Hondh-Chillar Massacre

The Hondh-Chillar massacre refers to the killings of at least 32 Sikhs on November 2, 1984 in a village in the Rewari district of Haryana, by the Indian National Congress as part of the 1984 anti-Sikh pogroms. The local police did not intervene in the massacre, pursue a First information report filed by survivors or help resettle the survivors. The mass graves at the massacre were rediscovered in January 2011. A similar massacre occurred in nearby Pataudi.

During the Partition of India, Hondh village was settled by 16 families who migrated from Pakistan. Hondh was a "dhani", or cluster of farmhouses, outside the main village of Chillar. The families were influential and prior to the massacre the Sarpanch, or mayor, of Chillar had been one of the residents of Hondh.

In the 1970s, during the Indian Emergency, thousands of Sikhs campaigning for autonomous government were imprisoned. In 1984, during an Indian Army assault called Operation Bluestar, thousands of innocent Sikhs were killed in the Golden Temple and the Sikh Reference Library was burned. After the October 1984 Assassination of Indira Gandhi, thousands of Sikhs were killed in the 1984 Anti-Sikh pogroms by Indian National Congress mobs being aided by government officials who provided "trucks and state busses" as well as "weapons-including oil, kerosene, and other flammable materials".

The attack happened in two waves. On November 1, 1984 a group of Indian National Congress memberss attempted to storm the village but the Sikh villagers were able to fend them off. However, at 10 AM on November 2, a truck and a bus carrying "200-250" young men arrived at the village. They began attacking the Sikhs armed with rods, lathis, diesel, kerosene, and matches as well as chanting slogans in favor of the Congress (I) party. For four hours the Congress members mob beat to death and burned alive 31 Sikh villagers. They continued to burn down the Sikhs' bungalows and Gurdwara until the villagers who were able to escape the initial attack tried to find shelter in three different houses. The mob then set two of the houses on fire by pouring kerosene through the roof. One villager, Balwant Singh, retaliated by killing one of the rioters with a sword and another group of villagers ran out of their burning house to fight back. Once the villagers started fighting back the massacre "came to an abrupt halt".

On the night of November 2, the 32 surviving Sikhs found shelter in the house of a Hindu family in Dhanora, a nearby village. Under the cover of night they escaped to Rewari in a tractor trolley.  Once the villagers started fighting back the massacre "came to an abrupt halt". The survivors now reside in Ludhiana and Bathinda in Punjab.

A FIR was filed by Dhanpat Singh, the then sarpanch, or mayor, of Chillar at police station Jatusana in Mahendragarh district, which is now in Rewari district.  It reveals the killers first came from Hali Mandi around 11 AM but were persuaded by the villagers to turn around. When they came in the evening they had several more trucks of reinforcements and a group of three Hindus had tried to persuade the killers to leave the village but were intimidated into leaving. It reports that 20 of the dead Sikh villagers' bodies were burned beyond recognition. 

On February 23, 2011, the local police claimed to have lost the First information report, however The Times of India was able to find a signed copy of the report which had been obtained from the same police station just days earlier. 
 

Pataudi Massacre

The media, the Sikh organizations, the politicians had all labelled the riots as the ‘Delhi riots’...We were scared and alone, what could we do? We did not have the time, resources or support to fight against the system. And to be honest, when you lose your whole world, your will to fight dies. - Survivor quoted by Tehelka

At 6 PM on November 1, 1984 after Indira Gandhi was shot, a mob under the guidance of Congress leader Lalit Maken set fire to Pataudi's Gurdwara which created a panic in the city. As the armed mob rampaged through the town and set fire to Sikh homes in the city, one group of Sikhs escaped to the outskirts while another found shelter in local Hindu Ashram.

On November 2, the Sikhs returned to the city to see the damage done to their homes. Left tired and crying in front of their homes, they became separated from each other, and at 10 AM the mob returned and began burning people alive. Many of the Sikhs were able to escape but the Congress mob captured 17 of them, murdered them, and burned their remains to remove evidence.

Although the survivors filed multiple FIRs with the police, none of the assailants were captured or prosecuted. After the massacre many Sikh families fled and only five families remain out of thirty that were settled prior to the massacre.

Here is list of 17 persons killed during attacks on Sikhs at Pataudi (Near Hondh-Chillar) Haryana:

Kishan Singh (Husband of Geevni Bai)
Kapur Singh (Son of Geevni Bai)
Kuldip Singh (Son of Geevni Bai)
Harbahajan Singh son of Geevni Bai)
Harnam Singh (Husband of Isri Bai)
Avtar Singh (Son of Isri Bai)
Harmeet Kaur (Daughter of Gian Singh)
Karamjeet Kaur (Daughter of Gian Singh)
Gurbaksh Singh (Son of Gian Singh)
Amrik Singh (Husband of Amrit Kaur)
Fateh Singh (Son of Kirpal Singh)
Arjun Singh (Son of Mohinder Singh)
Bhagat Singh (Son of Mohinder Singh)
Gopal Singh (Son of Inder Singh)
Surjit Singh
Kamaljeet Kaur
Granthi of Gurudwara

On January 22, 2011, an engineer in Gurgaon, Haryana, Manwinder Singh Giaspur, struck up a conversation with a delivery boy who talked about a "deserted village of Sardars " near his own village. When the boy began talking about arson, Giaspur realized he was talking about the 1984 anti-Sikh pogroms. The boy further told him that recently people had begun to steal wood and bricks from the site so on January 23 Giaspur drove to Chillar and found the site of the massacre. After seeing bones inside a building and quotations from the Guru Granth Sahib on the walls he realized the building was a Gurdwara. Giaspur then uploaded "50-60" pictures of the village onto Facebook and sent appeals to various Punjabi language newspapers to investigate and preserve the site. After not receiving help from the SGPC, Giaspur contacted the All India Sikh Students Federation and Sikhs for Justice. On March 13, the man who discovered the site of the massacre was asked to resign from his position as general manager of V&S International Pvt Ltd, allegedly for his role in exposing the massacre.

Gurudwara NanakSar, Hakimpur

This Gurudwara is situated at village Hakimpur of tehsil Banga district Nawanshahr which is at 5 Km south from Bahiram railway Station and two yards towards east from village Hakimpur. Guru Hari Rai Sahib ji rested here for few days while he was going from Kartarpur to Kiratpur Sahib. Peepal and Neem trees where Guru ji’s horses were knotted, exists presently. "Mahan Kosh", written by Bhai Kahan Singh Nabha at page 692 states "Beautiful Gurudwara has been built. This Gurudwara was build by Maharaja Ranjit Singh also know as the "Lion of Punjab". A Sikh is a priest. There is a beautiful pond at the eastern part of Gurudwara." Which has now been disposed off and new pond has been build at the western part of Gurudwara. Gurudwara has neither any property nor any wealth to his name. This has also been said that Shri Guru Nanak Dev ji came at this place. 

The book "Yatra Asthan, Parampara Te Yaad Chinh" written by Famous laureate Dr. Fauja Singh ji states that Shri. Guru Nanak Dev Ji rested here for three days.Guru. Hari Rai Ji, Guru Teg Bahadur Ji often came at this place from village Chak Guru. The last doings of wife of Baba Banda Bahadur has been done at this noble place. There has been a mausoleum for her remembrance. But because of the construction of the new building of the Gurudwara, that mausoleum has been disposed off. Birth of the elder son of Guru Hari Rai ji has taken place at this Gurudwara Sahib.

Eye Witness Vaisakhi 1699 - Abu-ul-Turani

"The day Guru Gobind Singh prepared the nectar at 'Anandpur' the congregation was estimated to around thirty five to forty thousand sikhs who had come from far and wide. I had seen the grandeur of the 'Mughal Darbars' but this 'Guru's Darbar' had a charm of its own - simply majestic and beyond comparison. 

The Guru came on the stage and after drawing his sword demanded a 'head' from the 'Sangat' present. This awesome call from the Guru sent a shiver to spines of the sikhs present in the congregation. Amidst all this a brave person emerged from the crowd and with his clasped hands humbly presented himself to the Guru. The Guru, with one stroke if his sword, beheaded the sikh in front of all the stunned 'sangat', and again asked for another 'head'. Another person who came on the stage was similarly beheaded. The Guru made the eerie call again and simultaneously three devout sikhs came on the stage and met the same fate under the merciless sword of the Guru. The stage was a ghastly sight with the torsos and heads of the five drenched in pools of blood. All the trace of blood diminished after the Guru cleaned it with water. The Guru then medically joined each head on a different body and thereafter covered them with white sheets. 

He then ordered a stone urn and on top of it he put an iron pot in which he added some water. He put his sword in it and started moving it, while chanting some words. He took some time and during this period some woman from the Guru's household came and put something in the pot. The nectar (Abe-Hayat) was now ready. The Guru then removed the white sheets from one body and poured the nectar into the dead man's mouth, on the hair and on the body. While he was performing this ritual he kept on pronouncing "Waheguru ji ka Khalsa, Waheguru ji ki Fateh"( The Khalsa belongs to the Almighty and to the Almighty is the victory ). To the amazement of the 'sangat', the person sat up and loudly chanted "Waheguru ji ka Khalsa, Waheguru ji ki Fateh".

The whole congregation was aghast and taken aback by this miracle. The Guru did the same to the rest of the four bodies and they also like their counterpart rose up with shouts of "Waheguru ji ka Khalsa, Waheguru ji ki Fateh". The Guru then took these five sikhs into a tent and after some time they emerged wearing new white clothes. The Guru then kneeled down in front of them and asked them to give him the life giving nectar. Obligingly they obeyed and baptized the Guru . 

The Guru named them Daya Singh, Dharam Singh, Himmat Singh, Mohkam Singh and Sahib Singh and consequently changed his name from Gobind Rai to Gobind Singh. What happened in front of my eyes completely entranced me, and my heart longed to be in the Guru's eternal feet. With a lump in my throat, I approached the Guru and begged him to baptize me and take me in his abode. The Guru smiled and baptized me and named me 'Ajmer Singh'. Thus with the Guru's blessing I attained absolute bliss. This was the last report I sent to Aurangzeb in which I mentioned that the Guru was not an ordinary person but was 'Allah' Himself. Furthermore I warned the Emperor that his enmity towards the Guru will lead to the downfall and destruction of the Mughal Empire."

Priceless, Divine Diamonds IX - Sant Isher Singh Ji Rara Sahib Wale

Priceless, Divine Diamonds - IX
Sriman Sant Isher Singh Ji Rara Sahib Wale

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41. 39th Death Anniversary of Sri Gurdev Ji Maharaj (21-1-66)

ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥
ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥
Kabeer, the world is afraid of death - that death fills my mind with bliss.
It is only by death that perfect, supreme bliss is obtained. ||22||

(Ang 1365, Dhan Sri Guru Granth Sahib Ji Maharaj)

ਸਲੋਕ ॥
Slok:

ਕਬੀਰਾ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੁਆ ਮਰਿ ਭਿ ਨ ਜਾਨੈ ਕੋਇ ॥
ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੧॥
Kabeer, the world is dying - dying to death, but no one knows how to truly die.
Whoever dies, let him die such a death, that he does not have to die again. ||1||

ਮਃ ੩ ॥
Third Mehl:

ਕਿਆ ਜਾਣਾ ਕਿਵ ਮਰਹਗੇ ਕੈਸਾ ਮਰਣਾ ਹੋਇ ॥
ਜੇ ਕਰਿ ਸਾਹਿਬੁ ਮਨਹੁ ਨ ਵੀਸਰੈ ਤਾ ਸਹਿਲਾ ਮਰਣਾ ਹੋਇ ॥
What do I know? How will I die? What sort of death will it be?
If I do not forget the Lord Master from my mind, then my death will be easy.

ਮਰਣੈ ਤੇ ਜਗਤੁ ਡਰੈ ਜੀਵਿਆ ਲੋੜੈ ਸਭੁ ਕੋਇ ॥
ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਹੁਕਮੈ ਬੂਝੈ ਸੋਇ ॥
The world is terrified of death; everyone longs to live.
By Guru's Grace, one who dies while yet alive, understands the Lord's Will.

ਨਾਨਕ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਤਾ ਸਦ ਜੀਵਣੁ ਹੋਇ ॥੨॥
O Nanak, one who dies such a death, lives forever. ||2||

(Ang 555, Dhan Sri Guru Granth Sahib Ji Maharaj)

A thought keeps coming back that makes (my) mind restless - Just when will that auspicious moment come when these breaths will finally depart this Panch Bhootak Sareer (body made of five elements - earth, fire, water, wind and sky) and achieve bodiless form. (I) have no knowledge when or how that time will eventually arrive, but (My) mind longs for that moment with intense desperation; a desperation that surpasses manifold the impatient wait and excitment of worldly people that are about to get married. Such is the intensity with which this mind yearns for its death. But:

''ਲੇਕਿਨ ਖ਼ੁਦਾ ਕੀ ਬਾਤੇਂ ਖ਼ੁਦਾ ਹੀ ਜਾਨੇ'
"Waheguru's Ways Waheguru only knows."

Water merges with Water

After a Brahmgyani's body has experienced his Prarbadha Karma (set of past karams that are allocated to be reaped in this lifetime), his consciousness merges with its complete and Absolute form. A pitcher of water floating in the Ocean remains a part of the Ocean. When the pitcher breakes, the apparent difference between the ocean and water stored in the pitcher ceases to exist; this is how a Brahmgyani exists in the Ocean. That Ocean is the Absolute totality, a non-dual entity that is formless, supreme bliss, thought-free. That is the only Saroop of Brahmgyani, nothing else.

ਭੀਖਾ ਬਾਤ ਅਗੰਮ ਕੀ, ਕਹਿਨ ਸੁਨਨ ਕੀ ਨਾਹਿ।
ਜੋ ਜਾਨੇ ਸੋ ਕਹੇ ਨਾ, ਕਹੇ ਸੁ ਜਾਨੇ ਨਾਹਿ।
Bheekan, concept of the Beyond cannot be told or heard.
Those who experience it cannot explain, and those who explain have not experienced it.

The entity called Atma is inaccessible; Neither bani nor the mind can reach that place. It is silent and thoughtfree.

This is Imperishable, Absolute Truth.

How then is it possible to describe in words that Atma when one is established in such avastha? It is like offering sweetmeats to a dumb person and asking about the taste.

ਹਰਿ ਗੁਨ ਕਹਤੇ ਕਹਨੁ ਨ ਜਾਈ ॥
ਜੈਸੇ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥੧॥ ਰਹਾਉ ॥
The Glorious Praises of the Lord cannot be spoken by speaking.
They are like the sweet candies given to a mute. ||1||Pause||

42. Lack of Knowledge

Lack of knowledge, duality, ignorance, maya, kudrat, godly miracles and mind, they are all different names of the same thing. Avidya (lack of knowledge) is when things appear totally different from actual reality. For instance, seeing snake instead of rope, or water instead of desert; snake or water do not really exist but appear real because of ignorance. Similarly, the whole world appears real because of this force of Maya.

Except 'ਓਅੰ', Oang, nothing was, is, or ever will be, but the force of ignorance shows us this world instead of the Brahm that actually exists instead. The instant this deceitful ignorance is destroyed with the power of Brahm Gyan or Knowledge of the Brahm, reality appears and only the formless, thoughtless, supreme bliss, unbound intelligence, non-dual entity that complete in itself remains.

॥ ਅਦ੍ਵੈਤੋਹੰ ॥

The droplet is water, pitcher is water, well is water, baoli is water, river is water, and ocean is also water. Similarly, everything, from the mind to the limitless sky, there is only the Atma, nothing else. Atma exists along with the five characteristics - Sky represents Atma's totality, wind represents conciousness, fire represents light, water represents universality and earth represents the absolute truth. The only thing that exists in this world is the Atma along with five elements, i.e., AtmaDev becomes world-roop with its traits. Therefore, everything around us is the formless, thoughtfree and absolute bliss Atma.

43. Universe is ignorance-roop and Atma is beyond conflicts

This world and everything in it - the pains and the pleasures - are the products of ignorance, and are like Indra-Jaal (deadly trap). Why feel happy if wealth, fame, wife, sons, etc. increase with the power of illusion, and why feel sad when they are gone? It is only because of the illusionary force of ignorance that these objects appear to increase or decrease in capacity. Ignorance makes things appear totally different from the actual reality. Thus, the universe and millions of galaxies are nothing but a play of Waheguru's Maya that appears real because of the mind. On the contrary, Atma always resides in a state of thoughtlessness, in which there is absolutely no trace of desires. It is formless, inaccessible, it is the Absolute Truth that is always Smaadh-Roop.

ਨਹ ਕਿਛੁ ਜਨਮੈ ਨਹ ਕਿਛੁ ਮਰੈ ॥
ਆਪਨ ਚਲਿਤੁ ਆਪ ਹੀ ਕਰੈ ॥
Nothing is born, and nothing dies.
He Himself stages His own drama.

(Ang 281, Sri Guru Granth Sahib Ji Maharaj)

ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥
ਆਗਿਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥
The One has created the drama of coming and going.
He made Maya subservient to His Will.

(Ang 294, Sri Guru81ranth Sahib Ji Maharaj)

ਅੰਧਕਾਰ ਸੁਖਿ ਕਬਹਿ ਨ ਸੋਈ ਹੈ ॥
ਰਾਜਾ ਰੰਕੁ ਦੋਊ ਮਿਲਿ ਰੋਈ ਹੈ ॥੧॥
In the darkness, no one can sleep in peace.
The king and the pauper both weep and cry. ||1||

(Ang 325, Sri Guru Granth Sahib Ji Maharaj)


ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥
ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥
The actor stages the play,
playing the many characters in different costumes;

ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮ੍ਹ੍ਹਿਓ ਪਾਸਾਰਾ ॥
ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥
but when the play ends, he takes off the costumes,
and then he is one, and only one. ||1||

(Ang 736, Sri Guru Granth Sahib Ji Maharaj)

44. The power of Ek Rass

A person who is free from Heyopadh Budhi obtains powers that reside with him like queens reside with the king in his palace. These powers are:

1. To be indifferent to worldly pleasures.

2. To be free from pride of the body; to be fearless.

3. To be consistent.

4. To have control over the mind.

5. To see Atma in everything.

6. To have complete faith in the Knowledge.

7. To be completely desire-free.

8. To be completely ego-free.

9. To forever consider one's self as the non-doer.

10. To keep one's emotional state unaffected by external influences.

11. To exist completely thoughtfree.

12. To always exist as Anand Saroop.

13. To remain in Ek Rass.

14. To have no other thought of anything else except Self Saroop.

15. To have compassion for all lifeforms.

16. To remain honest.

17. To be content with awareness of the Self.

18. To remain in a pleasent state.

19. To speak kind words.

A person free from Heyopadh Budhi, and those whose conciousness is established in the Atma, are also blessed with above-mentioned abilities.

45. Thoughtfree, Non-Duality

Dohra

ਬ੍ਰਹਮਾਤਮ ਅਦ੍ਵੈਤ ਹੈ ਨਹੀਂ ਦ੍ਵੈਤ ਕਾ ਨਾਮ।
ਕਹਾਂ ਦ੍ਰਿਸ਼ ਦ੍ਰਿਸ਼ਟਾ ਕਹਾਂ, ਕਹਾਂ ਰੂਪ ਅਰ ਨਾਮ।
Brahm Atma is non-dualistic, with no traces of duality,
No scene, no seer, no form, no name exists there.

That non-dual, motionless entity, which is your own Saroop, is established in itself and is beyond the the concept of 'you' and 'me'.

ਕੁੰਡਲੀਏ
Kundaliye^*

ਛੋੜੋ ਵਹਿਮ ਅਰ ਸੋਚ ਰਹੋ ਬਸਤੀ ਮੇਂ ਯਾ ਬਨ।
ਨਹੀਂ ਤੁਮ ਸੇ ਜੁਦਾ ਜਿਸੇ ਤੁਮ ਕਹਿਤੇ ਹੋ ਮਨ।
D1rop all doubts and worries, stay either in town or woods (but);
the thing you call 'mind' is not separate from you.

ਜੋ ਦੇਖੋ ਚਿੰਤਨ ਕਰੋ, ਬੋਲੋ ਸੁਨੋ ਸੁਜਾਨ।
ਸਰਬ ਤੁਮਾਰੋ ਰੂਪ ਹੈ ਯਹ ਨਿਸਚੇ ਕਰ ਜਾਨ।
Everything you see, contemplate, speak or hear, O Wise!
is your own form, know this with firm conviction.

ਯਹ ਨਿਸਚੇ ਕਰ ਜਾਨ ਜੁਦਾ ਨਹੀਂ ਤੁਮ ਸੇ ਕੁਛ ਭੀ।
ਸਭ ਕਲਪਤ ਤੁਝ ਮਾਹੀਂ ਇਸੀ ਮੇਂ ਤੁਮ ਹੋ ਸਭ ਹੀ।
With firm conviction believe that nothing is separate from you;
Everything is an illusion and in it you all exist.

ਦ੍ਰਿਸ਼ਟਾ ਦ੍ਰਿਸ ਹੈ ਏਕ, ਭੇਦ ਨਹੀਂ ਇਸ ਮੇਂ ਕੋ।
ਸਰਬ ਸੁਪਨ ਵਤ ਏਕ, ਸੁਨੋਂ ਔਰਦੇਖੋ ਜੋ।
The Sight and the Seer are One, no difference exists between them;
Everything you see and hear is all a big dream.

ਯਦਅਪਿ ਏਕੋ ਬ੍ਰਹਮ ਹੈ ਪੂਰ ਰਹਿਓ ਸਰਬ ਠਾਂਇ।
ਤਿਸ ਬਿਨ ਦੂਜਾ ਕੋ ਨਹੀਂ ਵੇਦ ਸੰਤ ਸਭ ਗਾਇ।
Only that One Brahm prevades in everything;
No other entity exists, this all Saints and Scriptures say.

ਵੇਦ ਸੰਤ ਸਭ ਗਾਇ ਪ੍ਰੰਤੂ ਬਿਨ ਉਸ ਜਾਨੇ।
ਦੁਖ ਨ ਹੋਏਂ ਨਿਵਿਰਤ ਚਿਤ ਨਹੀਂ ਸ਼ਾਂਤੀ ਆਨੇ।
Saints and Scriptures all say this, but without knowing Him;
suffering does not end and mind finds no peace.

That One formless, thoughtfree, Supreme Bliss Brahm is established in itself.

ਸਰਬ ਰੂਪ ਸਭ ਤੋਂ ਪਰੇ ਮਮ ਸਰੂਪ ਹੈ ਸੋਇ ॥
ਇਹੀ ਸਾਰ ਸਿਧਾਂਤ ਹੈ ਤਿਸ ਬਿਨ ਅਵਰ ਨ ਕੋਇ ॥
Beyond all forms is the true Saroop of Brahm,
This is the crux of all teachings; nothing exists except Him.

ਕੁੰਡਲੀਏ
Kundaliye

ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ।
ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚਲ ਇਸ ਮੇਂ ਨਾਹੀਂ ਭਰਮ।
Calmness and cleverness both are mind's sects,
You Self is the still witness, of that there is no doubt.

ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ ਸੁਭਾਵਿਕ ਪਰਮਾਨੰਦ।
ਬਿਨਾ ਕਿਸੀ ਕਰਤੱਵ ਆਪ ਕੋ ਜਾਨ ਗੋਬਿੰਦ।
There is no doubt your Self exists in state of Supreme Bliss,
Without any desires, consider yourself that Supreme entity.

ਏਕ ਆਤਮਾ ਸਤਿ ਨਾ ਇਸਮੇਂ ਰੰਚਿਕ ਭਰਾਂਤੀ।
ਕਲਪ ਮਨ ਕੋ ਜਾਨ, ਸਹਿਤ ਚੰਚਲਤਾ ਸ਼ਾਂਤੀ।
Only that One Atma is Absolute Truth, there is no doubt about it.
Consider your mind an illusion, including its cleverness and calmness.

ਮਨ ਸੇ ਕਾਹੇ ਡਰਤ ਹੋ, ਸੁਨੋ ਕਾਨ ਦੇ ਬੀਰ।
ਯਹ ਤੋ ਤੁਮਰੀ ਲਹਿਰ ਹੈ, ਤੁਮ ਸਾਗਰ ਗੰਭੀਰ।
Why are you afraid of the mind? bring forth your ear and listen, O brave One!
This mind is only your wave, and you are the deepest Ocean.

ਤੁਮ ਸਾਗਰ ਗੰਭੀਰ, ਲਹਿਰ ਕਲਪਤ ਤੁਮ ਮਾਹੀਂ।
ਦੇਵੇ ਕਿਆ ਬਿਗਾੜ ਆਪ ਸਤਾ ਜਿਸ ਨਾਹੀਂ।
You are the deepest Ocean, this illusionary wave is in you.
What damage can something that doesn't exist bring to you?

The Sight and the Seer are one and the same. If the Seer is formless, so is the Sight. If Seer is thoughtfree, then so is the Sight. If Seer is Supreme Bliss by its very nature, then so is the Sight. Therefore, that Supreme entity is established in itself, the entity that is formless, thoughtfree and state of Supreme Bliss. Without it, nothing ever was, is or ever will be.

It is Sehaj Smaadh by its very nature -

Sehaj Smaadhi

* A type of Chhand

Priceless, Divine Diamonds VIII- Sant Isher Singh Ji Rara Sahib Wale

Priceless, Divine Diamonds - VIII
Sriman Sant Isher Singh Ji Rara Sahib Wale

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36. Veil of 'I' is the biggest obstacle

ਖੁਦੀ ਮਿਟੀ ਤਬ ਸੁਖ ਭਏ ਮਨ ਤਨ ਭਏ ਅਰੋਗ ॥
ਨਾਨਕ ਦ੍ਰਿਸਟੀ ਆਇਆ ਉਸਤਤਿ ਕਰਨੈ ਜੋਗੁ ॥੧॥
When self-conceit is erased then does peace ensue and the mind and body are healed.
Nanak then it is that He who is worthy of praise is beheld.

(Dhan Dhan Sri Guru Granth Sahib Ji Maharaj)

ਖ਼ੁਦੀ ਕਾ ਜਬ ਉਠਾ ਪਰਦਾ, ਅਜਬ ਯਹ ਮਾਜਰਾ ਦੇਖਾ।
ਕਿ ਬੰਦਾ ਜਿਸਕੋ ਕਹਿਤਾ ਥਾ, ਉਸੀ ਕੋ ਹੀ ਖ਼ੁਦਾ ਦੇਖਾ।
The veil of 'I' is lifted, saw a strange spectacle,
those who I called humans, saw God in them.


ਅਗਰ ਤੁਝ ਸੇ ਕੋਈ ਪੂਛੇ, ਕਿ ਭਾਈ ਤੁਮਨੇ ਕਿਆ ਦੇਖਾ ?
ਤੋ ਇਤਨਾ ਉਸ ਸੇ ਕਹਿ ਦੇੰਗੇ, ''ਖ਼ੁਦਾ ਦੇਖਾ, ਖ਼ੁਦਾ ਦੇਖਾ।''
If someone asks you, 'Brother, what have you seen?'
This we will say to him, 'I saw God, I saw God!'

ਦੁਨੀਆਂ ਹੈ ਏਕ ਪੁਤਲੀ, ਔਰ ਮੈਂ ਨਚਾ ਰਹਾ ਹੂੰ।
ਖ਼ੁਦ ਕਰ ਰਾਹ ਹੂੰ ਕਰਤਵ, ਔਰ ਖ਼ੁਦ ਕੋ ਦਿਖਾ ਰਹਾ ਹੂੰ।
The world is a puppet, and I make it dance,
I am the performer, and I am the audience.

Desireless Man is a True King.

ਚਾਹ ਗਈ ਚਿੰਤਾ ਮਿਟੀ, ਮਨੂਆ ਬੇ ਪ੍ਰਵਾਹ।
ਜਿਸਕੋ ਕਛੂ ਨਹੀਂ ਚਾਹੀਏ, ਸੋਈ ਸਾਹਿਨਸ਼ਾਹ।
Desires vanish, worries end, mind becomes carefree.
That person, who does not long for anything, is king of kings.

Darja-Khaas (ਦਰਜਾ ਖਾਸ): People at the top level who are absolutely free of desires, they are the truly blissful.

Darja-Doem (ਦਰਜਾ ਦੋਇਮ): People at the second level who are hungry for only fame and respect.

Darja-Soem (ਦਰਜਾ ਸੋਇਮ): People at the third level who want both fame and money.

Darja-Chaharam (ਦਰਜਾ ਚਹਾਰਮ): People at the fourth level who are hungry for wealth only.

ਵਿਸ਼ੈ ਅਨੰਦ ਸੰਸਾਰ ਹੈ ਔਰ ਭਜਨ ਅਨੰਦ ਹਰਿਦਾਸ।
ਬ੍ਰਹਮਾਨੰਦ ਜੀਵਨ ਮੁਕਤ ਭਈ ਵਾਸ਼ਨਾ ਨਾਸ।
Pleasure of vices is the world, and meditation is bliss, O Hardaas!
The liberation is achieved when all desires end.

37. Smaadhi

1. Shabad-Roop Savikalap Smaadhi (ਸ਼ਬਦ ਰੂਪ ਸਵਿਕਲਪ ਸਮਾਧੀ): Shabad-Roop Savikalap Smaadhi is when mind is controlled by setting it to Gurbani or Gurmantar.

2. Ashabad-Roop Savilakap Smaadhi (ਅਸ਼ਬਦ ਰੂਪ ਸਾਵਿਕਲਪ ਸਮਾਧੀ): Ashabad-Roop Savilakap Smaadhi is when mind is controlled by contemplation of the Brahm only.

3. Advait Bhavana Savikalp Smaadhi (ਅਦ੍ਵੈਤ ਭਾਵਨਾ ਰੂਪ ਸਾਵਿਕਲਪ ਸਮਾਧੀ): Advait Bhavana Savikalp Smaadhi is when mind ceases its activity by the mere feeling of Oneness and non-duality.

4. Advait Utsthaan Nirvikalap Smaadhi (ਅਦ੍ਵੈਤ ਉਤਸਥਾਨ ਨਿਰਵਿਕਲਪ ਸਮਾਧੀ): Advait Utsthaan Nirvikalap Smaadhi is when there is no more need of any Abhiyaas.

A persistent Jagyasu progresses through these Smaadhi states one by one. The last stage is the Nirvikalp Avastha, which is hthe state of the Self, whic is established in itself. Like a stone that is established in its hardness, and water that is established in its fluidity, and the sky that is established in its infinity. Similarly, Self is also established in its glory, which is the Sat-Chit-Anand and the absolute nothingness; it never gets displaced. Just like the ocean wave is inseparable from the ocean, similarly Birti is also inseparable from the Self, and is also the Nirvakalap Smaadh Roop.

38. Force of Ignorance

Ignorance is a powerful force that turns truth to falsehood and falsehood to truth, unconscious to conscious and conscious to unconscious, happiness to sorrow and sorrow to happiness. It is capable of showing great illusions to those who are unaware of their own Saroop. This universe, objects, divisions of time, they are all mere fragments of imagination but appear real due to the power of ignorance. But there is no relation of Self with ignorance. Night, and everything that dwells under its shelter disappears when the sun rises; similarly, night of ignorance disappears when lamp of Knowledge is lit within, and with it end all vices, sorrows, and the cycle of life and death. The mind, which is home to all sorrows, is not a part of the Self but appears so due to ignorance. Even that illusion disappears when Self becomes apparent and the only Avastha that becomes is that of Parmanand, Oneness, the Smaadh Roop. Abhiyaas based on this thought is only way to liberation.

ਅਨਿਕ ਲੀਲਾ ਰਾਜ ਰਸ ਰੂਪੰ ਛਤ੍ਰ ਚਮਰ ਤਖਤ ਆਸਨੰ ॥
ਰਚੰਤਿ ਮੂੜ ਅਗਿਆਨ ਅੰਧਹ ਨਾਨਕ ਸੁਪਨ ਮਨੋਰਥ ਮਾਇਆ ॥੧॥
The various sorts of pleasures, powers, joys, beauty, canopies, cooling fans and thrones to sit on -
the foolish, ignorant and blind are engrossed in these things. O Nanak, desire for Maya is just a dream. ||1||

(Ang 707, Sri Guru Granth Sahib Ji Maharaj)

39. Fort of Self-Realisation

A person who exists in the fortified castle of Self-Realisation is never affected by the arrows of ignorance, lust, greed, anger, ego, etc. Attacks of Pain and pleasure, sorrow and happiness, respect and insult, heat and cold, hunger and thirst, life and death, etc. strike the impenetrable wall of contemplation and fall like cotton balls. Admission in this fort is strictly forbidden to mind's sufferings, deceit, expectations, desires, worries, pleasures of senses, ignorance and inequality. The only residents that exist in this fort are masti, bliss and ecstasy. Life passes in the bliss of liberation, and Moksha is achieved at the end of past karams.

Mind is the body and the universe

Realisation of the Self does not happen as long as the world is considered real. The universe is another form of mind, that is where it is born. Once the mind dies, the physical body becomes irrelevant. The mind dies when there are no more visions left. Therefore, consider the world a big illusion and contemplate on the Atma, for these are the devices to kill the mind. Just as sweet fragrance is inside the flower, oil is inside the seeds, qualities are inside a wise person, and Waheguru is in righteousness, similarly truth, falsehood, physical, subtle, cause and effect, all reside inside the mind. The coldness is inside ice and heat inside fire, similarly the world exists inside the mind. Kill one part, and the other ceases to exist. Thus, effort towards emptying the mind is true step towards perpetual bliss.

40. Mann Jeetai Jagg Jeet

The entire world is won over by winning over the mind. When the mind disappears, with it disappears the illusion of this world and the body.

ਮਨ ਰਿਪ ਜੀਤਾ ਸਭ ਰਿਪ ਜੀਤੇ
Everything is won when mind is won. (Bharthari Yogi)

ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥
ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ ॥
Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body.
Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick.

ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥
See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world.
I bow to Him, I humbly bow.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੮॥
The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. ||28||

(Sri Japji Sahib, Dhan Sri Guru Granth Sahib Ji Maharaj)

ਫਾਹੇ ਕਾਟੇ ਮਿਟੇ ਗਵਨ ਫਤਿਹ ਭਈ ਮਨਿ ਜੀਤ ॥
ਨਾਨਕ ਗੁਰ ਤੇ ਥਿਤ ਪਾਈ ਫਿਰਨ ਮਿਟੇ ਨਿਤ ਨੀਤ ॥੧॥
The noose of Death is cut, and one's wanderings cease; victory is obtained, when one conquers his own mind.
O Nanak, eternal stability is obtained from the Guru, and one's day-to-day wanderings cease. ||1||

(Ang 258, Dhan Sri Guru Granth Sahib Ji Maharaj)

ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥
ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥
Everyone speaks through the mind.
Without killing the mind, devotional worship is not performed. ||2||

ਕਹੁ ਕਬੀਰ ਜੋ ਜਾਨੈ ਭੇਉ ॥
ਮਨੁ ਮਧੁਸੂਦਨੁ ਤ੍ਰਿਭਵਣ ਦੇਉ ॥੩॥੨੮॥
Says Kabeer, one who knows the secret of this mystery,
beholds within his own mind the Lord of the three worlds. ||3||28||

(Ang 329, Sri Guru Granth Sahib Ji Maharaj)

Priceless, Divine Diamonds VII - Sant Isher Singh Ji Rara Sahib Wale

Priceless, Divine Diamonds - VII
Sriman Sant Isher Singh Ji Rara Sahib Wale

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31. Waheguru Simran

One should not torture the body if its not possible to do Abhiyaas or sit in Samadhi because of illness or physical weakness. Instead, it is better to remain in bed and maintain state of internal bliss by being witness to the state of absolute nothingness.

ਚਾਹ ਗਈ ਚਿੰਤਾ ਮਿਟੀ, ਮਨੂਆ ਬੇ ਪ੍ਰਵਾਹ।

ਜਿਸਕੋ ਕਛੂ ਨਹੀਂ ਚਾਹੀਏ, ਸੋਈ ਸਾਹਿਨਸ਼ਾਹ।

Desires vanish, worries end, mind becomes carefree.

That person, who does not long for anything, is king of kings.

32. The joys of Liberation

One must possess the following qualities to truly enjoy the state of Liberation:

1. Upraam (ਉਪਰਾਮ): To completely forget all past events.

2. Vairaag (ਵੈਰਾਗ): To consider the tangible (ਅਸਥੂਲ), the subtle (ਸੂਖਸ਼ਮ), the individual and the cosmic (ਸਮਸ਼ਟੀ, ਵਿਅਸ਼ਟੀ), causes (ਕਾਰਨ), the universe (ਪਰਪੰਚ), etc. as mere fragments of imagination; to have desire for absolutely nothing.

3. Bodh (ਬੋਧ): The Soul is unique and beyond the physical body (ਅਸਥੂਲ ਸਰੀਰ), subtle body (ਸੂਖਸ਼ਮ ਸਰੀਰ), five elements (ਪਾਂਚ ਪ੍ਰਾਣ), organs of action (ਕਰਮ ਇੰਦ੍ਰੇ), organs of knowledge (ਗਿਆਨ ਇੰਦ੍ਰੇ), the mind and intellect (ਅੰਤਹਕਰਨ); to establish it into the ocean of absolute nothingness.

4. Ekaant (ਇਕਾਂਤ): To completely empty the mind from inside and outside is true solitude.

One should experience the state of nothingness by practising the above methods, a state that is the absolute Truth. Forms do not liberate anyone.

Four types of people exist in this illusion-roop world:

1. Paamar (ਪਾਮਰ): Those who do not possess qualities like Satsang, and holy virtues, and their knowledge-roop eyes are totally blinded. Considering this world as real and true source of happiness, they indulge in all sorts of bad actions. Such people are called Paamars. Such people fall in the deepest pits of hell when their life ends.

2. Vishayee (ਵਿਸ਼ਈ): Those who carry out philanthropic actions and expect rewards like material, fame or heaven in return.

3. Jigyaasu (ਜਗਿਆਸੂ): Those who desire for Moksha and nothing else, and are resourceful in achieving that.

4. Gyanvaan (ਗਿਆਨਵਾਨ): Those who are liberated; their worldly illusion has ended. They only know and see the One in everything and remain established in that Oneness.

ਮਾਰੂ ਕਬੀਰ ਜੀਉ ॥

Maru Sri Kabir.

ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ਦਿਵਾਨੇ ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ॥

ਪੇਟੁ ਭਰਿਓ ਪਸੂਆ ਜਿਉ ਸੋਇਓ ਮਨੁਖੁ ਜਨਮੁ ਹੈ ਹਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥

Thou has forgotten thy religion, O madman! O thou has forgotten thy religion.

Thou fill thy belly, sleep like a beast and lose thy human life. Pause.

ਸਾਧਸੰਗਤਿ ਕਬਹੂ ਨਹੀ ਕੀਨੀ ਰਚਿਓ ਧੰਧੈ ਝੂਠ ॥

ਸੁਆਨ ਸੂਕਰ ਬਾਇਸ ਜਿਵੈ ਭਟਕਤੁ ਚਾਲਿਓ ਊਠਿ ॥੧॥

Thou mingle not with the society of saints ever and are engrossed in false pursuits.

thou wander like a dog, a swine and a crow. Thou shall soon arise and depart.

ਆਪਸ ਕਉ ਦੀਰਘੁ ਕਰਿ ਜਾਨੈ ਅਉਰਨ ਕਉ ਲਗ ਮਾਤ ॥

ਮਨਸਾ ਬਾਚਾ ਕਰਮਨਾ ਮੈ ਦੇਖੇ ਦੋਜਕ ਜਾਤ ॥੨॥

Thou deem thyself ad great and others but small.

They who are evil in thought, word and deed; Them I have seen going to hell.

ਕਾਮੀ ਕ੍ਰੋਧੀ ਚਾਤੁਰੀ ਬਾਜੀਗਰ ਬੇਕਾਮ ॥

ਨਿੰਦਾ ਕਰਤੇ ਜਨਮੁ ਸਿਰਾਨੋ ਕਬਹੂ ਨ ਸਿਮਰਿਓ ਰਾਮੁ ॥੩॥

The lustful, the wrathful, the clever, the deceitful and the idlers.

They waste their life in slandering others and remember not their Lord ever.

ਕਹਿ ਕਬੀਰ ਚੇਤੈ ਨਹੀ ਮੂਰਖੁ ਮੁਗਧੁ ਗਵਾਰੁ ॥

ਰਾਮੁ ਨਾਮੁ ਜਾਨਿਓ ਨਹੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਿ ॥੪॥੧॥

Says Kabir, the fools, the block-heads and the brutes meditate not on their Lord.

They realise not the Lord's Name. How shall they be ferried across?

(Ang 1105, Sri Guru Granth Sahib Ji Maharaj)

33. Thoughts on Saadhan Chatshatey

1. Vivek (ਵਿਵੇਕ): Soul is Sat-Chit-Anand (existence, thought, bliss) in totality. The body and the universe is misery-roop myth. My true form is the Self, not the body. This is called Vivek.

2. Vairaag (ਵੈਰਾਗ): Renunciation of pleasures and delights by considering them false and misery-roop; to have interest in immersing the senses in the ocean of perpetual bliss of the Soul is true Vairaag.

3. KhatSammati (ਖਟਸੰਮਤੀ): There are six ways:

(i) Samm (ਸਮ): Externally control the mind.
(ii) Damm (ਦਮ): Stop the organs of knowledge from indulging in objects of pleasure (control on the senses).
(iii) Upraam (ਉਪਰਾਮ): Consider pride, woman (opposite sex), land, etc. as misery-roop and have no expectations (ਉਦਾਸ) from them.
(iv) TatKhasha (ਤਤਿਖਸ਼ਾ): Develop tolerance for heat, cold, hunger and thirst.
(v) Shardha (ਸ਼ਰਧਾ): Have undying faith on Guru Sahib and Gurbani.
(vi) SamaDhaan (ਸਮਾਧਾਨ): When All mental activity turns inwards (Antarmukhi).

4. MamukhShakta (ਮਮੁਖਸ਼ਤਾ): The intense longing for end to all sufferings is called MamukhShakta (ਮਮੁਖਸ਼ਤਾ).

Four methods of obtaining Knowledge:

1. Sarvan (ਸਰਵਨ): When the intense longing for liberation develops within, the Guru imparts the words of wisdom of Oneness and merges him in the Brahm.

2. Mannan (ਮਨਨ): With absolute conviction, he sits in peaceful environment and contemplates on these true words.

3. Nidheyasan (ਨਿਧਿਆਸਨ): He perseveres in regular Abhiyaas and transforms his consciousness into another form of these words.

4. Saakheyat (ਸਾਖਿਆਤ): In this Avastha, the Self saroop, which is Sat-Chit-Anand, the formless and absolute nothingness, becomes visible, like an object in hand. This ultimately brakes the shackles of all sufferings and total liberation is achieved.

ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥

ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥

Kabir, repeating "Thy Name" I have become like 'Thee'. In me now "I" has remained not.

When difference between others and myself has been removed, then wheresoever I see, there I see but Thee, O Lord.

(Ang 1375, Sri Guru Granth Sahib Ji Maharaj)

34. The web of Kaal

Kaal has laid out attachment-roop trap, with the bait of words, senses, forms and pleasures spread inside it. Hunter lays out a trap on the ground and spread bait, ignorant animals come to eat and get trapped and ultimately killed. Similarly, human beings get trapped in the web of Kaal and repeatedly go through cycle of birth and death, and burn in fires of hell because of their desires.

Freedom from the web of Kaal is achieved when true wisdom is born within.

ਮਛੁਲੀ ਜਾਲੁ ਨ ਜਾਣਿਆ ਸਰੁ ਖਾਰਾ ਅਸਗਾਹੁ ॥

ਅਤਿ ਸਿਆਣੀ ਸੋਹਣੀ ਕਿਉ ਕੀਤੋ ਵੇਸਾਹੁ ॥

The fish did not pay attention to the net in the brackish and unfathomable sea.

Why did the very clever and beautiful fish have so much confidence?

ਕੀਤੇ ਕਾਰਣਿ ਪਾਕੜੀ ਕਾਲੁ ਨ ਟਲੈ ਸਿਰਾਹੁ ॥੧॥

ਭਾਈ ਰੇ ਇਉ ਸਿਰਿ ਜਾਣਹੁ ਕਾਲੁ ॥

Because of her doing (folly) she was caught. Death cannot be averted from over her head.

O Brother! do then deem death hovering over thy head like this.

ਜਿਉ ਮਛੀ ਤਿਉ ਮਾਣਸਾ ਪਵੈ ਅਚਿੰਤਾ ਜਾਲੁ ॥੧॥ ਰਹਾਉ ॥

As is the fish, so is the man. Death's noose falls over him, unaware. pause.

(Ang 55, Sri Guru Granth Sahib Ji Maharaj)

35. Non-Duality

The Non-dual entity is imperishable, undisturbed by thought, it is the state of absolute nothingness that is beyond the realm of sense. This Smaadh roop nothingness in its Maya is known as world, and the same world-roop is called Brahm, ParmSelf in the Gyan Avastha. Just like dreams belongs to the dreamer alone, similarly He is everything, and everything is He. I am in the absolute nothingness, in the universe, in the ignorance and in the Gyan Avastha.

There is nothing else except Me.

ਕਥਨੀ ਕਹਹਿ ਕਹਹਿ ਸੇ ਮੂਏ ॥
ਸੋ ਪ੍ਰਭੁ ਦੂਰਿ ਨਾਹੀ ਪ੍ਰਭੁ ਤੂੰ ਹੈ ॥
Those who speak and babble on and on, are truly dead.
God is not far away - O God, You are right here.

ਸਭੁ ਜਗੁ ਦੇਖਿਆ ਮਾਇਆ ਛਾਇਆ ॥
ਨਾਨਕ ਗੁਰਮਤਿ ਨਾਮੁ ਧਿਆਇਆ ॥੪॥੧੭॥
I have seen that the whole world is engrossed in Maya.
O Nanak, through the Guru's Teachings, I meditate on the Naam, the Name of the Lord. ||4||17||

(Ang 354, Sri Guru Granth Sahib Ji Maharaj)

Priceless, Divine Diamonds VI - Sriman Sant Isher Singh Ji Rara Sahib Wale

Priceless, Divine Diamonds - VI
Sriman Sant Isher Singh Ji Rara Sahib Wale

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27. Baba Farid Ji

ਪਹਿਲੈ ਪਹਰੈ ਫੁਲੜਾ ਫਲੁ ਭੀ ਪਛਾ ਰਾਤਿ ॥
ਜੋ ਜਾਗੰਨ੍ਹ੍ਹਿ ਲਹੰਨਿ ਸੇ ਸਾਈ ਕੰਨੋ ਦਾਤਿ ॥੧੧੨॥

The first watch of the night brings flowers, and the later watches of the night bring fruit.
Those who remain awake and aware, receive the gifts from the Lord. ||112|| (Ang 1384, SGGS Ji)

ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥
ਜੇ ਤੈ ਰਬੁ ਵਿਸਾਰਿਆ ਤ ਰਬਿ ਨ ਵਿਸਰਿਓਹਿ ॥੧੦੭॥
Fareed, if you do not awaken in the early hours before dawn, you are dead while yet alive.
Although you have forgotten God, God has not forgotten you. ||107|| (Ang 1383, SGGS Ji)

ਫਰੀਦਾ ਉਮਰ ਸੁਹਾਵੜੀ ਸੰਗਿ ਸੁਵੰਨੜੀ ਦੇਹ ॥
ਵਿਰਲੇ ਕੇਈ ਪਾਈਅਨਿ ਜਿੰਨ੍ਹ੍ਹਾ ਪਿਆਰੇ ਨੇਹ ॥੮੩॥
Fareed, life is blessed and beautiful, along with the beautiful body.
Only a rare few are found, who love their Beloved Lord. ||83|| (Ang 1382, SGGS Ji)

Fortunate are those who, with the help of accumulated positive qualities of past lives, are able to find Satsang and Satpurashs in their childhood and youth; these people invest lots of time and effort in meditation and divine contemplation, which ultimately rewards them with realisation of Waheguru Ji. The moment He is realised, complete freedom is gained from all sufferings and cyclic existence, and a permanent abode in the limitless ocean of Sat-Chit-Anand Waheguru Ji is finally obtained.

28. In Ecstasy of Self-Delight

ਮਾਸ਼ੂਕ ਕੀ ਤਲਾਸ਼ ਮੇਂ ਫਿਰਤੇ ਥੇ ਦਰ-ਬ-ਦਰ,
ਨਜ਼ਰ ਆਇਆ ਬੇ-ਨਿਕਾਬ ਜਬ ਦੂਈ ਕੀ ਨਜ਼ਰ ਗਈ।
I went from door to door in search of the Beloved,
saw Him unveiled once vision of duality was gone.

ਦਿਲਦਾਰ ਕਾ ਵਿਸਾਲ ਹੂਆ ਦਿਲ ਮੇਂ ਜਬ ਹਸੂਲ,
ਦਿਲਦਾਰ ਹੀ ਨਜ਼ਰ ਪੜਾ ਦੀਦ੍ਹਾ ਜਿਧਰ ਗਈ।
As Union with the Beloved took place within,
now only He is seen wherever my eyes land.

ਤੌਹੀਦ ਕੇ ਅਮਕ ਮੇਂ ਗੋਤਾ ਲਗਾਇਆ ਜਬ,
ਕਸਰਤ ਕੀ ਦਾਰੋਗੀਰ ਜੋ ਥੀ ਸਭ ਬਿਸਰ ਗਈ।
As I plunged into ocean of the One,
the grip of ego loosened, its presence forgotten.

ਸਾਕੀ ਨੇ ਭਰ ਕੇ ਜਾਮ ਦੀਆ ਮਾਰਫਤ ਕਾ ਜਬ,
ਦਸਤਾਰ ਭੂਲੀ ਹੋਸ਼ ਗਯਾ ਯਾਦ-ਏ-ਸਰ ਗਈ।
As the cup-bearer gave cup filled with revelation,
(I) forgot my belongings, and lost all senses.


ਬ੍ਰਹਮ ਦ੍ਰਿਸ਼ਟੀ ਜਿਸ ਵਕਤ ਪਰਪੱਕ ਹੋ ਗਈ ਤੋ ਸਭ ਕੁਛ ਬ੍ਰਹਮ ਹੀ ਨਜ਼ਰ ਆਇਆ।
Brahm is seen in everything once the Divine Vision matures.

29. Calm Mind, Calm World

ਅਗਰ ਮੈਂ ਚਾਹੂੰ ਤੋ ਯਕਦਮ ਉਡਾ ਦੂੰ,
ਤਰ੍ਹਾਂ ਤਰ੍ਹਾਂ ਕੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ।
If I want I can, in a snap, blow away,
all fragments of worldly thoughts.

ਪੜਾ ਹੂੰ ਮਸਤੀ ਮੇਂ ਗ਼ਰਕ ਵੇ ਬੇਖ਼ੁਦ,
ਨਾ ਗ਼ੈਰ ਆਇਆ ਚਲਾ ਨਾ ਠਹਿਰਾ।
In this corner I lie, lost in my ecstasy,
Here no stranger ever comes, goes or stays.

ਨਸ਼ੇ ਮੇਂ ਖੁਰਾਟਾ ਸਾ ਲੀਆ ਥਾ,
ਜੋ ਸ਼ੋਰ ਬਰਪਾ ਹੈ ਸਾਰੀ ਦੁਨੀਆਂ।
In this drunk state I had snored a little,
the whole world is filled with that noise.

ਭਰੀ ਹੈ ਖ਼ੂਬੀ ਹਰ ਏਕ ਖ਼ੁਰਾਬੀ ਮੇਂ ਭੀ,
ਔਰ ਜ਼ੱਰਾ ਜ਼ੱਰਾ ਹੈ ਆਸਮਾਨ।
poison and Nectar dwell together,
and every particle is the Sky.

ਲੜਾਈ ਸ਼ਿਕਵੇ ਮੇਂ ਭੀ ਮਜ਼ੇ ਹੈਂ
ਯੇਹ ਖ਼ਾਬੋ-ਧੋਕਾ ਹੈ ਸਾਰੀ ਦੁਨੀਆਂ।
There are joys in fights and complaints too,
this world is a deceiving dream.

ਲਫ਼ਾਫ਼ਾ ਦੇਖਾ ਜੋ ਲੰਬਾ ਚੌੜਾ,
ਹੂਈ ਤਹੱਈਅਰ ਕਿ ਕਿਆ ਯਹੀ ਹੋਗਾ।
(I) saw a big envelope,
thought to myself - is this it?

ਜੋ ਫਾੜ ਦੇਖਾ ਓਹ ! ਕਹੂੰ ਕਿਆ,
ਹੂਈ ਹੀ ਕਬ ਥੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ।
When I opened it and looked, Oh! what can I say,
When did the world exist in the first place?

ਯਹ ਰਾਮ ਸੁਨੀਏਗਾ ਕਿਆ ਕਹਾਨੀ,
ਸ਼ੁਰੂ ਨਾ ਇਸਕਾ, ਨਾ ਖ਼ਤਮ ਹੋ ਯਹ।
Just what is there to listen to this story?
Its got no beginning, nor has any end.

ਜੋ ਸੱਚ ਪੁਛੋ ਤੋ ਬਾਤ ਯਹ ਹੈ,
ਕਿ ਮਹਜ਼ ਧੋਕਾ ਹੈ ਸਾਰੀ ਦੁਨੀਆਂ।
If truth be told the fact is,
this world is just a mirage.

ਪੈਦਾ ਹੋਤੀ ਹੈ ਖ਼ਿਆਲ ਸੇ ਯਹ,
ਔਰ ਮਨ ਕੇ ਮਿਟਨੇ ਸੇ ਮਿਟ ਹੈ ਜਾਤੀ।
It is born with thoughts,
and disappears when mind disappears.

ਅਗਰ ਮੈਂ ਚਾਹੂੰ ਤੋਂ ਯਕਦਮ ਉਡਾ ਦੂੰ,
ਤਰ੍ਹਾਂ ਤਰ੍ਹਾਂ ਕੀ ਯਹ ਸਾਰੀ ਦੁਨੀਆਂ।
If I want I can, in a snap, blow away,
all fragments of worldly thoughts.

30. Everthing is One

ਬਾਦਸ਼ਾਹ ਦੁਨੀਆਂ ਕੇ ਹੈਂ, ਮੋਹਰੇ ਮੇਰੀ ਸ਼ਤਰੰਜ ਕੇ।
ਦਿਲ ਲਗੀ ਕੀ ਚਾਲ ਹੈ, ਕਾਮ ਸੁਲਹਾ ਕੇ ਔਰ ਜੰਗ ਕੇ।
the rulers of this world are pieces of My chess
the moves of amusement, the purpose peace and war.

''ਸਭ ਏਕ ਹੀ ਹੈ''
Everthing is One

''ਗ਼ੈਨ' ਕਹਤੇ ਹੋ ਜਿਸੇ, ਵੋਹ ਦਰ ਹਕੀਕਤ 'ਐਨ' ਹੈ।
ਨੁਕਤਾਏ ਮੌਹੂੰਮ ਕੋ, ਸਰ ਸੇ ਉਠਾ ਕਰ ਦੇਖ ਲੋ।
'Ghayn' (ﻍ) as you call it, is in fact 'Ayen' (ﻉ) ^*
Remove the vague dot from its head and see for yourself.

ਗ਼ੈਰ ਥਾ ਹੋਗਾ ਨਾ ਹੈ ਸਾਕੀ ਸਰਾਪਾ ਐਨ ਹੈ
ਜ਼ਾਤਿ-ਏ-ਯਕਤਾ ਆਪ ਹੈ, ਜਲਵਾਨੁਮਾ ਯਹ ਦੇਖ ਲੋ।
'Ghayn' neither was, is, nor will be; it is 'Ayen' in totality,
He is the One in Everything, see His wonderful pastime.

ਦੁਨੀਆਂ ਕੀ ਉਮੀਦੇਂ ਉੜਾ, ਛੋਟੀ ਬੜੀ ਸਭ ਖਾਹਿਸ਼ੇਂ,
ਦੀਦਾਰ ਕਾ ਲੀਜੇ ਮਜ਼ਾ, ਜੋ ਉੜ ਗਈ ਦੀਵਾਰ ਹੈ।
Blow away worldly expectations, the big and small desires,
relish His glimpse, for the wall in the middle has fallen.

ਛੋੜ ਕਰ ਜਬ ਰੂਹ ਜਿਸਮ ਕੋ, ਦਰਿਆਏ ਵਾਹਦਤ ਮੇਂ ਪੜੀ,
ਕਰ ਲੇ ਮਹੋਛਾ ਜਾਨਵਰ, ਲੋ ਯਹ ਪੜਾ ਮੁਰਦਾਰ ਹੈ।
The soul leaves the body, merges in the infinite Ocean,
quench your thirst, O animal!, you who is lying like a corpse.

* - Persian Alphabets