ Bachittar NatakÇåñÕ Ü¿ß È ðÅÖÅ ê Ìí åÅÕÅÍ ÕÆé ¯ ì⯠ÕñȬ îÇÔÇåñÕ Ü¿ß È ðÅÖÅ ê Ìí åÅÕÅÍ ÕÆé ¯ ì⯠ÕñȬ îÇÔÇåñÕ Ü¿ß È ðÅÖÅ ê Ìí åÅÕÅÍ ÕÆé ¯ ì⯠ÕñȬ îÇÔÇåñÕ Ü¿ß È ðÅÖÅ ê Ìí åÅÕÅÍ ÕÆé ¯ ì⯠ÕñȬ îÇÔÇåñÕ Ü¿ß È ðÅÖÅ ê Ìí åÅÕÅÍ ÕÆé ¯ ì⯠ÕñȬ îÇÔà ÅÕ Å Íà ÅÕ Å Íà ÅÕ Å Íà ÅÕ Å Íà ÅÕ Å Í

The people of the whole world live for theirown selves, but only a rare one lays down his lifefor the sake of others. So Guru Tegh Bahadur Sahiblaid down his head. He had also heard that althoughGuru Gobind Singh Ji was still a youth, yet he was

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a great holy personage and in no way a lesserperson than Guru Nanak Sahib. So he thought ofgoing to Tenth Guru Sahib and resolve the issue. Hetook his disciples and set out to meet Guru Sahib.From a distance, he observed that the Guru’s courtwas in attendance. On one side sat the warriors, onthe other sat the court poets, while the congregationsat in the rest of the pandal. On seeing Guru Sahib’shandsome personality, he was charmed and decidedthat he would fall at his feet and would not leaveuntil he gained realization of his soul. When hereached near, he looked at his disciples and thought– ‘What will my disciples say when they see mefalling at the feet of a Guru who is just 20-22 yearsold, while I am far older than him? Secondly, theywill lose faith in me.’ So, due to these thoughts, hisdesire to fall at the Guru’s feet got checked. He wentquite near and quietly extended his hand to shakehands with Guru Sahib. Guru Sahib took his handwith two fingers and said, “Pir Ji! be seated! Whatbrings you here?”

He said, “Your worship! how should one unitewith Allah (God)?”

Guru Sahib said, “As the day and night meet.”He was filled with doubts and misgivings, for

day and night have never met. He said, “TrueSovereign! I haven’t followed what you have said.”He said this with great hesitation thinking – “Whatwill his disciples say about me that their ‘pir’ hadnot followed such a simple thing? Then what kindof ‘pir’ is he?”

Guru Sahib said, “It is the same as you haveunderstood.”

He said, “Sir! how? Kindly explain to me indetail.”

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Guru Sahib said, “Just as you think that whenthe sun rises, night ceases to exist, similarly, whenthe light of truth dawns, falsehood is destroyed.What you have deemed to be the reality, the ‘I’, thatis not real; that is an illusion.”

He (Pir Buddhu Shah) said, “O True Sovereign!even now I have not understood. I have listened toyour ‘bani’ (utterances) –

‘Saith Nanak: On a single tree (implying the body),bearing the fruit of joy in Godare settled two birds. [These birds are interpreted asthe Divine Self (Paramatma) and the individual self(jivatma).]While coming and going are these birds invisible –Wings they bear not.’ P. 550éÅéÕ åðòð¹  ¶Õ ¹ ë« ç¹ÇÂ ê ³Ö ¶ð È ÁÅÇÔ¨éÅéÕ åðòð¹  ¶Õ ¹ ë« ç¹ÇÂ ê ³Ö ¶ð È ÁÅÇÔ¨éÅéÕ åðòð¹  ¶Õ ¹ ë« ç¹ÇÂ ê ³Ö ¶ð È ÁÅÇÔ¨éÅéÕ åðòð¹  ¶Õ ¹ ë« ç¹ÇÂ ê ³Ö ¶ð È ÁÅÇÔ¨éÅéÕ åðòð¹  ¶Õ ¹ ë« ç¹ÇÂ ê ³Ö ¶ð È ÁÅÇÔ¨ÁÅòå ÜÅå é çÆÃÔÆ éÅ êð ê ³ÖÆ åÅÇÔ¨ÁÅòå ÜÅå é çÆÃÔÆ éÅ êð ê ³ÖÆ åÅÇÔ¨ÁÅòå ÜÅå é çÆÃÔÆ éÅ êð ê ³ÖÆ åÅÇÔ¨ÁÅòå ÜÅå é çÆÃÔÆ éÅ êð ê ³ÖÆ åÅÇÔ¨ÁÅòå ÜÅå é çÆÃÔÆ éÅ êð ê ³ÖÆ åÅÇÔ¨

O Sovereign! on this body-tree abide two birds,one is the bird of intellect or intelligence, which says– ‘I am fair, I am dark; I am virtuous, I am sinful; Iam happy, I am unhappy. This bird suffers the fruitor consequences of his actions.

But the other bird sits there in a joyful andcarefree state. It neither goes anywhere, nor returnsfrom anywhere. It always remains absorbed in astate of ‘sat’ (truth), chit (intellect), anand (bliss), thatis, in a state of perfect bliss.

Now, of the two, I am not able to find out,which one I am.” Guru Sahib said, “First, youshould understand ‘I’. The second ‘I’ is a mereshadow of the real ‘I’. The notion of this shadow hasbecome firm-fixed in our mind. Through repeatedassertion of ‘I’ or ‘self’, we consider ourselves as thephysical body and forget the reality. O Pir BuddhuShah! recognize or realize the truth. When you

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realize the truth, falsehood will be destroyed. When‘truth’ dawns, then ‘I’ (or ego) ceases to be.” At thishe said, “Then sir! what is the meaning of union oftruth with the Truth?”

Guru Sahib said, “This is the riddle. Truth isalways in union with the Truth; the sense of beingindividual self or sentience is illusory. ‘Sakhi Chetan’(seeing sentience) is true and that is ever in unionwith Brahm (Lord Creator). This relationship orunion is never broken. It is only this much –

‘His soul, he makes one with the Supreme Soul.’P. 661ÁÅåîÅ êðÅåîÅ Â ¶Õ ¯ Õð ˨ÁÅåîÅ êðÅåîÅ Â ¶Õ ¯ Õð ˨ÁÅåîÅ êðÅåîÅ Â ¶Õ ¯ Õð ˨ÁÅåîÅ êðÅåîÅ Â ¶Õ ¯ Õð ˨ÁÅåîÅ êðÅåîÅ Â ¶Õ ¯ Õð ˨

Do not consider them as two; consider them asone.”

He said, “True Sovereign! then is the ‘jeev’ (self)an illusion?” Guru Sahib said, “Yes! the ‘jeev’ (self)form you consider yourself, it is the light orreflection of the soul over the intellect. Then doesthis false thing get created –

‘………. with its non-existent merits is conceited.’P. 468

........... ÁäÔ¯çÅ ÁÅê ¹ ×äÅÇÂ綨........... ÁäÔ¯çÅ ÁÅê ¹ ×äÅÇÂ綨........... ÁäÔ¯çÅ ÁÅê ¹ ×äÅÇÂ綨........... ÁäÔ¯çÅ ÁÅê ¹ ×äÅÇÂ綨........... ÁäÔ¯çÅ ÁÅê ¹ ×äÅÇÂ綨Neither is, nor was there anything. This ‘I’ has

come into being due to the reflection of the SupremeLight and this notion of ‘I-ness’ has become firm-fixed. This is called ‘haumein’ (ego or self-conceit). Solong as this notion of ‘I-ness’ is not annulled, the‘jeev’ (self) continues taking birth and dying, anddoes not attain peace.

So, on the intellect or intelligence-tree are sittingtwo birds; one is the Divine Self and the other isindividual self (jivatma). This ‘jeev’ (individual self orsoul) is a veil like the ‘amar-bel’ (dodder) on the treeswhich covers them, or the moss covering the water.Similarly, the false notion of being ‘I’ is a mere

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shadow or reflection, which has covered the soul. Asa result, he has become alienated from God.Therefore, this malady of ego is very bad. So recitethe following edict –

‘The wall of pride and ego intervenes between me andHim.He is heard to be close by in the country.Between me and the Lord is a fine curtain like thewings of a butter-fly, but seeing Him not, I deem Himdistant’ “ P. 624ÔÀ° ÔÀ° íÆÇå íÇÂú Ô Ë ìÆÚ ¯ à ¹éå ç¶Çà ÇéÕàÅÇÂú¨ÔÀ° ÔÀ° íÆÇå íÇÂú Ô Ë ìÆÚ ¯ à ¹éå ç¶Çà ÇéÕàÅÇÂú¨ÔÀ° ÔÀ° íÆÇå íÇÂú Ô Ë ìÆÚ ¯ à ¹éå ç¶Çà ÇéÕàÅÇÂú¨ÔÀ° ÔÀ° íÆÇå íÇÂú Ô Ë ìÆÚ ¯ à ¹éå ç¶Çà ÇéÕàÅÇÂú¨ÔÀ° ÔÀ° íÆÇå íÇÂú Ô Ë ìÆÚ ¯ à ¹éå ç¶Çà ÇéÕàÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨í»íÆðÆ Õ ¶ êÅå êðç¯ Çìé° ê ¶Ö ¶ ç ÈðÅÇÂú¨

Guru Sahib says, “This notion of being aphysical body that you have formed due to whichyou are repeatedly saying ‘I, I’, you have come toregard this false ‘I’ as your real self. As a result, youare not realizing your true self.”

At this Pir Ji said, “True Sovereign! then whatshould be done to gain this realization? For thispurpose, I observed ‘chillas’ (period of 40 days ofsolitary meditation and prayer), performed ‘hajj’(pilgrimage to Mecca), ran free community kitchens,gave alms and did many other deeds of piety.”

Guru Sahib observed, “All deeds done in egoare bonds or shackles. By doing them in ego, youhave further bound yourself in chains.”

At this he said, “O Sovereign! then how shouldI give up false ‘I’ or ‘ego’? Wherefrom has this ‘I-ness’ come?”

Guru Sahib said, “Look here! this string is lyingin darkness; it is twilight. It will create the illusionof being a snake. This notion becomes firm-fixed.But when you see in light, you find that it is astring.” Similarly, Pir Ji –

‘The Guru has given me the collyrium of divine

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knowledge by which darkness of ignorance isdispelled.By God’s grace I have met the saint and my mind, ONanak, is enlightened.’ P. 293Ç×ÁÅé Á³Üé¹ × ¹ Çð çÆÁÅ ÁÇ×ÁÅé Á³è ¶ð ÇìéÅà ¹¨Ç×ÁÅé Á³Üé¹ × ¹ Çð çÆÁÅ ÁÇ×ÁÅé Á³è ¶ð ÇìéÅà ¹¨Ç×ÁÅé Á³Üé¹ × ¹ Çð çÆÁÅ ÁÇ×ÁÅé Á³è ¶ð ÇìéÅà ¹¨Ç×ÁÅé Á³Üé¹ × ¹ Çð çÆÁÅ ÁÇ×ÁÅé Á³è ¶ð ÇìéÅà ¹¨Ç×ÁÅé Á³Üé¹ × ¹ Çð çÆÁÅ ÁÇ×ÁÅé Á³è ¶ð ÇìéÅà ¹¨ÔÇð ÇÕðêÅ å ¶ à ¿å í ¶ ÇàÁÅ éÅéÕ îÇé êð×Åà ¹¨ÔÇð ÇÕðêÅ å ¶ à ¿å í ¶ ÇàÁÅ éÅéÕ îÇé êð×Åà ¹¨ÔÇð ÇÕðêÅ å ¶ à ¿å í ¶ ÇàÁÅ éÅéÕ îÇé êð×Åà ¹¨ÔÇð ÇÕðêÅ å ¶ à ¿å í ¶ ÇàÁÅ éÅéÕ îÇé êð×Åà ¹¨ÔÇð ÇÕðêÅ å ¶ à ¿å í ¶ ÇàÁÅ éÅéÕ îÇé êð×Åà ¹¨

When the mind is enlightened then one comesto know that there is nothing like ‘I’. Ego andattachment are meant to entrap man. Its cure lies inattending holy company.”

At this he said, “Sir! but I have come to the holycongregation.” Guru Sahib said, “You have comewearing the cloak of falsehood – I am a ‘pir’(Muslim holyman). What will my disciples say if Ipay obeisance at the Guru’s feet? In the holycongregation, one should come wearing the cloak oftruth. One should not come with any pre-conceivednotions – I am a great scholar. I have read this insuch and such book. If you come with such notions,holy congregation has no effect on you. Come to theholy congregation as a devotee. But you have comewith your disciples and followers. Give up ‘I-ness’or ‘ego’ and realize the Divine Ordinance or Will.When you submit to or come under God’s Will, thenyour ‘ego’ will be destroyed.”

The Sidhas had posed this question – O Nanak!kindly tell us –

‘How can we be true and how can the wall of untruthbe demolished?’ P. 1ÇÕò ÃÇÚÁÅðÅ Ô ¯ÂÆÁË ÇÕò Õ±ó Ë å °à Ë êÅÇñ¨ÇÕò ÃÇÚÁÅðÅ Ô ¯ÂÆÁË ÇÕò Õ±ó Ë å °à Ë êÅÇñ¨ÇÕò ÃÇÚÁÅðÅ Ô ¯ÂÆÁË ÇÕò Õ±ó Ë å °à Ë êÅÇñ¨ÇÕò ÃÇÚÁÅðÅ Ô ¯ÂÆÁË ÇÕò Õ±ó Ë å °à Ë êÅÇñ¨ÇÕò ÃÇÚÁÅðÅ Ô ¯ÂÆÁË ÇÕò Õ±ó Ë å °à Ë êÅÇñ¨

Guru Sahib said –‘Through obedience to His Ordinance and Will.Saith Nanak: This blessing too is pre-ordained.’ P. 1Ô¹ÕÇî ðÜÅÂÆ ÚñäÅ éÅéÕ ÇñÇÖÁÅ éÅÇñ¨Ô¹ÕÇî ðÜÅÂÆ ÚñäÅ éÅéÕ ÇñÇÖÁÅ éÅÇñ¨Ô¹ÕÇî ðÜÅÂÆ ÚñäÅ éÅéÕ ÇñÇÖÁÅ éÅÇñ¨Ô¹ÕÇî ðÜÅÂÆ ÚñäÅ éÅéÕ ÇñÇÖÁÅ éÅÇñ¨Ô¹ÕÇî ðÜÅÂÆ ÚñäÅ éÅéÕ ÇñÇÖÁÅ éÅÇñ¨

God’s Ordinance is writ on every particle of ourbeing. There are 215000,000,000 cells in our body. In

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every cell is God’s Ordinance working – in stomach,eyes and ears.”

Guru Sahib said, “Pir Ji! why are you takingupon yourself the responsibility for what you aredoing? You are doing nothing. Everything ishappening according to Divine Will and Ordinance.”

‘Nanak! discourse thou on the Creator,Whose will in all He does is supreme.’” P. 469ÕÔ¹ éÅéÕ Õðå¶ ÕÆÁÅ ìÅåÅ Ü ¯ ÇÕÛ° ÕðäÅ Ã ¹ ÕÇðÕÔ¹ éÅéÕ Õðå¶ ÕÆÁÅ ìÅåÅ Ü ¯ ÇÕÛ° ÕðäÅ Ã ¹ ÕÇðÕÔ¹ éÅéÕ Õðå¶ ÕÆÁÅ ìÅåÅ Ü ¯ ÇÕÛ° ÕðäÅ Ã ¹ ÕÇðÕÔ¹ éÅéÕ Õðå¶ ÕÆÁÅ ìÅåÅ Ü ¯ ÇÕÛ° ÕðäÅ Ã ¹ ÕÇðÕÔ¹ éÅéÕ Õðå¶ ÕÆÁÅ ìÅåÅ Ü ¯ ÇÕÛ° ÕðäÅ Ã ¹ ÕÇðð Ç ÔÁ Ũð ÇÔÁ Ũð ÇÔÁ Ũð ÇÔÁ Ũð ÇÔÁ Ũ

So, Guru Sahib said, “Vaid Ji! what terriblediseases does the mind suffer from! You know onlyabout the ailments which afflict the body. The wholeworld is moving about afflicted with numerousdiseases.”

Vaid Ji fell at Guru Sahib’s feet and held on tothem entreating – “O Sovereign! disease you havedescribed; now kindly tell me the cure also.” GuruSahib, “The cure of all diseases is one and only one.Recite like this –

Refrain: The cure of all thine ailments is only God’sName. …

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - å¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È ,å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È ,å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È ,å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È ,å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È ,ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.î ¶ð ¶ ÇêÁÅð ¶ , ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.î ¶ð ¶ ÇêÁÅð ¶ , ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.î ¶ð ¶ ÇêÁÅð ¶ , ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.î ¶ð ¶ ÇêÁÅð ¶ , ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.î ¶ð ¶ ÇêÁÅð ¶ , ÇÂÕ¯ éÅî òÅÇÔ×¹ð È çÅ -B, B.å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È , ...............å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È , ...............å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È , ...............å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È , ...............å ¶ð ¶ ÃÅÇðÁ» ç ¹Ö» çÆ Ô Ë çÅð È , ...............- B .- B .- B .- B .- B .

Whatever may be the disease whether it ismental, or physical or economic, or social, orpolitical, the cure is one and that is Divine Name.

‘The Name Divine is the sovereign remedy of all ills;Divine laudation is bringer of weal and joy.’ P. 274Ãðì ð ¯× ÕÅ ÁÀ°Öç¹ éÅî ¹¨Ãðì ð ¯× ÕÅ ÁÀ°Öç¹ éÅî ¹¨Ãðì ð ¯× ÕÅ ÁÀ°Öç¹ éÅî ¹¨Ãðì ð ¯× ÕÅ ÁÀ°Öç¹ éÅî ¹¨Ãðì ð ¯× ÕÅ ÁÀ°Öç¹ éÅî ¹¨ÕÇñÁÅä ð Èê î ³×ñ ×¹ä ×Åî¨ÕÇñÁÅä ð Èê î ³×ñ ×¹ä ×Åî¨ÕÇñÁÅä ð Èê î ³×ñ ×¹ä ×Åî¨ÕÇñÁÅä ð Èê î ³×ñ ×¹ä ×Åî¨ÕÇñÁÅä ð Èê î ³×ñ ×¹ä ×Åî¨

This thought occurs to many devotees – ‘What

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is Name? How does it become medicine?’ Reveredholy congregation! have faith that where medicinesfail, there God’s Name works wonders.

Once a lady from Mohali came to us. Her Nameis Balbir Kaur. She had been coming for a month.One day, she said to me, “Vir Ji! (Respected brother)I have lost my eye-sight. From one eye, I can seeonly indistinctly. The other eye has no vision left.Then I am suffering from high blood pressure – 240.Blood sugar too is 240. With this much blood sugar,I had gone to the hospital for operation of mykidney which has a stone. My blood pressureincreased so much that the doctors did not operateon me. In my stomach, there is a tumour, which toocannot be operated upon. My backbone is fractured.”Thus, she counted six ailments that she was sufferingfrom. I kept quiet. She came again, and then too Iremained silent. When she came to me again andagain, I said to her, “Good woman! you have topractise Divine Name meditation and perform God’sdevotional worship for a year. Then you will becured. Will you be able to do it? You have topractise meditation and austerity for one year.”

She said, “Now my eyes too are going to losevision. Thereafter, who is going to care for me?”

She was sent to the ‘ashram’ (hermitage) atGurudwara Ishar Parkash. After ten days, the doctorchecked her blood pressure and found it perfectlynormal. After a month, her blood sugar becamenormal. Then after another month, full visionreturned to one eye. She had come to Ratwara Sahibin January, and in the month of September, I wentto Amercia. She said, “Congratulations, brother.” Isaid, “What is the matter?”

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She said, “My stone has passed out throughurine in three pieces.”

When I was in America, I got a letter from herinforming me – “Vir Ji! (Brother) the tumour hasdisappeared. Doctors say that it is not there at all.God knows where it has gone. But shall I go homewith only one eye?” I replied, “No! have faith. Whyhave you lost faith? He, who has cured so much,will cure the remaining ailments too.” I came backtowards the end of December. In January she said,“Light has started flashing before the eye that wasblind. Doctors used to say that nerves have gotcrushed. Now you can never see with this eye. Butafter a few days, vision returned to my second eyealso.”

She then said, “Should I go home?”I said, “No! stay here for two months more.”Fourteen months passed, she said, “Now

fourteen months have passed. Should I go homenow?”

I said, “Go! get yourself tested from thedoctors.”

When she got herself examined, all her ailmentswere found to have been cured. She no longersuffered from fractured backbone, tumour in thestomach, stone in the kidney, and vision hadreturned to both her eyes. Blood pressure and bloodsugar were found to be normal. So, holycongregation! it is a matter of having faith in theefficacy of God’s Name. Many people are gettingcured in their own homes as well as at thehermitage through Divine Name meditation. So, suchis the power of God’s Name meditation.

There is a woman here from Dadumajra. Fleshhad fallen off from her hands; nails too had fallenoff. The arm had rotted upto the elbow. Skin hadf ll ff d h h ld

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Chapter IIInvocation: True and supreme is God’s Name. Blessedis Sri Guru Nanak Dev Ji.ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ‘Prostrate salutation and obeisance I make many atime before the omnipotent Lord, the Possessor of allthe powers.Reach me Thy hand, O Lord and save me fromwavering, says Nanak.’â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨ ê³éÅ - BEF ê³éÅ - BEF ê³éÅ - BEF ê³éÅ - BEF ê³éÅ - BEF‘After wandering and wandering, O Lord, I have comeand entered Thy sanctuary.O Master, Nanak’s prayer is:Attach me to Thy devotional service.’Çëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨRefrain: Brahma, Vishnu and Mahesh, Pirs and

auliyas (Muslim holymen and Divines)stand at Thy door, O Lord.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ì ÌÔîÅ Çìôé å¶ îÔ ¶ô êÆð Á½ñÆ ¶ ,ì ÌÔîÅ Çìôé å¶ îÔ ¶ô êÆð Á½ñÆ ¶ ,ì ÌÔîÅ Çìôé å¶ îÔ ¶ô êÆð Á½ñÆ ¶ ,ì ÌÔîÅ Çìôé å¶ îÔ ¶ô êÆð Á½ñÆ ¶ ,ì ÌÔîÅ Çìôé å¶ îÔ ¶ô êÆð Á½ñÆ ¶ ,å ¶ð ¶ çð Öó· ¶ îÅñÕÅÍå¶ð ¶ çð Öó· ¶ îÅñÕÅÍå¶ð ¶ çð Öó· ¶ îÅñÕÅÍå¶ð ¶ çð Öó· ¶ îÅñÕÅÍå¶ð ¶ çð Öó· ¶ îÅñÕÅÍ

Revered saintly congregation! loud be thyutterance: ‘True and Supreme is God’s Name’.Getting free from worldly tasks, you have come tothe Guru’s holy court. Have a glimpse of GuruMaharaj (Sri Guru Granth Sahib) with your eyes,reflect with your intellect, and after reflection,imbibe the Guru’s teachings in your heart and mind.Thereafter, when your turn comes, participate insinging the Guru’s hymn with zeal and enthusiasm.Every effort is made that my voice reacheseveryone’s ears, although it being a hall, the voiceechoes. So try to listen and understand carefully and

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attentively. When we listen to Gurbani (Guru’sutterance) carefully in a right and proper manner,then –

‘Merit or reward of million-fold yagyas (sacrifices)Comes to those who listen to and sing God’spraises.’ P. 546ÕÂÆ Õ ¯ ÇàÕ Ü× ëñÅ Ã ¹ Çä ×ÅòéÔÅð ¶ ðÅî¨ÕÂÆ Õ ¯ ÇàÕ Ü× ëñÅ Ã ¹ Çä ×ÅòéÔÅð ¶ ðÅî¨ÕÂÆ Õ ¯ ÇàÕ Ü× ëñÅ Ã ¹ Çä ×ÅòéÔÅð ¶ ðÅî¨ÕÂÆ Õ ¯ ÇàÕ Ü× ëñÅ Ã ¹ Çä ×ÅòéÔÅð ¶ ðÅî¨ÕÂÆ Õ ¯ ÇàÕ Ü× ëñÅ Ã ¹ Çä ×ÅòéÔÅð ¶ ðÅî¨

Fruit of crores of yagyas (sacrifices) do receive allthose who sing and listen to God’s laudations. In ourlife full of great pre-occupations and immensepressures of work, we have found this little time forattending holy congregation. So take full advantageof this opportunity. Stringing the thoughts and ideasheard in the holy congregation, you should reflectover them in solitude and then imbibe them in yourheart and mind. Only then shall you reap full benefitof attending the holy congregation. So, now, let alldevotees speak loudly –

Refrain: By meditating on the Name are removedall pains and sufferings,While honour comes through rendering de-votional service.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,éÅî ÜêÆ ¶ å» ç Èð Ô ¹ ¿ç ¶ ç ¹Öó¶,à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç ËÍà ¶òÅ ÕðÕ¶ îÅä êÅÂÆç ËÍà ¶òÅ ÕðÕ¶ îÅä êÅÂÆç ËÍà ¶òÅ ÕðÕ¶ îÅä êÅÂÆç ËÍà ¶òÅ ÕðÕ¶ îÅä êÅÂÆç ËÍ

Divine Name meditation and devotional servicehave a great importance in the Guru’s abode. Mancannot practise Divine Name meditation unless anduntil there are virtuous deeds in his mind and body.

‘Without cultivating noble qualities, no true devotioncan be.’ P. 4Çòä¹ × ¹ä ÕÆå¶ í×Çå é Ô ¯ ǨÇòä¹ × ¹ä ÕÆå¶ í×Çå é Ô ¯ ǨÇòä¹ × ¹ä ÕÆå¶ í×Çå é Ô ¯ ǨÇòä¹ × ¹ä ÕÆå¶ í×Çå é Ô ¯ ǨÇòä¹ × ¹ä ÕÆå¶ í×Çå é Ô ¯ Ǩ

So, through devotional service are acquiredhumility and various other fruits. We have littletime at our disposal. It is Kalyuga (Dark Age) andour life-span is very short, and our bodies havebecome infected with ailments. Ask anyone, you will

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find him suffering from one disease or the other.Almost everybody is sick. Our thinking, conduct anddress have all gone wrong. Everything is flawed anddeficient. So, for our liberation, Guru Sahib hasshown us the path of Divine Name meditation anddevotional service. To reap double the advantage ina short period of time, Guru Sahib has devised thesemeans and methods for us. By meditating on theName Divine are annulled all sufferings, andthrough service, we achieve honour both here andin the Divine Court –

‘By devotional service in this world, shall ye get aplace at the Divine Portal.Then says Nanak, in joy may you gambol.’ P. 26ÇòÇÚ ç¹éÆÁÅ Ã ¶ò ÕîÅÂÆÁ˨ åÅ çð×Ô ì ËÃä°ÇòÇÚ ç¹éÆÁÅ Ã ¶ò ÕîÅÂÆÁ˨ åÅ çð×Ô ì ËÃä°ÇòÇÚ ç¹éÆÁÅ Ã ¶ò ÕîÅÂÆÁ˨ åÅ çð×Ô ì ËÃä°ÇòÇÚ ç¹éÆÁÅ Ã ¶ò ÕîÅÂÆÁ˨ åÅ çð×Ô ì ËÃä°ÇòÇÚ ç¹éÆÁÅ Ã ¶ò ÕîÅÂÆÁ˨ åÅ çð×Ô ì ËÃä°ê Å ÆÁ Ë ¨ê Å ÆÁ Ë ¨ê Å ÆÁ Ë ¨ê Å ÆÁ Ë ¨ê Å ÆÁ Ë ¨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨

Yesterday I had discoursed about whatSovereign Guru Nanak Sahib had told Vaid Hardasthat the whole world is afflicted with maladies.Maladies of the mind come first, while physicalailments come afterwards. If the mind is ill, then thebody becomes automatically sick. However, if themind is in sound health, physical ailments areautomatically cured. Many devotees don’t havebelief in these things because there is reasoning inthem. Reasoning is essential but so long as beliefand reason do not harmonise, no good result accrues.So Guru Sahib has prescribed God’s Name as thecure of all sufferings and ailments –

‘The world is ill, the Name is the cure-all;Without the True Lord, the filth of sin attaches to it.’P. 687ÿÃÅð ¹ ð ¯×Æ éÅî ¹ çÅð È î Ë« ñÅ×Ë ÃÚ ÇìéŨÿÃÅð ¹ ð ¯×Æ éÅî ¹ çÅð È î Ë« ñÅ×Ë ÃÚ ÇìéŨÿÃÅð ¹ ð ¯×Æ éÅî ¹ çÅð È î Ë« ñÅ×Ë ÃÚ ÇìéŨÿÃÅð ¹ ð ¯×Æ éÅî ¹ çÅð È î Ë« ñÅ×Ë ÃÚ ÇìéŨÿÃÅð ¹ ð ¯×Æ éÅî ¹ çÅð È î Ë« ñÅ×Ë ÃÚ ÇìéŨ

We do not know how the Name Divine hasbecome the cure-all. All the big maladies, about

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which we have never thought, such as, ignorance,delusion, mammon, ego etc. are one and the same,though their names are different. This malady ofignorance afflicts the whole world. Brahma, Vishnuand Mahesh (Shiva) and all the gods are afflicted with‘haumein’ (ego). All human beings take birth and diein ego, because they are not able to understand whatego is . Interpreting it wrongly, we call it pride, butGuru Sahib has pointed out five intoxicants –empery, wealth, beauty, pride of caste andyouthfulness. These are the five robbers of goodness.These are the five prides. Man acquires educationand starts taking pride in it that he is educated orlearned. Similarly, man takes pride when he acquiresgreat wealth. He prides on being youthful, belongingto a high caste and acquiring temporal power. Theseare called prides. Where there is no pride in them,even there does ‘haumein’ (ego) creep in. We are bornin ego, and we die in ego. We are not able toremove this noose from our neck.

‘As long as this man deems that he is the doer ofsomething, until then he wanders in the wombexistences.’ P. 278Üì ÇÂÔ ÜÅéË î Ë ÇÕÛ¹ ÕðåŨÜì ÇÂÔ ÜÅéË î Ë ÇÕÛ¹ ÕðåŨÜì ÇÂÔ ÜÅéË î Ë ÇÕÛ¹ ÕðåŨÜì ÇÂÔ ÜÅéË î Ë ÇÕÛ¹ ÕðåŨÜì ÇÂÔ ÜÅéË î Ë ÇÕÛ¹ ÕðåŨåì ñ×¹ ×ðí ܯÇé îÇÔ ÇëðåŨåì ñ×¹ ×ðí ܯÇé îÇÔ ÇëðåŨåì ñ×¹ ×ðí ܯÇé îÇÔ ÇëðåŨåì ñ×¹ ×ðí ܯÇé îÇÔ ÇëðåŨåì ñ×¹ ×ðí ܯÇé îÇÔ ÇëðåŨ

As long as man says that he has donesomething, he continues to fall into life. Somepersons say only superficially – ‘It is the Guru whohas made me do this thing’, but in their hearts, theybelieve that they have done it. But in spiritualmatters, it is not expression with the tongue, butfrom the heart that is accepted. From the mouth,man says many things –

‘They, who have one thing in their heart and anotherin their mouth or on their tongue, are accountedfalse.’P. 488

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ÇÜé îÇé Ô ¯ð ¹ î ¹ ÇÖ Ô ¯ð ¹ Çà ջ㶠ÕÇÚÁŨÇÜé îÇé Ô ¯ð ¹ î ¹ ÇÖ Ô ¯ð ¹ Çà ջ㶠ÕÇÚÁŨÇÜé îÇé Ô ¯ð ¹ î ¹ ÇÖ Ô ¯ð ¹ Çà ջ㶠ÕÇÚÁŨÇÜé îÇé Ô ¯ð ¹ î ¹ ÇÖ Ô ¯ð ¹ Çà ջ㶠ÕÇÚÁŨÇÜé îÇé Ô ¯ð ¹ î ¹ ÇÖ Ô ¯ð ¹ Çà ջ㶠ÕÇÚÁŨGuru Sahib says – ‘He, who has one thing in his

heart and another on his tongue, is a false orinconstant person.’ But he who truly says from thecore of his heart that he is afflicted with the maladyof ego, to him Guru Sahib says – ‘You are not theonly one afflicted with ego, the whole world isinfected with ego –

‘The world is ill; ……’ P. 687ÿÃÅð ¹ ð ¯×Æ .................¨Ã ¿ÃÅð ¹ ð ¯×Æ .................¨Ã ¿ÃÅð ¹ ð ¯×Æ .................¨Ã ¿ÃÅð ¹ ð ¯×Æ .................¨Ã ¿ÃÅð ¹ ð ¯×Æ .................¨

And what is the medicine?‘…. the Name is the cure-all;Without the True Lord, the filth of sin attaches to it.’

P. 687.............. éÅî ¹ çÅð È î Ëñ ¹ ñÅ×Ë ÃÚ ÇìéŨ.............. éÅî ¹ çÅð È î Ëñ ¹ ñÅ×Ë ÃÚ ÇìéŨ.............. éÅî ¹ çÅð È î Ëñ ¹ ñÅ×Ë ÃÚ ÇìéŨ.............. éÅî ¹ çÅð È î Ëñ ¹ ñÅ×Ë ÃÚ ÇìéŨ.............. éÅî ¹ çÅð È î Ëñ ¹ ñÅ×Ë ÃÚ ÇìéŨ

The impurity which clings is that of ego–‘The scum of multiple births is attached to this souland it has become pitch black.The oilman’s rag turns not white by washing, eventhough it be washed a hundred times.’P. 651Üéî Üéî ÕÆ ÇÂà ¹ îé ÕÀ° î«Üéî Üéî ÕÆ ÇÂà ¹ îé ÕÀ° î«Üéî Üéî ÕÆ ÇÂà ¹ îé ÕÀ° î«Üéî Üéî ÕÆ ÇÂà ¹ îé ÕÀ° î«Üéî Üéî ÕÆ ÇÂà ¹ îé ÕÀ° î«ñÅ×Æ ÕÅñÅ Ô ¯ÁÅ ÇÃÁÅÔ ¹¨ñÅ×Æ ÕÅñÅ Ô ¯ÁÅ ÇÃÁÅÔ ¹¨ñÅ×Æ ÕÅñÅ Ô ¯ÁÅ ÇÃÁÅÔ ¹¨ñÅ×Æ ÕÅñÅ Ô ¯ÁÅ ÇÃÁÅÔ ¹¨ñÅ×Æ ÕÅñÅ Ô ¯ÁÅ ÇÃÁÅÔ ¹¨Ö ³éñÆ è ¯åÆ À °ÜñÆ é Ô ¯òÂÆ Ü ¶ ÃÀ° è ¯òÇä êÅÔ ¹¨Ö ³éñÆ è ¯åÆ À °ÜñÆ é Ô ¯òÂÆ Ü ¶ ÃÀ° è ¯òÇä êÅÔ ¹¨Ö ³éñÆ è ¯åÆ À °ÜñÆ é Ô ¯òÂÆ Ü ¶ ÃÀ° è ¯òÇä êÅÔ ¹¨Ö ³éñÆ è ¯åÆ À °ÜñÆ é Ô ¯òÂÆ Ü ¶ ÃÀ° è ¯òÇä êÅÔ ¹¨Ö ³éñÆ è ¯åÆ À °ÜñÆ é Ô ¯òÂÆ Ü ¶ ÃÀ° è ¯òÇä êÅÔ ¹¨

So, the whole world is suffering from ego andas a result thereof, it is alienated from God. He, inwhose soul and mind Divine Light has not been litand his five illusions have not been annulled, isafflicted with the malady of ‘ego’. You can’t describejust one man to be afflicted with ego, infact, thewhole world is suffering from the ailment of ‘ego’.As he does not take the medicine from the Guruand eat it in the manner prescribed by him, heremains alienated from God.

So, in the same manner, I had discussed variousdiseases. The disease of ignorance is cholera of the

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mind. The malady of ‘backbiting’ is very bad. Alarge number of devotees come who have beenattending the holy congregation for a long time. Butmany times, I observe that even after keeping theholy company for several years, they still indulge inbackbiting. Their state is like that of an oilman’s ox,with his eyes covered, who moves on the circularpath round the oil press. He is ever in fear that hismaster is following him and may strike him with hisclub any time. So, throughout the day he continuesgoing round and round at a fast pace. When hiseye-covers are removed, he finds himself standing atthe same place. So, as long as, we do not take itseriously in our mind that in this very life, we haveto make the achievement about which Guru Sahibmentions again and again, there is no attainment –

‘With the gift of human incarnation granted to thee,Now is thy opportunity to have union with the Lord.Nothing else shall avail thee.’ P. 12íÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨíÂÆ êðÅêÇå îÅé °Ö ç ¶Ô ¹ðÆÁŨׯÇì ¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁŨׯÇì ¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁŨׯÇì ¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁŨׯÇì ¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁŨׯÇì ¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁŨÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨ÁòÇð ÕÅÜ å¶ð Ë ÇÕåË é ÕÅî¨

He who thinks seriously, his heart is moved tohear that all other tasks are worthless andsuperfluous and yet he is all the time involved inthem. What is his real task? Guru Sahib says –

‘In holy company on the Name immaculate meditate.’P. 12

Çîñ¹ ÃÅèà ¿×Çå íܹ Õ ¶òñ éÅî¨Çîñ¹ ÃÅèà ¿×Çå íܹ Õ ¶òñ éÅî¨Çîñ¹ ÃÅèà ¿×Çå íܹ Õ ¶òñ éÅî¨Çîñ¹ ÃÅèà ¿×Çå íܹ Õ ¶òñ éÅî¨Çîñ¹ ÃÅèà ¿×Çå íܹ Õ ¶òñ éÅî¨Going into the company of the saints, you

should gird up you loins to practise Divine Namemeditation and perform God’s devotional worship.

‘In achieving the end of liberation thyself engage.In Maya attachment is thy life going waste.’ P. 12Ãð¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨Ãð ¿ÜÅÇî ñÅ×¹ íòÜñ åðé Õ˨Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç× îÅÇÂÁÅ Õ Ë¨Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç× îÅÇÂÁÅ Õ Ë¨Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç× îÅÇÂÁÅ Õ Ë¨Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç× îÅÇÂÁÅ Õ Ë¨Üéî¹ Çì ÌæÅ ÜÅå ð ¿ Ç× îÅÇÂÁÅ Õ Ë¨

Falling in love with Maya (material riches), your

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life is going waste. What is Maya? What do we callMaya? Whatever has a name and a form, andwhatever comes under these two characteristics iscalled Maya. This ‘jeevatma’ (individual self or soul)instead of loving his reality has mistakenly startedloving the visible material things of the world, whichdo not remain permanent. Guru Sahib says – ‘Youare wasting your life.’ Then is man filled withdevotion and attachment. Then the thought occurs inhis mind that his life is going waste. But thisthought and realization comes only to some raresupremely fortunate person, and not to the rest ofthe world because their mind has been charmed byMaya (Mammon).

‘Bewitching is the love of wealth,Which without teeth, has eaten up the world.The apostates are eaten away, but the Guruwards,who fix their mind in the True Name, are saved.’

P. 643îÅÇÂÁÅ îîåÅ î ¯ÔäÆ ÇÜÇé Çòä° ç ¿åÅ Ü×¹ ÖÅÇÂÁŨîÅÇÂÁÅ îîåÅ î ¯ÔäÆ ÇÜÇé Çòä° ç ¿åÅ Ü×¹ ÖÅÇÂÁŨîÅÇÂÁÅ îîåÅ î ¯ÔäÆ ÇÜÇé Çòä° ç ¿åÅ Ü×¹ ÖÅÇÂÁŨîÅÇÂÁÅ îîåÅ î ¯ÔäÆ ÇÜÇé Çòä° ç ¿åÅ Ü×¹ ÖÅÇÂÁŨîÅÇÂÁÅ îîåÅ î ¯ÔäÆ ÇÜÇé Çòä° ç ¿åÅ Ü×¹ ÖÅÇÂÁŨîéî¹Ö ÖÅè ¶ × ¹ðî ¹ ÇÖ À°ìð ¶ ÇÜéÆ ÃÇÚ éÅÇî ÇÚå°îéî¹Ö ÖÅè ¶ × ¹ðî ¹ ÇÖ À°ìð ¶ ÇÜéÆ ÃÇÚ éÅÇî ÇÚå°îéî¹Ö ÖÅè ¶ × ¹ðî ¹ ÇÖ À°ìð ¶ ÇÜéÆ ÃÇÚ éÅÇî ÇÚå°îéî¹Ö ÖÅè ¶ × ¹ðî ¹ ÇÖ À°ìð ¶ ÇÜéÆ ÃÇÚ éÅÇî ÇÚå°îéî¹Ö ÖÅè ¶ × ¹ðî ¹ ÇÖ À°ìð ¶ ÇÜéÆ ÃÇÚ éÅÇî ÇÚå°ñ Å Ç ÂÁ Ũñ Å ÇÂÁ Ũñ Å ÇÂÁ Ũñ Å ÇÂÁ Ũñ Å ÇÂÁ Ũ

Maya has eaten away the rest of the world. Mandoes not think about it. This thought does not occurto him. Even though hearing with his ears, he doesnot imbibe this truth within his self. Even thoughseeing with the eyes, this truth does not go deepwithin him. It remains only on the surface and doesnot go deep. But when he thinks that his life isgoing waste, his entire thinking is transformed.

In history, there is mention of the time in thelife of Guru Amar Das Ji when he was not filledwith spiritual yearning. Guru Sahib was the eldestof the four brothers. His earlier life was marked bynoble conduct and behaviour. The family hadconsiderable land with wells and so was engaged in

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agriculture. But Guru Sahib had taken upon himselfthe task of itinerant-trade. Wherever there was acompany of holymen, he made it a point to gothere, and the thought which repeatedly occurred tohim was that in every holy company emphasis waslaid on adopting a Guru (Holy Preceptor) withoutwhom there was no liberation for men. Although heused to recite regularly one rosary (consisting of 108beads) of a common chant, ‘Om namu BhagwateyVasudevaey nameh’, called Khodus chant, which Dhruvtoo had recited, yet the characteristics which saintsused to tell were still missing in him. Then heobserved his physical state, for he had become 62years old, yet he had made no spiritual attainment.He thought – ‘A child can say that he is yet to growinto a youth, a youth can say that old age is yet tocome, but he who has already become old, his everystep is towards death. Secondly, it is not knownwhen death may come –

‘There is no hitch in the way of death, either inchildhood, or in youth, or in old age.That time is not known, when the noose of death shallcome and fall upon thee.’ P. 254éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì ¿è ¹¨éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì ¿è ¹¨éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì ¿è ¹¨éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì ¿è ¹¨éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì ¿è ¹¨úÔ ì ¶ðÅ éÔ ì ÈÞÆÁË ÜÀ° ÁÅÇ êð Ë Üî ë ¿è ¹¨úÔ ì ¶ðÅ éÔ ì ÈÞÆÁË ÜÀ° ÁÅÇ êð Ë Üî ë ¿è ¹¨úÔ ì ¶ðÅ éÔ ì ÈÞÆÁË ÜÀ° ÁÅÇ êð Ë Üî ë ¿è ¹¨úÔ ì ¶ðÅ éÔ ì ÈÞÆÁË ÜÀ° ÁÅÇ êð Ë Üî ë ¿è ¹¨úÔ ì ¶ðÅ éÔ ì ÈÞÆÁË ÜÀ° ÁÅÇ êð Ë Üî ë ¿è ¹¨

So, seeing the condition of his body, such athought came into his mind –

‘Few days to thee are left; thou hast grown weary andthy body vesture has grown old.’ P. 23Ççé æ ¯óó¶ æÕ¶ íÇÂÁÅ ê ¹ðÅäÅ Ú ¯ñŨÇçé æ ¯óó¶ æÕ¶ íÇÂÁÅ ê ¹ðÅäÅ Ú ¯ñŨÇçé æ ¯óó¶ æÕ¶ íÇÂÁÅ ê ¹ðÅäÅ Ú ¯ñŨÇçé æ ¯óó¶ æÕ¶ íÇÂÁÅ ê ¹ðÅäÅ Ú ¯ñŨÇçé æ ¯óó¶ æÕ¶ íÇÂÁÅ ê ¹ðÅäÅ Ú ¯ñŨ

Such thoughts continued to trouble his mind.When thoughts of this type occur to the mind, manis filled with non-attachment and renunciation. Tearsflow from the eyes of a renunciate and he thinksabout his goal – ‘O my mind! I have made noachievement so far. I haven’t as yet met a Guru

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(Holy Preceptor). I have spent all my life in searchof a Guru (Holy Preceptor). But I haven’t found acapable Guru. It was because his (Guru Amar DasJi) firm belief was – ‘Guru must satisfy the devotee’.Guru incapable of giving satisfaction to the devoteeand husband without charm are both worthless anduseless.’

According to beliefs and traditions of the time,the Ganga was given great importance among holyspots and pilgrim centres. So, he took a vow thatafter every six months, he would visit the Ganges onfoot and have ablutions there. In this manner, hewould come to meet holymen on the way, and it wasquite possible, he might meet a capable Guru (HolyPreceptor) because very many holymen and saintspractised Divine Name meditation on the banks ofthe Ganges. He visited the Ganges twenty times butwithout meeting a competent Guru (Holy Preceptor).On this particular occasion, he was going for thetwenty-first time, and he had become 72 years old.There was deep regret in his heart that old age hadcome upon him completely. No time was now left.He had not achieved anything so far, but he wasdetermined not to adopt an immature or fake Guru(Holy Preceptor). He would adopt only a PerfectGuru when he was satisfied about his spiritualattainments.

In India, bathing at holy places is considered ahighly pious deed. There are two types of places ofpilgrimage – ‘Jarrh’ (inanimate and immovable) and‘jangam’ (living and moving). The first type ofpilgrim centres are known to all. Everybody knowsthat there are 68 pilgrimage centres in India andabroad. Bathing at them yields different fruits.

Second are ‘jangam’ (living and moving) pilgrim

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centres. These pilgrim centres are the ones whereabide those who have recognized God and attainedto Him. They are saints, holymen, exalted souls,Gurmukhs (Guruwards, or God-directed), Gursikhs(Guru’s disciples or followers) etc. wherever they sit,that place becomes a pilgrim spot. It is not just onepilgrimage centre; in fact, there come to abide all thepilgrimage centres with their respective fruits -

‘Where God’s tales are narrated,There comes the Ganga itself.’ÔÇð ÕÆ ÕæÅ Ô ¯å Ô Ë ÜÔŨÔÇð ÕÆ ÕæÅ Ô ¯å Ô Ë ÜÔŨÔÇð ÕÆ ÕæÅ Ô ¯å Ô Ë ÜÔŨÔÇð ÕÆ ÕæÅ Ô ¯å Ô Ë ÜÔŨÔÇð ÕÆ ÕæÅ Ô ¯å Ô Ë ÜÔŨ׿×Å íÆ Úñ ÁÅòå åÔŨ׿×Å íÆ Úñ ÁÅòå åÔŨ׿×Å íÆ Úñ ÁÅòå åÔŨ׿×Å íÆ Úñ ÁÅòå åÔŨ׿×Å íÆ Úñ ÁÅòå åÔŨ‘What qualities has holy company?Such it is wherein the sole Name of the Lord isexpounded.’ P. 72Ãåÿ×Çå ÕËÃÆ ÜÅäÆÁ˨Ãåÿ×Çå ÕËÃÆ ÜÅäÆÁ˨Ãåÿ×Çå ÕËÃÆ ÜÅäÆÁ˨Ãåÿ×Çå ÕËÃÆ ÜÅäÆÁ˨Ãåÿ×Çå ÕËÃÆ ÜÅäÆÁ˨ÇÜæË Â ¶Õ ¯ éÅî ¹ òÖÅäÆÁ˨ÇÜæË Â ¶Õ ¯ éÅî ¹ òÖÅäÆÁ˨ÇÜæË Â ¶Õ ¯ éÅî ¹ òÖÅäÆÁ˨ÇÜæË Â ¶Õ ¯ éÅî ¹ òÖÅäÆÁ˨ÇÜæË Â ¶Õ ¯ éÅî ¹ òÖÅäÆÁ˨

The proud gods of these pilgrimage centres sitin those holy congregations with their respectivefruits, so that if someone asks for them, they mayfind joy in bestowing them on him. Then –

‘Is the place of pilgrimage greater, or God’s servant ordevotee?’ P. 331åÆðæ¹ ìâÅ ÇÕ ÔÇð ÕÅ çÅà ¹¨åÆðæ ¹ ìâÅ ÇÕ ÔÇð ÕÅ çÅà ¹¨åÆðæ ¹ ìâÅ ÇÕ ÔÇð ÕÅ çÅà ¹¨åÆðæ ¹ ìâÅ ÇÕ ÔÇð ÕÅ çÅà ¹¨åÆðæ ¹ ìâÅ ÇÕ ÔÇð ÕÅ çÅà ¹¨

Where sits God’s servant, that place becomes aplace of pilgrimage –

‘Truly lovely is the spot where the holy have theirabode.’ P. 319ÇÜæ Ë ì ËÃÇé ÃÅè Üé à ¯ æÅé ¹ à ¹Ô ¿çŨÇÜæË ì ËÃÇé ÃÅè Üé à ¯ æÅé ¹ à ¹Ô ¿çŨÇÜæË ì ËÃÇé ÃÅè Üé à ¯ æÅé ¹ à ¹Ô ¿çŨÇÜæË ì ËÃÇé ÃÅè Üé à ¯ æÅé ¹ à ¹Ô ¿çŨÇÜæË ì ËÃÇé ÃÅè Üé à ¯ æÅé ¹ à ¹Ô ¿çŨ

That place becomes beautiful where piouspersons sit.

‘Wherever my True Guru goes and sits, beautiful isthat place, O Lord, the king.’

P. 450ÇÜæË ÜÅÇ ìÔ Ë î ¶ðÅ ÃÇå×¹ð È Ã ¯ æÅé ° à ¹ÔÅòÅ ðÅîÇÜæË ÜÅÇ ìÔ Ë î ¶ðÅ ÃÇå×¹ð È Ã ¯ æÅé ° à ¹ÔÅòÅ ðÅîÇÜæË ÜÅÇ ìÔ Ë î ¶ðÅ ÃÇå×¹ð È Ã ¯ æÅé ° à ¹ÔÅòÅ ðÅîÇÜæË ÜÅÇ ìÔ Ë î ¶ðÅ ÃÇå×¹ð È Ã ¯ æÅé ° à ¹ÔÅòÅ ðÅîÇÜæË ÜÅÇ ìÔ Ë î ¶ðÅ ÃÇå×¹ð È Ã ¯ æÅé ° à ¹ÔÅòÅ ðÅîð ÅÜ ¶ ¨ð ÅÜ ¶ ¨ð ÅÜ ¶ ¨ð ÅÜ ¶ ¨ð ÅÜ ¶ ¨

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‘Jarrh’ (inanimate and immovable) pilgrimagecentres do not have so much spiritual power as the‘jangam’ (living and moving) pilgrimage centres have.It is because the former are incapable of removingmind’s impurity. On the other hand, ‘jangam’ (livingand moving) pilgrimage centres, that is, saints andholymen are capable of removing the filth or scumof the mind. By following their teachings and livingaccording to them, we can remove the impurity ofthe mind. So long as mind’s impurity is notremoved, purity does not come –

‘When the mind is filthy, everything is filthy. Bywashing the body the mind becomes not pure.’P. 558îÇé î Ëñ Ë Ãí ¹ ÇÕÛ° î ËñÅ åÇé è ¯å Ë îé° ÔÛÅ é Ô ¯ ǨîÇé î Ëñ Ë Ãí ¹ ÇÕÛ° î ËñÅ åÇé è ¯å Ë îé° ÔÛÅ é Ô ¯ ǨîÇé î Ëñ Ë Ãí ¹ ÇÕÛ° î ËñÅ åÇé è ¯å Ë îé° ÔÛÅ é Ô ¯ ǨîÇé î Ëñ Ë Ãí ¹ ÇÕÛ° î ËñÅ åÇé è ¯å Ë îé° ÔÛÅ é Ô ¯ ǨîÇé î Ëñ Ë Ãí ¹ ÇÕÛ° î ËñÅ åÇé è ¯å Ë îé° ÔÛÅ é Ô ¯ Ǩ

So long as there is impurity in the mind, youmay wash the body as much as you like, it willbecome impure again. The body is never pure orunpolluted. So ‘jarrh’ (inanimate and immovable)pilgrimage centres, preserving their purity andsanctity on the basis and strength of ‘jangam’ (livingand moving) pilgrimage centres, that is saints andholy men, always continue praying in the Lord’scourt – ‘O God! send some saint or holy manblessed by Thee because sinful men and womenwhile bathing in our waters leave behind their sinsmaking us impure. Send some great holy man whomay remove our impurity by having a dip in ourwaters. This means–

Meanings: ‘Even pilgrimage centres long for the dustof the saints’ feet.’íÅò Áðæ - åÆðæ òÆ ñ ¯Úç¶, à ¿å» çÆ è ÈóÆ åÅÂÆ ºÍíÅò Áðæ - åÆðæ òÆ ñ ¯Úç¶, à ¿å» çÆ è ÈóÆ åÅÂÆ ºÍíÅò Áðæ - åÆðæ òÆ ñ ¯Úç¶, à ¿å» çÆ è ÈóÆ åÅÂÆ ºÍíÅò Áðæ - åÆðæ òÆ ñ ¯Úç¶, à ¿å» çÆ è ÈóÆ åÅÂÆ ºÍíÅò Áðæ - åÆðæ òÆ ñ ¯Úç¶, à ¿å» çÆ è ÈóÆ åÅÂÆ ºÍ

Ganga, Yamuna, Godavari and Saraswati are thefour rivers which have been reckoned as very pureand holy. Guru Sahib says that their proud presidinggods long for the dust of saint’s feet –

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‘Ganga, Yamuna, Godavari and Saraswati seek dust ofthe saint’s feet.’ P. 1263׿×Å Üî¹éŠׯçÅòðÆ Ãð ¹ÃåÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãð ¹ÃåÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãð ¹ÃåÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãð ¹ÃåÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãð ¹ÃåÆ å ¶ ÕðÇÔ À°çî ¹ è È ÇðÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨ

They make endeavours. The proud god bathesat the same pilgrimage centre where the holy bathe.An illustrative story occurs in spiritual history. Oncethere was a pretentious holyman who took a pledgethat he would not take food at the house of aperson who had not bathed in the Ganga. So,whenever during his wanderings, he met a person,his first question used to be – ‘Brother! Have youbathed in the Ganga?’ When he was to take mealsat someone’s place, he asked the same question. Ifthe answer was ‘yes’, he partook of food, but, if theanswer was ‘no’, he declined to take food, becauseholy men stand by their pledge.

Sant Baba Jawala Singh read or recited ‘PanjBanis’ [Gurbani compositions prescribed for a Sikh fordaily reading or recitation] five times, fifteen ‘paths’(readings) of Sukhmani Sahib and 25 ‘paths’ (readings)of Jap Ji Sahib daily. Try to do so many ‘paths’, andsee for yourself how much time they take. Personsdo not become such exalted saints and holymen fornothing. The world longs for the dust of their feet.By uttering their name and contemplating them,devotees’ affairs are settled and their tasksaccomplished.

So this was the vow, he had taken. One day hehappened to be on the bank of the Ganga. He washungry but there was no arrangement for food.Nearby lived a holyman who had attained to thesupreme stage of God’s realization. Many devoteescame to his abode, listened to his discourses andfollowed them in their life. He too sat their listeningto the exalted holyman. Then he heard the call for

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food, “Brothers! food is ready; partake of it.” At thatmoment, he thought – ‘The holy man abides on thebank of the Ganga. He must be bathing here daily.It will be impolite and unseemly to ask him if hebathed in the Ganga or not.’ So, he partook of foodat the holyman’s abode. But there was anapprehension in his mind that on that day, he hadnot asked his customary question. He was sittingin the august presence of the holy man. At last, withfolded hands he submitted humbly, “O holy man!you are supremely fortunate because you are livingon the bank of the Ganga, and so you must bebathing in the Ganga daily.” The holy man replied,“Dear brother! I have never bathed in the Ganga. Itake bath at my well.”

At this he said, “Sir! I have done a very baddeed for it was my pledge to partake of food onlyfrom those who had bathed in the Ganga.” Aftersaying this, he got up and went away. He wasgoing troubled by this thought – ‘O my mind! thepledge which I had observed all my life has gotbroken today. What kind of holyman is this who,though living on the bank of the Ganga, does notbathe in its waters?” Overcome with melancholy, helay on a sand dune outside. After sometime, he sawthree persons going by. They had black complexion.Seeing them, he wondered where they were going.After sometime, when they returned, he saw thattheir complexion had become white in the moon-light. When they came near, he asked, “Brothers!who are you?”

They stopped to dispel his doubts. They said,“Dear brother! the three of us are the proud gods ofGanga, Yamuna and Godavari.”

He said, “When you came, you were black-

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complexioned, and now how have you becomewhite in complexion?” They said, “Dear brother! thesinful people of the world bathe in us and leavebehind all their sins owing to which our complexionbecomes black. If some holy man comes and bathesin our waters, our sins are removed.”

Sovereign Third Guru went to the pilgrimagecentres in response to their entreaties. Similarly,Sovereign Ninth Guru visited the places ofpilgrimage to purify them after hearing their appeals.

So, they (river-gods) said, “Dear brother! noexalted holy man has come to us for a long time,though pretenders and hypocrites do come in largenumbers. But he who is constantly aligned with Godand absorbed in His worship and contemplation, hasnot come. So, we have come ourselves to bathecarefully in the water which stands after this holyman takes bath. As a result our complexion hasbecome white.”

He was surprised at this revelation.They said, “Why did you question him and

entertain doubts about him? Even we seek the dustof his feet.”

Guru Sahib says –‘Ganga, Yamuna, Godavari and Saraswati seek dust ofthe saint’s feet.’ P. 1263׿×Å Üî¹éŠׯçÅòðÆ Ãðà ¹åÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãðà ¹åÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãðà ¹åÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãðà ¹åÆ å ¶ ÕðÇÔ À°çî ¹ è È Çð׿×Å Üî¹éŠׯçÅòðÆ Ãðà ¹åÆ å ¶ ÕðÇÔ À°çî ¹ è È ÇðÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨÃÅè È ÕÆ åÅÂƨ

Why?‘They say: Full of impurity of mortal’s sins are we; ourimpurity by dust of feet of the holy is shed.’ P. 1263ÇÕñÇòÖ î Ëñ ¹ íð ¶ êð ¶ Ôîð Ë ÇòÇÚ ÔîðÆ î Ë« ÃÅè È ÕÆÇÕñÇòÖ î Ëñ ¹ íð ¶ êð ¶ Ôîð Ë ÇòÇÚ ÔîðÆ î Ë« ÃÅè È ÕÆÇÕñÇòÖ î Ëñ ¹ íð ¶ êð ¶ Ôîð Ë ÇòÇÚ ÔîðÆ î Ë« ÃÅè È ÕÆÇÕñÇòÖ î Ëñ ¹ íð ¶ êð ¶ Ôîð Ë ÇòÇÚ ÔîðÆ î Ë« ÃÅè È ÕÆÇÕñÇòÖ î Ëñ ¹ íð ¶ êð ¶ Ôîð Ë ÇòÇÚ ÔîðÆ î Ë« ÃÅè È ÕÆè È Çð ×òÅÂƨè È Çð ×òÅÂƨè È Çð ×òÅÂƨè È Çð ×òÅÂƨè È Çð ×òÅÂƨ

When we get the dust of the saint’s feet, then

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is our filth removed.‘Bathing at sixty-eight sacred spots avails little;As flying dust of the holy congregation into our eyesfalls,Shed is all our impurity of foul understanding.’

P. 1263åÆðÇæ ÁáÃÇá îÜÇé éÅÂƨ Ãåÿ×Çå ÕÆ è È Çð êðÆåÆðÇæ ÁáÃÇá îÜÇé éÅÂƨ Ãåÿ×Çå ÕÆ è È Çð êðÆåÆðÇæ ÁáÃÇá îÜÇé éÅÂƨ Ãåÿ×Çå ÕÆ è È Çð êðÆåÆðÇæ ÁáÃÇá îÜÇé éÅÂƨ Ãåÿ×Çå ÕÆ è È Çð êðÆåÆðÇæ ÁáÃÇá îÜÇé éÅÂƨ Ãåÿ×Çå ÕÆ è È Çð êðÆÀ°Çâ é ¶å Ì ÆÀ ° Çâ é ¶å Ì ÆÀ ° Çâ é ¶å Ì ÆÀ ° Çâ é ¶å Ì ÆÀ ° Çâ é ¶å Ì ÆÃí ç ¹ðîÇå î Ë« ×òÅÂƨÃí ç¹ðîÇå î Ë« ×òÅÂƨÃí ç¹ðîÇå î Ë« ×òÅÂƨÃí ç¹ðîÇå î Ë« ×òÅÂƨÃí ç¹ðîÇå î Ë« ×òÅÂƨSo, in this manner, Guru Sahib is making mention ofnot just one or two pilgrimage centres but of all theholies. The Ganga had been brought from heaven byKing Bhagirath.‘Ganga by the recluse Bhagirath was brought down;Holy Kedar by Shiva was incarnated or established.Banaras and the place where Krishna grazed cows,By contact with the holy are exalted.All sacred spots sanctified by the gods…..’ P. 1263ÜÅÔðéòÆ åêË íÅ×ÆðÇæ ÁÅäÆ..............¨ÜÅÔðéòÆ åêË íÅ×ÆðÇæ ÁÅäÆ..............¨ÜÅÔðéòÆ åêË íÅ×ÆðÇæ ÁÅäÆ..............¨ÜÅÔðéòÆ åêË íÅ×ÆðÇæ ÁÅäÆ..............¨ÜÅÔðéòÆ åêË íÅ×ÆðÇæ ÁÅäÆ..............¨................. Õ ¶çÅð ¹ æÅÇêú îÔÃÅÂƨ................. Õ ¶çÅð ¹ æÅÇêú îÔÃÅÂƨ................. Õ ¶çÅð ¹ æÅÇêú îÔÃÅÂƨ................. Õ ¶çÅð ¹ æÅÇêú îÔÃÅÂƨ................. Õ ¶çÅð ¹ æÅÇêú îÔÃÅÂƨջÃÆ Ç´Ãé¹ ÚðÅòå ×ÅÀ± ÇîÇñ ÔÇð Üé à ¯íÅ êÅÂƨջÃÆ Ç´Ãé¹ ÚðÅòå ×ÅÀ± ÇîÇñ ÔÇð Üé à ¯íÅ êÅÂƨջÃÆ Ç´Ãé¹ ÚðÅòå ×ÅÀ± ÇîÇñ ÔÇð Üé à ¯íÅ êÅÂƨջÃÆ Ç´Ãé¹ ÚðÅòå ×ÅÀ± ÇîÇñ ÔÇð Üé à ¯íÅ êÅÂƨջÃÆ Ç´Ãé¹ ÚðÅòå ×ÅÀ± ÇîÇñ ÔÇð Üé à ¯íÅ êÅÂƨÇÜåé¶ åÆðæ ç¶òÆ æÅê ¶ . . ...................¨ÇÜåé¶ åÆðæ ç¶òÆ æÅê ¶ . . ...................¨ÇÜåé¶ åÆðæ ç¶òÆ æÅê ¶ . . ...................¨ÇÜåé¶ åÆðæ ç¶òÆ æÅê ¶ . . ...................¨ÇÜåé¶ åÆðæ ç¶òÆ æÅê ¶ . . ...................¨

All the holy spots established by the gods –‘… seek dust of feet of the holy.’ P. 1263.................. ÃÇí Çååé¶.................. ÃÇí Çååé¶.................. ÃÇí Çååé¶.................. ÃÇí Çååé¶.................. ÃÇí Çååé¶ñ ¯ÚÇÔ è È Çð ÃÅè È ÕÆ åÅÂƨñ¯ÚÇÔ è È Çð ÃÅè È ÕÆ åÅÂƨñ¯ÚÇÔ è È Çð ÃÅè È ÕÆ åÅÂƨñ¯ÚÇÔ è È Çð ÃÅè È ÕÆ åÅÂƨñ¯ÚÇÔ è È Çð ÃÅè È ÕÆ åÅÂƨ

This is true of not just one or two holymen butof all –

‘Should God’s devotee, the holy Preceptor be met,Dust of his feet on my face would I rub.Lord! all your creation after dust of feet of the holyquests.Saith Nanak: Whoever has this good fortune onforehead inscribed …..’ P. 1263ÔÇð ÕÅ Ã ¿å ° ÇîñË × ¹ð ÃÅè È ñ Ë Çåà ÕÆ è È Çð î ¹ ÇÖÔÇð ÕÅ Ã ¿å ° ÇîñË × ¹ð ÃÅè È ñ Ë Çåà ÕÆ è È Çð î ¹ ÇÖÔÇð ÕÅ Ã ¿å ° ÇîñË × ¹ð ÃÅè È ñ Ë Çåà ÕÆ è È Çð î ¹ ÇÖÔÇð ÕÅ Ã ¿å ° ÇîñË × ¹ð ÃÅè È ñ Ë Çåà ÕÆ è È Çð î ¹ ÇÖÔÇð ÕÅ Ã ¿å ° ÇîñË × ¹ð ÃÅè È ñ Ë Çåà ÕÆ è È Çð î ¹ ÇÖñ Å Â Æ ¨ñ ÅÂ Æ ¨ñ ÅÂ Æ ¨ñ ÅÂ Æ ¨ñ ÅÂ Æ ¨ÇÜåéÆ Çà ÌÃÇà å°îðÆ î ¶ð ¶ Ã ¹ÁÅîÆÇÜåéÆ Çà ÌÃÇà å°îðÆ î ¶ð ¶ Ã ¹ÁÅîÆÇÜåéÆ Çà ÌÃÇà å°îðÆ î ¶ð ¶ Ã ¹ÁÅîÆÇÜåéÆ Çà ÌÃÇà å°îðÆ î ¶ð ¶ Ã ¹ÁÅîÆÇÜåéÆ Çà ÌÃÇà å°îðÆ î ¶ð ¶ Ã ¹ÁÅîÆÃí ÇååéÆ ñ¯Ú Ë è È Çð ÃÅè È ÕÆ åÅÂƨÃí ÇååéÆ ñ¯Ú Ë è È Çð ÃÅè È ÕÆ åÅÂƨÃí ÇååéÆ ñ¯Ú Ë è È Çð ÃÅè È ÕÆ åÅÂƨÃí ÇååéÆ ñ¯Ú Ë è È Çð ÃÅè È ÕÆ åÅÂƨÃí ÇååéÆ ñ¯Ú Ë è È Çð ÃÅè È ÕÆ åÅÂƨ

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éÅéÕ ÇññÅÇà Ô ¯ò Ë ÇÜà ¹ ÇñÇÖÁÅ .............¨éÅéÕ ÇññÅÇà Ô ¯ò Ë ÇÜà ¹ ÇñÇÖÁÅ .............¨éÅéÕ ÇññÅÇà Ô ¯ò Ë ÇÜà ¹ ÇñÇÖÁÅ .............¨éÅéÕ ÇññÅÇà Ô ¯ò Ë ÇÜà ¹ ÇñÇÖÁÅ .............¨éÅéÕ ÇññÅÇà Ô ¯ò Ë ÇÜà ¹ ÇñÇÖÁÅ .............¨Dust of the saint’s feet is obtained only by one

on whose forehead it is writ –‘….. blessing him with the dust of the feet of the holy,the Lord ferries him across.’

P. 1263............... Çåù ÃÅè È è È Çð ç ¶ ÔÇð êÅÇð ¦ØÅÂƨ............... Çåù ÃÅè È è È Çð ç ¶ ÔÇð êÅÇð ¦ØÅÂƨ............... Çåù ÃÅè È è È Çð ç ¶ ÔÇð êÅÇð ¦ØÅÂƨ............... Çåù ÃÅè È è È Çð ç ¶ ÔÇð êÅÇð ¦ØÅÂƨ............... Çåù ÃÅè È è È Çð ç ¶ ÔÇð êÅÇð ¦ØÅÂƨ

To such a one God grants liberation –‘In charity seek I dust of feet of the holy;Which, should I receive, to my forehead would apply.Discarding false greed, with single mind should one onthe inaccessible Lord meditate.By writ of Primal Time alone is obtained dust of feetof the holy.’ P. 468çÅé¹ îÇÔ ¿âÅ åñÆ ÖÅÕ ¹ Ü ¶ ÇîñË å îÃåÇÕ ñÅÂÆÁ˨çÅé¹ îÇÔ ¿âÅ åñÆ ÖÅÕ ¹ Ü ¶ ÇîñË å îÃåÇÕ ñÅÂÆÁ˨çÅé¹ îÇÔ ¿âÅ åñÆ ÖÅÕ ¹ Ü ¶ ÇîñË å îÃåÇÕ ñÅÂÆÁ˨çÅé¹ îÇÔ ¿âÅ åñÆ ÖÅÕ ¹ Ü ¶ ÇîñË å îÃåÇÕ ñÅÂÆÁ˨çÅé¹ îÇÔ ¿âÅ åñÆ ÖÅÕ ¹ Ü ¶ ÇîñË å îÃåÇÕ ñÅÂÆÁ˨ձóÅ ñÅñÚ¹ ÛâÆÁË Ô ¯ Ç ÇÂÕ îÇé ÁñÖ¹ ÇèÁÅÂÆÁ˨ձóÅ ñÅñÚ¹ ÛâÆÁË Ô ¯ Ç ÇÂÕ îÇé ÁñÖ¹ ÇèÁÅÂÆÁ˨ձóÅ ñÅñÚ¹ ÛâÆÁË Ô ¯ Ç ÇÂÕ îÇé ÁñÖ¹ ÇèÁÅÂÆÁ˨ձóÅ ñÅñÚ¹ ÛâÆÁË Ô ¯ Ç ÇÂÕ îÇé ÁñÖ¹ ÇèÁÅÂÆÁ˨ձóÅ ñÅñÚ¹ ÛâÆÁË Ô ¯ Ç ÇÂÕ îÇé ÁñÖ¹ ÇèÁÅÂÆÁË¨ë« å¶òÔ ¯ êÅÂÆÁË Ü ¶ò ¶ÔÆ ÕÅð ÕîÅÂÆÁË¨ë« å¶òÔ ¯ êÅÂÆÁË Ü ¶ò ¶ÔÆ ÕÅð ÕîÅÂÆÁË¨ë« å¶òÔ ¯ êÅÂÆÁË Ü ¶ò ¶ÔÆ ÕÅð ÕîÅÂÆÁË¨ë« å¶òÔ ¯ êÅÂÆÁË Ü ¶ò ¶ÔÆ ÕÅð ÕîÅÂÆÁË¨ë« å¶òÔ ¯ êÅÂÆÁË Ü ¶ò ¶ÔÆ ÕÅð ÕîÅÂÆÁ˨ܶ Ô ¯ò Ë ê ÈðÇì ÇñÇÖÁÅ åÅ è È Çó ÇåéÅ çÆ êÅÂÆÁ˨ܶ Ô ¯ò Ë ê ÈðÇì ÇñÇÖÁÅ åÅ è È Çó ÇåéÅ çÆ êÅÂÆÁ˨ܶ Ô ¯ò Ë ê ÈðÇì ÇñÇÖÁÅ åÅ è È Çó ÇåéÅ çÆ êÅÂÆÁ˨ܶ Ô ¯ò Ë ê ÈðÇì ÇñÇÖÁÅ åÅ è È Çó ÇåéÅ çÆ êÅÂÆÁ˨ܶ Ô ¯ò Ë ê ÈðÇì ÇñÇÖÁÅ åÅ è È Çó ÇåéÅ çÆ êÅÂÆÁ˨

If it is already writ on the forehead, then aloneis obtained dust of the saint’s feet, otherwise not. So,in this way, the view of Gurmat (Sikhism) is that the‘jangam’ (living and moving) pilgrimage centre issuperior to the ‘jarrh’ (inanimate and immovable)holy spot. The holy man who is absorbed in God’sdevotional worship is a superior sacred spot. If wekeep his company, then we need not go anywhereelse and spend money because in him are presentall the sixty-eight holies –

‘Make your mind the casket for keeping idols;In the river of holy congregation bathe it.Make offering of flower-petals of devotion -The Lord propitiate thus.’ P. 728îé° Ã ¿êà ¹ ÇÜå° Ãå ÃÇð éÅòä° íÅòé êÅåÆ Çå zêÇåîé° Ã ¿êà ¹ ÇÜå° Ãå ÃÇð éÅòä° íÅòé êÅåÆ Çå zêÇåîé° Ã ¿êà ¹ ÇÜå° Ãå ÃÇð éÅòä° íÅòé êÅåÆ Çå zêÇåîé° Ã ¿êà ¹ ÇÜå° Ãå ÃÇð éÅòä° íÅòé êÅåÆ Çå zêÇåîé° Ã ¿êà ¹ ÇÜå° Ãå ÃÇð éÅòä° íÅòé êÅåÆ Çå zêÇåÕð ¶ ¨Õð ¶ ¨Õð ¶ ¨Õð ¶ ¨Õð ¶ ¨

It is said that there is a pilgrimage centre withineveryone; it is the pilgrim centre of the soul. So if

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one comes to bathe in this pilgrim centre, then it isequal to bathing not only at the 68 holies, but at allthe holy spots of the entire world –

Refrain: Bathing at the holies is performed bykeeping the saints’ company.

èÅðéÅ - èÅðéÅ - èÅðéÅ - èÅðéÅ - èÅðéÅ -ÃÅð ¶ åÆðæ» çÅ é ·Åä Ô ¯ ÜÅò¶,ÃÅð ¶ åÆðæ» çÅ é ·Åä Ô ¯ ÜÅò¶,ÃÅð ¶ åÆðæ» çÅ é ·Åä Ô ¯ ÜÅò¶,ÃÅð ¶ åÆðæ» çÅ é ·Åä Ô ¯ ÜÅò¶,ÃÅð ¶ åÆðæ» çÅ é ·Åä Ô ¯ ÜÅò¶,à ¿×å ÕðÕ¶ ÃÅè ÈÁ» çÆÍà ¿×å ÕðÕ¶ ÃÅè ÈÁ» çÆÍà ¿×å ÕðÕ¶ ÃÅè ÈÁ» çÆÍà ¿×å ÕðÕ¶ ÃÅè ÈÁ» çÆÍà ¿×å ÕðÕ¶ ÃÅè ÈÁ» çÆÍ

‘What good my going off to bathe at holy spots?The Name Divine is the true holy spot.The true holy spot also is contemplation of the holyWord and enlightenment within.The enlightenment granted by the Guru is the truebathing-spot,The ten holy baths (the ten days that are consideredparticularly holy for bathing at sacred spots) and thesacred tenth of the bright half of Jeth [the day the holyGanga is believed to have descended to the earth].The Name Divine ever I beg – Lord, holder of theearth! this to me grant.’ P. 687åÆðÇæ éÅòä ÜÅÀ° åÆðæ ¹ éÅî ¹ Ô Ë¨åÆðÇæ éÅòä ÜÅÀ° åÆðæ ¹ éÅî ¹ Ô Ë¨åÆðÇæ éÅòä ÜÅÀ° åÆðæ ¹ éÅî ¹ Ô Ë¨åÆðÇæ éÅòä ÜÅÀ° åÆðæ ¹ éÅî ¹ Ô Ë¨åÆðÇæ éÅòä ÜÅÀ° åÆðæ ¹ éÅî ¹ Ô Ë¨åÆðæ ¹ Ãìç ìÆÚÅð ¹ Á ³åÇð Ç×ÁÅé° Ô Ë¨åÆðæ ¹ Ãìç ìÆÚÅð ¹ Á ³åÇð Ç×ÁÅé° Ô Ë¨åÆðæ ¹ Ãìç ìÆÚÅð ¹ Á ³åÇð Ç×ÁÅé° Ô Ë¨åÆðæ ¹ Ãìç ìÆÚÅð ¹ Á ³åÇð Ç×ÁÅé° Ô Ë¨åÆðæ ¹ Ãìç ìÆÚÅð ¹ Á ³åÇð Ç×ÁÅé° Ô Ë¨×¹ð Ç×ÁÅé° ÃÅÚÅ æÅé° åÆðæ ¹ çÃ ê ¹ðì ÃçÅ çÃÅÔðŨ׹ð Ç×ÁÅé° ÃÅÚÅ æÅé° åÆðæ ¹ çÃ ê ¹ðì ÃçÅ çÃÅÔðŨ׹ð Ç×ÁÅé° ÃÅÚÅ æÅé° åÆðæ ¹ çÃ ê ¹ðì ÃçÅ çÃÅÔðŨ׹ð Ç×ÁÅé° ÃÅÚÅ æÅé° åÆðæ ¹ çÃ ê ¹ðì ÃçÅ çÃÅÔðŨ׹ð Ç×ÁÅé° ÃÅÚÅ æÅé° åÆðæ ¹ çÃ ê ¹ðì ÃçÅ çÃÅÔðŨÔÀ° éÅî ¹ ÔÇð ÕÅ ÃçÅ ÜÅÚÀ° ç ¶Ô ¹ ê Ìí èðäÆèðŨÔÀ° éÅî ¹ ÔÇð ÕÅ ÃçÅ ÜÅÚÀ° ç ¶Ô ¹ ê Ìí èðäÆèðŨÔÀ° éÅî ¹ ÔÇð ÕÅ ÃçÅ ÜÅÚÀ° ç ¶Ô ¹ ê Ìí èðäÆèðŨÔÀ° éÅî ¹ ÔÇð ÕÅ ÃçÅ ÜÅÚÀ° ç ¶Ô ¹ ê Ìí èðäÆèðŨÔÀ° éÅî ¹ ÔÇð ÕÅ ÃçÅ ÜÅÚÀ° ç ¶Ô ¹ ê Ìí èðäÆèðŨ

Guru Sahib says – ‘By keeping the company ofthe holy you will be bathing not only at the 68pilgrimage centers, but also at all the sacred spotsof the world.

‘Company of the holy equals bath at the sixty-eightsacred spots.This is the true gain, whereby the self, life, mind andbody, all are revived.’ P. 47ÕÇð à ¿×Çå å± ÃÅè ÕÆ ÁáÃÇá åÆðæ éÅÀ°¨ÕÇð à ¿×Çå å± ÃÅè ÕÆ ÁáÃÇá åÆðæ éÅÀ°¨ÕÇð à ¿×Çå å± ÃÅè ÕÆ ÁáÃÇá åÆðæ éÅÀ°¨ÕÇð à ¿×Çå å± ÃÅè ÕÆ ÁáÃÇá åÆðæ éÅÀ°¨ÕÇð à ¿×Çå å± ÃÅè ÕÆ ÁáÃÇá åÆðæ éÅÀ°¨ÜÆÀ° ê Ì Åä îé¹ åé¹ Ôð ¶ ÃÅÚÅ Â ¶Ô ¹ à ¹ÁÅÀ°¨ÜÆÀ° ê Ì Åä îé¹ åé¹ Ôð ¶ ÃÅÚÅ Â ¶Ô ¹ à ¹ÁÅÀ°¨ÜÆÀ° ê Ì Åä îé¹ åé¹ Ôð ¶ ÃÅÚÅ Â ¶Ô ¹ à ¹ÁÅÀ°¨ÜÆÀ° ê Ì Åä îé¹ åé¹ Ôð ¶ ÃÅÚÅ Â ¶Ô ¹ à ¹ÁÅÀ°¨ÜÆÀ° ê Ì Åä îé¹ åé¹ Ôð ¶ ÃÅÚÅ Â ¶Ô ¹ à ¹ÁÅÀ°¨

The gain obtained is true. By bathing at thissacred spot, the self, life, mind and body, all aremade fresh and green, and then –

‘Thus comes honour in this world,

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And at the Divine Portal a resting-place.’ P. 48ÁËæ Ë ÇîñÇÔ òâÅÂÆÁÅ çð×ÇÔ êÅòÇÔ æÅÀ°¨ÁËæ Ë ÇîñÇÔ òâÅÂÆÁÅ çð×ÇÔ êÅòÇÔ æÅÀ°¨ÁËæ Ë ÇîñÇÔ òâÅÂÆÁÅ çð×ÇÔ êÅòÇÔ æÅÀ°¨ÁËæ Ë ÇîñÇÔ òâÅÂÆÁÅ çð×ÇÔ êÅòÇÔ æÅÀ°¨ÁËæ Ë ÇîñÇÔ òâÅÂÆÁÅ çð×ÇÔ êÅòÇÔ æÅÀ°¨

Man obtains a place in God’s court. But theother holy places do not earn for you a place at theDivine Portal. So, holy congregation! this sacred spotis bigger!

‘Inside us lies the holy pool of enlightenment;Thus has the Guru (holy Preceptor) instructed orrevealed.With the impurity gone is the mind purified,By bathing in the Pool of Immortality.’ P. 587Á³åÇð åÆðæ ¹ Ç×ÁÅé¹ Ô Ë ÃÇå×¹Çð çÆÁÅ ì ¹ÞÅǨÁ³åÇð åÆðæ ¹ Ç×ÁÅé¹ Ô Ë ÃÇå×¹Çð çÆÁÅ ì ¹ÞÅǨÁ³åÇð åÆðæ ¹ Ç×ÁÅé¹ Ô Ë ÃÇå×¹Çð çÆÁÅ ì ¹ÞÅǨÁ³åÇð åÆðæ ¹ Ç×ÁÅé¹ Ô Ë ÃÇå×¹Çð çÆÁÅ ì ¹ÞÅǨÁ³åÇð åÆðæ ¹ Ç×ÁÅé¹ Ô Ë ÃÇå×¹Çð çÆÁÅ ì ¹ÞÅǨîË« ×ÂÆ îé° Çéðî« Ô ¯ÁÅ Á³Çî Ìå ÃÇð åÆðÇæ éÅǨîË« ×ÂÆ îé° Çéðî« Ô ¯ÁÅ Á³Çî Ìå ÃÇð åÆðÇæ éÅǨîË« ×ÂÆ îé° Çéðî« Ô ¯ÁÅ Á³Çî Ìå ÃÇð åÆðÇæ éÅǨîË« ×ÂÆ îé° Çéðî« Ô ¯ÁÅ Á³Çî Ìå ÃÇð åÆðÇæ éÅǨîË« ×ÂÆ îé° Çéðî« Ô ¯ÁÅ Á³Çî Ìå ÃÇð åÆðÇæ éÅǨ

If one bathes in the Pool of Amrita (Nectar ofImmortality), then all impurity is washed off and themind becomes pure. When the mind is purified,then –

‘Saith Kabir: Purified is the heart like Ganga-water.Then follows after him God, shouting “Kabir, Kabir”.’

P. 1368ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ Ü ËÊ׿×Å éÆ𠹨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ Ü ËÊ׿×Å éÆ𠹨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ Ü ËÊ׿×Å éÆ𠹨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ Ü ËÊ׿×Å éÆ𠹨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ Ü ËÊ׿×Å éÆ𠹨êÅÛË ñÅׯ ÔÇð Çëð Ë ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð Çëð Ë ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð Çëð Ë ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð Çëð Ë ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð Çëð Ë ÕÔå ÕìÆð ÕìÆð¨

So, which is the ‘Amritsar’ [Pool of Nectar]pilgrimage centre, where, the Guru has commandedus to bathe daily? –

‘He, who calls himself a Sikh (disciple) of the GreatTrue Guru (Holy Preceptor), should rise early andmeditate on God’s Name.He should make efforts early in the morning, take bathand have ablution in the Pool of Nectar’.P. 305×¹ð ÃÇå×¹ð ÕÅ Ü ¯ ÇÃÖ ¹ ÁÖÅ ¶ à ¹ íñÕ¶ À ° Çá ÔÇð×¹ð ÃÇå×¹ð ÕÅ Ü ¯ ÇÃÖ ¹ ÁÖÅ ¶ à ¹ íñÕ¶ À ° Çá ÔÇð×¹ð ÃÇå×¹ð ÕÅ Ü ¯ ÇÃÖ ¹ ÁÖÅ ¶ à ¹ íñÕ¶ À ° Çá ÔÇð×¹ð ÃÇå×¹ð ÕÅ Ü ¯ ÇÃÖ ¹ ÁÖÅ ¶ à ¹ íñÕ¶ À ° Çá ÔÇð×¹ð ÃÇå×¹ð ÕÅ Ü ¯ ÇÃÖ ¹ ÁÖÅ ¶ à ¹ íñÕ¶ À ° Çá ÔÇðéÅî ¹ ÇèÁÅò˨éÅî ¹ ÇèÁÅò˨éÅî ¹ ÇèÁÅò˨éÅî ¹ ÇèÁÅò˨éÅî ¹ ÇèÁÅò˨À°çî ¹ Õð ¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð ¶ Á ³ Çî Ìå ÃÇðÀ°çî ¹ Õð ¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð ¶ Á ³ Çî Ìå ÃÇðÀ°çî ¹ Õð ¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð ¶ Á ³ Çî Ìå ÃÇðÀ°çî ¹ Õð ¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð ¶ Á ³ Çî Ìå ÃÇðÀ°çî ¹ Õð ¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð ¶ Á ³ Çî Ìå ÃÇðé Åò Ë ¨é Åò Ë ¨é Åò Ë ¨é Åò Ë ¨é Åò Ë ¨

If we do not bathe in the Pool of Nectar, we arenot obeying the Guru’s command. Many devotees

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are doubtful about what Guru Sahib intends to sayhere. Guru Sahib himself clarifies that –

‘God-incarnate True Guru is the Pool of Nectar ....ÃÇå×¹ð ¹ ê ¹ðÖ ¹ Á ³Çî Ìå Ãð ¹ ............¨ÃÇå×¹ð ¹ ê ¹ðÖ ¹ Á ³Çî Ìå Ãð ¹ ............¨ÃÇå×¹ð ¹ ê ¹ðÖ ¹ Á ³Çî Ìå Ãð ¹ ............¨ÃÇå×¹ð ¹ ê ¹ðÖ ¹ Á ³Çî Ìå Ãð ¹ ............¨ÃÇå×¹ð ¹ ê ¹ðÖ ¹ Á ³Çî Ìå Ãð ¹ ............¨Guru Granth Sahib is the Pool of Nectar -... the Supremely fortunate ones come and bathe inhim.’ P. 40............. òâíÅ×Æ éÅòÇÔ ÁÅǨ............. òâíÅ×Æ éÅòÇÔ ÁÅǨ............. òâíÅ×Æ éÅòÇÔ ÁÅǨ............. òâíÅ×Æ éÅòÇÔ ÁÅǨ............. òâíÅ×Æ éÅòÇÔ ÁÅǨ

Those persons are Supremely fortunate whobathe in the ‘bani’ recorded therein. And what is thefruit of doing so?

‘Their filth of many births is washed off and theImmaculate Name is implanted within them.’ P. 40À°é Üéî Üéî ÕÆ î Ëñ ¹ À °åð Ë Çéðîñ éÅî ¹ Çç ÌóÅǨÀ°é Üéî Üéî ÕÆ î Ëñ ¹ À °åð Ë Çéðîñ éÅî ¹ Çç ÌóÅǨÀ°é Üéî Üéî ÕÆ î Ëñ ¹ À °åð Ë Çéðîñ éÅî ¹ Çç ÌóÅǨÀ°é Üéî Üéî ÕÆ î Ëñ ¹ À °åð Ë Çéðîñ éÅî ¹ Çç ÌóÅǨÀ°é Üéî Üéî ÕÆ î Ëñ ¹ À °åð Ë Çéðîñ éÅî ¹ Çç ÌóÅǨ

The Name Divine becomes embedded withinthem.

‘The True Guru is the true Pool of Nectar.Bathing therein man is washed clean of the filth of hissins.’ P. 113ÃÇå×¹ð ¹ Ô Ë Á ³ Çî Ìå Ãð ¹ ÃÅÚÅ îé° éÅòË î Ë«ÃÇå×¹ð ¹ Ô Ë Á ³ Çî Ìå Ãð ¹ ÃÅÚÅ îé° éÅòË î Ë«ÃÇå×¹ð ¹ Ô Ë Á ³ Çî Ìå Ãð ¹ ÃÅÚÅ îé° éÅòË î Ë«ÃÇå×¹ð ¹ Ô Ë Á ³ Çî Ìå Ãð ¹ ÃÅÚÅ îé° éÅòË î Ë«ÃÇå×¹ð ¹ Ô Ë Á ³ Çî Ìå Ãð ¹ ÃÅÚÅ îé° éÅòË î Ë«Ú ¹Õ Åò ÇäÁÅ¨Ú ¹Õ Åò ÇäÁÅ¨Ú ¹Õ Åò ÇäÁÅ¨Ú ¹Õ Åò ÇäÁÅ¨Ú ¹Õ Åò ÇäÁŨ

The True Guru is ‘Amritsar’ (Pool of Nectar)pilgrimage centre –

‘Though man may strenuously bathe at many places ofpilgrimage, even then, his mind’s ego never departs.’

P. 491Áé¶Õ åÆðæ ܶ Üåé Õð Ë åÅ Á³åð ÕÆ ÔÀ°î Ë Õç¶ éÁé¶Õ åÆðæ ܶ Üåé Õð Ë åÅ Á³åð ÕÆ ÔÀ°î Ë Õç¶ éÁé¶Õ åÆðæ ܶ Üåé Õð Ë åÅ Á³åð ÕÆ ÔÀ°î Ë Õç¶ éÁé¶Õ åÆðæ ܶ Üåé Õð Ë åÅ Á³åð ÕÆ ÔÀ°î Ë Õç¶ éÁé¶Õ åÆðæ ܶ Üåé Õð Ë åÅ Á³åð ÕÆ ÔÀ°î Ë Õç¶ éÜ Å Ç Â ¨Ü Å Ç Â ¨Ü Å Ç Â ¨Ü Å Ç Â ¨Ü Å Ç Â ¨

You may bathe at the remaining pilgrimagecentres all your life, not only at sixty-eight holyspots, but all the pilgrimage centres of the world,mind’s ego is not shed off. Ego never departs; onthe other hand, it increases by entertaining thethought – ‘I have been to the pilgrimage centres tentimes.’ Ablutions at holy places are not capable of

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annulling man’s ego –‘The world suffers through impurity of egoism –Duality imposes on it this impurity.Ritual bathing at a hundred holy bathing places evenshall not wash off this filth.’

P. 39ÜÇ× ÔÀ°î Ë î Ëñ ¹ ç ¹Ö ¹ êÅÇÂÁÅ î« ñÅ×Æ ç ÈÜ Ë íÅǨÜÇ× ÔÀ°î Ë î Ëñ ¹ ç ¹Ö ¹ êÅÇÂÁÅ î« ñÅ×Æ ç ÈÜ Ë íÅǨÜÇ× ÔÀ°î Ë î Ëñ ¹ ç ¹Ö ¹ êÅÇÂÁÅ î« ñÅ×Æ ç ÈÜ Ë íÅǨÜÇ× ÔÀ°î Ë î Ëñ ¹ ç ¹Ö ¹ êÅÇÂÁÅ î« ñÅ×Æ ç ÈÜ Ë íÅǨÜÇ× ÔÀ°î Ë î Ëñ ¹ ç ¹Ö ¹ êÅÇÂÁÅ î« ñÅ×Æ ç ÈÜ Ë íÅÇÂ¨î« ÔÀ°î Ë è ¯åÆ ÇÕòË é À°åð Ë Ü ¶ ÃÀ° åÆðæ éÅÇÂ¨î« ÔÀ°î Ë è ¯åÆ ÇÕòË é À°åð Ë Ü ¶ ÃÀ° åÆðæ éÅÇÂ¨î« ÔÀ°î Ë è ¯åÆ ÇÕòË é À°åð Ë Ü ¶ ÃÀ° åÆðæ éÅÇÂ¨î« ÔÀ°î Ë è ¯åÆ ÇÕòË é À°åð Ë Ü ¶ ÃÀ° åÆðæ éÅÇÂ¨î« ÔÀ°î Ë è ¯åÆ ÇÕòË é À°åð Ë Ü ¶ ÃÀ° åÆðæ éÅǨ

You may bathe at even hundreds of holybathing spots, the filth of ego is not removed. So inthis manner, Guru Amar Dass used to go every timeto bathe in the Ganga. On that day, when he wentfor the twenty-first time, there was great seriousnessand earnestness in his mind. He thought repeatedly– ‘O my mind! until now I have not found a Guru(Holy Preceptor). I have already become 72 yearsold. It is not known when the slingshot of Deathmay hit me –

‘Behold terrible death, prowling around with mouthwide open.One day (today or tomorrow) must it clutch at thee –Know this in thy mind.’ P. 631ÕÅñ¹ ÇìÁÅñ¹ ÇÜÀ° êÇðú â¯ñ Ë î ¹Ö ¹ êÃÅð ¶ îÆå¨ÕÅñ¹ ÇìÁÅñ¹ ÇÜÀ° êÇðú â¯ñ Ë î ¹Ö ¹ êÃÅð ¶ îÆå¨ÕÅñ¹ ÇìÁÅñ¹ ÇÜÀ° êÇðú â¯ñ Ë î ¹Ö ¹ êÃÅð ¶ îÆå¨ÕÅñ¹ ÇìÁÅñ¹ ÇÜÀ° êÇðú â¯ñ Ë î ¹Ö ¹ êÃÅð ¶ îÆå¨ÕÅñ¹ ÇìÁÅñ¹ ÇÜÀ° êÇðú â¯ñ Ë î ¹Ö ¹ êÃÅð ¶ îÆå¨ÁÅܹ ÕÅÇñ ë ¹ Çé å¯ÇÔ ×ÌÇÃ Ô Ë ÃîÇÞ ðÅÖÀ° ÚÆÇå¨ÁÅܹ ÕÅÇñ ë ¹ Çé å¯ÇÔ ×ÌÇÃ Ô Ë ÃîÇÞ ðÅÖÀ° ÚÆÇå¨ÁÅܹ ÕÅÇñ ë ¹ Çé å¯ÇÔ ×ÌÇÃ Ô Ë ÃîÇÞ ðÅÖÀ° ÚÆÇå¨ÁÅܹ ÕÅÇñ ë ¹ Çé å¯ÇÔ ×ÌÇÃ Ô Ë ÃîÇÞ ðÅÖÀ° ÚÆÇå¨ÁÅܹ ÕÅÇñ ë ¹ Çé å¯ÇÔ ×ÌÇÃ Ô Ë ÃîÇÞ ðÅÖÀ° ÚÆÇå¨

Nobody knows when the slingshot of Deathmay strike him while he is eating and drinking,doing business, working as a servant or an employeeand engaged in commerce and trade. Suddenly doesdeath strike, man’s worldly tasks remainunaccomplished but his stay in the world is over.Lying sick on the cot, he knows that he is going toleave the world. Even at that moment, he startscounting the tasks which remain to be done.

While returning from the pilgrimage to theGanga, Guru Amar Dass Ji happened to meet a‘brahmahari’ (celibate). When the ‘brahmchari’ (celibate)

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observed Guru Sahib’s nature and temperament thathe was an exalted personage, his heart was inbloom, he was delighted, and at the same time, hestarted travelling with him. While thus travelling,they reached a village where there was an innowned by a benevolent Pandit (Brahmin scholar andpriest), an astrologer. The two (Guru Amar Dass Jiand the ‘brahmchari’) rested there. Guru Sahib wasnaturally lying on the cot. That Pandit knew‘Samundrak’ science. One knowing this science canmake predictions after seeing a person’s body-parts– forehead, nose, hands and palms, very much likean astrologer. This Pandit was well-versed in thisscience. When he came to Guru Sahib for money, hewas lying casually with one foot placed on his knee.His eyes at once caught sight of the ‘padam’ (lotus)on the sole of his foot. Besides, the lotus mark wascomplete with all its petals, while some have lotuswith two petals or four petals. In his case, it was acomplete lotus mark. He was surprised because sucha mark is found on the feet of great holymen. Hethought – ‘This man ought to be an ‘avatar’ (God’sincarnation). Why is he wandering about in this stateof obscurity? Why hasn’t he revealed himself to theworld till now? He should be either an emperor. Butfrom his dress, he does not appear to be a king. Itis probable that he may be a great holy man whodoes not wish to reveal himself.’ So, at that time,seeing the lotus mark on his feet, the Pandit thoughtof many things in his mind. ‘This is a special markwhich is found in an incarnation of Lord Vishnu. Itwas such a mark on Lord Krishna’s foot which thehunter mistook for a deer’s eye and shot an arrowat it.

‘There is a lotus mark on his foot.It shines like a star.

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The hunter came in search of prey and mistaking it fora deer’s eye, shot at it an arrow.’Bhai Gurdas Ji, Var 10/25Úðä Õîñ ÇòÇÚ êçî¹ Ô Ë ÇÞñÇîñ ÞñÕË ò»×Æ åÅð ¶ÍÚðä Õîñ ÇòÇÚ êçî¹ Ô Ë ÇÞñÇîñ ÞñÕË ò»×Æ åÅð ¶ÍÚðä Õîñ ÇòÇÚ êçî¹ Ô Ë ÇÞñÇîñ ÞñÕË ò»×Æ åÅð ¶ÍÚðä Õîñ ÇòÇÚ êçî¹ Ô Ë ÇÞñÇîñ ÞñÕË ò»×Æ åÅð ¶ÍÚðä Õîñ ÇòÇÚ êçî¹ Ô Ë ÇÞñÇîñ ÞñÕË ò»×Æ åÅð ¶ÍìÇèÕ° ÁÅÇÂÁÅ íÅñçÅ Çîð×Ë ÜÅÇä ìÅä° ñ Ë îÅð ¶ÍìÇèÕ° ÁÅÇÂÁÅ íÅñçÅ Çîð×Ë ÜÅÇä ìÅä° ñ Ë îÅð ¶ÍìÇèÕ° ÁÅÇÂÁÅ íÅñçÅ Çîð×Ë ÜÅÇä ìÅä° ñ Ë îÅð ¶ÍìÇèÕ° ÁÅÇÂÁÅ íÅñçÅ Çîð×Ë ÜÅÇä ìÅä° ñ Ë îÅð ¶ÍìÇèÕ° ÁÅÇÂÁÅ íÅñçÅ Çîð×Ë ÜÅÇä ìÅä° ñ Ë îÅð ¶Í

I have never seen such a clear and prominentlotus mark on anyone.’ In Gurbani, the Bhats(Balladeers) say that the lotus mark was on GuruSahib’s right hand. They saw the lotus mark on thehand while the one on his foot was seen by thisPandit (Brahmin scholar). So at that time, manythoughts came into his mind and he decided not toaccept any rent from Guru Sahib. When Baba AmarDas Ji was going to leave, the Pandit came to seehim off.

Baba Ji said, “Pandit Ji! take charge of yourroom. Check up all the articles in the room. Tell mehow much rent I should pay.”

At that time, Pandit Ji bowed at his feet. BabaAmar Dass Ji was surprised why that Brahmin waspaying obeisance to him.

He said, “Pandit Ji! you are a Brahmin. Why areyou paying obeisance at my feet?”

He said, “Baba Ji! I know nothing about you asto which place you belong to. I know only this muchthat you come twice a year, and today, to my goodfortune, I happened to look at your feet. There is alotus mark on your foot. Why is it that you have notrevealed yourself so far? As regards rent for yourstay here, I am not going to accept from you. I willsurely take the rent but only when you revealyourself.” These words induced a feeling ofdevotion in the brahmchari (celibate), and thustravelling Baba Amar Das Ji came to his town –

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Basarke. There the brahmchari (celibate) sat outsideone day on the well. There he started conversationsaying – “Baba Amar Dass Ji! I have found great joyby keeping your company because you have keptthe company of many saints and holymen. You havea distinctive nature and temperament of your own.Nobody has such a temperament, and in a way, Ihave become your devoted follower. Can you kindlytell me who your holy preceptor is? Who is the holypreceptor from whom you have imbibed such abeautiful way of life?”

No sooner did he say this than it seemed as ifsomebody had touched some painful and sensitivesubject. Tears started flowing from the eyes of BabaAmar Dass Ji. He could not utter a word. Thebrahmchari thought – “Perhaps, I have donesomething very bad. I made this utterance fornothing. It is possible that his Guru may be no more.He may be dead, and he is weeping out of love forhim.” He (Brahmchari) said, “Baba Ji! if your Guru(holy Preceptor) has pased away, then I would liketo submit that Gurus (Holy Preceptors) never goanywhere whether they are physically alive or not.It is all right, if you remember him in your mind. Ifthe Guru is lodged in your memory, he is everpresent with you and never leaves you. He leaveswhen we forget him and stop remaining absorbed inhis memory. the Guru always remains with us -

‘The Guru is ever with me and near me.Ever I remember Him, contemplate Him.’ P. 394×¹ð ¹ î ¶ð Ë Ã ¿ Ç× ÃçÅ Ô Ë éÅñ¶¨ ÇÃîÇð ÇÃîÇð Çåù ÃçÅ×¹ð ¹ î ¶ð Ë Ã ¿ Ç× ÃçÅ Ô Ë éÅñ¶¨ ÇÃîÇð ÇÃîÇð Çåù ÃçÅ×¹ð ¹ î ¶ð Ë Ã ¿ Ç× ÃçÅ Ô Ë éÅñ¶¨ ÇÃîÇð ÇÃîÇð Çåù ÃçÅ×¹ð ¹ î ¶ð Ë Ã ¿ Ç× ÃçÅ Ô Ë éÅñ¶¨ ÇÃîÇð ÇÃîÇð Çåù ÃçÅ×¹ð ¹ î ¶ð Ë Ã ¿ Ç× ÃçÅ Ô Ë éÅñ¶¨ ÇÃîÇð ÇÃîÇð Çåù ÃçÅÃî © Åñ ¶ ¨Ãî © Åñ ¶ ¨Ãî © Åñ ¶ ¨Ãî © Åñ ¶ ¨Ãî © Åñ ¶ ¨

Baba Ji said, “Respected brahmchari! I am a veryunfortunate person because although I have become72 years old, yet I have not been able to find a

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capable Guru (Holy Preceptor) so far, because it wasmy vow that I would adopt a Guru (Holy preceptor)only after testing him, and not by seeing the queuesof devotees at his threshold. I won’t imitate others,but will adopt the Guru only after satisfying myselfabout his spirtual attainments. I will give away myall - body, mind and wealth - where I am satisfied.I won’t keep anything with myself.” He said, “What!Baba Amar Dass are you without a Guru so far?This is something very bad. You are wasting yourlife in vain. What a misfortune! How unfortunate Iam that I have been keeping the company of aperson who has no Guru (Holy Preceptor)! If I knew,I would not have kept your company even bymistake. I kept eating from your hands. It was myvow that I would not eat food from the hands of aman without a Guru (Holy preceptor). How long Ihave been travelling with you from the Ganga to thisplace! I thought that you must be having a Guru(Holy Preceptor).

‘He who has not adopted Gurbani as the Guru,By taking food from his hands, one forgets love anddevotion for God.’ RehatnamaÜÅ ÕÆ ðÔå é ÜÅäÆÁË × ¹ðìÅäÆ éÔÆ ðÆÇå¨ÜÅ ÕÆ ðÔå é ÜÅäÆÁË × ¹ðìÅäÆ éÔÆ ðÆÇå¨ÜÅ ÕÆ ðÔå é ÜÅäÆÁË × ¹ðìÅäÆ éÔÆ ðÆÇå¨ÜÅ ÕÆ ðÔå é ÜÅäÆÁË × ¹ðìÅäÆ éÔÆ ðÆÇå¨ÜÅ ÕÆ ðÔå é ÜÅäÆÁË × ¹ðìÅäÆ éÔÆ ðÆÇå¨ÇåÃ ç¶ Ôæ ¯ º ÖÅÇèÁÅ ÇòÃð Ë ÔÇð ÕÆ ê Ì Æ Çå¨ÇåÃ ç¶ Ôæ ¯ º ÖÅÇèÁÅ ÇòÃð Ë ÔÇð ÕÆ ê Ì Æ Çå¨ÇåÃ ç¶ Ôæ ¯ º ÖÅÇèÁÅ ÇòÃð Ë ÔÇð ÕÆ ê Ì Æ Çå¨ÇåÃ ç¶ Ôæ ¯ º ÖÅÇèÁÅ ÇòÃð Ë ÔÇð ÕÆ ê Ì Æ Çå¨ÇåÃ ç¶ Ôæ ¯ º ÖÅÇèÁÅ ÇòÃð Ë ÔÇð ÕÆ ê Ì Æ Çå¨

You must adopt the Guru in the proper manner.You may pay obeisance to Guru Granth Sahib asmuch as you like. You may continue claiming –Guru Nanak Sahib is ours; Tenth Guru Sahib is ourown, and so is Guru Granth Sahib ours. But as longas you don’t receive the Name from the Guru’sabode in the prescribed manner, you cannot becomealigned with the Guru. You cannot say that youhave a Guru. The Guru is one who bestows theName-chant. You become the Sikh (disciple) of thatperson who bestows the chant. He, who has notreceived the Name-chant from the Guru, has no

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relationship with the Guru. Such a person is called‘nigura’ (one without a Guru or Holy Preceptor).

The second definition of a ‘nigura’ is: he is onewho does not imbibe faith in the immaculate NameDivine. He is also called ‘manmukh’ (self-oriented orapostate). About him the Guru’s edict is –

Refrain: O Guruless one (without the holy Precep-tor)! bad or evil is thy name;You have wasted your life in vain.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Çé×¹ÇðÁÅ å ¶ðÅ ú, éÅî ì ¹ðÅ,Çé×¹ÇðÁÅ å ¶ðÅ ú, éÅî ì ¹ðÅ,Çé×¹ÇðÁÅ å ¶ðÅ ú, éÅî ì ¹ðÅ,Çé×¹ÇðÁÅ å ¶ðÅ ú, éÅî ì ¹ðÅ,Çé×¹ÇðÁÅ å ¶ðÅ ú, éÅî ì ¹ðÅ,îÅéà Üéî ×òÅ ÇñÁÅ ÇìðæÅÍîÅéà Üéî ×òÅ ÇñÁÅ ÇìðæÅÍîÅéà Üéî ×òÅ ÇñÁÅ ÇìðæÅÍîÅéà Üéî ×òÅ ÇñÁÅ ÇìðæÅÍîÅéà Üéî ×òÅ ÇñÁÅ ÇìðæÅÍ

‘There is no preceptor like the True Guru (perfect HolyPreceptor)…..’ P. 435ÃÇå×¹ð ìÅÞÔ ¹ × ¹ð ¹ éÔÆ Õ ¯ÂÆ ................¨ÃÇå×¹ð ìÅÞÔ ¹ × ¹ð ¹ éÔÆ Õ ¯ÂÆ ................¨ÃÇå×¹ð ìÅÞÔ ¹ × ¹ð ¹ éÔÆ Õ ¯ÂÆ ................¨ÃÇå×¹ð ìÅÞÔ ¹ × ¹ð ¹ éÔÆ Õ ¯ÂÆ ................¨ÃÇå×¹ð ìÅÞÔ ¹ × ¹ð ¹ éÔÆ Õ ¯ÂÆ ................¨

Except the Perfect True Guru, there is no otherGuru (holy preceptor) in the world and –

‘….. one without the Preceptor is known as evil.’P. 435

............ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨ............ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨ............ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨ............ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨ............ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨHe, who is without a Preceptor, he who has not

adopted a Preceptor in the prescribed manner, evenhis name is evil to utter. From uttering his nameaccrues sin.

After the battle of Mukatsar, Tenth Guru Sahib,while living in the Malwa, was liberating thedevotees. Dyal Dass Ji extended an invitation to him:“Your holiness! tomorrow take food at our place.”In response to the invitation, Guru Sahib,accompanied by some Sikhs, set out for his village.On the way, Guru Sahib’s horse gave someindications that it was thirsty. Guru Sahib said to theSinghs, “How far is the village?”

They said, “Sir! you can see it there before you.”Guru Sahib said, “The horse is asking for

water.”

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He, who was conversant with the area, said,“Sir! in the thick grove of trees yonder, there is alarge pond from where the entire village drinkswater. There is a tank for the animals also.”

Guru Sahib reached the pond and let the horse’sreins loose. The horse went knee-deep into water.He smelt it but did not drink and turned his head.Guru Sahib said, “Why does it not drink water?Brother! check if it is dirty or foul-smelling.”

A Singh alighted from his horse. He took apalmful of water, smelt it, and said, “TrueSovereign! the water is clear and pure. There is nodirt in it. It is not foul-smelling either.”

Guru Sahib said, “Then why doesn’t the horsedrink it?”

He took the horse further. Again the horsesmelt water but did not drink it. The horse itselfcame out of water. It was thirsty but was decliningto drink the water.

All were surprised and remarked, “O Sovereign!although your horse is thirsty, yet it is not drinkingthe water.”

Guru Sahib said, “Brothers! we have come to thevillage of a man who is without a holy Preceptor.Owing to our company and since I ride it, it is fullyenlightened. It is serving us. Since the master of thevillage is without a holy Preceptor, the foul-smell ofhis being without a Guru has entered every particleof the village. Its foul smell is present even in itsfoodgrains. When the horse has not drunk the waterof this place, how can we partake of food here? Letus go back.”

At that moment, as Guru Sahib turned back,

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Dyal Dass came running and said, “O TrueSovereign! why are you going back from near thevillage?”

Guru Sahib said, “Dyal Dass! our horse has notdrunk water from your pond because you arewithout a holy Preceptor; you have not adopted aGuru.”

He said, “O True Sovereign! every year I cometo you alongwith other devotees. All thiscongregation comprising the Brars (Jat Surname) andtheir offerings, I bring to you. Except you, we do nothave faith in anyone. You are everything for us.”

Guru Sahib said, “The relationship between youand me is worldly and not spiritual. You have yourdesires for the fulfillment of which you bringpromised offerings. The Guru is sans enmity –

‘Whatever the servant of the Lord seeks,that He grants him.’ P. 681ܯ îÅ×ÇÔ áÅÕ°ð Áê¹é ¶ à ¶ à ¯ÂÆ Ã ¯ÂÆ ç ¶ò ˨ܯ îÅ×ÇÔ áÅÕ°ð Áê¹é ¶ à ¶ à ¯ÂÆ Ã ¯ÂÆ ç ¶ò ˨ܯ îÅ×ÇÔ áÅÕ°ð Áê¹é ¶ à ¶ à ¯ÂÆ Ã ¯ÂÆ ç ¶ò ˨ܯ îÅ×ÇÔ áÅÕ°ð Áê¹é ¶ à ¶ à ¯ÂÆ Ã ¯ÂÆ ç ¶ò ˨ܯ îÅ×ÇÔ áÅÕ°ð Áê¹é ¶ à ¶ à ¯ÂÆ Ã ¯ÂÆ ç ¶ò ˨

You may seek boons from Sri Guru Granth Sahib,whether you have adopted the Guru or not, whetherthe seeker has faith and devotion or not, butwhoever comes and spreads his apron at this portalshall find his desires fulfilled, because in the eyesof the Guru all are equal. But the relationshipbetween you and me is worldly, not spiritual.”

Thereafter, Guru Sahib went away. Dyal Dass’sbrother was standing closeby. He was an ‘amritdhari’;he had partaken of ‘amrit’ (baptismal nectar) in theprescribed manner. He said, “Respected brother! goand make a submission to Guru Sahib that you aresporting unshorn hair and beard, and have put onweapons also. Then why are you afraid of partakingof ‘amrit’ (baptismal nectar)? You have not receivedthe boon of the Name. Unless and until you receive

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the Name, there cannot be any spiritual bondbetween you and the Guru.”

On hearing this, he ran after Guru Sahib andsubmitted to him: “O True Sovereign! I will adoptyour Sikhism in the manner prescribed by you.Kindly have food offered by me.” He carried cart-loads of food, and then did Guru Sahib accept thefood. So Guru Sahib says thus –

‘There is no preceptor like the True Guru (Perfect HolyPreceptor);One without the Preceptor is known as evil.’ P. 435ÃÇå×¹ð ìÅÞÔ¹ ×¹ð ¹ éÔÆ Õ ¯ÂÆ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨÃÇå×¹ð ìÅÞÔ¹ ×¹ð ¹ éÔÆ Õ ¯ÂÆ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨÃÇå×¹ð ìÅÞÔ¹ ×¹ð ¹ éÔÆ Õ ¯ÂÆ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨÃÇå×¹ð ìÅÞÔ¹ ×¹ð ¹ éÔÆ Õ ¯ÂÆ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨÃÇå×¹ð ìÅÞÔ¹ ×¹ð ¹ éÔÆ Õ ¯ÂÆ Çé×¹ð ¶ ÕÅ Ô Ë éÅÀ° ì ¹ðŨ

He, who is without the Guru follows thedictates of his mind; he is self-willed. On the otherhand, he who has adopted the Guru, follows him.The latter does not become Guruwards on thecondition that he will obey one command of theGuru and not the other. If he does his own will, hewill fall in the category of apostates. Guru Sahibsays that such persons are bound to suffer distress–

‘The egoist is the field of suffering;Suffering he sows, suffering consumes;In suffering born, in suffering dying,In egoism is his life passed.’ P. 947îéî¹Ö ¹ ç ¹Ö ÕÅ Ö ¶å ¹ Ô Ë ç ¹Ö ¹ ìÆÜ ¶ ç ¹Ö ¹ ÖÅǨîéî¹Ö ¹ ç ¹Ö ÕÅ Ö ¶å ¹ Ô Ë ç ¹Ö ¹ ìÆÜ ¶ ç ¹Ö ¹ ÖÅǨîéî¹Ö ¹ ç ¹Ö ÕÅ Ö ¶å ¹ Ô Ë ç ¹Ö ¹ ìÆÜ ¶ ç ¹Ö ¹ ÖÅǨîéî¹Ö ¹ ç ¹Ö ÕÅ Ö ¶å ¹ Ô Ë ç ¹Ö ¹ ìÆÜ ¶ ç ¹Ö ¹ ÖÅǨîéî¹Ö ¹ ç ¹Ö ÕÅ Ö ¶å ¹ Ô Ë ç ¹Ö ¹ ìÆÜ ¶ ç ¹Ö ¹ ÖÅǨç¹Ö ÇòÇÚ Ü¿î Ë ç ¹ ÇÖ îð Ë ÔÀ°î Ë Õðå ÇòÔÅǨç¹Ö ÇòÇÚ Ü¿î Ë ç ¹ ÇÖ îð Ë ÔÀ°î Ë Õðå ÇòÔÅǨç¹Ö ÇòÇÚ Ü¿î Ë ç ¹ ÇÖ îð Ë ÔÀ°î Ë Õðå ÇòÔÅǨç¹Ö ÇòÇÚ Ü¿î Ë ç ¹ ÇÖ îð Ë ÔÀ°î Ë Õðå ÇòÔÅǨç¹Ö ÇòÇÚ Ü¿î Ë ç ¹ ÇÖ îð Ë ÔÀ°î Ë Õðå ÇòÔÅǨ‘The egoist keeps being born and dying, and ever andagain buffets bears.All hells by the egoist are suffered; the God-directednot a whit by these are touched.’ P. 1073îéî¹ÇÖ ÁÅòË îéî¹ÇÖ ÜÅò˨ îéî¹ÇÖ ÇëÇð ÇëÇð Ú ¯àÅîéî¹ÇÖ ÁÅòË îéî¹ÇÖ ÜÅò˨ îéî¹ÇÖ ÇëÇð ÇëÇð Ú ¯àÅîéî¹ÇÖ ÁÅòË îéî¹ÇÖ ÜÅò˨ îéî¹ÇÖ ÇëÇð ÇëÇð Ú ¯àÅîéî¹ÇÖ ÁÅòË îéî¹ÇÖ ÜÅò˨ îéî¹ÇÖ ÇëÇð ÇëÇð Ú ¯àÅîéî¹ÇÖ ÁÅòË îéî¹ÇÖ ÜÅò˨ îéî¹ÇÖ ÇëÇð ÇëÇð Ú ¯àÅÖ Åò Ë ¨Ö Åò Ë ¨Ö Åò Ë ¨Ö Åò Ë ¨Ö Åò Ë ¨ÇÜåé¶ éðÕ Ã ¶ îéî¹ÇÖ í ¯× Ë × ¹ðî ¹ ÇÖ ñ ¶ê ¹ é îÅÃÅ Ô ¶¨ÇÜåé¶ éðÕ Ã ¶ îéî¹ÇÖ í ¯× Ë × ¹ðî ¹ ÇÖ ñ ¶ê ¹ é îÅÃÅ Ô ¶¨ÇÜåé¶ éðÕ Ã ¶ îéî¹ÇÖ í ¯× Ë × ¹ðî ¹ ÇÖ ñ ¶ê ¹ é îÅÃÅ Ô ¶¨ÇÜåé¶ éðÕ Ã ¶ îéî¹ÇÖ í ¯× Ë × ¹ðî ¹ ÇÖ ñ ¶ê ¹ é îÅÃÅ Ô ¶¨ÇÜåé¶ éðÕ Ã ¶ îéî¹ÇÖ í ¯× Ë × ¹ðî ¹ ÇÖ ñ ¶ê ¹ é îÅÃÅ Ô ¶¨

All the hells are reserved for the apostate or

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self-willed –‘Saith Nanak: Such is the Divine will-Egoists or self-willed shall again and again undergo birth.’ P. 450îéî¹ÖÅ é ¯ ÇëÇð Üéî¹ Ô Ë éÅéÕ ÔÇð íÅ ¶¨îéî¹ÖÅ é ¯ ÇëÇð Üéî¹ Ô Ë éÅéÕ ÔÇð íÅ ¶¨îéî¹ÖÅ é ¯ ÇëÇð Üéî¹ Ô Ë éÅéÕ ÔÇð íÅ ¶¨îéî¹ÖÅ é ¯ ÇëÇð Üéî¹ Ô Ë éÅéÕ ÔÇð íÅ ¶¨îéî¹ÖÅ é ¯ ÇëÇð Üéî¹ Ô Ë éÅéÕ ÔÇð íÅ ¶¨

About the egoist or self-willed, Guru Sahib alsosays –

‘Death comes inevitably to egoists –Ignominious is their end;Caught in duality, their own life they destroy.’

P. 362îéî¹Ö îðÇÔ îÇð îðä° Çò×ÅóÇÔ¨ çÈÜ Ë íÅÇ ÁÅåîîéî¹Ö îðÇÔ îÇð îðä° Çò×ÅóÇÔ¨ çÈÜ Ë íÅÇ ÁÅåîîéî¹Ö îðÇÔ îÇð îðä° Çò×ÅóÇÔ¨ çÈÜ Ë íÅÇ ÁÅåîîéî¹Ö îðÇÔ îÇð îðä° Çò×ÅóÇÔ¨ çÈÜ Ë íÅÇ ÁÅåîîéî¹Ö îðÇÔ îÇð îðä° Çò×ÅóÇÔ¨ çÈÜ Ë íÅÇ ÁÅåîà ¿Ø Åð ÇԨà ¿Ø Åð ÇԨà ¿Ø Åð ÇԨà ¿Ø Åð ÇԨà ¿Ø Åð ÇÔ¨

The egoists kill their own selves –‘Acquisitiveness brings them dishonor.Realizing not their selves,In slumber of delusion they lie.’ P. 362î¶ðÅ î ¶ðÅ ÕÇð ÕÇð Çò×ÈåŨ ÁÅåî¹ é ÚÆéË íðî Ëî ¶ðÅ î ¶ðÅ ÕÇð ÕÇð Çò×ÈåŨ ÁÅåî¹ é ÚÆéË íðî Ëî ¶ðÅ î ¶ðÅ ÕÇð ÕÇð Çò×ÈåŨ ÁÅåî¹ é ÚÆéË íðî Ëî ¶ðÅ î ¶ðÅ ÕÇð ÕÇð Çò×ÈåŨ ÁÅåî¹ é ÚÆéË íðî Ëî ¶ðÅ î ¶ðÅ ÕÇð ÕÇð Çò×ÈåŨ ÁÅåî¹ é ÚÆéË íðî ËÇòÇÚ Ã ÈåŨÇòÇÚ Ã ÈåŨÇòÇÚ Ã ÈåŨÇòÇÚ Ã ÈåŨÇòÇÚ Ã ÈåŨ

An egoist cannot have self-realization. So henever finds liberation. He goes into low existences–

‘Liberation is not for anyone without the Preceptor –Deluded by evil propensities, chastisement he suffers.’

P. 361Çé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨ Áò×Çä î ¹á ¶ Ú ¯àÅÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨ Áò×Çä î ¹á ¶ Ú ¯àÅÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨ Áò×Çä î ¹á ¶ Ú ¯àÅÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨ Áò×Çä î ¹á ¶ Ú ¯àÅÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨ Áò×Çä î ¹á ¶ Ú ¯àÅÖ Å Ô Æ ¨Ö ÅÔ Æ ¨Ö ÅÔ Æ ¨Ö ÅÔ Æ ¨Ö ÅÔ Æ ¨

A person without the holy Preceptor does notachieve salvation. About his rebirth, such is theGuru’s edict –

Meanings: ‘Fall do they into the existences of crows,dogs and donkeys who have not adopted the Guru(Preceptor).’íÅò Áðæ - ÕÅò», Õ ° ¼ ÇåÁ», ×ÇèÁ» çÆ Ü ÈéÆ ê Ëä׶,íÅò Áðæ - ÕÅò», Õ ° ¼ ÇåÁ», ×ÇèÁ» çÆ Ü ÈéÆ ê Ëä׶,íÅò Áðæ - ÕÅò», Õ ° ¼ ÇåÁ», ×ÇèÁ» çÆ Ü ÈéÆ ê Ëä׶,íÅò Áðæ - ÕÅò», Õ ° ¼ ÇåÁ», ×ÇèÁ» çÆ Ü ÈéÆ ê Ëä׶,íÅò Áðæ - ÕÅò», Õ ° ¼ ÇåÁ», ×ÇèÁ» çÆ Ü ÈéÆ ê Ëä׶,‘The mortal who is without the Guru’s chant orinstruction ….‘ P. 1357ÇÜé·» é ¶ ×¹ð È éÔÆúº èÅÇðÁÅÍ ×¹ð î ³å z ÔÆä÷ ܯ ê ÌÅäÆÇÜé·» é ¶ ×¹ð È éÔÆúº èÅÇðÁÅÍ ×¹ð î ³å z ÔÆä÷ ܯ ê ÌÅäÆÇÜé·» é ¶ ×¹ð È éÔÆúº èÅÇðÁÅÍ ×¹ð î ³å z ÔÆä÷ ܯ ê ÌÅäÆÇÜé·» é ¶ ×¹ð È éÔÆúº èÅÇðÁÅÍ ×¹ð î ³å z ÔÆä÷ ܯ ê ÌÅäÆÇÜé·» é ¶ ×¹ð È éÔÆúº èÅÇðÁÅÍ ×¹ð î ³å z ÔÆä÷ ܯ ê ÌÅäÆ. . . . . . . . . . . . .¨. . . . . . . . . . . . .¨. . . . . . . . . . . . .¨. . . . . . . . . . . . .¨. . . . . . . . . . . . .¨

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The Guru comes to be adopted when he bestowsthe ‘Guru-mantar’ (Guru’s chant or iniatory formula).He who has not received it –

‘…. accursed and contaminated is his life.’ P. 1357.............. Çè Ì× ¿å Üéî í zÃàäÔ¨.............. Çè Ì× ¿å Üéî í zÃàäÔ¨.............. Çè Ì× ¿å Üéî í zÃàäÔ¨.............. Çè Ì× ¿å Üéî í zÃàäÔ¨.............. Çè Ì× ¿å Üéî í zÃàäÔ¨

Cursed is he a hundred times; his birth is fouland low –

‘Stupid is he and like to dog, hog, ass, crow andsnake.’ P. 1357Õ±ÕðÔ Ã ÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ ÖñÔ¨Õ±ÕðÔ Ã ÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ ÖñÔ¨Õ±ÕðÔ Ã ÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ ÖñÔ¨Õ±ÕðÔ Ã ÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ ÖñÔ¨Õ±ÕðÔ Ã ÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ ÖñÔ¨

Guru Sahib says that he is equal to a dog, ahog, an ass, a crow and a snake. He is a blockhead,a perfect fool, who, after getting human birth, hasnot adopted a Guru (Holy Preceptor) becausewithout adopting the Guru, there is no spiritualattainment. Guru Sahib says –

‘Liberation is not for anyone without the Guru.’ P. 362Çé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨÇé×¹ð ¶ ÕÀ° ×Çå ÕÅÂÆ éÅÔƨ

A person without the holy Preceptor does notachieve salvation.

‘Deluded by evil propensities,Chastisement he suffers.’ P. 362Áò×Çä î ¹á ¶ Ú ¯àÅ ÖÅÔƨÁò×Çä î ¹á ¶ Ú ¯àÅ ÖÅÔƨÁò×Çä î ¹á ¶ Ú ¯àÅ ÖÅÔƨÁò×Çä î ¹á ¶ Ú ¯àÅ ÖÅÔƨÁò×Çä î ¹á ¶ Ú ¯àÅ ÖÅÔƨ

He suffers blows of Divine punishment,incarnating sometimes as a dog, sometimes as a catand sometimes as a snake. He receives blowsbecause he is to take birth and die again and again.He has not received the Guru’s holy Word orinstruction, and so long as Guru’s Word is notobtained, there is no joy and peace for the mortal.

‘By the Guru’s Word or instruction to the self comesjoy and peace.By Godward-turning suffering touches him not.’ P. 361×¹ð Õ Ë ÃìÇç à ¹Ö ¹ ûÇå ÃðÆð¨ ×¹ðî ¹ ÇÖ åÅ ÕÀ° ñ×Ë×¹ð Õ Ë ÃìÇç à ¹Ö ¹ ûÇå ÃðÆð¨ ×¹ðî ¹ ÇÖ åÅ ÕÀ° ñ×Ë×¹ð Õ Ë ÃìÇç à ¹Ö ¹ ûÇå ÃðÆð¨ ×¹ðî ¹ ÇÖ åÅ ÕÀ° ñ×Ë×¹ð Õ Ë ÃìÇç à ¹Ö ¹ ûÇå ÃðÆð¨ ×¹ðî ¹ ÇÖ åÅ ÕÀ° ñ×Ë×¹ð Õ Ë ÃìÇç à ¹Ö ¹ ûÇå ÃðÆð¨ ×¹ðî ¹ ÇÖ åÅ ÕÀ° ñ×Ëé êÆð¨é êÆð¨é êÆð¨é êÆð¨é êÆð¨

He, who has adopted the Guru, suffers not any

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pain –‘Death’s courier draws not near him.Nanak, the Guruward is absorbed in the True Lord.’

P. 361ÜîÕÅñ¹ Çåà ¹ é ¶ Çó é ÁÅò˨ éÅéÕ ×¹ðî ¹ ÇÖ ÃÅÇÚÜîÕÅñ¹ Çåà ¹ é ¶ Çó é ÁÅò˨ éÅéÕ ×¹ðî ¹ ÇÖ ÃÅÇÚÜîÕÅñ¹ Çåà ¹ é ¶ Çó é ÁÅò˨ éÅéÕ ×¹ðî ¹ ÇÖ ÃÅÇÚÜîÕÅñ¹ Çåà ¹ é ¶ Çó é ÁÅò˨ éÅéÕ ×¹ðî ¹ ÇÖ ÃÅÇÚÜîÕÅñ¹ Çåà ¹ é ¶ Çó é ÁÅò˨ éÅéÕ ×¹ðî ¹ ÇÖ ÃÅÇÚÃî Åò Ë ¨Ãî Åò Ë ¨Ãî Åò Ë ¨Ãî Åò Ë ¨Ãî Åò Ë ¨

Death’s myrmidons do not come near such adevotee.

Baba Sahib Singh Ji of Una was the twelfthlineal descendant of Guru Nanak Sahib. He was aperfect holyman possessing all powers. In hiscompany was a cook named Bhag Singh, wholooked after ‘Guru Ka langar’ (community kitchen) inthe Gurdwara. Thousands of devotees came daily totake food in Baba Ji’s kitchen, and all were servedfood well. Baba Ji was happy with him. His mothertoo came there and rendered service.

Once Baba Ji was sitting, when a Gursikh cameand said, “Baba Ji! today Bhag Singh’s mother haspassed away. Give him leave to perform hismother’s funeral rites.” Baba Ji got lost in deepmeditation, and said, “Don’t cremate her; she isgoing to revive and come back to life.” She had beendead for quite sometime. She was bathed and placedon the hearse waiting for Baba Ji’s instructions. If shedid not revive, she had to be cremated, after all.’After several hours, the mother started breathing andmoving and finally sat up. Only one voice came:‘Blessed is Guru Nanak! Blessed is Guru Nanak.’The mother said, “Take me to Baba Ji.” Manydevotees assembled in Baba Ji’s presence. Themother paid obeisance to him. Baba Ji said, “Mother!you have come back?”

She said, “Yes sir.”Baba Ji said, “Tell the congregation what

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happened.”She said, “Sir! some messenger came to take me

away.”One is Death’s courier, the other is agent. He is

a guide. For noble souls guides come, while for theignoble souls come Death’s couriers. They take awaythe soul beating and belabouring –

‘In this alien wilderness is great hubhub and shriekingalong the path.’ P. 520ìÅÇð ÇòâÅéóË Ô ¹ ¿îÃ è ¹ ¿îÃ Õ ±ÕÅ êÂÆÁÅ ðÅÔƨìÅÇð ÇòâÅéóË Ô ¹ ¿îÃ è ¹ ¿îÃ Õ ±ÕÅ êÂÆÁÅ ðÅÔƨìÅÇð ÇòâÅéóË Ô ¹ ¿îÃ è ¹ ¿îÃ Õ ±ÕÅ êÂÆÁÅ ðÅÔƨìÅÇð ÇòâÅéóË Ô ¹ ¿îÃ è ¹ ¿îÃ Õ ±ÕÅ êÂÆÁÅ ðÅÔƨìÅÇð ÇòâÅéóË Ô ¹ ¿îÃ è ¹ ¿îÃ Õ ±ÕÅ êÂÆÁÅ ðÅÔƨ

Men depart shrieking –‘There none can reach, none to hear their wailing andshrieking.There the True Guru alone is man’s friend and at theend brings succour.’ P. 1281úæË Ôæ ¹ é ÁêóË Õ ±Õ é à ¹äÆÁË ê ¹ÕÅð¨úæË Ôæ ¹ é ÁêóË Õ ±Õ é à ¹äÆÁË ê ¹ÕÅð¨úæË Ôæ ¹ é ÁêóË Õ ±Õ é à ¹äÆÁË ê ¹ÕÅð¨úæË Ôæ ¹ é ÁêóË Õ ±Õ é à ¹äÆÁË ê ¹ÕÅð¨úæË Ôæ ¹ é ÁêóË Õ ±Õ é à ¹äÆÁË ê ¹ÕÅð¨úæË ÃÇå×¹ð ¹ ì ¶ñÆ Ô ¯ò Ë ÕÇã ñ¶ Á ³åÆ òÅð¨úæË ÃÇå×¹ð ¹ ì ¶ñÆ Ô ¯ò Ë ÕÇã ñ¶ Á ³åÆ òÅð¨úæË ÃÇå×¹ð ¹ ì ¶ñÆ Ô ¯ò Ë ÕÇã ñ¶ Á ³åÆ òÅð¨úæË ÃÇå×¹ð ¹ ì ¶ñÆ Ô ¯ò Ë ÕÇã ñ¶ Á ³åÆ òÅð¨úæË ÃÇå×¹ð ¹ ì ¶ñÆ Ô ¯ò Ë ÕÇã ñ¶ Á ³åÆ òÅð¨

She (Bhag Singh’s mother) said, “Sir! he did notsay anything to me, but took me away instantly.When I was presented before Dharamraj (theRighteous Judge), they started searching my papers.But my name was not found in their books.”Dharamraj (the Righteous Judge) said, “You havecommitted a big blunder. Her name does not figurein my registers.”

Whose name is found in the books of theRighteous Judge? Guru Sahib says – ‘One is foundwith the Gurus in the Divine Court, the other is withDharamraj (the Righteous Judge)’. Dharamraj (theRighteous Judge) too has been installed by God, theTimeless One –

‘The Righteous Judge is under command to sit andadminister even-handed justice.The evil soul professing love for duality are thinesubjects.’ P. 38

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èðî ðÅÇÂ é ¯ Ô ¹Õî ¹ Ô Ë ìÇÔ ÃÚÅ èðî¹ ìÆÚÅÇð¨èðî ðÅÇÂ é ¯ Ô ¹Õî ¹ Ô Ë ìÇÔ ÃÚÅ èðî¹ ìÆÚÅÇð¨èðî ðÅÇÂ é ¯ Ô ¹Õî ¹ Ô Ë ìÇÔ ÃÚÅ èðî¹ ìÆÚÅÇð¨èðî ðÅÇÂ é ¯ Ô ¹Õî ¹ Ô Ë ìÇÔ ÃÚÅ èðî¹ ìÆÚÅÇð¨èðî ðÅÇÂ é ¯ Ô ¹Õî ¹ Ô Ë ìÇÔ ÃÚÅ èðî¹ ìÆÚÅÇð¨çÈÜ Ë íÅÇÂ ç ¹Ãà ¹ ÁÅåîÅ úÔ¹ å ¶ðÆ ÃðÕÅð¨çÈÜ Ë íÅÇÂ ç ¹Ãà ¹ ÁÅåîÅ úÔ¹ å ¶ðÆ ÃðÕÅð¨çÈÜ Ë íÅÇÂ ç ¹Ãà ¹ ÁÅåîÅ úÔ¹ å ¶ðÆ ÃðÕÅð¨çÈÜ Ë íÅÇÂ ç ¹Ãà ¹ ÁÅåîÅ úÔ¹ å ¶ðÆ ÃðÕÅð¨çÈÜ Ë íÅÇÂ ç ¹Ãà ¹ ÁÅåîÅ úÔ¹ å ¶ðÆ ÃðÕÅð¨

All those who have not adopted the Guru, whohave wasted their life in duality, committed frauds,and indulged in cheating, backbiting and slanderfind mention in the books of the Righteous Judge.

When, going to U.P., we took lands, they gaveit on lease. There land was not registered in thename of the buyer. Similarly, we, who have adoptedthe Guru, and are born in the Guru’s abode standmortgaged there. We don’t have to appear before‘Dharamraj’ (the Righteous Judge). All those who arewithout the Guru (Holy Preceptor), are egoists orapostates, have turned their back upon the Guru willbe arraigned before the Righteous Judge.

So (Bhag Singh’s) mother said, “Baba Ji! myname was not found in their books. The RighteousJudge said – ‘Why have you brought this woman tome? How will I answer for this lapse? She was togo to Sovereign Guru Nanak’s Court.’”

Guru Sahib says, if, however, by some mistakethe Guruward happens to go there, the RighteousJudge, considering it as his good fortune, welcomeshim warmly and serves him as much as he can. Suchis the Guru’s edict –

Refrain: Even the Righteous Judge serves the com-panions of the holy.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - èðîðÅÜÅ òÆ Õð ¶×Å Ã ¶òÅ,èðîðÅÜÅ òÆ Õð ¶×Å Ã ¶òÅ,èðîðÅÜÅ òÆ Õð ¶×Å Ã ¶òÅ,èðîðÅÜÅ òÆ Õð ¶×Å Ã ¶òÅ,èðîðÅÜÅ òÆ Õð ¶×Å Ã ¶òÅ,ÃÅè ÈÁ» ç ¶ à ¿×ÆÁ» çÆÍÃÅè ÈÁ» ç ¶ à ¿×ÆÁ» çÆÍÃÅè ÈÁ» ç ¶ à ¿×ÆÁ» çÆÍÃÅè ÈÁ» ç ¶ à ¿×ÆÁ» çÆÍÃÅè ÈÁ» ç ¶ à ¿×ÆÁ» çÆÍ

‘To those in holy company, the Righteous Judgehimself renders service.In their company is one honoured by Indra, the king ofgods.’ P. 271ÃÅèÿÇ× èðî ðÅÇ Õð ¶ Ã ¶òŨ ÃÅè Õ Ë Ã ¿ Ç× Ã ¯íÅÃÅèà ¿Ç× èðî ðÅÇ Õð ¶ Ã ¶òŨ ÃÅè Õ Ë Ã ¿ Ç× Ã ¯íÅÃÅèà ¿Ç× èðî ðÅÇ Õð ¶ Ã ¶òŨ ÃÅè Õ Ë Ã ¿ Ç× Ã ¯íÅÃÅèà ¿Ç× èðî ðÅÇ Õð ¶ Ã ¶òŨ ÃÅè Õ Ë Ã ¿ Ç× Ã ¯íÅÃÅèà ¿Ç× èðî ðÅÇ Õð ¶ Ã ¶òŨ ÃÅè Õ Ë Ã ¿ Ç× Ã ¯íÅà ¹ ðç ¶ò Ũà ¹ ðç ¶ò Ũà ¹ ðç ¶ò Ũà ¹ ðç ¶ò Ũà ¹ ðç ¶ò Ũ

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If persons attending the holy congregation andobeying the Guru with body, mind and wealthhappen to go to the Divine Court, they are servedby Dharamraja (the Righteous Judge).

‘None shall address thee rudely in God’s Court.All shall welcome thee saying, “Come, sit down.”’

P. 252ð ¶ ð ¶ çð×Ô ÕÔË é Õ ¯À ±¨ ÁÅÀ° ì Ëá ° ÁÅçð ¹ Ã ¹í ç ¶À ±¨ð ¶ ð ¶ çð×Ô ÕÔË é Õ ¯À ±¨ ÁÅÀ° ì Ëá ° ÁÅçð ¹ Ã ¹í ç ¶À ±¨ð ¶ ð ¶ çð×Ô ÕÔË é Õ ¯À ±¨ ÁÅÀ° ì Ëá ° ÁÅçð ¹ Ã ¹í ç ¶À ±¨ð ¶ ð ¶ çð×Ô ÕÔË é Õ ¯À ±¨ ÁÅÀ° ì Ëá ° ÁÅçð ¹ Ã ¹í ç ¶À ±¨ð ¶ ð ¶ çð×Ô ÕÔË é Õ ¯À ±¨ ÁÅÀ° ì Ëá ° ÁÅçð ¹ Ã ¹í ç ¶À ±¨

So she said, “Sir! in this way, he treated mewith great honour and courtesy. Thereafter, he said– ‘Send her back immediately. ‘I said – ‘Now that Ihave come here; please show me the abode wheremy name is written.’”

Guru Sahib says, “The rest of the world do notseek anything spiritual for they are caught in theoutside world. While God abides within man’s ownself, he seeks sat (truth), chit (intellect) and ‘anand’(bliss) in Maya (material riches) –

‘The fool seeks outside, the thing (Lord) lodged within;The egoist purblind wanders about like a ghostperturbed.’ P. 117Á³åÇð òÃå¹ î ÈóÅ ìÅÔð ¹ íÅñ¶¨ îéî¹Ö Á³è ¶ ÇëðÇÔÁ³åÇð òÃå¹ î ÈóÅ ìÅÔð ¹ íÅñ¶¨ îéî¹Ö Á³è ¶ ÇëðÇÔÁ³åÇð òÃå¹ î ÈóÅ ìÅÔð ¹ íÅñ¶¨ îéî¹Ö Á³è ¶ ÇëðÇÔÁ³åÇð òÃå¹ î ÈóÅ ìÅÔð ¹ íÅñ¶¨ îéî¹Ö Á³è ¶ ÇëðÇÔÁ³åÇð òÃå¹ î ÈóÅ ìÅÔð ¹ íÅñ¶¨ îéî¹Ö Á³è ¶ ÇëðÇÔì ¶å Åñ ¶ ¨ì ¶å Åñ ¶ ¨ì ¶å Åñ ¶ ¨ì ¶å Åñ ¶ ¨ì ¶å Åñ ¶ ¨

They who do not seek the Lord within are blindapostates, ghosts and goblins –

‘In Kali-yuga (Dark Age), they who realize not theirLord are but goblins…’ P. 1131ÕÇñ îÇÔ ê Ì ¶å ÇÜé©Æ ðÅî ¹ é êÛÅåÅ ......¨ÕÇñ îÇÔ ê Ì ¶å ÇÜé©Æ ðÅî ¹ é êÛÅåÅ ......¨ÕÇñ îÇÔ ê Ì ¶å ÇÜé©Æ ðÅî ¹ é êÛÅåÅ ......¨ÕÇñ îÇÔ ê Ì ¶å ÇÜé©Æ ðÅî ¹ é êÛÅåÅ ......¨ÕÇñ îÇÔ ê Ì ¶å ÇÜé©Æ ðÅî ¹ é êÛÅåÅ ......¨

Guru Sahib says – ‘They are apostates, ghostsand goblins’ –

‘They seek not what they are after, in the proper place–In delusion of egoism involved.’ P. 117ÇÜæ Ë òæ¹ Ô ¯ò Ë ÇåæÔ¹ Õ ¯ Ç é êÅòË îéî¹Ö íðÇîÇÜæË òæ¹ Ô ¯ò Ë ÇåæÔ¹ Õ ¯ Ç é êÅòË îéî¹Ö íðÇîÇÜæË òæ¹ Ô ¯ò Ë ÇåæÔ¹ Õ ¯ Ç é êÅòË îéî¹Ö íðÇîÇÜæË òæ¹ Ô ¯ò Ë ÇåæÔ¹ Õ ¯ Ç é êÅòË îéî¹Ö íðÇîÇÜæË òæ¹ Ô ¯ò Ë ÇåæÔ¹ Õ ¯ Ç é êÅòË îéî¹Ö íðÇîí ¹ñ Åò ÇäÁÅ¨í ¹ñ Åò ÇäÁÅ¨í ¹ñ Åò ÇäÁÅ¨í ¹ñ Åò ÇäÁÅ¨í ¹ñ Åò ÇäÁŨ

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So, the essence and conclusion of the entirediscussion is that the Guru (Holy Preceptor) isessential for spiritual understanding and upliftment.Guru Sahib says – ‘Don’t be deluded. All the greatpersonages of the past, who are acknowledged eventoday, were saved through the Guru (HolyPreceptor).’ Read sometime ‘Sarb Loh Granth’. TenthGuru Sahib has given detailed accounts of the saintsand sages of the past, whose names find just tokenmention in Gurbani (Guru Granth Sahib). If a person’sname has merely occurred in Guru Granth Sahib, inSarb Loh Granth will you find the entire story abouthim. If Draupadi’s name has just briefly occurred inGuru Granth Sahib –

‘In the royal court as did Draupadi, the Princess of theKing of Panchal remember the Name Divine,Her affliction was by the Compassionate Lordremoved,And His own glory enhanced.’ P. 1008ê³ÚÅñÆ ÕÀ° ðÅÜ ÃíÅ îÇÔ ðÅî éÅî à ¹ Çè ÁÅÂÆ¨ê ³ÚÅñÆ ÕÀ° ðÅÜ ÃíÅ îÇÔ ðÅî éÅî à ¹ Çè ÁÅÂÆ¨ê ³ÚÅñÆ ÕÀ° ðÅÜ ÃíÅ îÇÔ ðÅî éÅî à ¹ Çè ÁÅÂÆ¨ê ³ÚÅñÆ ÕÀ° ðÅÜ ÃíÅ îÇÔ ðÅî éÅî à ¹ Çè ÁÅÂÆ¨ê ³ÚÅñÆ ÕÀ° ðÅÜ ÃíÅ îÇÔ ðÅî éÅî à ¹ Çè ÁÅÂƨåÅ Õ ¯ ç ÈÖ ¹ ÔÇðú Õð ¹äÅ î Ë ÁêéÆ ê ËÜ ìãÅÂƨåÅ Õ ¯ ç ÈÖ ¹ ÔÇðú Õð ¹äÅ î Ë ÁêéÆ ê ËÜ ìãÅÂƨåÅ Õ ¯ ç ÈÖ ¹ ÔÇðú Õð ¹äÅ î Ë ÁêéÆ ê ËÜ ìãÅÂƨåÅ Õ ¯ ç ÈÖ ¹ ÔÇðú Õð ¹äÅ î Ë ÁêéÆ ê ËÜ ìãÅÂƨåÅ Õ ¯ ç ÈÖ ¹ ÔÇðú Õð ¹äÅ î Ë ÁêéÆ ê ËÜ ìãÅÂƨ

then, in Sarb Loh Granth is given a detailedaccount: When Dushashan brought Draupadi,violated the royal tradition and crossing all limits ofdecency ordered her to be disrobed, she prayed toGod. God came at once and saved her honour. GuruSahib says: For seven days and seven nights, theKaurav brothers removed her apparel by turns,heaps of clothing lay everywhere and there was noroom left for any more clothing, then, shamed badly,they fell down unconscious –

‘Wringing their hands and racking their heads indespair and disappointment, they repented over theirdeed.’ Bhai Gurdas Ji, Var 10/9Ôæ îð ¯óÇé ÇÃð ¹ è ¹äÇé êÛ¯åÅÇé ÕðÇé ÜÅÇÔ Ü»çÆÍÔæ îð ¯óÇé ÇÃð ¹ è ¹äÇé êÛ¯åÅÇé ÕðÇé ÜÅÇÔ Ü»çÆÍÔæ îð ¯óÇé ÇÃð ¹ è ¹äÇé êÛ¯åÅÇé ÕðÇé ÜÅÇÔ Ü»çÆÍÔæ îð ¯óÇé ÇÃð ¹ è ¹äÇé êÛ¯åÅÇé ÕðÇé ÜÅÇÔ Ü»çÆÍÔæ îð ¯óÇé ÇÃð ¹ è ¹äÇé êÛ¯åÅÇé ÕðÇé ÜÅÇÔ Ü»çÆÍ

So, in this manner, Tenth Guru Sahib has given

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detailed accounts of men and events which findmention in Guru Granth Sahib. In Guru Granth Sahib,we find only a token mention: ‘Brother! without theGuru (Holy Preceptor), the mortal obtain not liberation.You may inquire about this from the high and mighty –

Refrain: No liberation is found without the Guru –You may inquire about it even fromBrahma and Narad.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Çìé» ×¹ð» å ¯ º î ¹Õå éÅ Ô ¯ò ¶ ,Çìé» ×¹ð» å ¯ º î ¹Õå éÅ Ô ¯ò ¶ ,Çìé» ×¹ð» å ¯ º î ¹Õå éÅ Ô ¯ò ¶ ,Çìé» ×¹ð» å ¯ º î ¹Õå éÅ Ô ¯ò ¶ ,Çìé» ×¹ð» å ¯ º î ¹Õå éÅ Ô ¯ò ¶ ,ê ¹Û ¯ ì ÌÔî ¶ éÅðç¶ ùÍê ¹Û ¯ ì ÌÔî ¶ éÅðç¶ ùÍê ¹Û ¯ ì ÌÔî ¶ éÅðç¶ ùÍê ¹Û ¯ ì ÌÔî ¶ éÅðç¶ ùÍê ¹Û ¯ ì ÌÔî ¶ éÅðç¶ ùÍ

‘Brother! without the Guru’s (Master’s) guidancecomes not illumination.’ P. 59íÅÂÆ ð ¶ × ¹ð Çìé¹ Ç×ÁÅé¹ é Ô ¯ÂƨíÅÂÆ ð ¶ × ¹ð Çìé¹ Ç×ÁÅé¹ é Ô ¯ÂƨíÅÂÆ ð ¶ × ¹ð Çìé¹ Ç×ÁÅé¹ é Ô ¯ÂƨíÅÂÆ ð ¶ × ¹ð Çìé¹ Ç×ÁÅé¹ é Ô ¯ÂƨíÅÂÆ ð ¶ × ¹ð Çìé¹ Ç×ÁÅé¹ é Ô ¯Âƨ

Unless and until there is Divine understandingand awakening, the mortal cannot achieve salvation–

‘You can ask about this from Brahma, Narada andVyas, the author of the Vedas.’ P. 59êÈÛÔ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ Ǩ

Guru Sahib talks about great personages. Aslong as they were without the Guru (HolyPreceptor), they had no Divine Knowledge. GuruSahib has made mention of Brahma and Narada.There are countless other examples also. There ismention of Sage Sukdev, the son of Sage Ved Vyas.About him Bhai Gurdas Ji writes that he became arecluse in his childhood. Upto the age of twelveyears, it is childhood, and it was during this periodthat he renounced his home. At that time, his fathersaid, “Son! you are still very small and young. Whatfor are you going now?”

He said, “Father! I have complete knowledge ofmy birth, not of just one birth but of hundred births.I have seen the torments and sufferings of previousbirths, and having seen them, now I do not want to

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become attached to the world, and I want to achievethe Supreme state of spirituality in this very birth.”Vyas Ji said, “You are of tender age as yet.”

He said, “How old was Dhruv? How old wasPrehlad?”

Guru Sahib also has issued the following edict–

‘As Dhruv and Prahlad did meditate on God, so dothou, O my soul, remember the Lord.’ P. 337ðÅî ÜêÀ° ÜÆ ÁËà ¶ ÁËà ¶¨ è Ì È ê Ì ÇÔñÅç ÜÇêú ÔÇð ÜËà ¶¨ðÅî ÜêÀ° ÜÆ ÁËà ¶ ÁËà ¶¨ è Ì È ê Ì ÇÔñÅç ÜÇêú ÔÇð ÜËà ¶¨ðÅî ÜêÀ° ÜÆ ÁËà ¶ ÁËà ¶¨ è Ì È ê Ì ÇÔñÅç ÜÇêú ÔÇð ÜËà ¶¨ðÅî ÜêÀ° ÜÆ ÁËà ¶ ÁËà ¶¨ è Ì È ê Ì ÇÔñÅç ÜÇêú ÔÇð ÜËà ¶¨ðÅî ÜêÀ° ÜÆ ÁËà ¶ ÁËà ¶¨ è Ì È ê Ì ÇÔñÅç ÜÇêú ÔÇð ÜËà ¶¨

How determined was Dhruv! We cannot evenimagine the spiritual determination and faith he had.No man of today can think of imbibing such faithand determination. A small child faced the might ofa whole kingdom. It is said that he was small. It isnot a matter of age. There are persons who becomeold but even then their mind is not free from sensualsinful pleasures. On the other hand, there are somechildren, who are filled with non-attachment andrenunciation as soon as they gain awareness. Theyare fortunate souls who carry with them the spiritualearnings of their previous births. So he (Sukdev)said, “Father! I have knowledge of my previousbirths. I am very much pained when I remember theexperiences of my former births.”

When we are in the mother’s womb, the ‘jeev’(individual self) hangs upside down. The remainingbody is still unformed. The sentience orconsciousness is in the middle vein of the backbone.First, the backbone gets formed. In America, I hadseen the human seed enlarged 4000 times. Thereappeared to be a worm in it. There was a backboneon which was a big head, from which the ‘jeev’ (self)is formed. It has awareness. That is called ‘sukhmanavein’. Whether consciousness goes into ‘sukhmana’

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now, or when the ‘jeev’ (self) is in the mother’swomb, it gains knowledge of hundred births. In themother’s womb, the ‘jeev’ (self) cries out – ‘O God!take me out of here. Now, I will meditate on theName.’

In response to this comes the Divine voice – ‘Obrother! have you become a man for the first time?You have been incarnated as a human being manytimes, but every time, you have been –

‘In enmity, strife, lust, wrath and attachment involved;To falsehood, evil-doing, great greed and treacheryattached.’ P. 267ìËð Çìð ¯è ÕÅî ´¯è î ¯Ô¨ Þ Èá ÇìÕÅð îÔÅ ñ ¯í è Ì ¯Ô¨ì Ëð Çìð ¯è ÕÅî ´¯è î ¯Ô¨ Þ Èá ÇìÕÅð îÔÅ ñ ¯í è Ì ¯Ô¨ì Ëð Çìð ¯è ÕÅî ´¯è î ¯Ô¨ Þ Èá ÇìÕÅð îÔÅ ñ ¯í è Ì ¯Ô¨ì Ëð Çìð ¯è ÕÅî ´¯è î ¯Ô¨ Þ Èá ÇìÕÅð îÔÅ ñ ¯í è Ì ¯Ô¨ì Ëð Çìð ¯è ÕÅî ´¯è î ¯Ô¨ Þ Èá ÇìÕÅð îÔÅ ñ ¯í è Ì ¯Ô¨ÇÂÁÅÔ È Ü ¹×Çå ÇìÔÅé ¶ ÕÂÆ Üéî¨ÇÂÁÅÔ È Ü ¹×Çå ÇìÔÅé ¶ ÕÂÆ Üéî¨ÇÂÁÅÔ È Ü ¹×Çå ÇìÔÅé ¶ ÕÂÆ Üéî¨ÇÂÁÅÔ È Ü ¹×Çå ÇìÔÅé ¶ ÕÂÆ Üéî¨ÇÂÁÅÔ È Ü ¹×Çå ÇìÔÅé ¶ ÕÂÆ Üéî¨

You have wasted your life not once; you areuntrustworthy. You got deluded because yourabsorption in God’s Name was broken. On thestrength of absorption in God’s Name did you abidein the mother’s womb –

‘Lying in cavity of the womb was man in penanceengaged, head downwards;And with each breath, the Lord contemplated.’P. 251×ðí Õ° ¿à îÇÔ À°ðè åê Õð嶨 ÃÅÇà ÃÅÇà ÇÃîðå×ðí Õ° ¿à îÇÔ À°ðè åê Õð嶨 ÃÅÇà ÃÅÇà ÇÃîðå×ðí Õ° ¿à îÇÔ À°ðè åê Õð嶨 ÃÅÇà ÃÅÇà ÇÃîðå×ðí Õ° ¿à îÇÔ À°ðè åê Õð嶨 ÃÅÇà ÃÅÇà ÇÃîðå×ðí Õ° ¿à îÇÔ À°ðè åê Õð嶨 ÃÅÇà ÃÅÇà ÇÃîðåêÌí ¹ ðÔ嶨ê Ìí ¹ ðÔ嶨ê Ìí ¹ ðÔ嶨ê Ìí ¹ ðÔ嶨ê Ìí ¹ ðÔ嶨

But when he came out –‘At birth got he entangled with what he is to forsake,And the Bestower from his mind put away.’ P. 251À°ðÇÞ êð ¶ Ü ¯ Û ¯Çâ ÛâÅéŨ ç¶òéÔÅð îéÇÔ ÇìÃðÅéŨÀ°ðÇÞ êð ¶ Ü ¯ Û ¯Çâ ÛâÅéŨ ç¶òéÔÅð îéÇÔ ÇìÃðÅéŨÀ°ðÇÞ êð ¶ Ü ¯ Û ¯Çâ ÛâÅéŨ ç¶òéÔÅð îéÇÔ ÇìÃðÅéŨÀ°ðÇÞ êð ¶ Ü ¯ Û ¯Çâ ÛâÅéŨ ç¶òéÔÅð îéÇÔ ÇìÃðÅéŨÀ°ðÇÞ êð ¶ Ü ¯ Û ¯Çâ ÛâÅéŨ ç¶òéÔÅð îéÇÔ ÇìÃðÅéŨ

‘As is the fire of womb withinSo is the fire of Maya (Mammon) without.The fires of worldly valuables and of the womb are allthe same. The Creator has set agoing this play.’P. 921ÜËÃÆ Á×Çé À°çð îÇÔ åËÃÆ ìÅÔÇð îÅÇÂÁŨÜËÃÆ Á×Çé À°çð îÇÔ åËÃÆ ìÅÔÇð îÅÇÂÁŨÜËÃÆ Á×Çé À°çð îÇÔ åËÃÆ ìÅÔÇð îÅÇÂÁŨÜËÃÆ Á×Çé À°çð îÇÔ åËÃÆ ìÅÔÇð îÅÇÂÁŨÜËÃÆ Á×Çé À°çð îÇÔ åËÃÆ ìÅÔÇð îÅÇÂÁŨîÅÇÂÁÅ Á×Çé Ãí ÇÂÕ¯ Ü ¶ÔÆ ÕðåË Ö ¶« ðÚÅÇÂÁŨîÅÇÂÁÅ Á×Çé Ãí ÇÂÕ¯ Ü ¶ÔÆ ÕðåË Ö ¶« ðÚÅÇÂÁŨîÅÇÂÁÅ Á×Çé Ãí ÇÂÕ¯ Ü ¶ÔÆ ÕðåË Ö ¶« ðÚÅÇÂÁŨîÅÇÂÁÅ Á×Çé Ãí ÇÂÕ¯ Ü ¶ÔÆ ÕðåË Ö ¶« ðÚÅÇÂÁŨîÅÇÂÁÅ Á×Çé Ãí ÇÂÕ¯ Ü ¶ÔÆ ÕðåË Ö ¶« ðÚÅÇÂÁŨ

Both are equal. So when man is born–

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‘The Lord’s love departs, greed attaches to the childand Maya’s (Mammon’s ) writ begins to run.’ P. 921Çñò Û°óÕÆ ñ×Æ Çå zÃéÅ îÅÇÂÁÅ Áîð¹ òðåÅÇÂÁŨÇñò Û°óÕÆ ñ×Æ Çå zÃéÅ îÅÇÂÁÅ Áîð¹ òðåÅÇÂÁŨÇñò Û°óÕÆ ñ×Æ Çå zÃéÅ îÅÇÂÁÅ Áîð¹ òðåÅÇÂÁŨÇñò Û°óÕÆ ñ×Æ Çå zÃéÅ îÅÇÂÁÅ Áîð¹ òðåÅÇÂÁŨÇñò Û°óÕÆ ñ×Æ Çå zÃéÅ îÅÇÂÁÅ Áîð¹ òðåÅÇÂÁŨ

Name-melody within man stops sounding. Fora month and quarter, the Name-melody continues tosound within the infant. When the Name-melodycomes, the baby moves his hands and feet, andwhen it ceases suddenly, he starts crying.

So Sukhdev said, “Respected father! I clearlyremember everything because I had prayed – OGod! do not let the veil of Maya (Mammon) fall onme. Restrain your Maya for sometime. So, owing tothis, my absorption in God’s Name did not cease. Iremember hundred births of mine.” His father said,“Can you narrate some events of your earlier births?”He said, “Yes! in one birth I was an ass and mymaster was very poor. I was still young when hestarted carrying bricks on me. I got nothing to eat.My back got bent like a bow. I got sores on myback. The crows came and pecked at my woundseven when I was alive. He made me workthroughout the day, and at night, he left me ondung-heaps, where I ate elephant grass soiled withdung. I became so weak that he sold me to awasherman for a rupee. He was also cruel like myformer master. All day he carried clothes to thewashing place, and from there back home. I used toeat grass from thorny hedges. Thorns made my noseseptic and suppurate. I became extremely weak. Onthe way there was a marsh. One day, he made meenter it. I got caught in it. As he tried to pull meout, I got more and more immersed in it. At last, heleft me there and took away the bundle of clothesfrom my back. There was a foot-track. People startedcrossing the marsh by treading on my back. I wentfurther down into the slough. Only my mouth was

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left outside. The crows ate up my eyes. I felt verymiserable. Mud entered my mouth and nose and atlast I died suffering intense pain. I remember allthose sufferings, and so I cannot remain here withyou. I will go and meditate on God’s Name.” Hesaid, “Go then!”

For 36 years, he practised Divine Namemeditation. He practised Hath Yoga (a type of yogainvolving austerities). He started raising his breathto the Dasam Duar (Tenth Door). One is going intothis stage with the help of the Name Divine, and theother is through the practice of Hatha Yoga. There isa difference between the two. He, who goes into theTenth Door with the help of breathing exercises, canneither attain purity of mind, nor peace. He, whoreaches this stage through Divine Namecontemplation, attains Supreme peace and bliss. Hecan go into deep meditation even for a period of sixmonths at a stretch. Sukdev’s hair grew so long thatthey spread on the earth. Birds and animals madenests in them and hatched their eggs.

Once some child companions of a holymanremarked – ‘This Sukdev Sage is without a Guru(Holy Preceptor). He can never attain to the Lord.He will not get joy and peace either.’ Sukdev heardthis. Truly had he not attained joy and peace evenafter 36 years of Divine Name contemplation. At lasthe came to his father.

He said, “Respected father! I have not attainedjoy and peace which I ought to have. Although Ihave practised so much Divine Name contemplation,and acquired countless miraculous powers, yet joyand peace still eludes me.”

He said, “Son! you are without a Guru (HolyPreceptor) as yet and therefore, you cannot attain joy

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and peace.”He said, “Then whom should I adopt as my

Guru (Holy Preceptor)? You should become myGuru.” Vyas Ji said, “You will not be able to get ridof your filial feeling. So, when there is fatherlyfeeling, there cannot be devotion for a Guru in you.Therefore, if you wish to adopt a Guru, go to KingJanak.” When Sukdev Sage went to King Janak, hewas holding his court. A case of robbers waspresented before him. They had committed severalmurders. King Janak sentenced them to death atonce. He thought in his mind that King Janak wasa violent man and so came back. But nobody canunderstand the ways and deeds of the Guru (HolyPreceptor).

When Bisambhav Dass’s son came into theTenth Guru’s Court, at that moment, Guru Sahibwas making a falcon eat up a living quail. He wasdeluded. He said, “This Guru (Holy Preceptor) is ofa violent nature. He has made a hawk eat up aliving quail.”

So, in the same manner, Sage Sukdev wasdeluded. He came back because he resorted toreasoning. On the way back, he met Narada whosaid to him, “Sukhdev! you have criticized aBrahmgyani (one who has attained to the UltimateSpiritual Reality). As a result, your six arts or skillsof non-attachment or renunciation will be destroyed.One art of renunciation is acquired after thesufferings and torments of several births. Non-attachment or renunciation is not cultivated easily.Only by good fortune recorded on the brow doesone cultivate renunciation. The whole world hearsthis, but only a rare one is filled with renunciation,whose heart is stricken with love for God, who gets

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up early in the morning and sits down to meditateon God’s Name to –

‘Find union with the Lord from whom art thouseparated.’ P. 1371ÜÅ Õ ¶ à ¿× å¶ ìÆÛ °ðÅ åÅ ÔÆ Õ ¶ à ¿ Ç× ñÅ×¹¨ÜÅ Õ ¶ à ¿× å¶ ìÆÛ °ðÅ åÅ ÔÆ Õ ¶ à ¿ Ç× ñÅ×¹¨ÜÅ Õ ¶ à ¿× å¶ ìÆÛ °ðÅ åÅ ÔÆ Õ ¶ à ¿ Ç× ñÅ×¹¨ÜÅ Õ ¶ à ¿× å¶ ìÆÛ °ðÅ åÅ ÔÆ Õ ¶ à ¿ Ç× ñÅ×¹¨ÜÅ Õ ¶ à ¿× å¶ ìÆÛ °ðÅ åÅ ÔÆ Õ ¶ à ¿ Ç× ñÅ×¹¨

So, at that time, he did not agree with Narad.Narad thought – ‘All his effort and labour will gowaste for he had criticized a ‘Brahmgyani.’ So goingahead, he changed his form. Assuming the form ofan old man, he started throwing sand into a riverwith a basket. Sage Sukdev watched while sittingunder a tree. After a couple of hours the old manalso came under the tree.

Sukdev said, “Old man! what were youdoing?”

He said, “Son! I have to cross the river. For thispurpose I wanted to build a dam in the river.”

Sukdev said, “Can there be anyone more foolishthan you in the world? The water is flowing. Assoon as you throw sand it is washed away.”

He said, “But I am not foolish like you. I havewasted labour of only two hours, but you havedestroyed the noble deeds of several births bycriticizing a Brahmgyani (one who has attained theUltimate Spiritual Reality).”

Realization dawned upon him. He returnedhome but he was not at peace. After sometime, hewent to King Janak again. This time King Janakwrought a miracle to see whether or not the manwas of a constant temperament because the Gurudoes not accept a person as his disciple unless heis deserving –

‘Kabir, after attaining Divine wealth, loosen not theknot (of the lappet).

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Here is no trading centre, or gold-tester or buyer; northe proper price.’ P. 1365ðÅî êçÅðæ ¹ êÅÇÂ Õ Ë ÕìÆðÅ ×»Çá é Ö ¯ñ ©¨ðÅî êçÅðæ ¹ êÅÇÂ Õ Ë ÕìÆðÅ ×»Çá é Ö ¯ñ ©¨ðÅî êçÅðæ ¹ êÅÇÂ Õ Ë ÕìÆðÅ ×»Çá é Ö ¯ñ ©¨ðÅî êçÅðæ ¹ êÅÇÂ Õ Ë ÕìÆðÅ ×»Çá é Ö ¯ñ ©¨ðÅî êçÅðæ ¹ êÅÇÂ Õ Ë ÕìÆðÅ ×»Çá é Ö ¯ñ ©¨éÔÆ êàä° éÔÆ êÅðÖ È éÔÆ ×ÅÔÕ° éÔÆ î ¯«¨éÔÆ êàä° éÔÆ êÅðÖ È éÔÆ ×ÅÔÕ° éÔÆ î ¯«¨éÔÆ êàä° éÔÆ êÅðÖ È éÔÆ ×ÅÔÕ° éÔÆ î ¯«¨éÔÆ êàä° éÔÆ êÅðÖ È éÔÆ ×ÅÔÕ° éÔÆ î ¯«¨éÔÆ êàä° éÔÆ êÅðÖ È éÔÆ ×ÅÔÕ° éÔÆ î ¯«¨‘Saith Kabir: A wonder have I beheld; the jeweldevotion at the priests’ shop is sold.This which is beyond the buyer’s capacity, for acowrie-shell is being blown away.’ P. 1372ÕìÆðÅ Â ¶Õ ¹ ÁÚ¿íÀ° ç ¶ ÇÖÁÅ ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðÅ Â ¶Õ ¹ ÁÚ¿íÀ° ç ¶ ÇÖÁÅ ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðÅ Â ¶Õ ¹ ÁÚ¿íÀ° ç ¶ ÇÖÁÅ ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðÅ Â ¶Õ ¹ ÁÚ¿íÀ° ç ¶ ÇÖÁÅ ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðÅ Â ¶Õ ¹ ÁÚ¿íÀ° ç ¶ ÇÖÁÅ ÔÆðÅ ÔÅà ÇìÕÅǨìéÜéÔÅð ¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨìéÜéÔÅð ¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨìéÜéÔÅð ¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨìéÜéÔÅð ¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨìéÜéÔÅð ¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨ

Holymen don’t barter away their preciousutterances for cowrie-shells. If the person isdeserving, they will go on foot and even sufferinconvenience. King Janak noticed: “He is the sameman who came earlier too. He is proud of being anascetic and so cannot imbibe faith in me because heregards me as a householder.” So, at that moment,where he was sitting, he hung a sword withuntwined thread and below it placed a chair andseated him there. He himself also sat down andstarted delivering his discourse. Sukdev’s attentionwas disturbed again and again. He looked up fearingthat the thread might break and the sword might fallon him. In the meantime, news came that the palacehad caught fire. Messengers came again and againto inform the king about the latest situation that thefire had advanced and enveloped the stables.

The king said, “Evacuate the horses and put outthe fire.”

The attendants came again and said, “Sir! nowthe fire has come upto the main gate of the palace,the place where you are sitting.”

At the main gate, while going in, Sage Sukdevhad left his begging bowl and stick. As soon as heheard that the fire had reached there, he ran to pick

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them up. When he came back, King Janak remarked,“Sukdev! you have not given up attachment as yet.You are still a householder and have failed tobecome a renunciate.” The householder is one inwhose heart there is attachment. The householder,free from attachment, ceases to be a householder andbecomes an ascetic.

‘The true householder must his faculties restrain;Should beg of God to grant him prayer, austerities andself-discipline;Should induce himself to good charitable deeds –Such a householder is pure as Ganga-water.’ P. 952ï Ç×ðÔÆ Ü ¯ Çé×ÌÔ ¹ Õð ˨ Üê¹ åê¹ Ã ¿Üî ¹ íÆÇÖÁÅà ¯ Ç×ðÔÆ Ü ¯ Çé×ÌÔ ¹ Õð ˨ Üê¹ åê¹ Ã ¿Üî ¹ íÆÇÖÁÅà ¯ Ç×ðÔÆ Ü ¯ Çé×ÌÔ ¹ Õð ˨ Üê¹ åê¹ Ã ¿Üî ¹ íÆÇÖÁÅà ¯ Ç×ðÔÆ Ü ¯ Çé×ÌÔ ¹ Õð ˨ Üê¹ åê¹ Ã ¿Üî ¹ íÆÇÖÁÅà ¯ Ç×ðÔÆ Ü ¯ Çé×ÌÔ ¹ Õð ˨ Üê¹ åê¹ Ã ¿Üî ¹ íÆÇÖÁÅÕð Ë ¨Õð Ë ¨Õð Ë ¨Õð Ë ¨Õð Ë ¨ê ¹ ¿é çÅé ÕÅ Õð ¶ ÃðÆ𠹨 à ¯ Ç×ðÔÆ ×¿×Å ÕÅ éÆð ¹¨ê ¹ ¿é çÅé ÕÅ Õð ¶ ÃðÆ𠹨 à ¯ Ç×ðÔÆ ×¿×Å ÕÅ éÆð ¹¨ê ¹ ¿é çÅé ÕÅ Õð ¶ ÃðÆ𠹨 à ¯ Ç×ðÔÆ ×¿×Å ÕÅ éÆð ¹¨ê ¹ ¿é çÅé ÕÅ Õð ¶ ÃðÆ𠹨 à ¯ Ç×ðÔÆ ×¿×Å ÕÅ éÆð ¹¨ê ¹ ¿é çÅé ÕÅ Õð ¶ ÃðÆ𠹨 à ¯ Ç×ðÔÆ ×¿×Å ÕÅ éÆ𠹨

So King Janak said to him, “You are as yet ahouseholder. Go and come after practising DivineName meditation and God’s devotional worship.”

A considerable time passed. Desire arose in him,and again he came to King Janak. King Janakordered, “Don’t let him enter. Throw him out ofhere.” A yagya was going on. He was pushed out.He stood below the palace window, picking up theleaf plates with his own hands. King Janak wasthrowing them down through the palace window. Somany leaf plates fell upon him that –

‘Even though leavings of food fell over him, for aninstant was his mind not shaken even a bit.’ P. 1309ÜÈáé ÜÈÇá êÂÆ ÇÃð À±êÇð ÇÖé° îé±ÁÅ Çå« éÜÈáé ÜÈÇá êÂÆ ÇÃð À±êÇð ÇÖé° îé±ÁÅ Çå« éÜÈáé ÜÈÇá êÂÆ ÇÃð À±êÇð ÇÖé° îé±ÁÅ Çå« éÜÈáé ÜÈÇá êÂÆ ÇÃð À±êÇð ÇÖé° îé±ÁÅ Çå« éÜÈáé ÜÈÇá êÂÆ ÇÃð À±êÇð ÇÖé° îé±ÁÅ Çå« éâ °ñ Åò Ë× ¯ ¨â °ñ Åò Ë× ¯ ¨â °ñ Åò Ë× ¯ ¨â °ñ Åò Ë× ¯ ¨â °ñ Åò Ë× ¯ ¨

he got buried under them. At that moment, KingJanak realized that he had becoming deserving to betaken as his disciple. He ordered, “A man has gotburied under leaf plates. Take him out, bathe himand bring him before me.” Accordingly was hebrought after bathing him.

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King Janak said, “What for have you come? Tellme your object.”

He said, “I have come to adopt you as myGuru (Holy Preceptor).”

King Janak said, “There is a condition which youmust fulfil before I accept you as my disciple. Carrythis bowl of oil on the palm of your hand and goround the city without spilling it. If even a drop ofoil gets spilled, the soldiers following you will cutoff your head at once.”

So, King Janak prescribed this test for him. Onthe other hand, all along the route Sukdev was tofollow, the king provided all kinds distractions andentertainments like dancing and singing. He set outto take the round, while soldiers with unsheathedswords in their hands followed him. He came backafter taking a round of the entire city. King Janakobserved that not a drop of oil had fallen.

At that moment, King Janak asked, “Sukdev!what did you hear and witness while taking roundof the city?”

He said, “Sir! neither did I hear anything, nordid I see. My entire attention was focused on thisbowl of oil that if a drop of oil fell, my human birthwould go waste because you are a king and byyour orders my head would have been severed. SoI do not know what was taking place on the way.”

King Janak realized that he was a firm anddetermined person, and so at once gave him theboon of the Name Divine.

So Guru Sahib says – ‘Ask Brahma, ask Narada.’Narada is called Brahma’s son. Once an assembly ofgods was organized. One day, Narada happened to

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come before time. He saw that servants were diggingthe place where he used to sit. They dug a pit 1.25yards wide and 1.25 yards deep, and then filled itwith earth. Coming close, he said to the labourers,“What have you done? First you dug a pit and thenfilled it up with earth.” They said, “This we do notknow. But we have been doing it ever since thisassembly began.”

Narad said, “But why?”They said, “We have learnt that Narad, who is

without a Guru (Holy Preceptor), sits here, andwhere a Guru-less sits, that place is corrupted andpolluted 1.25 yards broad and 1.25 yards deep. Sowe are under orders to dig this place daily and fillit with fresh earth.”

Narada felt deeply pained and tormented at thethought – “I am Brahma’s son. I possess so muchpower that by mere thought I can go wherever I likein an instant, and yet I have been insulted so much.”So he went to his father.

He said, “Father! how is it that I have beeninsulted so much?”

He said, “Son! you are without a Guru (HolyPreceptor). Mere mention of such a person is evil.You sit in the assembly of the gods, but beingwithout a Guru, you are polluted and impure.” So,in this way, Guru Sahib says –

‘You can ask about this from Brahma, Narada andVyas, the author of the Vedas.’ P. 59êÈÛÔ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ ǨêÈÛÔ ¹ ì ÌÔî ¶ éÅðçË ì ¶ç ÇìÁÅÃ Ë Õ ¯ Ǩ

None among the great personages of the worldever obtained God’s Name without the Guru (HolyPreceptor) –

‘Through the Guru Prehlad contemplated on God and

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obtained salvation.By Guru’s grace, Janak embraced affection for God’sName.By Guru’s grace, Vashisht preached the Lord’s sermon.Without the Guru, none has obtained the Lord’sName, O my brother.’ P. 591×¹ðî ¹ ÇÖ ê Ì ÇÔñÅÇç ÜÇê ÔÇð ×Çå êÅÂƨ׹ðî ¹ ÇÖ ê Ì ÇÔñÅÇç ÜÇê ÔÇð ×Çå êÅÂƨ׹ðî ¹ ÇÖ ê Ì ÇÔñÅÇç ÜÇê ÔÇð ×Çå êÅÂƨ׹ðî ¹ ÇÖ ê Ì ÇÔñÅÇç ÜÇê ÔÇð ×Çå êÅÂƨ׹ðî ¹ ÇÖ ê Ì ÇÔñÅÇç ÜÇê ÔÇð ×Çå êÅÂƨ׹ðî ¹ ÇÖ ÜéÇÕ ÔÇð éÅÇî Çñò ñÅÂƨ׹ðî ¹ ÇÖ ÜéÇÕ ÔÇð éÅÇî Çñò ñÅÂƨ׹ðî ¹ ÇÖ ÜéÇÕ ÔÇð éÅÇî Çñò ñÅÂƨ׹ðî ¹ ÇÖ ÜéÇÕ ÔÇð éÅÇî Çñò ñÅÂƨ׹ðî ¹ ÇÖ ÜéÇÕ ÔÇð éÅÇî Çñò ñÅÂƨ׹ðî ¹ ÇÖ ìÇÃÃÇà ÔÇð À°êç¶Ã ¹ à ¹äÅÂƨ׹ðî ¹ ÇÖ ìÇÃÃÇà ÔÇð À°êç¶Ã ¹ à ¹äÅÂƨ׹ðî ¹ ÇÖ ìÇÃÃÇà ÔÇð À°êç¶Ã ¹ à ¹äÅÂƨ׹ðî ¹ ÇÖ ìÇÃÃÇà ÔÇð À°êç¶Ã ¹ à ¹äÅÂƨ׹ðî ¹ ÇÖ ìÇÃÃÇà ÔÇð À°êç¶Ã ¹ à ¹äÅÂƨÇìé° × ¹ð ÔÇð éÅî ¹ é ÇÕéË êÅÇÂÁÅ î ¶ð ¶ íÅÂƨÇìé° × ¹ð ÔÇð éÅî ¹ é ÇÕéË êÅÇÂÁÅ î ¶ð ¶ íÅÂƨÇìé° × ¹ð ÔÇð éÅî ¹ é ÇÕéË êÅÇÂÁÅ î ¶ð ¶ íÅÂƨÇìé° × ¹ð ÔÇð éÅî ¹ é ÇÕéË êÅÇÂÁÅ î ¶ð ¶ íÅÂƨÇìé° × ¹ð ÔÇð éÅî ¹ é ÇÕéË êÅÇÂÁÅ î ¶ð ¶ íÅÂƨ‘Know by revolving in mind, that without the Guru’s(Holy Preceptor’s) guidance is the Name not obtained.Saith Nanak: By supreme good fortune is the True Gurumet…’ P. 649Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ ¹ ÕÇð òÆÚÅ𠹨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ ¹ ÕÇð òÆÚÅ𠹨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ ¹ ÕÇð òÆÚÅ𠹨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ ¹ ÕÇð òÆÚÅ𠹨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ ¹ ÕÇð òÆÚÅ𠹨éÅéÕ ê Èð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË .............¨éÅéÕ ê Èð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË .............¨éÅéÕ ê Èð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË .............¨éÅéÕ ê Èð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË .............¨éÅéÕ ê Èð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË .............¨

When the Guru is met, then –‘.. he has joy and peace the four ages through.’ P. 649................ à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨................ à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨................ à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨................ à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨................ à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨

The Guru guarantees joy and peace all throughthe four ages; he continues getting humanincarnation. He does not go into the existences ofdogs and cats. Through the Guru’s teaching, he, whohas not become perfect and complete obtains joyand peace the four ages through. So, in this way, bymeeting the Guru starts the inward search. Manunderstands the inner mystery. As long as we do notenter within the self, we can make no spiritualattainment. So, the Guru’s edict is –

‘The Master of the House has put on it a lock;The key to the Preceptor (Guru) is given to keep.This, without seeking the holy Preceptor’s shelter,With no effort may be found.’ P. 205ÇÜà ÕÅ Ç× ÌÔ ¹ ÇåÇé çÆÁÅ åÅñÅ Õ ° ¿ÜÆ ×¹ð ÃÀ°êÅÂƨÇÜà ÕÅ Ç×ÌÔ ¹ ÇåÇé çÆÁÅ åÅñÅ Õ ° ¿ÜÆ ×¹ð ÃÀ°êÅÂƨÇÜà ÕÅ Ç×ÌÔ ¹ ÇåÇé çÆÁÅ åÅñÅ Õ ° ¿ÜÆ ×¹ð ÃÀ°êÅÂƨÇÜà ÕÅ Ç×ÌÔ ¹ ÇåÇé çÆÁÅ åÅñÅ Õ ° ¿ÜÆ ×¹ð ÃÀ°êÅÂƨÇÜà ÕÅ Ç×ÌÔ ¹ ÇåÇé çÆÁÅ åÅñÅ Õ ° ¿ÜÆ ×¹ð ÃÀ°êÅÂƨÁÇéÕ À°êÅò Õð ¶ éÔÆ êÅò Ë Çìé° ÃÇå×¹ð ÃðäÅÂƨÁÇéÕ À°êÅò Õð ¶ éÔÆ êÅò Ë Çìé° ÃÇå×¹ð ÃðäÅÂƨÁÇéÕ À°êÅò Õð ¶ éÔÆ êÅò Ë Çìé° ÃÇå×¹ð ÃðäÅÂƨÁÇéÕ À°êÅò Õð ¶ éÔÆ êÅò Ë Çìé° ÃÇå×¹ð ÃðäÅÂƨÁÇéÕ À°êÅò Õð ¶ éÔÆ êÅò Ë Çìé° ÃÇå×¹ð ÃðäÅÂƨ

The Lord has put the lock. Brother! this lock isnot opened unless and until one adopts a Guru

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(Holy Preceptor). Where has the lock been put?‘The body fortress has nine doors.The tenth is kept unseen.The adamantine shutters of the tenth gate open not.Through the Guru’s word alone they get opened.’P. 954éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨

The adamantine shutters do not open because alock is put on them. As long as the Guru’s Word isnot received, one cannot enter within. Recite in thefollowing manner –

Refrain: Thine Tenth Door shall not openUntil a Perfect Guru is found.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - å¶ðÅ Ö ¹ñ ·äÅ éÔÄ çÃî ç¹ÁÅðÅ,å ¶ðÅ Ö ¹ñ ·äÅ éÔÄ çÃî ç¹ÁÅðÅ,å ¶ðÅ Ö ¹ñ ·äÅ éÔÄ çÃî ç¹ÁÅðÅ,å ¶ðÅ Ö ¹ñ ·äÅ éÔÄ çÃî ç¹ÁÅðÅ,å ¶ðÅ Ö ¹ñ ·äÅ éÔÄ çÃî ç¹ÁÅðÅ,ìÅÞ ¯ º × ¹ð ê È ÇðÁÅ å ¯ º ÍìÅÞ ¯ º × ¹ð ê È ÇðÁÅ å ¯ º ÍìÅÞ ¯ º × ¹ð ê È ÇðÁÅ å ¯ º ÍìÅÞ ¯ º × ¹ð ê È ÇðÁÅ å ¯ º ÍìÅÞ ¯ º × ¹ð ê È ÇðÁÅ å ¯ º Í

‘The mind is a cellar, the body its roof; Maya-pollution the lockTo which is the Master (Guru) the key.Saith Nanak: Without the Master’s (Guru’s) guidanceis not opened the mind’s casement –None else to this holds the key.’ P. 1237×¹ð ¹ Õ ° ¿ÜÆ êÅÔ È Çéò« îé° Õ ¯áÅ åé° ÛÇå¨×¹ð ¹ Õ ° ¿ÜÆ êÅÔ È Çéò« îé° Õ ¯áÅ åé° ÛÇå¨×¹ð ¹ Õ ° ¿ÜÆ êÅÔ È Çéò« îé° Õ ¯áÅ åé° ÛÇå¨×¹ð ¹ Õ ° ¿ÜÆ êÅÔ È Çéò« îé° Õ ¯áÅ åé° ÛÇå¨×¹ð ¹ Õ ° ¿ÜÆ êÅÔ È Çéò« îé° Õ ¯áÅ åé° ÛÇå¨éÅéÕ ×¹ð Çìé° îé ÕÅ åÅÕ° é À°ØóË Áòð é Õ° ¿ÜÆéÅéÕ ×¹ð Çìé° îé ÕÅ åÅÕ° é À°ØóË Áòð é Õ° ¿ÜÆéÅéÕ ×¹ð Çìé° îé ÕÅ åÅÕ° é À°ØóË Áòð é Õ° ¿ÜÆéÅéÕ ×¹ð Çìé° îé ÕÅ åÅÕ° é À°ØóË Áòð é Õ° ¿ÜÆéÅéÕ ×¹ð Çìé° îé ÕÅ åÅÕ° é À°ØóË Áòð é Õ° ¿ÜÆÔ Ç æ ¨Ô Ç æ ¨Ô Ç æ ¨Ô Ç æ ¨Ô Ç æ ¨

No other person has the key to this lock –‘Without the holy Word (or God’s Name) is therepitch darkness within –In such a state neither is the Supreme objectiveattained nor transmigration annulled.The key to this attainment in the hands of the TrueGuru (Holy Preceptor) lies –None else may force open the door;Only by perfect good fortune is the Guru met.’P. 124Çìé¹ ÃìçË Á³åÇð ÁÅé¶ðŨÇìé¹ ÃìçË Á³åÇð ÁÅé¶ðŨÇìé¹ ÃìçË Á³åÇð ÁÅé¶ðŨÇìé¹ ÃìçË Á³åÇð ÁÅé¶ðŨÇìé¹ ÃìçË Á³åÇð ÁÅé¶ðŨé òÃå° ñÔË é Ú ÈÕ Ë ë ¶ðŨ ÃÇå×¹ð ÔÇæ Õ ° ¿ÜÆ Ô ¯ðå °é òÃå° ñÔË é Ú ÈÕ Ë ë ¶ðŨ ÃÇå×¹ð ÔÇæ Õ ° ¿ÜÆ Ô ¯ðå °é òÃå° ñÔË é Ú ÈÕ Ë ë ¶ðŨ ÃÇå×¹ð ÔÇæ Õ ° ¿ÜÆ Ô ¯ðå °é òÃå° ñÔË é Ú ÈÕ Ë ë ¶ðŨ ÃÇå×¹ð ÔÇæ Õ ° ¿ÜÆ Ô ¯ðå °é òÃå° ñÔË é Ú ÈÕ Ë ë ¶ðŨ ÃÇå×¹ð ÔÇæ Õ ° ¿ÜÆ Ô ¯ðå °çð ¹ Ö ¹ñ Ë éÅÔÆçð ¹ Ö ¹ñ Ë éÅÔÆçð ¹ Ö ¹ñ Ë éÅÔÆçð ¹ Ö ¹ñ Ë éÅÔÆçð ¹ Ö ¹ñ Ë éÅÔÆ×¹ð ¹ ê Èð ¶ íÅÇ× ÇîñÅòÇäÁÅ¨×¹ð ¹ ê Èð ¶ íÅÇ× ÇîñÅòÇäÁÅ¨×¹ð ¹ ê Èð ¶ íÅÇ× ÇîñÅòÇäÁÅ¨×¹ð ¹ ê Èð ¶ íÅÇ× ÇîñÅòÇäÁÅ¨×¹ð ¹ ê Èð ¶ íÅÇ× ÇîñÅòÇäÁŨ

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It is only when man is fortunate that he finds atrue Guru (Holy Preceptor). So, in this way, GuruSahib says –

‘In our home are stored numerous diamonds, rubiesand pearls, but the wandering mind can find them not.’

P. 1179ØÇð ðåé ñÅñ ìÔ ¹ îÅäÕ ñÅç¶ îé° í z ÇîÁÅ ñÇÔ éØÇð ðåé ñÅñ ìÔ ¹ îÅäÕ ñÅç¶ îé° í z ÇîÁÅ ñÇÔ éØÇð ðåé ñÅñ ìÔ ¹ îÅäÕ ñÅç¶ îé° í z ÇîÁÅ ñÇÔ éØÇð ðåé ñÅñ ìÔ ¹ îÅäÕ ñÅç¶ îé° í z ÇîÁÅ ñÇÔ éØÇð ðåé ñÅñ ìÔ ¹ îÅäÕ ñÅç¶ îé° í z ÇîÁÅ ñÇÔ éÃÕÅ ÆÁ ˨ÃÕÅ ÆÁ ˨ÃÕÅ ÆÁ ˨ÃÕÅ ÆÁ ˨ÃÕÅ ÆÁ ˨

There are numerous diamonds, rubies and gemsin us, but the straying mind is not able to find them.The thing is within the self, but we cannot search itout, but giving the example of the Perfect Guru(Holy Preceptor), Gurbani says –

‘Like the water-finder who the hidden water in aninstant reveals,Even thus the Guru (Holy Preceptor) the Divinesubstance provides.’ P. 1179ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨

These ‘Oads’ (Rajasthani tribe) used to moveabout from one place to another; people in thevillages know them. Earlier they used to bewandering about places. After the country’s partition,they have stopped coming. They used to grazesheep. They claimed that they could find hiddenwells. In those days, there used to be many sand-dunes. So, wells often got filled with sand. Thenpeople approached them to find their hidden wellssaying – ‘We had heard of a well from ourforefathers, but we cannot find it.’ These ‘Oads’ (well-finders) moved their flocks of sheep over theprobable location like an earth-leveller. The sheephave a God-given sense that they do not pass overa well. The sheep were moved again and again andin this way the exact location of the well wasmarked. On digging, the well was found.

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‘Like the water-finder who the hidden water in aninstant reveals,Even thus the Guru (Holy Preceptor) the Divinesubstance provides.’ P. 1179ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ÇÜÀ° úâÅ Õ ±ê ¹ × ¹ÔÜ ÇÖé ÕÅãË ÇåÀ° ÃÇå×¹Çð òÃå°ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨ñÔ Å ÆÁ Ë ¨

Similarly, Timeless One God abides in ourTenth Door –

‘The bride and the Groom dwell together, but inbetween them is the hard wall of ego.The Perfect Guru has demolished the wall of ego andslave Nanak has met his God, the Lord of wood.’

P. 1263èé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåèé Çêð ÕÅ ÇÂÕ ÔÆ Ã ¿ Ç× òÅÃÅ ÇòÇÚ ÔÀ°î Ë íÆÇåÕð Åð ƨÕð Åð ƨÕð Åð ƨÕð Åð ƨÕð Åð ƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ׹Çð ê Èð Ë ÔÀ°î Ë íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðƨ

So, as long as the Perfect Guru (Holy Preceptor)is not found, there is no inner understanding andenlightenment. Guru Sahib says –

‘Uniting together the five elements the body isfashioned.Within that see thou the Lord’s jewel.The soul is the Lord and the Lord is the soul.God is obtained by pondering over the Name.’ P .1030ê³Ú åå¹ ÇîÇñ ÕÅÇÂÁÅ ÕÆéƨ Çåà îÇÔ ðÅî ðåé° ñ Ëê ³Ú åå¹ ÇîÇñ ÕÅÇÂÁÅ ÕÆéƨ Çåà îÇÔ ðÅî ðåé° ñ Ëê ³Ú åå¹ ÇîÇñ ÕÅÇÂÁÅ ÕÆéƨ Çåà îÇÔ ðÅî ðåé° ñ Ëê ³Ú åå¹ ÇîÇñ ÕÅÇÂÁÅ ÕÆéƨ Çåà îÇÔ ðÅî ðåé° ñ Ëê ³Ú åå¹ ÇîÇñ ÕÅÇÂÁÅ ÕÆéƨ Çåà îÇÔ ðÅî ðåé° ñ ËÚ Æé Æ¨Ú Æé Æ¨Ú Æé Æ¨Ú Æé Æ¨Ú Æé ƨÁÅåî ðÅî ¹ ðÅî ¹ Ô Ë ÁÅåî ÔÇð êÅÂÆÁË ÃìÇç òÆÚÅðÅÁÅåî ðÅî ¹ ðÅî ¹ Ô Ë ÁÅåî ÔÇð êÅÂÆÁË ÃìÇç òÆÚÅðÅÁÅåî ðÅî ¹ ðÅî ¹ Ô Ë ÁÅåî ÔÇð êÅÂÆÁË ÃìÇç òÆÚÅðÅÁÅåî ðÅî ¹ ðÅî ¹ Ô Ë ÁÅåî ÔÇð êÅÂÆÁË ÃìÇç òÆÚÅðÅÁÅåî ðÅî ¹ ðÅî ¹ Ô Ë ÁÅåî ÔÇð êÅÂÆÁË ÃìÇç òÆÚÅðÅÔ ¶ ¨Ô ¶ ¨Ô ¶ ¨Ô ¶ ¨Ô ¶ ¨

Unless and until the holy Word is reflectedupon, the Divine substance is not obtained. Thenwho is the Guru? The Guru is one who leads youwithin the self and enables you to have a glimpseof your true form. We do not know even this much:‘Who are we?’ We consider ourselves the physicalbody five-six feet long. We are ignorant about our

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real self. Collect a thousand persons and ask any oneof them: ‘Who are you?’ He will say: ‘I am standingbefore you.’ It is because we have no knowledge ofour true form or self. Man listens to the Guru’steaching and still does not stop considering himselfa physical body 5-6 feet long. He has become soused to considering himself only a body that hecannot think of anything else. Guru Sahib says: Theholy Preceptor is one who –

‘He that in our self may reveal vision of our TrueAbodeIs the enlightened holy Preceptor.’ P. 1291Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨

He who reveals the True Abode in man’s bodyhome, is the True Guru. What are its marks? InGurbani, they find repeated mention –

‘The body fortress has nine doors.The tenth is kept unseen.The adamantine shutters of the Tenth Gate open not.Through the Guru’s Word alone they get opened.’P. 954éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ ¯à ¹ Ô Ë çÃòË × ¹êå° ðÖÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨ìÜð ÕêÅà é Ö ¹ñéÆ ×¹ð ÃìÇç Ö ¹ñÆÜ Ë¨

If man has not received the holy Word from theGuru, then how will this door open? When it getsopened, is there any mark or sign? Guru Sahib says– ‘Yes’ –

‘The melodious celestial strain rings there.By the Guru’s Word is it heard.’ P. 954ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨

Man hears that holy Word with which theTimeless One has created the entire universe. Thisword is called ‘Onkar’ (The formless yet manifestOne, God) and ‘Soham Shabad’ (Holy word) –

‘One sole Word in my life-breath abides, whereforinto transmigration I shall not fall again.’P. 795

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Â¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå° Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå° Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå° Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå° Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ ¶Õ ¹ Ãìç¹ î ¶ð Ë ê Ì Å Çé ìÃå° Ô Ë ìÅÔ ¹ Çó ÜéÇî é ÁÅòŨ

That holy Word resounds there. This celestialstrain rings there –

‘By the tune of holy music is induced meditation;By meditation comes realization –Such is the inexpressible secret or tale of theDivinely-enlightened.’ P. 879è¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅ ×¹ðî ¹ ÇÖ ÁÕæè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅ ×¹ðî ¹ ÇÖ ÁÕæè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅ ×¹ðî ¹ ÇÖ ÁÕæè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅ ×¹ðî ¹ ÇÖ ÁÕæè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅ ×¹ðî ¹ ÇÖ ÁÕæÕÔÅé ƨÕÔ Åé ƨÕÔ Åé ƨÕÔ Åé ƨÕÔ Åé ƨ‘The melodious celestial strain rings there.By the Guru’s Word is it heard.Thereby is the self illumined –Such blessing by devotion is attained.’

P. 954ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨ÁéÔç òÅܶ è ¹ Çé òÜç¶ × ¹ð ÃìÇç à ¹äÆÜ Ë¨Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜ˨Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜ˨Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜ˨Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜ˨Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜ˨

Guru Sahib says – ‘There is Divineillumination.’ When there is illumination then whatdoes man see? What is seen in me is visible in all.

‘In all creation is the Sole Supreme pervasive, who ofall is Creator.’ P. 954Ãí îÇÔ Â ¶Õ ¹ òðåçÅ ÇÜÇé ÁÅê ¶ ðÚé ðÚÅÂƨÃí îÇÔ Â ¶Õ ¹ òðåçÅ ÇÜÇé ÁÅê ¶ ðÚé ðÚÅÂƨÃí îÇÔ Â ¶Õ ¹ òðåçÅ ÇÜÇé ÁÅê ¶ ðÚé ðÚÅÂƨÃí îÇÔ Â ¶Õ ¹ òðåçÅ ÇÜÇé ÁÅê ¶ ðÚé ðÚÅÂƨÃí îÇÔ Â ¶Õ ¹ òðåçÅ ÇÜÇé ÁÅê ¶ ðÚé ðÚÅÂƨ

He, who shows that Divine Home, the TrueAbode, is the True Guru (Perfect Holy Preceptor) –

‘He that in our self may reveal vision of our TrueAbodeIs the enlightened Holy Preceptor.’ P. 1291Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶ Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹ à ¹ÜÅä°¨

What is its characteristic mark? Guru Sahib says–

‘There shall play the mystic music of five esotericinstruments …’ P. 1291ê³Ú Ãìç è ¹ ÇéÕÅð è ¹ Çé ............¨ê ³Ú Ãìç è ¹ ÇéÕÅð è ¹ Çé ............¨ê ³Ú Ãìç è ¹ ÇéÕÅð è ¹ Çé ............¨ê ³Ú Ãìç è ¹ ÇéÕÅð è ¹ Çé ............¨ê ³Ú Ãìç è ¹ ÇéÕÅð è ¹ Çé ............¨

Mystic music is playing there continuously. It isthe tune of the holy Word and the tune of fivemusical instruments –

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‘… and the drum of the holy Word shall resound.’P. 1291

.............. åÔ ìÅÜ Ë Ãìç¹ éÆÃÅä°¨.............. åÔ ìÅÜ Ë Ãìç¹ éÆÃÅä°¨.............. åÔ ìÅÜ Ë Ãìç¹ éÆÃÅä°¨.............. åÔ ìÅÜ Ë Ãìç¹ éÆÃÅä°¨.............. åÔ ìÅÜ Ë Ãìç¹ éÆÃÅä°¨The characteristic mark is that the holy Word

resounds –‘Struck with wonder, one sees there all the islands,universes, underworlds, continents and spheres.’

P. 1291çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨

When the mind’s concentration reaches there andsees islands, universes, underworlds, continents andspheres, then man comes in a state of Divine blissand he spontaneously utters from his lips –Waheguru! Waheguru! Waheguru! (God’s Name) evenabove Soham the holy Word, which is the name ofthe Tenth Door. ‘Waheguru’ is the Name when man’sform attains union with God. Then –

‘As water into water mingles,Does light of the self with Divine Light merge.’P. 278ÇÜÀ° Üñ îÇÔ Üñ¹ ÁÅÇ ÖàÅéŨ ÇåÀ° Ü ¯åÆ Ã ¿ Ç×ÇÜÀ° Üñ îÇÔ Üñ¹ ÁÅÇ ÖàÅéŨ ÇåÀ° Ü ¯åÆ Ã ¿ Ç×ÇÜÀ° Üñ îÇÔ Üñ¹ ÁÅÇ ÖàÅéŨ ÇåÀ° Ü ¯åÆ Ã ¿ Ç×ÇÜÀ° Üñ îÇÔ Üñ¹ ÁÅÇ ÖàÅéŨ ÇåÀ° Ü ¯åÆ Ã ¿ Ç×ÇÜÀ° Üñ îÇÔ Üñ¹ ÁÅÇ ÖàÅéŨ ÇåÀ° Ü ¯åÆ Ã ¿ Ç×ܯÇå ÃîÅéŨܯÇå ÃîÅéŨܯÇå ÃîÅéŨܯÇå ÃîÅéŨܯÇå ÃîÅéŨ

The name of the wonderousness and ecstasy ofthat moment is Waheguru; (God’s) Name. So –

‘Struck with wonder, one sees there all the islands,universes, underworlds, continents and spheres.Loud string instruments there play;On the righteous throne sits there the King of theuniverse.’ P. 1291çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨çÆê ñ¯Á êÅåÅñ åÔ Ö ³â î ³âñ Ô ËðÅé °¨åÅð دð ìÅÇÜ ¿å z åÔ ÃÅÇÚ åÖÇå à ¹ñåÅé°¨åÅð دð ìÅÇÜ ¿å z åÔ ÃÅÇÚ åÖÇå à ¹ñåÅé°¨åÅð دð ìÅÇÜ ¿å z åÔ ÃÅÇÚ åÖÇå à ¹ñåÅé°¨åÅð دð ìÅÇÜ ¿å z åÔ ÃÅÇÚ åÖÇå à ¹ñåÅé°¨åÅð دð ìÅÇÜ ¿å z åÔ ÃÅÇÚ åÖÇå à ¹ñåÅé°¨

There one has a visible glimpse of God and Hepermeates through our being –

‘From seeking the Lord outside ourselves are wereleased.The Guru (Master) within the self has granted visionof Him.’ P. 1002ìÅÔÇð ãÈãé å¶ Û ± Çà êð ¶ × ¹ Çð Øð ÔÆ îÅÇÔìÅÔÇð ãÈãé å¶ Û ± Çà êð ¶ × ¹ Çð Øð ÔÆ îÅÇÔìÅÔÇð ãÈãé å¶ Û ± Çà êð ¶ × ¹ Çð Øð ÔÆ îÅÇÔìÅÔÇð ãÈãé å¶ Û ± Çà êð ¶ × ¹ Çð Øð ÔÆ îÅÇÔìÅÔÇð ãÈãé å¶ Û ± Çà êð ¶ × ¹ Çð Øð ÔÆ îÅÇÔ

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ÇçÖÅÇÂÁÅ æŨÇçÖÅÇÂÁÅ æŨÇçÖÅÇÂÁÅ æŨÇçÖÅÇÂÁÅ æŨÇçÖÅÇÂÁÅ æŨGuru Sahib says – ‘The tale which is not

reflected upon is heard –‘In the state of serene enlightenment shall the melodybe heard,And in unbroken ecstasy shall consciousness be fixed.’

P. 1291ùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨ

When one reaches the Tenth Door, that is calledby various names – ‘sunn mandal’ (highest stage ofmeditation), ‘aphur mandal’ (a state undisturbed bythought), ‘Param Sunn’ (highest stage of meditationwhere abides the Absolute), ‘anhat sunn’ (immortalunattributed Being) –

‘Of what kind are they who are imbued with theImperishable Lord?They are like Him from whom they have emanated.’

P. 943ÁéÔå ù ¿ Çé ðå¶ Ã ¶ Õ Ëà ¶¨ ÇÜÃ å¶ À°êܶ Çåà ÔÆ ÜËà ¶¨ÁéÔå ù ¿ Çé ðå¶ Ã ¶ Õ Ëà ¶¨ ÇÜÃ å¶ À°êܶ Çåà ÔÆ ÜËà ¶¨ÁéÔå ù ¿ Çé ðå¶ Ã ¶ Õ Ëà ¶¨ ÇÜÃ å¶ À°êܶ Çåà ÔÆ ÜËà ¶¨ÁéÔå ù ¿ Çé ðå¶ Ã ¶ Õ Ëà ¶¨ ÇÜÃ å¶ À°êܶ Çåà ÔÆ ÜËà ¶¨ÁéÔå ù ¿ Çé ðå¶ Ã ¶ Õ Ëà ¶¨ ÇÜÃ å¶ À°êܶ Çåà ÔÆ ÜËà ¶¨

They become like God Himself –‘In the state of serene enlightenment shall the melodybe heard,And in unbroken ecstasy shall consciousness be fixed.There shall the inexpressible discourse on the Lord becontemplated…’ P. 1291ùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨùÖîé ÕË ØÇð ðÅ×¹ à ¹ Çé à ¹ ¿ Çé î ³âÇñ Çñò ñÅǨÁÕæ ÕæÅ ìÆÚÅðÆÁË ...............¨ÁÕæ ÕæÅ ìÆÚÅðÆÁË ...............¨ÁÕæ ÕæÅ ìÆÚÅðÆÁË ...............¨ÁÕæ ÕæÅ ìÆÚÅðÆÁË ...............¨ÁÕæ ÕæÅ ìÆÚÅðÆÁË ...............¨

What cannot be described is reflected uponthere –

‘…. And all desire is annulled.’ P. 1291............ îéÃÅ îéÇÔ ÃîÅǨ............ îéÃÅ îéÇÔ ÃîÅǨ............ îéÃÅ îéÇÔ ÃîÅǨ............ îéÃÅ îéÇÔ ÃîÅǨ............ îéÃÅ îéÇÔ ÃîÅǨ

All desires are destroyed there. Man’s mindreaches the fifth stage where the self is lost. Then hedoes not contemplate the Lord Creator, but has amanifest glimpse of Him. On all sides, he sees God

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–‘The Guru has shown Thee to mine eyes, O Lord.Here and there, in every soul and every body, Thou,Thou, alone art contained, O Bewitcher.’P. 407×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ׹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ׹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ׹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ׹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å ± ¿ÔÆ î ¯ ÇÔéŨÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å ± ¿ÔÆ î ¯ ÇÔéŨÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å ± ¿ÔÆ î ¯ ÇÔéŨÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å ± ¿ÔÆ î ¯ ÇÔéŨÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å ± ¿ÔÆ î ¯ ÇÔéŨ

Then the mind turns away from the world.Having imbibed faith in the perfection of God, weaccept and believe in the Name Divine. By acceptingthe Name –

‘The great Immaculate Name of God may be realizedby oneWhose mind in faith is firm-fixed.’ P. 3ÁËÃÅ éÅî ¹ Çéð ¿Üé¹ Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé¹ Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé¹ Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé¹ Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨÁËÃÅ éÅî ¹ Çéð ¿Üé¹ Ô ¯ Ǩ ܶ Õ ¯ î ³ Çé ÜÅäË îÇé կǨ

It is because the Name Divine becomes manifestwithin the self –

‘All beings by the might of the Name are sustained.By the might of the Name are sustained continentsand universes.’ P. 284éÅî Õ¶ èÅð ¶ Ã×ñ¶ Ü ¿å¨ éÅî Õ ¶ èÅð ¶ Ö ³â ì ÌÔî ³â¨éÅî Õ ¶ èÅð ¶ Ã×ñ¶ Ü ¿å¨ éÅî Õ ¶ èÅð ¶ Ö ³â ì ÌÔî ³â¨éÅî Õ ¶ èÅð ¶ Ã×ñ¶ Ü ¿å¨ éÅî Õ ¶ èÅð ¶ Ö ³â ì ÌÔî ³â¨éÅî Õ ¶ èÅð ¶ Ã×ñ¶ Ü ¿å¨ éÅî Õ ¶ èÅð ¶ Ö ³â ì ÌÔî ³â¨éÅî Õ ¶ èÅð ¶ Ã×ñ¶ Ü ¿å¨ éÅî Õ ¶ èÅð ¶ Ö ³â ì ÌÔî ³â¨

The Name which has embraced the entire naturebecomes manifest in the same form and state and weaccept it and have faith in it. By accepting the Nameand believing in it, we turn away from the world.As a result –

‘Turning away from the world, the heart lotus is filledwith Nectar, and this mind then goes not anywhere.’

P. 1291À°ñÇà Õîñ¹ Á³Çî Ì Çå íÇðÁÅ ÇÂÔ ¹ îé° ÕåÔ¹ é ÜÅǨÀ°ñÇà Õîñ¹ Á³Çî Ì Çå íÇðÁÅ ÇÂÔ ¹ îé° ÕåÔ¹ é ÜÅǨÀ°ñÇà Õîñ¹ Á³Çî Ì Çå íÇðÁÅ ÇÂÔ ¹ îé° ÕåÔ¹ é ÜÅǨÀ°ñÇà Õîñ¹ Á³Çî Ì Çå íÇðÁÅ ÇÂÔ ¹ îé° ÕåÔ¹ é ÜÅǨÀ°ñÇà Õîñ¹ Á³Çî Ì Çå íÇðÁÅ ÇÂÔ ¹ îé° ÕåÔ¹ é ÜÅǨ

The mind then ceases wandering, because itobtains the Supreme bliss of Nectar; it attains to thestate of Sat (truth), chit (intellect), anand (bliss) wheresilent meditation of the Name Divine goes on

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continuously –‘Merging in the Primal Lord, man forgets not silentName – meditation.’ P. 1291ÁÜêÅ ÜÅê ¹ é òÆÃð Ë ÁÅÇç Ü ¹×ÅÇç ÃîÅǨÁÜêÅ ÜÅê ¹ é òÆÃð Ë ÁÅÇç Ü ¹×ÅÇç ÃîÅǨÁÜêÅ ÜÅê ¹ é òÆÃð Ë ÁÅÇç Ü ¹×ÅÇç ÃîÅǨÁÜêÅ ÜÅê ¹ é òÆÃð Ë ÁÅÇç Ü ¹×ÅÇç ÃîÅǨÁÜêÅ ÜÅê ¹ é òÆÃð Ë ÁÅÇç Ü ¹×ÅÇç ÃîÅǨ

Man merges in God –‘All the sister-damsels of senses with the five noblescions shall find union…’ P. 1291ÃÇí ÃÖÆÁÅ ê ³Ú ¶ Çîñ¶ .........¨ÃÇí ÃÖÆÁÅ ê ³Ú ¶ Çîñ¶ .........¨ÃÇí ÃÖÆÁÅ ê ³Ú ¶ Çîñ¶ .........¨ÃÇí ÃÖÆÁÅ ê ³Ú ¶ Çîñ¶ .........¨ÃÇí ÃÖÆÁÅ ê ³Ú ¶ Çîñ¶ .........¨

All the five sense organs shall join with the fivevirtues – truth, contentment, compassion,righteousness and forbearance –

‘… and by the Guru’s guidance shall the self in itsTrue Home take abode.’ P. 1291............. × ¹ðî ¹ ÇÖ ÇéÜ ØÇð òÅà ¹¨............. × ¹ðî ¹ ÇÖ ÇéÜ ØÇð òÅà ¹¨............. × ¹ðî ¹ ÇÖ ÇéÜ ØÇð òÅà ¹¨............. × ¹ðî ¹ ÇÖ ÇéÜ ØÇð òÅà ¹¨............. × ¹ðî ¹ ÇÖ ÇéÜ ØÇð òÅà ¹¨

Then he, whom the Guru guides, comes toabide in his own home. Guru Sahib says that thishome is not obtained for nothing or with ease –

‘Nanak is the slave of him, who by searching theLord’s Name obtains this Home of his.’ P. 1291Ãìç¹ Ö ¯ ÇÜ ÇÂÔ ¹ Øð ¹ ñÔ Ë éÅéÕ° åÅ ÕÅ çÅà ¹¨Ãìç¹ Ö ¯ ÇÜ ÇÂÔ ¹ Øð ¹ ñÔ Ë éÅéÕ° åÅ ÕÅ çÅà ¹¨Ãìç¹ Ö ¯ ÇÜ ÇÂÔ ¹ Øð ¹ ñÔ Ë éÅéÕ° åÅ ÕÅ çÅà ¹¨Ãìç¹ Ö ¯ ÇÜ ÇÂÔ ¹ Øð ¹ ñÔ Ë éÅéÕ° åÅ ÕÅ çÅà ¹¨Ãìç¹ Ö ¯ ÇÜ ÇÂÔ ¹ Øð ¹ ñÔ Ë éÅéÕ° åÅ ÕÅ çÅà ¹¨

Guru Sahib says that he is the slave of him whoattains this state. To this state or home, it is theGuru who can guide. Holy congregation! if wereflect over this, this discourse will become verylong. At what a low stage have we been left behind?Sometimes, do we ponder over the question: ‘Whoam I?’ Are we the visible physical body made upof five elements, or five natures of which are madefive sense organs, five motor organs, or the five‘praans’ (life breaths) – praan (in the heart), smaan (inthe navel), udaan (in the throat), and upaan (in therectum)? All the five ‘praans’ (life breaths) work. Weare neither these, nor mind, nor intelligence orunderstanding, and nor heart. We are above eventhese. Different and distinct from all these is our

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Lord Beholder. He, who, abiding within these, iswatching, is our own self –

‘My soul or mind or self! in aspect art thou image ofDivine Light;Thy own exalted origin realize.’ P. 441îé åÈ ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î Èñ ¹ êÛÅä¨îé åÈ ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î Èñ ¹ êÛÅä¨îé åÈ ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î Èñ ¹ êÛÅä¨îé åÈ ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î Èñ ¹ êÛÅä¨îé åÈ ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î Èñ ¹ êÛÅä¨

This self or soul is above the three (sreers)bodies – ‘Sathool sreer’ (material body), ‘Sukham sreer’[subtle body living within the material body, which,leaving one body enters another, and which is acollection of mind, intellect or understanding), five‘praans’ (life-breaths), five motor organs and fivesense organs], ‘Karan shreer’ [Treasure of bliss; thatimaginary body of ‘sukhopat’ (deep sleep in whichdreams disappear) stage in which pleasures ofsenses disappear]. Above the three attributes ofrajogun (passion, emotion), tamogun (dark, evil), andsatogun (virtue, goodness) and beyond the threestates of jagrat (waking), supan (dreaming), andsukhopat (dream-free sound sleep), it is a denizen ofthe state of turiya [Fourth state, transcending thethree qualities. This is the state of absorption in theAbsolute (samadhi) and is attained through ‘sahaj’. (InGurbani, it stands for the path of prayer, meditationand devotion in contradistinction to Hatha-yoga). Thisstate is characterized by Supreme illumination andSupreme bliss]. It is also above the ‘Panj kosh’ (fiveveils). First is ‘annmai kosh’, this physical body whichis born of food and sustained by food. In the ‘mann’(mind) in this body come three veils – ‘praanmai kosh’[five motor organs and five praans (life breaths)],‘manomai kosh’ (five sense organs and heart),‘vigyanmai kosh’ (five sense organs alongwithintelligence and understanding). Thereafter, deepsleep is ‘anandmai kosh’. Beyond the Panj klesh [(Fivetorments) (i) avidya - ignorance or perverse thinking,

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(ii) asimta – pride in health, wealth etc., (iii) raag –love, enmity and hostility, (iv) abhinivesh –obstinately doing things not worth doing and fearingdeath)], panj birtiyan (five mental tendencies), threefevers – ‘adhi (mental), ‘biyadhi’ (physical), and ‘upadhi’(psychic), five states of mind – foolishness, tune-fulness remembrance etc., five indulgences – word,touch, beauty, relish, smell, five thieves – lust,wrath, avarice, attachment and pride, four fires –reason, love, greed and anger. Beyond all these, thesentient being within this body, the beholder iscalled the ‘jeevatma’ (individual soul). ‘Jeev’appellation is to be used if he comes down. If hegoes up higher, he loses his physical character andbecomes a soul. So, then this state of ‘sat-chit-anand’(truth, intellect and bliss) is attained – complete,omnipotent and immaculate. He who makes themortal realize the soul through non-attachment,discernment, tolerance, liberation, willingness,listening, believing and contemplation is called theGuru (Holy Preceptor). He is capable and competent,and his characteristic marks are –

Refrain: The Guru is unique and sans enmity,Inaccessible is he.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ,ÇéðòËð ÇéðÅñÅ ÜÆ,ÇéðòËð ÇéðÅñÅ ÜÆ,ÇéðòËð ÇéðÅñÅ ÜÆ,ÇéðòËð ÇéðÅñÅ ÜÆ,ÃÇå×¹ð ê ¹ðÖ Á׿î Ô ËÍÃÇå×¹ð ê ¹ðÖ Á׿î Ô ËÍÃÇå×¹ð ê ¹ðÖ Á׿î Ô ËÍÃÇå×¹ð ê ¹ðÖ Á׿î Ô ËÍÃÇå×¹ð ê ¹ðÖ Á׿î Ô ËÍ

‘The True Guru is inaccessible; he is unique and sansenmity.Regard him as the land of religion or righteousnessand the true place of worship.As one sows, so does one reap; determines he the fruitof actions.Like a clear mirror, he views or reflects the world.Man sees in him what he seeks.The Guru’s servant acquits himself honourably in theCourt Divine, while the apostate is disgraced.’

Bhai Gurdas Ji, Var 34/1

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ÃÇå×¹ð ê ¹ðÖ ¹ Á×¿î ¹ Ô Ë ÇéðòËð ¹ ÇéðÅñÅÍÃÇå×¹ð ê ¹ðÖ ¹ Á×¿î ¹ Ô Ë ÇéðòËð ¹ ÇéðÅñÅÍÃÇå×¹ð ê ¹ðÖ ¹ Á×¿î ¹ Ô Ë ÇéðòËð ¹ ÇéðÅñÅÍÃÇå×¹ð ê ¹ðÖ ¹ Á×¿î ¹ Ô Ë ÇéðòËð ¹ ÇéðÅñÅÍÃÇå×¹ð ê ¹ðÖ ¹ Á×¿î ¹ Ô Ë ÇéðòËð ¹ ÇéðÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ ÃÚÆ èðîÃÅñÅÍܶÔÅ ìÆÜ Ë Ã ¯ «äË ëñ Õðî Ãî·ÅñÅÍÜ ¶ÔÅ ìÆÜ Ë Ã ¯ «äË ëñ Õðî Ãî·ÅñÅÍÜ ¶ÔÅ ìÆÜ Ë Ã ¯ «äË ëñ Õðî Ãî·ÅñÅÍÜ ¶ÔÅ ìÆÜ Ë Ã ¯ «äË ëñ Õðî Ãî·ÅñÅÍÜ ¶ÔÅ ìÆÜ Ë Ã ¯ «äË ëñ Õðî Ãî·ÅñÅÍÇÜÀ°ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò ¶ÖÇä òÅñÅÍÇÜÀ°ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò ¶ÖÇä òÅñÅÍÇÜÀ°ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò ¶ÖÇä òÅñÅÍÇÜÀ°ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò ¶ÖÇä òÅñÅÍÇÜÀ°ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò ¶ÖÇä òÅñÅÍܶÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË å ¶Ô ¯ ò ¶ÖÅñÅÍÜ ¶ÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË å ¶Ô ¯ ò ¶ÖÅñÅÍÜ ¶ÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË å ¶Ô ¯ ò ¶ÖÅñÅÍÜ ¶ÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË å ¶Ô ¯ ò ¶ÖÅñÅÍÜ ¶ÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË å ¶Ô ¯ ò ¶ÖÅñÅÍà ¶òÕ çð×Ô Ã ¹ðÖð È ò ¶î ¹Ö ¹ î ¹ÔÕÅñŨöòÕ çð×Ô Ã ¹ðÖð È ò ¶î ¹Ö ¹ î ¹ÔÕÅñŨöòÕ çð×Ô Ã ¹ðÖð È ò ¶î ¹Ö ¹ î ¹ÔÕÅñŨöòÕ çð×Ô Ã ¹ðÖð È ò ¶î ¹Ö ¹ î ¹ÔÕÅñŨöòÕ çð×Ô Ã ¹ðÖð È ò ¶î ¹Ö ¹ î ¹ÔÕÅñŨ

The Perfect True Guru (Holy Preceptor) hasenmity with none. This action is beyond his reach.So, if such a Perfect True Guru is met, then man canbe saved, because there are immature andpretentious Gurus (preceptors) also. Then there arescholarly Gurus, and mendicant Gurus too. In otherwords, the cart, wooden beam and ship too can beGurus. They have their characteristic marks.

At a point of time, Tenth Guru Sahib washaving his abode at Talwandi Sabo. Many devoteescame to him. A chieftain of the area named Dallarendered much service to the Guru. Once he keptperforming guard duty all through the night.Whenever Guru Sahib called out: ‘Who is on guardduty?’, he replied, ‘It is I, Dalla.’ In the morningwhen Guru Sahib came to the holy gathering, hesaid, “Bhai Dalla! we are very much pleased withyour service. Ask for whatever you like so that wecan get it for you from Guru Nanak Sahib.”

Dalla started thinking – ‘What should I ask for?’he thought – ‘I have enough land; children too I amblessed with; then number of cattle I have also isquite sizable; I enjoy good health and have a lot ofmoney.’ After much reflection, he said, “O Sovereign!if you wish to give me anything, give me stool-space in your court.”

Guru Sahib became silent and serious. Dallasaid, “Sir! I have not shown greed; I have asked foronly a stool-space in your court.”

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Guru Sahib said, “O Dalla! ask for the world, wean get you the empire of the world. It is an ordinarything for us to get you throne of Delhi. You may askfor miraculous spiritual powers, a large progeny,prosperity for your coming generations, we an getall these for you. But my dear! you are asking for astool-space in the Divine Court? If you ask for aneedle-eye space in the Divine Court, we cannotgive you even that much space.”

He was surprised and said, “Sovereign! on onehand, you are ready to give me the kingdom of theworld and miraculous spiritual powers, while on theother hand, you say that I cannot get any space inthe Divine Court.”

Guru Sahib said, “O Dalla! so far you have notbecome aligned with me. Go! and ask any Gursikhabout it.”

Dalla came out. There was sadness anddisappointment on his face.

A Gursikh asked him, “Bhai Dalla! why are yousad?”

Dalla related the whole incident: “O Gursikh!today the Guru had become pleased with me andfrom his lips he uttered – we can get for youwhatever you ask. I asked for a stool space in theDivine Court. Guru Sahib refused to grant myrequest and said, ‘O Dalla! stool - space is rather toomuch. If you had asked for even a needle-eye-space,I could not have given you even that little.”

The Gursikh said, “The reason is that you havenot adopted Tenth Guru Sahib as your Guru (HolyPreceptor) and received the Guru’s chant from him.Until you receive the Guru-chant, you cannotbecome anyones’ disciple.” A million times you may

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go to Beas, to the Radha Soamis, but until you receivetheir ‘name’, nobody will call you a Radhasoami. Youmay go to any saint or holy man, but unless youreceive the ‘Name’ from him, you do not becomealigned with him.

So long as you do not fulfil the ‘maryada’(religious practice and tradition) followed in theGuru’s abode, you cannot become aligned with GuruGranth Sahib. You should not have any doubt on thisscore. If you have any doubt, dispel it, becauseGurbani is very clear on this issue.

So, when Dalla asked how he was not theGuru’s disciple, the Gursikh said, “You have notreceived the boon of the Name from Guru Sahib.”He said, “I know the ‘Name’ all right. You recite‘Waheguru – Waheguru’ (God’s Name) and so do I. Itell the beads of a rosary also by sitting properly onthe floor. I utter God’s Name with the tongue too.”

He said, “O Dalla! you may recite God’s Namefor a hundred years, but if a Guruward recites God’sName for a ‘ghari’ (one ghari = 22.5 minutes), that isof greater importance and significance. Your effort ofa hundred years will go waste.”

He said, “I accept him as my Guru.” TheGursikh said, “It is not a question of accepting orbelieving.”

Dalla said, “My forefathers also had faith in theGuru. That is why we kept sending big offeringslike horses etc. for the Guru through the ‘masands’(tithe-collectors). Haven’t we as yet become alignedwith the Guru?”

The Gursikh said, “O Dalla! your presentrelationship is worldly, not spiritual. The Guru doesnot forge a spiritual relationship with the devotee

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until the latter receives the boon of the Name fromthe former. When the Guru bestows the Name on thedevotee, he comes to his help both in this world andin the Divine Court. Try to understand this truth,that until you become aligned with the Guru in thismanner, you cannot obtain the Divine essence.” Heexplained this thing in a very simple and intelligiblemanner –

Refrain: If you want to meet the Tenth Guru sportinga crest,If you want to meet the Tenth Guru hold-ing a falcon,Partake of ‘Khanda’s amrit’ (Nectar pre-pared with a two-edged sword).

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ܶ ÇîñäË Õñ×ÆÁ» òÅñ¶ ù,Ü ¶ ÇîñäË Õñ×ÆÁ» òÅñ¶ ù,Ü ¶ ÇîñäË Õñ×ÆÁ» òÅñ¶ ù,Ü ¶ ÇîñäË Õñ×ÆÁ» òÅñ¶ ù,Ü ¶ ÇîñäË Õñ×ÆÁ» òÅñ¶ ù,Ü ¶ ÇîñäË òÅÜ» òÅñ¶ ù, Ö ³â ¶ çÅ Á³Çî Ìåܶ ÇîñäË òÅÜ» òÅñ¶ ù, Ö ³â ¶ çÅ Á³Çî Ìåܶ ÇîñäË òÅÜ» òÅñ¶ ù, Ö ³â ¶ çÅ Á³Çî Ìåܶ ÇîñäË òÅÜ» òÅñ¶ ù, Ö ³â ¶ çÅ Á³Çî Ìåܶ ÇîñäË òÅÜ» òÅñ¶ ù, Ö ³â ¶ çÅ Á³Çî ÌåÛÕ ñËÍÛÕ ñËÍÛÕ ñËÍÛÕ ñËÍÛÕ ñËÍ

‘True Lord has made the holy congregation His truethrone.Fearless and Formless Lord’s image, Guru Nanak wasacknowledged as the supreme among the Sidhas(Divines).Guru Nanak’s Tenth Form (Guru Gobind Singh Ji)worshipped the Timeless One, while administering‘amrit’ (baptismal nectar).Drink thou ‘Khanda’s amrit’ (baptismal nectarprepared with a khanda – two edged sword) to makethine life fruitful.Creating the Khalsa (the Pure) the Guru kept them inhis company.Those turning away from the Khalsa suffer.Blessed is Guru Gobind Singh, both Guru and disciple.’

Bhai Gurdas Singh, Var 41/1ÔÇð ÃÚ¶ åÖå ðÚÅÇÂÁÅ ÃÇå à ¿×Çå î ¶ñÅÍÔÇð ÃÚ¶ åÖå ðÚÅÇÂÁÅ ÃÇå à ¿×Çå î ¶ñÅÍÔÇð ÃÚ¶ åÖå ðÚÅÇÂÁÅ ÃÇå à ¿×Çå î ¶ñÅÍÔÇð ÃÚ¶ åÖå ðÚÅÇÂÁÅ ÃÇå à ¿×Çå î ¶ñÅÍÔÇð ÃÚ¶ åÖå ðÚÅÇÂÁÅ ÃÇå à ¿×Çå î ¶ñÅÍéÅéÕ ÇéðíÀ° Çéð ¿ÕÅð ÇòÇÚ ÇÃè» Ö ¶ñÅÍéÅéÕ ÇéðíÀ° Çéð ¿ÕÅð ÇòÇÚ ÇÃè» Ö ¶ñÅÍéÅéÕ ÇéðíÀ° Çéð ¿ÕÅð ÇòÇÚ ÇÃè» Ö ¶ñÅÍéÅéÕ ÇéðíÀ° Çéð ¿ÕÅð ÇòÇÚ ÇÃè» Ö ¶ñÅÍéÅéÕ ÇéðíÀ° Çéð ¿ÕÅð ÇòÇÚ ÇÃè» Ö ¶ñÅÍ×¹ð ¹ ÇÃîð îéÅÂÆ ÕÅñÕÅ Ö ³â ¶ ÕÆ ò ¶ñÅÍ×¹ð ¹ ÇÃîð îéÅÂÆ ÕÅñÕÅ Ö ³â ¶ ÕÆ ò ¶ñÅÍ×¹ð ¹ ÇÃîð îéÅÂÆ ÕÅñÕÅ Ö ³â ¶ ÕÆ ò ¶ñÅÍ×¹ð ¹ ÇÃîð îéÅÂÆ ÕÅñÕÅ Ö ³â ¶ ÕÆ ò ¶ñÅÍ×¹ð ¹ ÇÃîð îéÅÂÆ ÕÅñÕÅ Ö ³â ¶ ÕÆ ò ¶ñÅÍêÆòÔ¹ êÅÔ ¹ñ Ö ³â ¶èÅð Ô ¹ Ç Üéî à ¹Ô ¶ñÅÍêÆòÔ¹ êÅÔ ¹ñ Ö ³â ¶èÅð Ô ¹ Ç Üéî à ¹Ô ¶ñÅÍêÆòÔ¹ êÅÔ ¹ñ Ö ³â ¶èÅð Ô ¹ Ç Üéî à ¹Ô ¶ñÅÍêÆòÔ¹ êÅÔ ¹ñ Ö ³â ¶èÅð Ô ¹ Ç Üéî à ¹Ô ¶ñÅÍêÆòÔ¹ êÅÔ ¹ñ Ö ³â ¶èÅð Ô ¹ Ç Üéî à ¹Ô ¶ñÅÍ×¹ð ¹ Ã ¿×Çå ÕÆéÆ ÖÅñÃÅ îéî¹ÖÆ ç ¹Ô ¶ñÅÍ×¹ð ¹ Ã ¿×Çå ÕÆéÆ ÖÅñÃÅ îéî¹ÖÆ ç ¹Ô ¶ñÅÍ×¹ð ¹ Ã ¿×Çå ÕÆéÆ ÖÅñÃÅ îéî¹ÖÆ ç ¹Ô ¶ñÅÍ×¹ð ¹ Ã ¿×Çå ÕÆéÆ ÖÅñÃÅ îéî¹ÖÆ ç ¹Ô ¶ñÅÍ×¹ð ¹ Ã ¿×Çå ÕÆéÆ ÖÅñÃÅ îéî¹ÖÆ ç ¹Ô ¶ñÅÍ

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òÅÔ ¹ òÅÔ ¹ × ¯ Çì ¿ç Çà ¿Ø ÁÅê ¶ × ¹ð ¹ Ú ¶ñŨòÅÔ ¹ òÅÔ ¹ × ¯ Çì ¿ç Çà ¿Ø ÁÅê ¶ × ¹ð ¹ Ú ¶ñŨòÅÔ ¹ òÅÔ ¹ × ¯ Çì ¿ç Çà ¿Ø ÁÅê ¶ × ¹ð ¹ Ú ¶ñŨòÅÔ ¹ òÅÔ ¹ × ¯ Çì ¿ç Çà ¿Ø ÁÅê ¶ × ¹ð ¹ Ú ¶ñŨòÅÔ ¹ òÅÔ ¹ × ¯ Çì ¿ç Çà ¿Ø ÁÅê ¶ × ¹ð ¹ Ú ¶ñŨThe Gursikh said, “O Dalla! what hesitation do

you have in taking ‘amrit’ (baptismal nectar)? TenthGuru Sahib himself, whom you call the Perfect TrueGuru, partook of it from the Panj Piaras (FiveBeloved Ones) by requesting them. When GuruSahib himself partakes of it, then what objection canwe have about taking it? So, partake of ‘amrit’ andreceive the Name-boon from the Guru; then why askfor stool-space in the Divine Court, you may occupyeven ‘murrabas’ (one murraba = 25 acres); there is nodearth of land.”

So, in this way, until the Guru (Holy Preceptor)is adopted in the prescribed manner, there is nosalvation, there is no union with the Lord. In theGuru’s abode, Nine Gurus used to give the boon ofthe Name Divine through ‘charan-amrit’ (wash of theirlotus feet). Tenth Guru Sahib, by conferring Gurushipon Guru Granth Sahib, has described the HolyScripture as the manifest form of the “Shabad GuruOnkar” (Formless Holy Word). No doubt all theexpanse of creation is a manifestation of theFormless One, the Name-melody, the holy WordBrahm (Creator), but if there is any pure form thatis Guru Granth Sahib, while in the rest there is someMaya-impurity. Our physical forms are all Maya. Nodoubt we are all His images, but thoroughly impure.This (Guru Granth Sahib and the ‘bani’ enshrinedtherein) is pure form –

‘From the Primal One has emanated the ‘bani’ (Guru’sutterance).’ P. 628è¹ð ÕÆ ìÅäÆ ÁÅÂÆ¨è ¹ð ÕÆ ìÅäÆ ÁÅÂÆ¨è ¹ð ÕÆ ìÅäÆ ÁÅÂÆ¨è ¹ð ÕÆ ìÅäÆ ÁÅÂÆ¨è ¹ð ÕÆ ìÅäÆ ÁÅÂƨ

It has descended from the Primal Divine source,the Court Divine –

‘As the Word of the Lord comes to me, so do I utter,O Lalo.’ P. 722

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ÜËÃÆ î Ë ÁÅòË ÖÃî ÕÆ ìÅäÆ å ËÃóÅ ÕðÆ Ç×ÁÅé° ò ¶Ü ËÃÆ î Ë ÁÅòË ÖÃî ÕÆ ìÅäÆ å ËÃóÅ ÕðÆ Ç×ÁÅé° ò ¶Ü ËÃÆ î Ë ÁÅòË ÖÃî ÕÆ ìÅäÆ å ËÃóÅ ÕðÆ Ç×ÁÅé° ò ¶Ü ËÃÆ î Ë ÁÅòË ÖÃî ÕÆ ìÅäÆ å ËÃóÅ ÕðÆ Ç×ÁÅé° ò ¶Ü ËÃÆ î Ë ÁÅòË ÖÃî ÕÆ ìÅäÆ å ËÃóÅ ÕðÆ Ç×ÁÅé° ò ¶ñ Åñ ¯ ¨ñ Åñ ¯ ¨ñ Åñ ¯ ¨ñ Åñ ¯ ¨ñ Åñ ¯ ¨

Guru Granth Sahib is a real manifestation of God.When you accept Guru Granth Sahib as the Guru(Holy Preceptor), then the boon of the Name will bebestowed on you by the Panj Piaras (Five BelovedOnes) with one voice. ‘Amrita’ (baptismal nectar) isnot merely sweet water. There is spiritual power init, holy congregation! It has been tested again andagain. Now I do not have time to describe all these.If time permits. I shall describe them tomorrow.

‘By bestowing ‘Khanda-batta amrit’ (Nectarprepared in an iron bowl with a two-edged sword)on his Sikhs, Tenth Guru Sahib entrusted to them theduty of acting as ‘saint-soldiers’ too and conferredon the them the title of ‘the Khalsa’ (the Pure) –

‘The Khalsa is fashioned in my own characteristicimage.In the Khalsa do I abide.’ Sarb Loh GranthÖÅñÃÅ î ¶ð ¯ ð Èê Ô Ë ÖÅè ÖÅñö îÇÔ Ô ½ Õð ½ ÇéòÅèÖÅñÃÅ î ¶ð ¯ ð Èê Ô Ë ÖÅè ÖÅñö îÇÔ Ô ½ Õð ½ ÇéòÅèÖÅñÃÅ î ¶ð ¯ ð Èê Ô Ë ÖÅè ÖÅñö îÇÔ Ô ½ Õð ½ ÇéòÅèÖÅñÃÅ î ¶ð ¯ ð Èê Ô Ë ÖÅè ÖÅñö îÇÔ Ô ½ Õð ½ ÇéòÅèÖÅñÃÅ î ¶ð ¯ ð Èê Ô Ë ÖÅè ÖÅñö îÇÔ Ô ½ Õð ½ ÇéòÅè

Who is the Khalsa?‘The true Khalsa is one who experiences the ecstasy ofself-realization.There is no difference between God, I and him.’Sarb Loh GranthÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨‘When the Perfect Divine Light is lit within the body,then know the Khalsa to be pure.’ KhalsaêÈðé ܯå Ü×Ë Øà îË, åì ÖÅñÃÅ åÅÇÔ éÖÅñà ÜÅé˨êÈðé ܯå Ü×Ë Øà îË, åì ÖÅñÃÅ åÅÇÔ éÖÅñà ÜÅé˨êÈðé ܯå Ü×Ë Øà îË, åì ÖÅñÃÅ åÅÇÔ éÖÅñà ÜÅé˨êÈðé ܯå Ü×Ë Øà îË, åì ÖÅñÃÅ åÅÇÔ éÖÅñà ÜÅé˨êÈðé ܯå Ü×Ë Øà îË, åì ÖÅñÃÅ åÅÇÔ éÖÅñà ÜÅé˨

Unless the Divine Light shines within man, heis impure and the world is full of such persons. Heis a ‘Khalsa’ when Perfect Divine Light is lit withinhim and his five illusions are annulled. Guru Sahibmade his Sikhs ‘Khalsa’ (the pure) and entrusted to

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them the task of rendering service –‘The Khalsa is God’s own army.The Khalsa has emerged as a result of God’s will.’Sarb Loh GranthÖÅñÃÅ ÁÕÅñ ê ¹ðÖ ÕÆ ë ½Ü¨ ê Ì×Çàú ÖÅñÃÅ ê ÌîÅåîÖÅñÃÅ ÁÕÅñ ê ¹ðÖ ÕÆ ë ½Ü¨ ê Ì×Çàú ÖÅñÃÅ ê ÌîÅåîÖÅñÃÅ ÁÕÅñ ê ¹ðÖ ÕÆ ë ½Ü¨ ê Ì×Çàú ÖÅñÃÅ ê ÌîÅåîÖÅñÃÅ ÁÕÅñ ê ¹ðÖ ÕÆ ë ½Ü¨ ê Ì×Çàú ÖÅñÃÅ ê ÌîÅåîÖÅñÃÅ ÁÕÅñ ê ¹ðÖ ÕÆ ë ½Ü¨ ê Ì×Çàú ÖÅñÃÅ ê ÌîÅåîÕÆ î ½Ü¨ÕÆ î ½Ü¨ÕÆ î ½Ü¨ÕÆ î ½Ü¨ÕÆ î ½Ü¨

The ideal of the Timeless One was infused inhim fully.

There is water in the earth, but this water cannotbe drunk and drawn out, unless and until a bore ismade. First, bore is made; then filters are insertedand alongwith them are put pipes. Thereafter, areflex valve is fixed. Then, coming up, fan, motoretc. are fixed before electric current is passed. Whenthe electric button is pressed, water does not flowimmediately. Even if you continue pressing it for100 years, water won’t come out. Water has to beput into the pipe from above, and when it gets filledupto the reflex valve, the underground water willrise upto that level. When we put water for thesecond time, water level will rise further. When weput water again, water level will rise still higher, andwhen it gets filled up to the reflex valve, flow ofwater starts automatically. Then we won’t have toput water every time. Similarly, Guru Sahib says –

‘Inside the home (self) lies a storeful of ‘amrita’(nectar), of which egoists the joy have not tasted.Just as the musk deer knows not its own musk andwanders about guiled by doubt,So an apostate abandons ‘amrita’ (nectar) and amassespoison.Himself has the Creator deluded him.’ P. 644Øð ÔÆ îÇÔ Á³Çî Ìå ¹ íðêÈð ¹ Ô Ë îéî¹ÖÅ ÃÅç¹ é êÅÇÂÁŨØð ÔÆ îÇÔ Á³Çî Ìå ¹ íðêÈð ¹ Ô Ë îéî¹ÖÅ ÃÅç¹ é êÅÇÂÁŨØð ÔÆ îÇÔ Á³Çî Ìå ¹ íðêÈð ¹ Ô Ë îéî¹ÖÅ ÃÅç¹ é êÅÇÂÁŨØð ÔÆ îÇÔ Á³Çî Ìå ¹ íðêÈð ¹ Ô Ë îéî¹ÖÅ ÃÅç¹ é êÅÇÂÁŨØð ÔÆ îÇÔ Á³Çî Ìå ¹ íðêÈð ¹ Ô Ë îéî¹ÖÅ ÃÅç¹ é êÅÇÂÁŨÇÜÀ° ÕÃåÈðÆ Çîð×¹ é ÜÅäË í zîçÅ íðÇî í ¹ñÅÇÂÁŨÇÜÀ° ÕÃåÈðÆ Çîð×¹ é ÜÅäË í zîçÅ íðÇî í ¹ñÅÇÂÁŨÇÜÀ° ÕÃåÈðÆ Çîð×¹ é ÜÅäË í zîçÅ íðÇî í ¹ñÅÇÂÁŨÇÜÀ° ÕÃåÈðÆ Çîð×¹ é ÜÅäË í zîçÅ íðÇî í ¹ñÅÇÂÁŨÇÜÀ° ÕÃåÈðÆ Çîð×¹ é ÜÅäË í zîçÅ íðÇî í ¹ñÅÇÂÁŨÁ³Çî Ìå ¹ åÇÜ ÇìÖ ¹ à ¿× ÌÔ Ë ÕðåË ÁÅÇê Ö ¹ÁÅÇÂÁŨÁ³Çî Ìå ¹ åÇÜ ÇìÖ ¹ à ¿× ÌÔ Ë ÕðåË ÁÅÇê Ö ¹ÁÅÇÂÁŨÁ³Çî Ìå ¹ åÇÜ ÇìÖ ¹ à ¿× ÌÔ Ë ÕðåË ÁÅÇê Ö ¹ÁÅÇÂÁŨÁ³Çî Ìå ¹ åÇÜ ÇìÖ ¹ à ¿× ÌÔ Ë ÕðåË ÁÅÇê Ö ¹ÁÅÇÂÁŨÁ³Çî Ìå ¹ åÇÜ ÇìÖ ¹ à ¿× ÌÔ Ë ÕðåË ÁÅÇê Ö ¹ÁÅÇÂÁŨ

The ‘amrita’ (nectar) was within us all, but we

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were looking for it outside –‘(Inexpressible is the Lord’s truth unknowable).This by gods and men, godly men, by sages withspontaneous inspiration is stated.Their ambrosial words spontaneously are uttered,As to the Lord’s lotus feet are they devoted.These, by contemplating the Sole inaccessible Lordimmaculate,Their heart’s desire have achieved.’ P. 453ùÇð éð à ¹ Çð éð î ¹ Çé Üé ÃÔÇÜ òÖÅäÆ ðÅî¨Ã¹Çð éð à ¹ Çð éð î ¹ Çé Üé ÃÔÇÜ òÖÅäÆ ðÅî¨Ã¹Çð éð à ¹ Çð éð î ¹ Çé Üé ÃÔÇÜ òÖÅäÆ ðÅî¨Ã¹Çð éð à ¹ Çð éð î ¹ Çé Üé ÃÔÇÜ òÖÅäÆ ðÅî¨Ã¹Çð éð à ¹ Çð éð î ¹ Çé Üé ÃÔÇÜ òÖÅäÆ ðÅî¨ÃÔܶ òÖÅäÆ ÁÇîÀ° ìÅäÆ Úðä Õîñ ð ¿× ¹ ñÅÇÂÁŨÃÔܶ òÖÅäÆ ÁÇîÀ° ìÅäÆ Úðä Õîñ ð ¿× ¹ ñÅÇÂÁŨÃÔܶ òÖÅäÆ ÁÇîÀ° ìÅäÆ Úðä Õîñ ð ¿× ¹ ñÅÇÂÁŨÃÔܶ òÖÅäÆ ÁÇîÀ° ìÅäÆ Úðä Õîñ ð ¿× ¹ ñÅÇÂÁŨÃÔܶ òÖÅäÆ ÁÇîÀ° ìÅäÆ Úðä Õîñ ð ¿× ¹ ñÅÇÂÁŨÜÇê  ¶Õ ° ÁñÖ¹ ê Ìí ¹ Çéð ¿Üé° îé ÇÚ ¿ ÇçÁÅ ë«ÜÇê  ¶Õ ° ÁñÖ¹ ê Ìí ¹ Çéð ¿Üé° îé ÇÚ ¿ ÇçÁÅ ë«ÜÇê  ¶Õ ° ÁñÖ¹ ê Ìí ¹ Çéð ¿Üé° îé ÇÚ ¿ ÇçÁÅ ë«ÜÇê  ¶Õ ° ÁñÖ¹ ê Ìí ¹ Çéð ¿Üé° îé ÇÚ ¿ ÇçÁÅ ë«ÜÇê  ¶Õ ° ÁñÖ¹ ê Ìí ¹ Çéð ¿Üé° îé ÇÚ ¿ ÇçÁÅ ë«ê Å ÇÂÁŨê Å ÇÂÁŨê Å ÇÂÁŨê Å ÇÂÁŨê Å ÇÂÁŨ

Guru manifests the ‘amrita’ from within the self–

‘The nine treasures and the Nectar are Lord’s Name.Within the human body itself is its seat.There is deep meditation and melody of celestial musicthere.The wonder and marvel of it cannot be described.’

P. 293éÀ° ÇéÇè Á³Çî Ìå ¹ ê Ìí ÕÅ éÅî ¹¨ ç ¶ÔÆ îÇÔ ÇÂà ÕÅéÀ° ÇéÇè Á³Çî Ìå ¹ ê Ìí ÕÅ éÅî ¹¨ ç ¶ÔÆ îÇÔ ÇÂà ÕÅéÀ° ÇéÇè Á³Çî Ìå ¹ ê Ìí ÕÅ éÅî ¹¨ ç ¶ÔÆ îÇÔ ÇÂà ÕÅéÀ° ÇéÇè Á³Çî Ìå ¹ ê Ìí ÕÅ éÅî ¹¨ ç ¶ÔÆ îÇÔ ÇÂà ÕÅéÀ° ÇéÇè Á³Çî Ìå ¹ ê Ìí ÕÅ éÅî ¹¨ ç ¶ÔÆ îÇÔ ÇÂà ÕÅÇìÃ Ì Åî ¹ ¨ÇìÃ Ì Åî ¹ ¨ÇìÃ Ì Åî ¹ ¨ÇìÃ Ì Åî ¹ ¨ÇìÃ Ì Åî ¹ ¨Ã ¹ ¿é ÃîÅÇè ÁéÔå åÔ éÅç¨ ÕÔé° é ÜÅÂÆ ÁÚðÜù ¿é ÃîÅÇè ÁéÔå åÔ éÅç¨ ÕÔé° é ÜÅÂÆ ÁÚðÜù ¿é ÃîÅÇè ÁéÔå åÔ éÅç¨ ÕÔé° é ÜÅÂÆ ÁÚðÜù ¿é ÃîÅÇè ÁéÔå åÔ éÅç¨ ÕÔé° é ÜÅÂÆ ÁÚðÜù ¿é ÃîÅÇè ÁéÔå åÔ éÅç¨ ÕÔé° é ÜÅÂÆ ÁÚðÜÇìÃî Åç¨ÇìÃî Åç¨ÇìÃî Åç¨ÇìÃî Åç¨ÇìÃî Åç¨

Guru Sahib states this even more clearly –‘Nectar is the Name of the Lord God, O my Soul. Bythe Guru’s instruction or teaching is the Name-nectarobtained.’ P. 538Á³Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á³Çî Ìå ¹× ¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨

By following the Guru’s teaching do we obtainthis Name-Nectar.

Meanings: Listen O my mind! Nectar is the Name ofthe Lord.íÅò Áðæ - à ¹ä î ¶ð ¶ îéÅ Á³Çî Ìå ÔÇð ÔÇð éÅî Ô ËÍíÅò Áðæ - à ¹ä î ¶ð ¶ îéÅ Á³Çî Ìå ÔÇð ÔÇð éÅî Ô ËÍíÅò Áðæ - à ¹ä î ¶ð ¶ îéÅ Á³Çî Ìå ÔÇð ÔÇð éÅî Ô ËÍíÅò Áðæ - à ¹ä î ¶ð ¶ îéÅ Á³Çî Ìå ÔÇð ÔÇð éÅî Ô ËÍíÅò Áðæ - à ¹ä î ¶ð ¶ îéÅ Á³Çî Ìå ÔÇð ÔÇð éÅî Ô ËÍ‘Nectar is the Name of the Lord God, O my soul. By

the Guru’s instruction is the Name-Nectar obtained.’

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P. 538Á³Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á ³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á ³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á ³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á ³Çî Ìå ¹Á ³ Çî Ìå ° ÔÇð ÔÇð éÅî ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ Á ³Çî Ìå ¹× ¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨×¹ðîÇå êÅ ¶ ðÅî¨

When we adopt and embrace the teachings ofGuru Granth Sahib, then the stream of this Name-Nectar will start flowing continuously.

‘Poisonous is the pride of worldly valuables, O mysoul …’ P. 538ÔÀ°î Ë îÅÇÂÁÅ ÇìÖ ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ .............¨ÔÀ°î Ë îÅÇÂÁÅ ÇìÖ ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ .............¨ÔÀ°î Ë îÅÇÂÁÅ ÇìÖ ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ .............¨ÔÀ°î Ë îÅÇÂÁÅ ÇìÖ ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ .............¨ÔÀ°î Ë îÅÇÂÁÅ ÇìÖ ¹ Ô Ë î ¶ðÆ ÇÜ ¿ç ¹óÆ ¶ .............¨

Egoism, Maya (Mammon or material riches),delusion and ignorance are all poison. Man is in aswoon or trance. He is not able to know himself.From this swoon, how will he wake up? Guru Sahibsays –

‘… through God’s Name-Nectar this poison iseliminated.’ P. 538............ ÔÇð Á³Çî Ì Çå ÇìÖ ¹ ñÇÔ ÜÅ ¶ ðÅî¨............ ÔÇð Á³Çî Ì Çå ÇìÖ ¹ ñÇÔ ÜÅ ¶ ðÅî¨............ ÔÇð Á³Çî Ì Çå ÇìÖ ¹ ñÇÔ ÜÅ ¶ ðÅî¨............ ÔÇð Á³Çî Ì Çå ÇìÖ ¹ ñÇÔ ÜÅ ¶ ðÅî¨............ ÔÇð Á³Çî Ì Çå ÇìÖ ¹ ñÇÔ ÜÅ ¶ ðÅî¨

When by receiving ‘amrita’ from outside, it ismanifested and revealed within the self, then thispoison will be removed. Holy congregation! in theGuru’s abode, the process of adopting the Guru iscompleted by partaking of ‘amrita’. If somebody saysthat he will remain a Sehajdhari Sikh (withoutpartaking of ‘amrita’ and following the Sikh rehatmaryada – practice and tradition), he is mistaken.Gradually, these ‘Sehajdhari’ Sikhs will join themainstream of Sikhism. The rest are fools –

‘He who sports unshorn hair without partaking of‘pahul’ (baptismal nectar) is a foolish sham Sikh.’èð¶ Õ ¶Ã êÅÔ ¹ñ Çìé î ÈðÖ í ¶ÖÆ ÇÃÖ¨èð ¶ Õ ¶Ã êÅÔ ¹ñ Çìé î ÈðÖ í ¶ÖÆ ÇÃÖ¨èð ¶ Õ ¶Ã êÅÔ ¹ñ Çìé î ÈðÖ í ¶ÖÆ ÇÃÖ¨èð ¶ Õ ¶Ã êÅÔ ¹ñ Çìé î ÈðÖ í ¶ÖÆ ÇÃÖ¨èð ¶ Õ ¶Ã êÅÔ ¹ñ Çìé î ÈðÖ í ¶ÖÆ ÇÃÖ¨

Such a one is foolish and false, who pretendsand shows himself to be a Sikh. To him Guru Sahibsays – “You are not a Sikh at all. You have nothingto do with Sikhism. You only pay obeisance to GuruGranth Sahib; continue doing so. If you are doing‘path’ (reading of Gurbani), you may continue doingso; you may continue giving charity. But you haveno relationship with the Guru, for you have not yetaligned yourself with the Guru ” Don’t be obstinate

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CHAPTER - 3Invocation: True and supreme is God’s Name. Blessedis Sri Guru Nanak Dev Ji.ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ‘Prostrate salutation and obeisance I make many atime before the Omnipotent Lord, the Possessor ofall powers.Reach me Thy hand, O Lord and save me fromwavering, says Nanak.’ P. 256â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨ ê ³éÅ - ê ³éÅ - ê ³éÅ - ê ³éÅ - ê ³éÅ -B E FB E FB E FB E FB E F‘After wandering and wandering, O Lord, I have comeand entered Thy sanctuary.O master, Nanak’s prayer is:"Attach me to Thy devotional service.' P.289Çëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨ ê ³éÅ ê ³éÅ ê ³éÅ ê ³éÅ ê ³éÅ

- BHI- BHI- BHI- BHI- BHI‘ He who makes obeisance unto the Primal Being, theLord of men,I am a sacrifice , a sacrifice unto such a Guru,Who himself is emancipated and emancipates me aswell.O Lord, which of Thine countless and numerousmerits should I praise, when there is no limit and endto them.Lacs upon lacs and countless millions are the Lord’svirtues,but rare indeed is any such person who reflects onthem.Beholding my Beloved, I am wonderstruck, wonderstruck, wonderstruck and am imbued deep red.Says Nanak, the saints enjoy God’s elixir (Name) asdoth the dumb his sweets, who smiles tasting them.’p.1301-1302

éÅðÅÇÂé éðêÇå éîÃÕÅð˨éÅðÅÇÂé éðêÇå éîÃÕÅð˨éÅðÅÇÂé éðêÇå éîÃÕÅð˨éÅðÅÇÂé éðêÇå éîÃÕÅð˨éÅðÅÇÂé éðêÇå éîÃÕÅð˨

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ÁËö ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË ÁÅÇê î¹Õå°ÁËà ¶ ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË ÁÅÇê î¹Õå°ÁËà ¶ ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË ÁÅÇê î¹Õå°ÁËà ¶ ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË ÁÅÇê î¹Õå°ÁËà ¶ ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË ÁÅÇê î¹Õå°î ¯ ÇÔ åÅð ¶¨î ¯ÇÔ åÅð ¶¨î ¯ÇÔ åÅð ¶¨î ¯ÇÔ åÅð ¶¨î ¯ÇÔ åÅ𠶨Õòé Õòé Õòé ×¹é ÕÔÆÁË Á³å° éÔÆ ÕÛ°Õòé Õòé Õòé ×¹é ÕÔÆÁË Á³å° éÔÆ ÕÛ°Õòé Õòé Õòé ×¹é ÕÔÆÁË Á³å° éÔÆ ÕÛ°Õòé Õòé Õòé ×¹é ÕÔÆÁË Á³å° éÔÆ ÕÛ°Õòé Õòé Õòé ×¹é ÕÔÆÁË Á³å° éÔÆ ÕÛ°êÅð ˨êÅð ˨êÅð ˨êÅð ˨êÅð ˨ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ð Ë Õ¯ Ô Ë ÁËà ¯ ìÆÚÅð˨ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ð Ë Õ¯ Ô Ë ÁËà ¯ ìÆÚÅð˨ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ð Ë Õ¯ Ô Ë ÁËà ¯ ìÆÚÅð˨ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ð Ë Õ¯ Ô Ë ÁËà ¯ ìÆÚÅð˨ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ð Ë Õ¯ Ô Ë ÁËà ¯ ìÆÚÅð˨ÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñð ¿×Åð ˨ð ¿×Åð ˨ð ¿×Åð ˨ð ¿×Åð ˨ð ¿×Åð ˨ÕÔ¹ éÅéÕ Ã¿åé ðù ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È ¿×ÅÕÔ¹ éÅéÕ Ã¿åé ðù ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È ¿×ÅÕÔ¹ éÅéÕ Ã¿åé ðù ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È ¿×ÅÕÔ¹ éÅéÕ Ã¿åé ðù ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È ¿×ÅÕÔ¹ éÅéÕ Ã¿åé ðù ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È ¿×Åî¹ÃÕÅð˨î¹ÃÕÅð˨î¹ÃÕÅð˨î¹ÃÕÅð˨î¹ÃÕÅð˨Refrain: By Name meditation are annulled sorrows,While service brings honour.

èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶ à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçËÍ Ã ¶òÅ ÕðÕ¶ îÅä êÅÂÆçËÍ Ã ¶òÅ ÕðÕ¶ îÅä êÅÂÆçËÍ Ã ¶òÅ ÕðÕ¶ îÅä êÅÂÆçËÍ Ã ¶òÅ ÕðÕ¶ îÅä êÅÂÆçËÍ‘By devotion in the worldShall ye get a place at the Divine Portal.Then, says Nanak, in joy may you gambol.’ P.26

ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°êÅÂÆÁ˨êÅÂÆÁ˨êÅÂÆÁ˨êÅÂÆÁ˨êÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ Á³× - Á³× - Á³× - Á³× - Á³× -

BFBFBFBFBFRevered saintly congregation! loud be thy

utterance, 'True and supreme is God’sName’.During the last two days, you have beenlistening about devotional service and Divine Namemeditation, which are two very important things inGurmat(Sikhism). You have to imbibe them afterfully understanding how service is performed andhow Divine Name meditation has to be practised.So long as we don’t understand them, it is breakingone’s head over them, because everything has aformula and system.In machinery, if you fail topress one button, it does not work . Even if youhave machinery worth lakhs, you cannot make a filmwithout knowing the formula and system. Not

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knowing about this subject fully, we cannot achieveit by sheer force. The film-maker makes a film withgreat effort, but if just a single flaw is left, all effortand expenditure will go waste. Neither is there anydefect in the camera, nor in the characters. Thedefect is in the cinematographer. Similarly, there isneither anything lacking in meditation, nor in theperson rendering service. So long as we do notunderstand the basic principle of Gurmat, we cannotachieve good results. Doubt will come in our mind-'I practise Divine Name meditation and renderservice too. Then why does'nt my service bear anyfruit, and why does'nt my practice of Divine Namemeditation lead me to any spiritual path?'Therefore,during the present series of discourses, onthe first day, I had submitted that Divine Namemeditation is the cure of all ailments and sufferings.It was not a random statement casually made inreligious discourses. I stated not just by way ofsaying this. I said this after having practically testedit in life.

A 'bhaiya' (a native of U.P. or Bihar) from U.P.came to me. He brought his brother to me and said,“Sir, he is ill.” I said: "We have only Gurbani;wehave no other medicine. Of the two who can read?"He said , “Kindly dictate me in Hindi, I will read.”Then I said , “Four things should not enter youhouse--meat, alcohol, eggs and tobacco. Will you beable to practise this disciplinary code?”

He said , “Yes sir! we will follow this code.”Then I said, “Is there any gurdwara near your

house?He said, “ There is one at a distanceof 15 miles from our house. Our district is

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Mainpuri.”I said, “ All right ! continue reciting this shabad

(hymn) along with the 'Moolmantra’.”When you set out from home, say only this

much- Blessed is Guru Nanak Dev Ji!! Blessed isGuru Nanak Dev Ji!! When somebody comes tell him– Utter ‘ victory to Guru Nanak Dev Ji', so that inhis ears too may fall Guru Nanak Sahib’s name. Inthe gurdwara, you have to sweep with the broom.Bring dust of the devotees’ feet from there andapply it on the body part where the malady is.

It is a simple and straight thing. It is nomedicine, it is a matter of faith and revealing themiraculous aspect of Gurbani.He did as he wasinstructed.He did not go home,but continued doingthis here. He was working in the Swaraj Factory.After recovering, w

hen he came after 40-42 days, he was in goodhealth.

I said, “ What is the matter?” His name wasYadav.

He said, “ Sir! my brother has got well.”I said, “ What was the ailment?”He said,” Sir, it is not proper to be disclosed.”I said, “ But you must tell me what it is.”He said, “ Sir, he was suffering fromT.B. First, we got him treated at Kashi, then in

Delhi. Now we were getting treatment from theP.G.I Chandigarh. There a Singh happened to bestanding. He advised us to seek assistance ofGurbani. I am surprised to see that Gurbani has suchglory and power that even a person like us living

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far away has been cured by uttering Guru NanakSahib’s name and reciting Gurbani. It is a very bigthing. I have made this submission to show thatGurbani is not for the Sikhs only. Whosoever- ghost,prêt, goblin and animal- hears it will find hissufferings and ailments annulled.Even then we say-'Those who read Gurbani and listen to it arethemselves ill'.

There is a difference in their reading andlistening.So long as we do not understand this, wecannot achieve any fruitful results. This subject wasexplained in great detail in the second discourse. Sotoday also, you should listen attentively. Hear ‘bani’with the ears, listen to the discourse and testing withyour intellect what is being discussed, imbibe it inyour heart. Thereafter, when your turn comes, allof you should sing loudly. These simple refrainseverybody can sing. The essence of the ‘shabad’(hymn)we sing in a simple language, so that we may notget bored. Secondly, many devotees owing to beingnew and having a harsh voice start dozing. So holycongregation remain fully alert and attentive. Youhave come here to receive a great fruit or reward-

‘Merit or reward of million-fold yagyas (sacrifices)comes to those who listen to and sing God’s praises.’

P.546ÕÂÆ Õ¯ÇàÕ Ü× ëñŠùÇä ×ÅòéÔÅð¶ ðÅî¨ÕÂÆ Õ¯ÇàÕ Ü× ëñŠùÇä ×ÅòéÔÅð¶ ðÅî¨ÕÂÆ Õ¯ÇàÕ Ü× ëñŠùÇä ×ÅòéÔÅð¶ ðÅî¨ÕÂÆ Õ¯ÇàÕ Ü× ëñŠùÇä ×ÅòéÔÅð¶ ðÅî¨ÕÂÆ Õ¯ÇàÕ Ü× ëñŠùÇä ×ÅòéÔÅð¶ ðÅî¨

So such is Guru Sahib’s edict. Recite like this-Refrain: Let us hear Gurbani with the ears

And with the tongue recite the Name.èÅðéÅ - Õ¿éÄ Ã ¹äƶ ×¹ð» çÆ ìÅäÆèÅðéÅ - Õ¿éÄ Ã ¹äƶ ×¹ð» çÆ ìÅäÆèÅðéÅ - Õ¿éÄ Ã ¹äƶ ×¹ð» çÆ ìÅäÆèÅðéÅ - Õ¿éÄ Ã ¹äƶ ×¹ð» çÆ ìÅäÆèÅðéÅ - Õ¿éÄ Ã ¹äƶ ×¹ð» çÆ ìÅäÆ

ÇÜÔìÅ éÅñ éÅî ÜêÆ ¶Í ÇÜÔìÅ éÅñ éÅî ÜêÆ ¶Í ÇÜÔìÅ éÅñ éÅî ÜêÆ ¶Í ÇÜÔìÅ éÅñ éÅî ÜêÆ ¶Í ÇÜÔìÅ éÅñ éÅî ÜêÆ ¶Í‘O my mind, bear thou love for the Lord.With thine ears, hear the Lord’s praisesand with thy tongue, sing thou songs ofHis glory.

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Seek ever holy company and contemplatethe Lord.Thus from a sinner, thou shalt be holy.’ P.631

ð¶ îé ðÅî ÇÃÀ° ÕÇð êÌÆÇå¨ð¶ îé ðÅî ÇÃÀ° ÕÇð êÌÆÇå¨ð¶ îé ðÅî ÇÃÀ° ÕÇð êÌÆÇå¨ð¶ îé ðÅî ÇÃÀ° ÕÇð êÌÆÇå¨ð¶ îé ðÅî ÇÃÀ° ÕÇð êÌÆÇå¨ÃÌòé ׯÇì ¿ç ×¹é° Ã ¹éÀ° Áð¹ ×ÅÀ° ðÃéÅ ×ÆÇå¨ÃÌòé ׯÇì ¿ç ×¹é° Ã ¹éÀ° Áð¹ ×ÅÀ° ðÃéÅ ×ÆÇå¨ÃÌòé ׯÇì ¿ç ×¹é° Ã ¹éÀ° Áð¹ ×ÅÀ° ðÃéÅ ×ÆÇå¨ÃÌòé ׯÇì ¿ç ×¹é° Ã ¹éÀ° Áð¹ ×ÅÀ° ðÃéÅ ×ÆÇå¨ÃÌòé ׯÇì ¿ç ×¹é° Ã ¹éÀ° Áð¹ ×ÅÀ° ðÃéÅ ×ÆÇå¨ÕÇð ÃÅèÿ×Çå ÇÃîð¹ îÅè¯ Ô ¯ÇÔ êÇåå ê¹éÆå¨ÕÇð ÃÅèÿ×Çå ÇÃîð¹ îÅè¯ Ô ¯ÇÔ êÇåå ê¹éÆå¨ÕÇð ÃÅèÿ×Çå ÇÃîð¹ îÅè¯ Ô ¯ÇÔ êÇåå ê¹éÆå¨ÕÇð ÃÅèÿ×Çå ÇÃîð¹ îÅè¯ Ô ¯ÇÔ êÇåå ê¹éÆå¨ÕÇð ÃÅèÿ×Çå ÇÃîð¹ îÅè¯ Ô ¯ÇÔ êÇåå ê¹éÆå¨

By coming to the holy company sins of millionsof births shall be destroyed. So, all of you who werepresent yesterday, had heard that God’s Namecannot be obtained without the Guru. Even makingmention of a person without the Guru is bad andevil.

‘Brother! without the Guru’s guidance comes notillumination.Know this from Brahma, Narada and Vyas, author ofthe Vedas.’ P.59íÅÂÆ ð ¶ ×¹ð Çìé¹ Ç×ÁÅé° é ԯǨíÅÂÆ ð ¶ ×¹ð Çìé¹ Ç×ÁÅé° é ԯǨíÅÂÆ ð ¶ ×¹ð Çìé¹ Ç×ÁÅé° é ԯǨíÅÂÆ ð ¶ ×¹ð Çìé¹ Ç×ÁÅé° é ԯǨíÅÂÆ ð ¶ ×¹ð Çìé¹ Ç×ÁÅé° é ԯǨêÈÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯Ç¨êÈÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯Ç¨êÈÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯Ç¨êÈÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯Ç¨êÈÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯Ç¨

You may inquire from the high and exalted,how bad it is considered to be without a Guru(HolyPreceptor). Second submission which I had madewas—‘What kind of Guru should one align with?’

‘He who shows the Lord's abode within men’s mindhome,He alone is the Perfect True Guru.’ P.1291

Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹Øð îÇÔ Øð¹ ç ¶ÖÅÇÂ ç ¶Ç à ¯ ÃÇå×¹ð ¹ ê ¹ðÖ ¹Ã ¹Ü Åä °¨Ã ¹Ü Åä °¨Ã ¹Ü Åä °¨Ã ¹Ü Åä °¨Ã ¹Ü Åä °¨

He, who shows my home and God’s abode inthis body, is the perfect and true holy Preceptor.Man has three kinds of homes. One is made of brickand stone, which we call our home. This is not theabode of our self, it is the abode of our body. The‘I’ within me does not need any house because ‘I’is not something that can be imprisoned in the fourwalls of a house. My true form is the ‘soul’—

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‘My self ! in aspect art thou the image of Divine Light:Thy own exalted origin realize.’ P.441îé å± ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î È« êÛÅä°¨îé å± ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î È« êÛÅä°¨îé å± ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î È« êÛÅä°¨îé å± ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î È« êÛÅä°¨îé å± ¿ Ü ¯ Çå Ãð Èê ¹ Ô Ë ÁÅêäÅ î È« êÛÅä°¨

For that soul or self, this physical body is thehome, and in that home, there is another home inwhich abides the Lord God, which is called ‘soghar’(the Mansion) ‘nij ghar’(His own Abode) and ‘thirghar’(Abode of Poise). Therefore, he who shows that‘Home’ and makes man realize that ‘Home’ andenables him to listen to the celestial musicalinstruments ringing there, is the ‘Satguru’ (True andPerfect Holy Preceptor), while the rest are immatureand imperfect. Holy men have written about fourkinds of Gurus(Holy Preceptors). Guru Sahib says—First is ‘Kacha Guru’ (raw or immature)-

‘From a raw Preceptor comes not liberation.’ P.932ÕÅÚ¶ ×¹ð å¶ î ¹ÕÇå é ÔÈÁŨÕÅÚ¶ ×¹ð å¶ î ¹ÕÇå é ÔÈÁŨÕÅÚ¶ ×¹ð å¶ î ¹ÕÇå é ÔÈÁŨÕÅÚ¶ ×¹ð å¶ î ¹ÕÇå é ÔÈÁŨÕÅÚ¶ ×¹ð å¶ î ¹ÕÇå é ÔÈÁŨ

With him you cannot talk about attainingemancipation. You cannot attain liberation.

Second is a pretentious Preceptor, who keepsagents who praise him and his attainments day andnight. He distributes favours to them and givesthem money to lure people to him saying- 'ThisGuru is a man of deeds and miracles. His wordsprove to be true. He can read other people’sthoughts.’ But in fact, he is incapable of doinganything. He cannot liberate his followers.

Once the Sovereign Sixth Guru Sahib was on avisit to village Ladhaikay in Ferozepur District. Hewas standing outside the village. On one side , therewas a thick growth of elephant grass and fromwithin it something was coming creating a noise.

The Gursikhs said, “ O Sovereign ! there is anoise on this side. Let us see what it is.”

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Guru Sahib said, “Let it come, it is nothing.”A huge python was coming straight towards

Guru Sahib.The Gursikhs said, “ Sir ! the python is

advancing towards you.”Guru Sahib said, “ It is in great misery and

suffering. Let it come to me.”The python came close. Guru Sahib touched it

with his foot. It died there and then. As soon as itcollapsed, something like smoke rose from it. Beforetheir eyes, changing into light, it assumed a humanform and started praising Guru Sahib, “ Yourholiness ! blessed art thou; you are merciful: youhave pardoned me; I am a rank sinner."

The Gursikhs, said,” O Sovereign!Who is he?”He said, “ I am a pretentious Guru (Holy

Preceptor). I used to extract tithe from the devoteesby resorting to all kinds of guiles and lies, but nonewas saved; none was able to cross the world ocean.If somebody asked me about how to practise DivineName meditation and perform God’s devotionalworship, I told him to contemplate me. Sir ! sincemy mind was always absorbed in making money, atthe time of my death also, my mind was in money.Thus I became a snake. O Sovereign ! where youhave shown so much mercy unto me, please begracious and compassionate to my followers also.”

Guru Sahib said, “ Where are they ?”He said, “ They are also within this body.”Uttering Waheguru (God’s Name) Guru Sahib

sprinkled water on the python's body. It split like a

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‘kakri’(oblong fruit of a creeper; a kind of cucumber).What did they see in it? There were worms writhingin it. Guru Sahib remarked, “ Look brothers! bycheating them, he kept thriving on their money andtelling them that they should contemplate him. Nowcontemplation of someone means reaching his worldor region. He has assumed snake- form. All hisdisciples becoming worms, have come into his body.He ate their money, and now they are eating hisflesh.” So such is a pretentious Guru(HolyPreceptor). Third is ‘Pandit Guru’(Learned HolyPreceptor). He knows everything. He has read theVedas and other scriptures and holy books. He iscapable of delivering discourses and sermons, buthe can only enact drama; he has no spiritual powerand authority.

You watch films. You see in them fake Judgespronouncing death sentence, and the accused on thegallows. But all this is false drama. Children playthe game of policeman and thief. One becomes athief, another a Policeman and still another a Raja(King). The child-thief is caught and presentedbefore the Raja(King), who pronounces deathsentence on him. But this is only a drama whichends. Similarly, the learned man acts as a Guru. Buthe has no spiritual authority, though he knowseverything. His words are like the shot of a cartridgewhich can create noise but cannot pierce a devotee'sheart.

Fourth Guru is ‘avdhoot Guru’(Ascetic holyPreceptor). He himself has attained to the exaltedstage, but he cannot bestow the gift of ‘true orspiritual life’

‘Bestowing gift of true or spiritual life,to devotion they inspire the self,

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And with the Lord grant union.’P. 749ÜÆÁ çÅé¹ ç¶ í×åÆ ñÅÇÂÇé ÔÇð ÇÃÀ° ñËÇéÜÆÁ çÅé¹ ç¶ í×åÆ ñÅÇÂÇé ÔÇð ÇÃÀ° ñËÇéÜÆÁ çÅé¹ ç¶ í×åÆ ñÅÇÂÇé ÔÇð ÇÃÀ° ñËÇéÜÆÁ çÅé¹ ç¶ í×åÆ ñÅÇÂÇé ÔÇð ÇÃÀ° ñËÇéÜÆÁ çÅé¹ ç¶ í×åÆ ñÅÇÂÇé ÔÇð ÇÃÀ° ñËÇéÇîñÅ ¶¨ÇîñÅ ¶¨ÇîñÅ ¶¨ÇîñÅ ¶¨ÇîñÅ ¶¨

So lacking this power, he cannot be called aGuru (Holy Preceptor). The capable Guru is acharacteristic image of the Timeless One Himself.

‘ I have churned the body oceanand I have seen an enamouring thing come to view.The Guru is God, and God is the Guru,saith Nanak.There is no difference between the two, my brother.’

P.442Ãî¹ ¿ç ¹ Çòð ¯ Çñ ÃðÆð ¹ Ôî ç ¶ÇÖÁÅ ÇÂÕ òÃå° Áé±êÃî¹ ¿ç ¹ Çòð ¯ Çñ ÃðÆð ¹ Ôî ç ¶ÇÖÁÅ ÇÂÕ òÃå° Áé±êÃî¹ ¿ç ¹ Çòð ¯ Çñ ÃðÆð ¹ Ôî ç ¶ÇÖÁÅ ÇÂÕ òÃå° Áé±êÃî¹ ¿ç ¹ Çòð ¯ Çñ ÃðÆð ¹ Ôî ç ¶ÇÖÁÅ ÇÂÕ òÃå° Áé±êÃî¹ ¿ç ¹ Çòð ¯ Çñ ÃðÆð ¹ Ôî ç ¶ÇÖÁÅ ÇÂÕ òÃå° Áé±êÇçÖ ÅÂ Æ ¨ÇçÖ ÅÂ Æ ¨ÇçÖ ÅÂ Æ ¨ÇçÖ ÅÂ Æ ¨ÇçÖ ÅÂ Æ ¨×¹ð ׯÇò ¿ç ¹ × ¯ ¹ Çò ¿ç ¹ × ¹ð È Ô Ë éÅéÕ í ¶ç ¹ é íÅÂƨ׹ð ׯÇò ¿ç ¹ × ¯ ¹ Çò ¿ç ¹ × ¹ð È Ô Ë éÅéÕ í ¶ç ¹ é íÅÂƨ׹ð ׯÇò ¿ç ¹ × ¯ ¹ Çò ¿ç ¹ × ¹ð È Ô Ë éÅéÕ í ¶ç ¹ é íÅÂƨ׹ð ׯÇò ¿ç ¹ × ¯ ¹ Çò ¿ç ¹ × ¹ð È Ô Ë éÅéÕ í ¶ç ¹ é íÅÂƨ׹ð ׯÇò ¿ç ¹ × ¯ ¹ Çò ¿ç ¹ × ¹ð È Ô Ë éÅéÕ í ¶ç ¹ é íÅÂƨ

Between God and the Guru, there is nodifference. Waheguru's (God’s) manifest form is the‘Satguru’ (True and Perfect Holy Preceptor).Describing his characteristics or traits, Bhai GurdasJi (whose writings got the honour and distinction ofbeing called the ‘key to Sri Guru Granth Sahib’ byfifth Guru Sahib) says as follows—

Refrain : The Guru is unique and sans enmity,Inaccessibe is he.èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ,èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ,èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ,èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ,èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ,

ÃÇå×¹ð ê¹ðÖ Á׿î ÔËÍÃÇå×¹ð ê¹ðÖ Á׿î ÔËÍÃÇå×¹ð ê¹ðÖ Á׿î ÔËÍÃÇå×¹ð ê¹ðÖ Á׿î ÔËÍÃÇå×¹ð ê¹ðÖ Á׿î ÔËÍ‘The True Guru is inaccessible.He is unique and without enmity.Regard him as the land of religion or righteousnessand the true place of worship.As one sows, so does one reap;determines he the fruit of actions.Like a clean mirror, he views or reflects the world.Man sees in him what he seeks.The Guru’s servant acquits himselfhonourably in the Court Divine,

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while the apostate is disgraced.’ Bhai Gurdas Ji , Var 34/1

ÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ÇéðÅñÅÍÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ÇéðÅñÅÍÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ÇéðÅñÅÍÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ÇéðÅñÅÍÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ÇéðÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ, ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ, ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ, ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ, ÃÚÆ èðîÃÅñÅÍÜÅäÔ¹ èðåÆ èðî ÕÆ, ÃÚÆ èðîÃÅñÅÍܶÔÅ ìÆÜË Ã ¹ ñ¹äË ëñ Õðî Ãî·ÅñÅÍܶÔÅ ìÆÜË Ã ¹ ñ¹äË ëñ Õðî Ãî·ÅñÅÍܶÔÅ ìÆÜË Ã ¹ ñ¹äË ëñ Õðî Ãî·ÅñÅÍܶÔÅ ìÆÜË Ã ¹ ñ¹äË ëñ Õðî Ãî·ÅñÅÍܶÔÅ ìÆÜË Ã ¹ ñ¹äË ëñ Õðî Ãî·ÅñÅÍÇÜÀ° ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò¶ÖÇä òÅñÅÍÇÜÀ° ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò¶ÖÇä òÅñÅÍÇÜÀ° ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò¶ÖÇä òÅñÅÍÇÜÀ° ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò¶ÖÇä òÅñÅÍÇÜÀ° ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò¶ÖÇä òÅñÅÍܶÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË, å¶Ô ¯ ò¶ÖÅñÅÍܶÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË, å¶Ô ¯ ò¶ÖÅñÅÍܶÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË, å¶Ô ¯ ò¶ÖÅñÅÍܶÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË, å¶Ô ¯ ò¶ÖÅñÅÍܶÔÅ î ¹Ô ¹ ÕÇð íÅñÆÁË, å¶Ô ¯ ò¶ÖÅñÅÍöòÕ çð×Ô Ã¹ðÖðÈ ò¶î ¹Ö ¹ î ¹Ô ÕÅñŨöòÕ çð×Ô Ã¹ðÖðÈ ò¶î ¹Ö ¹ î ¹Ô ÕÅñŨöòÕ çð×Ô Ã¹ðÖðÈ ò¶î ¹Ö ¹ î ¹Ô ÕÅñŨöòÕ çð×Ô Ã¹ðÖðÈ ò¶î ¹Ö ¹ î ¹Ô ÕÅñŨöòÕ çð×Ô Ã¹ðÖðÈ ò¶î ¹Ö ¹ î ¹Ô ÕÅñŨ

íÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅñ CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅñ CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅñ CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅñ CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅñ CD/AThe deeds or actions of the Satguru (True and

Perfect Holy Preceptor) cannot be comprehendedthrough any part of mind, intellect and brain. He isbeyond comparison. Then he is without enmity. Allhis deeds or actions are unique. Every deed andmiracle of his is like a light house for the wholeworld. He is the land of religion and righteousness.The True Guru is free from enmity. In the land ofreligion, man reaps what he sows. He is like amirror. If someone comes to him with faith anddevotion, all his heart’s desires are fulfilled. But ifhe approaches with scepticism, he returns empty-handed. So, these are the marks of a perfect holyPreceptor as described by Bhai Gurdas Ji. Thinkabout the Tenth Guru Sahib. An army of ten lakhsoldiers had laid siege of Anandpur Sahib. Nonefrom the rest of India could march towardsAnandpur Sahib. Except the Singhs assembled there,no help could come from outside because Mughalguards were posted in villages and on highways tocheck any movement of Sikhs towards AnandpurSahib. Guru Sahib writes: “Here was an army of tenlakh soldiers to capture and destroy a small numberof Sikhs.” The fighting got prolonged and five-sixmonths passed. The Mughal army was feelingfrustrated and angry and plans were being made totackle the situation. From Ropar, there was a general

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named Moghul Khan. Within the hearing of all, hedeclared: “We are such a huge number, while theSikhs number only a few thousand---between five toten thousand. We are ten lakh soldiers. How manywill get killed if we fight to the finish? Now thenumber of Sikh soldiers must have come down to2500 to 3000. Today, I will either capture the Guruor embrace martyrdom.” After having made this firmresolve, the Mughal army was made to launch afierce attack on the Anandpur Fort. Breaking theSingh’s security cordon, the Mughal forces enteredAnandpur Sahib. Sahibzada Ajit Singh repulsed theattack and pushed back the Mughal forces to theirearlier positions. In those days, fighting continuedduring the day and at night, the contending armiestook care of their wounded soldiers. Then partiesmoved about with torches and stretchers to carryaway their dead and wounded. Both the Singhs andthe Mughals did this task side by side. At that time,they did not engage themselves in fighting.

So, when, with the sounding of the bugle in theevening, the fighting ceased, the Singhs sat aroundGuru Sahib.

Guru Sahib said, “Well ! how did today’sfighting proceed?”

They said, “ True Sovereign ! your Khalsaoutdid one another in sacrificing their lives andpushed back countless enemy hordes. But sir ! wehave one grouse."

Guru Sahib said, “ Tell me what is Khalsa'sgrouse.”

They said, “ True Sovereign ! there is a holyman named Kanahiya in our army. He was offeringdrinking water at the well. When we were fighting,

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he coutinued offering water there. When weretreated, even then he kept offering water there.When we went there again, he was still offeringdrinking water at that very place. We called out tohim, 'Kanahiya ! bring water quickly, a Singh has gotwounded.' But he offered water only to those whopassed on the way. We observed that he wasoffering drinking water to the Mughal soldiers aswell as soldiers of the Hill rulers.”

Guru Sahib said , “ Where is Kanahiya?Summon him.”

An attendant went for him, but returned saying:“He has not yet returned from the battlefield. He isstill offering drinking water to the wounded soldiersin the dark. Wherever he hears a cry or a groan, hegoes and offers drinking water to the needy. Hiscompanions have informed that he has not returnedso far.”

Guru Sahib said, “Bring him from wherever heis.” It was night and there was darkness all around.Two Singhs set out in search of Bhai Kanahiya.

They said unto themselves, “ He must be nearabout the place where he was offering drinkingwater.” When they went there in the dark, theyheard a voice coming continuously reciting lovinglyand devotedly as follows:

Refrain: O Divine Enchanter ! The Guru has shownthee to mine eyes. P.407

èÅðéÅ - å ± ¿ ÔÆ å ± ¿ ÔÆ î ¯ ÇÔéÅÍèÅðéÅ - å ± ¿ ÔÆ å ± ¿ ÔÆ î ¯ ÇÔéÅÍèÅðéÅ - å ± ¿ ÔÆ å ± ¿ ÔÆ î ¯ ÇÔéÅÍèÅðéÅ - å ± ¿ ÔÆ å ± ¿ ÔÆ î ¯ ÇÔéÅÍèÅðéÅ - å ± ¿ ÔÆ å ± ¿ ÔÆ î ¯ ÇÔéÅÍ × ¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ ×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ ×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ ×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ ×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéŨ

'Divine Enchanter! in this world and thereafter, ineach being art Thou pervasive.'

ÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å± ¿ÔÆÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å± ¿ÔÆÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å± ¿ÔÆÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å± ¿ÔÆÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å± ¿ÔÆ å± ¿ÔÆî ¯ÇÔéŨî¯ÇÔéŨî¯ÇÔéŨî¯ÇÔéŨî¯ÇÔéŨ

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They went into the direction from which thevoice was coming. Going ahead, they saw thatkeeping a wounded soldier’s head in his lap, BhaiKanahiya was trying to open his lockjaw by pouringwater. When water went into his mouth, thewounded soldier regained consciousness and asked:“ Who are you?”

Bhai Kanahiya said, “ I am an humble Sikh ofGuru Gobind Singh Ji.”

He asked, “ What is your name?”Bhai Kanahiya replied, “ I am called Kanahiya.”He said, “ Kanahiya ! do you know whom you

are giving water? It is not just plain water which hasgone into me; through you some kind of elixir of lifehas gone into me which has opened my eyesdispelling the feeling of enmity and hostility fromwithin my heart. After gaining consciousness, I havebeen filled with a feeling of remorse. O Kanahiya !seeing you I am repenting that I am the man, whohad vowed today to capture Guru Gobind Singh andpresent him in the Delhi Court. I am General MughalKhan. Won’t your Guru become annoyed with youat this deed of yours?’

Bhai Kanahiya said; “ No ! my Guru advises hisfollowers to see the one Lord in all human beings.He does not become angry with anyone. There is nofeeling of enmity in us.”

‘ Ever since I have attained the company of the holy,I have altogether forgotten to be jealous of others.No one now is my enemy,nor is anyone a stanger to me and I am the friend ofall.’ P.1299ÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂƨÜì å¶ ÃÅèÿ×Çå î¯ÇÔ êÅÂƨÜì å¶ ÃÅèÿ×Çå î¯ÇÔ êÅÂƨÜì å¶ ÃÅèÿ×Çå î¯ÇÔ êÅÂƨÜì å¶ ÃÅèÿ×Çå î¯ÇÔ êÅÂƨÜì å¶ ÃÅèÿ×Çå î¯ÇÔ êÅÂƨ

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éÅ Õ¯ ì ËðÆ éÔÆ Çì×ÅéÅ Ã×ñ ÿÇ× Ôî ÕÀ°éÅ Õ¯ ì ËðÆ éÔÆ Çì×ÅéÅ Ã×ñ ÿÇ× Ôî ÕÀ°éÅ Õ¯ ì ËðÆ éÔÆ Çì×ÅéÅ Ã×ñ ÿÇ× Ôî ÕÀ°éÅ Õ¯ ì ËðÆ éÔÆ Çì×ÅéÅ Ã×ñ ÿÇ× Ôî ÕÀ°éÅ Õ¯ ì ËðÆ éÔÆ Çì×ÅéÅ Ã×ñ ÿÇ× Ôî ÕÀ°ìÇé ÁÅÂƨìÇé ÁÅÂƨìÇé ÁÅÂƨìÇé ÁÅÂƨìÇé ÁÅÂƨ

This converstion was still going on, when theSinghs came, snatched the water leather bag fromBhai Kanahiya and took him away.

Reaching Guru Sahib’s presence, theysubmitted, “ O Sovereign ! look what a wrong deedhe was doing ! He was pouring water into themouth of that Mughal General who had come todayafter taking the vow of capturing you to decide theprolonged siege once for all.”

He said , “ No Sovereign !”Guru Sahib said , “ Then have you been offering

water to the soldiers of the Hill rulers?”He said, “ No Sovereign !” Guru Sahib said, “

Then have you been offering drinking water to theKhalsa?”

He said , “ No Sovereign !”Guru Sahib said, “ Then whom have you been

offering water?”He said , “ O Sovereign ! I know nothing. I do

not know your wondrous sports. In whateverdirection I look, I see none other than thee.” Thusdid he say——

Refrain: I know not Thy worth,In various forms and hues you do play.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - îË º ÕÆ ÜÅäÅ ú, å¶ðÆ ÃÅð ù,îË º ÕÆ ÜÅäÅ ú, å¶ðÆ ÃÅð ù,îË º ÕÆ ÜÅäÅ ú, å¶ðÆ ÃÅð ù,îË º ÕÆ ÜÅäÅ ú, å¶ðÆ ÃÅð ù,îË º ÕÆ ÜÅäÅ ú, å¶ðÆ ÃÅð ù,å± ¿ å» ÇÕÔÇóÁ» ð¿×» ç¶ ÇòÚ Ö¶âçË ºÍå± ¿ å» ÇÕÔÇóÁ» ð¿×» ç¶ ÇòÚ Ö¶âçË ºÍå± ¿ å» ÇÕÔÇóÁ» ð¿×» ç¶ ÇòÚ Ö¶âçË ºÍå± ¿ å» ÇÕÔÇóÁ» ð¿×» ç¶ ÇòÚ Ö¶âçË ºÍå± ¿ å» ÇÕÔÇóÁ» ð¿×» ç¶ ÇòÚ Ö¶âçË ºÍ

'Now Thou art conscious as to embellish evenconsciousness, And then , Thou seemest unconscious and carefree andasleep.Here , Thou playest the role of a beggar, and there , of

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the great Giver who only but giveth. Now, Thou bestowest infinite gifts upon the king ofkings. And, then, Thou takest away all that Thougivest.Now attached to the Veda-conduct, now a dissenter,now devoid of the three Modes, now invested with allGood art Thou.’ Tavprasad Kabit -11 (Akal Ustat)

ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔÅðÅÜé Õ¯ çÆÜå Áé§å çÅé,ÕÔÈ ¿ îÔÅðÅÜé Õ¯ çÆÜå Áé§å çÅé,ÕÔÈ ¿ îÔÅðÅÜé Õ¯ çÆÜå Áé§å çÅé,ÕÔÈ ¿ îÔÅðÅÜé Õ¯ çÆÜå Áé§å çÅé,ÕÔÈ ¿ îÔÅðÅÜé Õ¯ çÆÜå Áé§å çÅé,ÕÔÈ ¿ îÔÅðÅÜé å¶ ÛÆé ÇÛå ñ¶å Ô¯¨ÕÔÈ ¿ îÔÅðÅÜé å¶ ÛÆé ÇÛå ñ¶å Ô¯¨ÕÔÈ ¿ îÔÅðÅÜé å¶ ÛÆé ÇÛå ñ¶å Ô¯¨ÕÔÈ ¿ îÔÅðÅÜé å¶ ÛÆé ÇÛå ñ¶å Ô¯¨ÕÔÈ ¿ îÔÅðÅÜé å¶ ÛÆé ÇÛå ñ¶å Ô¯¨ÕÔÈ ¿ ì ¶ç ðÆå, ÕÔÈ ¿ åÅ ÇÃÀ° ÇìêÌÆå,ÕÔÈ ¿ ì ¶ç ðÆå, ÕÔÈ ¿ åÅ ÇÃÀ° ÇìêÌÆå,ÕÔÈ ¿ ì ¶ç ðÆå, ÕÔÈ ¿ åÅ ÇÃÀ° ÇìêÌÆå,ÕÔÈ ¿ ì ¶ç ðÆå, ÕÔÈ ¿ åÅ ÇÃÀ° ÇìêÌÆå,ÕÔÈ ¿ ì ¶ç ðÆå, ÕÔÈ ¿ åÅ ÇÃÀ° ÇìêÌÆå,ÕÔÈ ¿ Çåz×¹é ÁåÆå, ÕÔÈ ¿ à ¹ð×¹é Ãî¶å Ô¯¨ÕÔÈ ¿ Çåz×¹é ÁåÆå, ÕÔÈ ¿ à ¹ð×¹é Ãî¶å Ô¯¨ÕÔÈ ¿ Çåz×¹é ÁåÆå, ÕÔÈ ¿ à ¹ð×¹é Ãî¶å Ô¯¨ÕÔÈ ¿ Çåz×¹é ÁåÆå, ÕÔÈ ¿ à ¹ð×¹é Ãî¶å Ô¯¨ÕÔÈ ¿ Çåz×¹é ÁåÆå, ÕÔÈ ¿ à ¹ð×¹é Ãî¶å Ô¯¨

åÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼åHe said, “ O Sovereign ! I have not given

drinking water to any Mughal soldier or any hillsoldier or thy Khalsa; I have offered water only untothee. In everyone, whom I gave water, I saw yourradiant visage. In all beings, you are pervading andsporting. There was a time when I was blind. I sawamong the mortals my own and strangers. But eversince you have put the collyrium of knowledge andunderstanding in my eyes, all the five illusions havebeen destroyed. After I became enlightened, I haveseen none other than thee. O Sovereign! you haveopened my eyes which earlier lay shut and blind.”

Refrain: The Guru has opened my eyes. And thereaf-ter, I see only him.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ×¹ð» é¶ î ¶ð ¶ ú, éËä Ö¯ñ· å¶,×¹ð» é¶ î ¶ð ¶ ú, éËä Ö¯ñ· å¶,×¹ð» é¶ î ¶ð ¶ ú, éËä Ö¯ñ· å¶,×¹ð» é¶ î ¶ð ¶ ú, éËä Ö¯ñ· å¶,×¹ð» é¶ î ¶ð ¶ ú, éËä Ö¯ñ· å¶,î Ëù ÃÅðÆÁ» Øà» ç ¶ ÇòÚ úÔÆî Ëù ÃÅðÆÁ» Øà» ç ¶ ÇòÚ úÔÆî Ëù ÃÅðÆÁ» Øà» ç ¶ ÇòÚ úÔÆî Ëù ÃÅðÆÁ» Øà» ç ¶ ÇòÚ úÔÆî Ëù ÃÅðÆÁ» Øà» ç ¶ ÇòÚ úÔÆ

Çç ÇÃÁÅÍÇç ÇÃÁÅÍÇç ÇÃÁÅÍÇç ÇÃÁÅÍÇç ÇÃÁÅÍHe (Bhai Kanahiya) said, “O Sovereign! Ever

since you have kindly blessed me with the inner

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eye, I have stopped seeing anyone else but you.‘Now Thou art conscious as to embellish evenconsciousness,And then, Thou seemest unconscious and carefree andasleep.Here , Thou playest the role of a beggar, and there, ofthe great Giver who only but giveth.’ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ à ¹Ú¶å Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú,ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÁÇÚ¿å Ô¹ÇÂÕË, à ¯òå ÁÚ¶å Ô¯¨ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕåÔÈ ¿ ÇíÖÅðÆ Ô ¹ÇÂÕË, î»×å Çëðå íÆÖ,ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ÕÔÈ ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨

åÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼ååÉê ÌÃÅÇç ÕÇì¼åO Sovereign! everywhere and in every being are

you pervasive.‘Within all the hearts the Lord speaks, theOmnipresent Lord speaks. Save the Lord, who is itthat speaks?’ P.988ÃíË Øà ðÅî¹ ì ¯ñË ðÅîÅ ì¯ñ˨ÃíË Øà ðÅî¹ ì ¯ñË ðÅîÅ ì¯ñ˨ÃíË Øà ðÅî¹ ì ¯ñË ðÅîÅ ì¯ñ˨ÃíË Øà ðÅî¹ ì ¯ñË ðÅîÅ ì¯ñ˨ÃíË Øà ðÅî¹ ì ¯ñË ðÅîÅ ì¯ñ˨ðÅî ÇìéÅ Õ¯ ì ¯ñË ð ¶¨ðÅî ÇìéÅ Õ¯ ì ¯ñË ð ¶¨ðÅî ÇìéÅ Õ¯ ì ¯ñË ð ¶¨ðÅî ÇìéÅ Õ¯ ì ¯ñË ð ¶¨ðÅî ÇìéÅ Õ¯ ì ¯ñË ð ¶¨ Á³× - Á³× - Á³× - Á³× - Á³× -

IHHIHHIHHIHHIHHSo Sovereign! I have served drinking water only

unto you and none else.”

At this Guru Sahib observed: “Khalsa Ji! he hasattained to the state of the Khalsa (The Pure)." It islike obtaining Ph.D. degree of Gurmat (Sikhism).When a Sikh attains to the state of the Khalsa (ThePure), duality or sense of alienation is ended in him,and he starts having a vision of Lord God in everybeing and he comes to be called an ‘atam-rasia’[ onewho has attained the ecstasy of self- realization].

‘The true Khalsa is one who experiences the ecstasy ofself-realisation .There is no difference between God, I and him.’(SarbLoh Granth)ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨ÁÅåî ðà ÇÜÔ ÜÅéÔÆ Ã ¯ Ô Ë ÖÅñà ç¶ò¨

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êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨êÌí îÇÔ, î ¯ îÇÔ, åÅà îÇÔ, ð ¿ÚÕ éÅÔé í ¶ò¨( à ðì( à ðì( à ðì( à ðì( à ðì

ñ¯Ô ×Ì ¿æ ÓÚ ¯ º )ñ ¯Ô ×Ì ¿æ ÓÚ ¯ º )ñ ¯Ô ×Ì ¿æ ÓÚ ¯ º )ñ ¯Ô ×Ì ¿æ ÓÚ ¯ º )ñ ¯Ô ×Ì ¿æ ÓÚ ¯ º )Guru Sahib stood up and said, “Bhai Kanahiya!

may you be thrice blessed and exalted !” GuruSahib took him in his embrace, and blessed himwith the knowledge of the Inaceessible as well as allpowers.

He said to him “Look! now act like this. Don’tserve only water to me. Seeing my wounds, firstwash them, then apply balm to them and bandagethem. So take this balm and these bandages to servethe wounded.” In such a fierce battle, if there wereany body else, he would have punished BhaiKanahiya severely, but not the Perfect True Guru .

‘The True Guru is inaccessible. He is unique and without enmity.’ Bhai Gurdas Ji Var34/1ÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ¹ ÇéðÅñŨÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ¹ ÇéðÅñŨÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ¹ ÇéðÅñŨÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ¹ ÇéðÅñŨÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ Ô Ë ÇéðòËð ¹ ÇéðÅñŨ

íÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð CD/AíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð CD/AHoly congregation! the Perfect True Guru hasn’t

gone anywhere. If we fall into this delusion, then wecannot understand. We consider the Guru to be abody form. The Guru has never been subservient toany form. He has been speaking in the form, but theGuru is sans form; He is formless. Manifesting theform of the Holy Word, which is called the word ofthe ‘Onkar’ [The Formless yet the manifest One], Heis existing in Guru Granth Sahib. At the presentmoment, He is visible to the devotees who areimbued with faith and devotion. The blind,however, cannot see Him. They start behaving in adisorderly and rowdy manner in the augustpresence of Guru Granth Sahib, because they areatheists lacking faith and devotion. They do not

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know: What our Guru is? How great and gloriousis our Guru? When there is no veneration anddevotion for the Guru, how can we become alignedwith Him? So, this is the difference that has comeinto us. In the absence of faith, we are a waveringlot.

So, unless the Perfect Guru is met, there is nosuccess in obtaining liberation. But then, the perfectTrue Guru is met when there is a Divine writ on thebrow, otherwise He is not met and no relationshipis forged with Him. Such is the Guru's edict. Recitethe following with love and devotion—

Refrain: They who have such a Divine writ on theirbrow,

Them meets the True Guru.èÅðéÅ - î¼æ ¶ ñ¶Ö ÇÜé·» ç¶ ÇñÖ¶ Ô ¹ ¿ç ¶ é¶,èÅðéÅ - î¼æ ¶ ñ¶Ö ÇÜé·» ç¶ ÇñÖ¶ Ô ¹ ¿ç ¶ é¶,èÅðéÅ - î¼æ ¶ ñ¶Ö ÇÜé·» ç¶ ÇñÖ¶ Ô ¹ ¿ç ¶ é¶,èÅðéÅ - î¼æ ¶ ñ¶Ö ÇÜé·» ç¶ ÇñÖ¶ Ô ¹ ¿ç ¶ é¶,èÅðéÅ - î¼æ ¶ ñ¶Ö ÇÜé·» ç¶ ÇñÖ¶ Ô ¹ ¿ç ¶ é¶,

ê Èð ¶ ÃÇå×¹ð ÁÅä Çîñç¶Í ê Èð ¶ ÃÇå×¹ð ÁÅä Çîñç¶Í ê Èð ¶ ÃÇå×¹ð ÁÅä Çîñç¶Í ê Èð ¶ ÃÇå×¹ð ÁÅä Çîñç¶Í ê Èð ¶ ÃÇå×¹ð ÁÅä Çîñç¶ÍUnless and until there is a Divine writ on the

forehead, the mortal is not able to meet the TrueGuru. This is the spiritual law.

‘Without the True Guru,the Name is obtained not;understand and reflect thou over it.Nanak, through perfect destiny man meets the TrueGuru..’ P.649Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ¹ ÕÇð òÆÚÅð¹¨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ¹ ÕÇð òÆÚÅð¹¨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ¹ ÕÇð òÆÚÅð¹¨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ¹ ÕÇð òÆÚÅð¹¨Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì ¹ÞÔ¹ ÕÇð òÆÚÅð¹¨éÅéÕ êÈð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË ................¨éÅéÕ êÈð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË ................¨éÅéÕ êÈð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË ................¨éÅéÕ êÈð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË ................¨éÅéÕ êÈð Ë íÅÇ× ÃÇå×¹ð ¹ ÇîñË ................¨

And if the Perfect True Guru is met, then whatwill happen?‘

…’he obtains joy and peace all through the four ages’.P.649

.............. à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨.............. à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨.............. à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨.............. à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨.............. à ¹Ö ¹ êÅ ¶ Ü ¹× ÚÅÇð¨ Á³× - FDIÁ³× - FDIÁ³× - FDIÁ³× - FDIÁ³× - FDI‘They alone, who have such a writ of God on theirforehead since the very beginning, them the True Gurumeets.’ P450

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ÇÜé îÃåÇÕ è¹Çð ÔÇð ÇñÇÖÁÅÇÜé îÃåÇÕ è¹Çð ÔÇð ÇñÇÖÁÅÇÜé îÃåÇÕ è¹Çð ÔÇð ÇñÇÖÁÅÇÜé îÃåÇÕ è¹Çð ÔÇð ÇñÇÖÁÅÇÜé îÃåÇÕ è¹Çð ÔÇð ÇñÇÖÁÅÇåéÅ ÃÇå×¹ð ¹ ÇîÇñÁÅ ðÅî ðÅܶ¨ÇåéÅ ÃÇå×¹ð ¹ ÇîÇñÁÅ ðÅî ðÅܶ¨ÇåéÅ ÃÇå×¹ð ¹ ÇîÇñÁÅ ðÅî ðÅܶ¨ÇåéÅ ÃÇå×¹ð ¹ ÇîÇñÁÅ ðÅî ðÅܶ¨ÇåéÅ ÃÇå×¹ð ¹ ÇîÇñÁÅ ðÅî ðÅܶ¨

When the Guru is met, then what will happen?‘The Guru removes their darkness of ignorance andDivine knowledge is illumined in their mind andheart.’ P.450ÁÇ×ÁÅé¹ Á³è ¶ðÅ ÕÇàÁÅ ×¹ð Ç×ÁÅé° ØÇàÁÇ×ÁÅé¹ Á³è ¶ðÅ ÕÇàÁÅ ×¹ð Ç×ÁÅé° ØÇàÁÇ×ÁÅé¹ Á³è ¶ðÅ ÕÇàÁÅ ×¹ð Ç×ÁÅé° ØÇàÁÇ×ÁÅé¹ Á³è ¶ðÅ ÕÇàÁÅ ×¹ð Ç×ÁÅé° ØÇàÁÇ×ÁÅé¹ Á³è ¶ðÅ ÕÇàÁÅ ×¹ð Ç×ÁÅé° ØÇàìÇñÁŨìÇñÁŨìÇñÁŨìÇñÁŨìÇñÁŨ

Having been overwhelmed by the darkness ofignorance, delusion, Maya (Mammon) and egoism,man is not able to recognize his real self. He laboursunder the notions of mine and thine. By meeting theTrue Guru, this darkness is removed. This is themark of the Perfect True Guru__

‘Kabir, then alone is the Guru deemed to have touchedthe heart, if man's worldly love and bodily ailmentsare effaced.’

P.1374ÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéåÅê¨åÅê¨åÅê¨åÅê¨åÅê¨

If worldly love and attachment is annulled andall the three fevers are cured, then you may considera person to have met the Guru and to have beeninfluenced by Him. Many times, the Guru is perfectand true, but the disciple, the Sikh is not perfect anddeserving. This makes a difference__

‘What can the True Guru do when his disciples are atfault? Not even one word of the Guru is imbibed bythese blind ones. It is like blowing into a bamboo.’

P.1372ÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ Õð Ë ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ Õð Ë ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ Õð Ë ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ Õð Ë ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ Õð Ë ÜÀ° ÇÃÖÅ îÇÔÚ ÈÕ¨Ú ÈÕ¨Ú ÈÕ¨Ú ÈÕ¨Ú ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨

If the receiver is defective, what is the fault ofthe telephone? He, who is sending the message is

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not at fault, the fault lies in the receiver. Similarly,the Guru is perfect, and true; it is the Sikh who isincomplete and imperfect. He lacks faith and manyother things. So, in this manner, when the PerfectTrue Guru is met, the veil of ignorance is rent andremoved. This is the mark of the True Guru.

So, yesterday, all of you had heard that whenBaba Amar Dass Ji was returning after his twentyfirst pilgrimage to Haridwar, there was a Brahmchari(celibate) with him who had taken a vow not toaccept food from the Sikhs without a Guru (HolyPreceptor). Many devotees think—the food is thesame. What difference does the touch of the handsmake to it? The same food is cooked by the twopersons—one with a Guru, and the other without aGuru. Then why is the following written in the‘Rehatnama’ (Sikh code of conduct)?

‘He knows not ‘rehat’ (Sikh code of conduct) andfollows not the practice of reading Gurbani.Food taken from the hands of such makes one forgetGod’s love.’ÜÅ ÕÆ ðÇÔå é ÜÅäÆÁË ×¹ðìÅäÆ éÔÆ ðÆå¨ÜÅ ÕÆ ðÇÔå é ÜÅäÆÁË ×¹ðìÅäÆ éÔÆ ðÆå¨ÜÅ ÕÆ ðÇÔå é ÜÅäÆÁË ×¹ðìÅäÆ éÔÆ ðÆå¨ÜÅ ÕÆ ðÇÔå é ÜÅäÆÁË ×¹ðìÅäÆ éÔÆ ðÆå¨ÜÅ ÕÆ ðÇÔå é ÜÅäÆÁË ×¹ðìÅäÆ éÔÆ ðÆå¨ÇåÃ ç¶ Ôæ¯ º ÖÅÇèÁÅ ÇòÃð¶ ÔÇð ÕÆ êÌÆå¨ÇåÃ ç¶ Ôæ¯ º ÖÅÇèÁÅ ÇòÃð¶ ÔÇð ÕÆ êÌÆå¨ÇåÃ ç¶ Ôæ¯ º ÖÅÇèÁÅ ÇòÃð¶ ÔÇð ÕÆ êÌÆå¨ÇåÃ ç¶ Ôæ¯ º ÖÅÇèÁÅ ÇòÃð¶ ÔÇð ÕÆ êÌÆå¨ÇåÃ ç¶ Ôæ¯ º ÖÅÇèÁÅ ÇòÃð¶ ÔÇð ÕÆ êÌÆå¨

It is Bhai Santokh Singh, who has written thisthing. This thing happens in real life. It hashappened in religious history too. All can see ithappening in the case of Bhisham Pitama deliveringa sermon from his bed of arrows after the war wasover. One day he discoursed thus: “If the king isunjust, the devout should better leave his kingdom.”At this, Draupadi smiled. Noticing it instantly, hesaid: “Your smile is right and justified. When youwere being disrobed in the court, there was king’sfood within me. State taxes are always gathered bytaking recourse to force, cruelty and tyranny. Thismoney is not pure. The king may be brought even

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from heaven or paradise, but he becomes a demonbecause he eats state’s food. Some foods are bad andevil; money or material derived from the offeringsof the devotees is very bad__

‘Food partaken from a place of worship does threethings—It corrupts body and mind , and does not let manengage in God’s devotional worship.’èðî ÃÅñÅ çÆÁ» ð¯àÆÁ» Çå¿é Õ¿î Õð¶éÍèðî ÃÅñÅ çÆÁ» ð¯àÆÁ» Çå¿é Õ¿î Õð¶éÍèðî ÃÅñÅ çÆÁ» ð¯àÆÁ» Çå¿é Õ¿î Õð¶éÍèðî ÃÅñÅ çÆÁ» ð¯àÆÁ» Çå¿é Õ¿î Õð¶éÍèðî ÃÅñÅ çÆÁ» ð¯àÆÁ» Çå¿é Õ¿î Õð¶éÍîÇå îÅðé Ôâ ×Åñä íÜé Õðé é ç¶äÍîÇå îÅðé Ôâ ×Åñä íÜé Õðé é ç¶äÍîÇå îÅðé Ôâ ×Åñä íÜé Õðé é ç¶äÍîÇå îÅðé Ôâ ×Åñä íÜé Õðé é ç¶äÍîÇå îÅðé Ôâ ×Åñä íÜé Õðé é ç¶äÍ

Man becomes agnostic. He exists onlyoutwardly; from within he becomes worm-eaten andhollow because he eats ignoble food. Bhai GurdasJi has written a lot on this subject__

‘Expecting food from a place of worship is likesugar—coated poison.’ Bhai Gurdas Ji, Var 35/12ÇåÀ° èðîÃÅñÅ çÆ ÞÅÕ ÔË, ÇòÔ¹ Ö ³â± êÅܹ¨ÇåÀ° èðîÃÅñÅ çÆ ÞÅÕ ÔË, ÇòÔ¹ Ö ³â± êÅܹ¨ÇåÀ° èðîÃÅñÅ çÆ ÞÅÕ ÔË, ÇòÔ¹ Ö ³â± êÅܹ¨ÇåÀ° èðîÃÅñÅ çÆ ÞÅÕ ÔË, ÇòÔ¹ Ö ³â± êÅܹ¨ÇåÀ° èðîÃÅñÅ çÆ ÞÅÕ ÔË, ÇòÔ¹ Ö ³â± êÅܹ¨

If somebody is offered sugar-coated poison, itwill be the poison that will act, and not sugar. If thefood is ill-gotten, one's understanding or intellectbecomes corrupted.

‘As is the food, so is the mind.’ÜËÃÅ Á³é åËÃÅ îé¨ÜËÃÅ Á³é åËÃÅ îé¨ÜËÃÅ Á³é åËÃÅ îé¨ÜËÃÅ Á³é åËÃÅ îé¨ÜËÃÅ Á³é åËÃÅ îé¨

Once a Raja (king) became devoted to a holyman and brought him to his palace. He served himvery well and kept organising holy congregations forhim to address. But by taking the King’s food, hisunderstanding or intellect became foul andcorrupted. One day, the Rani (Raja’s wife) came outafter taking bath. The bathroom was common. Theking had so much faith in the holy man that hepermitted him to take bath in his bathroom. Whenthe holy man started taking bath, he saw the queen’sprecious necklace hanging from the peg. He felt

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tempted. He picked up the necklace and withouttaking bath, he left the palace at 2 A.M. Whenmorning came, the queen noticed that her necklacewas nowhere to be found. She searched for iteverywhere but in vain. At last, she rememberedthat she had left it in the bathroom while takingbath. When the king was asked about it, he said thathe had not seen it at all. He asked her who hadtaken bath after her. She replied that it was the holyman who took bath after her.

At this he said, “Let us ask the holy man. Hemay have kept it in a secure place."

The guards were asked about the whereaboutsof the holy man. They said, “Your highness! todayhe left the palace at 2 A.M. We do not know wherehe has gone.” Search for the holy man startedimmediately, as the king suspected him of havingstolen his queen’s precious necklace. All entry andexit points were closed, but the holy man escapedthrough the jungle and started living in a temple.There he fell ill with dysentery and in two and ahalf months, he was reduced to a skeleton of bones.The necklace which he was preserving carefullyseemed to be poison to him now. He regrettedpainfully: "What a big mistake I have committed!My spiritual knowledge has been destroyed. Aftereating the state’s food, my intellect and intelligencebecame corrupted. “At once he decided to sufferpunishment for his crime. He himself appearedbefore the king.

The king said, “Holy man! how are you?”He said, “I am a thief, not a saint.”The king said, “What a serious thing to say!”The holy man said, “Yes! but first tell me whose

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foodgrains were being used here to prepare mealsin the palace when I was living here.”

When inquiries were made, it was found outthat food provisions supplied by a smuggler werebeing used in the palace to cook meals. Hisproperty had been confiscated by the government.The foodgrains that came from this land werecooked in the King’s palace.

The holy man said, “O King! your state fundsand the smuggler’s foodgrains had such an evilinfluence on me that I fell from the state of Divineknowledge so much that I stole the queen’s necklaceand became a thief.”

The king asked, “Then why have you comehere?”

He replied, “By suffering from dysentery fortwo and a half months, the essence of that food hasgot washed out of me. So in this way, I haverealized my mistake and have come to return yournecklace.”

Similarly, the Brahmchari (celibate) had taken avow not to eat food from the hands of one, who hadnot become aligned with a holy preceptor. He camewith Baba Amar Dass Ji on this belief: 'Daily he takesbath early in the morning. Then he tells the beadsof a rosary having one hundred and eight beads. Hemust have taken the holy chant from his Guru (HolyPreceptor)'. Travelling together as they reachedBasarkey and sat beside the well in the inn, thenduring the course of conversation, the Brahmchari(celibate) asked, “Baba Ji! what method do youfollow to practise Name meditation, because ‘Ashtangyoga’ (Yoga practice having eight parts) I alsopractise. I see that you sit in a state of perfect

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contemplation for a long time, but so far you havenot told me anything about your Guru (HolyPreceptor).” As soon as Baba Amar Dass Ji heardthis, tears welled up in his eyes, because he hadalready become 72 years old, and he was stillwandering in search of a Guru, but he had notfound a Perfect and True Guru. However, he hadnot given up hope. He was sure that he would meeta True Guru, but good fortune had not smiled uponhim as yet, and unless man's fortune wakes up, hecannot meet the True Guru__

Refrain: Perfect holy man is met when one’s sleepingfortune wakes up.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÃÅèÈ Çîñ Ü»ç¶ é¶,ÃÅèÈ Çîñ Ü»ç¶ é¶,ÃÅèÈ Çîñ Ü»ç¶ é¶,ÃÅèÈ Çîñ Ü»ç¶ é¶,ÃÅèÈ Çîñ Ü»ç¶ é¶,à ¹ ¼å ¶ Üç íÅ× ÜÅ×ç¶ - B, B.à ¹ ¼å ¶ Üç íÅ× ÜÅ×ç¶ - B, B.à ¹ ¼å ¶ Üç íÅ× ÜÅ×ç¶ - B, B.à ¹ ¼å ¶ Üç íÅ× ÜÅ×ç¶ - B, B.à ¹ ¼å ¶ Üç íÅ× ÜÅ×ç¶ - B, B.

‘As shoots of deeds of previous births burst forth,Appeared a person yearning after God,thirsting for joy in Him.’ P.204

êÈðì Õðî Á¿Õ°ð Üì êÌ×à¶ê Èðì Õðî Á¿Õ°ð Üì êÌ×à¶ê Èðì Õðî Á¿Õ°ð Üì êÌ×à¶ê Èðì Õðî Á¿Õ°ð Üì êÌ×à¶ê Èðì Õðî Á¿Õ°ð Üì êÌ×à¶í ¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×ƨí¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×ƨí¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×ƨí¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×ƨí¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×ƨ Á³× - B@DÁ³× - B@DÁ³× - B@DÁ³× - B@DÁ³× - B@D

What happens when shoots of actions of pastbirths sprout, of noble actions, not of mere wordsand dry philosophy, but of meritorious and virtuousdeeds full of love? Then the Enjoyer and Renunciateis met resulting in___

‘On meeting the Lord was Nanak’s darkness dispelled.After sleep of multiple births, was my understandingawakened.’

P.204ÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨ Á³× - B@DÁ³× - B@DÁ³× - B@DÁ³× - B@DÁ³× - B@D

By meeting the holy, the darkness of ignorancein us is removed. Our sleeping consciousness isawakened. Many devotees ask: 'Is our consciousnesssleeping? We read and write. We have done Ph.D.

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and become scientists. We work in offices. Even thenare we asleep?' Guru Sahib says__ ‘ None of you isawake; the whole world is sleeping___

‘In the Three Qualities (of Maya) is the worldwandering asleep;In sleep is life’s night passed.By the Guru’s (Master’s) grace are awakened those inwhose self is the Lord lodged___Amrita their utterance.’ P.920ÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í zÇî à ¹åÅ Ã ¹ÇåÁÅ ð ËÇäÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í zÇî à ¹åÅ Ã ¹ÇåÁÅ ð ËÇäÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í zÇî à ¹åÅ Ã ¹ÇåÁÅ ð ËÇäÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í zÇî à ¹åÅ Ã ¹ÇåÁÅ ð ËÇäÇåÔÆ ×¹äÆ Ã ¿ÃÅð ¹ í zÇî à ¹åÅ Ã ¹ÇåÁÅ ð ËÇäÇòÔÅäÆÍÍÇòÔÅäÆÍÍÇòÔÅäÆÍÍÇòÔÅäÆÍÍÇòÔÅäÆÍÍ×¹ð ÇÕðêÅ å¶ Ã ¶ Üé ÜÅ׶׹ð ÇÕðêÅ å¶ Ã ¶ Üé ÜÅ׶׹ð ÇÕðêÅ å¶ Ã ¶ Üé ÜÅ׶׹ð ÇÕðêÅ å¶ Ã ¶ Üé ÜÅ׶׹ð ÇÕðêÅ å¶ Ã ¶ Üé ÜÅ׶ÇÜéÅ ÔÇð îÇé òÇÃÁÅ ì¯ñÇÔ Á³Çî Ìå ìÅäƨÇÜéÅ ÔÇð îÇé òÇÃÁÅ ì¯ñÇÔ Á³Çî Ìå ìÅäƨÇÜéÅ ÔÇð îÇé òÇÃÁÅ ì¯ñÇÔ Á³Çî Ìå ìÅäƨÇÜéÅ ÔÇð îÇé òÇÃÁÅ ì¯ñÇÔ Á³Çî Ìå ìÅäƨÇÜéÅ ÔÇð îÇé òÇÃÁÅ ì¯ñÇÔ Á³Çî Ìå ìÅäƨ

Guru Sahib affirms- ‘O man! you are sleeping;wake up from this sleep. Meet the awakened andenlightened one; he will wake you up also. Don’tspend your life in this state of sleep. Such is theGuru’s edict--

Refrain: O my simple mind! forget thy ego-con-sciousness.

èÅðéÅ - îé í¯ÇñÁÅ, ÔÀ°îË Ã ¹ðå ÇòÃÅðÍèÅðéÅ - îé í¯ÇñÁÅ, ÔÀ°îË Ã ¹ðå ÇòÃÅðÍèÅðéÅ - îé í¯ÇñÁÅ, ÔÀ°îË Ã ¹ðå ÇòÃÅðÍèÅðéÅ - îé í¯ÇñÁÅ, ÔÀ°îË Ã ¹ðå ÇòÃÅðÍèÅðéÅ - îé í¯ÇñÁÅ, ÔÀ°îË Ã ¹ðå ÇòÃÅðÍWe affirm that we are conscious and awake.

Guru Sahib says, "You are in the state of ego-consciousness. Rajogun(passion,emotion),Tamogun(evil,undesirable propensity), andsatogun (virtuous traits,goodness) are the threestreams of Maya(Mammon); in them, not only you,but the whole world is slumbering. If anyone wakesup from this sleep, it is the True Guru or thosepersons who abide in ‘Brahm’ (The Lord Creator) —Brahm vakta (Discoursing on Brahma), Brahm satotri(Praising Brahma), and Brahm neshti (Having faith inBrahma). The rest of the world is asleep. Guru Sahibsays that when such a True Holy Preceptor is met,then—

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‘As shoots of deeds of previous births burst forth,Appeared a person yearning after God,thirsting for joy in Him.On meeting the Lord was my darkness dispelled, ONanak. After sleep of multiple births was myunderstanding awakened.’ P.204êÈðì Õðî Á¿Õ°ð Üì êÌ×චí¶Çàú ê¹ðÖ¹ ðÇÃÕêÈðì Õðî Á¿Õ°ð Üì êÌ×චí¶Çàú ê¹ðÖ¹ ðÇÃÕêÈðì Õðî Á¿Õ°ð Üì êÌ×චí¶Çàú ê¹ðÖ¹ ðÇÃÕêÈðì Õðî Á¿Õ°ð Üì êÌ×චí¶Çàú ê¹ðÖ¹ ðÇÃÕêÈðì Õðî Á¿Õ°ð Üì êÌ×චí¶Çàú ê¹ðÖ¹ ðÇÃÕìËðÅ×ƨìËðÅ×ƨìËðÅ×ƨìËðÅ×ƨìËðÅ×ƨÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨ

The mark of such a person is that after meetinghim, one’s darkness of ignorance is dispelled. Thisdarkness envelops everyone’s mind; the other isseen; one’s own true form and image is not seen inall. Falling from his true form, man considershimself a physical body. What a bad thing has cometo pass!

‘Thou art ordure, bones and blood wrapped up in skin.It is on this that thou art harbouring pride .Realization of one truth alone shall bring thee purity.Without such realization shalt thou ever remainimpure.’ P.374ÇìÃàÅ ÁÃå ðÕå° êð¶à ¶ ÚÅî¨ÇìÃàÅ ÁÃå ðÕå° êð¶à ¶ ÚÅî¨ÇìÃàÅ ÁÃå ðÕå° êð¶à ¶ ÚÅî¨ÇìÃàÅ ÁÃå ðÕå° êð¶à ¶ ÚÅî¨ÇìÃàÅ ÁÃå ðÕå° êð¶à ¶ ÚÅî¨ÇÂù À±êÇð ñ¶ ðÅÇÖú ×¹îÅé¨ÇÂù À±êÇð ñ¶ ðÅÇÖú ×¹îÅé¨ÇÂù À±êÇð ñ¶ ðÅÇÖú ×¹îÅé¨ÇÂù À±êÇð ñ¶ ðÅÇÖú ×¹îÅé¨ÇÂù À±êÇð ñ¶ ðÅÇÖú ×¹îÅé¨Â¶Õ òÃå° ì ÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨Â¶Õ òÃå° ì ÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨Â¶Õ òÃå° ì ÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨Â¶Õ òÃå° ì ÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨Â¶Õ òÃå° ì ÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨Çìé° ìÈÞ Ë å± ¿ ÃçÅ éÅêÅÕ¨Çìé° ìÈÞ Ë å± ¿ ÃçÅ éÅêÅÕ¨Çìé° ìÈÞ Ë å± ¿ ÃçÅ éÅêÅÕ¨Çìé° ìÈÞ Ë å± ¿ ÃçÅ éÅêÅÕ¨Çìé° ìÈÞ Ë å± ¿ ÃçÅ éÅêÅÕ¨

It is this bag of ordure that man calls__ ‘I’ amthis. It is very surprising that man has become somuch lost in sleep. If the occupant of a house isasked—-‘Who are you?’ — he gives his number—,‘I am such and such number’. People say, ‘This isthe number of your house’. He replies, “You do notknow, I am that number.” All of us will laugh athim thinking that he is drunk. He is again asked:“You should tell your name.” He again gives thenumber of the house. People say, “Brother! you are

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the occupant and not the house; there is differencebetween the two". In the same manner, he who isasleep, he describes his body as__ ‘I am this thing.My name is such and such.’ But the soul has noname. So forgetting its soul-form, the world is asleepin the ‘Three Modes of Maya’. It is in ‘Turiya awastha’(Fourth State) that the God-directed become awakeand enlightened. So Guru Sahib says—

‘On meeting the Lord was my darkness dispelled, ONanak. After sleep of multiple births was my understandingawakened.’ P.204ÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÇîÇàú Á³è¶ð ¹ Çîñå ÔÇð éÅéÕÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨÜéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×ƨ

First, darkness is dispelled; secondly, one stopsseeing the other. Then the consciousness lyingasleep for millions and billions of births isawakened. Philosophers and psychologists are of theopinion that trees are awake from 1 to 25 degrees,birds and animals, from 25 to 50 degrees, andhuman beings, from 50 to 75 degrees. But the factis that man is not even 50 degrees awake; his degreeof awakening is that of birds and animals. If he weremore awake, why would he take bribes? Whywould he indulge in fraud and cheating? Whywould he do ignoble deeds? He does not know whatwill become of him in the Divine Court and that hewill have to account for his deeds of omission andcommission there—

‘Says Nanak: Hear thou, O man, the true instruction.Seated in judgment and taking out His ledger, Godshall call thee to account.The rebels of the Lord, with outstanding against them,shall be summoned.Azrail, Angel of Death shall be appointed to punishthem.Trapped in the narrow lane,

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they shall see no way of escape or coming and going.Falsehood shall come to an end,O Nanak, and truth shall ultimately prevail.’ P.953éÅéÕ¹ ÁÅÖË ð ¶ îéŠùäÆÁË ÇÃÖ ÃÔÆÍÍéÅéÕ¹ ÁÅÖË ð ¶ îéŠùäÆÁË ÇÃÖ ÃÔÆÍÍéÅéÕ¹ ÁÅÖË ð ¶ îéŠùäÆÁË ÇÃÖ ÃÔÆÍÍéÅéÕ¹ ÁÅÖË ð ¶ îéŠùäÆÁË ÇÃÖ ÃÔÆÍÍéÅéÕ¹ ÁÅÖË ð ¶ îéŠùäÆÁË ÇÃÖ ÃÔÆÍÍñ¶ÖÅ ðì¹ î ³×¶ÃÆÁÅ ìËáÅ ÕÇã òÔƨñ¶ÖÅ ðì¹ î ³×¶ÃÆÁÅ ìËáÅ ÕÇã òÔƨñ¶ÖÅ ðì¹ î ³×¶ÃÆÁÅ ìËáÅ ÕÇã òÔƨñ¶ÖÅ ðì¹ î ³×¶ÃÆÁÅ ìËáÅ ÕÇã òÔƨñ¶ÖÅ ðì¹ î ³×¶ÃÆÁÅ ìËáÅ ÕÇã òÔƨåñìÅ êÀ°ÃÇé ÁÅÕÆÁÅ ìÅÕÆ ÇÜéÅ ðÔƨåñìÅ êÀ°ÃÇé ÁÅÕÆÁÅ ìÅÕÆ ÇÜéÅ ðÔƨåñìÅ êÀ°ÃÇé ÁÅÕÆÁÅ ìÅÕÆ ÇÜéÅ ðÔƨåñìÅ êÀ°ÃÇé ÁÅÕÆÁÅ ìÅÕÆ ÇÜéÅ ðÔƨåñìÅ êÀ°ÃÇé ÁÅÕÆÁÅ ìÅÕÆ ÇÜéÅ ðÔƨÁÜðÅÂÆ« ëð¶ÃåÅ Ô¯ÃÆ ÁÅÇ åÂƨÁÜðÅÂÆ« ëð¶ÃåÅ Ô¯ÃÆ ÁÅÇ åÂƨÁÜðÅÂÆ« ëð¶ÃåÅ Ô¯ÃÆ ÁÅÇ åÂƨÁÜðÅÂÆ« ëð¶ÃåÅ Ô¯ÃÆ ÁÅÇ åÂƨÁÜðÅÂÆ« ëð¶ÃåÅ Ô¯ÃÆ ÁÅÇ åÂƨÁÅòä° ÜÅä° é à ¹ÞÂÆ íÆóÆ ×ñÆ ëÔƨÁÅòä° ÜÅä° é à ¹ÞÂÆ íÆóÆ ×ñÆ ëÔƨÁÅòä° ÜÅä° é à ¹ÞÂÆ íÆóÆ ×ñÆ ëÔƨÁÅòä° ÜÅä° é à ¹ÞÂÆ íÆóÆ ×ñÆ ëÔƨÁÅòä° ÜÅä° é à ¹ÞÂÆ íÆóÆ ×ñÆ ëÔƨձó ÇéֹචéÅéÕÅ úóÇÕ ÃÇÚ ðÔƨձó ÇéֹචéÅéÕÅ úóÇÕ ÃÇÚ ðÔƨձó ÇéֹචéÅéÕÅ úóÇÕ ÃÇÚ ðÔƨձó ÇéֹචéÅéÕÅ úóÇÕ ÃÇÚ ðÔƨձó ÇéֹචéÅéÕÅ úóÇÕ ÃÇÚ ðÔƨ

When this is the case, why harbour enmities?Why practise dishonesty and indulge inadulteration? Why do you cheat others? Why do yougive short measures to the customers? You horderiches; will the ill-gotten riches go with you to theother world?

‘Money is of him who spends and consumes.It is God who gives, causes to be given and satiates(the mortals). Man should not eat alone, for wealth cannot bepreserved.Investigation shows that only the philanthrope goesto heaven.’ ( An Epistle of Advice)çîóÅ ÇåÃÆÕŠܯ ÖðÚË Áð ÖÅǨçîóÅ ÇåÃÆÕŠܯ ÖðÚË Áð ÖÅǨçîóÅ ÇåÃÆÕŠܯ ÖðÚË Áð ÖÅǨçîóÅ ÇåÃÆÕŠܯ ÖðÚË Áð ÖÅǨçîóÅ ÇåÃÆÕŠܯ ÖðÚË Áð ÖÅǨç¶òË ÇçñÅòË ðÜÅòË Ö ¹çÅǨç¶òË ÇçñÅòË ðÜÅòË Ö ¹çÅǨç¶òË ÇçñÅòË ðÜÅòË Ö ¹çÅǨç¶òË ÇçñÅòË ðÜÅòË Ö ¹çÅǨç¶òË ÇçñÅòË ðÜÅòË Ö ¹çÅǨԯåÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅǨԯåÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅǨԯåÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅǨԯåÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅǨԯåÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅǨåÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅǨåÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅǨåÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅǨåÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅǨåÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅǨ

Money is meant to be shared with others. Youaccumulate it and preserve it carefully—one lakh, tenlakhs, fifteen lakhs, fifty lakhs. At the time ofdeparture from the world, will you tell your heirsto tie the bank documents with our body? Will theygo with you to the other world? You are sleepingin ignorance. If you wish to carry it to the otherworld, transfer it in the name of God and distributeit among others. So, in this way, Guru Sahib says thatthe whole world is sleeping and refuses to wake up

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from this slumber. Real awakening andunderstanding begins from 75 degrees. TheGurmukh (God- directed, or Guruward) is awakefrom 75 to 100 degrees. There are seven stages ofthose who engage in God’s devotional worship andfollow the path of spirituality. The first stage is thatof attending the holy congregation. Second is that ofbecoming a Sikh (disciple). Third stage is that of aGurmukh ( God-directed or Guruward). In this way,this stage or role keeps rising, and when the devoteereaches the fifth stage, his mind's desires areannulled and he gains knowledge of reality. Thendelusion is dispelled, and man gains perfectunderstanding and enlightenment.

So, in this way, the whole world is lost insleep. When a Perfect Holy man is met, man isawakened and gains understanding. So Baba AmarDass was lamenting over his not having met aPerfect Holy Preceptor who could wake him up andenlighten him. He said, “O Brahmchari! I met greatholy men, abbots of big abbeys and monasteries butto my ill fortune, I haven’t met a perfect one as yet.”

No sooner did the Brahmchari (celibate) hearthis, he got up and said, “Baba Amar Dass! I havebeen duped. I got deceived. I kept keeping thecompany of a person without a holy preceptor andcontinued taking food from his hands. O what amisfortune! I have been undone. My sacred vow hasbeen broken. Now, how shall I be liberated?"Cursing in this manner, as he got ready to leave,Baba Ji tried to check him.

He said, “Baba Amar Dass! now don’t talk tome. Your childhood was devoured by youth, andyouth by old age. Now tell me __ you have become72 years old and yet haven’t you found a holy

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preceptor; when will you find one? You have lostyour life in a gamble and you have spoiled my lifetoo.”

After having made such harsh utterances, hewent away. Baba Ji kept dissuading him with tearsflowing from his eyes. Holy congregation! thosewere not simple utterances. Every word pierced hisheart like an arrow. The Brahmchari who had beenwith him for several months and who loved him, lefthim in an instant on just one account. At thatmoment, Baba Ji's heart was filled with intensefeeling of renunciation. He kept sitting there tillevening. Coming back home, he neither ate nordrank anything. Climbing the roof, he sat there andspent the whole night without sleeping. On the nextday, he went out. Again on returning home, he didnot eat anything. Food was brought for him, but hedeclined to eat anything. All the members of thefamily were surprised. They wondered what hadhappened. Perhaps, he had been stricken with thepangs of separation from the Brahmchari who livedwith him, or perhaps, something else had happened.None had the courage to ask him, while he himselfwas not revealing anything.

Holy congregation! these things are not knownto common folk. After all, what had happened whichhad disenchanted his heart scalded with the snaresof Maya (Mammon)? He who has someunderstanding in his mind, is pierced with Gurbanilike arrows__

‘The passion of devotion to God is like piked arrows.’P.327

ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ Á³× - CBGÁ³× - CBGÁ³× - CBGÁ³× - CBGÁ³× - CBGGuru Sahib says that pointed are the arrows of

the Lord’s devotional service.

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Refrain: He, who is afflicted with pain, knows; Nobody knows another's pain.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÜà åé ñ¼×ÆÁ» à ¯ÂÆ åé ÜÅä¶,ÇÜà åé ñ¼×ÆÁ» à ¯ÂÆ åé ÜÅä¶,ÇÜà åé ñ¼×ÆÁ» à ¯ÂÆ åé ÜÅä¶,ÇÜà åé ñ¼×ÆÁ» à ¯ÂÆ åé ÜÅä¶,ÇÜà åé ñ¼×ÆÁ» à ¯ÂÆ åé ÜÅä¶,

ÇÕö çÆ ñ¼×Æ Õ½ä ÜÅäçËÍÇÕö çÆ ñ¼×Æ Õ½ä ÜÅäçËÍÇÕö çÆ ñ¼×Æ Õ½ä ÜÅäçËÍÇÕö çÆ ñ¼×Æ Õ½ä ÜÅäçËÍÇÕö çÆ ñ¼×Æ Õ½ä ÜÅäçËÍ‘Those afflicted with this pain alone feel it:

The passion of devotion to God is like piked arrows.’P.327ñÅ×Æ Ô ¯Ç à ¹ ÜÅéË êÆð¨ñÅ×Æ Ô ¯Ç à ¹ ÜÅéË êÆð¨ñÅ×Æ Ô ¯Ç à ¹ ÜÅéË êÆð¨ñÅ×Æ Ô ¯Ç à ¹ ÜÅéË êÆð¨ñÅ×Æ Ô ¯Ç à ¹ ÜÅéË êÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ Á³× - CBGÁ³× - CBGÁ³× - CBGÁ³× - CBGÁ³× - CBG

So, he (Baba Amar Dass) was so deeply hurt bythe Brahmchari’s words that for two days, he atenothing. On the third day, he prayed again andagain with folded hands__ “O God! I am sure thatmy Guru does exist in the world, but I do not knowabout him. Kindly be merciful to me.” Then hethought, “My Guru is all powerful. If he has not metme, it does not matter__

‘He can see into the hearts of all;He knows the pain and suffering of both good andbad.’ Kabiovach Benati__ Tenth GuruØà Øà Õ¶ Á³åð ÕÆ ÜÅéå¨Øà Øà Õ¶ Á³åð ÕÆ ÜÅéå¨Øà Øà Õ¶ Á³åð ÕÆ ÜÅéå¨Øà Øà Õ¶ Á³åð ÕÆ ÜÅéå¨Øà Øà Õ¶ Á³åð ÕÆ ÜÅéå¨íñ¶ ì¹ð ¶ ÕÆ êÆð êÛÅéå¨íñ¶ ì¹ð ¶ ÕÆ êÆð êÛÅéå¨íñ¶ ì¹ð ¶ ÕÆ êÆð êÛÅéå¨íñ¶ ì¹ð ¶ ÕÆ êÆð êÛÅéå¨íñ¶ ì¹ð ¶ ÕÆ êÆð êÛÅéå¨ Õìݯ ìÅÚ ì¶éåÆÕìݯ ìÅÚ ì¶éåÆÕìݯ ìÅÚ ì¶éåÆÕìݯ ìÅÚ ì¶éåÆÕìݯ ìÅÚ ì¶éåÆ

Ú½êÂÆÚ½êÂÆÚ½êÂÆÚ½êÂÆÚ½êÂÆThe capable Guru, who can see into the hearts

of all, surely knows the state of my mind.” So therewas a powerful yearning in the heart of Baba AmarDass Ji.

‘Sit not idle those who, in their heart, have intenseyearning. Day and night, in their eyes flows love’s slumbering.On an endless march urges them one sole longing.Know they not any place before their love's meeting;So ever and ever are they moving.’

Dr. Bhai Vir Singh JiÃÆé¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄÃÆé¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄÃÆé¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄÃÆé¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄÃÆé¶ ÇÖ ¼Ú ÇÜé·» é ¶ ÖÅèÆ ú Õð ÁðÅî éÔÄìÇÔ ¿ç ¶ Íì ÇÔ ¿ç ¶ Íì ÇÔ ¿ç ¶ Íì ÇÔ ¿ç ¶ Íì ÇÔ ¿ç ¶ Í

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ÇéÔ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê¶ÇéÔ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê¶ÇéÔ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê¶ÇéÔ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê¶ÇéÔ¹ ¿ òÅñ¶ é Ëä» ÕÆ éÄçð ú Ççé¶ ðÅå ê¶ò ÇÔ ¿ç ¶ Íò ÇÔ ¿ç ¶ Íò ÇÔ ¿ç ¶ Íò ÇÔ ¿ç ¶ Íò ÇÔ ¿ç ¶ ÍÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é ·»ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é ·»ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é ·»ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é ·»ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ Ô Ë à ¯ð Áé§å À°é ·»ç Æç Æç Æç Æç ÆòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ ÇéåòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ ÇéåòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ ÇéåòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ ÇéåòÃñ¯ º À °ð ¶ î ¹ÕÅî é Õ¯ÂÆ Ã ¯ ÚÅñ ê¶ ÇéåðÇÔ ¿ç ¶ Íð ÇÔ ¿ç ¶ Íð ÇÔ ¿ç ¶ Íð ÇÔ ¿ç ¶ Íð ÇÔ ¿ç ¶ Í

âÅ. íÅÂÆ òÆð Çà ¿Ø ÜÆ âÅ. íÅÂÆ òÆð Çà ¿Ø ÜÆ âÅ. íÅÂÆ òÆð Çà ¿Ø ÜÆ âÅ. íÅÂÆ òÆð Çà ¿Ø ÜÆ âÅ. íÅÂÆ òÆð Çà ¿Ø ÜÆSo, the news went round that Baba Amar Dass

Ji had suffered some deep hurt or shock aboutwhich he neither talked, nor did he eat and drinkanything. But again again did such entreaties risefrom the recesses of his heart__

Refrain: When shall I have a glimpse of thee, OLord?My eyes are longing for Thine vision.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Õç¯ º Ô ¯ä׶ çÆçÅð¶ å¶ð ¶,Õç¯ º Ô ¯ä׶ çÆçÅð¶ å¶ð ¶,Õç¯ º Ô ¯ä׶ çÆçÅð¶ å¶ð ¶,Õç¯ º Ô ¯ä׶ çÆçÅð¶ å¶ð ¶,Õç¯ º Ô ¯ä׶ çÆçÅð¶ å¶ð ¶,Á¼ÖÆÁ» åðÃçÆÁ» ÃÅÇÔìÅÍÁ¼ÖÆÁ» åðÃçÆÁ» ÃÅÇÔìÅÍÁ¼ÖÆÁ» åðÃçÆÁ» ÃÅÇÔìÅÍÁ¼ÖÆÁ» åðÃçÆÁ» ÃÅÇÔìÅÍÁ¼ÖÆÁ» åðÃçÆÁ» ÃÅÇÔìÅÍ

‘If Thou say so, I would cut off my head and give it toThee, O my Friend.Mine eyes long for Thee. When shall I see Thinevision, O Lord.’ P.1094

å± ÚÀ° ÃÜä îËÇâÁÅ â¶ÂÆ ÇÃù À°åÅÇð¨å± ÚÀ° ÃÜä îËÇâÁÅ â¶ÂÆ ÇÃù À°åÅÇð¨å± ÚÀ° ÃÜä îËÇâÁÅ â¶ÂÆ ÇÃù À°åÅÇð¨å± ÚÀ° ÃÜä îËÇâÁÅ â¶ÂÆ ÇÃù À°åÅÇð¨å± ÚÀ° ÃÜä îËÇâÁÅ â¶ÂÆ ÇÃù À°åÅÇð¨éËä îÇԿܶ åðÃç¶ ÕÇç êÃÆ çÆçÅð¹¨éËä îÇԿܶ åðÃç¶ ÕÇç êÃÆ çÆçÅð¹¨éËä îÇԿܶ åðÃç¶ ÕÇç êÃÆ çÆçÅð¹¨éËä îÇԿܶ åðÃç¶ ÕÇç êÃÆ çÆçÅð¹¨éËä îÇԿܶ åðÃç¶ ÕÇç êÃÆ çÆçÅ𹨠Á ³×Á ³×Á ³×Á ³×Á ³×

- A@ID- A@ID- A@ID- A@ID- A@IDAgain and again, he made such entreaties. Then

this thought came into his mind__ "He who is myGuru (Holy Preceptor) is omniscient. Mysupplication must be reaching him. O Sovereign!send some Thine beloved one. I am ready to givehim the greatest fee he wants. Let him come and tellme something about Thee; let him come and tellwhere Thou art, O capable and all powerful HolyPreceptor." According to Guru Nanak Sahib’s edict,“What should man give to the beloved one whotalks about the Holy Preceptor? Should he give himmoney?” Should he give him land and property?

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Guru Sahib says__ “Not these things; he should beprepared to make the biggest scarifice—

Refrain: Cutting off my head, I would make it astool for him who talks about Thee.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÃÆà ò¼ã Õ¶ ìäÅ ÇçÁ» îÈó·Å,ÃÆà ò¼ã Õ¶ ìäÅ ÇçÁ» îÈó·Å,ÃÆà ò¼ã Õ¶ ìäÅ ÇçÁ» îÈó·Å,ÃÆà ò¼ã Õ¶ ìäÅ ÇçÁ» îÈó·Å,ÃÆà ò¼ã Õ¶ ìäÅ ÇçÁ» îÈó·Å,×¼ñ» ܯ à ¹äÅò¶ å¶ðÆÁ»Í×¼ñ» ܯ à ¹äÅò¶ å¶ðÆÁ»Í×¼ñ» ܯ à ¹äÅò¶ å¶ðÆÁ»Í×¼ñ» ܯ à ¹äÅò¶ å¶ðÆÁ»Í×¼ñ» ܯ à ¹äÅò¶ å¶ðÆÁ»Í

‘Nanak, what hast thou to offer to any to thee Hismessage brings?To offer him my severed head for a seat;without this head to serve him.' P.558

åË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅåË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅåË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅåË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅåË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅçÆÜ Ë¨çÆÜ Ë¨çÆÜ Ë¨çÆÜ Ë¨çÆÜ Ë¨ÃÆù ò㶠ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð öòÃÆù ò㶠ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð öòÃÆù ò㶠ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð öòÃÆù ò㶠ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð öòÃÆù ò㶠ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð öòÕðÆÜËÍÍÕðÆÜËÍÍÕðÆÜËÍÍÕðÆÜËÍÍÕðÆÜËÍÍ

The devotee is ready to give the greatest priceto any one who talks of his beloved Master. Ofworldly love there are numerous examples. Majnu,a native of the Iranian city of Shehraj, was in lovewith Laila. He had come to India. While he wassitting at a place, a caravan from Shehraj happenedto pass by. About Laila he enquired from everyoneand thus talking about his beloved, he accompaniedthe caravan to Delhi. Similarly, there is love anddevotion for one's beloved True Guru. One asksabout him again and again. If from the foreign landwhere your children live, a dear friend happens tocome to your place, you will ask about them! Evenafter he has told you everything, you will ask himagain__ 'What else did they say?' So from his heartemanated entreaties—‘O Sovereign! send some onewho brings a message from Thee'. Baba Amar Dass’sentreaty reached the Divine Court, and a miraclecame to be wrought. Third night too passed whilehe sat absorbed in thoughts of his Master. The starstwinkled in the sky. At 2 A.M. he heard someone

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opening the door. He became a little attentive andstarted contemplating who the person could be.After sometime, he heard the sound of water beingdrawn on the pulley from the well. Bucket of waterwas drawn and poured into a vessel. This happenedtwo-three times. He found that some body wastaking bath in his own house. He thought, “Myrespected brother does not get up so early. Thenwho can be this person? There is none in our home,who gets up so early. Then who is this persongetting up in the ambrosial hours of the morning?”Holy congregation! who gets up at the nectarinehour? The world sleeps at this hour. In the fourthwatch of the night wake up those, who wish to maketheir human birth fruitful; God’s devotees get up atthis hour. Such is the Guru’s edict__

Refrain: Who wake up in the ambrosial morning?Those who are lovers anddevotees of God.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Á³Çî Ìå ò¶ñ¶ ú Õ½ä ÜÅ×ç¶ÍÁ³Çî Ìå ò¶ñ¶ ú Õ½ä ÜÅ×ç¶ÍÁ³Çî Ìå ò¶ñ¶ ú Õ½ä ÜÅ×ç¶ÍÁ³Çî Ìå ò¶ñ¶ ú Õ½ä ÜÅ×ç¶ÍÁ³Çî Ìå ò¶ñ¶ ú Õ½ä ÜÅ×ç¶ÍÕ¯ÂÆ ÜÅ×ç¶ é¶ ðÅî ÇêÁÅð¶ÍÕ¯ÂÆ ÜÅ×ç¶ é¶ ðÅî ÇêÁÅð¶ÍÕ¯ÂÆ ÜÅ×ç¶ é¶ ðÅî ÇêÁÅð¶ÍÕ¯ÂÆ ÜÅ×ç¶ é¶ ðÅî ÇêÁÅð¶ÍÕ¯ÂÆ ÜÅ×ç¶ é¶ ðÅî ÇêÁÅð¶Í

They do not want to forget God even for aninstant. They always keep the Lord’s lotus feet andthe holy Word in their mind.

‘Discarding pride, attachment and evil passions,To the feet of the holy attach thyself:Thus shalt thou be saved.States Nanak in humility: With the Lord I seekshelter.By great good fortune is obtained His sight.’

P.1312åÇÜ îÅé î¯Ô ÇìÕÅð ÃÅèÈ ñÇ× åðÀ° Çåé ÕËåÇÜ îÅé î¯Ô ÇìÕÅð ÃÅèÈ ñÇ× åðÀ° Çåé ÕËåÇÜ îÅé î¯Ô ÇìÕÅð ÃÅèÈ ñÇ× åðÀ° Çåé ÕËåÇÜ îÅé î¯Ô ÇìÕÅð ÃÅèÈ ñÇ× åðÀ° Çåé ÕËåÇÜ îÅé î¯Ô ÇìÕÅð ÃÅèÈ ñÇ× åðÀ° Çåé ÕËêÅ ¶¨êÅ ¶¨êÅ ¶¨êÅ ¶¨êÅ ¶¨Çìéò¿Çå éÅéÕ ÃðÇä ùÁÅîÆ ìâíÅÇ× çðÃé°Çìéò¿Çå éÅéÕ ÃðÇä ùÁÅîÆ ìâíÅÇ× çðÃé°Çìéò¿Çå éÅéÕ ÃðÇä ùÁÅîÆ ìâíÅÇ× çðÃé°Çìéò¿Çå éÅéÕ ÃðÇä ùÁÅîÆ ìâíÅÇ× çðÃé°Çìéò¿Çå éÅéÕ ÃðÇä ùÁÅîÆ ìâíÅÇ× çðÃé°êÅ ¶¨êÅ ¶¨êÅ ¶¨êÅ ¶¨êÅ ¶¨

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So, he woke up at the ambrosial hour of themorning. In the Guru’s abode, morning’s nectarinehour has great significance. Guru Sahib says__ ‘Hewho does not get up early in the morning is deadwhile living__

‘The mortal rises early for evil deeds;When it is the time to contemplate the Lord’s Name,he leisurely sleeps.’P.738ì¹ð ¶ ÕÅî ÕÀ° À±Çá Öñ¯ÇÂÁŨì¹ð ¶ ÕÅî ÕÀ° À±Çá Öñ¯ÇÂÁŨì¹ð ¶ ÕÅî ÕÀ° À±Çá Öñ¯ÇÂÁŨì¹ð ¶ ÕÅî ÕÀ° À±Çá Öñ¯ÇÂÁŨì¹ð ¶ ÕÅî ÕÀ° À±Çá Öñ¯ÇÂÁŨéÅî ÕÆ ì¶ñÅ êË ê Ë Ã ¯ÇÂÁŨéÅî ÕÆ ì¶ñÅ êË ê Ë Ã ¯ÇÂÁŨéÅî ÕÆ ì¶ñÅ êË ê Ë Ã ¯ÇÂÁŨéÅî ÕÆ ì¶ñÅ êË ê Ë Ã ¯ÇÂÁŨéÅî ÕÆ ì¶ñÅ êË ê Ë Ã ¯ÇÂÁŨ‘To do good is man slothful;in doing evil quick as a tiger’.P.518Ú¿Ç×ÁÅÂÆ ÁÅñÕ° Õð¶ ì ¹ÇðÁźÂÆ Ô¯Ç öð¨Ú¿Ç×ÁÅÂÆ ÁÅñÕ° Õð¶ ì ¹ÇðÁźÂÆ Ô¯Ç öð¨Ú¿Ç×ÁÅÂÆ ÁÅñÕ° Õð¶ ì ¹ÇðÁźÂÆ Ô¯Ç öð¨Ú¿Ç×ÁÅÂÆ ÁÅñÕ° Õð¶ ì ¹ÇðÁźÂÆ Ô¯Ç öð¨Ú¿Ç×ÁÅÂÆ ÁÅñÕ° Õð¶ ì ¹ÇðÁźÂÆ Ô¯Ç öð¨

At the time of practising Divine Namemeditation, man becomes lazy and indolent, but fordoing evil he becomes lion-hearted.

Once, in the course of his travel, SovereignGuru Nanak Sahib reached a place. In the ambrosialhours of the morning, Bhai Mardana performed‘kirtan’ (singing) of ‘Asa Di Var.’ When he finishedthe ‘kirtan’, he saw a man of very tall stature carryinga very big quilt. Looking at him, he asked: “TrueSovereign! who can possibly be this person?"

Guru Sahib said, “O Mardana! he met us earlieralso, when he was offering us pearls. He is‘Kalyuga’.”

He said, “Sir! what is he carrying?” Guru Sahibsaid, “Call him and ask him about it.”

When he called ‘Kalyuga,’ he came and putdown the quilt beside him. Guru Sahib said,“Brother! what is this that you are carrying?”

He said, “It is the quilt of sloth and indolence.”Guru Sahib asked, “What is it meant for?” He

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replied, “In the first part of the night, I don’t letpeople sleep but keep them involved in eating,drinking and many other diversions. At that time, theworld does not sleep and I keep the people stabbingwith sinful pleasures. Then I cover them all with thequilt of sloth and indolence. In the first part of thenight, I keep them awake and in the latter part, I donot let anyone wake up.” Guru Sahib asked, “Whyare there holes in this quilt?”

He replied, “What should I say? My powerdoes not work on the Gursikhs of Guru NanakSahib. By making holes in my quilt of sloth, theycome out of it.”

Once Guru Angad Dev Sahib asked GuruNanak Sahib, “Reverend sir! is there any virtue ormerit in bathing at the ambrosial hour of themorning?”

Guru Sahib said, “Everything is done in theprescribed manner. Bathing too is done in a propermanner as prescribed. If bath is taken in that manner,when one watch of the night is left, you get the fruitof giving away 1-1/4 maunds (about 40 kg) of goldin charity. If bath is taken two gharis (one ghari=22.5minutes) later, you receive the fruit of giving awayin charity 1-1/4 maunds of silver. If one wakes upstill another ‘ghari’ later, the fruit is that of donating1-1/4 maunds of foodgrains. If man gets up aftersunrise, it is only cleaning the body; neither any sinnor any virtue is involved in it.”

So, in this way, somebody did get up at theambrosial hour and there was a noise. Baba AmarDass Ji assessed every member of the family. Noneof them was such that would get up early in themorning. During the day, they worked and at night

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they slept. He thought, “Is'nt it she who has got up,the newly wed Bibi Amro? Earlier, she did not cometo my notice, but she used to get up daily."Thereafter, again there was sound of pouring water.He realized that she had taken bath. Thinkingfurther, he wondered what she would do then. Shebecame silent. She practised Divine Name meditationcontinuously for two hours. Lost in the self, shekept doing God's devotional worship. It was 4 O’clock and the signs of the approaching dawn becamevisible, and then he heard her humming something.He got up and came to the parapet to know whosevoice was coming. The voice that fell into his earswas understood by him as such__

Refrain: May I be a sacrifice to my Guru (Holy Pre-ceptor)!

èÅðéÅ - ÜÅò» ìÇñÔÅð ÜÆ îË º ÁÅêä¶ ×¹ð» å¯ ºÍèÅðéÅ - ÜÅò» ìÇñÔÅð ÜÆ îË º ÁÅêä¶ ×¹ð» å¯ ºÍèÅðéÅ - ÜÅò» ìÇñÔÅð ÜÆ îË º ÁÅêä¶ ×¹ð» å¯ ºÍèÅðéÅ - ÜÅò» ìÇñÔÅð ÜÆ îË º ÁÅêä¶ ×¹ð» å¯ ºÍèÅðéÅ - ÜÅò» ìÇñÔÅð ÜÆ îË º ÁÅêä¶ ×¹ð» å¯ ºÍ‘A hundred times each day am I a sacrifice to myGuru.’ P.462

ìÇñÔÅðÆ ×¹ð ÁÅêä¶ ÇçÀ°ÔÅóÆ Ãç òÅðÍÍìÇñÔÅðÆ ×¹ð ÁÅêä¶ ÇçÀ°ÔÅóÆ Ãç òÅðÍÍìÇñÔÅðÆ ×¹ð ÁÅêä¶ ÇçÀ°ÔÅóÆ Ãç òÅðÍÍìÇñÔÅðÆ ×¹ð ÁÅêä¶ ÇçÀ°ÔÅóÆ Ãç òÅðÍÍìÇñÔÅðÆ ×¹ð ÁÅêä¶ ÇçÀ°ÔÅóÆ Ãç òÅðÍÍ Á ³×Á ³×Á ³×Á ³×Á ³×- DFB- DFB- DFB- DFB- DFB

He heard her singing__ ‘I am a sacrifice untomy Guru, and that too a hundred times a day, andwhich Guru? Who changed men into gods.' BabaAmar Dass was thrown into deep reflection__

‘Who into gods has turned mere men, without amoment’s delay.’ P.462ÇÜÇé îÅäÃ å¶ ç¶òå¶ Õƶ Õðå é ñÅ×Æ òÅð¨ÇÜÇé îÅäÃ å¶ ç¶òå¶ Õƶ Õðå é ñÅ×Æ òÅð¨ÇÜÇé îÅäÃ å¶ ç¶òå¶ Õƶ Õðå é ñÅ×Æ òÅð¨ÇÜÇé îÅäÃ å¶ ç¶òå¶ Õƶ Õðå é ñÅ×Æ òÅð¨ÇÜÇé îÅäÃ å¶ ç¶òå¶ Õƶ Õðå é ñÅ×Æ òÅð¨

Á³× - DFCÁ³× - DFCÁ³× - DFCÁ³× - DFCÁ³× - DFCRefrain: He who transforms men into gods,

To such a Guru am I a sacrifice.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÜÔóÅ îÅäû å¯ º ç ¶òå¶ ìäÅò¶,ÇÜÔóÅ îÅäû å¯ º ç ¶òå¶ ìäÅò¶,ÇÜÔóÅ îÅäû å¯ º ç ¶òå¶ ìäÅò¶,ÇÜÔóÅ îÅäû å¯ º ç ¶òå¶ ìäÅò¶,ÇÜÔóÅ îÅäû å¯ º ç ¶òå¶ ìäÅò¶,ÜÅò» ìÇñÔÅð ×¹ð» å¯ ºÍÜÅò» ìÇñÔÅð ×¹ð» å¯ ºÍÜÅò» ìÇñÔÅð ×¹ð» å¯ ºÍÜÅò» ìÇñÔÅð ×¹ð» å¯ ºÍÜÅò» ìÇñÔÅð ×¹ð» å¯ ºÍ

He thought__ ‘Is there such a Guru in theworld who turns men into gods?’

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Holy congregation! this is not a big thing. GuruNanak Sahib transformed even demons into gods orangels. Guru Sahib accompanied by Bhai Bala andBhai Mardana went to Sajjan thug (robber). Sajjanspent the whole night making plans to rob andmurder Guru Nanak Sahib. Ambrosial hour of themorning came. He sat awake thinking__ ‘As soon ashe goes to sleep, I shall kill him.’ He sat preparedwith ropes, spears and battle axes. From GuruSahib’s lips came out only one hymn__

‘Bronze is bright and shining but by rubbing,its sable blackness appears.By washing its impurity is removed not, even though it be washed a hundred times.’ P.729À°Üñ¹ ÕËÔÅ ÇÚñÕäŠدÇàî ÕÅñóÆ îù¨À°Üñ¹ ÕËÔÅ ÇÚñÕäŠدÇàî ÕÅñóÆ îù¨À°Üñ¹ ÕËÔÅ ÇÚñÕäŠدÇàî ÕÅñóÆ îù¨À°Üñ¹ ÕËÔÅ ÇÚñÕäŠدÇàî ÕÅñóÆ îù¨À°Üñ¹ ÕËÔÅ ÇÚñÕäŠدÇàî ÕÅñóÆ îù¨è¯ÇåÁÅ ÜÈÇá é À°åðË Ü¶ ÃÀ° è ¯òÅ Çåù¨è¯ÇåÁÅ ÜÈÇá é À°åðË Ü¶ ÃÀ° è ¯òÅ Çåù¨è¯ÇåÁÅ ÜÈÇá é À°åðË Ü¶ ÃÀ° è ¯òÅ Çåù¨è¯ÇåÁÅ ÜÈÇá é À°åðË Ü¶ ÃÀ° è ¯òÅ Çåù¨è¯ÇåÁÅ ÜÈÇá é À°åðË Ü¶ ÃÀ° è ¯òÅ Çåù¨

Realization dawned upon him after hearing theentire hymn. He cried out: “O Sajjan! you considerevery holy man a hypocrite and a cheat. In youreyes, none in the world was a votary of truth. Butthis holy man (Guru Nanak Sahib) has exposed allmy evil deeds.”

The dart of the holy Word hit him. He weptwith remorse and fell at Guru Sahib’s lotus feet. Thehired killers came. But he said to them, “Keep away;today I have met a perfect one.” He kept weepingand prayed again and again, “Mercy! Mercy!!Mercy!!! Forgive! Forgive!! Forgive!!! O Sovereign!what you have sung is a picture of my inner self.Outwarldly I have put on a holy garb. For theMuslims I am Sajjan Sheikh and for the Hindus,Sajjan Shah. On one side, I have built a temple, onthe other, a mosque. O Sovereign! in your hymn,you have given the picture of my within. You havepierced and shaken my heart with your arrow. Showthine mercy unto me. Come with me. Let me show

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to you what, in truth, I am." He wailed loudly. Hetook torches and opened the door of the basement.

Mardana said, “O Sovereign! he will take usdown in the underground cell.”

Guru Sahib said, “The demon’s soul has flownout of him. Now a saint’s soul has entered him. Socome with me without any worry and fear.”

Leading them into the cell, he said__ "OSovereign! there are many other cells which are filledwith the skeletons of the persons killed by me. Whatyou have described in your hymn is my portrait.”

Guru Sahib came out of the cell and said, “OSajjan! if you wish to be truly a 'sajjan' (gentleman),then become one because gentlemen are those whocome to the help of the people in times of need.”Such was the Guru’s edict:—

Refrain: When adversities fall, gentlemen-friends docome to help.

Accompany they to the Court Divine.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - íÆó» êÂÆÁ» å¶ Ã ¼Üä Õ¿î ÁÅÀ° ºç ¶,íÆó» êÂÆÁ» å¶ Ã ¼Üä Õ¿î ÁÅÀ° ºç ¶,íÆó» êÂÆÁ» å¶ Ã ¼Üä Õ¿î ÁÅÀ° ºç ¶,íÆó» êÂÆÁ» å¶ Ã ¼Üä Õ¿î ÁÅÀ° ºç ¶,íÆó» êÂÆÁ» å¶ Ã ¼Üä Õ¿î ÁÅÀ° ºç ¶,

çð×Ô ÓÚ éÅñ Úñç¶Í çð×Ô ÓÚ éÅñ Úñç¶Í çð×Ô ÓÚ éÅñ Úñç¶Í çð×Ô ÓÚ éÅñ Úñç¶Í çð×Ô ÓÚ éÅñ Úñç¶Í‘Those are true friends who are one’s companions ofthe way; And when their reckoning is called for, instantlyrender it.’ P.729ÃÜä öÂÆ éÅÇñ îË ÚñÇçÁÅ éÅÇñ Ú¦Çé¨ÃÜä öÂÆ éÅÇñ îË ÚñÇçÁÅ éÅÇñ Ú¦Çé¨ÃÜä öÂÆ éÅÇñ îË ÚñÇçÁÅ éÅÇñ Ú¦Çé¨ÃÜä öÂÆ éÅÇñ îË ÚñÇçÁÅ éÅÇñ Ú¦Çé¨ÃÜä öÂÆ éÅÇñ îË ÚñÇçÁÅ éÅÇñ Ú¦Çé¨ÇÜæË ñ¶ÖÅ î³×ÆÁË ÇåæË Öó¶ ÇçÿÇé¨ÇÜæË ñ¶ÖÅ î³×ÆÁË ÇåæË Öó¶ ÇçÿÇé¨ÇÜæË ñ¶ÖÅ î³×ÆÁË ÇåæË Öó¶ ÇçÿÇé¨ÇÜæË ñ¶ÖÅ î³×ÆÁË ÇåæË Öó¶ ÇçÿÇé¨ÇÜæË ñ¶ÖÅ î³×ÆÁË ÇåæË Öó¶ ÇçÿÇé¨ Á ³×Á ³×Á ³×Á ³×Á ³×

- GBI- GBI- GBI- GBI- GBIGuru Sahib said, “Such persons are friends, who

come to help in time of need. O Sajjan! on hearingyour name, one’s heart is filled with love that afriend has been met. But, O Sajjan! you yourself arenot as handsome as your name is. [That is, you donot do good deeds.] Your parents gave you this

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name after much thought.” Guru Sahib made thefollowing utterance:—

Refrain: Your name, Sajjan, is beautiful,But your deeds are villainous, O Sajjan!èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - å¶ðÅ éÅî üÜä ÔË Ã ¯ÔäÅ,å¶ðÅ éÅî üÜä ÔË Ã ¯ÔäÅ,å¶ðÅ éÅî üÜä ÔË Ã ¯ÔäÅ,å¶ðÅ éÅî üÜä ÔË Ã ¯ÔäÅ,å¶ðÅ éÅî üÜä ÔË Ã ¯ÔäÅ,

Õ¿î Õ𶠺 òËðÆÁ» ç¶, à ¼ÜäÅÍÕ¿î Õ𶠺 òËðÆÁ» ç¶, à ¼ÜäÅÍÕ¿î Õ𶠺 òËðÆÁ» ç¶, à ¼ÜäÅÍÕ¿î Õ𶠺 òËðÆÁ» ç¶, à ¼ÜäÅÍÕ¿î Õ𶠺 òËðÆÁ» ç¶, à ¼ÜäÅÍ"Beautiful is your name, but your deeds are

those of enemies--luring people, robbing them andkilling them, for which you have put on the garb ofa holy man. You appear to be a saint, neutral andimpartial. You have put on a string of beads roundyour neck and in your hands you are holding arosary. In mosque, you offer ‘Namaaz’ (Muslimprayer), and in the temple, you go and ring bells,and perform worship.”

‘The herons arrayed in white feathers abide in placesof pilgrimage.Tearing and rending, they eat living beings. So theycannot be called white or immaculate'. P.729ì×Å ì׶ Õêó¶ åÆðæ î³ÇÞ ò¿ÃÇé¨ì×Å ì׶ Õêó¶ åÆðæ î³ÇÞ ò¿ÃÇé¨ì×Å ì׶ Õêó¶ åÆðæ î³ÇÞ ò¿ÃÇé¨ì×Å ì׶ Õêó¶ åÆðæ î³ÇÞ ò¿ÃÇé¨ì×Å ì׶ Õêó¶ åÆðæ î³ÇÞ ò¿ÃÇé¨Ø¹Çà عÇà ÜÆÁÅ ÖÅòä¶ ì׶ éÅ ÕÔÆÁÇé¨Ø¹Çà عÇà ÜÆÁÅ ÖÅòä¶ ì׶ éÅ ÕÔÆÁÇé¨Ø¹Çà عÇà ÜÆÁÅ ÖÅòä¶ ì׶ éÅ ÕÔÆÁÇé¨Ø¹Çà عÇà ÜÆÁÅ ÖÅòä¶ ì׶ éÅ ÕÔÆÁÇé¨Ø¹Çà عÇà ÜÆÁÅ ÖÅòä¶ ì׶ éÅ ÕÔÆÁÇé¨

He was hit with the arrow. So he fell at GuruSahib's feet and prayed, “Sovereign! you have seenmy evil deeds with your own eyes.”

Guru Sahib came out of the underground cell,and said, “O Sajjan! do you truly want to become agentleman-friend?”

He said, “Sovereign! make me whatever youlike.”

Guru Sahib said, “Then demolish these housesand mansions. Distribute your ill-gotten wealthamong the heirs of all those whom you robbed, ifyou remember their names. If you don’t remember,then distribute it among the poor and needy.”

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He remained busy in this task for three days.After three days, he came and said, “Sovereign! Ihave demolished everything and distributed allwealth. Now I have nothing left of the ill-gottenwealth.”

Guru Sahib said, “O Sajjan! then sit before meand utter—‘Waheguru’ (God’s Name.)”

As soon as Guru Sahib made him utter‘Waheguru’, the Name-melody started rising fromevery part of his body, from head to toe. Sajjan wastransformed and became Bhai Sajjan, Saint Sajjan.

Guru Sahib said, “O Sajjan! sit on this string cot.Devotees and seekers will come to you. Continuedistributing or passing on among them this spiritualjoy which you have obtained. It will never beexhausted.”

So Guru Nanak Sahib transformed even demonsinto gods. Thus Baba Amar Dass Ji heard (from BibiAmro) that the Guru turns men into angels__

‘Who into gods has turned mere men, without amoment’s delay.’ P.462ÇÜÇé îÅäÃ å¶ ç ¶òå¶ÇÜÇé îÅäÃ å¶ ç ¶òå¶ÇÜÇé îÅäÃ å¶ ç ¶òå¶ÇÜÇé îÅäÃ å¶ ç ¶òå¶ÇÜÇé îÅäÃ å¶ ç ¶òå¶Õƶ Õðå é ñÅ×Æ òÅðÍÍÕƶ Õðå é ñÅ×Æ òÅðÍÍÕƶ Õðå é ñÅ×Æ òÅðÍÍÕƶ Õðå é ñÅ×Æ òÅðÍÍÕƶ Õðå é ñÅ×Æ òÅðÍÍ

So he thought__ ‘Is there such a Guru? Truly ifthere is such a Guru, we should be sacrifice untohim a hundred times.’ Further, Bibi Amro sang theverse, which Baba Ji understood as thus__

Refrain: O dear! there is pitch darkness without theGuru,

Even if rise a hundred moons.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇêÁÅð¶ ×¹ð Çìé دð Á³è ¶ðÅ,ÇêÁÅð¶ ×¹ð Çìé دð Á³è ¶ðÅ,ÇêÁÅð¶ ×¹ð Çìé دð Á³è ¶ðÅ,ÇêÁÅð¶ ×¹ð Çìé دð Á³è ¶ðÅ,ÇêÁÅð¶ ×¹ð Çìé دð Á³è ¶ðÅ,

Ú¿ç íÅò¶ º à ½ Úó· ÜŶÍÚ¿ç íÅò¶ º à ½ Úó· ÜŶÍÚ¿ç íÅò¶ º à ½ Úó· ÜŶÍÚ¿ç íÅò¶ º à ½ Úó· ÜŶÍÚ¿ç íÅò¶ º à ½ Úó· ÜŶ͑If a hundred moons rise and a thousand suns appear,Even with such light, there would be pitch darkness

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without the Guru.’ P.463

ܶ ÃÀ° Ú¿çÅ À°×òÇÔ ÃÈðÜ ÚóÇÔ ÔÜÅð¨Ü¶ ÃÀ° Ú¿çÅ À°×òÇÔ ÃÈðÜ ÚóÇÔ ÔÜÅð¨Ü¶ ÃÀ° Ú¿çÅ À°×òÇÔ ÃÈðÜ ÚóÇÔ ÔÜÅð¨Ü¶ ÃÀ° Ú¿çÅ À°×òÇÔ ÃÈðÜ ÚóÇÔ ÔÜÅð¨Ü¶ ÃÀ° Ú¿çÅ À°×òÇÔ ÃÈðÜ ÚóÇÔ ÔÜÅð¨Â¶å¶ ÚÅéä Ô¯ÇçÁ» ×¹ð Çìé° Ø¯ð Á³èÅðÍÍÂ¶å¶ ÚÅéä Ô¯ÇçÁ» ×¹ð Çìé° Ø¯ð Á³èÅðÍÍÂ¶å¶ ÚÅéä Ô¯ÇçÁ» ×¹ð Çìé° Ø¯ð Á³èÅðÍÍÂ¶å¶ ÚÅéä Ô¯ÇçÁ» ×¹ð Çìé° Ø¯ð Á³èÅðÍÍÂ¶å¶ ÚÅéä Ô¯ÇçÁ» ×¹ð Çìé° Ø¯ð Á³èÅðÍÍ

Baba Amar Dass Ji listened to each and everyverse very attentively that darkness (of ignorance)cannot be dispelled without the guidance of theGuru (Holy Preceptor), even if millions of suns andmoons appear, because none other than the Guru,(Holy Preceptor) can remove mind's darkness.Besides, without the Guru man is like sesame seeds.There is smut in sesame seeds. They are green; theygrow and multiply, but there is blackness in the pod.The farmer does not harvest or reap them lest smutshould fall on his clothes. Children grazing cattleshake them with their staffs. Such is the state of theperson who is without a Guru (Holy Preceptor). So,in this way, Baba Amar Dass Ji kept listening to‘bani’, while Bibi Amro kept reciting it. Thereafter,when she recited the thirteenth sloka, Baba Ji againlistened to it carefully__

Refrain: Without the Guru, there is no Divineknowledge, O dear.èÅðéÅ - ×¹ð Çìé Ç×ÁÅé éÅ Ô¯ò¶,èÅðéÅ - ×¹ð Çìé Ç×ÁÅé éÅ Ô¯ò¶,èÅðéÅ - ×¹ð Çìé Ç×ÁÅé éÅ Ô¯ò¶,èÅðéÅ - ×¹ð Çìé Ç×ÁÅé éÅ Ô¯ò¶,èÅðéÅ - ×¹ð Çìé Ç×ÁÅé éÅ Ô¯ò¶,ÇêÁÅð¶ ×¹ð Çìé ×ÁÅé é Ô¯ò¶ÍÇêÁÅð¶ ×¹ð Çìé ×ÁÅé é Ô¯ò¶ÍÇêÁÅð¶ ×¹ð Çìé ×ÁÅé é Ô¯ò¶ÍÇêÁÅð¶ ×¹ð Çìé ×ÁÅé é Ô¯ò¶ÍÇêÁÅð¶ ×¹ð Çìé ×ÁÅé é Ô¯ò¶Í‘By the pitcher is confined water. Without water maythe pitcher not be made.The self bound by enlightenment remains steady__Enlightenment without the Guru comes not.’ P.463

Õ° ¿í ¶ ìèÅ Ü« ðÔË Üñ Çìé° Õ¿ ¹í ¹ é ԯǨհ ¿í ¶ ìèÅ Ü« ðÔË Üñ Çìé° Õ¿ ¹í ¹ é ԯǨհ ¿í ¶ ìèÅ Ü« ðÔË Üñ Çìé° Õ¿ ¹í ¹ é ԯǨհ ¿í ¶ ìèÅ Ü« ðÔË Üñ Çìé° Õ¿ ¹í ¹ é ԯǨհ ¿í ¶ ìèÅ Ü« ðÔË Üñ Çìé° Õ¿ ¹í ¹ é ԯǨÇ×ÁÅé ÕÅ ìèÅ îé° ðÔ Ë × ¹ð Çìé° Ç×ÁÅé° éÇ×ÁÅé ÕÅ ìèÅ îé° ðÔ Ë × ¹ð Çìé° Ç×ÁÅé° éÇ×ÁÅé ÕÅ ìèÅ îé° ðÔ Ë × ¹ð Çìé° Ç×ÁÅé° éÇ×ÁÅé ÕÅ ìèÅ îé° ðÔ Ë × ¹ð Çìé° Ç×ÁÅé° éÇ×ÁÅé ÕÅ ìèÅ îé° ðÔ Ë × ¹ð Çìé° Ç×ÁÅé° éÔ ¯ ÇÂÍÍÔ ¯ ÇÂÍÍÔ ¯ ÇÂÍÍÔ ¯ ÇÂÍÍÔ ¯ ÇÂÍÍ

Á³× - DFCÁ³× - DFCÁ³× - DFCÁ³× - DFCÁ³× - DFCFaith was inspired in him. Gradually, the day

dawned and the sun rose. There was noise andactivity outside. Coming down from the roof, and

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from under a cover, he listened to the rest ofGurbani. In between, he sang a refrain, and onehymn, he heard like this__

Refrain: The world is drowning without theGuru,

And goes through eighty four lakh existences.èÅðéÅ - ×¹ð Çìé â°ìçÆ ÜÅò¶ ç¹éÆÁ»,èÅðéÅ - ×¹ð Çìé â°ìçÆ ÜÅò¶ ç¹éÆÁ»,èÅðéÅ - ×¹ð Çìé â°ìçÆ ÜÅò¶ ç¹éÆÁ»,èÅðéÅ - ×¹ð Çìé â°ìçÆ ÜÅò¶ ç¹éÆÁ»,èÅðéÅ - ×¹ð Çìé â°ìçÆ ÜÅò¶ ç¹éÆÁ»,

×¯å¶ ÇòÚ Ú½ðÅÃÆ ÖÅò¶Í ×¯å¶ ÇòÚ Ú½ðÅÃÆ ÖÅò¶Í ×¯å¶ ÇòÚ Ú½ðÅÃÆ ÖÅò¶Í ×¯å¶ ÇòÚ Ú½ðÅÃÆ ÖÅò¶Í ×¯å¶ ÇòÚ Ú½ðÅÃÆ ÖÅò¶Í‘Saith Nanak: the wordly-minded into blind love

for the world are involved.Without the Guru the world is drowned.’ P.138

éÅéÕ îéî¹ÇÖ Á³è¹ ÇêÁÅ𹨠ìÅÞ¹ ×¹ð È â°ìÅéÅéÕ îéî¹ÇÖ Á³è¹ ÇêÁÅ𹨠ìÅÞ¹ ×¹ð È â°ìÅéÅéÕ îéî¹ÇÖ Á³è¹ ÇêÁÅ𹨠ìÅÞ¹ ×¹ð È â°ìÅéÅéÕ îéî¹ÇÖ Á³è¹ ÇêÁÅ𹨠ìÅÞ¹ ×¹ð È â°ìÅéÅéÕ îéî¹ÇÖ Á³è¹ ÇêÁÅ𹨠ìÅÞ¹ ×¹ð È â°ìÅà ¿ÃÅ𠹨à ¿ÃÅ𠹨ÿÃÅ𠹨ÿÃÅ𠹨ÿÃÅ𠹨

Baba Ji heard the hymn very attentively. Singingof ‘Asa Di Var’ was concluded. Bibi Amro saw thatit was big father-in-law, because he was the elderbrother. Looking at his face, she observed that hewas of a very ascetic nature.

She said, “Father! what is your command?Kindly let me know." He said,” Daughter! I had beenmentally disturbed and agitated for many days, andtoday, I have seen a ray of light. First, tell me whose‘bani’ (composition) you have recited just now.”

She said, “Father! it is the composition ofSatguru Nanak Sahib, and along with it, at placescomes my father’s ‘bani’ (compositon) too.” He said,“Daughter! where does Guru Nanak Sahib live? Tellme at once. I am very thirsty and eager to have aglimpse of him.”

She replied, “Father! Sovereign Guru NanakSahib has passed away from the world in physicalform.”

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At this Baba Amar Dass Ji said, “Then' I amvery unfortunate. Has he left after appointingsomebody in his place or not?”

She said, “He has not only appointed my fatherin his place, but in my father’s body abides GuruNanak Sahib himself. My father is Guru NanakSahib’s second form.”

He said, “Is it so? Is your father the secondGuru Nanak? Daughter, take me to him instantly.Now I am not sure whether or not I shall have aglimpse of him. Perhaps, I may breathe my lastwhile going to him.” She said, “Respected father!where I consider my father as ‘father,’ I also regardhim as God’s own image. His command to me is:‘Daughter! in your in-laws’ house you are to conductyourself in obedience to your mother-in-law andfather-in-law. You are not to come here withoutbeing invited.’ So I cannot disobey his command.Therefore, kindly forgive me. I cannot go with you.”In the meantime, her mother-in-law came out.

She said, “Daughter! he has been disturbed forthe last two-three days. God knows what the matteris. Kindly take him to see your father.”

Baba Ji said, “You too are my daughter. Goingthere, I shall seek his forgiveness. Be quick.”

On hearing these utterances, Bibi Amro madepreparations and they set out for Khadoor Sahib forhaving a glimpse of Guru Angad Sahib. Slowly andslowly, the journey came to an end, and theyreached Khadoor Sahib. Bibi Amro said, “Father!kindly sit here. I shall go to my father (Guru AngadSahib) and make a request to him. If he is pleased,he will call you.”

Though he had not disclosed, in his mind too

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there was a notion that he would accept the Guruto be true and perfect, if he himself called himwithout being informed. Bibi Amro went to herfather, paid respects to him and received hisblessings.

Guru Sahib said, “Daughter! I had directedyou to come only when you were invited. Is thereanything special for which you have come? Then,dear child! he whom you have brought with you,should not be left outside. Go! and bring him in.”She was filled with joy that her father had himselfcalled Baba Amar Dass Ji in. Coming to him, BibiAmro narrated everything to him and said, “GuruSahib has himself called you without my requestinghim. He is omniscient.” When Baba Amar Dass Jiwent to see Guru Sahib, the latter took out his handsfrom under the cloth sheet he had put on in orderto receive him by virtue of the relationship he hadwith him because he was from the in-law’s familyof his daughter. He wanted to embrace him. BabaAmar Dass Ji also noticed that Guru Sahib intendedto meet him as a relation. But prior to that, Baba Jiput his head on Guru Sahib’s lotus feet and startedweeping loudly. Guru Sahib raised him and said,“What has brought you here? Why do you grieve somuch?” At that moment, from within the core of hisheart, he prayed like this__

Refrain: This is my prayer, O Guru, that I mayget the prop of the Name.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÂÔ¯ î ¶ðÆ ú, ì ¶éåÆ ×¹ðÅÇÂÔ¯ î ¶ðÆ ú, ì ¶éåÆ ×¹ðÅÇÂÔ¯ î ¶ðÆ ú, ì ¶éåÆ ×¹ðÅÇÂÔ¯ î ¶ðÆ ú, ì ¶éåÆ ×¹ðÅÇÂÔ¯ î ¶ðÆ ú, ì ¶éåÆ ×¹ðÅîËù Çîñ ÜÅò¶ éÅî ÁèÅðÅÍîËù Çîñ ÜÅò¶ éÅî ÁèÅðÅÍîËù Çîñ ÜÅò¶ éÅî ÁèÅðÅÍîËù Çîñ ÜÅò¶ éÅî ÁèÅðÅÍîËù Çîñ ÜÅò¶ éÅî ÁèÅðÅÍ

‘To the True Guru I make supplication: grant meprop of Name.

As is the eternal Divine Monarch pleased, gone

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are worldly maladies.' P.746

ÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨå°áÅ ÃÚÅ êÅÇåÃÅÔ¹ åÅê¹ ×ÇÂÁŠÿÃÅðŨå°áÅ ÃÚÅ êÅÇåÃÅÔ¹ åÅê¹ ×ÇÂÁŠÿÃÅðŨå°áÅ ÃÚÅ êÅÇåÃÅÔ¹ åÅê¹ ×ÇÂÁŠÿÃÅðŨå°áÅ ÃÚÅ êÅÇåÃÅÔ¹ åÅê¹ ×ÇÂÁŠÿÃÅðŨå°áÅ ÃÚÅ êÅÇåÃÅÔ¹ åÅê¹ ×ÇÂÁŠÿÃÅðŨ

Baba Amar Dass Ji said, “Sovereign! I have notcome as a father-in-law; I have come as a devotedslave. I have come to sell myself unto thee. Kindly,grant me boon of the Name Divine. I have beenwandering without the guidance of a holy Preceptoreven though I am 72 years old. Kindly be mercifulto me.”

Guru Sahib heard his prayer but, holycongregation, Name Divine is not so cheap that itmay be given readily.

We request the devotees to partake of‘amrit’(nectar) and become aligned with the Guru. Butwe do not insist on anybody to partake of ‘amrit’. Wesay_ only those should partake of ‘amrit’(nectar) whohave the desire to practise Divine Name meditationand perform God’s devotional worship, becauseunless man becomes appreciative of its value, sucha precious gift cannot be bestowed on him.

Administering ‘amrit’ is not a mere ritual. Itmeans making the partaker aligned with the Guru,and it is only thereafter that the Five Beloved Onesare to bestow the Name Divine. That Name Divinehas to take roots within his heart, and from theseroots is to emerge the plant and tree of the Namewherefrom shall flow all blessings. It is this boon ofthe Name which is to rid man of the cycle of birthand death. So such a precious boon cannot be givenso cheap. Such is the Guru’s edict__

Refrain: When there is no perfect buyer,Open not the knot of the bundle of theName.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÜæ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜæ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜæ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜæ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜæ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,

×¼áóÆ é Ö¯ñ·Æ º éÅî çÆÍ×¼áóÆ é Ö¯ñ·Æ º éÅî çÆÍ×¼áóÆ é Ö¯ñ·Æ º éÅî çÆÍ×¼áóÆ é Ö¯ñ·Æ º éÅî çÆÍ×¼áóÆ é Ö¯ñ·Æ º éÅî çÆÍ‘Kabir, after attaining Divine wealth, loosen not the

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CHAPTER 4 (GURU AMAR DASS JI)

Invocation: True and supreme is God’s Name. Blessedis Sri Guru Nanak Dev Ji.ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,ÃÇåéÅî ¹ Ã Ì Æ òÅÇÔ×¹ð È ,è ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍè ¿é Ã Ì Æ × ¹ð È éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ‘Prostrate salutation and obeisance I make many atime before the Omnipotent Lord, the Possessor ofall powers.Reach me Thy hand, O Lord and save me fromwavering, says Nanak.’ P. 256â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì ¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ ¹ ê Ìí È éÅéÕ ç¶ ÕÇð Ô樑After wandering and wandering, O Lord, I have comeand entered Thy sanctuary.O master, Nanak’s prayer is:Attach me to Thy devotional service.’ P.289Çëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå ê Ìí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ ê Ìí ì ¶éåÆ ÁêéÆ í×åÆ ñÅǨ‘Giving up all other doors have I come to thinethreshold, O Lord.By holding my hand, save thou my honour.I, Gobind(Singh), Thine slave have come to Thyrefuge.’ (Rehras Sahib)

Ã×ñ ç¹ÁÅð ÕÀ° ÛÅÇâ ÕË ×ÇÂú å°ÔÅð¯ ç¹ÁÅð¨Ã×ñ ç¹ÁÅð ÕÀ° ÛÅÇâ ÕË ×ÇÂú å°ÔÅð¯ ç¹ÁÅð¨Ã×ñ ç¹ÁÅð ÕÀ° ÛÅÇâ ÕË ×ÇÂú å°ÔÅð¯ ç¹ÁÅð¨Ã×ñ ç¹ÁÅð ÕÀ° ÛÅÇâ ÕË ×ÇÂú å°ÔÅð¯ ç¹ÁÅð¨Ã×ñ ç¹ÁÅð ÕÀ° ÛÅÇâ ÕË ×ÇÂú å°ÔÅð¯ ç¹ÁÅð¨ì»ÇÔ ×Ô¶ ÕÆ ñÅÜ Áà ׯÇì ¿ç çÅà å°ÔÅð¨ì»ÇÔ ×Ô¶ ÕÆ ñÅÜ Áà ׯÇì ¿ç çÅà å°ÔÅð¨ì»ÇÔ ×Ô¶ ÕÆ ñÅÜ Áà ׯÇì ¿ç çÅà å°ÔÅð¨ì»ÇÔ ×Ô¶ ÕÆ ñÅÜ Áà ׯÇì ¿ç çÅà å°ÔÅð¨ì»ÇÔ ×Ô¶ ÕÆ ñÅÜ Áà ׯÇì ¿ç çÅà å°ÔÅð¨‘Some have some others as their friends. I, unhonoured,have only Thee, O Lord.Why should I not die of weeping until thou comestinto my mind?’ P.792

ÇÕà ÔÆ Õ¯ÂÆ Õ¯Ç î³ß ¹ ÇéîÅäÆ ÇÂÕ° 屨ÇÕà ÔÆ Õ¯ÂÆ Õ¯Ç î³ß ¹ ÇéîÅäÆ ÇÂÕ° 屨ÇÕà ÔÆ Õ¯ÂÆ Õ¯Ç î³ß ¹ ÇéîÅäÆ ÇÂÕ° 屨ÇÕà ÔÆ Õ¯ÂÆ Õ¯Ç î³ß ¹ ÇéîÅäÆ ÇÂÕ° 屨ÇÕà ÔÆ Õ¯ÂÆ Õ¯Ç î³ß ¹ ÇéîÅäÆ ÇÂÕ° 屨ÇÕÀ° é îðÆÜË ð ¯ Ç ÜÅ ñ×¹ ÇÚÇå é ÁÅòÔƨÇÕÀ° é îðÆÜË ð ¯ Ç ÜÅ ñ×¹ ÇÚÇå é ÁÅòÔƨÇÕÀ° é îðÆÜË ð ¯ Ç ÜÅ ñ×¹ ÇÚÇå é ÁÅòÔƨÇÕÀ° é îðÆÜË ð ¯ Ç ÜÅ ñ×¹ ÇÚÇå é ÁÅòÔƨÇÕÀ° é îðÆÜË ð ¯ Ç ÜÅ ñ×¹ ÇÚÇå é ÁÅòÔƨRefrain: A boughten servant and slave am I of

Thine. Fortunate is my name.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - î¹ ¼ñ ÖðÆçÆ ñÅñŠׯñÅ,î¹ ¼ñ ÖðÆçÆ ñÅñŠׯñÅ,î¹ ¼ñ ÖðÆçÆ ñÅñŠׯñÅ,î¹ ¼ñ ÖðÆçÆ ñÅñŠׯñÅ,î¹ ¼ñ ÖðÆçÆ ñÅñŠׯñÅ,

î ¶ðÅ éÅÀ° à ¹íÅ×Å ÜÆ - B, B.î ¶ðÅ éÅÀ° à ¹íÅ×Å ÜÆ - B, B.î ¶ðÅ éÅÀ° à ¹íÅ×Å ÜÆ - B, B.î ¶ðÅ éÅÀ° à ¹íÅ×Å ÜÆ - B, B.î ¶ðÅ éÅÀ° à ¹íÅ×Å ÜÆ - B, B.

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‘ I am a purchased servant and slave of Thine, O Lordand Fortunate is my name.In exchange for Thy Gurbani, O Lord, I have soldmyself at Thy shop, and whithersoever Thou hastyoked me, thither I am yoked.What cleverness, O Lord, can Thy servant play withThee. The Lord’s commands can I not carry out well.My mother a slave; a slave my father—A slave’s progeny am I.My slave-mother dances, my slave-father sings indevotion to Thee:Divine king, Thy devotion I too perform.Lord! shouldst Thou need a drink of water, that I shallfetch;Shouldst Thou desire for food, grain shall I grind.The fan shall I wave, Thy feet rub,And ever utter Thy Name.Nanak is an ungrateful slave:Shouldst Thou pardon him, in it lies Thy greatness.Since beginning of time and the yugas(ages),Lord ofgrace, provider art Thou—Without Thy grace is liberation not attained.’ P.991

î¹ñ ÖðÆçÆ ñÅñŠׯñÅ î ¶ðÅ éÅÀ° ÃíÅ×Ũî¹ñ ÖðÆçÆ ñÅñŠׯñÅ î ¶ðÅ éÅÀ° ÃíÅ×Ũî¹ñ ÖðÆçÆ ñÅñŠׯñÅ î ¶ðÅ éÅÀ° ÃíÅ×Ũî¹ñ ÖðÆçÆ ñÅñŠׯñÅ î ¶ðÅ éÅÀ° ÃíÅ×Ũî¹ñ ÖðÆçÆ ñÅñŠׯñÅ î ¶ðÅ éÅÀ° ÃíÅ×Ũ׹ð ÕÆ ìÚéÆ ÔÅÇà ÇìÕÅéÅ ÇÜå° ñÅÇÂÁÅ Çåå°×¹ð ÕÆ ìÚéÆ ÔÅÇà ÇìÕÅéÅ ÇÜå° ñÅÇÂÁÅ Çåå°×¹ð ÕÆ ìÚéÆ ÔÅÇà ÇìÕÅéÅ ÇÜå° ñÅÇÂÁÅ Çåå°×¹ð ÕÆ ìÚéÆ ÔÅÇà ÇìÕÅéÅ ÇÜå° ñÅÇÂÁÅ Çåå°×¹ð ÕÆ ìÚéÆ ÔÅÇà ÇìÕÅéÅ ÇÜå° ñÅÇÂÁÅ Çåå°ñ Å×ŨñÅ×ŨñÅ×ŨñÅ×ŨñÅ×Ũå¶ð ¶ ñÅñ¶ ÇÕÁÅ Úå°ðÅÂƨ ÃÅÇÔì ÕÅ Ô ¹Õî ¹ éå¶ð ¶ ñÅñ¶ ÇÕÁÅ Úå°ðÅÂƨ ÃÅÇÔì ÕÅ Ô ¹Õî ¹ éå¶ð ¶ ñÅñ¶ ÇÕÁÅ Úå°ðÅÂƨ ÃÅÇÔì ÕÅ Ô ¹Õî ¹ éå¶ð ¶ ñÅñ¶ ÇÕÁÅ Úå°ðÅÂƨ ÃÅÇÔì ÕÅ Ô ¹Õî ¹ éå¶ð ¶ ñÅñ¶ ÇÕÁÅ Úå°ðÅÂƨ ÃÅÇÔì ÕÅ Ô ¹Õî ¹ éÕðäÅ ÜÅÂƨÕðäÅ ÜÅÂƨÕðäÅ ÜÅÂƨÕðäÅ ÜÅÂƨÕðäÅ ÜÅÂƨîÅ ñÅñÆ ÇêÀ° ñÅñÅ î¶ðÅ ÔÀ° ñÅñ¶ ÕÅîÅ ñÅñÆ ÇêÀ° ñÅñÅ î¶ðÅ ÔÀ° ñÅñ¶ ÕÅîÅ ñÅñÆ ÇêÀ° ñÅñÅ î¶ðÅ ÔÀ° ñÅñ¶ ÕÅîÅ ñÅñÆ ÇêÀ° ñÅñÅ î¶ðÅ ÔÀ° ñÅñ¶ ÕÅîÅ ñÅñÆ ÇêÀ° ñÅñÅ î¶ðÅ ÔÀ° ñÅñ¶ ÕÅÜÅÇÂÁŨÜÅÇÂÁŨÜÅÇÂÁŨÜÅÇÂÁŨÜÅÇÂÁŨñÅñÆ éÅÚË ñÅñÅ ×ÅòË í×Çå ÕðÀ° å¶ðÆñÅñÆ éÅÚË ñÅñÅ ×ÅòË í×Çå ÕðÀ° å¶ðÆñÅñÆ éÅÚË ñÅñÅ ×ÅòË í×Çå ÕðÀ° å¶ðÆñÅñÆ éÅÚË ñÅñÅ ×ÅòË í×Çå ÕðÀ° å¶ðÆñÅñÆ éÅÚË ñÅñÅ ×ÅòË í×Çå ÕðÀ° å¶ðÆðÅÇÂÁŨðÅÇÂÁŨðÅÇÂÁŨðÅÇÂÁŨðÅÇÂÁŨêÆÁÇÔ å êÅäÆ ÁÅäÆ îÆðÅ ÖÅÇÔ å êÆÃäêÆÁÇÔ å êÅäÆ ÁÅäÆ îÆðÅ ÖÅÇÔ å êÆÃäêÆÁÇÔ å êÅäÆ ÁÅäÆ îÆðÅ ÖÅÇÔ å êÆÃäêÆÁÇÔ å êÅäÆ ÁÅäÆ îÆðÅ ÖÅÇÔ å êÆÃäêÆÁÇÔ å êÅäÆ ÁÅäÆ îÆðÅ ÖÅÇÔ å êÆÃäÜÅÀ°¨ÜÅÀ°¨ÜÅÀ°¨ÜÅÀ°¨ÜÅÀ°¨êÖÅ ë¶ðÆ êËð îñ¯òÅ Üêå ðÔÅ å¶ðÅ éÅÀ°¨êÖÅ ë¶ðÆ êËð îñ¯òÅ Üêå ðÔÅ å¶ðÅ éÅÀ°¨êÖÅ ë¶ðÆ êËð îñ¯òÅ Üêå ðÔÅ å¶ðÅ éÅÀ°¨êÖÅ ë¶ðÆ êËð îñ¯òÅ Üêå ðÔÅ å¶ðÅ éÅÀ°¨êÖÅ ë¶ðÆ êËð îñ¯òÅ Üêå ðÔÅ å¶ðÅ éÅÀ°¨¬ä ÔðÅîÆ éÅéÕ° ñÅñÅ ìÖÇÃÇÔ å°è¹ òÇâÁÅÂƨ¬ä ÔðÅîÆ éÅéÕ° ñÅñÅ ìÖÇÃÇÔ å°è¹ òÇâÁÅÂƨ¬ä ÔðÅîÆ éÅéÕ° ñÅñÅ ìÖÇÃÇÔ å°è¹ òÇâÁÅÂƨ¬ä ÔðÅîÆ éÅéÕ° ñÅñÅ ìÖÇÃÇÔ å°è¹ òÇâÁÅÂƨ¬ä ÔðÅîÆ éÅéÕ° ñÅñÅ ìÖÇÃÇÔ å°è¹ òÇâÁÅÂƨÁÅÇç ܹ×ÅÇç çÇÂÁÅêÇå çÅåÅ å°è ¹ Çòä° î ¹ÕÇåÁÅÇç ܹ×ÅÇç çÇÂÁÅêÇå çÅåÅ å°è ¹ Çòä° î ¹ÕÇåÁÅÇç ܹ×ÅÇç çÇÂÁÅêÇå çÅåÅ å°è ¹ Çòä° î ¹ÕÇåÁÅÇç ܹ×ÅÇç çÇÂÁÅêÇå çÅåÅ å°è ¹ Çòä° î ¹ÕÇåÁÅÇç ܹ×ÅÇç çÇÂÁÅêÇå çÅåÅ å°è ¹ Çòä° î ¹ÕÇåé êÅÂƨé êÅÂƨé êÅÂƨé êÅÂƨé êÅÂƨ

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Refrain: I am a servant and slave, a servant andslave,

Of my Master am I a servant and slave.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ñÅñŠׯñÅ, ñÅñŠׯñÅ,ñÅñŠׯñÅ, ñÅñŠׯñÅ,ñÅñŠׯñÅ, ñÅñŠׯñÅ,ñÅñŠׯñÅ, ñÅñŠׯñÅ,ñÅñŠׯñÅ, ñÅñŠׯñÅ,ñÅñŠׯñÅ ÜÆ,ñÅñŠׯñÅ ÜÆ,ñÅñŠׯñÅ ÜÆ,ñÅñŠׯñÅ ÜÆ,ñÅñŠׯñÅ ÜÆ,

ÁÅêä¶ ÃÅÇÔì çÅ îË º ñÅñÅ-ׯñÅ ÜÆÍÁÅêä¶ ÃÅÇÔì çÅ îË º ñÅñÅ-ׯñÅ ÜÆÍÁÅêä¶ ÃÅÇÔì çÅ îË º ñÅñÅ-ׯñÅ ÜÆÍÁÅêä¶ ÃÅÇÔì çÅ îË º ñÅñÅ-ׯñÅ ÜÆÍÁÅêä¶ ÃÅÇÔì çÅ îË º ñÅñÅ-ׯñÅ ÜÆÍRefrain: By Name meditation are removed sorrows

and sufferings. And through service is attained honour;O my dear, through service is attained honour.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,à ¶òÅ ÕðÕ¶ îÅä êÅÂÆçË - B, B.öòÅ ÕðÕ¶ îÅä êÅÂÆçË - B, B.öòÅ ÕðÕ¶ îÅä êÅÂÆçË - B, B.öòÅ ÕðÕ¶ îÅä êÅÂÆçË - B, B.öòÅ ÕðÕ¶ îÅä êÅÂÆçË - B, B.

Holy congregation! loud be thy utterance—‘Trueand Supreme is God’s Name.’ Through the Guru’sinspiration, today you have come from far off placesto be present in the august presence of Sri GuruGranth Sahib. For the last few days, we have beendiscussing that all sorrows and sufferings areremoved through Divine Name meditation. Thenumber of ailments and sufferings is endless. Thereis no count of the sufferings that are clinging to man.But the greatest malady afflicting man is that ofignorance, false knowledge, and illusion, because solong as he is not rid of this malady or affliction, hiscoming to and going from the world will not end.He will continue wandering through existences. Ifthere is any panacea for all sufferings and afflictions,it is Divine Name meditation. All troubles andtorments are annulled by remembering God. Such isthe Guru’s edict—

Refrain: Contemplate the beloved Lord.By contemplating Him obtain bliss.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÃîð ÇêÁÅð¶ ù,ÇÃîð ÇêÁÅð¶ ù,ÇÃîð ÇêÁÅð¶ ù,ÇÃîð ÇêÁÅð¶ ù,ÇÃîð ÇêÁÅð¶ ù,ÇÃîðÀ° ÇÃîð ÇÃîð ù ¼Ö êÅò¯ - B,ÇÃîðÀ° ÇÃîð ÇÃîð ù ¼Ö êÅò¯ - B,ÇÃîðÀ° ÇÃîð ÇÃîð ù ¼Ö êÅò¯ - B,ÇÃîðÀ° ÇÃîð ÇÃîð ù ¼Ö êÅò¯ - B,ÇÃîðÀ° ÇÃîð ÇÃîð ù ¼Ö êÅò¯ - B,

B .B .B .B .B .

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‘Remember, remember God. By remembering Him,thou shalt attain joy and peace.’ P.262ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö ¹ êÅòÀ°¨ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö ¹ êÅòÀ°¨ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö ¹ êÅòÀ°¨ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö ¹ êÅòÀ°¨ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö ¹ êÅòÀ°¨ Á³× - BFBÁ³× - BFBÁ³× - BFBÁ³× - BFBÁ³× - BFB

Here, it has been emphasized that we shouldremember God and contemplate Him. What will bethe result? We shall obtain joy and peace.

‘Thereby is effaced from within the body, strife andanguish. P.262ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨ Á³× - BFBÁ³× - BFBÁ³× - BFBÁ³× - BFBÁ³× - BFB

By doing so will be effaced the strife andtorment plaguing the world as well as this physicalbody. By rendering devotional service, we obtainhonour both here and in the Divine Court or theworld hereafter.

For the last few days, we have been reflectingon this subject. On the first day, we had discussedthat by Divine Name meditation are annulledphysical and mental sufferings. All ailments andtroubles like adhi(mental ailments), biyadhi(physicalailments)etc. are cured. Then we had discussed thatthe gift of the Divine Name is obtained from thePerfect Guru (Holy Preceptor). This too has beendiscussed in full detail what kind of Perfect HolyPreceptor we ought to align with. On the third day,we had discussed—what a Guru is like and howmuch dedication and devotion one should have toobtain him (The Guru).

While going on a pilgrimage, Baba Amar DassJi happened to meet a ‘Brahmchari’ (celibate). Afterkeeping Baba Ji's company for quite sometime, theBrahmchari (celibate) came to know that, though 71years old, Baba Ji was still without a Guru (HolyPreceptor). After much argument, he went awaycursing Baba Amar Dass Ji. His harsh words piercedhis heart. As a result, he lost his sleep. He could

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neither sleep during the day, nor at night. For threedays and nights, he ate and drank nothing. On thefourth day, he made earnest supplications and hisprayer was heard in the Divine Court. The TrueGuru, acted mysteriously, and through Bibi Amro,Baba Ji learnt about the Perfect Holy Preceptor.Taking Bibi Amro alongwith him, Baba Ji reachedKhadoor Sahib, and taking refuge at the Guru’s lotusfeet submitted:

‘I haven’t come to you as a relative. I havecome as a thirsty and hungry beggar to beg at yourdoor. Kindly show thine mercy unto me. Make meyour slave at your feet and bestow the boon of theName Divine on me—

‘To the True Guru I make supplications: Grant meprop of the Name.’ P.746ÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨÃÇå×¹ð êÅÇà ì¶é§åÆÁÅ ÇîñË éÅî¹ ÁÅèÅðŨ

Á³× - GDFÁ³× - GDFÁ³× - GDFÁ³× - GDFÁ³× - GDFAt that time, before granting the boon of the

Name, it used to be seen whether the Name wouldfructify or not. The land in which the Name is to besown has to be prepared. This is very essential. TheName Divine does not fructify without the guidanceof the perfect Guru. Without the Guru, the Namedoes not take root in the heart. There are umpteenexamples in the world to illustrate this. The banyantree, peepal tree and fig tree bear berries. But theirseed sown directly does not sprout. Birds andanimals eat these seeds, and in their stomach, theyreceive so much heat that they burst. Thereafter, theysprout in the platforms around wells andfoundations of houses. Similarly, unless and until theName enters the seeker’s heart from a spirituallyaccomplished and exalted person, it does not fructify

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and grow. If the Guru is perfect, but the Sikh is fullof failings, the relationship is not forged. Unless thetwo harmonize with each other, there is norelationship.

In the Guru’s abode, first the Panj Piaras (FiveBeloved Ones) administer ‘amrit' (baptismal nectar),and then they collectively bestow the Name on theseeker. This influences the heart. So this is thepractice followed in the Guru’s abode. Manydevotees think: ‘Why does the Name not grow andprosper in their heart even after they have partakenof ‘amrit’(baptismal nectar)? Why are they not filledwith longing and devotion for the Name?’ There issomething lacking in both the givers and the seekers.Some fault lies in both. Those administering ‘amrit’are God’s own image. If the seeker entertains anydoubts about their persons, their spiritual powerdoes not work and influence the seeker’s heart.Otherwise, there is nothing lacking in them. In theGuru’s abode, there are numerous examples wherethe seeker was filled with Divine intoxication and hislife was completely transformed immediately afterpartaking of ‘amrit’ (Name nectar). The seeker wasrid of worldly life and he gained entry to a life ofspirituality. But for achieving that state, there aresome values and tests. Unless and until the ‘jeev’(man, soul) is tested, he cannot be made a sharer ofthe Name treasure. About that, we were reflectinglike this yesterday. Let all sing or recite—

Refrain: Where there is no perfect buyer,Open not the knot of the bundle of the Name.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÜ¼æ ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜ¼æ ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜ¼æ ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜ¼æ ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,ÇÜ¼æ ¶ Çîñ¶ éŠýçÅ×ð êÈðÅ,

×¼áóÆ éÅ Ö¯ñ·Æ º éÅî çÆ - B, B.×¼áóÆ éÅ Ö¯ñ·Æ º éÅî çÆ - B, B.×¼áóÆ éÅ Ö¯ñ·Æ º éÅî çÆ - B, B.×¼áóÆ éÅ Ö¯ñ·Æ º éÅî çÆ - B, B.×¼áóÆ éÅ Ö¯ñ·Æ º éÅî çÆ - B, B.‘Kabir, after attaining Divine wealth, loosen not theknot.Here is no city to sell it, no gold-tester or buyer; nor

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the proper price.’ P.1365

ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÄ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÄ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÄ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÄ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÄ ×ÅÔÕ° éÔÆ î¯«¨

‘Kabir, I saw a strange thing. A jewel was being soldat a shop.In the absence of a customer, it was going inexchange for a cowrie-shell.’ P.1372

ÕìÆðŠ¶չ ÁÚ¿íÀ° ç¶ÇÖú ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðŠ¶չ ÁÚ¿íÀ° ç¶ÇÖú ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðŠ¶չ ÁÚ¿íÀ° ç¶ÇÖú ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðŠ¶չ ÁÚ¿íÀ° ç¶ÇÖú ÔÆðÅ ÔÅà ÇìÕÅǨÕìÆðŠ¶չ ÁÚ¿íÀ° ç¶ÇÖú ÔÆðÅ ÔÅà ÇìÕÅǨìéÜéÔÅð¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨ Á³× -ìéÜéÔÅð¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨ Á³× -ìéÜéÔÅð¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨ Á³× -ìéÜéÔÅð¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨ Á³× -ìéÜéÔÅð¶ ìÅÔðÅ ÕÀ°âÆ ìçñË ÜÅǨ Á³× -ACGBACGBACGBACGBACGB

Until a perfect customer of the Name Divinecomes, the deal is not made. If a diamond merchanthappens to go to those who know nothing aboutdiamonds and tells them about a stone being worthten thousand rupees, they will not believe him. It isbecause they are neither assayers nor buyers ofprecious stones. The same is the problem aboutGod’s Name. We administer ‘amrit’ (Name-nectar) onthe plea that one should not remain without a Guru.By describing to them the terrible results ofremaining without a Perfect Holy Preceptor, weprepare them for partaking of ‘amrit’. But thereafter,if the recepient of 'amrit' does not study further inthis spiritual course, how can he pass the nextclasses? How can he reach the stage of obtainingPh.D. in spirituality? By simply taking admission toa school one cannot obtain Ph.D. All religions havetheir own method to initiate the devotees into theirrespective folds. The Christians call it baptizing(sprinkling of water or immersing in water as a markof purification). When a man is baptized, theydeclare that he has entered the fold of christianity.Our method is also similar to this. We bestow theboon of ‘amrit’ through the ‘Panj Piaras’ (Five Beloved

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ones) in the august presence of Sri Guru GranthSahib. At the same time, the devotee is given theboon of the Name and an understanding of the‘Moolmantra’ (Invocatory chant of ‘Jap Ji’). He is alsocommanded to read or recite ‘Panj Banis’ [Fivecompositions of Gurbani]. In life, there are two typesof disciplines. One is ‘sam’ (restraining the mind), theother is ‘dum’ (restraining the sense organs). Weexplain these desciplines to the Name-seekers whopartake of ‘amrit’. The ‘Panj Piaras’ (Five BelovedOnes) who are watchful also explain these codes ofdescipline. How much the hearers imbibe themdepends on their own longing and devotion. If theyare genuine seekers or customers they will imbibeeach and every thing carefully, and then follow themassiduously. If they are not genuine seekers orcustomers, and have come only as a formality andfor outward show, then, holy congregation, there isno success.

Once in Tenth Guru Sahib’s court, this questionwas raised: ‘True Sovereign! all Gursikhs listen toyour holy discourses. One type are those whoascend the ladder of Sikhism quickly and attain toexalted stages, while the second type are those wholisten to ‘kirtan’ (Gurbani singing) and holy discourseall right and are visibly moved and shed tears, butgoing outside the impact becomes less. The thirdtype are those who are influenced by your utterancesneither now nor later. Why is it so?'

Guru Sahib said, “Dear devotees! we willexplain it to you practically right now. Bring threebowls full of water.”

Guru Sahib kept three bowls full of waterbefore him. He asked one Sikh to put a piece ofstone into a bowl. Another he asked to put a lump

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of clay, and the third he asked to put a palmful ofsugar bubbles into a bowl. Thereafter, Guru Sahibkept discoursing. When quite sometime passed, theGursikhs submitted:” Sovereign! you were answeringa question and removing our doubts, but it has notbeen answered. You were saying that you wouldexplain the whole thing practically."

Guru Sahib said, “Well! now understand it.Bring all the three bowls. Take out sugar bubblesfrom the one in which they had been put.” TheGursikh said, “True sovereign! no sugar bubbles canbe seen in the bowl. They have become dissolvedin water and assumed liquid form. No sugar bubblecan be taken out.”

When the second Gursikh was asked to take outthe lump of clay, he submitted, “True Sovereign! thelump of clay too cannot be taken out.” The thirdGursikh was asked to take out the pebble. He tookout the pebble. It was the month of summer. GuruSahib asked him, “Is it wet or dry?” A gust of hotwind came.

He replied, “Sovereign! when it was taken outof water, it seemed wet to the hand, but it hasbecome dry with the gust of hot wind.”

Guru Sahib said, “Look dear followers! In thesame way, there are three kinds of devotees whocome to the Guru. One are those who have soldthemselves to the Guru. When the deal is made,they surrender themselves to the Guru.

‘He who sells his soul to the True Guru,The affairs of that slave are set aright.’P.286îé¹ ì¶ÚË ÃÇå×¹ð ÕË êÅÇèîé¹ ì¶ÚË ÃÇå×¹ð ÕË êÅÇèîé¹ ì¶ÚË ÃÇå×¹ð ÕË êÅÇèîé¹ ì¶ÚË ÃÇå×¹ð ÕË êÅÇèîé¹ ì¶ÚË ÃÇå×¹ð ÕË êÅÇèÇåù à ¶òÕ Õ¶ ÕÅðÜ ðÅÇèÇåù à ¶òÕ Õ¶ ÕÅðÜ ðÅÇèÇåù à ¶òÕ Õ¶ ÕÅðÜ ðÅÇèÇåù à ¶òÕ Õ¶ ÕÅðÜ ðÅÇèÇåù à ¶òÕ Õ¶ ÕÅðÜ ðÅÇè Á³× - BHF Á³× - BHF Á³× - BHF Á³× - BHF Á³× - BHF

The other are those, who are influenced

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momentarily. Put the bowl containing the lump ofclay outside in the sun.”

After sometime, Guru Sahib asked it to bebrought and said, “How is it now?”

The Gursikh said, “Sir! now it has hardened; ithas become a lump again.”

Guru Sahib said, “One type are those whoremain drenched in spirituality and God’s Name,when they are in the company of the holy. But whenthey do not find holy company, and the hot windof Kalyuga (Dark Age) blows by them, they return tothe original state of spiritual dryness and barrenness.The influence of spiritual singing and discourseswears off after some time. The third type of devoteesare those who are only a little influenced when theyare sitting in the company of the holy.” The Gursikhsaid, “Sir! why are they not influenced?”

Guru Sahib replied, “There is a difference intheir natural propensities or tendencies. A stone-likeor insensitive person has bamboo-like tendencies—

‘Kabir, the bamboo is drowned in its ego. Let noone drown oneself like this.Bamboo abides near the sandalwood, but, it becomes notfragrant.’ P.1365

ÕìÆð ì»Ã¹ ìâÅÂÆ ìÈÇâÁÅ ÇÂÀ° îå â±ìÔ¹ կǨÕìÆð ì»Ã¹ ìâÅÂÆ ìÈÇâÁÅ ÇÂÀ° îå â±ìÔ¹ կǨÕìÆð ì»Ã¹ ìâÅÂÆ ìÈÇâÁÅ ÇÂÀ° îå â±ìÔ¹ կǨÕìÆð ì»Ã¹ ìâÅÂÆ ìÈÇâÁÅ ÇÂÀ° îå â±ìÔ¹ կǨÕìÆð ì»Ã¹ ìâÅÂÆ ìÈÇâÁÅ ÇÂÀ° îå â±ìÔ¹ կǨڿçé ÕË ÇéÕචìÃË ì»Ã¹ Ã¹×¿è¹ é ԯǨڿçé ÕË ÇéÕචìÃË ì»Ã¹ Ã¹×¿è¹ é ԯǨڿçé ÕË ÇéÕචìÃË ì»Ã¹ Ã¹×¿è¹ é ԯǨڿçé ÕË ÇéÕචìÃË ì»Ã¹ Ã¹×¿è¹ é ԯǨڿçé ÕË ÇéÕචìÃË ì»Ã¹ Ã¹×¿è¹ é ԯǨ

The bamboo does not imbibe the fragrance ofsandalwood because it is proud.

There are five kinds of pride present in aperson. Only a rare one is free from them. So, filledwith pride or ego, they come to the Guru’s abode.They do not come with devotion and dedication. So,due to the absence of devotion for God, they are not

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influenced by the Guru’s holy discourse. So they goaway as they came without learning and imbibinganything.

Then there are those who obtain the companyof the holy only occasionally and getting the holycompany, they are not fully imbued or influencedwith God’s Name. They are influenced onlymomentarily, and when they go into the outsideworld and get absorbed in its affairs, they forget thespiritual teaching in a few days and return to theearlier state.

The third type of devotees are those who havecome with yearning and dedication. They becomealigned with the Guru, but not the rest. Sikhism isof five kinds. One is that which is practised inimitation of others; it is following the vogue. Manhappens to think—'All my relatives have becomeGuruward. When I go to them even childrencomment that a Guruless(uninitiated by the holyPreceptor) has come among them. Well! even if it isdiscomforting, let me partake of ‘amrit’(baptismalnectar). By doing so, I shall be rid of the stigma ofbeing Guruless(without a holy preceptor), and shallbecome very much like them.’ This is Sikhismpractised imitatively. This Sikhism does not go deepwithin the self. From within, he remains the same ashe was before. There is no alignment between himand the Guru (Holy Preceptor). No doubt blessingscontinue flowing from the Guru, but since there isfilth or impurity in his heart, the relationship is notforged. Outwardly, he puts on the garb of an‘amritdhari’ Sikh—wears sword, shorts, steel bangle,comb and sports unshorn hair and beard; but ofSikhism he is totally bereft and untouched like astone. He remains involved in the same slander,envy and dissension.

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The second Sikhism is that of outwardappearance. Finding the appearance of an ‘amritdhari’Sikh to be comely, and thinking that he appears tobe different from his companions, he decides toembrace it, so that he may join their company andlook like them.

The third is the Sikhism of covetousness. Sucha person adopts Sikhism for greed, thinking—‘If Ibecome aligned with the Guru all my desires shallbe fulfilled. I shall be cured of my ailments. Sincemy officers are Gursikhs, they will be partial to meand do me favours.' If he is a shopkeeper, hethinks—'This area is inhabited by Gursikhs. If Iembrace Sikhism, they will give up othershopkeepers and become my customers.’ This iscalled Sikhism of covetousness. It has nothing to dowith spirituality.

The fourth type of Sikhism is that of faith orbelief. In this Sikhism of faith, the devotee makes abargain with the Guru. It is obtained by layingdown one’s head or life, by surrendering andsacrificing one’s all. This aligns the Sikh with GuruNanak Sahib. His thinking is given below—

Refrain: Even if my head is severed, may my faith inSikhism sustain.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÃð ÜÅò¶ å» ÜÅò¶,ÇÃð ÜÅò¶ å» ÜÅò¶,ÇÃð ÜÅò¶ å» ÜÅò¶,ÇÃð ÜÅò¶ å» ÜÅò¶,ÇÃð ÜÅò¶ å» ÜÅò¶,î ¶ðÅ Çà ¼ÖÆ ÇÃçÕ éÅ ÜÅò¶ - B, B.î¶ðÅ Çà ¼ÖÆ ÇÃçÕ éÅ ÜÅò¶ - B, B.î¶ðÅ Çà ¼ÖÆ ÇÃçÕ éÅ ÜÅò¶ - B, B.î¶ðÅ Çà ¼ÖÆ ÇÃçÕ éÅ ÜÅò¶ - B, B.î¶ðÅ Çà ¼ÖÆ ÇÃçÕ éÅ ÜÅò¶ - B, B.

So the devout Sikhs obtain the boon of Sikhismin exchange for their head. In joy or sorrow, loss orgain, they do not give up their faith. They arealigned with the Guru from deep within their self.

Fifth is the Sikhism of feeling and devotion. Itmeans serving the Guru by considering him God inconcrete form. In the Sikhism of the first three kinds,people are Sikhs in appearance all right, but they

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aren’t Sikhs in reality; they have no belief and faithin the Guru. They are Sikhs for their greed andselfish interests.

The Sikhs submitted, ‘Revered sir! how shouldwe know whether a Sikh is true or false?” It was aBaisakhi ‘diwan’ (religious congregation) in session.Guru Sahib said, “Brothers! this time thecongregation will be held for a week. He whocomes is not to be permitted to go back.”

Guards were put on duty. One could get outneither during the day nor at night. All roads weresealed. Deliberations and discussions started fromday five to seven, and they said, “If Guru Sahibagain asks us to stay for ten days more, then whatshall we do? Our crops are ready to beharvested…..”

Some persons went to the farther side ofAnandpur Sahib and sat there to discuss what theyshould do to go back home. One of them got upand said, “If you repose your trust in me, I can finda way of escape from the Guru.” They said, “How?”He said, “I know how to hold breath. I breathe soslowly that even if you put cotton in my nostrils,you cannot know whether I am living or dead. I shallbecome a corpse. Put me on the hearse and carry mesinging Gurbani hymns.”

They did exactly like this. The ‘diwan’ (religiouscongregation) was in progress, while they werecarrying the hearse followed by 100 to 150 personsreciting the hymn—

×¹ðî¹Ö Üéî ÃòÅð çð×Ô ÚÇñÁÅÍ×¹ðî¹Ö Üéî ÃòÅð çð×Ô ÚÇñÁÅÍ×¹ðî¹Ö Üéî ÃòÅð çð×Ô ÚÇñÁÅÍ×¹ðî¹Ö Üéî ÃòÅð çð×Ô ÚÇñÁÅÍ×¹ðî¹Ö Üéî ÃòÅð çð×Ô ÚÇñÁÅÍ‘After leading a fruitful life the Guruward is going to

his heavenly abode.’When they passed by Guru Sahib, he said,

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“Dear brothers! what is the matter?”They replied, “True Sovereign! a devotee come

from a distant place has passed away. His kith andkin and your Gursikhs are taking him to thecremation ground for cremation. Guru Sahib, “Whatis the need of taking him so far away?”

They said, “Sovereign! then command us whatto do.”

Guru Sahib said, “Bring bundles of grass. Tellthe kitchen in charge to bring a burning piece ofwood. Place the hearse on grass.”

The Singh pretending to be dead heard theGuru’s command. The hearse was placed on grass.In the meantime, the burning piece of wood wasbrought. Guru Sahib asked a Singh to light the pyre.

When the grass caught fire producing a cracklingsound, the fake corpse realized that there was noway out except that of running away. So jumpingfrom the pyre, he ran away with all his might.

Clapping his hands, Guru Sahib laughed, andsaid, “Well brothers! look at the glory and greatnessof your worship and prayers. Your corpse is goingto God’s abode along with his body.”

Those Sikhs did not consider the Guru‘antarjami’ (who possesses the faculty of knowingother’s thoughts; telepathist) and thought him to bean ordinary human being. This is the difference inSikhism. Those following these three types ofSikhism are bereft of faith. They did not know thatthe Guru possessed the faculty of knowingeveryone’s innermost thoughts, while they enactedsuch a farce to cheat him (Guru). So this is thedifference between genuine and fake Sikhs. What is

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the first important thing needed for obtaining theboon of God’s Name? This is what we arediscussing—

‘Attaining to the Lord’s treasures,O Kabir, open thou not its knot.There is no city to sell it (trading centre),no assayer, no customer and no price forit.’ P.1365ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇ ÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯ñ¹¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯ñ¹¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯ñ¹¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯ñ¹¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯ñ¹¨

Four requirements have been mentioned—thereis neither market, nor shop, nor customer, nor onecapable of paying its price. When these four thingscombine, then alone can we obtain the boon of theName Divine? Why does the Name not work in theself? Listen carefully. He, who cannot absorb hismind fully, cannot obtain the Name. If we listen tothis discourse, Guru Sahib will be merciful to us andconjoin the broken relations. Mark where the flawslie. First virtue is called trust or faith. If there is nofaith or confidence—

‘They, who without faith fraudulently, hypocriticallyand falsely close their eyes; their false pride shallultimately wear off.’ P.734ܯ Çìé¹ êðåÆåÆ ÕêàÆ Õ±óÆ Õ±óÆ ÁÖÆ îÆàç¶Ü¯ Çìé¹ êðåÆåÆ ÕêàÆ Õ±óÆ Õ±óÆ ÁÖÆ îÆàç¶Ü¯ Çìé¹ êðåÆåÆ ÕêàÆ Õ±óÆ Õ±óÆ ÁÖÆ îÆàç¶Ü¯ Çìé¹ êðåÆåÆ ÕêàÆ Õ±óÆ Õ±óÆ ÁÖÆ îÆàç¶Ü¯ Çìé¹ êðåÆåÆ ÕêàÆ Õ±óÆ Õ±óÆ ÁÖÆ îÆàç¶À°é ÕÅ À°åÇð ÜÅÇÂ×Å ÞÈá° ×¹îÅé°¨À°é ÕÅ À°åÇð ÜÅÇÂ×Å ÞÈá° ×¹îÅé°¨À°é ÕÅ À°åÇð ÜÅÇÂ×Å ÞÈá° ×¹îÅé°¨À°é ÕÅ À°åÇð ÜÅÇÂ×Å ÞÈá° ×¹îÅé°¨À°é ÕÅ À°åÇð ÜÅÇÂ×Å ÞÈá° ×¹îÅé°¨

Some persons sit closing their eyes with showof falsehood. Holy congregation! about closing eyes,I have a submission to make.

Everybody is not fit and deserving to close hisor her eyes. Rare indeed are such persons. Majoritydoze off as soon as they close their eyes. You aresitting in the august presence of the Guru(Sri GuruGranth Sahib); you have got the opportunity ofhaving a glimpse of Guru Sahib. Have Guru Sahib’s

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glimpse with your eyes open. If you close youreyes, your mind will wander. It is in rare cases thatthe mind becomes absorbed and is at peace. GuruSahib says—‘If you have no faith, and you closeyour eyes hypocritically as mere show, your falsepride shall be exposed and shall wear off.' Firstrequirement is trust or faith. When there is faith, themind shall become aligned with and absorbed inGod. Such is the Guru’s edict—

Refrain: Faith in the Guru,He, whose heart has acquired, O brother.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ×¹ð ÕÆ ê ÌåÆå ÜÆ,×¹ð ÕÆ ê ÌåÆå ÜÆ,×¹ð ÕÆ ê ÌåÆå ÜÆ,×¹ð ÕÆ ê ÌåÆå ÜÆ,×¹ð ÕÆ ê ÌåÆå ÜÆ,

ÇÜÃ ç¶ îé ÇòÚ ÔË íÅÂÆ - B, B.ÇÜÃ ç¶ îé ÇòÚ ÔË íÅÂÆ - B, B.ÇÜÃ ç¶ îé ÇòÚ ÔË íÅÂÆ - B, B.ÇÜÃ ç¶ îé ÇòÚ ÔË íÅÂÆ - B, B.ÇÜÃ ç¶ îé ÇòÚ ÔË íÅÂÆ - B, B.‘He, whose heart has faith in the Guru.’P.283ÜÅ ÕË îÇé ×¹ð ÕÆ êðåÆÇå¨ÜÅ ÕË îÇé ×¹ð ÕÆ êðåÆÇå¨ÜÅ ÕË îÇé ×¹ð ÕÆ êðåÆÇå¨ÜÅ ÕË îÇé ×¹ð ÕÆ êðåÆÇå¨ÜÅ ÕË îÇé ×¹ð ÕÆ êðåÆÇå¨ Á³× - BHCÁ³× - BHCÁ³× - BHCÁ³× - BHCÁ³× - BHC

What happens when man acquires faith in theGuru?

‘In his consciousness the Lord takes abode.’ P.283Çåù Üé ÁÅòË ÔÇð êÌí ¹ ÚÆÇå¨Çåù Üé ÁÅòË ÔÇð êÌí ¹ ÚÆÇå¨Çåù Üé ÁÅòË ÔÇð êÌí ¹ ÚÆÇå¨Çåù Üé ÁÅòË ÔÇð êÌí ¹ ÚÆÇå¨Çåù Üé ÁÅòË ÔÇð êÌí ¹ ÚÆÇå¨ Á³× - BHCÁ³× - BHCÁ³× - BHCÁ³× - BHCÁ³× - BHC

If there is no faith, then man never remembersGod. It is because there is agnosticism within themind; there is no faith. When there is no faith anddevotion, then how can there be any spiritualattainment? Therefore, faith is essential.

Once a Raja (King) said to his Wazir (Minister),“You know a lot about spiritualism. Kindly tellme—who is greater—faith or the pir (holy man)?”

He said, “Sir! both are equally great andsignificant. There should be perfect faith, and the ‘pir’(Muslim holy man) too should be perfect.” The kingsaid, “No! tell me one thing.”

When the Minister reiterated the same thingfive-seven times, the king said, “No, no. I am notgoing to hear two things. Tell me one thing—who

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is greater—faith or the ‘pir’?” At this, the Wazir said,“Sir! faith is greater. The Guru may be God Himself.If the devotee does not have faith in him, there isno accord or union between them. In the absence offaith or trust, the Guru is not met and the devoteedoes not become aligned with him. Some strand offaith must arise in his heart. If he is bereft of faith,the two do not forge a harmonious relationship evenif the Guru (Holy Preceptor) is perfect andcomplete.”

The king said, “How?”He said, “Give me a period of six months to

prove my submission.” The king gave him a periodof six months to prove the veracity of his contention.The Wazir at once took a mason and some labourersand went into the forest. Going there he said—”There has been a great ‘pir’ (Muslim holy man)here. Whatever promise or vow of an offering wasmade here for fulfilment of a wish or a desire, it gotfulfilled. But nobody built a tomb on his grave.”

They asked, “What is the name of that ‘pir’?”He said, “He was called Pir Jutey Shah.”Putting his shoe in a box, he placed it in its

foundation and got the tomb built. The place becamefamous and every Thursday, a fair came to be held.Needy persons started making promises of offeringsfor the fulfilment of their desires. The merit ofsentient God is that He grants everybody’s prayer.If you pray to a holy man to fulfil your desire, he(holy man) does not have that power; it is theTimeless God Himself who comes to your rescue.Seeing man’s faith, God accomplishes his tasks andfulfills his desires. This news spread all around andso people from far and near started coming there in

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large numbers. Suddenly, the King’s son fell ill. Thedoctors failed to cure him and finally submitted,“Your majesty! now meditate on some ‘Guru-Pir’(Holy Preceptor, or Muslim holy man) because nomedicine is proving to be efficacious. We have triedto cure him by changing various medicines.” Whenthe subject was discussed with the ‘Wazir’ (Minister),he said, “In the forest, there is a tomb of Pir JuteyShah. Go there with perfect faith and devotion.” Theking went there bare-footed and made a promise ofan offering, if his son was cured. He said, “Pir Ji!(Holy man) if my son is cured, I will construct a bigshrine on your grave.” The wish was fulfilled andhis son was cured.

After this, the king said to his Minster, “Now Iwish to fulfill my promise or vow.” He went therewith bands in a big procession. Going there beforehim, the ‘Wazir’ (Minister) started demolishing thetomb. By the time the king reached, he had virtuallydemolished the tomb.

When the king reached there, he said, “Mr.Minister! What are you doing?”

The ‘Wazir’ said, “Sir! there has never been any‘pir’. I have only tried to answer your question: whois bigger—‘faith’ or the ‘pir’? The king said, “Hasthere never been any ‘pir’ (by the name of Pir JuteyShah)?”

The Wazir said, “No, sir.”The king said, “How should I know that you are

speaking the truth?” The Wazir said, “Sir! look here! One shoe is

with me, while the other shoe I had buried in thefoundation of the tomb. It was I who named it asthe tomb of Pir Jutey Shah.”

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The king said, “It is all right, but my mind isnot convinced.”

He said, “Sir! this is what happens with theworld. Faith is a very big thing. If faith is perfectand the ‘pir’ (holy man, or preceptor) is a littledeficient, even then man swims across the worldocean.”

Dhanna’s holy preceptor had given him only astone in order to get rid of him, but Dhanna’s perfectfaith enabled him to have a glimpse of God.

‘Listening to such happenings, the poor JatDhanna too in devotion engaged.

The Lord to him manifested Himself—Such was Dhanna’s good fortune.’ P.488ÇÂÔ ÇìÇè ùÇé ÕË ÜÅàð¯ À°Çá í×åÆ ñÅ×ŨÇÂÔ ÇìÇè ùÇé ÕË ÜÅàð¯ À°Çá í×åÆ ñÅ×ŨÇÂÔ ÇìÇè ùÇé ÕË ÜÅàð¯ À°Çá í×åÆ ñÅ×ŨÇÂÔ ÇìÇè ùÇé ÕË ÜÅàð¯ À°Çá í×åÆ ñÅ×ŨÇÂÔ ÇìÇè ùÇé ÕË ÜÅàð¯ À°Çá í×åÆ ñÅ×ŨÇîñ¶ êÌåÇÖ ×¹ÃÅÂÆÁÅ è¿éÅ òâíÅ×ŨÇîñ¶ êÌåÇÖ ×¹ÃÅÂÆÁÅ è¿éÅ òâíÅ×ŨÇîñ¶ êÌåÇÖ ×¹ÃÅÂÆÁÅ è¿éÅ òâíÅ×ŨÇîñ¶ êÌåÇÖ ×¹ÃÅÂÆÁÅ è¿éÅ òâíÅ×ŨÇîñ¶ êÌåÇÖ ×¹ÃÅÂÆÁÅ è¿éÅ òâíÅ×Ũ

So, Guru Sahib said, ‘If there is a flaw in theSikhs and they remain alienated from the Guru, thenwhat can the Guru do? Sri Guru Granth Sahib isperfect True Guru (Holy Preceptor), but if the Sikhsdo not become aligned, what can be done? Such isthe Guru's edict—

Refrain: What can the True Guru do,When the Sikhs (disciples) are at fault?èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÃÅÚÅ ÃÇå×¹ð È ÇÕÁÅ Õð¶ - B, B.ÃÅÚÅ ÃÇå×¹ð È ÇÕÁÅ Õð¶ - B, B.ÃÅÚÅ ÃÇå×¹ð È ÇÕÁÅ Õð¶ - B, B.ÃÅÚÅ ÃÇå×¹ð È ÇÕÁÅ Õð¶ - B, B.ÃÅÚÅ ÃÇå×¹ð È ÇÕÁÅ Õð¶ - B, B.

ÜÅ Çà ¼Ö» îÇÔ ÚÈÕ,ÜÅ Çà ¼Ö» îÇÔ ÚÈÕ,ÜÅ Çà ¼Ö» îÇÔ ÚÈÕ,ÜÅ Çà ¼Ö» îÇÔ ÚÈÕ,ÜÅ Çà ¼Ö» îÇÔ ÚÈÕ,‘Saint Kabir: what may the True Holy Preceptor do,when the disciples lack merit or are deficient?Nothing affects these purblind ones, like wind blownthrough bamboo, making no sound.’ P.1372ÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ ÕðË ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ ÕðË ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ ÕðË ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ ÕðË ÜÀ° ÇÃÖÅ îÇÔÕìÆð ÃÅÚÅ ÃÇå×¹ð ¹ ÇÕÁÅ ÕðË ÜÀ° ÇÃÖÅ îÇÔÚÈÕ¨ÚÈÕ¨ÚÈÕ¨ÚÈÕ¨ÚÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨Á³è¶  ¶Õ é ñÅ×ÂÆ ÇÜÀ° ì»Ã¹ ìÜÅÂÆÁË ë ÈÕ¨

When you blow through bamboo, no sound is

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produced because it does not have base in the formof faith. If you blow through a flute and press thenotes with your fingers, it produces music. So muchis the difference between the two. If there is love forGod in the heart, then the Name works in it. If thereis no love and faith, then it is difficult even to readJap Ji Sahib. When there is no interest and inclinationwithin, then dear, you have needlessly become aSikh out of fear. There is no yearning in you toprogress on the path of spirituality.

So, the first requirement is to have faith andtrust in the Guru (Holy Preceptor). How big andpowerful is this faith? Guru Sahib says like this—

‘I have churned the body-ocean and I have seen anenamoruing thing come to view.The Guru is God and God is the Guru. There is nodifference between the two, my brother.’ P.442Ãî¹ ¿ç ¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅÃî¹ ¿ç ¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅÃî¹ ¿ç ¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅÃî¹ ¿ç ¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅÃî¹ ¿ç ¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅÇÂÕ òÃå° Áé±ê ÇçÖÅÂƨÇÂÕ òÃå° Áé±ê ÇçÖÅÂƨÇÂÕ òÃå° Áé±ê ÇçÖÅÂƨÇÂÕ òÃå° Áé±ê ÇçÖÅÂƨÇÂÕ òÃå° Áé±ê ÇçÖÅÂƨ׹ð ׯÇò¿ç¹ ׯ ¹ Çò¿ç¹ ×¹ð È Ô Ë éÅéÕ í¶ç¹ é×¹ð ׯÇò¿ç¹ ׯ ¹ Çò¿ç¹ ×¹ð È Ô Ë éÅéÕ í¶ç¹ é×¹ð ׯÇò¿ç¹ ׯ ¹ Çò¿ç¹ ×¹ð È Ô Ë éÅéÕ í¶ç¹ é×¹ð ׯÇò¿ç¹ ׯ ¹ Çò¿ç¹ ×¹ð È Ô Ë éÅéÕ í¶ç¹ é×¹ð ׯÇò¿ç¹ ׯ ¹ Çò¿ç¹ ×¹ð È Ô Ë éÅéÕ í¶ç¹ éíÅÂƨíÅÂƨíÅÂƨíÅÂƨíÅÂƨ

Á³× - DDBÁ³× - DDBÁ³× - DDBÁ³× - DDBÁ³× - DDBYou should perceive no difference between the

Guru and God. You should have so much faith thatwhen you hear the edict or Gurbani from GuruGranth Sahib, you should feel that it is being relayedfrom the Court Divine, from the portal of theTimeless One, God. That God, having Himself madethe utterance, is sitting in person in the form of theholy Word. Then shall you become aligned with theGuru Sahib, otherwise not.

Second belief is in the greatness and glory of theDivine Name. If the greatness of the Name has notbecome lodged in the heart, then there is no successand attainment because when the greatness of the

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Name becomes lodged in the heart, then all thetroubles and torments are destroyed and the Nameis not forgotten even for a second. He, who does nothave faith or belief in the greatness of the Name,says, “ I cannot meditate on God’s Name. How longshould I engage in Divine Name meditation? It takesa lot of time.” He says this because there is nointerest and yearning in him.

Mardana said, “True Sovereign! you discoursea great deal on the Name Divine, and while livingin your company, I have also come to know that ifthere is any real thing in the world it is God’s Name,but why doesn’t the world believe this?”

Guru Sahib said, “Mardana! God’s Name isinvaluable—

‘Invaluable is the Name-none its worth knows.Saith Nanak: Such as have good fortune on theirforeheads recorded,In joy of the Lord disport.’ P.81ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ü¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ü¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ü¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ü¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ü¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨

But this world does not appreciate its worth.Their interests are cheap. They value and appreciatepaltry things. The farmer knows about land—whichone is fit for sugarcane cultivation and which forcultivating paddy. Assessing and evaluating it, hecan buy the required land. The cloth merchantknows which colour is fast and which isn’t and willfade on washing. He knows by buying which cloth,he can sell as genuine or original. Similarly, theestate dealer knows about the carving out of coloniesin a city. He buys plots where the price is likely toappreciate.

So Guru Sahib said, “ Mardana! everybody

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knows about the trade he is engaged in. Rare is adealer in the Name Divine. Crowds of people come,but rare is the person who is truly interested inGod’s Name.”

Mardana said, “Sir! you tell the people so muchabout the Name; even then they do not realize.”Guru Sahib said, “Mardana! we shall explain this toyou later.” While travelling from one place toanother, Guru Sahib reached Bishambhar Nagar, nearPatna, Patli Putra.

Guru Sahib said, “Look Mardana! what do yousee in the front?”

He added, “Look! this is a nice place that iscoming. I will sit here. You should go to the city andtake food.”

Mardana started laughing because he was achildhood companion. He had great faith in anddevotion for him too, but being a childhoodcompanion, out of love, sometimes, he took libertiesalso with Guru Sahib.

Guru Sahib said, “Mardana! what makes youlaugh?”

He said, “True Sovereign! I am laughingbecause you have told me to take meals as if foodis lying cooked and ready for me to partake of.”

Guru Sahib said, “Then what else do you do?”He said, “Sir! what can I do? As a result of

having lived with you, I have gained someunderstanding. One is that I have started knowingother person’s thoughts. I have come to learntelepathy. Now I can know what the other person isthinking about me.”

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When the heart becomes pure, you can knowother’s thoughts without speaking. Even though aperson may speak sweetly, yet if in his heart, he isbad, then a calm and poised mind knows this atonce that he is only pretending.

He said, “Sir! secondly, on seeing a man’s brow,I come to know about his nature and temperament.If the forehead is clear and blooming, there is asmile on his lips and the face is cheerful andblooming, I come to know that the man is simpleand in his heart is surely flowing the current ofGod’s Name.

‘Saith Nanak: God’s devotees ever are in bliss:Absorption in holy teaching annuls suffering and sin.’

P.3éÅéÕ í×åÅ ÃçÅ Çò×Åù¨ ùÇäÁË çÈÖ êÅê ÕÅéÅéÕ í×åÅ ÃçÅ Çò×Åù¨ ùÇäÁË çÈÖ êÅê ÕÅéÅéÕ í×åÅ ÃçÅ Çò×Åù¨ ùÇäÁË çÈÖ êÅê ÕÅéÅéÕ í×åÅ ÃçÅ Çò×Åù¨ ùÇäÁË çÈÖ êÅê ÕÅéÅéÕ í×åÅ ÃçÅ Çò×Åù¨ ùÇäÁË çÈÖ êÅê ÕÅéÅù¨éÅù¨éÅù¨éÅù¨éÅù¨

God’s Name makes the heart bloom. Then, sir,I greet him with the salutation—‘Sat Kartar’ (True isthe Lord Creator.) Then he too speaks in hislanguage and conversation gets going. Then heserves me food and I bring food for you also.”

Guru Sahib said, “Mardana! if you don’t happento meet such a person, then what do you do?”

He said, “Sir! then you can come with me andsee for yourself how some women abuse me.”

Guru Sahib said, “O Mardana! we are God’sservants. Then why should we beg before theworld?”

At that moment, Guru Sahib took out his footfrom the wooden slipper and with his toe diggingout a ruby from the earth, said, “Well Mardana! pickit up. It is an invaluable thing. Go into the city andinquire about its worth, and have your meals too.”

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Taking the ruby, first Mardana reached thevegetable sellers’ street. Finding a good shop, hesaid, “Dear brother! please see what is the worth ofthe object in my hand and give me 1/1-4 seer fruitto eat.”

He examined it and said “Brother! what can beits worth? It is a worthless red stone. When ourchildren go to bathe in the Ganges, they bring manysuch stones from its banks.” Mardana said, “No! itis very precious.”

Some persons were standing there. They startedturning their fingers on their temples wonderingwhether Mardana was sane or insane. Mardana toounderstood their reaction a little. Then he went to aconfectioner. When he showed the ruby to him heoffered half a seer of sweets in exchange for it,while the vegetable seller had offered him tworadishes.

Mardana said, “Sir! kindly tell me its worth.”He replied, “I have already told you to take

half a seer of sweets and leave it with me; myweighing balance has almost this muchcounterweight.”

Mardana tried to reason with him and explainto him a lot but in vain. Then he went to the clothmerchant who offered two yards of cloth to him.Thereafter, he went to a jeweller who put its priceat ten rupees. The second jeweller assessed its worthto be Rs.100. Mardana was surprised to notice thedifference—two radishes worth ¼ paisa on one hand,and Rs.100 on the other!

Mardana said, “Is there any big jeweller in thecity or not?”

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They said, “Yes! there is a big jeweller namedSalas Rai also in the city and such is his house.”Mardana inquired his way to the house of Salas Rai.He lived on the top floor. A rope hung down thatrang the bell. When Mardana pulled the rope, thebell rang inside. A servant came and made inquiriesfrom him.

He said, “Well Bhai Mardana! What is the objectof your visit?”

Mardana said, “Shah Ji! (Mr. Moneylender) Ihave this object; I want to know its worth.”

He said, “I am not the moneylender; I am hisservant. Kindly come upstairs.’

Going upstairs, the servant said to themoneylender, “Sir! this man is Mr. Mardana who hascome from the Punjab. He has an object. He wantsto know its worth. It is here in my hand.”

The moneylender / jeweller said, “SonAdhraka! you too have been working with me for along time. Assess its worth.”

He said, “Seth Ji! I have assessed its worth tobe a thousand rupees.”

In those days, for one rupee you could get ninemaunds [one maund=36 kg.] of grams, and athousand rupees of those days will be equal to twolakh rupees of today.

He said, “Show it to me! Is it so precious?”When the jeweller examined it in light,

measured its lines of light, he was astonished to theextreme finding it difficult to breathe. He said, “Son!bring a hundred rupees quickly.” Then he looked atMardana's face. He said, “ Bhai Mardana! I am not

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giving its worth.”Then, when the servant brought a hundred

rupees, the jeweller said to him, “Son! fortune hassmiled upon us. Today, we have got the opportunityof having a glimpse of that rare ruby, which isinvaluable. Our forefathers used to tell us, There isone such ruby in the world that is of inestimablevalue and such and such is its mark. If by supremegood fortune, you get a chance to see it, first offera hundred rupees to it, and thereafter, talk about itsworth or value. It is priceless. Whatever wealth aman has, that is its price.’”

He (Salas Rai) said, “Bhai Mardana! I am notgiving you its price. I am only giving you theoffering money for having its glimpse. Does it belongto you or to someone else?” Mardana replied, “Itbelongs to Satguru Guru Nanak Sahib."

He asked, “Is he the same Guru NanakNirankari who has been born in the age of Kalyuga(Dark Age) and is himself the formless Lord?”

Mardana said, “Yes, you are in the right.”He said, “Son Adharka! we are indeed very

fortunate. We have got glimpse of the rare ruby andshall see Guru Nanak Sahib too. What about food,Bhai Mardana?”

He said, “So far nobody has served me food.”Salas Rai asked, “How many persons are you?"Mardana replied, “Sometimes, our number

swells to thousands, but at the present moment, weare only three—Satguru Guru Nanak Sahib, BhaiBala and I.”

He said, “Brother! you should get going. We

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shall follow you with food. Don’t accept it fromanybody else.”

In a state of astonishment did Mardana walkback to Guru Sahib. Only one thought wasoccupying his mind—one gives two radishes,another ½ seer sweets, and still another two yardsof cloth. Then one offers ten rupees for the ruby,another hundred, while one says that it is invaluableor priceless, and he gives a hundred rupees for justhaving a glimpse of it. He put the hundred rupeesas well as the ruby at Guru Nanak Sahib's lotus feet.Guru Sahib asked, “ Mardana! What is this?”

He said, “Reverend Master! you know yourways yourself. I am wonderstruck at the priceoffered by different persons for this ruby—tworadishes, ½ seer (One seer= 900 grams) sweets, twoyards of cloth, ten rupees, one hundred rupees! Onthe other hand, Salas Rai says that it is priceless.”

Guru Sahib said, “Mardana! you should haveexplained it to them." He said, “O Sovereign! theyliterally drove me mad. The more I insisted that theruby is very precious, the more they called mecrazy". Guru Sahib said, “ Mardana! just as a ruby'sis worth is not assessed without a perfect jeweller,similarly, God’s Name cannot be assessed without aperfect holy man.

Refrain : Greatness and glory of God’s Name,In the hearts of the saints resides.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - îÇÔîÅ ÔÇð éÅî çÆîÇÔîÅ ÔÇð éÅî çÆîÇÔîÅ ÔÇð éÅî çÆîÇÔîÅ ÔÇð éÅî çÆîÇÔîÅ ÔÇð éÅî çÆ

Ã¿å» ç¶ ÇÔðç¶ òÃçÆ - B, B.Ã¿å» ç¶ ÇÔðç¶ òÃçÆ - B, B.Ã¿å» ç¶ ÇÔðç¶ òÃçÆ - B, B.Ã¿å» ç¶ ÇÔðç¶ òÃçÆ - B, B.Ã¿å» ç¶ ÇÔðç¶ òÃçÆ - B, B.‘In the saint’s heart resides greatness of the holyName.’ P.265

éÅî ÕÆ îÇÔîŠÿå Çðç òÃ˨éÅî ÕÆ îÇÔîŠÿå Çðç òÃ˨éÅî ÕÆ îÇÔîŠÿå Çðç òÃ˨éÅî ÕÆ îÇÔîŠÿå Çðç òÃ˨éÅî ÕÆ îÇÔîŠÿå Çðç òÃ˨Guru Sahib said, “Mardana! except the saints,

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what does the world know what God’s Name is?The world is caught in the maze of Maya (materialriches); it does not get out of it. Living within thesphere of time, man continues to be born and dying,but does not know and realize the greatness of God’sName that it will liberate him. Death will not cometo a Divine Name practitioner; he will enter theregion of Eternity.

If you want to know the greatness of the holy Name,ask Namdev—‘In the Lord was Namdev’s heart deeply absorbed:So that the Dyer worth half a farthing (Dam, aninsignifient copper coin of old times) was immenselyexalted (became worth lakhs).’ P.487ׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨ

When the poor man practised Divine Namemeditation and performed God’s worship, the deadtoo came back to life but India’s emperor Salem Shahwas afflicted with a killing stomach ache for insultingGod’s devotee or saint. Then this very emperor cameto Saint Namdev and requested him with foldedhands that he might be forgiven—

‘Pardon me thou, O Hindu, I am thy cow.’ P.1166.ìÖÃÆ ÇÔ ¿ç È î Ë å¶ðÆ ×ÅǨìÖÃÆ ÇÔ ¿ç È î Ë å¶ðÆ ×ÅǨìÖÃÆ ÇÔ ¿ç È î Ë å¶ðÆ ×ÅǨìÖÃÆ ÇÔ ¿ç È î Ë å¶ðÆ ×ÅǨìÖÃÆ ÇÔ ¿ç È î Ë å¶ðÆ ×ÅǨ

Look! An emperor stood before Namdev with foldedhands praying—‘I am thy cow.’ Recite like this—

Refrain: By reciting the holy Name became worthlakhs

The man who was worth a farthingèÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - éÅî Üê Õ¶ ñ¼Ö» çÅ Ô¯ Ç×ÁÅ,éÅî Üê Õ¶ ñ¼Ö» çÅ Ô¯ Ç×ÁÅ,éÅî Üê Õ¶ ñ¼Ö» çÅ Ô¯ Ç×ÁÅ,éÅî Üê Õ¶ ñ¼Ö» çÅ Ô¯ Ç×ÁÅ,éÅî Üê Õ¶ ñ¼Ö» çÅ Ô¯ Ç×ÁÅ,

ì¿çÅ ÁèÆ çîóÆ çÅ - B, B.ì¿çÅ ÁèÆ çîóÆ çÅ - B, B.ì¿çÅ ÁèÆ çîóÆ çÅ - B, B.ì¿çÅ ÁèÆ çîóÆ çÅ - B, B.ì¿çÅ ÁèÆ çîóÆ çÅ - B, B.‘In the Lord was Namdev’s heart deeply absorbed:So that the Dyer worth half a farthing (Dam, aninsignifient copper coin of old times) was immenselyexalted (became worth lakhs).’ P.487

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ׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨׯÇì¿ç ׯÇì ¿ç ׯÇì ¿ç ÿÇ× éÅîç¶À° îé° ñÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨÁÅã çÅî Õ¯ ÛÆêð¯ Ô ¯ÇÂú ñÅÖÆäŨ

Thus Namdev came to be worshipped all overIndia and he is worshipped even today. LordCreator appeared before him in manifest form 72times. Sometimes, He came to revive a dead cow,sometimes to build his shed, sometimes to turn theface of the temple, sometimes to drink milk offeredby him. Thus Namdev had God’s glimpse verymany times. Similarly, take the case of Saint Kabir—

‘Kabir, discarding weaving and carding yarn,Into love of God’s feet was absorbed:The low caste weaver thus became a store of merit.’P.487ì¹ééÅ åééÅ ÇåÁÅÇ× ÕË êÌÆÇå Úðé ÕìÆðŨì¹ééÅ åééÅ ÇåÁÅÇ× ÕË êÌÆÇå Úðé ÕìÆðŨì¹ééÅ åééÅ ÇåÁÅÇ× ÕË êÌÆÇå Úðé ÕìÆðŨì¹ééÅ åééÅ ÇåÁÅÇ× ÕË êÌÆÇå Úðé ÕìÆðŨì¹ééÅ åééÅ ÇåÁÅÇ× ÕË êÌÆÇå Úðé ÕìÆðŨéÆÚ Õ°ñŠܯñÅÔðÅ íÇÂú ×¹éÆï ×ÔÆðŨéÆÚ Õ°ñŠܯñÅÔðÅ íÇÂú ×¹éÆï ×ÔÆðŨéÆÚ Õ°ñŠܯñÅÔðÅ íÇÂú ×¹éÆï ×ÔÆðŨéÆÚ Õ°ñŠܯñÅÔðÅ íÇÂú ×¹éÆï ×ÔÆðŨéÆÚ Õ°ñŠܯñÅÔðÅ íÇÂú ×¹éÆï ×ÔÆðŨ

Ask Kabir. He used to do weaving and carding.How poor he was! About him, his mother said, “Hetells us to live on parched grams, while loaves heserves to holy men and saints. He tells us to sleepon the bare floor, while the few cots in the househe offers to the saints to sleep on.” But how greatand glorious is the Name Divine! Kabir Sahibliberated 75 million people. He lived upto old age.So, regarding the greatness of God’s Name you canask him.

Once Kabir Sahib had gone out when a Raja(King) came to know that by reciting God’s Nameall sorrows and sufferings are annulled. Holycongregation! this is not a hollow claim. It isperfectly true.

‘The Name Divine is the sovereign remedy of all ills.’P.274Ãðì ð¯× ÕÅ ÁÀ°Öç¹ éÅÃðì ð¯× ÕÅ ÁÀ°Öç¹ éÅÃðì ð¯× ÕÅ ÁÀ°Öç¹ éÅÃðì ð¯× ÕÅ ÁÀ°Öç¹ éÅÃðì ð¯× ÕÅ ÁÀ°Öç¹ éÅ

He, who does not find a cure for his ailment

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anywhere, can get well by meditating on the Namewith faith and devotion. The cure comes naturally.So, a Raja (King) came to Kabir Sahib’s house. Hewas afflicted with leprosy. He was in great torment.Foul smell emanated from him. Coming to Kabir'shouse, he inquired about him.

His wife said, “He has gone out and will returnafter some time.”

The King said, “Mother! I am in great torment.Kindly show mercy to me. I have come from afar.”He told her about his affliction. Kabir’s wife felt pityfor him.

He said, “Sit in front of me.” He sat as directed.She said, “Utter Rama! Utter Rama! Utter Rama!”

(God’s Name).First she uttered ‘Rama’ herself.Then she made him utter God’s Name thrice,

and said, “Go and take bath.”He took bath and as a result of well-earned holy

Name, he was cured fully. Thus Mother Loi cameto be praised by the people. The news of hereffecting a cure spread throughout the city. Peopleremarked, “Saint Kabir is great no doubt, butMother Loi is not less great than he is. Blessed isMother Loi! Blessed is Mother Loi!” As Kabir Sahibcame, he heard people saying, “O Saint! you areundoubtedly blessed, but Mother Loi too is highlyblessed.” He wondered why his wife was beingglorified. After all what had she done which madepeople praise her? He knew all right because he wasomniscient. He or she who serves the holy, naturallycomes to acquire miraculous worldly and spiritualpowers. His wife attended the company of the true

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and holy men. She scrubbed their unclean utensilsand stood by Kabir Sahib in rendering service tosaints and holy men. This service of the holy too isGod’s worship. More than that, she looked afterKabir Sahib, washed his clothes, prepared food andrendered various other services. By rendering serviceto the holy, one comes to acquire spiritual powers.

So, when Kabir Sahib heard his wife’s praises,he asked a devotee, “What is all this?” He said,“Reverend sir! a king had come. By making himutter ‘Rama’ (God’s Name) thrice, Mother Loi curedhis affliction of leprosy.” He said, “What was theneed of uttering God’s Name thrice? Why socheap?”

He was annoyed, Guruwards’ annoyance oranger is like a furrow in water, while an apostate'sannoyance is like a furrow in stone. Guruwardsdon’t harbour annoyance for anyone for long—

‘Farid, return thou good for evil; in thy heart bear nowrath or revenge.Thus with thy body be free of maladies,And thy life have all blessings.’ P.1382ëðÆçÅ ì¹ð ¶ çÅ íñÅ ÕÇð ×¹ÃÅ îÇé é ÔãÅǨëðÆçÅ ì¹ð ¶ çÅ íñÅ ÕÇð ×¹ÃÅ îÇé é ÔãÅǨëðÆçÅ ì¹ð ¶ çÅ íñÅ ÕÇð ×¹ÃÅ îÇé é ÔãÅǨëðÆçÅ ì¹ð ¶ çÅ íñÅ ÕÇð ×¹ÃÅ îÇé é ÔãÅǨëðÆçÅ ì¹ð ¶ çÅ íñÅ ÕÇð ×¹ÃÅ îÇé é ÔãÅǨç¶ÔÆ ð ¯×¹ é ñ×ÂÆ êñË Ãí¹ ÇÕÛ° êÅǨç¶ÔÆ ð ¯×¹ é ñ×ÂÆ êñË Ãí¹ ÇÕÛ° êÅǨç¶ÔÆ ð ¯×¹ é ñ×ÂÆ êñË Ãí¹ ÇÕÛ° êÅǨç¶ÔÆ ð ¯×¹ é ñ×ÂÆ êñË Ãí¹ ÇÕÛ° êÅǨç¶ÔÆ ð ¯×¹ é ñ×ÂÆ êñË Ãí¹ ÇÕÛ° êÅǨ

He was a little annoyed with her for havingexpended the Name so cheaply. When he returned,his wife advanced to meet him and greet him, buthe did not stop and went inside without looking ather and acknowledging her greeting. Going in, shetried to take hold of his scarf, his stick and hisbegging bowl, but he placed them himself, and saton the cot. When she tried to greet him with foldedhands, he turned his back towards her. When shewent to the other side, he again turned his back. Atthat moment, Kabir Sahib’s wife felt deeply hurt—

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‘What! Why this kind of annoyance with me? I havedone nothing to offend him.’ So, with folded hands,she prayed—

Refrain: Cut me with a saw all right,But kill me not by turning thy back upon me.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÁÅð¶ éÅñ ÚÆð ç¶,ÁÅð¶ éÅñ ÚÆð ç¶,ÁÅð¶ éÅñ ÚÆð ç¶,ÁÅð¶ éÅñ ÚÆð ç¶,ÁÅð¶ éÅñ ÚÆð ç¶,Õðòà éÅ ç¶ Õ¶ îÅðÄ - B, B.Õðòà éÅ ç¶ Õ¶ îÅðÄ - B, B.Õðòà éÅ ç¶ Õ¶ îÅðÄ - B, B.Õðòà éÅ ç¶ Õ¶ îÅðÄ - B, B.Õðòà éÅ ç¶ Õ¶ îÅðÄ - B, B.

‘To be cut with a saw is better than that thou turnestthy back on me.’ P.484Õðòå¹ íñÅ é Õðòà å¶ðƨÕðòå¹ íñÅ é Õðòà å¶ðƨÕðòå¹ íñÅ é Õðòà å¶ðƨÕðòå¹ íñÅ é Õðòà å¶ðƨÕðòå¹ íñÅ é Õðòà å¶ðƨ

She said, “Sir! you may cut me with a saw butI cannot bear your turning your back upon me. Icannot bear your anger and annoyance.”

‘Listen to this my supplication: in thy embrace encloseme.’ P.484ñÅ×¹ ×ñ¶ à ¹é ¹ ÇìéåÆ î¶ðƨñÅ×¹ ×ñ¶ à ¹é ¹ ÇìéåÆ î¶ðƨñÅ×¹ ×ñ¶ à ¹é ¹ ÇìéåÆ î¶ðƨñÅ×¹ ×ñ¶ à ¹é ¹ ÇìéåÆ î¶ðƨñÅ×¹ ×ñ¶ à ¹é ¹ ÇìéåÆ î¶ðƨ

Why did you turn your back upon me?‘Even if thou cut my body, I shall not turn away mylimb from thee.Even though my body falls or perishes, I shall notbreak my love for thee.’ P.484ÇÇÇÇÇÜÀ° åé¹ ÚÆðÇÔ Á³×¹ é î¯ðÀ°¨ÜÀ° åé¹ ÚÆðÇÔ Á³×¹ é î¯ðÀ°¨ÜÀ° åé¹ ÚÆðÇÔ Á³×¹ é î¯ðÀ°¨ÜÀ° åé¹ ÚÆðÇÔ Á³×¹ é î¯ðÀ°¨ÜÀ° åé¹ ÚÆðÇÔ Á³×¹ é î¯ðÀ°¨Çê³â° êðË åÀ° êÌÆÇå é å¯ðÀ°¨Çê³â° êðË åÀ° êÌÆÇå é å¯ðÀ°¨Çê³â° êðË åÀ° êÌÆÇå é å¯ðÀ°¨Çê³â° êðË åÀ° êÌÆÇå é å¯ðÀ°¨Çê³â° êðË åÀ° êÌÆÇå é å¯ðÀ°¨

You may cut me asunder, but I will not utter abad word. My body may perish, but I shall notbreak off my love for you for all ages—

‘Between thee and me, there is not another.Thou art the same Spouse and I the same wife.’

P.484Ôî å°î ìÆÚ¹ íÇÂú éÔÆ Õ¯ÂƨÔî å°î ìÆÚ¹ íÇÂú éÔÆ Õ¯ÂƨÔî å°î ìÆÚ¹ íÇÂú éÔÆ Õ¯ÂƨÔî å°î ìÆÚ¹ íÇÂú éÔÆ Õ¯ÂƨÔî å°î ìÆÚ¹ íÇÂú éÔÆ Õ¯Âƨå°îÇÔ Ã¹ Õ¿å éÅÇð Ôî ïÂƨå°îÇÔ Ã¹ Õ¿å éÅÇð Ôî ïÂƨå°îÇÔ Ã¹ Õ¿å éÅÇð Ôî ïÂƨå°îÇÔ Ã¹ Õ¿å éÅÇð Ôî ïÂƨå°îÇÔ Ã¹ Õ¿å éÅÇð Ôî ïÂƨ

No backbiter has come between you and me. Iam your wife and you are my husband. Then whatis the reason of your turning your back upon me?What has made you angry with me? Please let me

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know about it.” At that moment, Kabir Sahib said—‘Saith Kabir: Listen, O Loi!Now in thee I have no faith.’ P.484ÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯Âƨ Áì å°îðÆ êðåÆÇåÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯Âƨ Áì å°îðÆ êðåÆÇåÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯Âƨ Áì å°îðÆ êðåÆÇåÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯Âƨ Áì å°îðÆ êðåÆÇåÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯Âƨ Áì å°îðÆ êðåÆÇåé Ô¯Âƨé Ô ¯Âƨé Ô ¯Âƨé Ô ¯Âƨé Ô ¯Âƨ

‘In my heart, there was great trust andconfidence in you. I considered you intelligent sinceyou have listened to many spiritual discourses, youhave heard about the greatness and glory of the holyName, but I did not know that you knew so littleabout the greatness of God’s Name. Why did youmake the king utter God’s Name thrice? You gaveaway the Name so cheap.’ This is what he said—

Refrain: O Loi, devotee of God, you gave awayGod’s Name so cheap.

By making the afflicted utter God’sName thrice,Did ye cure his affliction.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ñ¯ÂÆ ¶ ðÅî ÇêÁÅðƶ,ñ¯ÂÆ ¶ ðÅî ÇêÁÅðƶ,ñ¯ÂÆ ¶ ðÅî ÇêÁÅðƶ,ñ¯ÂÆ ¶ ðÅî ÇêÁÅðƶ,ñ¯ÂÆ ¶ ðÅî ÇêÁÅðƶ,åË º ðÅî Ãò¼ñóÅ ñÅÇÂÁÅ -B, B.åË º ðÅî Ãò¼ñóÅ ñÅÇÂÁÅ -B, B.åË º ðÅî Ãò¼ñóÅ ñÅÇÂÁÅ -B, B.åË º ðÅî Ãò¼ñóÅ ñÅÇÂÁÅ -B, B.åË º ðÅî Ãò¼ñóÅ ñÅÇÂÁÅ -B, B.

‘Saith Kabir: Listen O Loi!Now in thee I have no faith.’ P.484ÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯ÂƨÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯ÂƨÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯ÂƨÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯ÂƨÕÔå¹ ÕìÆð¹ à ¹éÔ¹ ð ¶ ñ¯ÂƨÁì å°îðÆ êðåÆÇå é Ô¯ÂƨÁì å°îðÆ êðåÆÇå é Ô¯ÂƨÁì å°îðÆ êðåÆÇå é Ô¯ÂƨÁì å°îðÆ êðåÆÇå é Ô¯ÂƨÁì å°îðÆ êðåÆÇå é Ô¯Âƨ Á³× - DHDÁ³× - DHDÁ³× - DHDÁ³× - DHDÁ³× - DHD

Why did you expend God’s Name so cheap?Did you not know the greatness and glory of theName?

‘Invaluable is the Name—none its worth knows.Saith Nanak: Such as have good fortune on theirforeheads recorded,In joy of the Lord disport.’ P.81.ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÃÅÂÆ éÅî¹ Áî¯ñ¹ ÕÆî é Õ¯ÂÆ ÜÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð ¿×¹ îÅä篨

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She said, “O my master! listen to me. First time,I made the king utter the Name so that—

‘The Guru’s word destroys millions of misdeeds.’P.1195

×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨the misdeeds done by this king might be

destroyed--‘Should one be gripped by terrible suffering, be guiltyof much bloodshed or murders,Should be involved in poverty of numerous births andin great suffering be caught:By contemplation of the Name Divine are all theseeffaced.Saith Nanak, as fire consumes wood reducing it toashes.’ P.1355دð ç¹Ö · ³ ÁÇéÕ Ôå· ³ Üéî çÅÇðçz ¿ îÔÅ ÇìÖ·Å翨دð ç¹Ö · ³ ÁÇéÕ Ôå· ³ Üéî çÅÇðçz ¿ îÔÅ ÇìÖ·Å翨دð ç¹Ö · ³ ÁÇéÕ Ôå· ³ Üéî çÅÇðçz ¿ îÔÅ ÇìÖ·Å翨دð ç¹Ö · ³ ÁÇéÕ Ôå· ³ Üéî çÅÇðçz ¿ îÔÅ ÇìÖ·Å翨دð ç¹Ö · ³ ÁÇéÕ Ôå· ³ Üéî çÅÇðçz ¿ îÔÅ ÇìÖ·Å翨Çîà¿å Ã×ñ ÇÃîð¿å ÔÇð éÅîÇîà¿å Ã×ñ ÇÃîð¿å ÔÇð éÅîÇîà¿å Ã×ñ ÇÃîð¿å ÔÇð éÅîÇîà¿å Ã×ñ ÇÃîð¿å ÔÇð éÅîÇîà¿å Ã×ñ ÇÃîð¿å ÔÇð éÅîéÅéÕ ÜËö êÅòÕ ÕÅÃà íÃî³ Õð¯Çå¨éÅéÕ ÜËö êÅòÕ ÕÅÃà íÃî³ Õð¯Çå¨éÅéÕ ÜËö êÅòÕ ÕÅÃà íÃî³ Õð¯Çå¨éÅéÕ ÜËö êÅòÕ ÕÅÃà íÃî³ Õð¯Çå¨éÅéÕ ÜËö êÅòÕ ÕÅÃà íÃî³ Õð¯Çå¨

Just as a pile of wood is set on fire, in the sameway, I made him utter God’s Name in order to burnhis sins. So, I think you will agree with me.

Kabir said, “You are right.”She further said, “By making him utter God’s

Name for the second time, I gave him Name-medicine, and for the third time, I gave him God’sName as ‘Gurmantar’ (Guru’s initiatory formula) inorder to show its greatness.”

So, in this way, as long as the devotee does notimbibe faith or trust in the holy Name, he willcontinue complaining—‘While meditating on theName Divine I feel sleepy, I cannot concentrate, mymind keeps wandering?’ It is because he has notprepared himself for receiving the Name; he has notunderstood and realized what he is going to do. Fordoing worldly tasks, watching cinema and television,

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the mind does not wander even for a second. Butwhen one is to meditate on the holy Name, the mindis never still. It is because faith is lacking. Man doesnot have faith in the greatness of the Name.

Fourth is having faith in the efficacy of his‘Gurmantar’ (initiatory formula or chant). Manypersons receive the ‘Gurmantar’. The ‘mantar’ (holychant) bestowed by the capable Guru (HolyPreceptor) can liberate the devotee. It is needlesspulling and pushing, if we say that only this ‘mantar’(holy chant or initiatory formula) liberates man butnot others. It is true that only this ‘mantar’ (chant) issuitable and proper for us. But for the rest, there areholy chants according to their own respectivereligions. It is God who is to liberate the wholeworld. So Guru Sahib says—

‘Through whichever way can the world be delivered,deliver it that wise.’ P.853ÇÜå¹ ç¹ÁÅð Ë À°ìðË ÇååË ñËÔ ¹ À°ìÅÇð¨ÇÜå¹ ç¹ÁÅð Ë À°ìðË ÇååË ñËÔ ¹ À°ìÅÇð¨ÇÜå¹ ç¹ÁÅð Ë À°ìðË ÇååË ñËÔ ¹ À°ìÅÇð¨ÇÜå¹ ç¹ÁÅð Ë À°ìðË ÇååË ñËÔ ¹ À°ìÅÇð¨ÇÜå¹ ç¹ÁÅð Ë À°ìðË ÇååË ñËÔ ¹ À°ìÅÇð¨

O God! save all the mortals gone stray throughwhatever portal you wish. Be merciful to them. Soone should have faith in one’s own ‘Gurmantar’ (holychant or initiatory formula). Have faith in whateverholy chant you have received. Thereafter, don’twaver—which chant should I obtain – of ‘Onkar’, or‘Soham’ or ‘Om’ or ‘Satnam’, or ‘Waheguru’ or ‘SatnamWaheguru’ (All are God’s Name)? This duality getscreated in man. The Name bestowed at the time ofgetting initiated with the Guru (Holy Preceptor) isgoing to liberate the devotee.

On this subject, there is an illustrative story.Sant Ishar Singh Ji Rarewaley used to narrate thatonce there was a highly exalted holy man, who hadrisen above love for material things. On hearingabout his spiritual greatness and glory, a devotee

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was filled with spiritual yearning. He listened to hisdiscourse at a holy congregation. He thought ofseeking liberation. So he went to this holy man. Hewas illiterate. He made a request to the holy man,who said—‘There are defects or failings in man. Oneis impurity, the other is confusion, and the third isveil of ignorance. These three impurities are presentin every man—

‘By impurity of multiple births sticking, is the mindcovered with black soot.The oil-presser’s rag, even though washed a hundredtimes, is not made clean.’ P.651Üéî Üéî ÕÆ ÇÂù îé ÕÀ° î« ñÅ×ÆÜéî Üéî ÕÆ ÇÂù îé ÕÀ° î« ñÅ×ÆÜéî Üéî ÕÆ ÇÂù îé ÕÀ° î« ñÅ×ÆÜéî Üéî ÕÆ ÇÂù îé ÕÀ° î« ñÅ×ÆÜéî Üéî ÕÆ ÇÂù îé ÕÀ° î« ñÅ×ÆÕÅñÅ Ô¯ÁÅ ÇÃÁÅÔ¹¨ Ö³éñÆ è¯åÆ À°ÜñÆ éÕÅñÅ Ô¯ÁÅ ÇÃÁÅÔ¹¨ Ö³éñÆ è¯åÆ À°ÜñÆ éÕÅñÅ Ô¯ÁÅ ÇÃÁÅÔ¹¨ Ö³éñÆ è¯åÆ À°ÜñÆ éÕÅñÅ Ô¯ÁÅ ÇÃÁÅÔ¹¨ Ö³éñÆ è¯åÆ À°ÜñÆ éÕÅñÅ Ô¯ÁÅ ÇÃÁÅÔ¹¨ Ö³éñÆ è¯åÆ À°ÜñÆ éÔ ¯òÂÆÔ ¯òÂÆÔ ¯òÂÆÔ ¯òÂÆÔ ¯òÂÆܶ ÃÀ° è ¯òÇä êÅÔ¹¨Ü¶ ÃÀ° è ¯òÇä êÅÔ¹¨Ü¶ ÃÀ° è ¯òÇä êÅÔ¹¨Ü¶ ÃÀ° è ¯òÇä êÅÔ¹¨Ü¶ ÃÀ° è ¯òÇä êÅÔ¹¨

This impurity or scum is removed by doingvirtuous deeds, rendering service etc. Secondimpurity, that of confusion, is removed byperforming God’s devotional worship. The thirdimpurity, which is called the veil-impurity, isremoved by acquiring Divine knowledge.

So, that holy man thought, “First of all, let memake him render service.” He said, “Dear brother!engage yourself in rendering service. By doingservice when impurity within you is removed, Ishall bestow the Name Divine upon you. First, youshould purify your body vessel—

‘After washing the vessel, settling down in poise, burnincense—Thereafter, go to bring milk.’ P.728í»âÅ è¯Ç ìËÇà èÈê ¹ ç¶òÔ¹ åÀ° çÈè Ë ÕÀ°í»âÅ è¯Ç ìËÇà èÈê ¹ ç¶òÔ¹ åÀ° çÈè Ë ÕÀ°í»âÅ è¯Ç ìËÇà èÈê ¹ ç¶òÔ¹ åÀ° çÈè Ë ÕÀ°í»âÅ è¯Ç ìËÇà èÈê ¹ ç¶òÔ¹ åÀ° çÈè Ë ÕÀ°í»âÅ è¯Ç ìËÇà èÈê ¹ ç¶òÔ¹ åÀ° çÈè Ë ÕÀ°ÜÅòÔ ¹¨ÜÅòÔ ¹¨ÜÅòÔ ¹¨ÜÅòÔ ¹¨ÜÅòÔ ¹¨

First, clean the body vessel. Don’t insist ongetting the Name without first purifying yourself. Ifyou pour milk in an unclean vessel, it will go bad.

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[The image herein is of milk being poured into thechurn for making curd.]

A farmer was an obstinate type of person. Everyday, he said to the holy man, “O saint! give me theboon of the Name Divine.”

The saint said, “Well brother! first, you shouldengage yourself in rendering service”. I will renderservice afterwards. First, give me the Name. He wasoutspoken, and so was voluble in speech. When theholy man tried again and again to make him seereason, but he did not, then the holy man thoughtof resorting to some clever device to show himlight. He went out for begging food, and put somehorse-dung in his begging bowl. Going to his house,he greeted with ‘Satnam’ (True is the Name). Hecame out. He was very much delighted when hesaw that the holy man had come. He brought ahandful of flour. The holy man extended his beggingbowl before him. He (the householder) withheld hishand, saying, “Sir! there is horse-dung lying in it.”

The holy man said, “Don’t worry; put the flourinto it.”

He said, “Sir! the flour will be spoiled andwasted.”

The holy man said, “You have nothing to dowith it. Put the flour into it; I shall clean it later.”

He said, “Sir! what cleaning will you doafterwards? The flour will be spoiled. Horse-dungwill get mixed with it. How will you separate it?”

The holy man again said, “What do you haveto do with it? You just put the flour into it.”

He said, “Sir! I am not going to spoil and wastethe flour.”

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At this the holy man said, “Dear brother! youare not prepared to spoil and waste a little flourworth a pice or two by putting into the beggingbowl because it has horse-dung. Your mind is filledwith jealousy, slander, backbiting, miserliness and allthe sins and evils, then how are you asking me togive you the invaluable Name?”

The farmer realized his mistake and agreed toabide by the holy man’s directions. So, in this way,holy men first make the devotees render devotionalservice, before giving them the Name.

In earlier times, holy men made the devoteesrender service for twelve years. It was only then thatthey granted them ‘Yoga’. In the Guru’s abode also,Name used to be conferred on the devotees aftermaking them perform service for a long time. Thisused to be the practice with Sant Ishar Singh JiRarewaley also. For six months, he made the Name-seeker perform lakhs of ‘Moolmantra paths’ (readings),and then he was asked to partake of ‘amrit’(baptismal nectar). Now it has become customary toask everyone to partake of ‘amrit’ (baptismal nectar).What will be the use of administering ‘amrit’(baptismal nectar) to everybody? They will remainthe same. If men are transformed, then it isworthwhile, even if their number is small.

‘Kabir, then alone is the Guru deemed to havetouched the heart, if man’s worldly love and bodilyailments are effaced.

P.1374ÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéÕìÆð ×¹ð ¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î ¯Ô ¹ åéåÅê¨åÅê¨åÅê¨åÅê¨åÅê¨

Majority become apostates. When man becomesan apostate, he is caught in the cycle of birth anddeath. So, first understand the meaning and

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significance of the Name Divine, and then youshould decide whether or not you will be able topractise the Name meditation and lodge it in yourheart. If you are yet to go through the cycle of 84lakh existences, then you may do so, for time is notgoing to end. Human birth comes after sixty croreyears. There are millions and millions of years. Thisworld will not come to an end. You may experiencefurthermore the cycle of 84 lakh existences. He whois fond of partaking of ‘amrit’, he may do so andbecome aligned with the Guru, obtain the Namefrom the ‘Panj Piaras’ (Five Beloved ones) and thenpractise and imbibe it.

So, in this way, the holy man advised him torender devotional service in order to purify himself.Eight years passed in this manner. After eight years,he remembered that the holy man had not calledhim again. So, with the holy man’s permission, hewent to see him. The holy man said, “Dear brother!come at 8 A.M. tomorrow, when I am free afterdoing ‘nitnem’ (Gurbani compositions prescribed fordaily reading, recitation).” He kept it in his mindthat he was to go to see the holy man at 8 o’ clocknext morning. On the other hand, an official of theruler of the place came to see the holy man and said,“Reverend sir! the king of this place wishes to seeyou tomorrow. At what time should he come?”

The holy man said, “Let him come at 8 A.M.”The official said, “Sir! if you permit us, may we

clean this hut because the king is coming, otherwisehe may get annoyed with us?”

The holy man said, “It’s your pleasure.”The king’s men came, spread, carpets, sheets etc.

and decorated the hut. From one side was coming

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the king, from the other, the poor servant when theclock struck eight. When the appointed time came,the servant devotee was removing the cattle-dungand other refuse. Finding that it was already 8 O’clock, he started running towards the holy man’shut. His feet were soiled. When the holy man sawhim coming, he thought that he would spoil theking’s carpets. So, from afar he said, “Pareh! Pareh!(Away! Away!).

Paying him respects from that very place, hewent back. Day and night, he kept reciting-Pareh!Pareh! Time passed. One day the holy man hadsome errand to be done. He called that devotee.

He said to him, “Forty miles from here lives afriend of mine. Deliver this letter to him and bringhis reply at the earliest.”

Reciting ‘Pareh! Pareh!,' he started enjoying itsrelish. At no time did he stop its recitation. Whenhe was given the letter to deliver, he came into hisroom and thought, “If I walk towards the place fortymiles away, my Name meditation will cease.” Nosooner did he think this, than God appeared beforehim.

He (God) said, “Dear brother! give if to me. Letme do your task. I shall bring its reply immediately.

‘Whither so ever the business and affair of His slave is,thither the Lord runs.’ P.403ÜÔ ÜÔ ÕÅÜ ÇÕðÇå à ¶òÕ ÕÆ åÔÅ åÔÅ À°ÇáÜÔ ÜÔ ÕÅÜ ÇÕðÇå à ¶òÕ ÕÆ åÔÅ åÔÅ À°ÇáÜÔ ÜÔ ÕÅÜ ÇÕðÇå à ¶òÕ ÕÆ åÔÅ åÔÅ À°ÇáÜÔ ÜÔ ÕÅÜ ÇÕðÇå à ¶òÕ ÕÆ åÔÅ åÔÅ À°ÇáÜÔ ÜÔ ÕÅÜ ÇÕðÇå à ¶òÕ ÕÆ åÔÅ åÔÅ À°ÇáèÅò ˨èÅò ˨èÅò ˨èÅò ˨èÅò ˨

He said, “Sir! who are you?”God said, “I am ‘Pareh! Pareh’!”So God brought the reply to the letter. With the

reply, when he went to the holy man after some

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time, he said, “Dear brother! haven’t you gone sofar?”

He said, “Sir! I have brought the reply.”The holy man said, “Show me the reply you

have brought.”When he saw the reply, he recognized his

friend-saint’s signature.He said, “Tell me the inner story. How have

you managed to bring this reply?”He said, “I myself did not go. It was ‘Pareh

Pareh’ who went and brought the reply.”The holy man asked, “Who is this Pareh Pareh?”He said, “He is the same about whom you had

given me the ‘mantra’ (holy chant).”The holy man recollected the incident. He

earnestly worshipped God. God appeared beforehim.

God said, “What is the worry troubling you?”The holy man said, “O Lord! is your Name

‘Pareh Pareh’ also?”God said, “This is my first name from the

beginning of time. It is by this name that holy mencall me—

‘Thou art the Primal Being, beyond reach, the excellentCreator. None else is as great as Thee.’ P.11å± ¿ ÁÅÇç ê¹ðÖ¹ Áêð¿êð¹ ÕðåÅ ÜÆå± ¿ ÁÅÇç ê¹ðÖ¹ Áêð¿êð¹ ÕðåÅ ÜÆå± ¿ ÁÅÇç ê¹ðÖ¹ Áêð¿êð¹ ÕðåÅ ÜÆå± ¿ ÁÅÇç ê¹ðÖ¹ Áêð¿êð¹ ÕðåÅ ÜÆå± ¿ ÁÅÇç ê¹ðÖ¹ Áêð¿êð¹ ÕðåÅ ÜÆå°è ¹ ܶòâ° Áòð¹ é Õ¯Âƨå°è ¹ ܶòâ° Áòð¹ é Õ¯Âƨå°è ¹ ܶòâ° Áòð¹ é Õ¯Âƨå°è ¹ ܶòâ° Áòð¹ é Õ¯Âƨå°è ¹ ܶòâ° Áòð¹ é Õ¯Âƨ

I am far from afar. That is why I have come tobe called ‘Inaccessible’ or ‘Infinite’. I am also called the‘Primal Being.”

So, the Primal Being is known as ‘Inaccessible’,

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‘Beyond Reach’. ‘Pareh Pareh’ is my name due to mybeing the ‘Primal Being’. This too is my name. Allthe names in the universe are mine too.

‘I am a sacrifice unto Thine Names, as many as theyare, O Lord.’ P.786ìÇñÔÅðÆ ÜÅÀ° Ü¶å¶ å¶ ¶ð ¶ éÅò Ô˨ìÇñÔÅðÆ ÜÅÀ° Ü¶å¶ å¶ ¶ð ¶ éÅò Ô˨ìÇñÔÅðÆ ÜÅÀ° Ü¶å¶ å¶ ¶ð ¶ éÅò Ô˨ìÇñÔÅðÆ ÜÅÀ° Ü¶å¶ å¶ ¶ð ¶ éÅò Ô˨ìÇñÔÅðÆ ÜÅÀ° Ü¶å¶ å¶ ¶ð ¶ éÅò Ô˨

There is no problem about the name of God.Even though all the names are God’s, no name isHis because God is called ‘Being without Name’. Soin this way, one should have perfect faith inwhatever holy Name one receives. This is the thirdattribute.

Fourth is having faith or trust in ‘Waheguru’(God). Four faiths or beliefs are needed. First is faithin the Guru (Holy Preceptor); second is faith in thegreatness of the Name Divine; third is faith in theholy Word or chant, and fourth is faith in God. Untilman imbibes faith in God, he cannot recite the Nameand meditate on it.

First, try to understand what God is. He is all-pervasive—

‘All over the earth and the sky is present one soleLight. Neither less or more is it anywhere, and nordoes it decrease or increase.’ (Akal Ustat)ÇÜîÆ ÜîÅé Õ¶ ÇìÖË ÃîüÇå Â¶Õ Ü¯å ÔËÍÍÇÜîÆ ÜîÅé Õ¶ ÇìÖË ÃîüÇå Â¶Õ Ü¯å ÔËÍÍÇÜîÆ ÜîÅé Õ¶ ÇìÖË ÃîüÇå Â¶Õ Ü¯å ÔËÍÍÇÜîÆ ÜîÅé Õ¶ ÇìÖË ÃîüÇå Â¶Õ Ü¯å ÔËÍÍÇÜîÆ ÜîÅé Õ¶ ÇìÖË ÃîüÇå Â¶Õ Ü¯å ÔËÍÍé ØÅà ÔË é ìÅã ÔË, é ØÅÇà ìÅã Ô¯å ÔËÍÍé ØÅà ÔË é ìÅã ÔË, é ØÅÇà ìÅã Ô¯å ÔËÍÍé ØÅà ÔË é ìÅã ÔË, é ØÅÇà ìÅã Ô¯å ÔËÍÍé ØÅà ÔË é ìÅã ÔË, é ØÅÇà ìÅã Ô¯å ÔËÍÍé ØÅà ÔË é ìÅã ÔË, é ØÅÇà ìÅã Ô¯å ÔËÍÍ

God is pervading both within and without.There is no place where God is not present.

‘In forests, grass blades and mountains, the SupremeLord is contained.’ P.294ìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔ

He is present everywhere——‘In the air, water and fire is His presence.’

P.294êÀ°ä êÅäÆ ìËà ¿åð îÅÇÔ¨êÀ°ä êÅäÆ ìËà ¿åð îÅÇÔ¨êÀ°ä êÅäÆ ìËà ¿åð îÅÇÔ¨êÀ°ä êÅäÆ ìËà ¿åð îÅÇÔ¨êÀ°ä êÅäÆ ìËà ¿åð îÅÇÔ¨

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God pervades everywhere; He is present in air,water and fire. If by having this faith, you utter‘Waheguru’ (God’s Name) once, then you areknocking at His Door. If this faith is not present inthe devotee, then he is not hitting the bull’s eye. Heis hitting beside the mark. So this faith in theomnipresence of God is essential. Guru Sahib sayslike this—

Refrain: He sees, hears, and is ever with me,But I, a fool deem Him to be distant.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ê¶Öå ùéå ÃçÅ ÔË Ã ¿×¶,ê ¶Öå ùéå ÃçÅ ÔË Ã ¿×¶,ê ¶Öå ùéå ÃçÅ ÔË Ã ¿×¶,ê ¶Öå ùéå ÃçÅ ÔË Ã ¿×¶,ê ¶Öå ùéå ÃçÅ ÔË Ã ¿×¶,

î Ë º î ÈðÖ ÜÅÇéÁÅ çÈðÆ ð ¶ -B, B.îË º î ÈðÖ ÜÅÇéÁÅ çÈðÆ ð ¶ -B, B.îË º î ÈðÖ ÜÅÇéÁÅ çÈðÆ ð ¶ -B, B.îË º î ÈðÖ ÜÅÇéÁÅ çÈðÆ ð ¶ -B, B.îË º î ÈðÖ ÜÅÇéÁÅ çÈðÆ ð ¶ -B, B.‘The Lord, compassionate to the humble, gracious,ocean of bliss—In all beings is pervasive.He is always by our side, seeing us, listening to us—Thoughtless or foolish man thinks Him afar.’ P.612

çÆé çÇÂÁÅñ ÇÕÌêÅñ Ã¹Ö ÃÅ×ð Ãðì ØàÅçÆé çÇÂÁÅñ ÇÕÌêÅñ Ã¹Ö ÃÅ×ð Ãðì ØàÅçÆé çÇÂÁÅñ ÇÕÌêÅñ Ã¹Ö ÃÅ×ð Ãðì ØàÅçÆé çÇÂÁÅñ ÇÕÌêÅñ Ã¹Ö ÃÅ×ð Ãðì ØàÅçÆé çÇÂÁÅñ ÇÕÌêÅñ Ã¹Ö ÃÅ×ð Ãðì ØàÅíðêÈðÆ ð ¶¨íðêÈðÆ ð ¶¨íðêÈðÆ ð ¶¨íðêÈðÆ ð ¶¨íðêÈðÆ ð ¶¨ê¶Öå ùéå ÃçÅ ÔË Ã ¿×¶ î Ë î ÈðÖ ÜÅÇéÁÅ çÈðÆê¶Öå ùéå ÃçÅ ÔË Ã ¿×¶ î Ë î ÈðÖ ÜÅÇéÁÅ çÈðÆê¶Öå ùéå ÃçÅ ÔË Ã ¿×¶ î Ë î ÈðÖ ÜÅÇéÁÅ çÈðÆê¶Öå ùéå ÃçÅ ÔË Ã ¿×¶ î Ë î ÈðÖ ÜÅÇéÁÅ çÈðÆê¶Öå ùéå ÃçÅ ÔË Ã ¿×¶ î Ë î ÈðÖ ÜÅÇéÁÅ çÈðÆ𠶨𠶨𠶨𠶨𠶨

Á³× - FABÁ³× - FABÁ³× - FABÁ³× - FABÁ³× - FABTherefore, as long as man does not imbibe faith

like that of Prehlad, Draupadi and Dhruv, the NameDivine meditated without feeling God’s presence isnot fruitful; it is not hitting the bull’s eye. So, whenyou sit down to meditate on the Name, you shouldhave faith that God is by your side and is seeingand listening to you, and if you harbour sinful andevil desires, He will see that you are entertainingevil thoughts.

Once, there was an exalted holy man. He hadtwo chief disciples. He had to pass on the spiritualseat to someone. He summoned all his disciples andsaid, “Dear brothers! today I have to pass on the

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spiritual seat to someone. I am going to give up mymortal frame tomorrow. I have to make the choiceof the successor in your presence. I have heldconsultations and the choice has to be made betweenthese two. Now I shall test them before you andwhoever passes the test shall be given the spiritualseat.”

The holy man called them. Both stood beforehim with folded hands. He said, “Look! these are thepigeons. You should take one each. Whoever comesback first after killing the pigeon shall be heir to thespiritual seat. But you have to do it on onecondition—you should kill the bird, where nobodyis watching you.”

He, who was dull-witted and greedy snatchedthe pigeon from the holy man’s hands. He wentrunning behind the building and returned afterwringing the bird’s neck. The other disciple was stillstanding there. The first one said, “Look sir! I haveobeyed your command.” The holy man told thesecond disciple also to go and carry out hiscommand.

He went behind the building. Going there, hesaw cattle moving about. He said to himself, “Thesecattle are watching me.” He went to a sugarcanefield, where he found grass hoppers watching him.Going under the trees, he observed that birds werewatching him. He entered a hut and said, “Here Iam watching it.” Then he blind-folded his eyes andcovered himself with a cloth sheet and taking thebird in his lap, he said, “Now nobody is watchingme.” But there too, he felt that God was watchinghim. So he returned from there.

When he came back, the holy man said, “What

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is the matter? You have taken so long and still youhave not killed the bird.”

He said, “Reverend sir! I could not find anyplace where nobody was watching me. Earlier, theworld was watching me. When I was alone, entereda hut, put on a cloth sheet, and blind-folded myeyes; then God was watching me.”

The holy man said, “Well holy congregation! hewho feels and experiences the presence of God sointensely, can he ever commit a sin? Can he do awrong deed? No; he always remains in God'sattendance.”

Therefore, as long as man does not remain inGod’s attendance or presence and imbibe faith inGod’s all-pervasive-ness, he cannot meditate on theDivine Name. So such are the attributes of God,about which Guru Sahib says—

‘Attaining to the Lord’s treasures, O Kabir, open thounot its knot.There is no city (trading centre) to sell it, no assayer ,no customer and no price for it.’

P.1365ðÅî êçÅðæ¹ êÅÇÂÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇÂÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇÂÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇÂÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨ðÅî êçÅðæ¹ êÅÇÂÕË ÕìÆðÅ ×»Çá é Ö¯ñ©¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯«¨éÔÆ êàä° éÔÆ êÅðÖÈ éÔÆ ×ÅÔÕ° éÔÆ î¯«¨

Fifth attribute is firmness. Men should have thisstrong determination— ‘Since the Five Beloved Oneshave bestowed the Name upon me, now I shouldendeavour day and night to complete my journey.’Some persons, who, after receiving the boon of theName, do not meditate on it again, gradually, theybecome involved or engrossed in Maya (material orworldly riches). They fall a prey to ‘kurehits’ (breachof Sikh code of conduct; wrong living). They removethe ‘kirpan’ (sword) and ‘kchhehre’ (shorts) too. Theystart drinking. This is due to lack of firmness and

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determination. This is weakness of mind. They areof no use.

Sixth is effort or endeavour.‘He, who calls himself a Sikh of the Great True Guru,should rise early and meditate on God’s Name.He should make efforts, early in the morning, takebath and have ablution in the tank of Nectar.’ P.305×¹ð ÃÇå×¹ð ÕŠܯ ÇÃÖ¹ ÁÖŶ׹ð ÃÇå×¹ð ÕŠܯ ÇÃÖ¹ ÁÖŶ׹ð ÃÇå×¹ð ÕŠܯ ÇÃÖ¹ ÁÖŶ׹ð ÃÇå×¹ð ÕŠܯ ÇÃÖ¹ ÁÖŶ׹ð ÃÇå×¹ð ÕŠܯ ÇÃÖ¹ ÁÖÅ¶à ¹ íñÕ¶ À°Çá ÔÇð éÅî¹ ÇèÁÅò˨ù íñÕ¶ À°Çá ÔÇð éÅî¹ ÇèÁÅò˨ù íñÕ¶ À°Çá ÔÇð éÅî¹ ÇèÁÅò˨ù íñÕ¶ À°Çá ÔÇð éÅî¹ ÇèÁÅò˨ù íñÕ¶ À°Çá ÔÇð éÅî¹ ÇèÁÅò˨À°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨

When the appointed hour comes in the morning,you must rise without wavering. You must notsuccumb to the temptation of sleeping a little more.After the alarm rings, do not think of sleeping anymore. Make effort, remove the quilt and get upbecause it is time to meditate on the Name Divine,and not to sleep. This endeavour is the greatest ofall.

Once Sri Ram Chander Ji asked Sage Vashisht,“O Gurdev (Holy Preceptor)! tell me whether oneshould make endeavour for acquiring Maya (materialwealth) or spiritual knowledge.”

Sage Vashisht Ji said, “Ram Ji! worldly wealthfalls to man’s share according to fate writ on thebrow. It will automatically make man do thesethings by which he is destined to acquire it—

‘O my mind! Why art thou fallen into this brooding?The Lord Himself on thy behalf is making endeavour:In rocks and stones has He created living creatures,Whose sustenance He there provides.’ P.10ÕÅÔ¶ ð ¶ îé ÇÚåòÇÔ À°çî¹ÕÅÔ¶ ð ¶ îé ÇÚåòÇÔ À°çî¹ÕÅÔ¶ ð ¶ îé ÇÚåòÇÔ À°çî¹ÕÅÔ¶ ð ¶ îé ÇÚåòÇÔ À°çî¹ÕÅÔ¶ ð ¶ îé ÇÚåòÇÔ À°çî¹ÜÅ ÁÅÔÇð ÔÇð ÜÆÀ° êÇðÁŨÜÅ ÁÅÔÇð ÔÇð ÜÆÀ° êÇðÁŨÜÅ ÁÅÔÇð ÔÇð ÜÆÀ° êÇðÁŨÜÅ ÁÅÔÇð ÔÇð ÜÆÀ° êÇðÁŨÜÅ ÁÅÔÇð ÔÇð ÜÆÀ° êÇðÁŨÃËñ êæð îÇÔ Ü¿å À°êŶà Ëñ êæð îÇÔ Ü¿å À°êŶà Ëñ êæð îÇÔ Ü¿å À°êŶà Ëñ êæð îÇÔ Ü¿å À°êŶà Ëñ êæð îÇÔ Ü¿å À°êŶ

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åÅ ÕÅ ÇðÜÕ° ÁÅ×Ë ÕÇð èÇðÁŨåÅ ÕÅ ÇðÜÕ° ÁÅ×Ë ÕÇð èÇðÁŨåÅ ÕÅ ÇðÜÕ° ÁÅ×Ë ÕÇð èÇðÁŨåÅ ÕÅ ÇðÜÕ° ÁÅ×Ë ÕÇð èÇðÁŨåÅ ÕÅ ÇðÜÕ° ÁÅ×Ë ÕÇð èÇðÁŨHe said, “Effort or endeavour ought to be made

for religious pursuits and acquiring spiritualknowledge—

‘He should make efforts, early in the morning, takebath and have ablution in the tank of Nectar.Then, as by the Guru instructed, must he the NameDivine repeatedly utter—Thereby shall all his sins, evil and foul doings be shed.Then with rise of day must he chant the Guru’sWord—Sitting and rising, on the Name Divine must hemeditate? P.305À°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÀ°çî¹ Õð¶ íñÕ¶ êðíÅåÆÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨ÇÂÃéÅé° Õð¶ Á³Çî Ìå ÃÇð éÅò˨À°êç¶Çà ׹ð È ÔÇð ÔÇð Üê¹ ÜÅêËÀ°êç¶Çà ׹ð È ÔÇð ÔÇð Üê¹ ÜÅêËÀ°êç¶Çà ׹ð È ÔÇð ÔÇð Üê¹ ÜÅêËÀ°êç¶Çà ׹ð È ÔÇð ÔÇð Üê¹ ÜÅêËÀ°êç¶Çà ׹ð È ÔÇð ÔÇð Üê¹ ÜÅêËÃÇí ÇÕñÇòÖ êÅê ç¯Ö ñÇÔ ÜÅò˨ÃÇí ÇÕñÇòÖ êÅê ç¯Ö ñÇÔ ÜÅò˨ÃÇí ÇÕñÇòÖ êÅê ç¯Ö ñÇÔ ÜÅò˨ÃÇí ÇÕñÇòÖ êÅê ç¯Ö ñÇÔ ÜÅò˨ÃÇí ÇÕñÇòÖ êÅê ç¯Ö ñÇÔ ÜÅò˨ÇëÇð ÚóË Ççòù ×¹ðìÅäÆ ×ÅòËÇëÇð ÚóË Ççòù ×¹ðìÅäÆ ×ÅòËÇëÇð ÚóË Ççòù ×¹ðìÅäÆ ×ÅòËÇëÇð ÚóË Ççòù ×¹ðìÅäÆ ×ÅòËÇëÇð ÚóË Ççòù ×¹ðìÅäÆ ×ÅòËìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ ÇèÁÅò˨ìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ ÇèÁÅò˨ìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ ÇèÁÅò˨ìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ ÇèÁÅò˨ìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ ÇèÁÅò˨

In this way, effort or endeavour is essential forpractising Divine Name meditaion and engaging inGod’s devotional worship.

Seventh is renunciation. If Divine Name is to bepractised and lodged in the self, some things haveto be renounced. If one does not renounce them, theName Divine does not work.

First thing to be given up is violence. Thenviolence is of many kinds. There is physicalviolence--hitting someone with a stick, or killinghim. There is violence of speech--hurting someone’sfeelings through taunts. Then there is violence ofthoughts—thinking or wishing ill of others. There isviolence of ‘jeev atma’ (soul) too--harming someonewith the power acquired by reciting a ‘mantra’ (chant)in solitude for a period of 40 days. All these five

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kinds of violence have to be eschewed.Then there is telling lies. Falsehood has to be

given up—‘Burn the way of life that turns the mind away fromthe Beloved Lord.Saith Nanak: Pure is the love wherein is maintaineddevotion to the Lord.’ P.590ÜÅñÀ° ÁËÃÆ ðÆÇå ÇÜå° î Ë ÇêÁÅðÅ òÆÃð˨ÜÅñÀ° ÁËÃÆ ðÆÇå ÇÜå° î Ë ÇêÁÅðÅ òÆÃð˨ÜÅñÀ° ÁËÃÆ ðÆÇå ÇÜå° î Ë ÇêÁÅðÅ òÆÃð˨ÜÅñÀ° ÁËÃÆ ðÆÇå ÇÜå° î Ë ÇêÁÅðÅ òÆÃð˨ÜÅñÀ° ÁËÃÆ ðÆÇå ÇÜå° î Ë ÇêÁÅðÅ òÆÃð˨éÅéÕ ÃÅÂÆ íñÆ êðÆÇå ÇÜå° ÃÅÇÔì à ¶åÆ êÇåéÅéÕ ÃÅÂÆ íñÆ êðÆÇå ÇÜå° ÃÅÇÔì à ¶åÆ êÇåéÅéÕ ÃÅÂÆ íñÆ êðÆÇå ÇÜå° ÃÅÇÔì à ¶åÆ êÇåéÅéÕ ÃÅÂÆ íñÆ êðÆÇå ÇÜå° ÃÅÇÔì à ¶åÆ êÇåéÅéÕ ÃÅÂÆ íñÆ êðÆÇå ÇÜå° ÃÅÇÔì à ¶åÆ êÇåðÔ Ë ¨ðÔ Ë ¨ðÔ Ë ¨ðÔ Ë ¨ðÔ Ë ¨‘Farid, the deeds which are of no avail, abandon thouthose deeds, lest thou be put to shame in the Court ofthe Lord.’ P.1381ëðÆçÅ ÇÜé©Æ Õ¿îÆ éÅÇÔ ×¹ä å¶ Õ¿îó¶ ÇòÃÅÇð¨ëðÆçÅ ÇÜé©Æ Õ¿îÆ éÅÇÔ ×¹ä å¶ Õ¿îó¶ ÇòÃÅÇð¨ëðÆçÅ ÇÜé©Æ Õ¿îÆ éÅÇÔ ×¹ä å¶ Õ¿îó¶ ÇòÃÅÇð¨ëðÆçÅ ÇÜé©Æ Õ¿îÆ éÅÇÔ ×¹ä å¶ Õ¿îó¶ ÇòÃÅÇð¨ëðÆçÅ ÇÜé©Æ Õ¿îÆ éÅÇÔ ×¹ä å¶ Õ¿îó¶ ÇòÃÅÇð¨îå° ÃðÇî³çÅ æÆòÔÆ Ã»ÂÆ çË çðìÅÇð¨îå° ÃðÇî³çÅ æÆòÔÆ Ã»ÂÆ çË çðìÅÇð¨îå° ÃðÇî³çÅ æÆòÔÆ Ã»ÂÆ çË çðìÅÇð¨îå° ÃðÇî³çÅ æÆòÔÆ Ã»ÂÆ çË çðìÅÇð¨îå° ÃðÇî³çÅ æÆòÔÆ Ã»ÂÆ çË çðìÅÇð¨

Man has to give up telling lies altogether; thenback- biting, slander, envy and thieving have to begiven up. Thieving is of many kinds. One is stealingsomebody's thoughts or ideas and writings andprojecting them as one’s own though lacking basiceducation. Such persons are called plagiarists.Similarly, there are poets who steal others’compositions and thieving preachers also. Then thereis theft of wealth, such as taking bribes. If such aperson thinks that he is not stealing, then let himdare to accept bribes before everybody. So, this isall thieving or stealing.

One’s conduct and living should be the sameeverywhere- at home, in gurdwara, while going tomeet holy men, in public and in office. One shouldnot behave differently at different places.

One should speak humbly and gently. As longas man does not give up sensual desires, his mindcannot be at peace. Man’s heart is full of desires.Prominent among them are: desire for wealth, for

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son, for public adulation, for reading scriptures, forperforming religious ceremonies. All these desireshave to be given up. If man does not give updesire, his mind is not at rest, and flies with it(desire).

There are five pleasures of senses in man—ofeyes, ears, nose, tongue and skin [sight, hearing,smell, taste, and touch]. Word (speech), touch, form(beauty), relish and scent are the five pleasures ofthe senses. Man has to give up all these delights.Five prides are also present in every man--worldlypower, wealth, beauty, caste, and youth. These arethe five thieves—

‘Empery, wealth, beauty, pride of caste andyouthfulness—All these five are robbers of goodness:By these five marauders is the world robbed—None caught by these preserves decency.’

P.1288ðÅÜ îÅ« ðÈê ¹ ÜÅÇå ܯìé° ê ³Ü ¶ áרðÅÜ îÅ« ðÈê ¹ ÜÅÇå ܯìé° ê ³Ü ¶ áרðÅÜ îÅ« ðÈê ¹ ÜÅÇå ܯìé° ê ³Ü ¶ áרðÅÜ îÅ« ðÈê ¹ ÜÅÇå ܯìé° ê ³Ü ¶ áרðÅÜ îÅ« ðÈê ¹ ÜÅÇå ܯìé° ê ³Ü ¶ áר¶éÆ á×Ä Ü×¹ áÇ×ÁÅ ÇÕéË é ðÖÆ ñܨ¶éÆ á×Ä Ü×¹ áÇ×ÁÅ ÇÕéË é ðÖÆ ñܨ¶éÆ á×Ä Ü×¹ áÇ×ÁÅ ÇÕéË é ðÖÆ ñܨ¶éÆ á×Ä Ü×¹ áÇ×ÁÅ ÇÕéË é ðÖÆ ñܨ¶éÆ á×Ä Ü×¹ áÇ×ÁÅ ÇÕéË é ðÖÆ ñܨ

Acquisition of worldly power, too much wealthand scholarship rob a man of his decency.

Guru Sahib says—‘Are you learned andeducated? Then have avarice, wrath, attachment andpride been annulled in you?’ When man’s answer isin the negative, then Guru Sahib says—‘You are noteducated and learned’.

‘The scholar who harbours greed, avarice and pride, issaid to be a fool.’ P.140êÇóÁÅ îÈðÖ¹ ÁÅÖÆÁË ÇÜù ñì¹ ñ¯í ¹ ÁÔ¿ÕÅðŨêÇóÁÅ îÈðÖ¹ ÁÅÖÆÁË ÇÜù ñì¹ ñ¯í ¹ ÁÔ¿ÕÅðŨêÇóÁÅ îÈðÖ¹ ÁÅÖÆÁË ÇÜù ñì¹ ñ¯í ¹ ÁÔ¿ÕÅðŨêÇóÁÅ îÈðÖ¹ ÁÅÖÆÁË ÇÜù ñì¹ ñ¯í ¹ ÁÔ¿ÕÅðŨêÇóÁÅ îÈðÖ¹ ÁÅÖÆÁË ÇÜù ñì¹ ñ¯í ¹ ÁÔ¿ÕÅðŨ

He is only a book-worm. He has just bookishknowledge. But he is not educated in the true senseof the word—

‘Saith Nanak: He alone is learned, a scholar with a

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vision,Who wears round his neck necklace of the NameDivine.' P.938éÅéÕ Ã¯ êÇóÁŠï ê³Çâå° ìÆéÅéÅéÕ Ã¯ êÇóÁŠï ê³Çâå° ìÆéÅéÅéÕ Ã¯ êÇóÁŠï ê³Çâå° ìÆéÅéÅéÕ Ã¯ êÇóÁŠï ê³Çâå° ìÆéÅéÅéÕ Ã¯ êÇóÁŠï ê³Çâå° ìÆéÅÇÜù ðÅî éÅî¹ ×Çñ ÔÅ𠹨ÇÜù ðÅî éÅî¹ ×Çñ ÔÅ𠹨ÇÜù ðÅî éÅî¹ ×Çñ ÔÅ𠹨ÇÜù ðÅî éÅî¹ ×Çñ ÔÅ𠹨ÇÜù ðÅî éÅî¹ ×Çñ ÔÅ𠹨

He, who comes to realize that in the DivineCourt, it is the Name which is going to be valued,practises Divine Name meditation day and night. Healone is truly learned, while all the rest are merebook-worms. They, who are moved by pride, are noteducated or learned. So, in this way, these are thefive prides—beauty, empery, wealth, caste andyouthfulness. Acquiring too much wealth, worldypower, youth-fulness and physical strength have allto be given up. If these exist in man, he cannotengage in God’s devotional worship. Avarice has tobe given up, and so also the desire for supremacythat all may call him good and praise him. Somepersons are all the time making plans to gain publicpraise and for this purpose indulge in false showand ostentation. Besides these, you have to give uphypocrisy or pretension, desires, and doubts. In thisway, there are many things. As long as they continuechurning in the mind, Name Divine does not workand act.

Thereafter, man has to cultivate virtues, suchas patience and forbearance. If patience or fortitudeis lacking, one cannot practise Name meditation.Baba Jawala Singh Ji Harkhowal’s patience andfortitude is very well known. Holy congregation!when one reads the story of his life, one is simplysurprised at his humility and tolerance.

Once in Assam at a gathering of the holy,this subject cropped up that saints were no longerpatient and tolerant. A Nanga holy man said,“Brothers! I have seen a holy man living at

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Harkhowal in the Punjab. He is full of patience andforbearance.” A ‘sanyasi’ (recluse or ascetic) observedthat it was impossible. The Nanga holy man askedhim to go to the Punjab and see it himself. He cameto Baba Ji’s hermitage in the Punjab and askedabout him (Baba Ji).

The attendant said, “Sir! he usually goes inthis direction. If he finds a shady place on the sandybank of the seasonal stream, he rests there.”

It was because his daily reading of Gurbanicompositions was quite rigorous and long. Fivetimes he read/ recited the ‘Panj banis’ (Five Gurbanicompositions prescribed for daily reading/ recitationfor a Sikh), 15 times Sukhmani Sahib, and 25 timesJap Ji Sahib. You can calculate yourself how muchtime it takes to do so much reading of Gurbani. Sohe lay under a mango tree with a cloth sheetcovering him. The sewadar (attendant) stood a littleaway from him.

The ‘sanyasi” (recluse) said, “Where is the holyman?”

The attendant said, “Sir, he is lying there.”The recluse said. “Are you sure that he is the

holy man and not someone else?”He said, “Yes sir! he is the holy man.”As the recluse approached, he at once put his

shod foot on the saint’s chest. Baba Ji took out hishands from under the cloth sheet and startedpressing his feet, and said, “Sir, I am blessed to getthe dust of your feet.”

Extricating his foot from Baba Ji’s hold, hekicked him and said, “You are practising hypocrisy.”

Baba Ji got up at once and fell at his feet and

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said, “Sir! you have advised me rightly. You cameto see me, and I kept lying.”

On hearing these words of utter humility andforbearance, the recluse started weeping loudly, andsaid, “Holy man! I have found you exactly the sameas I heard you described. First, forgive my mistake.”He narrated the whole incident. Baba Ji said, “No!it is all right.”

So this is the virtue or quality that is neededin a Divine Name practitioner. Pride or arrogancehas to be given up. Sometimes, the name of a personis ‘Sital Dass’ [cool and humble slave], but fromwithin he is ‘Agan Dev’ [God of Fire]. Wrath andpride have to be given up. One has to cultivateforbearance, mercy, contentment, politeness,discipline and celibacy.

One should cultivate the habit of charity andlonging for devotional service. When these virtuesare imbibed, then one has only to surrender one'sself to the Guru—

‘Accept thou death first, abandon the hope of life,And be the dust of the feet of all, then alone come thouto me.’ P.1102êÇÔñÅ îðä° Õì È Çñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä° Õì È Çñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä° Õì È Çñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä° Õì È Çñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä° Õì È Çñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇè

Then is one worthy of obtaining the boon of theName Divine.

So when Guru Maharaj (Sahib Guru Angad DevJi) saw Baba Amar Dass Ji and examined his innerself, he observed that a perfect buyer of the Namehad come that day. Seating him in front, he askedhim to utter ‘Waheguru’ (God’s Name).

No sooner did he (Baba Amar Dass Ji) utter‘Waheguru’, Name-melody started emanating from

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every particle of his body, and the Perfect True Gurubestowed the boon of the Name Divine upon him—

‘Within my mind. I have found the gem (Name Divine).The True Guru has given it to me. He has charged noprice for it. My search has ended and I have become calm andstable.I have made fruitful or conquered my invaluablehuman life, O Nanak.’ P.964Ôá î³ÞÅÔÈ î Ë îÅäÕ¹ ñèŨÔá î³ÞÅÔÈ î Ë îÅäÕ¹ ñèŨÔá î³ÞÅÔÈ î Ë îÅäÕ¹ ñèŨÔá î³ÞÅÔÈ î Ë îÅäÕ¹ ñèŨÔá î³ÞÅÔÈ î Ë îÅäÕ¹ ñèŨî¹Çñ é ÇØèÅ îË Õ± ÃÇå×¹Çð ÇçåŨî¹Çñ é ÇØèÅ îË Õ± ÃÇå×¹Çð ÇçåŨî¹Çñ é ÇØèÅ îË Õ± ÃÇå×¹Çð ÇçåŨî¹Çñ é ÇØèÅ îË Õ± ÃÇå×¹Çð ÇçåŨî¹Çñ é ÇØèÅ îË Õ± ÃÇå×¹Çð ÇçåŨãÈ ¿ã òßÅÂÆ æÆÁÅ ÇæåŨ Üéî¹ êçÅðæ¹ éÅéÕãÈ ¿ã òßÅÂÆ æÆÁÅ ÇæåŨ Üéî¹ êçÅðæ¹ éÅéÕãÈ ¿ã òßÅÂÆ æÆÁÅ ÇæåŨ Üéî¹ êçÅðæ¹ éÅéÕãÈ ¿ã òßÅÂÆ æÆÁÅ ÇæåŨ Üéî¹ êçÅðæ¹ éÅéÕãÈ ¿ã òßÅÂÆ æÆÁÅ ÇæåŨ Üéî¹ êçÅðæ¹ éÅéÕÇÜåŨÇÜåŨÇÜåŨÇÜåŨÇÜåŨ‘The Perfect Satguru has in his mercy blessed me withthe inexhaustible wealth of the Name of true God.’

P.315

å°Çà ÇçåÅ êÈð Ë ÃÇå×¹ð È ÔÇð èé° ÃÚ¹ ÁÖ¹à ¹¨å°Çà ÇçåÅ êÈð Ë ÃÇå×¹ð È ÔÇð èé° ÃÚ¹ ÁÖ¹à ¹¨å°Çà ÇçåÅ êÈð Ë ÃÇå×¹ð È ÔÇð èé° ÃÚ¹ ÁÖ¹à ¹¨å°Çà ÇçåÅ êÈð Ë ÃÇå×¹ð È ÔÇð èé° ÃÚ¹ ÁÖ¹à ¹¨å°Çà ÇçåÅ êÈð Ë ÃÇå×¹ð È ÔÇð èé° ÃÚ¹ ÁÖ¹à ¹¨The Perfect True Guru has given the boon of the

Name Divine. Holy congregation! if the devotee orseeker is perfect, the Name Divine instantly takesroots as soon as it is heard. Some devotees havedoubts on this score. Bhai Sahib Bhai Randhir SinghJi of Narangwal has written a book entitled ‘RangleySajjan’. He writes in this book—”At Ludhaina wewere administering ‘amirt’ (baptismal nectar).’ [The‘Panj’ Piaras on that occasion included your Biji's(Sant Ji’s revered wife) father also. He has beenmentioned in the book by the name of Sant HiraSingh.] When the bowl of ‘amrit’ (hectar) was ready,they administered ‘amirt’ to a young boy of villageFaleywal. He was a student of tenth class. Respectedfather poured five palmfuls of ‘amrit’ on his head,five he made him drink, but when he sprinkled‘amrit’ on his eyes, he looked at him with such glowthat he (the boy) was immediately lost in a trance.

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Bhai Sahib said, “What should be done now?”Respected father said, “I happened to employ

rather excessive zeal.”Bhai Sahib said, “The child won’t be able to

bear so much force.” Holy congregation! when spiritual endeavour

has been made in the inner self, then this Namemeditation comes to acquire power. Everything hasstrength or power. There are two things about thisName. One is the word ‘Waheguru’, the letters usedin it. Behind these letters is its power. Just as ‘sota’(stick or club) is a word, but behind it is its power.When the club strikes one’s back then one comes tofeel that it (club) has hit. Every word has its meaningand power. So one is the sign or symptom, the otheris the power of the meaning of the word. Thus thepower of the holy Word elevated his consciousnessand made it cross all the stages by sprinkling the‘amrit’ (baptismal nectar) just once.

Bhai Sahib said, “What will happen now?”Respected father said, “Pick him up and seat

him in a corner on one side.”The child was seated on one side of Sri Guru

Granth Sahib.Bhai Sahib said, “Brother! now administer ‘amrit’

(baptismal nectar) carefully.”So ‘amrit’ was administered with great care.

Respected father was asked how long it would takefor the boy to come to his senses.

He said, “His exalted consciousness will comedown to normaley after 56 hours.”

An ‘Akhand Path’ (an end to end non-stop

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recital of the Sikh scripture) was started. Bhai Sahibhas written in his book, “After the conclusion of the‘Akhand Path’, we started Gurbani Kirtan (Singing ofGurbani). At the end of exactly 56 hours, the childstarted flying over the congregation and movingover musical instruments. Then he lay prostratebefore Sri Guru Granth Sahib. Respected father cameagain and said, “Bhai Sahib! at this moment his soulis seeking union with the Timeless One, God at theDivine Portal. Kindly start ‘kirtan’ (singing) of ‘lavan’(Gurbani hymns recited to solemnize Sikh marriagecalled ‘Anand Karaj’).”

‘Kirtan’ (singing) of ‘lavan’ was commenced. Thechild made movement but his feet did not touch thefloor. Holy congregation! this is the impact ofsprinkling the ‘amrit’ (baptismal nectar) just once.

So if the bestower is fully accomplished inDivine Name meditation and the recipient or seekertoo fully deserves, the Name Divine takes roots inhis heart and mind at once. So, when Baba AmarDass Ji received the boon of the Divine Name, suchwas his state—

Refrain: When the Guru shot an arrow at me,It pierced my heart,O devotees!It pierced my heart…èÅðéÅ - ×¹ð» é¶ î ¶ð ¶ ú, ìÅä îÅÇðÁÅ -B, B.èÅðéÅ - ×¹ð» é¶ î ¶ð ¶ ú, ìÅä îÅÇðÁÅ -B, B.èÅðéÅ - ×¹ð» é¶ î ¶ð ¶ ú, ìÅä îÅÇðÁÅ -B, B.èÅðéÅ - ×¹ð» é¶ î ¶ð ¶ ú, ìÅä îÅÇðÁÅ -B, B.èÅðéÅ - ×¹ð» é¶ î ¶ð ¶ ú, ìÅä îÅÇðÁÅ -B, B.

î ¶ð ¶ ê Ë Ç×ÁÅ Õñ¶Ü¶ Û¶Õ -B, B. î ¶ð ¶ ê Ë Ç×ÁÅ Õñ¶Ü¶ Û¶Õ -B, B. î ¶ð ¶ ê Ë Ç×ÁÅ Õñ¶Ü¶ Û¶Õ -B, B. î ¶ð ¶ ê Ë Ç×ÁÅ Õñ¶Ü¶ Û¶Õ -B, B. î ¶ð ¶ ê Ë Ç×ÁÅ Õñ¶Ü¶ Û¶Õ -B, B.‘Saith Kabir: As the heroic True Guru shot his arrow,When it struck, fell I to earth and was my bosompierced.’ P.1374

ÕìÆð ÃÇå×¹ð ñðî¶ ìÅÇÔÁÅ ìÅé° Ü¹  ¶Õ °¨ÕìÆð ÃÇå×¹ð ñðî¶ ìÅÇÔÁÅ ìÅé° Ü¹  ¶Õ °¨ÕìÆð ÃÇå×¹ð ñðî¶ ìÅÇÔÁÅ ìÅé° Ü¹  ¶Õ °¨ÕìÆð ÃÇå×¹ð ñðî¶ ìÅÇÔÁÅ ìÅé° Ü¹  ¶Õ °¨ÕìÆð ÃÇå×¹ð ñðî¶ ìÅÇÔÁÅ ìÅé° Ü¹  ¶Õ °¨ñÅ×å ÔÆ í¹Ç Ç×Çð êÇðÁÅ êðÅ Õð¶Ü¶ Û¶Õ °¨ñÅ×å ÔÆ í¹Ç Ç×Çð êÇðÁÅ êðÅ Õð¶Ü¶ Û¶Õ °¨ñÅ×å ÔÆ í¹Ç Ç×Çð êÇðÁÅ êðÅ Õð¶Ü¶ Û¶Õ °¨ñÅ×å ÔÆ í¹Ç Ç×Çð êÇðÁÅ êðÅ Õð¶Ü¶ Û¶Õ °¨ñÅ×å ÔÆ í¹Ç Ç×Çð êÇðÁÅ êðÅ Õð¶Ü¶ Û¶Õ °¨

By uttering ‘Waheguru’ (God’s Name) just once,the Name current ran through every particle of his

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body and Baba Amar Dass Ji was thrown into tranceor deep meditation. He did not talk to anyone andsat in solitude. He forgot taking food and no thoughtarose in his mind. So, holy congregation! Guru Sahibbestowed such grace on him (Baba Amar Dass Ji)that he became perfect and complete. Such becomesthe state of both the bestower and the receiver.Otherwise, we are generally concerned about how tomeditate on the Name Divine. This concern occupieseveryone’s mind because there is no book on thissubject. It is a hidden or mysterious path which isnot manifest. It is a matter concerning man’s innerself. How can the inner self be instructed about it?We can explain it only practically.

So, first take the case of one in whom theName Divine does not work. He has received theName all right, but his mind is as yet full of sins;it is soiled with impurity. Initially, he recites theName with the help of a rosary for 2½ hours. Sitdown after taking bath. Then recite the ‘Gurmantar’(Guru’s chant or Waheguru) with the help of arosary for 2½ hours. Then, you give up the rosary;only the tongue moves, the lips move. That is calledreciting the Name with the tongue. About him,whose tongue does not recite the Name Divine, andabandoning the Name indulges in meaningless talkand trivialities, the Guru’s edict is—

‘Hard is the resolve to utter the true Name.’ P.9ÁÅÖÇä ÁÀ°ÖÅ ÃÅÚÅ éÅÀ°¨ÁÅÖÇä ÁÀ°ÖÅ ÃÅÚÅ éÅÀ°¨ÁÅÖÇä ÁÀ°ÖÅ ÃÅÚÅ éÅÀ°¨ÁÅÖÇä ÁÀ°ÖÅ ÃÅÚÅ éÅÀ°¨ÁÅÖÇä ÁÀ°ÖÅ ÃÅÚÅ éÅÀ°¨

It is really difficult to utter the true Name. Mancan continue talking all the day long, but he cannotrecite the holy Name. Then this tongue ought to bepunished—

Refrain: If thou my tongue utter not the Name Di-vine,

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You should in small bits be cut.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ܶ å± ¿ éÅî éÅ Üê¶ º ÇÜÔìÅ î¶ðÆ ¶,ܶ å± ¿ éÅî éÅ Üê¶ º ÇÜÔìÅ î¶ðÆ ¶,ܶ å± ¿ éÅî éÅ Üê¶ º ÇÜÔìÅ î¶ðÆ ¶,ܶ å± ¿ éÅî éÅ Üê¶ º ÇÜÔìÅ î¶ðÆ ¶,ܶ å± ¿ éÅî éÅ Üê¶ º ÇÜÔìÅ î¶ðÆ ¶,

Çåñ¯ Çåñ åËù Õ¼àÆ ¶ -B, D.Çåñ¯ Çåñ åËù Õ¼àÆ ¶ -B, D.Çåñ¯ Çåñ åËù Õ¼àÆ ¶ -B, D.Çåñ¯ Çåñ åËù Õ¼àÆ ¶ -B, D.Çåñ¯ Çåñ åËù Õ¼àÆ ¶ -B, D.‘The eyes which see not the saint of God, those eyesever remain miserable.’ P.1362

éËä é ç¶ÖÇÔ ÃÅè Çà éËä ÇìÔÅÇñÁŨéËä é ç¶ÖÇÔ ÃÅè Çà éËä ÇìÔÅÇñÁŨéËä é ç¶ÖÇÔ ÃÅè Çà éËä ÇìÔÅÇñÁŨéËä é ç¶ÖÇÔ ÃÅè Çà éËä ÇìÔÅÇñÁŨéËä é ç¶ÖÇÔ ÃÅè Çà éËä ÇìÔÅÇñÁŨThe eyes which do not enjoy a glimpse of the

holy should be closed.‘The ears listening not to the holy Word had better bedammed. The tongue, which utters not the Name,ought to be cut bit by bit.’ P.1362Õðé é ùéÔÆ éÅç¹ Õðé î¹ ¿Çç ØÅÇñÁŨÕðé é ùéÔÆ éÅç¹ Õðé î¹ ¿Çç ØÅÇñÁŨÕðé é ùéÔÆ éÅç¹ Õðé î¹ ¿Çç ØÅÇñÁŨÕðé é ùéÔÆ éÅç¹ Õðé î¹ ¿Çç ØÅÇñÁŨÕðé é ùéÔÆ éÅç¹ Õðé î¹ ¿Çç ØÅÇñÁŨðÃéÅ ÜêË é éÅî¹ Çå« Çå« ÕÇð ÕàÆÁ˨ðÃéÅ ÜêË é éÅî¹ Çå« Çå« ÕÇð ÕàÆÁ˨ðÃéÅ ÜêË é éÅî¹ Çå« Çå« ÕÇð ÕàÆÁ˨ðÃéÅ ÜêË é éÅî¹ Çå« Çå« ÕÇð ÕàÆÁ˨ðÃéÅ ÜêË é éÅî¹ Çå« Çå« ÕÇð ÕàÆÁ˨‘Lord! as is put out of mind the Lord,Day after day comes decline.’ P.1362ÔÇðÔ» Üì ÇìÃðË ×¯Çì ¿ç ðÅÇÂÔÇðÔ» Üì ÇìÃðË ×¯Çì ¿ç ðÅÇÂÔÇðÔ» Üì ÇìÃðË ×¯Çì ¿ç ðÅÇÂÔÇðÔ» Üì ÇìÃðË ×¯Çì ¿ç ðÅÇÂÔÇðÔ» Üì ÇìÃðË ×¯Çì ¿ç ðÅÇÂÇçé¯ Ççé° ØàÆÁ˨Ççé¯ Ççé° ØàÆÁ˨Ççé¯ Ççé° ØàÆÁ˨Ççé¯ Ççé° ØàÆÁ˨Ççé¯ Ççé° ØàÆÁ˨‘My tongue! into a hundred pieces shall I cut thee,Shouldst thou not utter the name of the Lord.’P.1163ð¶ ÇÜÔìÅ ÕðÔ¹ Ãå Ö³â¨ð¶ ÇÜÔìÅ ÕðÔ¹ Ãå Ö³â¨ð¶ ÇÜÔìÅ ÕðÔ¹ Ãå Ö³â¨ð¶ ÇÜÔìÅ ÕðÔ¹ Ãå Ö³â¨ð¶ ÇÜÔìÅ ÕðÔ¹ Ãå Ö³â¨ÜÅÇî é À°ÚðÇà ÃÌÆ ×¯Çì ¿ç¨ÜÅÇî é À°ÚðÇà ÃÌÆ ×¯Çì ¿ç¨ÜÅÇî é À°ÚðÇà ÃÌÆ ×¯Çì ¿ç¨ÜÅÇî é À°ÚðÇà ÃÌÆ ×¯Çì ¿ç¨ÜÅÇî é À°ÚðÇà ÃÌÆ ×¯Çì ¿ç¨

Guru Sahib says—Cut that tongue into ahundred pieces which does not recite God’s Nameand does not utter ‘Waheguru’ (God’s Name) even bymistake. The tongue that recites God’s Name iseulogized in the following words—

Refrain: Blessed, blessed is the mouthThat utters ‘Satnam, Satnam’ (True is the Name of theLord).èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÇÜÔóÅ ÃÇåéÅî ÃÇåéÅî ÜêçÅ,ÇÜÔóÅ ÃÇåéÅî ÃÇåéÅî ÜêçÅ,ÇÜÔóÅ ÃÇåéÅî ÃÇåéÅî ÜêçÅ,ÇÜÔóÅ ÃÇåéÅî ÃÇåéÅî ÜêçÅ,ÇÜÔóÅ ÃÇåéÅî ÃÇåéÅî ÜêçÅ,

è¿é ÔË î ¹ÖóÅ, è¿é ÔË î ¹ÖóÅ -B,B.è¿é ÔË î ¹ÖóÅ, è¿é ÔË î ¹ÖóÅ -B,B.è¿é ÔË î ¹ÖóÅ, è¿é ÔË î ¹ÖóÅ -B,B.è¿é ÔË î ¹ÖóÅ, è¿é ÔË î ¹ÖóÅ -B,B.è¿é ÔË î ¹ÖóÅ, è¿é ÔË î ¹ÖóÅ -B,B.‘Kabir, blessed is the mouth with which mouth theLord’s Name is uttered.’ P.1370ÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅ

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Guru Sahib says that the mouth which does notutter the Name of God, is fit to be reproved andcursed. And what is the fruit of uttering the NameDivine?

‘What to say of the poor body of that creature, evenhis village shall be purified.’ P.1370ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨

The purification of his body through Name-recitation is a very small or minor thing. Whereverhis voice (uttering the Name) shall travel, the villagein which he lives shall be purified. Such is theGuru’s edict—

Refrain: The whole town shall be made pure,Utter thou— ‘True is God’s Name.’èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÃÅðÅ é×ð êÇò¼åð Ô¯ ÜÅò¶,ÃÅðÅ é×ð êÇò¼åð Ô¯ ÜÅò¶,ÃÅðÅ é×ð êÇò¼åð Ô¯ ÜÅò¶,ÃÅðÅ é×ð êÇò¼åð Ô¯ ÜÅò¶,ÃÅðÅ é×ð êÇò¼åð Ô¯ ÜÅò¶,

ÃÇåéÅî ì¯ñ òÅÇÔ×¹ð È - B, B.ÃÇåéÅî ì¯ñ òÅÇÔ×¹ð È - B, B.ÃÇåéÅî ì¯ñ òÅÇÔ×¹ð È - B, B.ÃÇåéÅî ì¯ñ òÅÇÔ×¹ð È - B, B.ÃÇåéÅî ì¯ñ òÅÇÔ×¹ð È - B, B.‘Kabir, blessed is the mouth with which mouth the

Lord’s Name is uttered.What to say of the poor body of the creature, even hisvillage shall be purified.’ P.1370ÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅÕìÆð ï ¹ÂÆ î ¹Ö ¹ è ¿Çé ÔË ÜÅ î¹ÇÖ ÕÔÆÁË ðÅç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨ç¶ÔÆ ÇÕà ÕÆ ìÅê¹ðÆ êÇòåz ¹ Ô ¯ÇÂׯ ×ÌÅî ¹¨

Don’t talk of the individual’s body; the entirevillage or town shall be purified by his uttering theName of God. On the other hand—

‘Farid, dreadful are the faces of those who forget theLord’s Name.Here, they undergo many troubles and hereafter, findno abode and refuge.’ P.1383ëðÆçÅ ÇåéÅ î¹Ö âðÅòä¶ëðÆçÅ ÇåéÅ î¹Ö âðÅòä¶ëðÆçÅ ÇåéÅ î¹Ö âðÅòä¶ëðÆçÅ ÇåéÅ î¹Ö âðÅòä¶ëðÆçÅ ÇåéÅ î¹Ö âðÅòä¶ÇÜéÅ ÇòÃÅÇðúé° éÅÀ°¨ÇÜéÅ ÇòÃÅÇðúé° éÅÀ°¨ÇÜéÅ ÇòÃÅÇðúé° éÅÀ°¨ÇÜéÅ ÇòÃÅÇðúé° éÅÀ°¨ÇÜéÅ ÇòÃÅÇðúé° éÅÀ°¨ÁËæË ç¹Ö Øä¶ÇðÁÅ Á×Ë áÀ°ð é áÅÀ°¨ÁËæË ç¹Ö Øä¶ÇðÁÅ Á×Ë áÀ°ð é áÅÀ°¨ÁËæË ç¹Ö Øä¶ÇðÁÅ Á×Ë áÀ°ð é áÅÀ°¨ÁËæË ç¹Ö Øä¶ÇðÁÅ Á×Ë áÀ°ð é áÅÀ°¨ÁËæË ç¹Ö Øä¶ÇðÁÅ Á×Ë áÀ°ð é áÅÀ°¨

Their faces are frightening. So, in this way, GuruSahib describes the greatness of uttering the Nameof God with the tongue. There are stages of the

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Name recitation; as the devotee advances from onestage to another, its fruit increases accordingly.There are four ‘banis’ in man. One is called ‘baikhri’(word uttered from the mouth), as we speaknormally. Second is called ‘madhma’ (word risingfrom the mind or heart and coming to the throat),which is uttered in the throat and is inaudible toanyone. Third is ‘pasanti’ which is in the heart andhas not yet got shaped into a thought or idea.Fourth is below this which is called ‘pra bani’ (wordabiding in the ‘mooladhar—anal region). ‘Pra’ and‘pasanti’ are the language of tele-communicationwithout speaking. In the Divine Court, it is thisspeech that is spoken or used. Here lips do notmove. When the soul goes there, initially he moveshis lips.

But then he receives the instruction—‘Why areyou needlessly moving your lips? Here yourthoughts and feelings are understood withoutresorting to speech, whether you are Panjabi-speaking or English-speaking, or Persian-speaking.Speech is one. Feelings or thoughts get formed first,while words are formed later, so that is entirely thelanguage of feelings or emotions. ‘Pra bani’ exists atthe place from where words get formed. He whomeditates on God and recites God’s Name with thetongue, obtains great fruit. If lips don’t move, tonguedoes not move and there is movement only in thethroat, then fruit obtained from Name meditationand recitation is ten-fold. Ten times that fruit isobtained by Name-meditation through ‘Pasanti’speech, or the language of thoughts. There loveabides. Reciting the Name at that place only once isequal to reciting it hundred times outside. Ten timeseven that fruit is obtained by reciting the Name

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through ‘pra’ speech-reciting once there is equal toreciting 1000 times outside.

So, as the concentration of mind increases inDivine Name contemplation, its fruit continuesincreasing proportionately. First, we recite the NameDivine with the tongue. After that comes the turn ofName recitation with each breath. The method ofreciting the Name with the breath has beendescribed in detail in Guru Granth Sahib. BhaiGurdas too has explained it fully.

‘Soor sar sokh pokh som pooran kayBandhan thaiy mitar apia peeay hai.’

(Kabit Bhai Gurdas Ji 16)ÃÈð Ãð ïÇÖ ê¯ÇÖ Ã¯î Ãð êÈðé ÕË,ÃÈð Ãð ïÇÖ ê¯ÇÖ Ã¯î Ãð êÈðé ÕË,ÃÈð Ãð ïÇÖ ê¯ÇÖ Ã¯î Ãð êÈðé ÕË,ÃÈð Ãð ïÇÖ ê¯ÇÖ Ã¯î Ãð êÈðé ÕË,ÃÈð Ãð ïÇÖ ê¯ÇÖ Ã¯î Ãð êÈðé ÕË,ì ¿èé çË Çî Ìå Ãð ÁÇêÁ êÆÁŶ Ô Ë¨ì¿èé çË Çî Ìå Ãð ÁÇêÁ êÆÁŶ Ô Ë¨ì¿èé çË Çî Ìå Ãð ÁÇêÁ êÆÁŶ Ô Ë¨ì¿èé çË Çî Ìå Ãð ÁÇêÁ êÆÁŶ Ô Ë¨ì¿èé çË Çî Ìå Ãð ÁÇêÁ êÆÁŶ Ô Ë¨

He says—‘Just as a fish swims in the reverseorder and goes in the direction from which water iscoming, similarly, you should reverse your breath-air. By reversing the breath, first—

‘Dry up the air in the breathing passage calledsooraj—’ which is called ‘Ida’ [air-channel extendingfrom the head through the left nostril down to theleft side of the vertebrate column].'Ida', ‘Pingala’ [airchannel through the right nostril] and ‘Sukhmana’[breath-passage lying between ‘Ida’ and ‘Pingala’] arethe three air channels in man along the vertebrate—‘Ida’ on the left side, while ‘Pingala’ on the right. He(Bhai Gurdas Ji) writes--Uttering the ‘Gurmantar’(Guru’s chant or word; Waheguru), breathe throughthe right nostril. The method cannot be made public.Depending upon the practitioner’s inclination,accomplished and experienced holy men instructhim about the method which is good for him.Thereafter, hold the breath there. The middle part of

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‘Sukhmana’ air-channel is called ‘miratsar’, where thereis no breath, from where the breath returns. Hold thebreath there and utter the Name, then while recitingthis Name; you will be filled with joy and relish.

‘Ajrah Jaar maar amreh.’ (Kabit Bhai Gurdas Ji 16)ÁÜðÇÔ ÜÅÇð îÅÇð ÁîðÇÔ........¨ÁÜðÇÔ ÜÅÇð îÅÇð ÁîðÇÔ........¨ÁÜðÇÔ ÜÅÇð îÅÇð ÁîðÇÔ........¨ÁÜðÇÔ ÜÅÇð îÅÇð ÁîðÇÔ........¨ÁÜðÇÔ ÜÅÇð îÅÇð ÁîðÇÔ........¨

ÕÇì¼å íÅÂÆ ×¹ðçÅà ÜÆ 16ÕÇì¼å íÅÂÆ ×¹ðçÅà ÜÆ 16ÕÇì¼å íÅÂÆ ×¹ðçÅà ÜÆ 16ÕÇì¼å íÅÂÆ ×¹ðçÅà ÜÆ 16ÕÇì¼å íÅÂÆ ×¹ðçÅà ÜÆ 16He says—‘This Name burns and destroys the

‘haumein’ (ego) which is fire-proof or which cannot beburnt, because

‘Ego is at variance with (or opposed to) the Name: thetwo dwell not in one place.’ P.560ÔÀ°îË éÅòË éÅÇñ Çòð¯è ¹ Ô ËÔÀ°î Ë éÅòË éÅÇñ Çòð¯è ¹ Ô ËÔÀ°î Ë éÅòË éÅÇñ Çòð¯è ¹ Ô ËÔÀ°î Ë éÅòË éÅÇñ Çòð¯è ¹ Ô ËÔÀ°î Ë éÅòË éÅÇñ Çòð¯è ¹ Ô Ëç¹Ç é òÃÇÔ ÇÂÕ áÅǨç¹Ç é òÃÇÔ ÇÂÕ áÅǨç¹Ç é òÃÇÔ ÇÂÕ áÅǨç¹Ç é òÃÇÔ ÇÂÕ áÅǨç¹Ç é òÃÇÔ ÇÂÕ áÅǨ

When the Name starts impacting, ‘haumein’ (ego)starts dying. Mind which cannot be conquered, startsdying and getting subdued with the power of theName. It starts giving up the habit of consideringitself to be a physical body. The mind ceases toconsider itself to be a body. It realizes—‘I am soul—

‘The wall-like body becomes immortal and the souldoes not wander in existences.’

(Kabit Bhai Gurdas Ji 16)ÁÃÇæð Õ¿è Ô¿Ã Áéå é èŶ Ô Ë¨ÁÃÇæð Õ¿è Ô¿Ã Áéå é èŶ Ô Ë¨ÁÃÇæð Õ¿è Ô¿Ã Áéå é èŶ Ô Ë¨ÁÃÇæð Õ¿è Ô¿Ã Áéå é èŶ Ô Ë¨ÁÃÇæð Õ¿è Ô¿Ã Áéå é èŶ Ô Ë¨

The body becomes healthy and free frommaladies. The ‘jeev-atma’ (man’s soul) is freed fromthe cycle of birth and death, if the Name is firmlylodged in the heart in this manner.

‘Just as a pitcher falling from the roof breaksand mixes with the elements, word sound mixes withthe Eternal Sound, water with water,

Similarly the ‘jeev’ (individual soul) mingles withthe Supreme Soul.’ (Kabit Bhai Gurdas Ji 16)

ÁÅçË ÁÅÇç éÅçË éÅÇç ÃÇññË ÃÇññ ÇîÇñ,ÁÅçË ÁÅÇç éÅçË éÅÇç ÃÇññË ÃÇññ ÇîÇñ,ÁÅçË ÁÅÇç éÅçË éÅÇç ÃÇññË ÃÇññ ÇîÇñ,ÁÅçË ÁÅÇç éÅçË éÅÇç ÃÇññË ÃÇññ ÇîÇñ,ÁÅçË ÁÅÇç éÅçË éÅÇç ÃÇññË ÃÇññ ÇîÇñ,

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ìÌÔîË ì ÌÔî ÇîÇñ ÃÔÇÜ ÃîŶ Ô Ë¨ìÌÔîË ì ÌÔî ÇîÇñ ÃÔÇÜ ÃîŶ Ô Ë¨ìÌÔîË ì ÌÔî ÇîÇñ ÃÔÇÜ ÃîŶ Ô Ë¨ìÌÔîË ì ÌÔî ÇîÇñ ÃÔÇÜ ÃîŶ Ô Ë¨ìÌÔîË ì ÌÔî ÇîÇñ ÃÔÇÜ ÃîŶ Ô Ë¨The beginning is ‘Waheguru’, the holy Word that

is ‘Onkar’ (Formless One)—‘With one word Thou didst effect the world’sexpansion and whereby millions of rivers began toflow.’ P.3ÕÆåÅ êÃÅÀ°  ¶Õ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖÕÆåÅ êÃÅÀ°  ¶Õ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖÕÆåÅ êÃÅÀ°  ¶Õ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖÕÆåÅ êÃÅÀ°  ¶Õ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖÕÆåÅ êÃÅÀ°  ¶Õ¯ ÕòÅÀ°¨ ÇåÃ å¶ Ô ¯Â ¶ ñÖçðÆÁÅÀ°¨çðÆÁÅÀ°¨çðÆÁÅÀ°¨çðÆÁÅÀ°¨çðÆÁÅÀ°¨

With the revelation of that Primordial Sound isobtained the Name Sound. The two mingle as watermingles with water. The Tenth Door is opened.About this, Bhai Gurdas Ji writes more clearly—

‘When the Sikh becomes aligned with the Guru, hismind becomes absorbed in the ‘shabad’ (Guru-bestowed Name melody)'. [Kabit Bhai Gurdas Ji 28]Ãìç ùðÇå Çñò ×¹ðÇÃÖ Ã¿Çè Çîñ¶.......ÍÃìç ùðÇå Çñò ×¹ðÇÃÖ Ã¿Çè Çîñ¶.......ÍÃìç ùðÇå Çñò ×¹ðÇÃÖ Ã¿Çè Çîñ¶.......ÍÃìç ùðÇå Çñò ×¹ðÇÃÖ Ã¿Çè Çîñ¶.......ÍÃìç ùðÇå Çñò ×¹ðÇÃÖ Ã¿Çè Çîñ¶.......Í

When through the Guru, the Sikh becomesabsorbed in Divine Word contemplation—

‘When the vital breath on the left side (moon) comesinto the air channel on the right(sun).’

[Kabit Bhai Gurdas Ji 28]ÃÇà ØÇð ùð È ê ÈÇð ÇéÜ ØÇð ÁŶ Ô Ë¨ÃÇà ØÇð ùð È ê ÈÇð ÇéÜ ØÇð ÁŶ Ô Ë¨ÃÇà ØÇð ùð È ê ÈÇð ÇéÜ ØÇð ÁŶ Ô Ë¨ÃÇà ØÇð ùð È ê ÈÇð ÇéÜ ØÇð ÁŶ Ô Ë¨ÃÇà ØÇð ùð È ê ÈÇð ÇéÜ ØÇð ÁŶ Ô Ë¨

½½½½½This is reference to ‘Ida’ (air channel on the left)

and ‘Pingala’ (air channel on the right). When werecite the Name Divine in this manner, then ourconsciousness penetrates the ‘trikuti’ (middle of theforehead just above the eye brows) and enters the‘Dasam Duar’ (Tenth Door).

‘and from the right side (sun) returns to the left(moon), then like a fish the Gurmukh’s (Guruward orGuru-directed) mind comes to his original home (soulstate).’

[Kabit Bhai Gurdas Ji 28]

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‘……. passing through the ‘trikuti’ becomes absorbedin the ocean of peace.’

(Kabit Bhai Gurdas Ji 28)He becomes absorbed in Waheguru (God) in the TenthDoor where there is Supreme Bliss.‘He rises above the three attributes [rajo (passion,energy), tamo (darkness and evil) and sato (virtue)]and reaches the ‘Fourth state’ [Transcending the threequalities of Maya or Mammon].’

(Kabit Bhai Gurdas Ji 28)Here ‘rajo gun’ (passion and energy) and ‘sato

gun’ (virtue and goodness) cease to have any effectand man reaches the ‘Fourth state’. [This is the stateof absorption in the Absolute (Samadhi) and isobtained through ‘sehaj’. This state is characterized bysupreme illumination and supreme bliss.]‘Here, without any springs, flows infinite nectar’.

(Kabit Bhai Gurdas Ji 28) At this place, the ‘jeev’ (individual soul; sentient

being) experiences such indescribable joy that hedoes not feel like opening his eyes. Sitting in thisstate, he partakes of this flowing nectar which eventhe paradisal or heavenly nectar cannot equal. Sucha nectar starts flowing or streaming within him—

‘Just as the sheldrake is delighted at seeing thesun, the partridge at seeing the moon and the peacock,the cloud.’ (Kabit Bhai Gurdas Ji 28)

Just as the sheldrake is ecstatic at looking at thesun, the partridge by looking at the moon and thepeacock by looking at the cloud, similarly—

He is delighted very much like banana and lotussurrounded by water.’ (Kabit Bhai Gurdas Ji 28)

His mind or consciousness remains unattachedand untouched like banana and lotus in water. Water

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cannot touch them. Similarly, when the Divine Lightis lit within, man becomes absorbed in its joy. Thisrecitation of the Name with each breath enables himto reach the Tenth Door. That is why we arerepeatedly directed to practise Divine Namemeditation—

Refrain: Recite Waheguru (God’s Name) with eachbreath-cycle.’èÅðéÅ - èÅðéÅ - èÅðéÅ - èÅðéÅ - èÅðéÅ - à ÉÅÃ-ÃÉÅÃ ç ¶ × ¶ó ¶ Üê ñú òÅÇÔ×¹ð È-à ÉÅÃ-ÃÉÅÃ ç ¶ × ¶ó ¶ Üê ñú òÅÇÔ×¹ð È-à ÉÅÃ-ÃÉÅÃ ç ¶ × ¶ó ¶ Üê ñú òÅÇÔ×¹ð È-à ÉÅÃ-ÃÉÅÃ ç ¶ × ¶ó ¶ Üê ñú òÅÇÔ×¹ð È-à ÉÅÃ-ÃÉÅÃ ç ¶ × ¶ó ¶ Üê ñú òÅÇÔ×¹ð È-B, B.B, B.B, B.B, B.B, B.‘Listen to the instruction of the Perfect Guru.See the Supreme Lord as near thee.’ P.295

êÈð ¶ ×¹ð ÕŠùÇé À°êç¶Ã¹¨ êÅðìÌÔî¹ ÇéÕÇà ÕÇðêÈð ¶ ×¹ð ÕŠùÇé À°êç¶Ã¹¨ êÅðìÌÔî¹ ÇéÕÇà ÕÇðêÈð ¶ ×¹ð ÕŠùÇé À°êç¶Ã¹¨ êÅðìÌÔî¹ ÇéÕÇà ÕÇðêÈð ¶ ×¹ð ÕŠùÇé À°êç¶Ã¹¨ êÅðìÌÔî¹ ÇéÕÇà ÕÇðêÈð ¶ ×¹ð ÕŠùÇé À°êç¶Ã¹¨ êÅðìÌÔî¹ ÇéÕÇà ÕÇðê¶Ö ¹¨ê ¶Ö ¹¨ê ¶Ö ¹¨ê ¶Ö ¹¨ê ¶Ö ¹¨

When you have to practise Divine Namemeditation, then, first of all, consider God to be verynear you; have firm belief—

‘With each breath the Lord you contemplate.Thereby shall your mind’s anxiety be shed.’

P.295ÃÅÇà ÃÅÇà ÇÃîðÔ¹ ׯÇì ¿ç¨ îé Á³åð ÕÆ À°åðËÃÅÇà ÃÅÇà ÇÃîðÔ¹ ׯÇì ¿ç¨ îé Á³åð ÕÆ À°åðËÃÅÇà ÃÅÇà ÇÃîðÔ¹ ׯÇì ¿ç¨ îé Á³åð ÕÆ À°åðËÃÅÇà ÃÅÇà ÇÃîðÔ¹ ׯÇì ¿ç¨ îé Á³åð ÕÆ À°åðËÃÅÇà ÃÅÇà ÇÃîðÔ¹ ׯÇì ¿ç¨ îé Á³åð ÕÆ À°åðËÇÚ ¿ç¨ÇÚ¿ç¨ÇÚ¿ç¨ÇÚ¿ç¨ÇÚ¿ç¨

The anxiety of our mind departs, when wemeditate on the Name Divine with each breath. Wehave described earlier how Divine Name meditationis practised with Ida (air-channel extending from thehead through the left nostril down to the left sideof the vertebrate column), Pingala (air-channel in theright norstril) and ‘Sukhmana' (breath passage lyingbetween Ida and Pingala). Mostly the ‘Panj Piarey’(Five Beloved ones) instruct the seekers at the timeof administering ‘amrit’ (baptismal nectar). If they donot do so, then adept holy men tell the method ofpractising Divine Name meditation. They do notbecome Gurus; they only assist the seekers in

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meditating on the Name Divine. They help thestuck-up seekers move on the Divine Namecontemplation path. This is the delusion we sufferfrom that they will become our Gurus. So, while wedon’t understand ourselves, we don’t seek guidancefrom anyone. Therefore, by asking the holy men, weare able to reach the Tenth Door.

One is ‘jaap’ (Name recitation), the other is‘ajappa jaap’ (silent meditation). The first is practisedwith the tongue and by speaking. The other ispractised within, which is called silent—

‘Merging in the Primal Lord, man forgets not mental(silent) meditation.’ P.1291ÁÜêÅ ÜÅê¹ é òÆÃðË ÁÅÇç ܹ×ÅÇç ÃîÅǨÁÜêÅ ÜÅê¹ é òÆÃðË ÁÅÇç ܹ×ÅÇç ÃîÅǨÁÜêÅ ÜÅê¹ é òÆÃðË ÁÅÇç ܹ×ÅÇç ÃîÅǨÁÜêÅ ÜÅê¹ é òÆÃðË ÁÅÇç ܹ×ÅÇç ÃîÅǨÁÜêÅ ÜÅê¹ é òÆÃðË ÁÅÇç ܹ×ÅÇç ÃîÅǨ

So, in this way, silent or mental meditation ispractised with the breaths. It starts from the breath.Thereafter, a little assistance is obtained from within,which is called ‘dhian’ (contemplation, and reflection).This is the first action, and then is renunciationwhich is not achieved until contemplation becomessteady and strong. The degree and kind ofcontemplation is in accordance with the devotee’sintellect. There are three kinds of ‘dhian’(contemplation): ‘Parteek Dhian’, ‘Sampat Dhian’ and‘Ahangrah Dhian’.

‘Parteek Dhian’ (contemplation of the symbol orimage) is that contemplation in which the devoteeconsiders his Guru (Holy Preceptor) as God Himself.Second is contemplating some symbol or object asthe Guru. Third is ‘Ahangrah Dhian’. This is notcontemplation, but acquisition of knowledge. Thereare four types of contemplation mentioned inGurbani. First contemplation is that of the manifestand concrete form. Second is contemplation of the

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‘shabad’ (hymn, or the holy Word). Many think thatwe should contemplate the letters in the word‘Waheguru’ (God). No, holy congregation! ‘Shabad’ isthe hymn or the holy Word. It is the Name soundor the holy melody—

‘By the tune of holy melody is induced meditation;By meditation comes realization—such is theinexpressible secret of the Divinely-inspired.’ P.879è¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅè¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁÅ×¹ðî¹ÇÖ ÁÕæ ÕÔÅéƨ׹ðî¹ÇÖ ÁÕæ ÕÔÅéƨ׹ðî¹ÇÖ ÁÕæ ÕÔÅéƨ׹ðî¹ÇÖ ÁÕæ ÕÔÅéƨ׹ðî¹ÇÖ ÁÕæ ÕÔÅéƨ Á³× - HGIÁ³× - HGIÁ³× - HGIÁ³× - HGIÁ³× - HGI

This holy Name-melody is present in everyone.This holy melody is sounding within every being.Why is it not revealed? Because man is accustomedto regard his body as himself. This notion of beingthe physical body has not been shattered anddispelled.

‘One to lucre (Maya) attached is blind and deaf in theextreme:Amid hubbub of worldly concerns, to holy Word is henot attentive.’ P.313îÅÇÂÁÅèÅðÆ ÁÇå Á³éÅ ì¯ñŨîÅÇÂÁÅèÅðÆ ÁÇå Á³éÅ ì¯ñŨîÅÇÂÁÅèÅðÆ ÁÇå Á³éÅ ì¯ñŨîÅÇÂÁÅèÅðÆ ÁÇå Á³éÅ ì¯ñŨîÅÇÂÁÅèÅðÆ ÁÇå Á³éÅ ì¯ñŨÃìç¹ é ùäÂÆ ìÔ¹ ð ¯ñ ØÚ½ñŨÃìç¹ é ùäÂÆ ìÔ¹ ð ¯ñ ØÚ½ñŨÃìç¹ é ùäÂÆ ìÔ¹ ð ¯ñ ØÚ½ñŨÃìç¹ é ùäÂÆ ìÔ¹ ð ¯ñ ØÚ½ñŨÃìç¹ é ùäÂÆ ìÔ¹ ð ¯ñ ØÚ½ñŨ Á³× - CACÁ³× - CACÁ³× - CACÁ³× - CACÁ³× - CAC

There is mammonic noise and tumult in theworld. When we contemplate, make a tune of theholy chant and proceed ahead with thiscontemplation, then the Name-melody alreadysounding within us, spontaneously joins it. Aboutthis, such is the Guru’s edict—

Refrain: Let us meditate in our mind on the image ofthe Guru.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - èðƶ îé ÇòÚ ÇèÁÅéèðƶ îé ÇòÚ ÇèÁÅéèðƶ îé ÇòÚ ÇèÁÅéèðƶ îé ÇòÚ ÇèÁÅéèðƶ îé ÇòÚ ÇèÁÅé

×¹ð» çÆ î Èðå çÅ - B, B.×¹ð» çÆ î Èðå çÅ - B, B.×¹ð» çÆ î Èðå çÅ - B, B.×¹ð» çÆ î Èðå çÅ - B, B.×¹ð» çÆ î Èðå çÅ - B, B.‘Reflect thou over the Guru’s image in thy mind and bytheGuru’s instruction propitiate thy soul with the Guru’shymns.’ P.864

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×¹ð ÕÆ îÈðÇå îé îÇÔ ÇèÁÅ鰨׹ð ÕÆ îÈðÇå îé îÇÔ ÇèÁÅ鰨׹ð ÕÆ îÈðÇå îé îÇÔ ÇèÁÅ鰨׹ð ÕÆ îÈðÇå îé îÇÔ ÇèÁÅ鰨׹ð ÕÆ îÈðÇå îé îÇÔ ÇèÁÅ鰨׹ð ÕË ÃìÇç î³åz îé° îÅé¨×¹ð ÕË ÃìÇç î³åz îé° îÅé¨×¹ð ÕË ÃìÇç î³åz îé° îÅé¨×¹ð ÕË ÃìÇç î³åz îé° îÅé¨×¹ð ÕË ÃìÇç î³åz îé° îÅ騑One that the True Guru’s image in the heart lodges,All heart’s desires shall attain.’ P.661

ÃÇå×¹ð ÕÆ îÈðÇå ÇÔðçË òÃŶ¨ÃÇå×¹ð ÕÆ îÈðÇå ÇÔðçË òÃŶ¨ÃÇå×¹ð ÕÆ îÈðÇå ÇÔðçË òÃŶ¨ÃÇå×¹ð ÕÆ îÈðÇå ÇÔðçË òÃŶ¨ÃÇå×¹ð ÕÆ îÈðÇå ÇÔðçË òÃŶ¨Ü¯ ÇÂæË Ã ¯ÂÆ ë« êŶ¨Ü¯ ÇÂæË Ã ¯ÂÆ ë« êŶ¨Ü¯ ÇÂæË Ã ¯ÂÆ ë« êŶ¨Ü¯ ÇÂæË Ã ¯ÂÆ ë« êŶ¨Ü¯ ÇÂæË Ã ¯ÂÆ ë« êŶ¨‘On the Guru’s form or person fix thou thy attention.Thus shalt thou be honoured in this world and thenext.’ P.192×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅé°¨ ÂÆÔÅ À±ÔÅ×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅé°¨ ÂÆÔÅ À±ÔÅ×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅé°¨ ÂÆÔÅ À±ÔÅ×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅé°¨ ÂÆÔÅ À±ÔÅ×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅé°¨ ÂÆÔÅ À±ÔÅêÅòÇÔ îÅé°¨êÅòÇÔ îÅé°¨êÅòÇÔ îÅé°¨êÅòÇÔ îÅé°¨êÅòÇÔ îÅé°¨

He, who fixes his thoughts on the HolyPreceptor, is honoured both here and in thehereafter. It is because the contemplator himselfbecomes the Lord’s image whom he contemplates. Itis the triad of the contemplator, contemplation andthe object of contemplation. So about contemplation,devotees have many doubts. Whatever is the mentalinclination of the contemplator, accordingly does hetalk. When there is no goal or object before acontemplator, how can he practise contemplation? Ifyou are to hang a cloth on a wall, how can you doit, if there is no peg in it? Therefore, it is the picturethat is always contemplated.

In the history of the Gurus comes a referenceabout the seventh Guru Sahib. One day, afterbathing early in the morning, he was sitting amongthe devotees in a state of self-absorption. A lot oftime passed in this state. The morning congregationwas over; prayer was offered. Guru Sahib did notmake any movement. All the devotees were sitting.The Singh in charge of the kitchen brought food.‘Ardas’ (Sikh Prayer) for the food too was offered.But Guru Sahib neither opened his eyes, nor madeany utterance, and kept sitting in trance till 4 O’

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clock in the evening. Then did he open his eyesuttering—‘Satnam Sri Waheguru’ [True and Supremeis God’s Name]. All the congregation sat before himwith folded hands. He cast his gracious glance overthe entire congregation and delighted them. AGursikh got up and submitted: “O Sovereign! todayyou kept sitting for a very long time. What is thecause?”

Guru Sahib said, “Dear devotees! at Kabul,there is a Gursikh named Bhai Gonda Ji. Today,since early morning, he had clasped my feet byfocusing his attention on them, and if we tried toextricate our feet from his clasp, it would haveinconvenienced him and disturbed hiscontemplation. So now when he rose from his deepcontemplation, we extricated our feet from his hold.”

The time was duly noted down. On the occasionof Baisakhi, Bhai Gonda Ji came with other devoteesto Kiratpur Sahib. On that day, he was asked if onsome day, he had acted in the manner describedabove. He replied, “Yes; one day, my mind becameso absorbed in the contemplation of the Guru’s lotusfeet as if I held them clasped in my arms, and Icame to senses at 4 O’ clock in the evening.”

There is a similar account from the history of thetimes of the Tenth Guru Sahib. There was a Ministernamed Devi Dass in the court of the Raja of Bilaspur.When all the Hill Rajas were collectively opposingGuru Sahib, he (Devi Dass) advised them, “GuruSahib is a great holy personage. It is Guru NanakSahib’s spiritual seat that he is occupying. He is thegrandson of Guru Hargobind Sahib, the same Guruwho had got your forefathers released from theGwalior Fort and their kingdoms restored to them.Why are you competing with him? Seek blessings

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from him. It is not right and proper to treat saintsand holy men mockingly—

‘Mocking the saints is the way to wrecking one’sdynasty.’ÿåé öåÆ îÃÖðÆ Õ°ñ â¯ìé ÕÆ ðÆåÍÿåé öåÆ îÃÖðÆ Õ°ñ â¯ìé ÕÆ ðÆåÍÿåé öåÆ îÃÖðÆ Õ°ñ â¯ìé ÕÆ ðÆåÍÿåé öåÆ îÃÖðÆ Õ°ñ â¯ìé ÕÆ ðÆåÍÿåé öåÆ îÃÖðÆ Õ°ñ â¯ìé ÕÆ ðÆåÍ

He, who wants to go down, may quarrel withthe holy. Therefore, you are doing a wrong.” At thisthe Rajas said, “Bhim Chand! this is the Guru’s spysitting in your own home. Until he is severelypunished, there can be no further talks.” Finally, itwas decided that he (Devi Dass) should be taken toa mountain. Hot needles should be moved in hiseyes and then he should be pushed down into theravines below where he would die a painful andlingering death. He was taken to a mountain andseated on one side. The executioners started heatingneedles in fire. Devi Dass said to them, “Wait alittle. Let the needles become hotter." At thatmoment, he focused his mind on Guru Sahib’s lotusfeet. When Guru Maharaj became manifest andvisible within him, [Guru’s contemplation is donefirst, and thereafter the Guru becomes ‘Lightmanifest’, and when the Guru’s form becameveritable like this, with his finger he signalled to theexecutioners to go ahead.], they moved the hotneedles in both his eyes. He kept sitting thereunmoved in the same manner. While leaving, theexecutioners said, “Mr. Minister, we won’t push youdown the mountain; after all we have served underyou. So, we must be true to your salt. We havecarried out the king’s command. Henceforth, mayGod be your saviour!” After quite some time, whenhe opened his eyes, he was surprised to find thatno harm had come to his eyes. At that moment, hewas so much overcome with renunciation from theworld that he started wailing loudly saying— “O

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Guru-father! how capable and powerful art thou! Ihad only contemplated your feet and you did notlet the hot needles do any harm to my eyes.” Atonce, he set out for Anandpur Sahib. Aftercompleting the journey, when he arrived near, herequested the Guru’s attendant to let him have aglimpse of the great True Guru. The attendant said,“Sir! Guru Sahib is inside. There is some trouble inhis feet.” At once, he became apprehensive that thetrouble in Guru Sahib’s feet had certainly to dosomething with him. Seeking permission, he went inand submitted, “O Sovereign! you have bandagedyour feet and blood is oozing from the dressings.”

Guru Sahib said, “Devi Dass! when hot needleswere being moved in the eyes of some dear devotee,he focused his attention on our feet and so theywere bound to hurt us.”

So, holy congregation! this contemplation is verypowerful and potent. A crane meditates. A tortoisealso meditates and through meditation andcontemplation, it matures its eggs by laying them onthe earth and hatching them from inside water. Youmay contemplate anyone. If you have a littleconcentration of mind in you, the person you arecontemplating will feel the pull of your love anddevotion and will set out to see you. One is nameand the other is form. If you utter some body'sname, his form will automatically come before youreyes. Then how will you be able to prevent yourselffrom contemplating and saying insistently that youwill not do contemplation. This is the case of the firsttype of persons. For the second type is focusing themind on the holy tune or sound, which is calledmeditating on the holy Word or hymn.

Everybody does not know this contemplation.

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Unless and until he is instructed in it, he cannotknow how to contemplate or reflect on the holyWord.

Third is contemplating God by considering Him‘Light-manifest’ because when the Tenth Door isentered, there you have the Supreme Light which iscalled ‘Unmani Jot’ (Light seen through a yogicposture, which consists of pulling the eyebrowsupwards and fixing the gaze on the tip of the nose;it is also a state of Divine knowledge). It is here thatthis ‘Light’ is contemplated, and this very ‘Light’ istransformed into ‘Unmani Jot’. The fourthcontemplation is not reflection; it is the knowledgethat God is present everywhere; it is a contemplationof one’s own form. It is not understood without theguidance of saints. So, this is what Guru Sahibsays—’

‘One that the True Guru’s image in the heart lodges,All heart’s desires shall attain.’ P.661ÃÇå×¹ð ÕÆ î ÈðÇå ÇÔðçË òÃŶ¨ ܯ ÇÂÛË Ã ¯ÂÆÃÇå×¹ð ÕÆ î ÈðÇå ÇÔðçË òÃŶ¨ ܯ ÇÂÛË Ã ¯ÂÆÃÇå×¹ð ÕÆ î ÈðÇå ÇÔðçË òÃŶ¨ ܯ ÇÂÛË Ã ¯ÂÆÃÇå×¹ð ÕÆ î ÈðÇå ÇÔðçË òÃŶ¨ ܯ ÇÂÛË Ã ¯ÂÆÃÇå×¹ð ÕÆ î ÈðÇå ÇÔðçË òÃŶ¨ ܯ ÇÂÛË Ã ¯ÂÆëñ¹ êÅ ¶¨ëñ¹ êÅ ¶¨ëñ¹ êÅ ¶¨ëñ¹ êÅ ¶¨ëñ¹ êÅ ¶¨‘On the Guru’s form or person fix thou thy attention.Thus shalt thou be honoured in this world and thenext.’ P.192

×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅ鹨 ÂÆÔÅ À±ÔÅ êÅòË×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅ鹨 ÂÆÔÅ À±ÔÅ êÅòË×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅ鹨 ÂÆÔÅ À±ÔÅ êÅòË×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅ鹨 ÂÆÔÅ À±ÔÅ êÅòË×¹ð îÈðÇå ÇÃÀ° ñÅÇ ÇèÁÅ鹨 ÂÆÔÅ À±ÔÅ êÅòËîÅé¹ÍÍîÅé¹ÍÍîÅé¹ÍÍîÅé¹ÍÍîÅé¹ÍÍ

So, further ahead, when man’s attention becomesmore concentrated, then he starts hearing voices fromthe entire cosmos. Guru Nanak Sahib writes—

‘Thou Persian wheel! uttering ‘Thou! Thou!’Pleasing is thy utterance.’ P.1420 ÔðÔà íÆ å ± ¿ å ¿ ± ÕðÇÔ ì ¯ñÇÔ íñÆ ìÅÇä¨ÔðÔà íÆ å ± ¿ å ¿ ± ÕðÇÔ ì ¯ñÇÔ íñÆ ìÅÇä¨ÔðÔà íÆ å ± ¿ å ¿ ± ÕðÇÔ ì ¯ñÇÔ íñÆ ìÅÇä¨ÔðÔà íÆ å ± ¿ å ¿ ± ÕðÇÔ ì ¯ñÇÔ íñÆ ìÅÇä¨ÔðÔà íÆ å ± ¿ å ¿ ± ÕðÇÔ ì ¯ñÇÔ íñÆ ìÅÇä¨

What did we use to hear? We heard the soundof ‘tick, tick’ because persian wheels during the time

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of Guru Nanak Sahib used to produce a whirling orbuzzing sound. But Guru Sahib did not hear abuzzing sound; he heard the sound of ‘Thou! Thou!’The birds were chirping from which he heard a tuneof music, and in this context his edict is—

Refrain: Recite God’s NameDo all the birds in the forests.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - éÅî ÔðÆ çÅ Üêç¶,éÅî ÔðÆ çÅ Üêç¶,éÅî ÔðÆ çÅ Üêç¶,éÅî ÔðÆ çÅ Üêç¶,éÅî ÔðÆ çÅ Üêç¶,

ÃÅð ¶ òä» ç¶ ê ³Ö ¶ð È - B, B.ÃÅð ¶ òä» ç¶ ê ³Ö ¶ð È - B, B.ÃÅð ¶ òä» ç¶ ê ³Ö ¶ð È - B, B.ÃÅð ¶ òä» ç¶ ê ³Ö ¶ð È - B, B.ÃÅð ¶ òä» ç¶ ê ³Ö ¶ð È - B, B.‘Hearing the rumbling of the clouds, sparrow-hawksand peacocks chirp day and night.Whatever the deer, the fish and the birds utter;without God they speak not of another.’ P.1265ÚÅÇåzÕ î¯ð ì¯ñå Ççé¹ ðÅåÆ Ã¹Çé ØÇéÔð ÕÆÚÅÇåzÕ î¯ð ì¯ñå Ççé¹ ðÅåÆ Ã¹Çé ØÇéÔð ÕÆÚÅÇåzÕ î¯ð ì¯ñå Ççé¹ ðÅåÆ Ã¹Çé ØÇéÔð ÕÆÚÅÇåzÕ î¯ð ì¯ñå Ççé¹ ðÅåÆ Ã¹Çé ØÇéÔð ÕÆÚÅÇåzÕ î¯ð ì¯ñå Ççé¹ ðÅåÆ Ã¹Çé ØÇéÔð ÕÆدð¨Ø¯ð¨Ø¯ð¨Ø¯ð¨Ø¯ð¨Ü¯ ì ¯ñå ÔË Çî Ì× îÆé ê³Ö ¶Ô ÈÜ ¯ ì ¯ñå ÔË Çî Ì× îÆé ê³Ö ¶Ô ÈÜ ¯ ì ¯ñå ÔË Çî Ì× îÆé ê³Ö ¶Ô ÈÜ ¯ ì ¯ñå ÔË Çî Ì× îÆé ê³Ö ¶Ô ÈÜ ¯ ì ¯ñå ÔË Çî Ì× îÆé ê³Ö ¶Ô Èà ¹ Çìé° ÔÇð ÜÅêå ÔË éÔÆ Ô ¯ð¨Ã¹ Çìé° ÔÇð ÜÅêå ÔË éÔÆ Ô ¯ð¨Ã¹ Çìé° ÔÇð ÜÅêå ÔË éÔÆ Ô ¯ð¨Ã¹ Çìé° ÔÇð ÜÅêå ÔË éÔÆ Ô ¯ð¨Ã¹ Çìé° ÔÇð ÜÅêå ÔË éÔÆ Ô ¯ð¨

Holy congregation! this is not a vain assertion.Inner understanding and awareness becomes sostrong and sharp that not only is the holy melodyor sound heard in the these birds and animals, butone starts hearing this universal melody every whereon earth, and in sky, water and air also. All are inexistence on the strength of imbibing God’s Name—

‘By the Name are sustained all the creatures.By the Name are supported the regions of the earthand solar systems.’ P.284éÅî Õ¶ èÅð ¶ ÃéÅî Õ¶ èÅð ¶ ÃéÅî Õ¶ èÅð ¶ ÃéÅî Õ¶ èÅð ¶ ÃéÅî Õ¶ èÅð ¶ Ã×ñ¶ Ü¿å¨×ñ¶ Ü¿å¨×ñ¶ Ü¿å¨×ñ¶ Ü¿å¨×ñ¶ Ü¿å¨éÅî Õ¶ èÅð¶ Ö³â ìÌÇÔî³â¨éÅî Õ¶ èÅð¶ Ö³â ìÌÇÔî³â¨éÅî Õ¶ èÅð¶ Ö³â ìÌÇÔî³â¨éÅî Õ¶ èÅð¶ Ö³â ìÌÇÔî³â¨éÅî Õ¶ èÅð¶ Ö³â ìÌÇÔî³â¨

This is the ‘Name’ which is called ‘So Shabad’(That holy Word), which is called ‘Adi shabad’ (ThePrimal Word). The Sikhs had asked—

‘Where is said to be the abode of that holy Word?’P.944

ù Ãìç ÕÅ ÕÔÅ òÅù ÕæÆÁñ¶.........¨Ã¹ Ãìç ÕÅ ÕÔÅ òÅù ÕæÆÁñ¶.........¨Ã¹ Ãìç ÕÅ ÕÔÅ òÅù ÕæÆÁñ¶.........¨Ã¹ Ãìç ÕÅ ÕÔÅ òÅù ÕæÆÁñ¶.........¨Ã¹ Ãìç ÕÅ ÕÔÅ òÅù ÕæÆÁñ¶.........¨

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‘O Guru Nanak—Then tell us: where abides thatWord which sustains all the universes, when the‘Nirankar’ (Formless One, God) was transcendent orunattributed?’ Guru Sahib replied—

‘… The Absolute in all spots without break abides.’P.940........ à ¹ ¿é Çéð¿åÇð òÅù ñÆÁÅÍÍ........ à ¹ ¿é Çéð¿åÇð òÅù ñÆÁÅÍÍ........ à ¹ ¿é Çéð¿åÇð òÅù ñÆÁÅÍÍ........ à ¹ ¿é Çéð¿åÇð òÅù ñÆÁÅÍÍ........ à ¹ ¿é Çéð¿åÇð òÅù ñÆÁÅÍÍ

‘This ‘Shabad’ (holy Word) is very much withinyou. When it comes to be heard, then everywhereis heard ‘Waheguru-Waheguru,’ God’s Name—

Refrain: O my soul, earth, sky and nether world,Do all meditate on God’s Name.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - èðå ÁÅÕÅô å¶ êÅåÅñ ÇÜ¿ç¶ î ¶ðƶ,èðå ÁÅÕÅô å¶ êÅåÅñ ÇÜ¿ç¶ î ¶ðƶ,èðå ÁÅÕÅô å¶ êÅåÅñ ÇÜ¿ç¶ î ¶ðƶ,èðå ÁÅÕÅô å¶ êÅåÅñ ÇÜ¿ç¶ î ¶ðƶ,èðå ÁÅÕÅô å¶ êÅåÅñ ÇÜ¿ç¶ î ¶ðƶ,

Üêç¶ é¶ éÅî ÔðÆ çÅ - B, B.Üêç¶ é¶ éÅî ÔðÆ çÅ - B, B.Üêç¶ é¶ éÅî ÔðÆ çÅ - B, B.Üêç¶ é¶ éÅî ÔðÆ çÅ - B, B.Üêç¶ é¶ éÅî ÔðÆ çÅ - B, B.Holy congregation! to say this is not just a

figure of speech. When it mingles with the Name-sound from above, then this Name-melody isrevealed on the strength of which is sustained theentire universe. So when one attains to the state ofthe Name Divine, then there is no part left in thephysical body from where the Name-melody doesnot emanate—

Refrain: Every particle of the dear Guru-directedperson utters and recites God’s Name.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ð¯î ð ¯î ÔÇð ÇèÁÅò¶,ð ¯î ð ¯î ÔÇð ÇèÁÅò¶,ð ¯î ð ¯î ÔÇð ÇèÁÅò¶,ð ¯î ð ¯î ÔÇð ÇèÁÅò¶,ð ¯î ð ¯î ÔÇð ÇèÁÅò¶,×¹ðî¹Ö ÇêÁÅð¶ çÅ - B, B.×¹ðî¹Ö ÇêÁÅð¶ çÅ - B, B.×¹ðî¹Ö ÇêÁÅð¶ çÅ - B, B.×¹ðî¹Ö ÇêÁÅð¶ çÅ - B, B.×¹ðî¹Ö ÇêÁÅð¶ çÅ - B, B.

The Name Divine is an all-pervasive power.When such a state of the Name is achieved, then—

‘When the knot of the three qualities is loosened, thenopens the Tenth Door and the mind becomesinebriated, O brother.’ P.1123ÇåzÕ°àÆ Û±à Ë çÃòÅ çð¹ Ö ÈñË åÅ îé¹ ÖÆÇåzÕ°àÆ Û±à Ë çÃòÅ çð¹ Ö ÈñË åÅ îé¹ ÖÆÇåzÕ°àÆ Û±à Ë çÃòÅ çð¹ Ö ÈñË åÅ îé¹ ÖÆÇåzÕ°àÆ Û±à Ë çÃòÅ çð¹ Ö ÈñË åÅ îé¹ ÖÆÇåzÕ°àÆ Û±à Ë çÃòÅ çð¹ Ö ÈñË åÅ îé¹ ÖÆòÅòÅòÅòÅòÅíÅÂƨíÅÂƨíÅÂƨíÅÂƨíÅÂƨ

Then the soul comes to abide in its own True

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Home.Refrain: As the Tenth Door is opened,One goes into deep and tranquil meditation.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Ö¹Çñ·ÁÅ çÃî ç¹ÁÅðÅ,Ö¹Çñ·ÁÅ çÃî ç¹ÁÅðÅ,Ö¹Çñ·ÁÅ çÃî ç¹ÁÅðÅ,Ö¹Çñ·ÁÅ çÃî ç¹ÁÅðÅ,Ö¹Çñ·ÁÅ çÃî ç¹ÁÅðÅ,

ñ¼×Æ ÃÇÔÜ ÃîÅèÆ - B, B.ñ¼×Æ ÃÇÔÜ ÃîÅèÆ - B, B.ñ¼×Æ ÃÇÔÜ ÃîÅèÆ - B, B.ñ¼×Æ ÃÇÔÜ ÃîÅèÆ - B, B.ñ¼×Æ ÃÇÔÜ ÃîÅèÆ - B, B.‘The body fortress has nine doors.The tenth is kept unseen.The admantine shutters of the Tenth Gate open not.Through the Guru’s word alone they get opened.’ P.954

éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ¯à ¹ Ô Ë çÃòË ×¹êå°éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ¯à ¹ Ô Ë çÃòË ×¹êå°éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ¯à ¹ Ô Ë çÃòË ×¹êå°éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ¯à ¹ Ô Ë çÃòË ×¹êå°éÀ° çðòÅܶ ÕÅÇÂÁÅ Õ¯à ¹ Ô Ë çÃòË ×¹êå°ðÖÆÜ Ë¨ðÖÆÜ Ë¨ðÖÆÜ Ë¨ðÖÆÜ Ë¨ðÖÆÜ Ë¨ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜ˨ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜ˨ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜ˨ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜ˨ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜ˨When the Guru’s word rises and enters the mind, thenis it opened—‘Within the heart of the Guruward or God-directed isequipoise, and his mind mounts to the tenth sky.’

P.1414×¹ðî ¹ÇÖ Á³åÇð ÃÔܹ Ô Ë îé° ÚÇóÁÅ çÃòË×¹ðî ¹ ÇÖ Á³åÇð ÃÔܹ Ô Ë îé° ÚÇóÁÅ çÃòË×¹ðî ¹ ÇÖ Á³åÇð ÃÔܹ Ô Ë îé° ÚÇóÁÅ çÃòË×¹ðî ¹ ÇÖ Á³åÇð ÃÔܹ Ô Ë îé° ÚÇóÁÅ çÃòË×¹ðî ¹ ÇÖ Á³åÇð ÃÔܹ Ô Ë îé° ÚÇóÁÅ çÃòËÁÅÕÅ ÇèÁÅÕÅ ÇèÁÅÕÅ ÇèÁÅÕÅ ÇèÁÅÕÅ Çè

What is its characteristic mark?‘There one slumbers and hungers not and lives in peacein the Nectar-Name of God.Nanak, pain and pleasure cling not to man there,where there is illumination of the All-pervading Soul.’

P.1414ÇåæË À± ºØ é í¹Ö ÔË ÔÇð Á³Çî Ìå éÅî¹ Ã ¹Ö òÅù¨ÇåæË À± ºØ é í¹Ö ÔË ÔÇð Á³Çî Ìå éÅî¹ Ã ¹Ö òÅù¨ÇåæË À± ºØ é í¹Ö ÔË ÔÇð Á³Çî Ìå éÅî¹ Ã ¹Ö òÅù¨ÇåæË À± ºØ é í¹Ö ÔË ÔÇð Á³Çî Ìå éÅî¹ Ã ¹Ö òÅù¨ÇåæË À± ºØ é í¹Ö ÔË ÔÇð Á³Çî Ìå éÅî¹ Ã ¹Ö òÅù¨éÅéÕ ç¹Ö ¹ à ¹Ö ¹ ÇòÁÅêå éÔÆ ÇÜæË ÁÅåî ðÅîéÅéÕ ç¹Ö ¹ à ¹Ö ¹ ÇòÁÅêå éÔÆ ÇÜæË ÁÅåî ðÅîéÅéÕ ç¹Ö ¹ à ¹Ö ¹ ÇòÁÅêå éÔÆ ÇÜæË ÁÅåî ðÅîéÅéÕ ç¹Ö ¹ à ¹Ö ¹ ÇòÁÅêå éÔÆ ÇÜæË ÁÅåî ðÅîéÅéÕ ç¹Ö ¹ à ¹Ö ¹ ÇòÁÅêå éÔÆ ÇÜæË ÁÅåî ðÅîê Ì×Åà ¹¨ê Ì×Åà ¹¨ê Ì×Åà ¹¨ê Ì×Åà ¹¨ê Ì×Åà ¹¨‘As by meeting with the True Guru is the wanderingmind set at rest,The Tenth Door it attains.’ P.441èÅòå¹ æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîñÆÁË çÃòÅ ç ¹ÁÅð ¹èÅòå¹ æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîñÆÁË çÃòÅ ç ¹ÁÅð ¹èÅòå¹ æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîñÆÁË çÃòÅ ç ¹ÁÅð ¹èÅòå¹ æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîñÆÁË çÃòÅ ç ¹ÁÅð ¹èÅòå¹ æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîñÆÁË çÃòÅ ç ¹ÁÅð ¹ê Å ÇÂÁŨêÅ ÇÂÁŨêÅ ÇÂÁŨêÅ ÇÂÁŨêÅ ÇÂÁŨ

The mind that was wandering hither and thitherdies and there now reigns peace, and attains to a

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tranquil and undisturbed state. One attains to theknowledge and understanding which destroys theself—

‘In that sphere are fashioned absorption, wisdomand enlightenment of mind;Forged therein is the vision of gods and mystics.’P.8ÇåæË ØóÆÁË Ã ¹ðÇå îÇå îÇé ì¹Çè¨ÇåæË ØóÆÁË Ã ¹ðÇå îÇå îÇé ì¹Çè¨ÇåæË ØóÆÁË Ã ¹ðÇå îÇå îÇé ì¹Çè¨ÇåæË ØóÆÁË Ã ¹ðÇå îÇå îÇé ì¹Çè¨ÇåæË ØóÆÁË Ã ¹ðÇå îÇå îÇé ì¹Çè¨ÇåæË ØóÆÁË Ã¹ðÅ ÇÃèÅ ÕÆ Ã¹Çè¨ÇåæË ØóÆÁË Ã¹ðÅ ÇÃèÅ ÕÆ Ã¹Çè¨ÇåæË ØóÆÁË Ã¹ðÅ ÇÃèÅ ÕÆ Ã¹Çè¨ÇåæË ØóÆÁË Ã¹ðÅ ÇÃèÅ ÕÆ Ã¹Çè¨ÇåæË ØóÆÁË Ã¹ðÅ ÇÃèÅ ÕÆ Ã¹Çè¨ Á³× - HÁ³× - HÁ³× - HÁ³× - HÁ³× - H

One crosses the bounds or region of death,and enters the region of Eternity. Now, Deathdoes not have the power to pull him back again.So, the wandering mind is set at rest.

‘The wandering mind is set at rest and comes toabide in his Own Home.It then purchases the Name, utters the Name, andin the Name it remains absorbed.As by meeting with the True Guru is thewandering mind set at rest.The Tenth Door it attains.Therein are served victuals of amrita (nectar), andmelody of peace arises..... P.441èÅòå¹ æ ¿ÇîÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁŶ¨èÅòå¹ æ ¿ÇîÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁŶ¨èÅòå¹ æ ¿ÇîÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁŶ¨èÅòå¹ æ ¿ÇîÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁŶ¨èÅòå¹ æ ¿ÇîÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁŶ¨éÅî¹ ÇòÔÅÞ¶ éÅî¹ ñ¶ éÅÇî ðÔ¶ ÃîŶ¨éÅî¹ ÇòÔÅÞ¶ éÅî¹ ñ¶ éÅÇî ðÔ¶ ÃîŶ¨éÅî¹ ÇòÔÅÞ¶ éÅî¹ ñ¶ éÅÇî ðÔ¶ ÃîŶ¨éÅî¹ ÇòÔÅÞ¶ éÅî¹ ñ¶ éÅÇî ðÔ¶ ÃîŶ¨éÅî¹ ÇòÔÅÞ¶ éÅî¹ ñ¶ éÅÇî ðÔ¶ ÃîŶ¨èÅòå° æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîÇñÁËèÅòå° æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîÇñÁËèÅòå° æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîÇñÁËèÅòå° æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîÇñÁËèÅòå° æ ¿ ÇîÁÅ ÃÇå×¹Çð ÇîÇñÁËçÃòÅ ç ¹ÁÅð ¹ êÅÇÂÁŨçÃòÅ ç ¹ÁÅð ¹ êÅÇÂÁŨçÃòÅ ç ¹ÁÅð ¹ êÅÇÂÁŨçÃòÅ ç ¹ÁÅð ¹ êÅÇÂÁŨçÃòÅ ç ¹ÁÅð ¹ êÅÇÂÁŨÇåæË Á³Çî Ìå í¯Üé° ÃÔÜ è¹Çé À°êÜË ........¨ÇåæË Á³Çî Ìå í¯Üé° ÃÔÜ è¹Çé À°êÜË ........¨ÇåæË Á³Çî Ìå í¯Üé° ÃÔÜ è¹Çé À°êÜË ........¨ÇåæË Á³Çî Ìå í¯Üé° ÃÔÜ è¹Çé À°êÜË ........¨ÇåæË Á³Çî Ìå í¯Üé° ÃÔÜ è¹Çé À°êÜË ........¨

There is again a reference to the holymelody. There sounds the Name-melody—

‘….with whose prop is sustained the whole world.’P.441........ ÇÜå¹ ÃìÇç Ü×å¹ æ ¿Çî ðÔÅÇÂÁŨ........ ÇÜå¹ ÃìÇç Ü×å¹ æ ¿Çî ðÔÅÇÂÁŨ........ ÇÜå¹ ÃìÇç Ü×å¹ æ ¿Çî ðÔÅÇÂÁŨ........ ÇÜå¹ ÃìÇç Ü×å¹ æ ¿Çî ðÔÅÇÂÁŨ........ ÇÜå¹ ÃìÇç Ü×å¹ æ ¿Çî ðÔÅÇÂÁŨ

That holy Word pervades the whole world.‘Smadhi’ (deep meditaion) is both ‘savikalap’ (withan idea) and ‘nirvikalap’ (without an idea). Abovethem is ‘Sehaj smadhi’ (spontaneous meditation).‘Sehaj smadhi’ can be achieved with eyes wideopen. All around, the contemplator sees Godpervading everywhere; the illusion of another is

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CHAPTER VInvocation: True and supreme is God’s Name.

Blessed is Guru Nanak Dev Ji

ôÅé ......................................ÍÃÇåéÅî ÃÌÆ òÅÇÔ×¹ð È,ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ð È,ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ð È,ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ð È,ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ð È,è ¿é ÃÌÆ ×¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è¿é ÃÌÆ ×¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è¿é ÃÌÆ ×¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è¿é ÃÌÆ ×¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!è¿é ÃÌÆ ×¹ð È éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ!‘Prostrate salutation and obeisance I make many atime before the Omnipotent Lord, the Possessor of allpowers.Reach me Thy hand, O Lord,and save me from wavering, says Nanak.’ P.256

â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ô樑After wandering and wandering, O Lord, I have comeand entered Thy sanctuary.O Master, Nanak’s prayer, is: “Attach me to Thydevotional service.” ‘ P.289

Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨÇëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅǨéÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅǨéÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅǨ‘When I forget Thee, then everyone becomes myenemy, and when I remember Thee, then serve me theyall.I know not any other, but Thee, O True, Invisible andInscrutable Lord.When I think of Thee, then, I find Thee alwaysmerciful. What can the poor people do unto me?Say, whom shall I call bad or good, as all beings areThine. Thou art my shelter, Thou art my support andby giving Thy hand Thou hast protected me.The man, on whom is Thy grace, him no suffering canswallow.That alone is peace and that alone is greatness, whichis pleasing to the mind of the Reverend Lord.Thou art wise, Thou art ever compassionate. Byobtaining Thy Name, I make merry.Before Thee is my supplication. My soul and body are

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all Thine.O Nanak, say all greatness is Thine. No one knowsmy name even.’ P.383

å± ¿ ÇòÃðÇÔ å» Ãí¹ Õ¯ ñÅ×È ÚÆÇå ÁÅòÇÔ å»å± ¿ ÇòÃðÇÔ å» Ãí¹ Õ¯ ñÅ×È ÚÆÇå ÁÅòÇÔ å»å± ¿ ÇòÃðÇÔ å» Ãí¹ Õ¯ ñÅ×È ÚÆÇå ÁÅòÇÔ å»å± ¿ ÇòÃðÇÔ å» Ãí¹ Õ¯ ñÅ×È ÚÆÇå ÁÅòÇÔ å»å± ¿ ÇòÃðÇÔ å» Ãí¹ Õ¯ ñÅ×È ÚÆÇå ÁÅòÇÔ å»Ã ¶òŨà ¶òŨà ¶òŨà ¶òŨà ¶òŨÁòð¹ é Õ¯À± çÈÜÅ ÃÈÞ Ë ÃÅÚ¶ ÁñÖ Áí¶òŨÁòð¹ é Õ¯À± çÈÜÅ ÃÈÞ Ë ÃÅÚ¶ ÁñÖ Áí¶òŨÁòð¹ é Õ¯À± çÈÜÅ ÃÈÞ Ë ÃÅÚ¶ ÁñÖ Áí¶òŨÁòð¹ é Õ¯À± çÈÜÅ ÃÈÞ Ë ÃÅÚ¶ ÁñÖ Áí¶òŨÁòð¹ é Õ¯À± çÈÜÅ ÃÈÞ Ë ÃÅÚ¶ ÁñÖ Áí¶òŨÚÆÇå ÁÅòË å» ÃçÅ çÇÂÁÅñÅ ñ¯×é ÇÕÁÅÚÆÇå ÁÅòË å» ÃçÅ çÇÂÁÅñÅ ñ¯×é ÇÕÁÅÚÆÇå ÁÅòË å» ÃçÅ çÇÂÁÅñÅ ñ¯×é ÇÕÁÅÚÆÇå ÁÅòË å» ÃçÅ çÇÂÁÅñÅ ñ¯×é ÇÕÁÅÚÆÇå ÁÅòË å» ÃçÅ çÇÂÁÅñÅ ñ¯×é ÇÕÁÅò¶ÚÅ𠶨ò¶ÚÅ𠶨ò¶ÚÅ𠶨ò¶ÚÅ𠶨ò¶ÚÅ𠶨ì¹ðÅ íñÅ ÕÔ¹ ÇÕÃ é¯ ÕÔÆÁË Ã×ñ¶ ÜÆÁì¹ðÅ íñÅ ÕÔ¹ ÇÕÃ é¯ ÕÔÆÁË Ã×ñ¶ ÜÆÁì¹ðÅ íñÅ ÕÔ¹ ÇÕÃ é¯ ÕÔÆÁË Ã×ñ¶ ÜÆÁì¹ðÅ íñÅ ÕÔ¹ ÇÕÃ é¯ ÕÔÆÁË Ã×ñ¶ ÜÆÁì¹ðÅ íñÅ ÕÔ¹ ÇÕÃ é¯ ÕÔÆÁË Ã×ñ¶ ÜÆÁå°î ©Å𠶨å°î © Å𠶨å°î © Å𠶨å°î © Å𠶨å°î © Å𠶨å¶ðÆ à ¶Õ å¶ðÅ ÁÅèÅðÅ ÔÅæ ç¶ÇÂ å± ¿ ðÅÖÇÔ¨å¶ðÆ à ¶Õ å¶ðÅ ÁÅèÅðÅ ÔÅæ ç¶ÇÂ å± ¿ ðÅÖÇÔ¨å¶ðÆ à ¶Õ å¶ðÅ ÁÅèÅðÅ ÔÅæ ç¶ÇÂ å± ¿ ðÅÖÇÔ¨å¶ðÆ à ¶Õ å¶ðÅ ÁÅèÅðÅ ÔÅæ ç¶ÇÂ å± ¿ ðÅÖÇÔ¨å¶ðÆ à ¶Õ å¶ðÅ ÁÅèÅðÅ ÔÅæ ç¶ÇÂ å± ¿ ðÅÖÇÔ¨ÇÜù Üé À±êÇð å¶ðÆ ÇÕðêÅ Çåà ÕÀ° Çìê¹ éÇÜù Üé À±êÇð å¶ðÆ ÇÕðêÅ Çåà ÕÀ° Çìê¹ éÇÜù Üé À±êÇð å¶ðÆ ÇÕðêÅ Çåà ÕÀ° Çìê¹ éÇÜù Üé À±êÇð å¶ðÆ ÇÕðêÅ Çåà ÕÀ° Çìê¹ éÇÜù Üé À±êÇð å¶ðÆ ÇÕðêÅ Çåà ÕÀ° Çìê¹ éÕ¯À± íÅÖ˨կÀ± íÅÖ˨կÀ± íÅÖ˨կÀ± íÅÖ˨կÀ± íÅÖ˨úÔ¹ à ¹Ö ¹ úÔÅ òÇâÁÅÂÆ Ü¯ ê Ìí ÜÆ îÇé íÅäƨúÔ¹ à ¹Ö ¹ úÔÅ òÇâÁÅÂÆ Ü¯ ê Ìí ÜÆ îÇé íÅäƨúÔ¹ à ¹Ö ¹ úÔÅ òÇâÁÅÂÆ Ü¯ ê Ìí ÜÆ îÇé íÅäƨúÔ¹ à ¹Ö ¹ úÔÅ òÇâÁÅÂÆ Ü¯ ê Ìí ÜÆ îÇé íÅäƨúÔ¹ à ¹Ö ¹ úÔÅ òÇâÁÅÂÆ Ü¯ ê Ìí ÜÆ îÇé íÅäÆ¨å± ¿ çÅéÅ å± ¿ Ãç ÇîÔðòÅéÅ éÅî¹ ÇîñË ð ¿×¹å± ¿ çÅéÅ å± ¿ Ãç ÇîÔðòÅéÅ éÅî¹ ÇîñË ð ¿×¹å± ¿ çÅéÅ å± ¿ Ãç ÇîÔðòÅéÅ éÅî¹ ÇîñË ð ¿×¹å± ¿ çÅéÅ å± ¿ Ãç ÇîÔðòÅéÅ éÅî¹ ÇîñË ð ¿×¹å± ¿ çÅéÅ å± ¿ Ãç ÇîÔðòÅéÅ éÅî¹ ÇîñË ð ¿×¹îÅäƨîÅäƨîÅäƨîÅäƨîÅäƨRefrain : When the Name is meditated sorrows are

removed.By rendering devotional service is gotten honour.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,éÅî Üêƶ å» çÈð Ô¹ ¿ç ¶ ç¹Öó¶,

à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë - B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë - B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë - B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë - B, B.à ¶òÅ ÕðÕ¶ îÅä êÅÂÆç Ë - B, B.Revered saintly congregation! loud be thy

utterance: ‘True and Supreme is God’s Name.’Getting free from worldly tasks, you have come tothe Guru’s holy court. For the last many days, wehave been discussing that all sorrows and sufferingsare annulled by meditating on the Name Divine. Byrendering devotional service, one gets honour bothhere and in the Divine Court, and one attains to themost exalted position. There are prescribed methodsfor both. There is a method for practising DivineName meditation too. It has been described in greatdetail during the last four days how God’s Nameannuls all sorrows and sufferings. That man’s life hasbeen said to be inferior to that of even animals, who

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does not obtain the boon of the Name Divine. Butwhere from is obtained the Name? Who is the Guru(Holy Preceptor)? What do you mean by the PerfectGuru or Capable Guru? When the devotee receivesthe boon of the Name, what is his inner state? Whatis our goal or destination?

‘Tranquil meditation, ecstasy have the mind occupied—The joy of this to none is known, other than by thathas it.’ P.106.

ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð ï ðù à ¯ÂÆ ÜÅäËÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð ï ðù à ¯ÂÆ ÜÅäËÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð ï ðù à ¯ÂÆ ÜÅäËÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð ï ðù à ¯ÂÆ ÜÅäËÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð ï ðù à ¯ÂÆ ÜÅäËÜÆÀ °¨ÜÆÀ °¨ÜÆÀ °¨ÜÆÀ °¨ÜÆÀ °¨‘Of what kind are they who are imbued with theImperishable Lord?They are like Him, from whom they have emanated.’

P.943

ÁéÔå ù ¿ Çé ðå¶ Ã ¶ ÕËà ¶¨ ÇÜÃ å¶ À°êܶ ÇåÃÁéÔå ù ¿ Çé ðå¶ Ã ¶ ÕËà ¶¨ ÇÜÃ å¶ À°êܶ ÇåÃÁéÔå ù ¿ Çé ðå¶ Ã ¶ ÕËà ¶¨ ÇÜÃ å¶ À°êܶ ÇåÃÁéÔå ù ¿ Çé ðå¶ Ã ¶ ÕËà ¶¨ ÇÜÃ å¶ À°êܶ ÇåÃÁéÔå ù ¿ Çé ðå¶ Ã ¶ ÕËà ¶¨ ÇÜÃ å¶ À°êܶ ÇåÃÔÆ ÜËà ¶¨ÔÆ ÜËà ¶¨ÔÆ ÜËà ¶¨ÔÆ ÜËà ¶¨ÔÆ ÜËà ¶¨

By practising Divine Name meditation, the ‘jeev’(sentient being) first becomes a soul and then risingfurther mingles with the Supreme Soul and becomesthe image of God Himself and his position becomeshighly exalted. Such is the Guru’s edict—

Refrain: Like the Master Himself are they,Who forget not the Name.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÃÅÂÆ º ÔÆ òð׶ é¶,ÃÅÂÆ º ÔÆ òð׶ é¶,ÃÅÂÆ º ÔÆ òð׶ é¶,ÃÅÂÆ º ÔÆ òð׶ é¶,ÃÅÂÆ º ÔÆ òð׶ é¶,

ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.‘What are they like who forget not the Name?

They are like the Lord. Know that there is absolutelyno difference between the two.’ P.397

ÇÜé©Å é ÇòÃðË éÅî¹ Ã ¶ ÇÕé¶ÇÔÁŨÇÜé©Å é ÇòÃðË éÅî¹ Ã ¶ ÇÕé¶ÇÔÁŨÇÜé©Å é ÇòÃðË éÅî¹ Ã ¶ ÇÕé¶ÇÔÁŨÇÜé©Å é ÇòÃðË éÅî¹ Ã ¶ ÇÕé¶ÇÔÁŨÇÜé©Å é ÇòÃðË éÅî¹ Ã ¶ ÇÕé¶ÇÔÁŨí¶ç¹ é ÜÅäÔ¹ î ÈÇñ ûÂÆ Ü¶ÇÔÁŨí¶ç¹ é ÜÅäÔ¹ î ÈÇñ ûÂÆ Ü¶ÇÔÁŨí¶ç¹ é ÜÅäÔ¹ î ÈÇñ ûÂÆ Ü¶ÇÔÁŨí¶ç¹ é ÜÅäÔ¹ î ÈÇñ ûÂÆ Ü¶ÇÔÁŨí¶ç¹ é ÜÅäÔ¹ î ÈÇñ ûÂÆ Ü¶ÇÔÁŨ

By meditating on the Divine Name, the ‘jeev-atma’ (individual soul), progressing gradually, finally

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merges with its Primal Origin—‘Find union with the Lord from whom art thouseparated.” P.1371ÜÅ Õ¶ à ¿× å¶ ìÆÛ°ðÅ åÅ ÔÆ Õ¶ à ¿Ç× ñÅ×¹¨ÜÅ Õ¶ à ¿× å¶ ìÆÛ°ðÅ åÅ ÔÆ Õ¶ à ¿Ç× ñÅ×¹¨ÜÅ Õ¶ à ¿× å¶ ìÆÛ°ðÅ åÅ ÔÆ Õ¶ à ¿Ç× ñÅ×¹¨ÜÅ Õ¶ à ¿× å¶ ìÆÛ°ðÅ åÅ ÔÆ Õ¶ à ¿Ç× ñÅ×¹¨ÜÅ Õ¶ à ¿× å¶ ìÆÛ°ðÅ åÅ ÔÆ Õ¶ à ¿Ç× ñÅ×¹¨

So this is the final destination of man—to unitewith Lord God from whom he got separated ontaking birth in the world. I had made submissionsabout the various stages through which a devoteehas to pass and progress when he practises DivineName meditation.

First, an ordinary person has to do ‘path’(reading/recitation) of the ‘Panj Banis’ (Five Gurbanicompositions prescribed for daily reading orrecitation) and ‘Mool mantra’ (Invocatory chant of JapJi Sahib) and focus his mind on one point within theself because man’s mind is ever wandering. Ourcentral point is our own self. It is there that we haveto focus all our reading of the scripture and Namemeditation. While training and breaking in a horse,first it is made to run in a large circle, and then thecircle is gradually reduced, and finally it is made torun just round the stake. Then it becomes fullytrained to be fit for riding. Similarly, man’s mind hasbeen wandering for millions and billions of years; itdoes not wish to go towards its Origin or Source.All our concern is with the mind which needs to becontrolled and focused an God’s Name—

‘M—The mortal's business is with his mind. He whochastens his mind attains perfection.Says Kabir, I have dealings with my mind alone. Ihave met nothing like the mind.’

P.342îîÅ îé ÇÃÀ° ÕÅܹ Ô Ë îé ÃÅè¶ ÇÃÇè ԯǨîîÅ îé ÇÃÀ° ÕÅܹ Ô Ë îé ÃÅè¶ ÇÃÇè ԯǨîîÅ îé ÇÃÀ° ÕÅܹ Ô Ë îé ÃÅè¶ ÇÃÇè ԯǨîîÅ îé ÇÃÀ° ÕÅܹ Ô Ë îé ÃÅè¶ ÇÃÇè ԯǨîîÅ îé ÇÃÀ° ÕÅܹ Ô Ë îé ÃÅè¶ ÇÃÇè ԯǨîé ÔÆ îé ÇÃÀ° ÕÔË ÕìÆðÅ îé ÃÅ ÇîÇñÁÅ éîé ÔÆ îé ÇÃÀ° ÕÔË ÕìÆðÅ îé ÃÅ ÇîÇñÁÅ éîé ÔÆ îé ÇÃÀ° ÕÔË ÕìÆðÅ îé ÃÅ ÇîÇñÁÅ éîé ÔÆ îé ÇÃÀ° ÕÔË ÕìÆðÅ îé ÃÅ ÇîÇñÁÅ éîé ÔÆ îé ÇÃÀ° ÕÔË ÕìÆðÅ îé ÃÅ ÇîÇñÁÅ éկǨկǨկǨկǨկǨ

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As long as man’s mind exists or asserts itself,it cannot achieve union with God; it is a ‘jeev’(sentient being) that continues wandering in ‘Maya’(Mammon; or material riches). Whatever he may bedoing, whatever be his clothing, whatever kind ofperson he may be, he cannot come out of theinfluence of Maya. Since he is moving in the wheelof time, he cannot come out of the influence of‘Maya’. So, gradually, when our mind gets subdued,then we recite God’s Name with the tongue. Whilereciting the Name with the tongue, one startsrelishing and enjoying it; one experiences greatdelight. The mind starts gaining equipoise. Then theName Divine is meditated with each breath; it isrecited with the tune of the breath. There are four‘banis’ (utterances or speeches)—baikhri (uttered withthe tongue from the mouth), madhma (word risingfrom the heart and coming to the tongue), pasanti(word coming to the heart) and prah (word abidingin the mooladhar—abstract mind). With breath wemeditate at different places in the body--heart, navel,agya chakra (between the eyebrows), and the TenthDoor. In the ‘agya chakra’ (white lotus with two leavesbetween the eyebrows), we meditate on the Namewith the help of ‘anhad Shabad’ (unstruck primordialword or sound). Reaching here, we start hearing asound or melody and seeing some light andknowledge, and some equipoise or tranquility comeswithin us. If the light and Divine Name melodyremain in our self for three hours continuously, thenwe come to acquire both mundane and spiritualmiraculous powers. At this point, man suffers fromthe danger of becoming deluded and going astray.If the True Guru (Holy Preceptor) is perfect, heexalts the devotee and takes him above the ‘trikuti’(middle of the forehead between the eyebrows) andenables him to attain to the Name of the Daswan-

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Duar (Tenth Door). He reaches the ‘Bibek mandal'(region of understanding and discernment). There hecomes to gain knowledge of the ‘jeev atma’(individual soul) and the ‘Supreme Soul.' He realizesthat the ‘jeev atma’ is a superfluous and false entitywhom God merges with His own light after he hasgained self-realization. So this is our goal ordestination which is revealed to us through theName Divine, but for this, we have to mould anddiscipline our life. This subject I had discussed withyou yesterday and told you the various thingsneeded for practising Divine Name meditation. I hadtold you these things in great detail. The mostimportant is service--service of the Guru, service ofthe people, God’s devotional service and many otherkinds of services—which prove to be useful inattaining to the Name Divine. Take it like a journeyto be undertaken by some one. One goes on foot,while another goes by train or by plane. So serviceis only a means. Without Divine Name meditation,service alone does not prove to be fruitful- becausewithout Name meditation man continues to have thesame tendencies of the mind--wrath, avarice,attachment, lust, pride and sinful desires. It is onlythrough the Name Divine.--

‘Ego is at variance with the Name: the two dwell notin the same place.’ P.560

ÔÀ°î Ë éÅòË éÅÇñ Çòð ¯è ¹ Ô Ë ç ¹ Ç é òÃÇÔ ÇÂÕÔÀ°î Ë éÅòË éÅÇñ Çòð ¯è ¹ Ô Ë ç ¹ Ç é òÃÇÔ ÇÂÕÔÀ°î Ë éÅòË éÅÇñ Çòð ¯è ¹ Ô Ë ç ¹ Ç é òÃÇÔ ÇÂÕÔÀ°î Ë éÅòË éÅÇñ Çòð ¯è ¹ Ô Ë ç ¹ Ç é òÃÇÔ ÇÂÕÔÀ°î Ë éÅòË éÅÇñ Çòð ¯è ¹ Ô Ë ç ¹ Ç é òÃÇÔ ÇÂÕá Å Ç Â ¨á Å Ç Â ¨á Å Ç Â ¨á Å Ç Â ¨á Å Ç Â ¨

Á³× - EF@Á³× - EF@Á³× - EF@Á³× - EF@Á³× - EF@that man breaks the cordon of ego and with the

help of service rises above the wheel of time, or themortal world to reach the region of Eternity.Therefore, both service and Divine Name meditationare very essential. Service is of many kinds. Bhai

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Gurdas Ji says—‘Becoming the dust of his Guru’s feet and giving up allpride and assumptions, the Sikh falls at his Guru’slotus feet. Daily he serves by carrying water, waving hand fanand grinding grain. (For the devotees) He dusts and cleans the mats andspreads them. He puts fuel into hearthsuncomplainingly.Becoming humble like a corpse, he renders servicewith faith and patience.’ Bhai Gurdas Ji, var 27/19êËðÆ êË êÅÖÅÕ Ô¯Ç ÛÇâ îäÆ îé±ðÆÍêËðÆ êË êÅÖÅÕ Ô¯Ç ÛÇâ îäÆ îé±ðÆÍêËðÆ êË êÅÖÅÕ Ô¯Ç ÛÇâ îäÆ îé±ðÆÍêËðÆ êË êÅÖÅÕ Ô¯Ç ÛÇâ îäÆ îé±ðÆÍêËðÆ êË êÅÖÅÕ Ô¯Ç ÛÇâ îäÆ îé±ðÆÍêÅäÆ êÖÅ êÆÔäÅ Çéå ÕðË îÜÈðÆÍêÅäÆ êÖÅ êÆÔäÅ Çéå ÕðË îÜÈðÆÍêÅäÆ êÖÅ êÆÔäÅ Çéå ÕðË îÜÈðÆÍêÅäÆ êÖÅ êÆÔäÅ Çéå ÕðË îÜÈðÆÍêÅäÆ êÖÅ êÆÔäÅ Çéå ÕðË îÜÈðÆÍåzêó ÞÅÇó ÇòÛÅÇÂçÅ Ú¹Çñ Þ¯ÇÕ é ÞÈðÆÍåzêó ÞÅÇó ÇòÛÅÇÂçÅ Ú¹Çñ Þ¯ÇÕ é ÞÈðÆÍåzêó ÞÅÇó ÇòÛÅÇÂçÅ Ú¹Çñ Þ¯ÇÕ é ÞÈðÆÍåzêó ÞÅÇó ÇòÛÅÇÂçÅ Ú¹Çñ Þ¯ÇÕ é ÞÈðÆÍåzêó ÞÅÇó ÇòÛÅÇÂçÅ Ú¹Çñ Þ¯ÇÕ é ÞÈðÆÍî¹ðç¶ ò»Ç× î¹ðÆç¹ Ô ¯Ç ÕÇð ÇÃçÕ ÃìÈðÆÍî¹ðç¶ ò»Ç× î¹ðÆç¹ Ô ¯Ç ÕÇð ÇÃçÕ ÃìÈðÆÍî¹ðç¶ ò»Ç× î¹ðÆç¹ Ô ¯Ç ÕÇð ÇÃçÕ ÃìÈðÆÍî¹ðç¶ ò»Ç× î¹ðÆç¹ Ô ¯Ç ÕÇð ÇÃçÕ ÃìÈðÆÍî¹ðç¶ ò»Ç× î¹ðÆç¹ Ô ¯Ç ÕÇð ÇÃçÕ ÃìÈðÆÍ

A corpse does not move its limb. Similarly, theslave who is humble like a corpse does not harbourany desire of his own. He obeys the dictates of theGuru and effaces his self completely. When hisservice finds acceptance then-

‘A silk-cotton tree growing near a sandalwoodtree becomes sandal-like.' (Bhai Gurdas Ji, Var 27/19)

Ú¿çé¹ Ô ¯òË Çà ¿îñÔ¹ ë« òÅù ÔÜÈðÆÍÚ¿çé¹ Ô ¯òË Çà ¿îñÔ¹ ë« òÅù ÔÜÈðÆÍÚ¿çé¹ Ô ¯òË Çà ¿îñÔ¹ ë« òÅù ÔÜÈðÆÍÚ¿çé¹ Ô ¯òË Çà ¿îñÔ¹ ë« òÅù ÔÜÈðÆÍÚ¿çé¹ Ô ¯òË Çà ¿îñÔ¹ ë« òÅù ÔÜÈðÆÍSilk cotton tree is of no use—

‘The silk-cotton tree that is straight, tall and thick—Those that come to it with hopes of fruit, howdisappointed they depart!Its fruit is tasteless, flowers are brackish; leaves areof no use.Saith Nanak: In sweetness and humility lies theessence of merit and virtue.’ P.470Çà ¿îñ ð¹Ö ¹ ÃðÅÇÂðÅ ÁÇå çÆðØ ÁÇå î¹Ú¹¨Çÿîñ ð¹Ö ¹ ÃðÅÇÂðÅ ÁÇå çÆðØ ÁÇå î¹Ú¹¨Çÿîñ ð¹Ö ¹ ÃðÅÇÂðÅ ÁÇå çÆðØ ÁÇå î¹Ú¹¨Çÿîñ ð¹Ö ¹ ÃðÅÇÂðÅ ÁÇå çÆðØ ÁÇå î¹Ú¹¨Çÿîñ ð¹Ö ¹ ÃðÅÇÂðÅ ÁÇå çÆðØ ÁÇå î¹Ú¹¨úÇ ÇÜ ÁÅòÇÔ ÁÅà ÕÇð ÜÅÇÔ ÇéðÅö ÇÕå°¨úÇ ÇÜ ÁÅòÇÔ ÁÅà ÕÇð ÜÅÇÔ ÇéðÅö ÇÕå°¨úÇ ÇÜ ÁÅòÇÔ ÁÅà ÕÇð ÜÅÇÔ ÇéðÅö ÇÕå°¨úÇ ÇÜ ÁÅòÇÔ ÁÅà ÕÇð ÜÅÇÔ ÇéðÅö ÇÕå°¨úÇ ÇÜ ÁÅòÇÔ ÁÅà ÕÇð ÜÅÇÔ ÇéðÅö ÇÕå°¨ëñ ÇëÕ¶ ë¹ñ ìÕìÕ¶ Õ¿Çî é ÁÅòÇÔ êå¨ëñ ÇëÕ¶ ë¹ñ ìÕìÕ¶ Õ¿Çî é ÁÅòÇÔ êå¨ëñ ÇëÕ¶ ë¹ñ ìÕìÕ¶ Õ¿Çî é ÁÅòÇÔ êå¨ëñ ÇëÕ¶ ë¹ñ ìÕìÕ¶ Õ¿Çî é ÁÅòÇÔ êå¨ëñ ÇëÕ¶ ë¹ñ ìÕìÕ¶ Õ¿Çî é ÁÅòÇÔ êå¨Çîáå° éÆòÆ éÅéÕÅ ×¹ä Ú¿Ç×ÁÅÂÆ åå°¨Çîáå° éÆòÆ éÅéÕÅ ×¹ä Ú¿Ç×ÁÅÂÆ åå°¨Çîáå° éÆòÆ éÅéÕÅ ×¹ä Ú¿Ç×ÁÅÂÆ åå°¨Çîáå° éÆòÆ éÅéÕÅ ×¹ä Ú¿Ç×ÁÅÂÆ åå°¨Çîáå° éÆòÆ éÅéÕÅ ×¹ä Ú¿Ç×ÁÅÂÆ åå°¨

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The same silk-cotton tree by acquiring thefragrance of sandalwood becomes its very form andimage—

‘…….acquires its (sandalwood’s) fragrance.Similarly, a Gursikh imbibing humility becomesGuru’s image and acquires his perfect instructions.’

Bhai Gurdas Ji, Var 27/19

............... ë« òÅù ÔÜÈðÆÍ............... ë« òÅù ÔÜÈðÆÍ............... ë« òÅù ÔÜÈðÆÍ............... ë« òÅù ÔÜÈðÆÍ............... ë« òÅù ÔÜÈðÆÍêÆð î¹ðÆçÅ ÇêðÔóÆ ×¹ðî¹ÇÖ îÇå êÈðƨêÆð î¹ðÆçÅ ÇêðÔóÆ ×¹ðî¹ÇÖ îÇå êÈðƨêÆð î¹ðÆçÅ ÇêðÔóÆ ×¹ðî¹ÇÖ îÇå êÈðƨêÆð î¹ðÆçÅ ÇêðÔóÆ ×¹ðî¹ÇÖ îÇå êÈðƨêÆð î¹ðÆçÅ ÇêðÔóÆ ×¹ðî¹ÇÖ îÇå êÈðƨ

So, in this way should one render service andmeditate on the Name Divine.

We were talking about Guru Amar Dass Ji. Atthat point of time, he had not yet obtained Guru-ship. He was in the state of practising Divine Namemeditation and performing God’s devotionalworship. First, there is curiosity and longing; thencome practice of Name meditation, penances andausterities. Thereafter, are obtained occult powers,and then comes attainment of the Name. We haveto go through four stages. So, at that point of time,Guru Amar Dass Ji was in the stage of a practitionerof Divine Name and austerities, and Guru AngadDev Ji was fully purging him of dross by puttinghim in the crucible of service and God’s devotionalworship. So Guru Angad Dev Ji Maharaj bestowedon him the boon of the Name Divine. As soon as hegot the boon of the Name, his mind becameuplifted. He was so much filled with devotion thathe sat all alone by himself in a secluded place. Aftera few days, he (Baba Amar Dass Ji) asked GuruAngad Dev Ji, “Revered sir, in the Guru’s abode, Isee that nobody here practises austerities andpenances. Everybody is moving about calmly andnaturally. Neither does anyone sit around burning

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fires, nor does anyone practise ‘jaldharas’ [In winterseason, some sadhus (holy men) sit under waterdripping from a pitcher with a hole as a kind ofpenance.]; nor does anyone stand on one leg, norwith his arms raised upwards; nor is anyone hangingupside down, because all these are penances.”

At this Guru Sahib said, “Baba Ji! the spiritualmeditation and penance practised in the Guru'sabode is the highest of all. It is not meaningless. Thisbody is an excellent machine shaped by God inwhich He Himself abides. We don’t have to seekGod from anywhere outside. The mind cannot becontrolled and desires cannot be stilled by inflictingpain on the body."

"The mind remains the same even afterpractising austerities and penances. They onlyincrease anger in the practitioner. No doubt, heacquires the power to bestow boons and invokecurses, but the Supreme state eludes him. Supremepeace cannot be attained without the Guru (HolyPreceptor). The Guru has a treasure of Divineknowledge. Unless and until the Guru, from hisown mouth, gives knowledge to the devotee, his veilof illusion is not rent. The five kinds of delusionsremain in tact. Take the example of a recluse. In themonth of Jeth (Mid- April to mid-May), he sitsamong four burning fires. On his head is shining thehot sun, and below him is the scorching earth. It willappear to us that he is practising severe penance.But this penance is meaningless. On the other handis a woman who is baking loaves on a hot plate inthe ‘langar’ (community kitchen in the Gurdwara).Devotees will partake of food and feel happy andsatisfied. How much fruit will accrue to her! Athousand times greater is the service rendered in thecommunity kitchen. Similarly, he who carries water

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for the devotees receives great fruit. (Now of coursethere is no need to carry water because we havewater taps everywhere. Earlier devotees used tocarry water from wells situated at distant places.They sprinkled water on the ground so that dustmight not rise). He who helps the holy to take bathalso receives great fruit for his voluntary service."

So Guru Sahib said, “Baba Amar Dass Ji! inthe Guru’s abode, it is service not penance that isof prime importance. If service is rendered in aproper manner, it yields great fruit. But if it is donein a haphazard manner and without following theright and proper method, it yields either no fruit, orlittle fruit. It is with perfect good fortune and if itis writ in fate that a person can render God’sdevotional service in the proper and prescribedmanner. Ostentatious service, or service renderedegoistically, or proudly does not bear fruit. Onlywhen is man fully fortunate that he gets theopportunity to serve the Guru." Such is the edict ofGuru Sahib—

Refrain: Only by perfect good fortune does man ob-tain the service of the holy.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - êÈÇðÁ» íÅ×» éÅñ,êÈÇðÁ» íÅ×» éÅñ,êÈÇðÁ» íÅ×» éÅñ,êÈÇðÁ» íÅ×» éÅñ,êÈÇðÁ» íÅ×» éÅñ,ÇîñçÆ Ã¶òÅ ÃÅèÈÁ» çÆ - B, B.ÇîñçÆ Ã¶òÅ ÃÅèÈÁ» çÆ - B, B.ÇîñçÆ Ã¶òÅ ÃÅèÈÁ» çÆ - B, B.ÇîñçÆ Ã¶òÅ ÃÅèÈÁ» çÆ - B, B.ÇîñçÆ Ã¶òÅ ÃÅèÈÁ» çÆ - B, B.

‘On the forehead of whoever is recorded good fortune,in service of the Lord is engaged.Fulfilled are the objectives of such as company of theholy attain. Such in holy company, in God’s love absorbed,In Divine contemplation are engaged.All such persons delusion, attachment, evil-doing andduality have discarded. In their minds rains peace and temper of poise,And in holy Divine laudation they sing.Saith Nanak: By the Guru’s teaching is He realized.On the forehead of whoever is recorded good fortune,

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In service of the Lord is engaged.’ P.457

ÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨåÅ ÕÆ êÈðé ÁÅà ÇÜé© ÃÅèÿ׹ êÅÇÂÁŨåÅ ÕÆ êÈðé ÁÅà ÇÜé© ÃÅèÿ׹ êÅÇÂÁŨåÅ ÕÆ êÈðé ÁÅà ÇÜé© ÃÅèÿ׹ êÅÇÂÁŨåÅ ÕÆ êÈðé ÁÅà ÇÜé© ÃÅèÿ׹ êÅÇÂÁŨåÅ ÕÆ êÈðé ÁÅà ÇÜé© ÃÅèÿ׹ êÅÇÂÁŨÃÅèÿÇ× ÔÇð ÕË ð ¿Ç× ×¯Çì ¿ç ÇÃîðä ñÅÇ×ÁŨÃÅèÿÇ× ÔÇð ÕË ð ¿Ç× ×¯Çì ¿ç ÇÃîðä ñÅÇ×ÁŨÃÅèÿÇ× ÔÇð ÕË ð ¿Ç× ×¯Çì ¿ç ÇÃîðä ñÅÇ×ÁŨÃÅèÿÇ× ÔÇð ÕË ð ¿Ç× ×¯Çì ¿ç ÇÃîðä ñÅÇ×ÁŨÃÅèÿÇ× ÔÇð ÕË ð ¿Ç× ×¯Çì ¿ç ÇÃîðä ñÅÇ×ÁŨíðî¹ î ¯Ô ¹ ÇòÕÅð¹ çÈÜÅ Ã×ñ ÇåéÇÔ ÇåÁÅÇ×ÁŨíðî¹ î ¯Ô ¹ ÇòÕÅð¹ çÈÜÅ Ã×ñ ÇåéÇÔ ÇåÁÅÇ×ÁŨíðî¹ î ¯Ô ¹ ÇòÕÅð¹ çÈÜÅ Ã×ñ ÇåéÇÔ ÇåÁÅÇ×ÁŨíðî¹ î ¯Ô ¹ ÇòÕÅð¹ çÈÜÅ Ã×ñ ÇåéÇÔ ÇåÁÅÇ×ÁŨíðî¹ î ¯Ô ¹ ÇòÕÅð¹ çÈÜÅ Ã×ñ ÇåéÇÔ ÇåÁÅÇ×ÁŨîÇé ûÇå ÃÔܹ à ¹íÅÀ° ò ÈáÅ Áéç î ³×ñ ×¹äîÇé ûÇå ÃÔܹ à ¹íÅÀ° ò ÈáÅ Áéç î ³×ñ ×¹äîÇé ûÇå ÃÔܹ à ¹íÅÀ° ò ÈáÅ Áéç î ³×ñ ×¹äîÇé ûÇå ÃÔܹ à ¹íÅÀ° ò ÈáÅ Áéç î ³×ñ ×¹äîÇé ûÇå ÃÔܹ à ¹íÅÀ° ò ÈáÅ Áéç î ³×ñ ×¹ä× Å Ç Â Á Å ¨× Å Ç Â Á Å ¨× Å Ç Â Á Å ¨× Å Ç Â Á Å ¨× Å Ç Â Á Å ¨éÅéÕ° òÖÅäË ×¹ð ìÚÇé ÜÅäËéÅéÕ° òÖÅäË ×¹ð ìÚÇé ÜÅäËéÅéÕ° òÖÅäË ×¹ð ìÚÇé ÜÅäËéÅéÕ° òÖÅäË ×¹ð ìÚÇé ÜÅäËéÅéÕ° òÖÅäË ×¹ð ìÚÇé ÜÅäËÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨÜÅ ÕË îÃåÇÕ íÅ× Çà öòÅ ñÅÇÂÁŨ

Until good fortune is recorded on the forehead,man does not get the opportunity of rendering God’sdevotional service. If you want to reap the fruit ofservice, for that there is a proper and prescribedmethod. Such is the Guru’s edict—

Refrain: If you wish to reap the fruit of service,Don’t take pride in rendering service.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ܶ å± ¿ ëñ öòÅ çÅ ñËäË,Ü ¶ å ± ¿ ëñ öòÅ çÅ ñËäË,Ü ¶ å ± ¿ ëñ öòÅ çÅ ñËäË,Ü ¶ å ± ¿ ëñ öòÅ çÅ ñËäË,Ü ¶ å ± ¿ ëñ öòÅ çÅ ñËäË,

à ¶òÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, BöòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, BöòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, BöòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, BöòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, BSometimes, man is delighted, sometimes he is

overcome with sorrow and sometimes with anger.Sometimes man takes pride saying—I am getting agurdwara built. I am rendering this service. He ismaking a show of it also because his mind isexcited—

‘He relishes not the Guru’s word…’ P.1247ÃìçË ÃÅç¹ é ÁÅòÂÆ ...............¨ÃìçË ÃÅç¹ é ÁÅòÂÆ ...............¨ÃìçË ÃÅç¹ é ÁÅòÂÆ ...............¨ÃìçË ÃÅç¹ é ÁÅòÂÆ ...............¨ÃìçË ÃÅç¹ é ÁÅòÂÆ ...............¨

What is the result? Guru Sahib says that he willnot find joy and relish in the Guru’s word orhymn—

‘…….and he loves not the Name.’ P.1247................. éÅÇî é ñ×Ë ÇêÁÅ𠹨................. éÅÇî é ñ×Ë ÇêÁÅ𠹨................. éÅÇî é ñ×Ë ÇêÁÅ𠹨................. éÅÇî é ñ×Ë ÇêÁÅ𠹨................. éÅÇî é ñ×Ë ÇêÁÅ𠹨

Neither will love rise in his mind, nor will heimbibe love for God.

‘Of such the service is not approved and fretting,

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fretting, he feels miserable.’ P.1247öòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂÖ ¹ÁÅð ¹¨Ö ¹ÁÅð ¹¨Ö ¹ÁÅð ¹¨Ö ¹ÁÅð ¹¨Ö ¹ÁÅ𠹨

His service does not find approval andacceptance. He can only exhaust himself in frettingand vexation, and he comes to suffer fromhypertension.

Once a family, rendering great service,established a gurdwara (Sikh temple or place ofworship). When the gurdwara was constructed anddevotees started coming there, the other party thathad been watching quietly, managed to get thepeople’s mandate in an election to control and runthe gurdwara. This party asked for the control of thegurdwara, while the first party refused to hand overthe control on the plea that they had built it. At last,the matter went to the Police. The Police arrestedmembers of both the parties. When they came to seeus, they said—"We rendered all the service with ourown hands, and now they are treating us in thismanner."

I said, “Brothers! it is right that there was thesentiment of service in you, but it suffered from aflaw. By rendering service, you were assertingyourself. You did not say— ‘O great Guru! you arevery kind to us that you have engaged humblepersons like us in service.’ You have no strength ofyour own to render service to the Guru. You wererendering service under pride and ego. If yourservice were approved, you would have relished itand love for Gurbani would have been born withinyou. But, since service was being done under prideand ego, fretfulness and vexation fell to your lot asits fruit.

‘Of such the service is not approved and fretting,fretting, he feels miserable.’ P.1247

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öòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂÖ ¹ÁÅð ¹¨Ö ¹ÁÅð ¹¨Ö ¹ÁÅð ¹¨Ö ¹ÁÅð ¹¨Ö ¹ÁÅ𠹨

You may continue rendering service in thismanner for any number of years—ten years, twentyyears or even more—it will not find approval andacceptance as is the service of those who do ithumbly.”

Once there was a holy man. Many peoplecame to him for spiritual guidance and direction.Nearby lived a chaudhri (head man) of twentyvillages. This thought would come into his mind—'Let me also go to the holy man and listen to hisdiscourses.' So whenever he went to the holy man,he did not show much respect to him, and remainedinvolved in his pride and ego. Similarly, when achaudhri (head man) came to Guru Angad Dev JiMaharaj, he got a separate cot placed for him, buthe (chaudhri) was so proud that he sat on the headof Guru Sahib’s cot. All the Sikh attendants standingthere were taken aback at the arrogance of the manwho, bound in ego, had come to sit at the head ofGuru Sahib’s cot. Guru Sahib said, “No! don’t sayanything to him.” He remained calm. So, similarly,when this chaudhri (head man) used to go to the holyman, he did so proudly with the notion that he wasa rich man. One day, he said to the holy man,‘Reverend sir! I also feel like receiving spiritualinstruction from you and rendering service in yourhermitage, so that I may also get Divine knowledgeand enlightenment and obtain liberation from thecycle of birth and death." At the same time, he said,“Holy man! if you initiate me as your disciple, yourname and fame will spread far and wide because Iam the head man of 20-25 villages and big officialsof this kingdom are known to me and visit myhouse. And so they will also start coming to your

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hermitage.” In this way, he started speaking proudlyto the holy man. The holy man, observing him to bea proud man who was unlikely to make anyspiritual gain, said, “No, Chaudhri Sahib! youshould better do your worldly tasks and read holytexts at your home.”

He said, “No sir! I have to render service andbecome an ascetic.”

The holy man said, “What will you do bybecoming an ascetic? There is absolutely nothing inrenunciation. Yes, but there is one thing in it for surethat people will start paying obeisance to you. Thereis no other difference between an ascetic and ahouseholder. If there is any difference, that comeswith change of heart. If the householder’s mind ishigh and noble—

‘The true householder must his faculties restrain;Should beg of God to grant him prayer, austerities andself-discipline; should induce himself to goodcharitable deeds—Such a householder is pure as Ganga-water.’

P.952ï Ç×ðÔÆ Ü¯ Çé×ÌÔ ¹ Õð˨ Üê¹ åê¹ Ã ¿Üî¹Ã ¯ Ç×ðÔÆ Ü¯ Çé×ÌÔ ¹ Õð˨ Üê¹ åê¹ Ã ¿Üî¹Ã ¯ Ç×ðÔÆ Ü¯ Çé×ÌÔ ¹ Õð˨ Üê¹ åê¹ Ã ¿Üî¹Ã ¯ Ç×ðÔÆ Ü¯ Çé×ÌÔ ¹ Õð˨ Üê¹ åê¹ Ã ¿Üî¹Ã ¯ Ç×ðÔÆ Ü¯ Çé×ÌÔ ¹ Õð˨ Üê¹ åê¹ Ã ¿Üî¹íÆÇÖÁÅ Õð˨íÆÇÖÁÅ Õð˨íÆÇÖÁÅ Õð˨íÆÇÖÁÅ Õð˨íÆÇÖÁÅ ÕðË¨ê¹ ¿é çÅé ÕÅ Õð¶ ÃðÆ𹨠ï Ç×ðÔÆ ×¿×Å ÕÅê¹ ¿é çÅé ÕÅ Õð¶ ÃðÆ𹨠ï Ç×ðÔÆ ×¿×Å ÕÅê¹ ¿é çÅé ÕÅ Õð¶ ÃðÆ𹨠ï Ç×ðÔÆ ×¿×Å ÕÅê¹ ¿é çÅé ÕÅ Õð¶ ÃðÆ𹨠ï Ç×ðÔÆ ×¿×Å ÕÅê¹ ¿é çÅé ÕÅ Õð¶ ÃðÆ𹨠ï Ç×ðÔÆ ×¿×Å ÕÅéÆ𠹨éÆ𠹨éÆ𠹨éÆ𠹨éÆ𠹨

When man becomes pure like Ganga-water—‘Saith Kabir: Purified is the heart like Ganga-water.Then follows after him God, shouting ‘Kabir! Kabir!’

P.1367ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ ÜËÊ׿×Å éÆð¹¨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ ÜËÊ׿×Å éÆð¹¨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ ÜËÊ׿×Å éÆð¹¨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ ÜËÊ׿×Å éÆð¹¨ÕìÆð îé¹ Çéðîñ¹ íÇÂÁÅ ÜËÊ׿×Å éÆð¹¨êÅÛË ñÅׯ ÔÇð ÇëðË ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð ÇëðË ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð ÇëðË ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð ÇëðË ÕÔå ÕìÆð ÕìÆð¨êÅÛË ñÅׯ ÔÇð ÇëðË ÕÔå ÕìÆð ÕìÆð¨

So, in this way, he advised him much. But hepersisted with his request: “Sir! I had told you earlieralso—‘If you take me as your disciple, your name

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and fame will increase greatly.,”Holy congregation! saints and holy men do not

need any praise and fame. They do not want it atall. In their eyes, it is superfluous. They remainabsorbed in their love and devotion for God. Theydo not care for other things. Such is the Guru’sedict—

Refrain: In God’s love now they laugh, now weepFor none else have the holy care.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ð¿× ÔÃç¶ å¶ ð ¿× ð ¯ ºç ¶,ð ¿× ÔÃç¶ å¶ ð ¿× ð ¯ ºç ¶,ð ¿× ÔÃç¶ å¶ ð ¿× ð ¯ ºç ¶,ð ¿× ÔÃç¶ å¶ ð ¿× ð ¯ ºç ¶,ð ¿× ÔÃç¶ å¶ ð ¿× ð ¯ ºç ¶,

êðòÅÔ éÅ ÇÕö çÆ ðÖç¶ ÃÅèÈÍêðòÅÔ éÅ ÇÕö çÆ ðÖç¶ ÃÅèÈÍêðòÅÔ éÅ ÇÕö çÆ ðÖç¶ ÃÅèÈÍêðòÅÔ éÅ ÇÕö çÆ ðÖç¶ ÃÅèÈÍêðòÅÔ éÅ ÇÕö çÆ ðÖç¶ ÃÅèÈÍ ‘In Lord’s love they laugh, in Lord’s love they weepand keep silent too.They care not for anything, except their True Spouse.’

P.473

ð¿Ç× ÔÃÇÔ ð ¿Ç× ð ¯òÇÔ Ú¹ê íÆ ÕÇð ÜÅÇÔ¨ð¿Ç× ÔÃÇÔ ð ¿Ç× ð ¯òÇÔ Ú¹ê íÆ ÕÇð ÜÅÇÔ¨ð¿Ç× ÔÃÇÔ ð ¿Ç× ð ¯òÇÔ Ú¹ê íÆ ÕÇð ÜÅÇÔ¨ð¿Ç× ÔÃÇÔ ð ¿Ç× ð ¯òÇÔ Ú¹ê íÆ ÕÇð ÜÅÇÔ¨ð¿Ç× ÔÃÇÔ ð ¿Ç× ð ¯òÇÔ Ú¹ê íÆ ÕÇð ÜÅÇÔ¨êðòÅÔ éÅÔÆ ÇÕÃË Õ¶ðÆ ìÅÞ¹ ÃÚ¶ éÅÔ¨êðòÅÔ éÅÔÆ ÇÕÃË Õ¶ðÆ ìÅÞ¹ ÃÚ¶ éÅÔ¨êðòÅÔ éÅÔÆ ÇÕÃË Õ¶ðÆ ìÅÞ¹ ÃÚ¶ éÅÔ¨êðòÅÔ éÅÔÆ ÇÕÃË Õ¶ðÆ ìÅÞ¹ ÃÚ¶ éÅÔ¨êðòÅÔ éÅÔÆ ÇÕÃË Õ¶ðÆ ìÅÞ¹ ÃÚ¶ éÅÔ¨

In love and devotion for God do the holy laugh,and in love do they weep feeling pangs ofseparation. They do not care for anyone andanything except God. The saint who begs from hisdisciples or followers is not a holy man in the realsense of the word; he is a householder with selfishmotives. In his heart is a selfish interest that devoteesmay not become alienated from him and go tosomeone else. He should not act in this manner. Atrue lover and devotee of God does not beg fromanyone and flatter him. He remains absorbed in loveand devotion for his God.

Two thousand three hundred years ago, GreekEmperor Alexander invaded India at the head a ofhuge army. When, after conquering the rest of theworld, he reached India, he had to stop on the bankof river Jhelum for a very long time. After severalmonths, he crossed the river, and he fought a battle

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with Raja Porus near Lahore. Raja Porus, leading anarmy of 30000 soldiers, was defeated fighting againstAlexander’s army of two lakh soldiers. At last, therewas a peace treaty between the two. Alexander hada holy man with him. He (Alexander) had a desireto see India’s saints and holy men and find out whatkind of saints they were. So he said to Raja Porus,“Let me see a holy man of India, who is a perfectsaint.” Porus said, “It is all right; we shall go to seesuch a holy man tomorrow.” Time was fixed for thevisit on the next day. The two went riding horsesand decided not to take anybody else along withthem. As they rode, they came to some bushes onthe bank of the Ravi. Then there was a dense forest.Alexander said, “How far is the saint’s abode fromhere? Isn’t there any road leading to him?”

Porus said, “No; there isn’t any road leading tohim. Besides, saints live only at such secluded anduninhabited places because they are fond of solitude.They remain in the bliss of their own company.There is a blessing in merely their sitting."

So, he kept going quietly. Then, it came into hismind— "I am the conqueror of the world and nohonour is being shown to me. I am going like anordinary man.” He again said, “How far is it?” Porussaid, “Yonder there is the hut in which lives thesaint.” He said, “Here you have not made anyarrangements for my honour and welcome—nogarlands, flowers etc.? I can see nothing here.”

Porus said, “O king! it is different with saintsand holy men. They seek no favours from anyone;they have no self-interest. Men of the world havetheir selfish ends and interests. So they indulge inall kinds of ostentations. This is the differencebetween holy men and householders. They have no

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desires; they are desireless.”It was the month of ‘Poh’ (Mid-December to

mid- January); the holy man was basking in the sun.Alexander was filled with great anger. The saint casta full glance at him. Alexander thought, “A nakedfakir (beggar) is sitting while I am an emperor,wearing royal clothes and arms. Seeing that anemperor is coming, why hasn’t he got up towelcome and honour me?” He got angry anddrawing his sword, he went towards the saint. Theholy man was a perfect saint. By casting a singleglance, he made him stop there and then. He couldmove neither backward, nor forward; nor could hemove his arm holding the drawn sword raisedupward.

The holy man said, “What is the matter withyou? Is your sword unquenched even after drinkingthe blood of lakhs of people? Many women haveyou widowed; many sisters have been deprived oftheir brothers and many of their sons. Is your swordstill not sated? Come then; satisfy it with my blood,if you can.”

But Alexander stood motionless and frozen.Porus submitted to the holy man, “Sir, he had cometo have a glimpse of you.”

The holy man said, “Then, should one comewith drawn swords to see holy men?”

When you want to see saints and holy men, youshould go respectfully, in case you want to receivesomething from them. So, holy congregation! saintsand holy men are carefree souls.

Baba Jassa Singh Ji of Patiala was a female buthad assumed a male name. He was extremelycarefree and unconcerned. Maharaja Narinder Singh

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of Patiala used to come to him. Once the Maharajabrought silken shawls and dresses from England. Hethought of offering them to Baba Ji. So accompaniedby his attendants, the Maharaja came riding horses.He offered the clothes to Baba Ji and said,“Reverend sir, I have brought these clothes fromEngland. They are very fine and beautiful. Kindlywear these clothes yourself.” Baba Ji said, “Put themthere in front.”

Baba Ji got the clothes placed at some distance.There used to be many dogs in that ‘dera (hermitage);perhaps, even now there may be dogs. At that time,there were four to five hundred dogs. At night, thedogs, taking a fancy for the silken clothes, tore themto pieces. Small pieces of cloth started flying in thewind and got stuck in the barbed wire fence nearbythat was put around the hermitage. Next day, theMaharaja came again to find out how much thesilken clothes had found favour with the holy man.In his mind was the thought that none else couldoffer such beautiful clothes to Baba Ji. As he camewalking, he said to his attendant, “It appears that theclothes offered by me have been torn to pieces. Didthe holy man not know that we had brought suchexpensive clothes?” He resented a little in his mindand went to the holy man.

The holy man said, “Come O king, come! Theclothes offered by you were very fine and superior.They were very strong too. All our dogs wereexhausted while tearing them through out the night.Now you should prepare good food and feedthem.”

What carefreeness and indifference! Baba Ji didnot at all care for the expensive clothes.

Maharaja Hira Singh of Nabha was in the

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habit of testing saints and holy men. He thought oftesting Baba Jassa Singh Ji also to find out whetherhe was perfect or imperfect. Proudly he set out fromNabha and reached the ‘dera’ (hermitage). Before hereached, Baba Ji got up and went into the fieldswhere stood maize crops. As long as he was sittingthere, Baba Ji did not return. Holy congregation! theMaharaja came nine times, but every time, he hadto return without meeting the holy man.

Before visiting for the tenth time, theMaharaja said to his Wazir (Minister), “Every timewe go, Baba Ji does not meet us.” At this theMinister said, “Sir! let us go to the holy man afteroffering prayers. Then he will be met. Let us go tohim with humility. But you go to test him.” Whenthe Maharaja went to the holy man after offeringprayers, Baba Ji said, “Brother! hand over to us eightbasins of mortar of mud.” He was sitting on atemporary platform which was eight feet high. Hegot the basins placed on the platform. When theMaharaja of Nabha came, Baba Ji poured a basin ofmud over him. His head was covered with mud andhis clothes were soiled. All his bodyguards gotdisturbed and agitated. The Maharaja was wise; hekept standing quietly and asked his men to keepaside. All the eight basins of mud were slowlypoured over him. He asked, “Are you not satisfiedand at peace as yet?”

He said, “Sir! what peace and satisfaction? Youhave today rained saffron on me.”

So, holy men are carefree and indifferent likethis. They are not concerned or bothered aboutanything. So, as Alexander approached the holy manhe asked, “What for did you draw your sword?"Alexander said, “I came to you after conquering the

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whole world, but you took no notice of me? Youdid not show respect to me; nor did you get up onmy coming.”

The holy man said, “Tell me one thing. If yourslave comes to you, do you get up?’

He said, “No.”The holy man said, “If even the slave of that

slave’s slave comes, do you get up?”He replied, “Holy man! the question does not

arise.” At this the holy man said, “Then how couldI get up to receive you? Tell me after carefulreflection- why are you moving about killing thepeople of the world? What is the force that is drivingyou about? Think! what possesses your mind?”

When he could not understand and realizeanything, the holy man said, “Let me tell you; thereis avarice in you that you may rule the wholeworld. Will you be able to eat up your kingdom?Man needs three things-food, clothing and shelter.The rest is for safe-keeping with you—

‘Three seers is thy daily provision. The rest is all givento thee for safe-keeping.’ P.374åÆÇé öð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨åÆÇé öð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨åÆÇé öð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨åÆÇé öð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨åÆÇé öð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨Áòð òÃå° å¹Þ êÅÇÔ ÁîÅé¨Áòð òÃå° å¹Þ êÅÇÔ ÁîÅé¨Áòð òÃå° å¹Þ êÅÇÔ ÁîÅé¨Áòð òÃå° å¹Þ êÅÇÔ ÁîÅé¨Áòð òÃå° å¹Þ êÅÇÔ ÁîÅé¨ Á³× - CGDÁ³× - CGDÁ³× - CGDÁ³× - CGDÁ³× - CGD

Brother! the rest is given to you as a trust. Whyare you harassing the world and causing trouble tothe people? Why are you usurping other people’sfreedom? There is greed in you. Greed has enslavedyour mind and body.”

He further said, “Look there! under our shoesis lying greed; under greed is the mind and underthe mind is the body. What a big difference there isbetween you and me! You are the slave’s slave ofthe slave of our slave's slave. Then how could I

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stand up on your coming?”Alexander understood what the holy man had

said. He thought of rendering some service to him.So he said , “O holy man! I wish to lay downgardens and orchards for you, build shelters andconstruct roads, so that the world may come to havea glimpse of you and pay obeisance to you.” Hesaid, “No! I don’t need these things for these arenothing but flies. The world is bound in its ownselfish interests. The people will only waste ourtime.” Alexander said, “Sir! I will go only aftergiving you something. It has come into my mind thatI must make some offering to you.”

The holy man said, “Well! if you must offersomething, then get aside because your shadowfalling on us is obstructing the rays of the sun; Ineed the sun. Leave the sun for us."

So, holy congregation! this is the kind ofcarefreeness and indifference that holy men haveabout worldly things. The holy man who follows richpersons and flatters them in devious ways, does notknow what a true holy man is. He is a man of theworld.

When Sovereign Guru Nanak Sahib met Babar,he said—

‘He who begs from you is a foolish mendicant.’å°Þ ö îÅ×Ë Ã ¯ ÁÇÔîÕ ëÕÆð¨å°Þ ö îÅ×Ë Ã ¯ ÁÇÔîÕ ëÕÆð¨å°Þ ö îÅ×Ë Ã ¯ ÁÇÔîÕ ëÕÆð¨å°Þ ö îÅ×Ë Ã ¯ ÁÇÔîÕ ëÕÆð¨å°Þ ö îÅ×Ë Ã ¯ ÁÇÔîÕ ëÕÆð¨

O Babar! should I beg from you? He who begsfrom you is a fool.

‘He alone is the Provider of all—Never may I put Him out of mind.’ P.2

ÃÃÃÃÃíéÅ ÜÆÁÅ ÕÅ ÇÂÕ¹ çÅåÅ Ã ¯ î Ë ÇòÃÇð éíéÅ ÜÆÁÅ ÕÅ ÇÂÕ¹ çÅåÅ Ã ¯ î Ë ÇòÃÇð éíéÅ ÜÆÁÅ ÕÅ ÇÂÕ¹ çÅåÅ Ã ¯ î Ë ÇòÃÇð éíéÅ ÜÆÁÅ ÕÅ ÇÂÕ¹ çÅåÅ Ã ¯ î Ë ÇòÃÇð éíéÅ ÜÆÁÅ ÕÅ ÇÂÕ¹ çÅåÅ Ã ¯ î Ë ÇòÃÇð éÜÅÂ Æ¨Ü ÅÂ Æ¨Ü ÅÂ Æ¨Ü ÅÂ Æ¨Ü Å ƨ

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So, that chaudhri (headman) was all the timesaying to the holy man, “Sir! if you make me yourdisciple, your name and fame will increaseimmensely.” But the saint kept putting him off.However, finally, when he did not stop importuning,the saint thought, “This man will trouble us again.It is better to put an end to the matter right now.”He had a philosopher’s stone. He said, “ChaudhriSahib! bring an iron rod.”

The headman brought a small iron rod. Theholy man took out the philosopher’s stone andtouched it with the rod, and said, “Look! what hasbecome of iron?”

He said, “Sir! it has been entirely transmutedinto gold.”

The holy man said, “Go to the market and getit tested if it is gold.” He went to the market andgot it tested.

He said, “Sir! it has become pure gold.”The holy man said, “We don’t need gold as yet.

Do like this. There is an iron pitcher in the large boxlying there. Bring it.”

He brought the iron pitcher and the saint saidto him, “Put this philosopher’s stone in it. Whensome need arises, we will transmute iron into gold.Then we will organize a free kitchen." After puttingthe pitcher in the box, it was locked and its key waskept safely. Twelve years passed in renderingservice and listening to the explication of scripturesdaily. Every day, he heard, “The heart and mind ofone who renders service becomes calm and peaceful.He becomes an image of God Himself. He becomesabsorbed in Divine Name contemplation. He attainsto the highest spiritual state.” But he said to himself

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that no such change had come into him.One day, he said to the holy man, “O holy man!

look, I have rendered great service.”The holy man smiled and said, “Brother! no

doubt you rendered service, but when you scrubbedutensils what did you say?”

He said, “Sir! I used to tell them- even thoughI am a big chaudhari (head man), yet I am renderingservice. Can’t you render service? You are poorpeople who have assembled here only to eat freefood. Look! I am rendering service here afterabandoning my rule.”

Whatever service he rendered, he was all thetime showing it off. The saint said to him, “Bring theiron pitcher in which we had put the philosopher’sstone. Find out if it has changed into gold or not.”He opened the box at once, and when he took outthe pitcher, it was still iron.

He started shouting from that very place andsaid, “Holy man! your philosopher’s stone is false,and so are you.”

The holy man said, “Brother! come here. Whyare you shouting needlessly?”

He said, “I have wasted twelve years. Nochange has come into me. I am still the same aswhen I came to you. It appears to me that you area fake holy man. You have no power, no influence.”He came near the holy man.

The holy man said, “Examine the philosopher’sstone carefully and see if there isn’t any film on it.”

When he examined the stone, he said, “Sir!there is a very thin paper on it.”

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The holy man said, “Remove it by scratching itwith your nails.” He scraped it off. The holy manthen said, “Now touch the pitcher with it.” When hedid so, the pitcher was transmuted into gold.

At this he remarked, “Sir! your philosopher’sstone is all right and genuine, but you aren’t.” Theholy man said, “Brother! the utterances of perfectholy men are true; if there is any fault or defect thatis in the devotees. Your mind is covered with theveil of ego and pride. You render service all right,but you are proud of being a chaudhri (head man).You are under this notion— ‘I am a chaudhri (headman). I have many acquaintances. Because of me,many devotees have started coming to the holy man.'As long as you suffer from this pride, you cannotmake any spiritual achievement.” So Guru Sahibsays—

‘As long as this mind is inconstant man indulges ingreat pride and ego.He relishes not the Guru’s word and loves not theName (Divine).His service becomes not acceptable and fretting andfretting, he feels miserable.’

P.1247ÇÜÚð¹ ÇÂÔ ¹ îé¹ ñÔðÆ ÇòÇÚ Ô Ë ÔÀ°î Ë ìÔ ¹å °ÇÜÚð¹ ÇÂÔ ¹ îé¹ ñÔðÆ ÇòÇÚ Ô Ë ÔÀ°î Ë ìÔ ¹å °ÇÜÚð¹ ÇÂÔ ¹ îé¹ ñÔðÆ ÇòÇÚ Ô Ë ÔÀ°î Ë ìÔ ¹å °ÇÜÚð¹ ÇÂÔ ¹ îé¹ ñÔðÆ ÇòÇÚ Ô Ë ÔÀ°î Ë ìÔ ¹å °ÇÜÚð¹ ÇÂÔ ¹ îé¹ ñÔðÆ ÇòÇÚ Ô Ë ÔÀ°î Ë ìÔ ¹å °ÁÔ ¿ÕÅ𠹨ÁÔ ¿ÕÅ𠹨ÁÔ ¿ÕÅ𠹨ÁÔ ¿ÕÅ𠹨ÁÔ ¿ÕÅ𠹨ÃìçË ÃÅç¹ é ÁÅòÂÆ éÅÇî é ñ×Ë ÇêÁÅð¹¨ÃìçË ÃÅç¹ é ÁÅòÂÆ éÅÇî é ñ×Ë ÇêÁÅð¹¨ÃìçË ÃÅç¹ é ÁÅòÂÆ éÅÇî é ñ×Ë ÇêÁÅð¹¨ÃìçË ÃÅç¹ é ÁÅòÂÆ éÅÇî é ñ×Ë ÇêÁÅð¹¨ÃìçË ÃÅç¹ é ÁÅòÂÆ éÅÇî é ñ×Ë ÇêÁÅð¹¨Ã ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂà ¶òÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô ¯ ÇÂÖ ¹ÁÅð¨Ö ¹ÁÅð¨Ö ¹ÁÅð¨Ö ¹ÁÅð¨Ö ¹ÁÅð¨

In ignominy fretting, he is exhausted. Recite likethis—

Refrain: If you want to enjoy the fruit of service,Then take not pride in thine service.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ܶ å± ¿ ëñ öòÅ çÅ ñËäÅ,ܶ å± ¿ ëñ öòÅ çÅ ñËäÅ,ܶ å± ¿ ëñ öòÅ çÅ ñËäÅ,ܶ å± ¿ ëñ öòÅ çÅ ñËäÅ,ܶ å± ¿ ëñ öòÅ çÅ ñËäÅ,

öòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, B.öòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, B.öòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, B.öòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, B.öòÅ ÕðÕ¶ îÅä éÅ ÕðÄ - B, B.

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‘His service becomes not acceptable and fretting andfretting, he feels miserable.’ P.1247öòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂÖ¹ÁÅð¨Ö¹ÁÅð¨Ö¹ÁÅð¨Ö¹ÁÅð¨Ö¹ÁÅð¨‘One moved by thoughts of honour and dishonour isnot a true devotee.’ P.51

îÅé ÁÇíîÅé î³è ¶ à ¯ à ¶òÕ° éÅÔƨîÅé ÁÇíîÅé î³è ¶ à ¯ à ¶òÕ° éÅÔƨîÅé ÁÇíîÅé î³è ¶ à ¯ à ¶òÕ° éÅÔƨîÅé ÁÇíîÅé î³è ¶ à ¯ à ¶òÕ° éÅÔƨîÅé ÁÇíîÅé î³è ¶ à ¯ à ¶òÕ° éÅÔƨHe, who is susceptible to honour and

dishonour, praise and blame, sometimes becomesangry, sometimes pleased and pacified. He, whobecomes unhappy at somebody’s disparagement orproud when applauded, is not a true slave anddevotee of God.

‘Devotee of God! one in millions is enlightened torealization of the essence.’ P.51åå ÃîçðÃÆ Ã¿åÔ¹ Õ¯ÂÆ Õ¯Çà î³èÅÔƨåå ÃîçðÃÆ Ã¿åÔ¹ Õ¯ÂÆ Õ¯Çà î³èÅÔƨåå ÃîçðÃÆ Ã¿åÔ¹ Õ¯ÂÆ Õ¯Çà î³èÅÔƨåå ÃîçðÃÆ Ã¿åÔ¹ Õ¯ÂÆ Õ¯Çà î³èÅÔƨåå ÃîçðÃÆ Ã¿åÔ¹ Õ¯ÂÆ Õ¯Çà î³èÅÔƨ

Only a rare one amongst millions is God’s trueslave and devotee. The rest of the mankind areattached only for self-interest. So in this way—

‘His service becomes not acceptable and fretting andfretting, he feels miserable.’ P.1247öòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂöòÅ æÅÇ é êòÂÆ Çåà ÕÆ ÖÇê ÖÇê Ô¯ÇÂÖ¹ÁÅð¨Ö¹ÁÅð¨Ö¹ÁÅð¨Ö¹ÁÅð¨Ö¹ÁÅð¨

Such a one does render service but does notgive up pride in doing service. He frets himself toexhaustion.

‘Nanak, he alone is called the servant who cuts off hishead and offers it to the Lord.’éÅéÕ Ã¶òÕ¹ à ¯ÂÆ ÁÅÖÆÁË Ü¯ ÇÃð¹ èð¶ À°åÅÇð¨éÅéÕ Ã¶òÕ¹ à ¯ÂÆ ÁÅÖÆÁË Ü¯ ÇÃð¹ èð¶ À°åÅÇð¨éÅéÕ Ã¶òÕ¹ à ¯ÂÆ ÁÅÖÆÁË Ü¯ ÇÃð¹ èð¶ À°åÅÇð¨éÅéÕ Ã¶òÕ¹ à ¯ÂÆ ÁÅÖÆÁË Ü¯ ÇÃð¹ èð¶ À°åÅÇð¨éÅéÕ Ã¶òÕ¹ à ¯ÂÆ ÁÅÖÆÁË Ü¯ ÇÃð¹ èð¶ À°åÅÇð¨

So, Guru Sahib says thus—Refrain: He, who severs his head,

That devotee alone is dear to the Lord.èÅðéÅ - ܯ ÇÃð èð¶ À°åÅð,èÅðéÅ - ܯ ÇÃð èð¶ À°åÅð,èÅðéÅ - ܯ ÇÃð èð¶ À°åÅð,èÅðéÅ - ܯ ÇÃð èð¶ À°åÅð,èÅðéÅ - ܯ ÇÃð èð¶ À°åÅð, à ¶òÕ Ã¯ÂÆ ÇêÁÅðÅ ×¹ð» ù - B, B. à ¶òÕ Ã¯ÂÆ ÇêÁÅðÅ ×¹ð» ù - B, B. à ¶òÕ Ã¯ÂÆ ÇêÁÅðÅ ×¹ð» ù - B, B. à ¶òÕ Ã¯ÂÆ ÇêÁÅðÅ ×¹ð» ù - B, B. à ¶òÕ Ã¯ÂÆ ÇêÁÅðÅ ×¹ð» ù - B, B.

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He, who severs his pride-like head, is belovedof the Guru—

‘He accepts the True Guru’s will and keeps the Nameclasped to his mind.’ P.1247ÃÇå×¹ð ÕÅ íÅäÅ î³Çé ñ¶ Ãìç¹ ðÖË À°ð èÅÇð¨ÃÇå×¹ð ÕÅ íÅäÅ î³Çé ñ¶ Ãìç¹ ðÖË À°ð èÅÇð¨ÃÇå×¹ð ÕÅ íÅäÅ î³Çé ñ¶ Ãìç¹ ðÖË À°ð èÅÇð¨ÃÇå×¹ð ÕÅ íÅäÅ î³Çé ñ¶ Ãìç¹ ðÖË À°ð èÅÇð¨ÃÇå×¹ð ÕÅ íÅäÅ î³Çé ñ¶ Ãìç¹ ðÖË À°ð èÅÇð¨

He always remains happy and satisfied in theGuru’s will. He does whatever the Guru wants himto do and keeps the Guru’s word lodged in his heartand mind.

‘Profitable is the performance of that service, withwhich the True Guru’s mind is pleased. When the mindof the True Guru is propitiated, then the sins and evildeeds flee.’ P.314ÃÅ Ã ¶òÅ ÕÆåÆ Ãëñ Ô Ë ÇÜå° ÃÇå×¹ð ÕÅ îé°ÃÅ Ã ¶òÅ ÕÆåÆ Ãëñ Ô Ë ÇÜå° ÃÇå×¹ð ÕÅ îé°ÃÅ Ã ¶òÅ ÕÆåÆ Ãëñ Ô Ë ÇÜå° ÃÇå×¹ð ÕÅ îé°ÃÅ Ã ¶òÅ ÕÆåÆ Ãëñ Ô Ë ÇÜå° ÃÇå×¹ð ÕÅ îé°ÃÅ Ã ¶òÅ ÕÆåÆ Ãëñ Ô Ë ÇÜå° ÃÇå×¹ð ÕÅ îé°î ³é ¶¨î ³é ¶¨î ³é ¶¨î ³é ¶¨î ³é ¶¨ÜÅ ÃÇå×¹ð ÕÅ îé° î³ÇéÁÅ åÅ êÅê ÕÿîñÜÅ ÃÇå×¹ð ÕÅ îé° î³ÇéÁÅ åÅ êÅê ÕÿîñÜÅ ÃÇå×¹ð ÕÅ îé° î³ÇéÁÅ åÅ êÅê ÕÿîñÜÅ ÃÇå×¹ð ÕÅ îé° î³ÇéÁÅ åÅ êÅê ÕÿîñÜÅ ÃÇå×¹ð ÕÅ îé° î³ÇéÁÅ åÅ êÅê Õÿîñí¿é ¶¨í ¿é ¶¨í ¿é ¶¨í ¿é ¶¨í ¿é ¶¨

When the devotee’s service is approved by theTrue Guru, all sins are annulled at once. So, this isthe manner of rendering devotional service. Serviceshould he rendered after giving up all sense ofpride. Whoever has served in this manner has gotthe Guru’s acceptance and approval.

When Fifth Guru Sahib was getting the side-walls of Taran Taran bricked, then many kilns wereworking. Guru Sahib thought of a devotee, who wasa noble and lofty soul, but he had gone astray, andhad not yet come into the fold of Sikhism. He livedat village Phaphra near Mansa. His name was Behloand was a follower of Sakhi Sarwar. Guru Sahib senta Sikh to him to tell him, “The Guru has summonedyou because you have a connection with him fromthe previous birth, and he knows you very well.”The Gursikh did go and conveyed this message to

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him. He said, “Look brother! I am a follower of PirSarwar of Nigaha and have faith in him. I have noconnection with the Guru. He is mistaken. I won’tgo to see him.” The Gursikh returned to Amristar.Guru Sahib sent the Gursikh for the second time,who conveyed this very message again, “O Behlo!Guru Sahib knows very well that you have aconnection with the Guru’s abode for severalprevious births. You have gone astray.”

He said, “No brother! I am the chaudhri (headman) of the area. I am the chief of the followers ofPir Sarwar. I take groups of devotees to him.Therefore, I am not going to see the Guru.”

Guru Sahib once again showed his grace andsent his Sikh for the third time to tell him that hemust see him (the Guru) once at least. At this hesaid, “All right! I shall go with you, though I do notknow the Guru. It is possible that he may beknowing me. But the thing is this much that I haveto cross the Sutlej. If my Pir comes, then I will notgo to the Guru. But if he (the Pir) does not come, Iwill accompany you to the Guru.” So, putting on histypical dress of a Sarwar-follower, he set out withthe Gursikh. When he was going to cross the Sutlej,he said, “Pir Ji! I am now going to the Guru (HolyPreceptor) of the Sikhs. If you are capable, then stopme by the middle of the river either by turning theboat, or by some other miracle. If you do not doanything, and I cross the middle of the river, then Iwill discard your typical garb, remove the jacket andthrow the iron symbol I am carrying, into the river.”He kept waiting up to the middle of the river. Hekept calling him: “Look Pir Ji! I am about to crossmid-stream; stop me if you can, otherwise I amgoing to the Guru.” When no miracle happened, he

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threw the jacket and the iron symbol into the river,and said, “Let us go, brother! now I am gone to theGuru.” He came to Guru Sahib. Guru Sahib cast hisgracious glance on him. He happened to understandSikhism and got engaged in rendering service. Whenkilns were getting readied, he learnt fromsomewhere that excreta should be put into the kilnto obtain fully-baked bricks. Without tellinganybody, he lined his basket with jute and throughout the day he remained busy in putting excreta intoa kiln. When the kilns were opened, bricks werepresented to Guru Sahib. He examined the bricks ofvarious kilns. When the turn came of Bhai Behlo’skiln, the brick produced a tinkling sound ontapping. Guru Sahib asked, “Brother! whose brick isthis? From whose kiln it is?”

They said, “Sir! it is from Bhai Behlo’s kiln.”Guru Sahib asked, “How did he bake it so

well?”They said, “True Sovereign! what should we

tell you? He is a liberated devotee who is forgetfulof everything- food, drink and sleep. His onlylonging is to have the bricks in his kiln baked sowell that Guru Sahib may be pleased with him.”

So, Guru Sahib got up and left. When GuruSahib reached there (Behlo’s kiln), he saw the entireprocedure. He saw Bhai Behlo carrying a basket anda broom. Guru Sahib was very much pleased atseeing that the Gursikh had totally effaced his selfand ego. At once, he directed that Bhai Behlo shouldbe bathed and brought to him. When, after bath, hereached into the presence of Guru Sahib, he (GuruSahib) took him in his embrace. He said, “OGursikh! blessed, blessed, blessed art thou. First and

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foremost among the Sikh devotees is Bhai Behlo.”Guru Sahib bestowed on him ‘Number one'

position. In this way is service rendered, approvedand accepted. You will find many others doingservice, but they are not devoted servants in the realsense.

Refrain: Idle prattlers are many, But a true servant is rare indeed.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ×¼ñ» òÅñ¶ Ô Ëé Øé¶ð ¶,×¼ñ» òÅñ¶ Ô Ëé Øé¶ð ¶,×¼ñ» òÅñ¶ Ô Ëé Øé¶ð ¶,×¼ñ» òÅñ¶ Ô Ëé Øé¶ð ¶,×¼ñ» òÅñ¶ Ô Ëé Øé¶ð ¶,

ÚÅÕð Õ¯ÂÆ-Õ¯ÂÆ Ô Ë -B, BÚÅÕð Õ¯ÂÆ-Õ¯ÂÆ Ô Ë -B, BÚÅÕð Õ¯ÂÆ-Õ¯ÂÆ Ô Ë -B, BÚÅÕð Õ¯ÂÆ-Õ¯ÂÆ Ô Ë -B, BÚÅÕð Õ¯ÂÆ-Õ¯ÂÆ Ô Ë -B, B‘Should man engaged in service, show pride anddisputation enter,And should chatter excessively—The Master’s pleasure shall he not win.One shall obtain honour only by sacrifice of self andrendering service.Saith Nanak: By union with Him to whom is thedevotee attached, shall such find approval.’ P.474ÚÅÕð¹ ñ×Ë ÚÅÕðÆ éÅñ¶ ×Åðì¹ òÅ繨ÚÅÕð¹ ñ×Ë ÚÅÕðÆ éÅñ¶ ×Åðì¹ òÅ繨ÚÅÕð¹ ñ×Ë ÚÅÕðÆ éÅñ¶ ×Åðì¹ òÅ繨ÚÅÕð¹ ñ×Ë ÚÅÕðÆ éÅñ¶ ×Åðì¹ òÅ繨ÚÅÕð¹ ñ×Ë ÚÅÕðÆ éÅñ¶ ×Åðì¹ òÅ繨×ñÅ Õð¶ Øä¶ðÆÁÅ ÖÃî é êŶ ÃÅ繨×ñÅ Õð¶ Øä¶ðÆÁÅ ÖÃî é êŶ ÃÅ繨×ñÅ Õð¶ Øä¶ðÆÁÅ ÖÃî é êŶ ÃÅ繨×ñÅ Õð¶ Øä¶ðÆÁÅ ÖÃî é êŶ ÃÅ繨×ñÅ Õð¶ Øä¶ðÆÁÅ ÖÃî é êŶ ÃÅ繨ÁÅê¹ ×òÅÇ öòÅ Õð¶ åÅ ÇÕÛ° êŶ îÅé°¨ÁÅê¹ ×òÅÇ öòÅ Õð¶ åÅ ÇÕÛ° êŶ îÅé°¨ÁÅê¹ ×òÅÇ öòÅ Õð¶ åÅ ÇÕÛ° êŶ îÅé°¨ÁÅê¹ ×òÅÇ öòÅ Õð¶ åÅ ÇÕÛ° êŶ îÅé°¨ÁÅê¹ ×òÅÇ öòÅ Õð¶ åÅ ÇÕÛ° êŶ îÅé°¨éÅéÕ ÇÜÃ é¯ ñ×Å Çåù ÇîñË ñ׊ï êðòÅé°¨éÅéÕ ÇÜÃ é¯ ñ×Å Çåù ÇîñË ñ׊ï êðòÅé°¨éÅéÕ ÇÜÃ é¯ ñ×Å Çåù ÇîñË ñ׊ï êðòÅé°¨éÅéÕ ÇÜÃ é¯ ñ×Å Çåù ÇîñË ñ׊ï êðòÅé°¨éÅéÕ ÇÜÃ é¯ ñ×Å Çåù ÇîñË ñ׊ï êðòÅé°¨

Á³×-DGDÁ³×-DGDÁ³×-DGDÁ³×-DGDÁ³×-DGD There are many braggarts—I did this; I got that

gurdwara built; I rendered service at such and suchplace. They continue publicizing their service. GuruSahib says—

‘One in millions alone is a true devotee or servant ofGod—All others are but traders in piety.’ P.495Õ¯Çà îè¶ Õ¯ ÇòðñŠöòÕ° Ô ¯Çð Ã×ñ¶ ÇìÀ°ÔÅðƨկÇà îè¶ Õ¯ ÇòðñŠöòÕ° Ô ¯Çð Ã×ñ¶ ÇìÀ°ÔÅðƨկÇà îè¶ Õ¯ ÇòðñŠöòÕ° Ô ¯Çð Ã×ñ¶ ÇìÀ°ÔÅðƨկÇà îè¶ Õ¯ ÇòðñŠöòÕ° Ô ¯Çð Ã×ñ¶ ÇìÀ°ÔÅðƨկÇà îè¶ Õ¯ ÇòðñŠöòÕ° Ô ¯Çð Ã×ñ¶ ÇìÀ°ÔÅðƨ

The rest render service for fulfillment of onewish or another: ‘May I be cured of my ailment!True Sovereign! I will render service for 1 1/4months or, year if this disease of mine is cured, or

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if my particular trouble is resolved.’ Thus theybargain with God. So, in this way, only a rareperson is a true servant of God.

When Guru Amar Dass Ji came into the serviceof the Second Guru Sahib, he thought: Here, perhaps,penances may have to be practised, or I may haveto sit around burning fires, or practise ‘jal dharas’ (in winter season, letting water drip from a pitcher-hole on the head), but when he saw that in theGuru’s abode, service was of prime importantce, hesaid to the kitchen incharge, "Please allot me thetask of bringing water for the kitchen.” When he gotthis service, he kept carrying water throughout theday. He filled up all the vessels with water. Hesprinkled water. He started scrubbing the utensils.He waved hand fan over the devotees. Besides, hestarted doing all kinds of service. Thereafter, he tookupon himself the service of bringing water for GuruSahib's bath. Thus, he would go for water well inadvance, whether it was winter, or summer or rainyseason. He never missed bringing water. So, hestarted rendering immense service. Bhai SantokhSingh Ji writes that he (Guru Amar Dass Ji) renderedsuch great service that none else could render

Whether it was winter, or summer or pouring rain,Unconcerned did he render service in the same manner.After practising great penance, he made suchendeavoursThat blessed became his life.Even then he said not to the Guru that he was doingsomething.He remained detached and indifferent in his mind.’

( Sri Gur Partap Suraj Granth) P.1383ÃÆå À°Ãé ìðÖÅ ìâ Ô¯òÇåÃÆå À°Ãé ìðÖÅ ìâ Ô¯òÇåÃÆå À°Ãé ìðÖÅ ìâ Ô¯òÇåÃÆå À°Ãé ìðÖÅ ìâ Ô¯òÇåÃÆå À°Ãé ìðÖÅ ìâ Ô¯òÇåöòÇÔº ÇÂÕ Ãî ÜÅéÇÔº é»ÇÔÍöòÇÔº ÇÂÕ Ãî ÜÅéÇÔº é»ÇÔÍöòÇÔº ÇÂÕ Ãî ÜÅéÇÔº é»ÇÔÍöòÇÔº ÇÂÕ Ãî ÜÅéÇÔº é»ÇÔÍöòÇÔº ÇÂÕ Ãî ÜÅéÇÔº é»ÇÔÍåê ÇìÃÅñ Õð ØÅñ ù ØÅñÇÔºåê ÇìÃÅñ Õð ØÅñ ù ØÅñÇÔºåê ÇìÃÅñ Õð ØÅñ ù ØÅñÇÔºåê ÇìÃÅñ Õð ØÅñ ù ØÅñÇÔºåê ÇìÃÅñ Õð ØÅñ ù ØÅñÇÔºè¿é Üéî ÕÇð ñÆÇé À°êÅÇÔÍè¿é Üéî ÕÇð ñÆÇé À°êÅÇÔÍè¿é Üéî ÕÇð ñÆÇé À°êÅÇÔÍè¿é Üéî ÕÇð ñÆÇé À°êÅÇÔÍè¿é Üéî ÕÇð ñÆÇé À°êÅÇÔÍ

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å¼çÇê ð¹Ö éÇÔº ×¹ð ÕÛ° ÕÇð ÔË ºå¼çÇê ð¹Ö éÇÔº ×¹ð ÕÛ° ÕÇð ÔË ºå¼çÇê ð¹Ö éÇÔº ×¹ð ÕÛ° ÕÇð ÔË ºå¼çÇê ð¹Ö éÇÔº ×¹ð ÕÛ° ÕÇð ÔË ºå¼çÇê ð¹Ö éÇÔº ×¹ð ÕÛ° ÕÇð ÔË ºÀ°çÅÃÆé ÃÆ ÇìÌåÆ ðÅÖÇÔºÍÀ°çÅÃÆé ÃÆ ÇìÌåÆ ðÅÖÇÔºÍÀ°çÅÃÆé ÃÆ ÇìÌåÆ ðÅÖÇÔºÍÀ°çÅÃÆé ÃÆ ÇìÌåÆ ðÅÖÇÔºÍÀ°çÅÃÆé ÃÆ ÇìÌåÆ ðÅÖÇÔºÍ

After having talked to him once, Guru AngadSahib Maharaj did not speak to him again, thoughhe helped Guru Sahib to take bath, rendered otherservice too, made beds, washed clothes and didalmost everything. Guru Amar Dass Ji had adetached and indifferent attitude. Even then, therewas a great longing in him to render service.

‘Though seating near himself, Guru Sahib asked himnot anything.Indescribable are the ways of the Inaccessible Guru.’(Sri Gur Partap Suraj Granth) P. 1383ÇéÕà ÇìáÅÇ é ì¯ñÇÔº ì¹ÞÇÔºÇéÕà ÇìáÅÇ é ì¯ñÇÔº ì¹ÞÇÔºÇéÕà ÇìáÅÇ é ì¯ñÇÔº ì¹ÞÇÔºÇéÕà ÇìáÅÇ é ì¯ñÇÔº ì¹ÞÇÔºÇéÕà ÇìáÅÇ é ì¯ñÇÔº ì¹ÞÇÔºÁ×î ×¹ð È ×Çå ñÖÆ é ÜÅÇÔÍÁ×î ×¹ð È ×Çå ñÖÆ é ÜÅÇÔÍÁ×î ×¹ð È ×Çå ñÖÆ é ÜÅÇÔÍÁ×î ×¹ð È ×Çå ñÖÆ é ÜÅÇÔÍÁ×î ×¹ð È ×Çå ñÖÆ é ÜÅÇÔÍ

Though Baba Amar Dass lived with Guru Sahib,yet he never asked him, “What is the state of yourhome? You have left your children behind. Go andmeet them sometime.” Even though they wererelated, yet he did not talk to him at all- neither ofjoy, nor of sorrow.

‘At this, the Sikhs who were there…..( Sri Gur PartapSuraj Granth) P.1383ÇÃÖ ÇÂî íéÇå, Áêð ܶ éð ÔË º .......ÍÇÃÖ ÇÂî íéÇå, Áêð ܶ éð ÔË º .......ÍÇÃÖ ÇÂî íéÇå, Áêð ܶ éð ÔË º .......ÍÇÃÖ ÇÂî íéÇå, Áêð ܶ éð ÔË º .......ÍÇÃÖ ÇÂî íéÇå, Áêð ܶ éð ÔË º .......Í

The rest of the attendants serving at the Guru’sabode started talking about Baba Amar Dass Ji—

‘…… most of them made fun of him.’(Sri Gur Partap Suraj Granth) P.1383

........... ìÔ¹ ÇìÇè Õ¶ áÅéÇÔº À°êÔÅÃÍ........... ìÔ¹ ÇìÇè Õ¶ áÅéÇÔº À°êÔÅÃÍ........... ìÔ¹ ÇìÇè Õ¶ áÅéÇÔº À°êÔÅÃÍ........... ìÔ¹ ÇìÇè Õ¶ áÅéÇÔº À°êÔÅÃÍ........... ìÔ¹ ÇìÇè Õ¶ áÅéÇÔº À°êÔÅÃÍThe fellow Sikhs kept making fun of him in

various ways. One said- ‘Look! this fellow has comehere after attaining the age of 71 years.’ Anotherremarked—‘He was bound to come here. What needthe family has of an old person? His family musthave thrown him out of the house. If he were

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needed in his home, wouldn’t he have gone to seehis family?

‘His family has turned him out of the house, and hehas no money.’ (Sri Gur Partap Suraj Granth) P.1384Øð å¶ îéÔ¹ ÇéÕÅÃݯ ÇÕÇà é¶Øð å¶ îéÔ¹ ÇéÕÅÃݯ ÇÕÇà é¶Øð å¶ îéÔ¹ ÇéÕÅÃݯ ÇÕÇà é¶Øð å¶ îéÔ¹ ÇéÕÅÃݯ ÇÕÇà é¶Øð å¶ îéÔ¹ ÇéÕÅÃݯ ÇÕÇà é¶çðì éÔƺ Õ¹Û ÇÂÃÕ¶ êÅÃÍçðì éÔƺ Õ¹Û ÇÂÃÕ¶ êÅÃÍçðì éÔƺ Õ¹Û ÇÂÃÕ¶ êÅÃÍçðì éÔƺ Õ¹Û ÇÂÃÕ¶ êÅÃÍçðì éÔƺ Õ¹Û ÇÂÃÕ¶ êÅÃÍ

He has not a penny in his pocket; his family hasthrown him out of the house, and so he has cometo the Guru’s abode because—

‘The Guru is the prop of the supportless, and seeingthis has he come to him (Guru)’. (Sri Gur Partap SurajGranth) P.1384×¹ð ÇéðÅÃð¶ Õ¯ à ¹ ÁÅÃðÅ×¹ð ÇéðÅÃð¶ Õ¯ à ¹ ÁÅÃðÅ×¹ð ÇéðÅÃð¶ Õ¯ à ¹ ÁÅÃðÅ×¹ð ÇéðÅÃð¶ Õ¯ à ¹ ÁÅÃðÅ×¹ð ÇéðÅÃð¶ Õ¯ à ¹ ÁÅÃðÅÇÂî ñÇÖ ÁÅïÔ¹ ÇÂéÔ¹ ÁòÅÃÍÇÂî ñÇÖ ÁÅïÔ¹ ÇÂéÔ¹ ÁòÅÃÍÇÂî ñÇÖ ÁÅïÔ¹ ÇÂéÔ¹ ÁòÅÃÍÇÂî ñÇÖ ÁÅïÔ¹ ÇÂéÔ¹ ÁòÅÃÍÇÂî ñÇÖ ÁÅïÔ¹ ÇÂéÔ¹ ÁòÅÃÍ

They remarked—‘He has come to Guru Sahibseeing that he has no where to go and will findshelter only with him (Guru).'

‘He subsists on others’ bread.Renouncing everything has he become sad anddisappointed.’ (Sri Gur Partap Suraj Granth) P.1383à¹Õð¶ ÖÅé ðÔݯ êÇð ÕËà ¹Õð¶ ÖÅé ðÔݯ êÇð ÕËà ¹Õð¶ ÖÅé ðÔݯ êÇð ÕËà ¹Õð¶ ÖÅé ðÔݯ êÇð ÕËà ¹Õð¶ ÖÅé ðÔݯ êÇð ÕËÇÂÔ Ãí é¯ åÝÅ×ݯ íï¯ ÇéðÅèÇÂÔ Ãí é¯ åÝÅ×ݯ íï¯ ÇéðÅèÇÂÔ Ãí é¯ åÝÅ×ݯ íï¯ ÇéðÅèÇÂÔ Ãí é¯ åÝÅ×ݯ íï¯ ÇéðÅèÇÂÔ Ãí é¯ åÝÅ×ݯ íï¯ ÇéðÅè

They said— “Now he keeps working on barebread, because he has lost all hope. If he continuesgetting just food, it is more than enough for him.”So, holy congregation! such taunts and jibes did thefellow attendants hurl at him. But it is not an easything to become a true servant. He who is preparedto sacrifice his life, is not affected by taunts andjibes.

Refrain: Indifferent are servants of GodTo taunts and jibes of the world.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - öòÕ éÅ î³éç¶ ÜÆ,öòÕ éÅ î³éç¶ ÜÆ,öòÕ éÅ î³éç¶ ÜÆ,öòÕ éÅ î³éç¶ ÜÆ,öòÕ éÅ î³éç¶ ÜÆ,

ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.ç¹éÆÁ» ç¶ åÅÔé¶ ÇîÔä¶ -B, B.

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öòÕ éÅ î ³éç¶ ÜÆ,........... -B.öòÕ éÅ î ³éç¶ ÜÆ,........... -B.öòÕ éÅ î ³éç¶ ÜÆ,........... -B.öòÕ éÅ î ³éç¶ ÜÆ,........... -B.öòÕ éÅ î ³éç¶ ÜÆ,........... -B.Since the very beginning has the world been

hurling taunts and jibes. If man gets a place ofrefuge in the Guru’s abode, his life becomesmeaningful and fruitful. But about Baba Amar DassJi, people remarked—”Look! how strange of him tohave gone there!

‘After renouncing his family and home,He has not bothered about them again.All the people have started making fun of him—What a thing for him to do in his old age!’

’ (Sri Gur Partap Suraj Granth) P.1378ÇéÜ Õ°ñ Õ¯ ÇéÜ Ç×ÌÔ Õ¯ åÇÜ ÕÇðÇéÜ Õ°ñ Õ¯ ÇéÜ Ç×ÌÔ Õ¯ åÇÜ ÕÇðÇéÜ Õ°ñ Õ¯ ÇéÜ Ç×ÌÔ Õ¯ åÇÜ ÕÇðÇéÜ Õ°ñ Õ¯ ÇéÜ Ç×ÌÔ Õ¯ åÇÜ ÕÇðÇéÜ Õ°ñ Õ¯ ÇéÜ Ç×ÌÔ Õ¯ åÇÜ ÕÇðéÔƺ ÜÅÇ ê¹é ÕÆÇé ÿíÅñÍéÔƺ ÜÅÇ ê¹é ÕÆÇé ÿíÅñÍéÔƺ ÜÅÇ ê¹é ÕÆÇé ÿíÅñÍéÔƺ ÜÅÇ ê¹é ÕÆÇé ÿíÅñÍéÔƺ ÜÅÇ ê¹é ÕÆÇé ÿíÅñÍéð À°êÔÅà ÕðÇé ÃÇí ñÅ׶éð À°êÔÅà ÕðÇé ÃÇí ñÅ׶éð À°êÔÅà ÕðÇé ÃÇí ñÅ׶éð À°êÔÅà ÕðÇé ÃÇí ñÅ׶éð À°êÔÅà ÕðÇé ÃÇí ñÅ׶Çì Ì ¼è Ô ¯Ç ÇÕÁÅ ÕÆéÆ ãÅÇñÍÇìÌ ¼è Ô ¯Ç ÇÕÁÅ ÕÆéÆ ãÅÇñÍÇìÌ ¼è Ô ¯Ç ÇÕÁÅ ÕÆéÆ ãÅÇñÍÇìÌ ¼è Ô ¯Ç ÇÕÁÅ ÕÆéÆ ãÅÇñÍÇìÌ ¼è Ô ¯Ç ÇÕÁÅ ÕÆéÆ ãÅÇñÍ

People said—"He has become old. What astrange thing he has done to have left his home andfamily! He must not be welcome in his home—

‘Shelterless must he be, unwelcome at home;His family must not be giving him any respect.’ ’(Sri Gur Partap Suraj Granth) P.1384ÇëðÇÔ ÇéæÅò» æ»ò é êÅòÇÔ,ÇëðÇÔ ÇéæÅò» æ»ò é êÅòÇÔ,ÇëðÇÔ ÇéæÅò» æ»ò é êÅòÇÔ,ÇëðÇÔ ÇéæÅò» æ»ò é êÅòÇÔ,ÇëðÇÔ ÇéæÅò» æ»ò é êÅòÇÔ,ÁÔË ÇéîÅéÅ îÅé é ÕÅÇÂÍÁÔË ÇéîÅéÅ îÅé é ÕÅÇÂÍÁÔË ÇéîÅéÅ îÅé é ÕÅÇÂÍÁÔË ÇéîÅéÅ îÅé é ÕÅÇÂÍÁÔË ÇéîÅéÅ îÅé é ÕÅÇÂÍ

Nobody at home must be showing respect tohim. He must not be having any shelter or place tolive in.

‘Day and night he conducts himself serving in thismanner.He serves and obeys every one.’

(Sri Gur Partap Suraj Granth) P.1384ðËÇé Ççòà ÇÂå À°å Õ¯ ÇìÚðÇåðËÇé Ççòà ÇÂå À°å Õ¯ ÇìÚðÇåðËÇé Ççòà ÇÂå À°å Õ¯ ÇìÚðÇåðËÇé Ççòà ÇÂå À°å Õ¯ ÇìÚðÇåðËÇé Ççòà ÇÂå À°å Õ¯ ÇìÚðÇåÃÇí Õ¶ ÁÅ×Ë Ã ¶ò ÕîÅÇÂÍÃÇí Õ¶ ÁÅ×Ë Ã ¶ò ÕîÅÇÂÍÃÇí Õ¶ ÁÅ×Ë Ã ¶ò ÕîÅÇÂÍÃÇí Õ¶ ÁÅ×Ë Ã ¶ò ÕîÅÇÂÍÃÇí Õ¶ ÁÅ×Ë Ã ¶ò ÕîÅÇÂÍ

That is why he obeys everyone. He doeseverybody’s bidding. If someone says, “Baba (old

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man), I have to take bath, bring water for me”, hebrings water for him.” In fact, he assisted everybodyin taking bath, and promptly did he bring water foreveryone. But this conduct did not elicit praise fromthe people. On the other hand, they said, “He obeyseveryone out of fear. He is always running aboutand assists everyone in bathing.

“He obeys everyone out of fear….’ (Sri Gur PartapSuraj Granth)ÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå ..........ÍÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå ..........ÍÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå ..........ÍÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå ..........ÍÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå ..........Í

They said, “Out of inner fear, he renderswhatever service he is asked to do, like scrubbingutensils, sweeping the premises and washing clothes.He does everything readily—

“He obeys everyone out of fear lest he should be turnedout of the place. ’ (Sri Gur Partap Suraj Granth)P.1384ÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå éÔÄÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå éÔÄÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå éÔÄÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå éÔÄÃÇí Õ¯ ÕÔݯ ÕðË À°ð âðêÇå éÔÄÇéÕÅà çÇÔº ÇÂà æÅǺÍÇéÕÅà çÇÔº ÇÂà æÅǺÍÇéÕÅà çÇÔº ÇÂà æÅǺÍÇéÕÅà çÇÔº ÇÂà æÅǺÍÇéÕÅà çÇÔº ÇÂà æÅǺÍ

They said, “He renders every kind of service outof fear lest he should be thrown out of the place.”In this manner did the slanderers make fun of him—

‘In this manner did the slanderers heap great ridiculeon him,But these ignorant persons little knew the truth.’ (SriGur Partap Suraj Granth) P.1384ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,Çì ¿çÇÔº éÔÄ ×òÅðÍÇì¿çÇÔº éÔÄ ×òÅðÍÇì¿çÇÔº éÔÄ ×òÅðÍÇì¿çÇÔº éÔÄ ×òÅðÍÇì¿çÇÔº éÔÄ ×òÅðÍ

But these ignorant slanderers did not know thathe (Baba Amar Dass Ji) was making preparations forbecoming the Sovereign of both material andspiritual worlds, that he was going to ascend to thespiritual throne of Guru Nanak. Holy congregation!exalted positions are not attained for nothing. Forattaining to the goal of God’s love, you have to

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follow the path of devotion and sacrifice—‘It thou yearnest to play the game of love, step on tomy path, with thy head placed on the palm of thyhand.And, once thou settest thy feet on this path, then laydown thy head and mind not public opinion.’ P.1412ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ ÇÂå° îÅðÇ×ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ ÇÂå° îÅðÇ×ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ ÇÂå° îÅðÇ×ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ ÇÂå° îÅðÇ×ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ ÇÂå° îÅðÇ×êËð ¹ èðÆÜ˨êËð ¹ èðÆÜ˨êËð ¹ èðÆÜ˨êËð ¹ èðÆÜ˨êËð ¹ èðÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨Refrain: It is by sacrificing one’s life that one

reaches the goal of love.èÅðéÅ - îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,èÅðéÅ - îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,èÅðéÅ - îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,èÅðéÅ - îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,èÅðéÅ - îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,

ê Ì ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.êÌ ¶î çÆ î ³Üñ À°å¶ -B, B.îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,.......... -B.îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,.......... -B.îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,.......... -B.îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,.......... -B.îð Õ¶ ÔÆ êÔ¹ ¿ÚÆçË,.......... -B.

‘It thou yearnest to play the game of love, step on tomy path, with thy head placed on the palm of thyhand.And, once thou settest thy feet on this path, then laydown thy head and mind not public opinion.’ P.1412

ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ¹¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ¹¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ¹¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ¹¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ¹¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ ÇÃð¹ çÆÜË ÕÅÇä éÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ ÇÃð¹ çÆÜË ÕÅÇä éÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ ÇÃð¹ çÆÜË ÕÅÇä éÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ ÇÃð¹ çÆÜË ÕÅÇä éÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ ÇÃð¹ çÆÜË ÕÅÇä éÕÆÜ Ë¨ÕÆÜ Ë¨ÕÆÜ Ë¨ÕÆÜ Ë¨ÕÆÜ Ë¨‘Accept thou death first, abandon the hope of life.Be the dust of the feet of all, and then alone come tome.’ P.1102

êÇÔñÅ îðä¹ ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä¹ ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä¹ ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä¹ ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅèêÇÔñÅ îðä¹ ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨Ô¯Ô ¹ ÃíéÅ ÕÆ ð ¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇè

‘Exhausted, to the Lord now I make resort.Now that to the Lord’s shelter I have come,Save me or destroy me as be Thy pleasure.The world’s cleverness and praise in fire have I burnt.Call me any, good or bad—to the Lord my self have Idedicated.’ P.524

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Áì Ôî ÚñÆ áÅÕ°ð êÇÔ ÔÅÇð¨Áì Ôî ÚñÆ áÅÕ°ð êÇÔ ÔÅÇð¨Áì Ôî ÚñÆ áÅÕ°ð êÇÔ ÔÅÇð¨Áì Ôî ÚñÆ áÅÕ°ð êÇÔ ÔÅÇð¨Áì Ôî ÚñÆ áÅÕ°ð êÇÔ ÔÅÇð¨Üì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËî Å Çð¨îÅ Çð¨îÅ Çð¨îÅ Çð¨îÅ Çð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å ¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å ¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å ¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å ¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å ¶ ì Ëà ¿åÇð ÜÅÇð¨Õ¯ÂÆ íñÅ ÕÔÀ° íÅòË ì ¹ðÅ ÕÔÀ° Ôî åé° çÆúÕ¯ÂÆ íñÅ ÕÔÀ° íÅòË ì ¹ðÅ ÕÔÀ° Ôî åé° çÆúÕ¯ÂÆ íñÅ ÕÔÀ° íÅòË ì ¹ðÅ ÕÔÀ° Ôî åé° çÆúÕ¯ÂÆ íñÅ ÕÔÀ° íÅòË ì ¹ðÅ ÕÔÀ° Ôî åé° çÆúÕ¯ÂÆ íñÅ ÕÔÀ° íÅòË ì ¹ðÅ ÕÔÀ° Ôî åé° çÆúÔË ãÅÇð¨ÔË ãÅÇð¨ÔË ãÅÇð¨ÔË ãÅÇð¨ÔË ãÅÇð¨

Á³× - Á³× - Á³× - Á³× - Á³× - 524When we come into the Guru’s refuge—'Now that to the Lord’s shelter I have come.Save

me or destroy me as be Thy pleasure.The world’s cleverness and praise in fire have I

burnt.' P.524Üì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËÜì Ôî ÃðÇä ê Ìí È ÕÆ ÁÅÂÆ ðÅÖ ¹ ê Ìí È íÅòËî Å Çð¨îÅ Çð¨îÅ Çð¨îÅ Çð¨îÅ Çð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å¶ ì Ëà ¿åÇð ÜÅÇð¨ñ¯Õé ÕÆ Úå°ðÅÂÆ À°êîÅ å¶ ì Ëà ¿åÇð ÜÅÇð¨

Guru Sahib says—"I have burnt world’scleverness and praise in fire. You may call me goodor bad; but I have come into the Guru’s refuge.” So,in this way was Baba Amar Dass Ji rendering servicein a totally detached manner because until theservant’s mind becomes equable, he cannot be calleda servant in the true sense of the word.

‘Should he (the servant of God) regard evil and goodalike,By such device in Lord shall remain absorbed.’ P.432ì¹ðÅ íñŠܶ Ãî ÕÇð ÜÅäËì ¹ðÅ íñŠܶ Ãî ÕÇð ÜÅäËì ¹ðÅ íñŠܶ Ãî ÕÇð ÜÅäËì ¹ðÅ íñŠܶ Ãî ÕÇð ÜÅäËì ¹ðÅ íñŠܶ Ãî ÕÇð ÜÅäËÇÂé ÇìÇè ÃÅÇÔì¹ ðîå° ðÔ˨ÇÂé ÇìÇè ÃÅÇÔì¹ ðîå° ðÔ˨ÇÂé ÇìÇè ÃÅÇÔì¹ ðîå° ðÔ˨ÇÂé ÇìÇè ÃÅÇÔì¹ ðîå° ðÔ˨ÇÂé ÇìÇè ÃÅÇÔì¹ ðîå° ðÔ˨ Á³× - DCBÁ³× - DCBÁ³× - DCBÁ³× - DCBÁ³× - DCB

Both have to be treated alike. Baba Amar DassJi’s fellow Sikhs spoke ill of him He served not fortwo-four years, but he kept serving in this mannerfor full twelve years. During this period, on onehand, the Guru never called him, while, on the otherhand, these persons said that he (Baba Amar Dass

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Ji) was rendering service out of fear—‘In this manner did the slanderers heap great ridiculeon him.But these ignorant persons little knew the truthThat he was going to be the Sovereign of bothmaterial and spiritual worlds,Whose generosity none would be able to equal.’

(Sri Gur Partap Suraj Granth) P.1384ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,ÇÂÇî Çé§çÕ À°êÔÅà ܹ×Çå ìÔ¹ Çé§çÇÔº,Çì¿çÇÔº éÔÄ ×òÅðÍ çÆé ç¹éÆ ÕÅ êÅåôÅÔ Ô¹ÇÂÇì¿çÇÔº éÔÄ ×òÅðÍ çÆé ç¹éÆ ÕÅ êÅåôÅÔ Ô¹ÇÂÇì¿çÇÔº éÔÄ ×òÅðÍ çÆé ç¹éÆ ÕÅ êÅåôÅÔ Ô¹ÇÂÇì¿çÇÔº éÔÄ ×òÅðÍ çÆé ç¹éÆ ÕÅ êÅåôÅÔ Ô¹ÇÂÇì¿çÇÔº éÔÄ ×òÅðÍ çÆé ç¹éÆ ÕÅ êÅåôÅÔ Ô¹ÇÂÇÜà ն Ãî Õ¯ Ô É Ë é À°çÅðÍÇÜà ն Ãî Õ¯ Ô É Ë é À°çÅðÍÇÜà ն Ãî Õ¯ Ô É Ë é À°çÅðÍÇÜà ն Ãî Õ¯ Ô É Ë é À°çÅðÍÇÜà ն Ãî Õ¯ Ô É Ë é À°çÅðÍ ô ÌÆ ×¹ð ê ÌåÅÇê à ÈðÜ ×Ì ¿æ, Á³× - ACHD ô ÌÆ ×¹ð ê ÌåÅÇê à ÈðÜ ×Ì ¿æ, Á³× - ACHD ô ÌÆ ×¹ð ê ÌåÅÇê à ÈðÜ ×Ì ¿æ, Á³× - ACHD ô ÌÆ ×¹ð ê ÌåÅÇê à ÈðÜ ×Ì ¿æ, Á³× - ACHD ô ÌÆ ×¹ð ê ÌåÅÇê à ÈðÜ ×Ì ¿æ, Á³× - ACHD

The slanderers did not know that he (BabaAmar Dass Ji) would become the sovereign of bothmaterial and spiritual worlds whom none would beable to equal—

‘On hearing his calumny from the Sikhs,He neither felt joy nor anger.’

(Sri Gur Partap Suraj Granth) P.1384ÇüÖÝé Áð¹ Çé¿çÕ å¶ Ã¹Çé ÕÇðÇüÖÝé Áð¹ Çé¿çÕ å¶ Ã¹Çé ÕÇðÇüÖÝé Áð¹ Çé¿çÕ å¶ Ã¹Çé ÕÇðÇüÖÝé Áð¹ Çé¿çÕ å¶ Ã¹Çé ÕÇðÇüÖÝé Áð¹ Çé¿çÕ å¶ Ã¹Çé ÕÇðÔðÖ é ô¯Õ ÕðÇÔº ÇÕà ìÅÇðÍÔðÖ é ô¯Õ ÕðÇÔº ÇÕà ìÅÇðÍÔðÖ é ô¯Õ ÕðÇÔº ÇÕà ìÅÇðÍÔðÖ é ô¯Õ ÕðÇÔº ÇÕà ìÅÇðÍÔðÖ é ô¯Õ ÕðÇÔº ÇÕà ìÅÇðÍ

Baba Amar Dass Ji felt neither joy nor sorrow.He was neither angry nor pleased--

‘Eveready was he to render service.In every manner did he serve and worship the Guru.’(Sri Gur Partap Suraj Granth) P.1384Ç ¼Õ öò Õ¶ ååêð ÔÉ Ë ÕÇðÇÂ¼Õ Ã¶ò Õ¶ ååêð ÔÉ Ë ÕÇðÇÂ¼Õ Ã¶ò Õ¶ ååêð ÔÉ Ë ÕÇðÇÂ¼Õ Ã¶ò Õ¶ ååêð ÔÉ Ë ÕÇðÇÂ¼Õ Ã¶ò Õ¶ ååêð ÔÉ Ë ÕÇð×¹ð È ÁðÅèÇÔº Ãðì êÌÕÅðÍ×¹ð È ÁðÅèÇÔº Ãðì êÌÕÅðÍ×¹ð È ÁðÅèÇÔº Ãðì êÌÕÅðÍ×¹ð È ÁðÅèÇÔº Ãðì êÌÕÅðÍ×¹ð È ÁðÅèÇÔº Ãðì êÌÕÅðÍ

Holy congregation! this service is surely difficultto render.

Refrain: By becoming corpse-like (that is, by killing alldesires) can one become a disciple, and not by meretalking.’ (Bhai Gurdas Ji, Var 3/18)èÅðéÅ - î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, B.èÅðéÅ - î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, B.èÅðéÅ - î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, B.èÅðéÅ - î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, B.èÅðéÅ - î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, B.

î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, D. î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, D. î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, D. î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, D. î ¹ðçÅ Ô ¯Ç ն î ¹ðÆç ìä ÜÅòäÅ -B, D.

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î ¹ðçŠԯǠî¹ðÆç é ×ñÆ Ô¯òäÅÍ î ¹ðçŠԯǠî¹ðÆç é ×ñÆ Ô¯òäÅÍ î ¹ðçŠԯǠî¹ðÆç é ×ñÆ Ô¯òäÅÍ î ¹ðçŠԯǠî¹ðÆç é ×ñÆ Ô¯òäÅÍ î ¹ðçŠԯǠî¹ðÆç é ×ñÆ Ô¯òäÅÍíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ çÆ òÅð C/AH

By mere talking can one neither render service,nor become a disciple. Until man effaces himself, hecannot become a disciple—

‘Only he who is contented, and firm in faith and isready to sacrifice himself annuls delusion and fear.’(Bhai Gurdas Ji, Var 3/18)ÃÅìð¹ ÇÃçÇÕ ÃÔÆç¹ íðî íÀ° Ö¯òäÅÍÃÅìð¹ ÇÃçÇÕ ÃÔÆç¹ íðî íÀ° Ö¯òäÅÍÃÅìð¹ ÇÃçÇÕ ÃÔÆç¹ íðî íÀ° Ö¯òäÅÍÃÅìð¹ ÇÃçÇÕ ÃÔÆç¹ íðî íÀ° Ö¯òäÅÍÃÅìð¹ ÇÃçÇÕ ÃÔÆç¹ íðî íÀ° Ö¯òäÅÍ

íÅÂÆ ×¹ðçÅà ÜÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ òÅð C/AHíÅÂÆ ×¹ðçÅà ÜÆ òÅð C/AHHe should be contented and firm in faith and

thereby he should put an end to his delusion andmisconception.

‘Like a boughten slave he should always engagehimself in his Master’s service.’ (Bhai Gurdas Ji, Var3/18)ׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍ

Holy Congregation! agree to become a slave.Only then does one find entry to Sikhism, otherwisenot.

Once there was a king named Ibrahim. In thosedays, it was a common practice to keep slaves.People were taken as captives and sold as slaves.This king kept a slave. When he saw the slave, hefelt that he belonged to a good family. If it were so,he planned to give him some concessions. He calledhim and said, “O slave! what is your name? Whatare your food habits and tastes? What do you wishto have for food? Thirdly, what kind of clothes doyou wish to wear? Fourthly, tell me—at what timedo you wish to get up and at what time to sleep?”

He said, “O king! when I was a free man, I hada name. At that time, I ate what I liked; I woke upand went to sleep of my own free will. I wore what

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I liked. Now I am a slave. A slave has no rights.There is no law in the world which can safeguard aslave. He is at the mercy of his master.”

When, in the beginning, slaves were capturedand taken to America, they were given very harshpunishments. If any slave made a slight mistake, hewas thrown into boiling water. They were tied tostakes like animals. They ate whatever little wasgiven to them.

So he said to the king, “Sir! now, when I havebecome a slave, I have no right left with me. Youmay give me whatever name you like; I willrespond to it. As regards food, I will eat whateveryou give me. When you tell me to go to sleep, Iwill sleep, and when you call me, I will get up. Ishall wear the dress which is pleasing to your eyes.So—

‘Like a boughten slave he should always engagehimself in his master’s service.’

(Bhai Gurdas Ji, Var 3/18)ׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍׯñÅ î¹ñ ÖðÆç¹ ÕÅð ¶ Ü¯òäÅÍ

Until man imbibes this attitude and callshimself a slave, he cannot be in harmony with theGuru. When this humility comes and one feels—‘True sovereign! I belong to you. I have surrenderedmy all unto you and have retained nothing withmyself, when we render service with this attitude ofmind, then our service bears fruit.’ A selfless servantor slave finds a place in God’s Court—

Refrain: In the Divine court is found a place When we render service in the world.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - çð×Ô ÇîñçË æÅÀ° º,çð×Ô ÇîñçË æÅÀ° º,çð×Ô ÇîñçË æÅÀ° º,çð×Ô ÇîñçË æÅÀ° º,çð×Ô ÇîñçË æÅÀ° º,ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.ܶ ÇòÚ ç¹éÆÁ» öò ÕîÅÂÆÁË -B,B.çð×Ô ÇîñçË æÅÀ° º ............. -B.çð×Ô ÇîñçË æÅÀ° º ............. -B.çð×Ô ÇîñçË æÅÀ° º ............. -B.çð×Ô ÇîñçË æÅÀ° º ............. -B.çð×Ô ÇîñçË æÅÀ° º ............. -B.

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‘By devotion and service in this world, shall ye get aplace at the Divine Portal.Then, says Nanak, in joy may you gambol.’

P.26

ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°ÇòÇÚ ç¹éÆÁŠöò ÕîÅÂÆÁ˨ åÅ çð×Ô ìËÃä°êÅÂÆÁ˨êÅÂÆÁ˨êÅÂÆÁ˨êÅÂÆÁ˨êÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨ÕÔ¹ éÅéÕ ìÅÔ «âÅÂÆÁ˨

But that service is to be rendered by effacingego within.

‘Dedicating his soul and body, he places them beforethe Lord, and roots out ego from within himself.Blest and acceptable is the pious person who neversuffers defeat.If mortal becomes recipient of His grace, then does heobtain the Lord.Without His grace, can He not be obtained.’ P.28-29îé¹ åé¹ ÃÀ°ê¶ ÁÅ×Ë èð¶ ÔÀ°îË ÇòÚÔ¹ îÅÇð¨îé¹ åé¹ ÃÀ°ê¶ ÁÅ×Ë èð¶ ÔÀ°îË ÇòÚÔ¹ îÅÇð¨îé¹ åé¹ ÃÀ°ê¶ ÁÅ×Ë èð¶ ÔÀ°îË ÇòÚÔ¹ îÅÇð¨îé¹ åé¹ ÃÀ°ê¶ ÁÅ×Ë èð¶ ÔÀ°îË ÇòÚÔ¹ îÅÇð¨îé¹ åé¹ ÃÀ°ê¶ ÁÅ×Ë èð¶ ÔÀ°îË ÇòÚÔ¹ îÅÇð¨èé° ×¹ðî¹ÇÖ Ã¯ êðòÅä° Ô Ë ÇÜ Õç¶ é ÁÅòËèé° ×¹ðî¹ÇÖ Ã¯ êðòÅä° Ô Ë ÇÜ Õç¶ é ÁÅòËèé° ×¹ðî¹ÇÖ Ã¯ êðòÅä° Ô Ë ÇÜ Õç¶ é ÁÅòËèé° ×¹ðî¹ÇÖ Ã¯ êðòÅä° Ô Ë ÇÜ Õç¶ é ÁÅòËèé° ×¹ðî¹ÇÖ Ã¯ êðòÅä° Ô Ë ÇÜ Õç¶ é ÁÅòËÔ Å Çð¨ÔÅ Çð¨ÔÅ Çð¨ÔÅ Çð¨ÔÅ Çð¨ÕðÇî ÇîñË åÅ êÅÂÆÁË Çòä° ÕðîË êÅÇÂÁÅ éÕðÇî ÇîñË åÅ êÅÂÆÁË Çòä° ÕðîË êÅÇÂÁÅ éÕðÇî ÇîñË åÅ êÅÂÆÁË Çòä° ÕðîË êÅÇÂÁÅ éÕðÇî ÇîñË åÅ êÅÂÆÁË Çòä° ÕðîË êÅÇÂÁÅ éÕðÇî ÇîñË åÅ êÅÂÆÁË Çòä° ÕðîË êÅÇÂÁÅ éÜŠǨÜŠǨÜŠǨÜŠǨÜŠǨ

Until ego is effaced from within the self, untilmind and body are dedicated to the Guru, hisservice does not get God’s acceptance and approval.So, in this way was Baba Amar Dass Ji renderingservice in the Guru’s abode. Years passed but he gotno clothes; he got only a two yard long piece ofcloth. This he tied on his head. Year after yearpassed in this manner. He secured the cloth on hishead with strings. His body got weaker and weaker.His clothes became torn; his feet became sore. Buthis longing for service kept increasing day by day.

He was unconcerned whether the Guru calledhim or not. Twelve years passed in this manner inrendering service. Service is of two kinds. One is—

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‘He, who performs service without desire for reward,attains to the Lord.’ P.286öòÅ Õðå ԯǠÇéÔÕÅîƨöòÅ Õðå ԯǠÇéÔÕÅîƨöòÅ Õðå ԯǠÇéÔÕÅîƨöòÅ Õðå ԯǠÇéÔÕÅîƨöòÅ Õðå ԯǠÇéÔÕÅîƨÇåà ÕÀ° Ô ¯å êðÅêÇå ùÁÅîƨÇåà ÕÀ° Ô ¯å êðÅêÇå ùÁÅîƨÇåà ÕÀ° Ô ¯å êðÅêÇå ùÁÅîƨÇåà ÕÀ° Ô ¯å êðÅêÇå ùÁÅîƨÇåà ÕÀ° Ô ¯å êðÅêÇå ùÁÅîƨ

Another service is rendered with a desire forrecompense. By rendering such service is obtainedthe reward asked for and desired.

Refrain: You can see by rendering devotional service, It will always bear fruit.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.öòÅ å¯ º ÇîñçË î ¶òÅ -B, B.ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,.......... -B.ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,.......... -B.ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,.......... -B.ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,.......... -B.ÕðÕ¶ Õ¯ÂÆ ò¶Ö ñú,.......... -B.

‘By once assisting a Gursikh to bathe accrues themerit of undertaking five holy pilgrimages to theGanga and five to Paryag.

By lovingly offering water to a Gursikh isreceived the merit of making a pilgrimage toKurukshetra, and by feeding him accrues the fruit ofperforming an Ashwamedh yagya.

By teaching a Guru’s hymn to a Sikh is obtained themerit of building and donating seven temples of gold.’

(Kabit No.673, Bhai Gurdas Ji)ê³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê³Ú êÌÅ× éÅÇÂ,ê³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê³Ú êÌÅ× éÅÇÂ,ê³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê³Ú êÌÅ× éÅÇÂ,ê³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê³Ú êÌÅ× éÅÇÂ,ê³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê³Ú êÌÅ× éÅÇÂ,åËÃÅ ê¹ ¿é Â¶Õ ×¹ðÇÃÖ ÕÀ° éòŶ ÕÅÍåËÃÅ ê¹ ¿é Â¶Õ ×¹ðÇÃÖ ÕÀ° éòŶ ÕÅÍåËÃÅ ê¹ ¿é Â¶Õ ×¹ðÇÃÖ ÕÀ° éòŶ ÕÅÍåËÃÅ ê¹ ¿é Â¶Õ ×¹ðÇÃÖ ÕÀ° éòŶ ÕÅÍåËÃÅ ê¹ ¿é Â¶Õ ×¹ðÇÃÖ ÕÀ° éòŶ ÕÅÍÇÃÖ ÕÀ° ÇêÁÅÇ êÅéÆ, íÅÀ° ÕÇð Õ°ðÖËå,ÇÃÖ ÕÀ° ÇêÁÅÇ êÅéÆ, íÅÀ° ÕÇð Õ°ðÖËå,ÇÃÖ ÕÀ° ÇêÁÅÇ êÅéÆ, íÅÀ° ÕÇð Õ°ðÖËå,ÇÃÖ ÕÀ° ÇêÁÅÇ êÅéÆ, íÅÀ° ÕÇð Õ°ðÖËå,ÇÃÖ ÕÀ° ÇêÁÅÇ êÅéÆ, íÅÀ° ÕÇð Õ°ðÖËå,ÁÃÉî ¶è Ü× ëñ ÇÃÖ ÕÀ° ÇÜòŶ ÕÅÍÁÃÉî ¶è Ü× ëñ ÇÃÖ ÕÀ° ÇÜòŶ ÕÅÍÁÃÉî ¶è Ü× ëñ ÇÃÖ ÕÀ° ÇÜòŶ ÕÅÍÁÃÉî ¶è Ü× ëñ ÇÃÖ ÕÀ° ÇÜòŶ ÕÅÍÁÃÉî ¶è Ü× ëñ ÇÃÖ ÕÀ° ÇÜòŶ ÕÅÍÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,åËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍ

ÕÇì¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì¼å (íÅÂÆ ×¹ðçÅà ÜÆ)Bhai Gurdas Ji describes the merit of doing

virtuous and meritorious deeds--‘Five times going to the Ganga and five times bathingat Paryag…’ (Kabit No.673, Bhai Gurdas Ji)ê³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê ³Ú ê Ì Å× éÅÇÂ,........¨ê ³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê ³Ú ê Ì Å× éÅÇÂ,........¨ê ³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê ³Ú ê Ì Å× éÅÇÂ,........¨ê ³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê ³Ú ê Ì Å× éÅÇÂ,........¨ê ³Ú ìÅð ×¿× ÜÅÇÂ, ìÅð ê ³Ú ê Ì Å× éÅÇÂ,........¨

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ÕÇì ¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì ¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì ¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì ¼å (íÅÂÆ ×¹ðçÅà ÜÆ)ÕÇì ¼å (íÅÂÆ ×¹ðçÅà ÜÆ)So much merit or fruit is obtained by inviting

a Gursikh to one’s house and serving food to him.‘By lovingly offering water to a Gursikh is obtainedthe merit of making a pilgrimage to Kurukshetra…’

(Kabit No.673, Bhai Gurdas Ji)ÇÃÖ ÕÀ° ÇêñÅÇ êÅéÆ, íÅÀ° ÕÇðÇÃÖ ÕÀ° ÇêñÅÇ êÅéÆ, íÅÀ° ÕÇðÇÃÖ ÕÀ° ÇêñÅÇ êÅéÆ, íÅÀ° ÕÇðÇÃÖ ÕÀ° ÇêñÅÇ êÅéÆ, íÅÀ° ÕÇðÇÃÖ ÕÀ° ÇêñÅÇ êÅéÆ, íÅÀ° ÕÇðÕ°ðÖ Ëå............¨Õ°ðÖ Ëå............¨Õ°ðÖ Ëå............¨Õ°ðÖ Ëå............¨Õ°ðÖ Ëå............¨

If you ask a Gursikh and serve water to himwith love, you will obtain the fruit of having madea pilgrimage to Kurukshetra.

‘By teaching a Guru’s hymn to a Sikh is obtained themerit of building and donating seven temples of gold.’

(Kabit No.673, Bhai Gurdas Ji)ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,ÜËö Ãå î³çð Õ¿Úé Õ¶ À°ÃÅð çÆé¶,åËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍåËÃÅ ê¹ ¿é ÇÃÖ ÕÀ° ÇÂÕ Ãìç ÇÃÖŶ ÕÅÍ

If man teaches just one ‘shabad’ (hymn) of GuruSahib to a Sikh and makes him memorize it, he willobtain the fruit of having constructed seven templesof gold. If he gently presses a Gursikh’s legs andsends him to sleep, he will obtain the fruit of havingvisited a holy man twenty times to have his glimpseand pay obeisance to him. This used to be thepractice in former times because devotees went onfoot for making holy visits and pilgrimages. Peopleused to serve Gursikhs, so much so even the Gurusserved them.

Once Sovereign Fifth Guru Sahib (Guru ArjanDev ji Maharaj) was staying at Amritsar. A group ofdevotees was coming from afar to pay obeisance tohim. When they stopped at Lahore to spend thenight, all of them had an idea—”Let us set out earlyin the morning and attend tomorrow’s morning holycongregation after having a glimpse of Guru

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Maharaj.” The group included children, women andold persons also. It was a distance of 35 miles (about56 kms). So, they walked very fast. When theyreached near Pipli Sahib, night fell. The devoteeswere tired. They were obliged to walk slowly. Theladies lagged behind, and the Jathedar (leader of thegroup) had to wait for them. Similarly, old personswere also exhausted and they too lagged behind.They sat down as they could not walk any further.They thought, “What should be done? The night isadvancing and Darbar Sahib, Amritsar is still quitefar away. Besides, we have not eaten anything sincemorning. We have been walking ever since then aftertaking morning meal. At noon, we have not restedanywhere.” Here at Amritsar, Guru Sahib said to hiswife, “Bake a basket full of loaves and cook acauldron of pulses. Don’t tell anybody about it. Doit quietly.” So, as soon as it became dark, GuruSahib picked up the basket of loaves and on hiswife’s head he placed the cauldron of pulses. Theycarried hand-fans too and set out for Pipli Sahib andbefore the group of devotees reached there, theywere there to receive them. When the devotees camethere, Guru Sahib said, “Welcome holy company!food is ready, come after washing your face, handsand feet and partake of it.”

Guru Sahib himself started drawing water fromthe well with a bucket. While Guru Sahib pouredwater, his wife washed the devotees’ feet. Thedevotees were very happy that noble Gursikhs hadcome to serve them food. After serving food to thedevotees, Guru Sahib said, “Now tell us—what isyour pleasure.” The two started waving fans overthem. They said, “O Gursikhs! it is only after takingfood that we are now feeling a little well and wishto reach Darbar Sahib immediately.” So the devotees

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set out for Sri Darbar Sahib. They marched singinghymns of Guru’s love and devotion. Guru Sahib andhis wife kept running about sometimes on one side,and sometimes on the other, waving fans over them.When they reached Darbar Sahib, they took them onone side in the ‘parkarma’ (circumambulatory path),and said, “Well Gursikhs! rest here for sometime.Soon it will be the ambrosial hour of the morning.So you should have a brief nap, while we wave fansover you.” The devotees said, “O Gursikh! you aredoing great service to us. Ever since meeting us,you have been serving us; blessed is your birth.” Soat that time, the devotees rested there while GuruSahib and his wife waved fans over them. Theypressed the legs and backs of those, who could notsleep because of tiredness. An old man was notgetting sleep and kept changing side. Guru Sahibpressed his legs and back.

He said repeatedly, “O Gursikh! you have nottaken any rest so far, you should also rest for awhile. Tell me your name—who are you? When Isee Guru Sahib in the morning, I will surely makemention of your service because I have never beforewitnessed anybody rendering such devoted service."

On the other hand, Guru Sahib’s wife waved fanover the women devotees. She pressed the feet ofthose women who could not get sleep due totiredness. Then came the ambrosial hour of themorning, time for bathing. Bhai Gurdas Ji and BhaiBuddha Ji stood before Guru Sahib’s room waitingfor him to come out, but the door did not open.They asked the ‘sewadars’ (attendants), “What is thematter that Guru Sahib hasn’t come out today?”

They said, “Nothing is known of Guru Sahib.He has been away since the previous evening. We

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do not know whom he has gone to liberate. Hehasn’t returned so far, and besides, he didn’t tell usanything before leaving. Revered mother (GuruSahib’s wife) is also with him. “

Instantly did Bhai Gurdas Ji realize that it wassome miracle, and said to Baba Buddha Ji, “Baba Ji!you have got a boon from Guru Nanak Sahib thatthe Satguru (True and Perfect Holy Preceptor) shallnever be away from your sight. Kindly tell us whereGuru Sahib is at the present moment, so that wemay go and bring him back, and request him toafford his glimpse to the devotees.”

Baba Ji said, “It is not known where Guru Sahibis at present.” He said this because humility is theornament of Gurmukhs (Guru-ward persons). Eventhough knowing everything he did not acknowledgethat he had knowledge about Guru Sahib’swhereabouts. So, he said, “Let us look for him, firstamong the devotees present here, and if he is notfound here, we shall look for him outside, andinquire from other Gursikhs. Come, let us look forhim.” Going slowly in the ‘parkarma’(circumambulatory path), they saw ahead that fanwas being waved over the sleeping devotees andone devotee was pressing the legs of an old man,and that old man was saying to him, “Dear brother!kindly tell me your name. Although I cannot sleep,yet you have removed my tiredness. I will surelymake mention of you to Guru Sahib.” When GuruSahib noticed Baba Buddha Ji and Bhai Gurdas Jicoming, he looked down, so that he might not berecognized. But they recognized Guru Sahib andgreeted him.

After greeting Guru Sahib, they said, “OSovereign! even when there are a large number of

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attendants and Gursikhs, you are serving thedevotees with your own hands, and since theprevious evening have been engaged in service, andyou are waving fan also.”

When that old man heard this much, he got up,started wailing and said, “Is it you, O TrueSovereign? Did we get our legs pressed by you?Was it you who kept waving fans over us?”

All the devotees got up and ran towards theGuru’s lotus feet.

At that moment Guru Sahib said, “Baba BuddhaJi! Bhai Gurdas Ji! all of you profit by renderingservice to the Sikh devotees, but you do not let meserve them. When I serve the Gursikhs I amdelighted.” Such is the Guru’s edict—

Refrain: Delighted I am by carrying water, wavingfan and grinding corn.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Ô¯ò» îË º ÇéÔÅñÔ¯ò» îË º ÇéÔÅñÔ¯ò» îË º ÇéÔÅñÔ¯ò» îË º ÇéÔÅñÔ¯ò» îË º ÇéÔÅñêÅäÆ ê¼ÖÅ êÆÃä êÆà ն -B, B.êÅäÆ ê¼ÖÅ êÆÃä êÆà ն -B, B.êÅäÆ ê¼ÖÅ êÆÃä êÆà ն -B, B.êÅäÆ ê¼ÖÅ êÆÃä êÆà ն -B, B.êÅäÆ ê¼ÖÅ êÆÃä êÆà ն -B, B.êÅäÆ ê¼ÖÅ êÆÃä êÆà նêÅäÆ ê¼ÖÅ êÆÃä êÆà նêÅäÆ ê¼ÖÅ êÆÃä êÆà նêÅäÆ ê¼ÖÅ êÆÃä êÆà նêÅäÆ ê¼ÖÅ êÆÃä êÆà ն -B, B. -B, B. -B, B. -B, B. -B, B.Ô ¯ò» î Ë º ÇéÔÅñ êÅäÆ,............ -B.Ô ¯ò» î Ë º ÇéÔÅñ êÅäÆ,............ -B.Ô ¯ò» î Ë º ÇéÔÅñ êÅäÆ,............ -B.Ô ¯ò» î Ë º ÇéÔÅñ êÅäÆ,............ -B.Ô ¯ò» î Ë º ÇéÔÅñ êÅäÆ,............ -B.

‘In drawing water for God’s devotee, waving the fan,And grinding corn for him I find joy.Burn away in fire royal power, property and offices ofauthority.’ P.811

êÅäÆ êÖÅ êÆù çÅà ÕË åì Ô¯ÇÔ ÇéÔÅ«¨êÅäÆ êÖÅ êÆù çÅà ÕË åì Ô¯ÇÔ ÇéÔÅ«¨êÅäÆ êÖÅ êÆù çÅà ÕË åì Ô¯ÇÔ ÇéÔÅ«¨êÅäÆ êÖÅ êÆù çÅà ÕË åì Ô¯ÇÔ ÇéÔÅ«¨êÅäÆ êÖÅ êÆù çÅà ÕË åì Ô¯ÇÔ ÇéÔÅ«¨ðÅÜ ÇîñÖ ÇÃÕçÅðÆÁÅ Á×éÆ îÇÔ ÜÅ«¨ðÅÜ ÇîñÖ ÇÃÕçÅðÆÁÅ Á×éÆ îÇÔ ÜÅ«¨ðÅÜ ÇîñÖ ÇÃÕçÅðÆÁÅ Á×éÆ îÇÔ ÜÅ«¨ðÅÜ ÇîñÖ ÇÃÕçÅðÆÁÅ Á×éÆ îÇÔ ÜÅ«¨ðÅÜ ÇîñÖ ÇÃÕçÅðÆÁÅ Á×éÆ îÇÔ ÜÅ«¨

Throw your offices of authority into fire, burnaway your superiority because they are not lettingyou render service. Guru Sahib said, “Baba Ji! yourender all the service, but when I take up someservice, you do not let me do it.”

Blessed is Sri Guru Arjan Dev Maharaj! Theentire congregation fell at his lotus feet and

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submitted, “O Sovereign! was it you? Is there somuch compassion for a Sikh in your heart?”

‘The True Guru cherishes his Sikh (disciple).Unto his attendant the Guru is ever merciful.’ P.286ÃÇå×¹ð ¹ ÇÃÖ ÕÆ ÕðË ê ÌÇåêÅñ¨ÃÇå×¹ð ¹ ÇÃÖ ÕÆ ÕðË ê ÌÇåêÅñ¨ÃÇå×¹ð ¹ ÇÃÖ ÕÆ ÕðË ê ÌÇåêÅñ¨ÃÇå×¹ð ¹ ÇÃÖ ÕÆ ÕðË ê ÌÇåêÅñ¨ÃÇå×¹ð ¹ ÇÃÖ ÕÆ ÕðË ê ÌÇåêÅñ¨Ã¶òÕ ÕÀ° ×¹ð ¹ ÃçÅ çÇÂÁÅñ¨Ã¶òÕ ÕÀ° ×¹ð ¹ ÃçÅ çÇÂÁÅñ¨Ã¶òÕ ÕÀ° ×¹ð ¹ ÃçÅ çÇÂÁÅñ¨Ã¶òÕ ÕÀ° ×¹ð ¹ ÃçÅ çÇÂÁÅñ¨Ã¶òÕ ÕÀ° ×¹ð ¹ ÃçÅ çÇÂÁÅñ¨

The Guru cherishes his Sikh more than even hissons. He regards them as dear as his own life. So,in this way, whoever renders service in the Guru’sabode, surely receives its fruit or reward. A Malwaresident named Adam Brar had grown seventy yearsold, but he had not been blessed with a son. Hemade many spiritual efforts but was blessed onlywith a daughter, and not a son. He had a lot of landand property. So, the desire for a son rankled hisheart all the time, because some desires like thedesire for son, wealth and public recognition aresuch that continue charming man’s mind all the time.He had become 70 years old. But one desirecontinuously troubled his mind—‘I have not beenblessed with a son’. He went wherever he wasadvised to go and made promise of an offering ifthe boon of a son was granted to him, but all invain. At last, he happened to meet a Gursikh towhom also he made mention of his desire for a son.He said, “Look brother! in the ‘bani’ (utterance) of ourTrue Guru, it is stated that all boons are obtainedby rendering service in the Guru’s abode. Recite inthe following manner—

Refrain: If you want to have the four boons.Render service to the holy.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - ܶ åË º ÚÅð êçÅðæ ñËä¶,ܶ åË º ÚÅð êçÅðæ ñËä¶,ܶ åË º ÚÅð êçÅðæ ñËä¶,ܶ åË º ÚÅð êçÅðæ ñËä¶,ܶ åË º ÚÅð êçÅðæ ñËä¶,

à ¶òÅ Õð ñË ÃÅèÈÁ» çÆ -B, B.öòÅ Õð ñË ÃÅèÈÁ» çÆ -B, B.öòÅ Õð ñË ÃÅèÈÁ» çÆ -B, B.öòÅ Õð ñË ÃÅèÈÁ» çÆ -B, B.öòÅ Õð ñË ÃÅèÈÁ» çÆ -B, B.î ¶ð ¶ ÇêÁÅð ¶ ,î ¶ð ¶ ÇêÁÅð ¶ ,î ¶ð ¶ ÇêÁÅð ¶ ,î ¶ð ¶ ÇêÁÅð ¶ ,î ¶ð ¶ ÇêÁÅð ¶ ,à ¶òÅ Õð ñË ÃÅè ÈÁ» çÆ -B, B.à ¶òÅ Õð ñË ÃÅè ÈÁ» çÆ -B, B.à ¶òÅ Õð ñË ÃÅè ÈÁ» çÆ -B, B.à ¶òÅ Õð ñË ÃÅè ÈÁ» çÆ -B, B.à ¶òÅ Õð ñË ÃÅè ÈÁ» çÆ -B, B.

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ܶ åË º ÚÅð êçÅðæ ñËä¶, ...... -B.ܶ åË º ÚÅð êçÅðæ ñËä¶, ...... -B.ܶ åË º ÚÅð êçÅðæ ñËä¶, ...... -B.ܶ åË º ÚÅð êçÅðæ ñËä¶, ...... -B.ܶ åË º ÚÅð êçÅðæ ñËä¶, ...... -B.

‘He, who prays for four cardinal boons, should applyhimself to the service of the holy.If man wishes to efface his agonies, he should eversing in his mind God’s Name.If man desires honour for himself, he should give upself-conceit or egoism by associating with the saints.If man fears involvement in transmigration (comingand going), he should seek shelter with the holy.Nanak is a sacrifice time and again to such,As after the Lord’s sight are thirsting.’

P.266ÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅñÅ×˨ñÅ×˨ñÅ×˨ñÅ×˨ñÅ×˨ܶ Õ¯ ÁÅê¹éÆ Ã¯íÅ ñ¯ð ˨ ÃÅèÿÇ× ÇÂÔ ÔÀ°î Ëܶ Õ¯ ÁÅê¹éÆ Ã¯íÅ ñ¯ð ˨ ÃÅèÿÇ× ÇÂÔ ÔÀ°î Ëܶ Õ¯ ÁÅê¹éÆ Ã¯íÅ ñ¯ð ˨ ÃÅèÿÇ× ÇÂÔ ÔÀ°î Ëܶ Õ¯ ÁÅê¹éÆ Ã¯íÅ ñ¯ð ˨ ÃÅèÿÇ× ÇÂÔ ÔÀ°î Ëܶ Õ¯ ÁÅê¹éÆ Ã¯íÅ ñ¯ð ˨ ÃÅèÿÇ× ÇÂÔ ÔÀ°î ËÛ ¯ð Ë¨Û ¯ð Ë¨Û ¯ð Ë¨Û ¯ð Ë¨Û ¯ð ˨ܶ Õ¯ Üéî îðä å¶ âð˨ ÃÅè ÜéÅ ÕÆ ÃðéÆܶ Õ¯ Üéî îðä å¶ âð˨ ÃÅè ÜéÅ ÕÆ ÃðéÆܶ Õ¯ Üéî îðä å¶ âð˨ ÃÅè ÜéÅ ÕÆ ÃðéÆܶ Õ¯ Üéî îðä å¶ âð˨ ÃÅè ÜéÅ ÕÆ ÃðéÆܶ Õ¯ Üéî îðä å¶ âð˨ ÃÅè ÜéÅ ÕÆ ÃðéÆêð ˨êð ˨êð ˨êð ˨êð ˨ÇÜù Üé ÕÀ° êÌí çðà ÇêÁÅÃŨÇÜù Üé ÕÀ° êÌí çðà ÇêÁÅÃŨÇÜù Üé ÕÀ° êÌí çðà ÇêÁÅÃŨÇÜù Üé ÕÀ° êÌí çðà ÇêÁÅÃŨÇÜù Üé ÕÀ° êÌí çðà ÇêÁÅÃŨéÅéÕ ÜÅ ÕË ìÇñ ìÇñ ÜÅÃŨéÅéÕ ÜÅ ÕË ìÇñ ìÇñ ÜÅÃŨéÅéÕ ÜÅ ÕË ìÇñ ìÇñ ÜÅÃŨéÅéÕ ÜÅ ÕË ìÇñ ìÇñ ÜÅÃŨéÅéÕ ÜÅ ÕË ìÇñ ìÇñ ÜÅÃŨ

“Brother! if you go to Amritsar and renderdevotional service in the holy court of Guru RamDass Ji, my heart vouchsafes that your heart’s desireshall be surely fulfilled because there is nothinglacking in the Guru’s court. At present, there is noneother in the world who can grant your wish.” So, healongwith his wife and daughter came to the Guru’scourt. After staying there for a few days, he learntabout the daily routine and all the practices followedthere. Of all the tasks and services, he took uponhimself the most important and that was ofcollecting firewood from the jungle for the ‘langar’(community kitchen). So, he would go to the jungleearly in the morning to collect firewood, and broughttwo loads of it daily. One load he would place inthe ‘langar’ (community kitchen), half of the second

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he would sell for his living and the other half hewould preserve. It was because he thought that if heate food from the ‘langar’ (community kitchen), thenhis service would be nullified. So, he servedselflessly hoping that someday, Guru Sahib wouldbe pleased with him and would bless him. Timekept passing and then came the winter season.

One day, Guru Sahib had gone out. When hereturned, he was accompanied by a large number ofdevotees. As it was drizzling, their clothes becamewet. Guru Sahib called the ‘langri Singh’ (cook) andsaid, “Dear brother! the devotees are all wet. Somearrangement should be made to make them warm.How much firewood is there in the ‘langar’(kitchen)?”

He said, “O True Sovereign! the firewood is justenough to cook food.”

Guru Sahib became silent and went inside.When Bhai Adam learnt that the devotees hadbecome wet, he thought of making bonfires in frontof every encampment of devotees. So, he, his wifeand daughter carried firewood (preserved by him) toevery camp and made bonfires. The hot air driedtheir clothes. In the morning, when Guru Sahib,coming out after taking bath, saw the light of fires,he said, “Brothers! what is this? Where from hasfirewood come?” They said, “O Sovereign! there isa Gursikh of yours named Adam. He belongs to theBrar clan. He renders service here, and brings a loadof firewood for the kitchen daily. His wife anddaughter also continue rendering service through outthe day. They do sweeping and cleaning, scrubutensils, bake loaves, grind corn and clean pulses.Day and night, the entire family render service. Butthey do not partake of food from the ‘langar’

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(community kitchen). Food they take at home. Atthis, Guru Sahib was greatly pleased with them, andsaid, “Present them before us in the morning.”

When the morning congregation ended, BhaiAdam stood up in obedience to the Guru’scommand. The sewader (attendant) said, “Sir! this isthe Gursikh.” Guru Sahib said, “O Gursikh! tell mewhat I should get for you from the Guru (HolyMaster). You may ask for anything you like becausethere is nothing that is lacking in the abode of GuruNanak Sahib.”

He felt shy and hesitated, “I am so old. Whatshould I say in the presence of the congregation?”So, he could not voice his desire for a son, and said,“O Sovereign! bestow on me the boon of the NameDivine.”

Guru Sahib said, “This we will bestow on you,but voice the demand for the fulfillment of whichyou are doing devotional service.”

Again, he became silent. Guru Sahib made anoffering of three boons.

Guru Sahib said, “Three boons are offered bythe holy. Well, you may discuss at home. Fourthboon we have kept to ourselves.” When a holy manis pleased, there is a kind of tide rising in his heart.Whatever he utters at that moment proves to be true.It is very difficult to obtain a word or a boon froma holy man. Some devotees insist upon the holyman—‘Please sir! grant the boon by making yourutterance.’ The holy man continues responding bysaying—‘The Lord will bless you.’ Sant Rarawaleyused to say—"Some obtain a word from the holyforcibly. The other is the word or boon which risesin their heart spontaneously. That is like a tide

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which is full of boons and blessings.”So Guru Sahib said to Bhai Adam, “It is all

right. We keep this word safe with us. Discuss itamong yourselves.” They discussed amongthemselves. Next day, all stood up again in thecongregation.

Guru Sahib said, “Well brother! what is yourdemand?"

When the husband and wife remained quiet,their daughter submitted, “O Sovereign! I don’t havea brother. Kindly bless me with one.”

No sooner did she say this, than Guru Sahibbecame serious and shut his eyes.

Then he said, “Bhai Adam! your deeds ofprevious birth are such that you will not be blessedwith a son for the next seven births. You are gettingthe fruit of your deeds. But you have pleased us byserving the devotees of Guru Nanak Sahib.Therefore, we grant you the boon of a son. This sonwas to be born to us, but we send him to yourhome. Name him Bhai Bhagtoo. From his very birth,he will be a Sikh.”

‘He, who prays for four cardinal boons, should applyhimself to the service of the holy.’ P.266ÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅÚÅÇð êçÅðæ ܶ Õ¯ îÅ×˨ ÃÅè ÜéÅ ÕÆ Ã¶òÅñÅ×˨ñÅ×˨ñÅ×˨ñÅ×˨ñÅ×˨

In this manner, Guru Amar Dass was renderingservice with body and mind. He did every kind ofservice. It has been recorded that Guru Sahib gaveup even sleeping at night.

You may eat and drink as much you likewithout appetite, it will cause only disease. Ifsomeone receives the power of the Name, it is avery great power. So Baba Amar Dass Ji rendered

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service by remaining awake day and night. First washeld Guru Sahib's ‘diwan’ (holy congregation) upto11 P.M. Then, after resting for a while, he picked upthe metallic pitcher for bringing water for the Guru’sbath. He walked backwards four miles to the Beasalways keeping his face towards the Guru’s abode.On the way is a place called Damdama Sahib.Reaching there, he offered ‘adras’ (prayer), “OSovereign! please forgive me, for now I am going toturn my back towards you as I am entering avalley.” It was after offering this prayer that hewalked towards the river. He filled the pitcher withwater from the river. As his body gradually becamefeeble, and he could no longer bend down to fill thepitcher with water, he would take a dip in the riverwith his clothes on, fill the pitcher and place it onhis head. Even though he had become 83 years old,yet he continued doing this service.

‘Short in stature and weak in body,He became very old and had little strength.’ (Sri GurPartap Suraj Granth, P.1383)îèð¯ âÆñ ÃðÆð Áñê ÇÂé,îèð¯ âÆñ ÃðÆð Áñê ÇÂé,îèð¯ âÆñ ÃðÆð Áñê ÇÂé,îèð¯ âÆñ ÃðÆð Áñê ÇÂé,îèð¯ âÆñ ÃðÆð Áñê ÇÂé,ìÔ¹ð ÇìÌ ¼è, ìñ éÅÇÔº ÇÜé î»ÇÔÍìÔ¹ð ÇìÌ ¼è, ìñ éÅÇÔº ÇÜé î»ÇÔÍìÔ¹ð ÇìÌ ¼è, ìñ éÅÇÔº ÇÜé î»ÇÔÍìÔ¹ð ÇìÌ ¼è, ìñ éÅÇÔº ÇÜé î»ÇÔÍìÔ¹ð ÇìÌ ¼è, ìñ éÅÇÔº ÇÜé î»ÇÔÍ

His strength and energy had decreased greatly.‘White his hair and wrinkles on skin, he became veryfeeble.’ (Sri Gur Partap Suraj Granth, P.1383)ÃÉ ¶å Õ¶Ã, åé Úðî ÇÃæñ ìÔ¹,..........ÍÃ É ¶å Õ¶Ã, åé Úðî ÇÃæñ ìÔ¹,..........ÍÃ É ¶å Õ¶Ã, åé Úðî ÇÃæñ ìÔ¹,..........ÍÃ É ¶å Õ¶Ã, åé Úðî ÇÃæñ ìÔ¹,..........ÍÃ É ¶å Õ¶Ã, åé Úðî ÇÃæñ ìÔ¹,..........Í

His body became bent and wrinkles appearedon his skin—

‘….yet he rendered service more than all others.’ (SriGur Partap Suraj Granth, P.1383)............ à ¶òÅ ÃÇí å¶ ÁÇèÕ ÕðÅÇÔº¨............ à ¶òÅ ÃÇí å¶ ÁÇèÕ ÕðÅÇÔº¨............ à ¶òÅ ÃÇí å¶ ÁÇèÕ ÕðÅÇÔº¨............ à ¶òÅ ÃÇí å¶ ÁÇèÕ ÕðÅÇÔº¨............ à ¶òÅ ÃÇí å¶ ÁÇèÕ ÕðÅÇÔº¨

Even then Baba Amar Dass Ji rendered servicemore than all others. This was his daily routine. Oneday, it started raining. The path became slushy. Dark

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thick clouds hovered in the sky. The path was notclearly visible. But he picked up the metallic pitcherand set out for the Beas to fetch water for the Guru’sbath. He walked backwards. A strong wind wasblowing which had thrown thorns on the path. Atlast, he reached the Beas. Holy congregation! it wasa test to which Baba Amar Dass Ji was subjected.When an examiner has to grant a great reward, hesubjects the examinee too to a difficult test. Similarly,in the spiritual sphere, a devotee is subjected to atest. When the touchstone is applied, a weak andimmature person cannot stand it or pass it; only amature and determined person passes the test. Suchis the Guru’s edict—

Refrain: When God’s touchstone is applied, onlythose pass who have surrendered their life.

èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - Üç¯ º ñ×çÆ ÁË ðÅî ÕýàÆ,Üç¯ º ñ×çÆ ÁË ðÅî ÕýàÆ,Üç¯ º ñ×çÆ ÁË ðÅî ÕýàÆ,Üç¯ º ñ×çÆ ÁË ðÅî ÕýàÆ,Üç¯ º ñ×çÆ ÁË ðÅî ÕýàÆ,êÅà Թ ¿ç ¶ îðÜÆòó¶ -B, B.êÅà Թ ¿ç ¶ îðÜÆòó¶ -B, B.êÅà Թ ¿ç ¶ îðÜÆòó¶ -B, B.êÅà Թ ¿ç ¶ îðÜÆòó¶ -B, B.êÅà Թ ¿ç ¶ îðÜÆòó¶ -B, B.

‘Such is the touchstone of the Lord, O Kabir, that nofalse one can stand it.He alone passes the Lord’s test, who remains deadwhile yet alive.’ P.948

ÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é կǨÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é կǨÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é կǨÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é կǨÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é կǨðÅî ÕÃÀ°àÆ Ã ¯ ÃÔË Ü¯ îðÜÆòŠԯǨðÅî ÕÃÀ°àÆ Ã ¯ ÃÔË Ü¯ îðÜÆòŠԯǨðÅî ÕÃÀ°àÆ Ã ¯ ÃÔË Ü¯ îðÜÆòŠԯǨðÅî ÕÃÀ°àÆ Ã ¯ ÃÔË Ü¯ îðÜÆòŠԯǨðÅî ÕÃÀ°àÆ Ã ¯ ÃÔË Ü¯ îðÜÆòŠԯǨ

All the great holy men of the world had to passthrough God’s test. Guru Angad Sahib went to theextent of eating even a corpse. Baba Farid practisedDivine Name meditation and penances for twelveyears, and then again for another period of twelveand in the process, he was reduced to an emaciatedskeleton of bones—

‘Farid, my aged frail body has become a skeleton andcrows peck at my soles.Even till now, God has not revealed Himself—such ismy destiny.Thou crow pecking at my emaciated body, eating

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away its flesh,Pray touch not these eyes, so I have sight of theBeloved.’ P.1382ëðÆçÅ åé¹ Ã ¹ÕÅ Çê ³Üð ¹ æÆÁÅ åñÆÁ» Ö È ¿âÇÔëðÆçÅ åé¹ Ã ¹ÕÅ Çê ³Üð ¹ æÆÁÅ åñÆÁ» Ö È ¿âÇÔëðÆçÅ åé¹ Ã ¹ÕÅ Çê ³Üð ¹ æÆÁÅ åñÆÁ» Ö È ¿âÇÔëðÆçÅ åé¹ Ã ¹ÕÅ Çê ³Üð ¹ æÆÁÅ åñÆÁ» Ö È ¿âÇÔëðÆçÅ åé¹ Ã ¹ÕÅ Çê ³Üð ¹ æÆÁÅ åñÆÁ» Ö È ¿âÇÔÕ ÅרÕÅרÕÅרÕÅרÕÅרÁܶ ù ðì¹ é ìÅÔ¹Çóú ç¶Ö ¹ ì ¿ç¶ Õ¶ íÅרÁܶ ù ðì¹ é ìÅÔ¹Çóú ç¶Ö ¹ ì ¿ç¶ Õ¶ íÅרÁܶ ù ðì¹ é ìÅÔ¹Çóú ç¶Ö ¹ ì ¿ç¶ Õ¶ íÅרÁܶ ù ðì¹ é ìÅÔ¹Çóú ç¶Ö ¹ ì ¿ç¶ Õ¶ íÅרÁܶ ù ðì¹ é ìÅÔ¹Çóú ç¶Ö ¹ ì ¿ç¶ Õ¶ íÅרÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅù¨ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅù¨ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅù¨ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅù¨ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅù¨Â¶ ç¹Ç éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅè¶ ç¹Ç éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅè¶ ç¹Ç éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅè¶ ç¹Ç éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅè¶ ç¹Ç éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅè

At last a voice came from heaven which said,“O Farid! God is not to be found in places whereyou are looking for Him. God abides in your ownheart.

‘Farid, why wanderst thou over wild places,Trampling thorns under thy feet?God in the heart abides: Seek Him not in lonelywastes.’ P.1378ëðÆçÅ Ü ¿×ñ¹ Ü ¿×ñ¹ ÇÕÁÅ íòÇÔ òÇä Õ¿âÅëðÆçÅ Ü ¿×ñ¹ Ü ¿×ñ¹ ÇÕÁÅ íòÇÔ òÇä Õ¿âÅëðÆçÅ Ü ¿×ñ¹ Ü ¿×ñ¹ ÇÕÁÅ íòÇÔ òÇä Õ¿âÅëðÆçÅ Ü ¿×ñ¹ Ü ¿×ñ¹ ÇÕÁÅ íòÇÔ òÇä Õ¿âÅëðÆçÅ Ü ¿×ñ¹ Ü ¿×ñ¹ ÇÕÁÅ íòÇÔ òÇä Õ¿âÅî ¯ó ¶ ÇÔ¨î ¯ó ¶ ÇÔ¨î ¯ó ¶ ÇÔ¨î ¯ó ¶ ÇÔ¨î ¯ó ¶ ÇÔ¨òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈã¶ÇÔ¨òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈã¶ÇÔ¨òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈã¶ÇÔ¨òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈã¶ÇÔ¨òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈã¶ÇÔ¨

“Go into the refuge of some perfect holyPreceptor.” He heard the voice from the Unknownand Invisible. He got a direction from heaven: "Goto Ajmer Sharif. These days you have there adisciple of Moinuddin named Bakhtiar Kaki who isa perfect holy Preceptor. Go to him.” So, inobedience to the voice from the Unknown, hereached there. He started rendering service there. Heserved day and night for fourteen years. The‘Murshad’ (Holy Preceptor) called him on the firstday but thereafter, for fourteen years he did not callhim. It is not that a Guru (Holy Preceptor) isignorant; he knows everything. But he has to removethe dross by putting a devotee in the crucible ofrigours and severities. He has to make the devoteehis own image by removing ego or pride fromwithin him.

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So, one day the ‘Murshad’ (Holy Preceptor)thought of subjecting him to a test. At that time, withhis spiritual powers, he caused torrential rain. Itrained so heavily that water entered even the placewhere fire used to be kept preserved. Baba Farid Jiwoke up at 1 P.M. because he had to assist the‘Murshad’ (Holy Preceptor) to take bath. When he putout his hand to take out fire, there was none becausewater had entered. He had the shock of his life. Hewas bewildered— ‘What will become of me? If todayI miss attending upon the ‘Murshad’ (Holy Preceptor),the entire service of fourteen years will go waste.’Many ups and downs came into his mind but hewas at a loss to understand what he should do.Then a thought came into his mind—‘Let me go intothe city. I will knock at some gentleman’s door andget fire from him.’ So, he went to the city to bringfire—

‘Farid, the lanes are muddy; the Beloved’s home far;Yet my love for Him is deep.If I stir out, my blanket shall get wet.If I stay back, am I false to my Love.’ P.1379ëðÆçÅ ×ñƶ ÇÚÕó¹ ç ÈÇð Øð¹ éÅÇñ ÇêÁÅð ¶ëðÆçÅ ×ñƶ ÇÚÕó¹ ç ÈÇð Øð¹ éÅÇñ ÇêÁÅð ¶ëðÆçÅ ×ñƶ ÇÚÕó¹ ç ÈÇð Øð¹ éÅÇñ ÇêÁÅð ¶ëðÆçÅ ×ñƶ ÇÚÕó¹ ç ÈÇð Øð¹ éÅÇñ ÇêÁÅð ¶ëðÆçÅ ×ñƶ ÇÚÕó¹ ç ÈÇð Øð¹ éÅÇñ ÇêÁÅð ¶é ¶ Ô ¹ ¨é ¶ Ô ¹ ¨é ¶ Ô ¹ ¨é ¶ Ô ¹ ¨é ¶ Ô ¹ ¨ÚñÅ å ÇíÜË Õ¿ìñÆ ðÔ» å å°à Ë é¶Ô ¹¨ÚñÅ å ÇíÜË Õ¿ìñÆ ðÔ» å å°à Ë é¶Ô ¹¨ÚñÅ å ÇíÜË Õ¿ìñÆ ðÔ» å å°à Ë é¶Ô ¹¨ÚñÅ å ÇíÜË Õ¿ìñÆ ðÔ» å å°à Ë é¶Ô ¹¨ÚñÅ å ÇíÜË Õ¿ìñÆ ðÔ» å å°à Ë é¶Ô ¹¨

At last he himself took the decision—Refrain: Let not my relationship of love be severed,Even if my blanket gets drenched.èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - î¶ðÆ à ¹ ¼à ¶ éÅ êÌ ¶î òÅñÆ â¯ðÆ,î ¶ðÆ à ¹ ¼à ¶ éÅ êÌ ¶î òÅñÆ â¯ðÆ,î ¶ðÆ à ¹ ¼à ¶ éÅ êÌ ¶î òÅñÆ â¯ðÆ,î ¶ðÆ à ¹ ¼à ¶ éÅ êÌ ¶î òÅñÆ â¯ðÆ,î ¶ðÆ à ¹ ¼à ¶ éÅ êÌ ¶î òÅñÆ â¯ðÆ,

Çí ¼Ü íÅò¶ ÜÅò¶ Õ ¿ìñÆ -B, B.Çí ¼Ü íÅò¶ ÜÅò¶ Õ ¿ìñÆ -B, B.Çí ¼Ü íÅò¶ ÜÅò¶ Õ ¿ìñÆ -B, B.Çí ¼Ü íÅò¶ ÜÅò¶ Õ ¿ìñÆ -B, B.Çí ¼Ü íÅò¶ ÜÅò¶ Õ ¿ìñÆ -B, B.‘Let the blanket be drenched through; Let it rain ever so much— Go I must to meet the Beloved. So my love may prove not false.’ P.1379ÇíÜÀ° ÇÃÜÀ° Õ¿ìñÆ ÁñÔ òðÃÀ° î ¶Ô ¹¨ÇíÜÀ° ÇÃÜÀ° Õ¿ìñÆ ÁñÔ òðÃÀ° î ¶Ô ¹¨ÇíÜÀ° ÇÃÜÀ° Õ¿ìñÆ ÁñÔ òðÃÀ° î ¶Ô ¹¨ÇíÜÀ° ÇÃÜÀ° Õ¿ìñÆ ÁñÔ òðÃÀ° î ¶Ô ¹¨ÇíÜÀ° ÇÃÜÀ° Õ¿ìñÆ ÁñÔ òðÃÀ° î ¶Ô ¹¨ÜÅÇ ÇîñÅ ÇåéÅ ÃÜäÅ å°àÀ° éÅÔÆ é¶Ô ¹¨ÜÅÇ ÇîñÅ ÇåéÅ ÃÜäÅ å°àÀ° éÅÔÆ é¶Ô ¹¨ÜÅÇ ÇîñÅ ÇåéÅ ÃÜäÅ å°àÀ° éÅÔÆ é¶Ô ¹¨ÜÅÇ ÇîñÅ ÇåéÅ ÃÜäÅ å°àÀ° éÅÔÆ é¶Ô ¹¨ÜÅÇ ÇîñÅ ÇåéÅ ÃÜäÅ å°àÀ° éÅÔÆ é¶Ô ¹¨

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He set out for Ajmer City. He walked throughthe streets. It was very dark. It was raining heavily.As he was going, he saw light in an upper storeyroom, which kindled some hope in his mind. Hethought of knocking there and hoped to findsomeone awake. In those days, fire used to be keptpreserved in every home. He climbed the platformand knocked at the door. From within came thevoice—"Who is there?”

He said, “I am a disciple of the ‘Murshad’ (HolyPreceptor)?”

She asked, “Which disciple of the ‘Murshad’(Holy Preceptor)?”

He said, “I am Farid.”She said, “O Farid! what do you need at this

hour?” He recognized the voice that it was somewoman who was speaking.

He said, “Daughter! open the door so that I maytell you what I need.” She said, “O Farid! the houseto which you have come is not meant for holy menand mendicants. Here one gets a ticket to hell.”

‘Beauteous couches perfumed with sandalwoodand atter—all these are gateway to terrible hell.’P.642

Ã¶Ü Ã¯ÔéÆ Ú¿çé¹ Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðÅ¨Ã¶Ü Ã¯ÔéÆ Ú¿çé¹ Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðÅ¨Ã¶Ü Ã¯ÔéÆ Ú¿çé¹ Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðÅ¨Ã¶Ü Ã¯ÔéÆ Ú¿çé¹ Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðÅ¨Ã¶Ü Ã¯ÔéÆ Ú¿çé¹ Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðŨHe said, “Daughter! I have an important

business.”She said, “what business?”He said, “Fire at my ‘Murshad’s’ place has got

extinguished. It is time for him to take bath. Giveme some fire for heating water for his bath.”

She said, “O Farid! if your ‘Murshad’ had taken

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bath after sunrise, what difference would it havemade to him?”

“Daughter, my pledge to assist him in takingbath daily will be violated. My penance and serviceextending over two earlier spans of twelve yearseach, and the present one of fourteen years will bewasted. I came for practising Divine Namemeditation and penanu at the age of eighteen years.Thus, my spiritual endeavour of 56 years will go invain. Please, be kind to me.”

She opened the door, and said, “Do you haveso much love and devotion for your ‘Murshad’? ButI am not going to give you fire free.”

If I can get fire by giving my head, if my‘Murshad’ (Holy Preceptor) can be pleased even bygiving my skin, it is a very profitable bargain.”

She said, “Remove your eye- ball and give it tome.” Baba Farid put forward his eye before her.

At this she said, “I am not going to removeyour eye-ball. Do it yourself.” At that moment, BabaFarid Ji removed his eye-ball and put it in the plate,and she, in exchange, brought fire and gave it to him.Baba Farid bandaged his eye. How much pain hemust have felt! How much difficulty he must havefaced! But these are the ways of love, holycongregation!

Refrain: Far beyond the head is the abode of love, Omy soul,

Far beyond………èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ -èÅðéÅ - â¶ðÅ éÄ ÇÜ¿ç¶,â¶ðÅ éÄ ÇÜ¿ç¶,â¶ðÅ éÄ ÇÜ¿ç¶,â¶ðÅ éÄ ÇÜ¿ç¶,â¶ðÅ éÄ ÇÜ¿ç¶,

ÇÃð å¯ º êð¶ Ô Ë ê Ì ¶î çÅ -B, B.ÇÃð å¯ º êð¶ Ô Ë ê Ì ¶î çÅ -B, B.ÇÃð å¯ º êð¶ Ô Ë ê Ì ¶î çÅ -B, B.ÇÃð å¯ º êð¶ Ô Ë ê Ì ¶î çÅ -B, B.ÇÃð å¯ º êð¶ Ô Ë ê Ì ¶î çÅ -B, B.êð· ¶ Ô Ë ê Ì ¶î çÅ â¶ðÅ,êð· ¶ Ô Ë ê Ì ¶î çÅ â¶ðÅ,êð· ¶ Ô Ë ê Ì ¶î çÅ â¶ðÅ,êð· ¶ Ô Ë ê Ì ¶î çÅ â¶ðÅ,êð· ¶ Ô Ë ê Ì ¶î çÅ â¶ðÅ,êð¶ Ô Ë ê Ì ¶î çÅ -B, B.êð¶ Ô Ë ê Ì ¶î çÅ -B, B.êð¶ Ô Ë ê Ì ¶î çÅ -B, B.êð¶ Ô Ë ê Ì ¶î çÅ -B, B.êð¶ Ô Ë ê Ì ¶î çÅ -B, B.â¶ðÅ éÄ ÇÜ ¿ç ¶,........... -B.â¶ðÅ éÄ ÇÜ ¿ç ¶,........... -B.â¶ðÅ éÄ ÇÜ ¿ç ¶,........... -B.â¶ðÅ éÄ ÇÜ ¿ç ¶,........... -B.â¶ðÅ éÄ ÇÜ ¿ç ¶,........... -B.

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‘If thou yearnest to play the game of love, step on tomy path, with thy head placed on the palm of thyhand.And once thou settest thy feet on this path, then laydown thy head and mind not public opinion.’ P.1412

ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÜÀ° åÀ° êÌ ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ÇÂå° îÅðÇ× êËð ¹ èðÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜ˨

With his eye bandaged, he assisted his ‘Murshad’(Holy Preceptor) to take bath. The sun rose.

The Murshad said, “Hasn’t Farid come?” Thedisciples said, “Sir, he is sitting in the corner withhis face towards the wall.”

He said, “Call him.” After fourteen years, it wasfor the first time that he had called him.

He said, “Farid! why is your eye bandaged?”If we were in his place, we would have told the

‘Murshad’ (Holy Preceptor) before the bath itself—'Today I have obtained fire in exchange for my eye-ball.’ But Farid did not make any mention of whathad happened at night.

He said, “O Murshad (Holy Preceptor)! I havebandaged the eye because it is sore [literally: it hascome.]”

In Panjabi ' AweI A`K ' means that it is sore.At this the ‘Murshad’ (Holy Preceptor) said,

“Farid! eyes which have come are not bandaged. Onthe other hand, it is the gone eyes which arebandaged. So, remove the bandage.”

As soon as he removed the bandage, the eyewas found to be intact. So, in this way, he passedthe test, he was subjected to. Exactly in a similar

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manner was the touchstone being applied to BabaAmar Dass Ji. It was raining. The path was verymuddy. He was in old age—83 years old. Themetallic pitcher was the same as he had picked upon the first day. He took a dip in the Beas with hisclothes on him. He was not bothered that indrenched clothes he might catch cold. Filling up thepitcher with water, he put it on his head and set outon his return journey. On the way, he slipped atseveral places. Finall