ਜੇ ਕਿਸੇ ਦਾ ਭਲਾ ਨੀ ਕਰ ਸਕਦੇ,


ਬੁਰਾ ਕਿਸੇ ਦਾ ਚਾਹੁਣਾ ਮਾੜੀ ਗੱਲ੍ਹ ਆ,


ਮਾਪਿਆ ਭੇਜਿਆ ਸੀ ਘਰੋਂ ਪੜਨ ਲਈ,


ਪੈਸੇ ਦਾਰੂ ਚ ਉਡਾਉਣਾ ਮਾੜੀ ਗੱਲ ਆ,


ਨੁਕਸ ਦੂਜਿਆਂ ਦੇ ਕੱਡਣੇ ਨੇ ਬੜੇ ਸੌਖੇ,


ਐਬ ਆਪਣੇ ਲੁਕਾਉਣਾ ਮਾੜੀ ਗੱਲ ਆ,


ਅੰਗਰੇਜੀ, ਹਿੰਦੀ ਭਾਵੇਂ ਜਾਂ french ਬੋਲੋ,


"ਮਾਂ ਬੋਲ਼ੀ" ਨੂੰ ਭੁਲਾਉਣਾ ਬੁਰੀ ਗੱਲ ਆ!!

GURU KIAN SAKHIAN, containing stories from the lives of the Gurus, was written by Bhatt Sarup Singh Kaushish, of Bhadson, in Parganah Thanesar. As recorded by the author, the manuscript was completed in 1847 Bk/AD 1790 at Bhadson itself. The original manuscript was written in Bhattachchhari, a script used by the Bhatts or family bards for recording genealogical details concerning their clients. It was later transliterated into Gurmukhi script by Bhatt Chhaj[ju Singh Kaushish in 1925 Bk/AD 1869. The work has since been published (1986) in book form.
The manuscript contains a total of 112 sdkhis connected with the lives of five of the Gurus Guru Hargobind to Guru Gobind Singh.Four of these sdkhis relate to Guru Hargobind, nine to Guru Har Rai , four to Guru Har Krishan, 16 to Guru Tegh Bahadur and 79 to Guru Gobind Singh. The first Guru to have Bhatts in attendance was Guru Arjan. A few of them became devout Sikhs. They wrote hymns in praise of Guru Arjan and his predecessors which are preserved in the Guru Granth Sahib.

They and their descendants took part in Guru Hargobind`s battles against the Mughal forces. They put down in their vahis, genealogical records, some of the events connected with the lives of the Gurus. The entries in the Bhatt Vahis arc thus historically very important. The Guru kidn Sdkhidn is based upon these Bhatt entries.But the description of historical events in the Guru kidn Sdkhidn is different in style from accounts in the Vahis.

Entries in the latter mainly confine themselves to giving details with regard to the ancestry, gotra, clan, etc., of the persons concerned and mentioning the year, month, tithi (dark or moonlit part of the lunar month), day and sometimes even the exact time of a particular happening. The description of the episode itself is sketchy and brief. The Guru kidn Sdkhidn is, on the contrary, narrative in character. The Guru kidn Sdkhidn, discovered recently by Giani Garja Singh, brings to light some new facts, especially in relation to the lives of Guru Tegh Bahadur and Guru Gobind Singh.Likewise, it provides crucial evidence on certain historical points.

Of special significance is the Sdkhidn version of Guru Granth Sahib having been apotheosized as Guru by Guru Gobind Singh before he passed away. The manuscript also records the fact of Banda Singh receiving the rites of the Khalsa at the hands of Guru Gobind Singh. In any case, the manuscript is increasingly attracting the notice of modern historians. The language of the Guru kidn Sdkhidn is a mixture of Punjabi and Hindi with frequent use of the Bhatt patois. At a couple of places we find English words. This is plainly anachronistic explained by some as errors on the part of copyists.

References :

1. Padam, Piara Singh, and Giani Garja Singh, eds., Guru kidn Sdkhwn. Patiala, 1986

ਤੇਰੇ ਪਿੰਡ ਵੱਲ ਤੁਰ ਪਿਆ
ਕੱਲਾ ਪਰ ਤੇਰਿਆਂ ਯਾਦਾਂ ਨਾਲ ਨੇ
ਕਿ ਹੋਏਗਾ ਉਸ ਛੱਪੜ ਦੇ ਪਾਣੀ ਦਾ ਰੰਗ
ਇਸ ਤਰਾਂ ਦੇ ਦਿਲ ਵਿਚ ਕੁਜ਼ ਸਵਾਲ ਨੇ
ਉੱਹ ਪਿੱਪਲ ਵੱਡਾ ਹੋ ਗਿਆ ਹੋਣਾ ਹੈ
ਜਿੱਥੇ ਆਪਾਂ ਮਿਲਦੇ ਸੀ
ਉਸ ਬਾਗ ਦਾ ਕਿ ਬਣਿਆ ਹੋਣਾ ਹੈ
ਜਿੱਥੇ ਫੁੱਲ ਗੂਲਾਬ ਦੇ ਖਿਡੱਦੇ ਸੀ
ਤੇਰੇ ਪਿੰਡ ਦਾ ਹਰ ਸ਼ਖਸ਼
ਰੱਬ ਕਰੇ ਮੈਨੂੰ ਪਹਿਚਾਨ ਲਏ
ਆ ਗਿਆ ਆਸ਼ਿਕ ਤੇਰਾ ਏ
ਸਾਰਿਆਂ ਦੀ ਬੋਲਨੀ ਇਹੋ ਕਹੇ
ਨੀ ਮੈਂ ਕੀ ਨਈ ਕਿਤਾ ਤੇਰੇ ਪਿੱਛੇ
ਕਿਸ ਚੀਜ਼ ਦੀ ਤੇਨੂੰ ਥੋਡ ਸੀ
"ਗੁਰਪ੍ਰੀਤ" ਤਾਂ ਪਹਿਲਾਂ ਹੀ ਤੇਰੇ ਤੇ ਮਰਦਾ ਸੀ |
ਉਹਨੁੰ ਇਂਜ ਮਾਰਨ ਦੀ ਕਿ ਲੋੜ ਸੀ

JIVANMUKTA, in Sikhism the ideal and aim or objective of man`s spiritual life. The term is derived from jivanmukti {j`tvan=`ife; mukli=recasc, liberation, emancipation, freedom from bondage), and means one who has attained liberation from human bondage or one who has attained to the highest spiritual slate of being in tune with the Ultimate while still living. The idea of mukti is encountered, with some conceptual variations, in practically all religious faiths, e.g. moksa in Hinduism, nirvana in Buddhism, nijdt in Islam and salvation in Christianity.

The belief underlying the concept of mukti is, that the soul, a particle of the Supreme Soul, is, while embedded in the physical frame, in a state of viyog or separation and longs for sanyog or reunion with its source, which for it is the supreme bliss. If the body is the cause of the soul`s bondage, it is clear that its release essentially invovles its separation from the earthly cage, meaning death; and that is how it is generally understood. In the Indian context mukti means deliverance of the human soul from the cycle of birth, death and rebirth to which it is destined in consequence of its past and present karma (actions, deeds).

Various ways, such as spiritual knowledge (jndna mdrg) disinterested service, ritualism (karma mdrg), austerities (hath yoga) and devotion to God {bhakti mdrg) are suggested to break the incarnation cycle. Whatever the soterio logical means, the end is usually sought in the cessation of incarnate existence. Besides this idea of videh (incorporeal) mukti, however, references to the concept of jivanmukii arc also found in the ancient scriptural literature of India. But it is in the bdm (utterances) of the Sikh Gurus that jivanmukil, and jivanmukta receive a greater emphasis and fuller treatment.

The saintpoets of the Bhakti movement had freely employed the vocabulary of mukti. Guru Nanak and his spiritual successors accepted the terminology made current in the preceding generations by sages and men of piety. But, as in the case of numerous other concepts, the expression mukti is invested wi.h a new meaning in their bdm. It is no longer the annihilation of human existence but the spiritual quality of one`s life that serves as the central principle in the Sikh conception of mukti. The body constitutes no barrier between the soul and the Supreme Soul. On the contrary, "the body is the fort limitless wherein resides He, the Gherisher Himself (GG, 514).

"Within the body resides the Ineffable One; the manmukh (the self willed) fool docs not know this and roams abroad in search of Him" (GG, 754).Guru Arjan goes to the extent of rejecting mukti in the traditional sense of a post death state and substitutes it with constant love of the Divine as the ideal state of being (GG, 534). The root cause of the alienation of the human soul from its Supreme source is avidyd (ignorance), according to the Vedantic way. In Buddhism, where nirvana means soul`s freedom from suffering, the cause of suffering is irsnd (craving). The Gurus, however, hold haumai (the individuating sense of ego or Iness) as the cause of ignorance, craving and bondage, as also of suffering.

If liberation is sought, it is not from life or body but from the shackles of ego. Guru Nanak`s definition of jivanmukta, therefore, is in terms of the negation of egoism: He alone is liberated while still living Who is cleansed of the ego inside (GG, 1010). The stale of egolessness is the state of perfect detachment, not of renunciation, nor of self mortification. The Jivanmukta of Sikh conception is the realized soul, identified as gunnukh (one whose face is turned towards God). He leads the life of a common householder enriched by the experience of spiritual harmony within.

"He surrenders himself completely to the Will of God; joy and sorrow are the same to him; he experiences bliss always and viyog (separation) never" (GG, 275). Instead of the differentiating ego, the all encompassing Divine Spirit resides in him. Existentially he belongs to the world, essentially he transcends the world. A variant of the term jivanmukii m gurbdni is dyinginlife (jivat mama). The paradoxical expression of dying while alive is employed by the Gurus in order to stress the importance of abandoning one type of life and the adoption of another. It is dying to the life of haumai, of `five evils`, and entering into a life of contemplation, altruism and love of God.

The person attaining to the state of jivatmamd, in this sense, is the one qualified for the designation of jivanmukta. He or she is the one who has realized the essence of human life, the essential life, concealed under the sheaths of egoism, of ignorance, passion, avarice, pride and infatuation. The ideal state of jivanmukta is, notionally, within the reach of every human being, since anyone following an ethical and spiritual course faithfully, may receive the nadar (God`s grace or blessing). Yet, as the Gurus point out, rare are the individuals who actually arrive at the summit.

The blessed few, fulfilled by the experience of Supreme realization, set out to serve their companions. They strive for the total well being of fellow men, in all spheres of existence. However, the success of a. jivanmukta in heralding an order of enlightened individuals or the Kingdom of God on earth, is not to be measured in terms of the number of "converts" to his way of life, but in terms of the model of humane, and enlightened living he presents for emulation.

References :

1. Wazir Singh, Humanism of Cum Nnnnk. Delhi, 1977
2. Sher Singh, The Philosophy of Sikhism. 1.alien-, 194-1
3. Dharain Singh, Sikh Theology of liberation, Delhi, 1991. ^. Shivkumar, Muni, The Dor.tiive of Liberation in Indian Religions. Panchkula, 1981
4. Lad, A.K., A Comparative Study of the Concept of Liberation in Indian Philosophy. Burhanpur, 1967
5. journal of Dharma (Bangalore), October-December 1987

AZAD PUNJAB scheme, signifying a major shift in the kinds of political strategies to be pursued by Sikh political leadership in their efforts to enhance the political influence of their community, was a crucial turning point in the development of modern Sikh politics. With the introduction of the Montagu Chelmsford Reforms of 1919, politics became preeminently focussed on the legislature. Hindus, Sikhs, and Muslims all saw the legislative council as the principal political arena for gaining and maintaining communal advantages; and the communal allocation of seats in the council was the dominant political issue in the Punjab during the 1920`s and much of the 1930`s.Under the Reforms, Sikhs who comprised 13 per cent of the total population of the Punjab, were allocated 18 per cent of the seats; and Muslims, who comprised a majority of the population (55 per cent), 50 per cent of the seats.

The allocations satisfied no one in the province; Muslims attacked the Reforms as understating their majority; Hindus and Sikhs argued that the Reforms gave Muslims an absolute majority and left the other communities ineffectual. Disenchantment with the Reforms was particularly felt among the Sikh leadership.Although Sikh legislative council members sometimes supported pro-agriculturalist legislation initiated by the Muslim led Unionist Party, Sikh organizations and representations to various government commissions repeatedly called for greater representation in the council for the Sikh community.The Akali Dal, by mid1920`s an increasingly powerful force in the community, was particularly outspoken on the issue.

Concern for the `representational` issue in the Sikh community accelerated after the British Government, in the Communal Award of 1932, `froze` Sikh representation in the Punjab council at 19 per cent and further enhanced the Muslim majority in that legislature. Ironically, the Communal Award seemed to initiate a process which saw a decreasing emphasis on council representation as a means of community defence. Muslims, for example, saw little benefit from their majority in the Punjab. They still were a minority in India as a whole.

Sikhs simply refused to accept their consignment to permanent political subordination. Increasingly, adjustment of territorial boundaries to enhance a community`s political influence was stressed. In the 1930`s the notion of a separate territorial entity for their community began to gain ground among Muslims. In 1940, at its Lahore session, the Muslim League pushed forward a separatist territorial claim for the Indian Muslim community and demanded Pakistan as a separate sovereign State for Muslims.

Sikhs, too, began to echo this concern for territory as protection.As early as the Round Table Conference in 1931, Sikhs had raised the possibility of boundary redistribution being used as a means of resolving Punjab`s communal problem. In a memorandum to the Round Table Conference, Sikh delegate, Ujjal Singh, had stated that continued Muslim intransigence would force Sikhs to press for a territorial rearrangement of the province to consolidate the Sikh population and to create a province in which no single community would constitute a majority. Although this proposal had little initial following, the notion of territorial rearrangement acquired credibility as both the British Government and the Congress Party seemed to accept the idea in its general form.

In 1942, the proposals of the Cripps Mission granted the principle of territorial sovereignty as a means of communal protection in so far as they gave provinces the right of non-accession to the proposed Indian Federation to be created at the end of World War II. At the same time, the Congress seemed to concede the principle in a Working Committee resolution which stated that it would be unthinkable to compel "the people of any territorial unit to remain in the Indian Union against their declared and established will." The demand for a territorial rearrangement to enhance Sikh political influence was revived in 1943 by the Akali Dal in the form of the Azad Punjab scheme, which was the brainchild of Giani Kartar Singh.Like the earlier formulation, the scheme called for the detachment of Muslim majority districts from Punjab to create a new province, Azad Punjab, in which the Sikh population was maximized and in which no single community, constituted a majority.

The Akali Dal president. Master Tara Singh, said that Azad Punjab "shall comprise Ambala, Jullundur, Lahore divisions, and out of the Multan division, Lyallpur District, some portion of Montgomery and Multan districts." In this way, Sikhs, it was argued, would achieve the balance of power in the province and would gain the maximum benefit from their numbers. Territory became the key to preservation of the Sikh community.

Hindus and Muslims, Master Tara Singh pointed out, could look to their coreligionists in other provinces where they constituted majorities, but Sikhs had no such alternative and required this form of protection until something better was proposed.As radical as the Azad Punjab scheme was and despite its popularity in the Sikh community, it was quickly shuttled aside by events. As the possibility of the partition of the Punjab grew, the scheme became less and less meaningful.The spectre of Muslim domination was replaced by the fear that the Sikh community would be split between India and Pakistan.

Territorial rearrangement took a still more radical twist as increasing numbers of Sikhs began to demand an independent Sikh State, a demand ultimately lost in the politics surrounding Partition. The quick demise of the Azad Punjab scheme is not a true measure of its significance. As the first popular formulation of territorial rearrangement as a means of protection for the community, it set a pattern that continued to persist in Sikh politics for a long time.

References :

1. Brass, Paul R., Language. Religion and Politics in North India. Delhi, 1975
2. Nayar, Baldev Raj. Minority Politics in the Punjab. Princeton, 1966
3. Harbans Singh, The Heritage of the Sikhs. Delhi, 1983
4. Khushwant Singh, A History of the Sikhs, vol. 2. Princeton, 1966
5. Gulati, Kailash Chander, The Akalis: Past and Present. Delhi, 1974

sat sri akal jee sab nu.

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Quotations from Adi Granth: God



1. One Being-Becoming. Truth. Numenon. Creator. Person. Without fear. Without hate. Beyond Time. Not-incarnated. Self-existent. Enlightener. Gracious. (Mul Mantra, or the basic formula in the beginning of the Sikh Scripture).

2. True in the beginning, True in the primeval age. True He is, and True He shall be. (Jap. 1)

3. God is neither appointed nor created. He's self-existent, the Immaculate one. (Jap)

4. Though a better form of life be attained through good actions, salvation comes only through God's Grace and Benediction. (Jap. 5)

5. His knowledge is Unutterable. Even if I knew, I couldn't tell. (Jap. 5)

6. That alone is good which pleases my God. (Jap. 16)

7. O Primal Word, (the Creator of) Maya and the Primal Cause, hail to Thee, Thou that art Trth, Ever-joy and Beauty. (Jap. 21)

8. God alone knows how great He be. (Jap. 24)

9. Everywhere is God's Seat, everywhere His Stall. And, He puts in it what He wills once for all. (Jap. 31)

10. He alone knows who sees Him. (Asa M. 1)

11. All Truth, all Penances, all Goodness, all Miracles, all Merits of the adepts, the Intuitive powers, no one has found without Thee, O God! (Asa M. 1)

12. God neither Dies nor is there any to grieve for Him. (Asa M. 1)

13. God alone Gives and His Givings know no bounds. (Asa M. 1)

14. O God, he alone will know Thee to whom Thou wilt be revealed. (Asa M. 4)

15. Thou alone Knowest, Seest, Doest, O Lord. (Asa M. 4, f:2)

16. Thou Thyself separated (the egoists) from Thee, and it is Thou that united them again to Thyself. (Asa M. 4)

17. He whose gifts cannot be evaluated, O how then shall we evaluate the Giver?
(Gauri Deepaki, M. 1)

18. The second, the minute, the hour, the solar and the lunar day, the changing seasons--are all created by the same lone sun. Thus doth permeate throughthe many the God, the One alone.

19. Thousands are Thy eyes, yet hast Thou eyes? Thousands are Thy forms, yet hast Thou a form? Thousands are Thylotus-feet, yet hast Thou feet?Thousands Thy noses to smell, yet hast Thou a nose, O wonder of wonders?Thou art the spirit that pervadeth all. (Dhansri M. 1)

20. O Thou, the knower of our inmost desires! (Gauri Poorbi, M. 5, 4:5)

21. God is like a beauteous temple, studded with rubies and jewels and pearls and pure diamonds. He is the enticing fortress of gold. (Sri Rag M. 1)

22. When one meets with the True One, the Truth is revealed to one and one merges in Truth. (Sri Rag M. 1)

23. I renounced my formative will and the noise of reason, when I met my Master, the Carefree. (Sri Rag M. 1, 1: 11)

24. How shall we become fearless if we do not fear the Lord and merge in His Word. (Sri Rag M. 1)

25. He who gave us life and soul, gives us also peace when He comes into us.
(Sri Rag M. 1)

26. It is by realizing God in our inner selves that He blesses us with His Grace and washes our dirt off. (Sri Rag M. 1, 3: 12)

27. Accursed is the Bride who loves anyone other than her Lord. (Sri Rag M. 1)

28. He who sees the same Light pervade all for ever, and realizes the essence of the Guru's Way, realizes the God in himself. (Sri Rag M. 1)

29. The self-willed are separated from God. (Sri Rag M. 1, 4: 18)

30. He, the Lord of taste, is the enjoyer; He, indeed, is the pleasure that He enjoys.He's the bride, He the spouse in bed with her. He it is who pervades all; yea, He the Master who sports. He's the fish, he the fisherman, He the net, He the river. (Sri Rag M. 1)

31. Thou are the River of Wisdom. How can I, a mere fish, know Thy Expanse (Ibid)

32. I see not the fisherman nor the net, but when cometh Pain, I call on Thee.
(Sri Rag, M. 1)

33. Thou art near and far and in the middle, seeing, hearing and creating all by Thyself. (Sri Rag M. 1)

34. True He is and Truth it is that He Loves. (Sri Rag M. 1)

35. Infinite love is the speech of God. (Jap. 1, 4)

36. It is through God's Grace that one attains unto God (Sri Rag M. 3)

37. Without fear of the Lord, how can He be loved? (Sri Rag M. 3)

38. The Lord is my friend. He alone is my support in the end. (Sri Rag M. 3)

39. The Lord is the lover of the Devotee. If He bestows His Grace, He comes into our hearts. (Sri Rag M. 3)

40. Those who are in error. He Himself corrects, Others, He has Himself made to lose the way; they are attached to Duality. (Ibid)

41. He is the greatest of the great. His Place is highest of the high--He who is without color, without sign, beyond value. (Sri Rag M. 5)

42. He, thy God, is in thy very home. He alone is Infinite and beyond all places. (Sri Rag M. 5)

43. Above and beyond the Vedas and the Semitic texts and the world of coming-and-going is God. For, the God f Nanak, verify, is a Presence. (Asa M. 5)

44. He is thy Creator, thy Transcendent God. (Sri Rag M. 1)

45. Wondrous is the form of the formless ! (Sri Rag M. 5)

46. He alone is Wise, Beneficent, of tender heart, of pure form and vast, thy Friend, Protector, Highest of the high. He is neither young nor old. His court is eternal. We gather from Him what we seek, for, He's the only Shelter of the Shelterless. He is the Treasure of good, the ever-fresh Being, whose gifts are perfect. (Sri Rag M. 3)

47. From whom dost thou hide thy shame, for He, thy Lord, seeth all in His presence. (Sri Rag M. 5)

48. He, thy God, filleth all places, the space and the interspace. (Sri Rag M. 5)

49. He is thy beloved, the God of forgiveness. (Sri Rag M. 5)

50. They who're strayed away from Him, He shows the Path, viewing not their merit or demerit. (Vadhans M. 5)

51. He seeks no one's counsel when He builds no when He razes things to the dust. He gives and takes as He wills. (Sri Rag M. 1, Ashtapadis)

52. God's Grace is upon all but gives He to him whom He Wills. (Sri Rag M. 1, Ashtapadis)

53. We all are the Brides of the Lord and bedeck ourselves for His pleasure, but if we are proud of our beauty, of no avail then are our bridal robes.
(Sri Rag M. 1, Ashtapadis)

54. We find not God's love through deceit. Nay, the false show availeth not. (Ibid)

55. The spouse enjoys the bride he likes. And she alone is His bride whom He honors by His Grace. (Sri Rag M. 1, Ashtapadis)

56. Our Spouse is Beauteous, ever-Fresh and True. He is never born to die.
(Sri Rag M. 1, Ashtapadis)

57. Thou, O God, are Thy only attribute, Thou the one who utterest, hearest and dwellest on it. Thou Thyself art the Jewel, Thou the evaluator, (though) beyond value art Thou. Thou art the honor and the glory and Thou the giver of them. (Sri Rag M. 1, Ashtapadis)

58. God alone is pure, the others are trapped by illusion.
(Sri Rag M. 1, Ashtapadis)

59. O Thou that dost not seem, but art in every heart!
(Sri Rag M. 1, Ashtapadis)

60. He who fears not his God is afraid, for without God, all is darkness.
(Sri Rag M. 1, Ashtapadis)

61. They all say, "Thou art highest of the high," but who has seen Thee, O God! It is the Guru who makeeth me See, and then I See Thee wherever I see. (Sri Rag M. 1, Ashtapadis)

62. In Thy Will, O God, are we all created. In Thy Will do we all do the deeds. In Thy Will are we subject to death. In Thy will do we Merge in Truth.

(Sri Rag M. 1, Ashtapadis)

63. He is Allah, the Unknowable, Unfathomable, the Creator and the Cause, our only Beneficent God. (Sri Rag M. 1, Ashtapadis)

64. Thou art me, I am Thou, what indeed is the difference? Do the gold and the golden bracelet differ or the water and the waves? From me, the servant, art Thou known the Master! (Sri Rag, Ravidas)

65. Why fear or doubt, when God never is unjust. Only the evil-doers suffer defeat. (Sri Rag Var Pauri M. 4)

66. Chop off the head that bows not to the Lord. Nanan: The human frame not charged with love is worthy only of being burnt. (Sri Rag, Var Shloka M. 2)

67. The Unseen, Imperceptible, Unknowable, and Immaculate-Him the Eyes see by the Guru's Grace.

68. Glorious is the Lord's praise, for His Justice is in accordance with His Law. Glorious is the Lord's praise, for from Him one attains one's heart's desires. Glorious is the Lord's praise for He bears not thy traducers. Glorius is the Lord's praise for He Gives without asking another. (Sri Rag, Var Pauri M. 4)

69. He the Giver Gives: 'tis the taker who says, "Enough, no more." (Japji, 3)

70. All love goes, if it has not God as its object: (Sri Rag, Var Shloka M. 3)

71. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them from their sleep. (Sri Rag, Var Shloka M. 1)

72. The Lord Creates nature and then Pevades He it. (Sri Rag, Var Shloka M. 1)

73. He whom Thou Ownest Thou meetest, O God, for Thou art enticed away by hearing from him Thy own praise! (Sri Rag, Chhant, M. 5)

74. O my father, I am wedded to my God by the Guru's Grace. The darkness of my ignorance is dispelled, for the Guru has blazed the trail of wisdom. Gone are my ego and sorrow, and through the Guru's instruction, my Self eats up my self. I marry the Being Eternal, Immortal, who dies not, nor goes. Such is my marriage to my God, O my father. True is my Lord, O my father; the marriage-party is of the Holy Servants of God. O my father, gift away to me the dowry of His Name. Let the Lord be my wear, His Glory be my beauty that my (life's) task be accomplished. (Sri Rag, M. 4, Chhant)

75. The Merciful Lord has given the Command that no one shall domineer over and give pain to another, and all will abide in peace. (Sri Rag, M. 5)

76. Sweet, O Sweet is my Master, sweeter than the mother, the father,
brothers, sisters and mates. Not another is as sweet as is He.
from their sleep. (Sri Rag, M. 5)

77. This world is led astray by Doubt, but who hath strayed it thus away if not Thou? (Sri Rag, M. 1)

78. The Lord minded not my merit, demerit, and as is his innate nature, He embraced me to His Bosom and now even the hot wind touches me not. (Sri Rag, M. 1)

79. Thou art a Yogi amongst yogis, a Reveller amongst revellers. O dear, Thy
limits are known to no one in heavens, the world or the underworld. (Sri Rag, M. 1)

80. How ignorant is the seeker who asks, knowing not that the Wise Giver is giving even without asking. Yea, He Gives all at once all He has to: why then the crazy mind cries out to Him, for what? (Gauri Bavan Akhri, M. 5)

81. Man asks not for God, but for goods which bring gladness to no one. If you
ask for anything, O man, then ask for the One alone that may deliver you of your bondage. (Ibid)

82. Why wander out and about in the wildeness, when thy God abides within
thee. (Ibid)

83. He the Giver is forever Alive and Awake. (Ibid)

84. Eating and expending and enjoying it, the Lord's Treasure is exhausted not. (Ibid : Shloka)

85. He the Formless One is also in form. He the Absolute is also the one Related. He is known as the One also and also becomes the many He. (Ibid : Shloka)

86. Greetings to the Guru-God who, the Formless One, is in the beginning, the middle and in the end. He Himself is in primordial trance. Himself is He in the Seat of Peace. He Himself hears, Himself singing His Praise. He Himself created Himself. Yea, He is His own father and mother. He Himself is the subtle and the apparent too. Nanak: No one can Know the mystery of His play. (Ibid : 1)

87. The world is blind and the God alone seeth. (Asa, M. 1)

88. When Thou, O Creator, art the Cause of all causes, why then shall I lean on the world and for what? (Asa, M.1)

89. As much is the music in our mind, that much is Thy sound, O Lord. As much is the form, that much is Thy Body. Thou art the tongue that tastes, thou the nose that smells. (Asa, M. 1)

90. Great is Thy Glory, for great is Thy Name. Great is Thy Glory, for Thy Justice is just. Great is Thy glory, for eternal is Thy Seat. Great is Thy glory, for Thou Knowest our speech. Great is Thy Glory, for Thou divinest our inmost thoughts. Great is the Thy Glory for Thou givest, unasked. Great is Thy glory, for Thou art all-in-all.
Nanak: All Thy Doings one cannot tell.
For, what is and will be, is all in Thy Will. (Asa, M. 1, Var)

91. True are Thy worlds, True Thy universes. True are Thy regions, True the
forms Thou Createst. True are Thy Doings, True all Thy Thoughts. True is Thy Command, True is Thy Court. True is Thy Will, True is Thy Utterance. True is Thy Grace, True Thy sign. Myriads upon myriads call Thee Light and Truth. In thee, the True One, is all power, all majesty. True is Thy Praise, True Thy Commendation.
O Thou True King, True, True is all Thy Play. (Asa M. 1, Var Shloka M. 1)

92. Nanak : The Lord acts according to His Law, but lo, works also with discrimination He. (Asa M. 1, Var)

93. In the Lord's Fear blows the wind with its myriad breezes. In the Lord's
Fear roll a myriad rivers down. In His Fear is the fire forced hard to labor. In His Fear is the earth crushed under a burden. In His Fear do the clouds roam on their heads. In His fear doth the Dharmraja (1) stand at the Lord's Gate. In His Fear blazes the sun, in His fear shines the moon, and move aeons of times, both, and miles without count. In His fear are the Siddhas, Buddhas and Nathas. In His Fear vaults the sky over the earth. In His Fear are the warriors and heroes of strong limb. In His Fear do boat-loads of men come and go. Yea, the Writ of thy Lord's Fear is over the heads of all.
Says Nanak: "Fearless is the One Absolute, the True Lord, alone." (Asa M. 1, Var. Shloka M. 1)

94. True, O Lord, art Thou alone who hast manifested Thyself in all as Truth.
(Asa, M. 1, Var)

95. Thou, O God, art the Creator, who am I to create? For, if create, I cannot create. (Ibid, Shloka M. 1)

96. In Thy creatures is Thy Light, O God. Through Thy Light art Thou known and though without attributes, all attributes inhere in Thee. (Ibid)

97. He whose Sustenance sustains us, to Him let's say, 'all hail'.
Says Nanak: "With the Master, the command wouldn't do: it is the
prayer that works." (Ibid)

98. What use is that service which rids one not of the fear of the Lord? Nanak: The True Servant is he who merges in the Master. (Ibid)

99. I do the work which He, my God, has assigned to me. (Ibid)

100. He, the Lord is Deathless, so I fear not death. As He is destroyed not, I fear not destruction. Neither He is poor, nor I am hungry. Neither He is in woe, nor am I in misery. Neither He is Bound, nor am I in bondage; neither He hath the Toil, nor am I bound to struggle. As He is Spotless, so am I spot-free. As He is in Bliss, so am I in ecstasy. As He is Worn not by Care, so am I not in pain; as He is Stained not, so am I free of stain. Neither He is Hungry, nor do I have the craving; as He is immaculate, so is cst my being.

Says Nanak: By the Guru's Grace are my doubts and errors gone; and
He and I, meeting together, have become one. (Asa, M. 5)

101. O man, be not clever with thy God. Abandon thyself to Him, if thou wantest Him to meet. (Sorath M. 5, 4:5)

102. Thou art the cause of causes; and there's not another without Thee.
(Dhanasri, M. 9)

103. The Lord is the fruit-bearing tree, and whosoever dwells on Him is satiated. (Dhansari, M. 4)

104. Our God is the philosopher's stone that transmutes our iron into gold. He's the chandan tree that makes our dry wood fragrant. (Dhanasri, M. 4:7)

105. O Lord, whom shall we call false and untrue when there's no one else but
Thee? Thou Pervadest all, O God; everyone dwells ever upon Thee.
(Dhanasri, M. 4)

106. Everyone is under Thy sway, O God, there's no one outside of Thee. Everyone belongs to Thee, O Lord, and everyone merges in Thee. (Dhanasri M. 4)

107. He's the beneficent Lord of all life; He fills all places. (Dhanasri M. 5)

108. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them from their sleep. (Sri Rag, Var Shloka M. 1)

109. He who Sustains us with goodness and who is short of nothing, He alone takes care of my every moment, my Lord, my only God. Unpierceable, Undeceivable, Infinite, Highest f the high is His Form. (Sri Rag, Var Shloka M. 1)

110. My God is riches to the poor, staff to the blind, and milk to the child.
(Dhanasri M. 5)

111. As the mother looks after the child, so does our Lord keeps us whole.
(Dhanasri M. 5)

112. In the seedless state abides the Yogi, our God, who can be identified neither as man nor woman. (Dhanasri M. 1, Ashtapadis :1)

113. The Lord is everywhere, in space as in interspace, and all that seems belongs to Him. (Jaitsri M. 5)

114. The Lord is our only Friend; no, there's not another. For, He pervades all space and interspace, the earth as well as the seas. Yea, permeates He everything and He's the only beneficent Lord and Master of all. He's the only Support of the earth, Infinite and Boundless. Of his mayriad Merits which ones shall I recount? (Jaitsri M. 5, Chhant)

115. Nectar-sweet is the speech of my God, my Friend. I have seen with care, bitter is never His Word. He the Perfect Master knows not a bitter Word and looks not to my misdeeds. For, it is His innate nature to purify the sinners and to reward even an iota of virtue. (Suhi M. 5, Chhant)

116. If the seeker cries out and begs at the Lord's door, the Lord hears him and whether He blesses him or curses him, he must revel in His Glory from their sleep. (Sri Rag, Var Shloka M. 1)

117. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them. (Asa M. 1)

118. O man, you put ten things behind and if you get not another, you lose your faith in God! If thy Lord gives not another and takes away all that He has blest you with, then what can you do, O fool? Salute then Him, your God, forever before whom you are so helpless. (Gauri Sukhmani M. 5)

119. Surrender to Him, thy God, all that belongs to Him and submit to His Will, and thy God will bless thee four times more, for He is forever thy Lord of Mercy. (Ibid)

120. He by whose Grace, you eat delicacies, wear Him ever in your mind. He by whose Grace you apply scents to your body, meditate ever on Him that you attain the stte of Bliss. He by whose Grace you abide in your peaceful abodes and pleasure-haunts, reflect on him and utter His Name with your tongue ever and forever more. He by whose Grace you enjoy love and fineries of life, and wear silks, and sleep on a cosy bed and are honoured by all and can redeem your honour, dwell on Him, your only God, O mind. (Ibid)

121. He by whose Grace you are blest with a healthy, golden body and whose Grace is the only refuge of your shame and, by whose Grace, no one can rival you, Nanak, call on Him, your Great God. (Ibid)

122. He by whose Grace you are bejewelled and ride horses and elephants and have wealth, land and beauteous gardens, and who blesses you with enough to give away abundantly in charity, and who builds you into a man of culture with a beauteous face, remember Him ever, yea, Him, who is the fount of incomparable Beauty. (Ibid)

123. He by whose Grace your ears have music to hear, and your eyes see the
wonders of the world, and your tongue speaks honey, and your hands move and work and you abide in peace and pleasure and flower in bloom and merge spontaneously n Bliss, and attain deliverance, why foresake Him, O mind, attaching yourself to the Other? (Ibid)

124. He by whose Grace you become manifest and known and yur glory is acclaimed the world over, and all tasks are fulfilled, O mind, think of Him ever as a Presence. He who Blesses you with the eternal Truth and who emancipates and redeems all, O my mind, be ever imbued with Him and contemplate Him and Him alone. (Ibid)

125. He who is the one and also the many, He dies not nor perishes. He is the
farthest and the nearest of all, yea, He who Sees, Knows and Reflects. He Pervades all, all over, at all times. (Gauri Sukhmani M. 5)

126. If you seek God, O man, be not clever with Him. (Ibid, Shloka 14)

127. Vain, O vain is the support of man, for the Giver is only He, the one God, alone, by whose giving one asks not again. (Ibid)

128. He alone is Detached in the household who abides ever in God's praise. (Ibid)

129. Within our hearts, the sense of Separateness is also from Him, the God, and to the Union also we attain through Him. (Majh M. 3)

130. Says Kabir, "I went to the kaaba to perform hajj and, lo, on the way I met my God who asked, "Who is it that told you I was only there, and not here?" (Kabir, Shlokas)

131. Some thee are who remember Thee by the name of Ram, others call Thee Khuda. Some serve Thee as Gosain, others as Allah. But, O Beneficent God, Thou art only One, the doer and the cause. The Hindus visit their pilgrim-stations for Thee and, reading the Vedas, offer oblations to Thee. The Muslims perform the hajj, and reading the Quran, bow before Thee. Some seek the Hindu heaven, others the Muslim paradise.

But says Nanak, "He alone knows Thy Mystery who realises Thy Will."
(Ramkali, M. 5)

132. God is Unseeable, beyond the reach of senses, Unknowable, and Detached and yet the God-conscious being seeth Him with his eyes. (Sri Rag M. 4)

133. Of the Creator, how can the one created know the limits? (Gauri Sukhmani M. 5)

134. The Lord Meeteth only the innocent of heart. (Gauri Kabir, 6)

135. O Nanak, it is the same God who is both subtle and apparent.
(Gauri Sukhmani M. 5)

136. Thou alone knowest Thyself, O Highest of the high, farthest of the far, Unknowable and beyond comprehension, our Master. We who've searched for Thee found not Thy depth. (Kanra M. 4)

137. O love, one meets not with God through the way of works. So, in utter humility,
I surrender myself to my Lord and pray: "O God, illumine my mind with discrimination." (Sorath M. 5)

138. Lo, my Wise and Beneficent God feedeth everyone and is compassionate to all souls. (Gauri M. 5)

139. He who knows the mystery of his only God, he forsooth is himself the Creator and the God of gods. (Ramkali M. 1)

140. First, God Provides sustenance, and then creates He the bodies. O God, thee is no greater Giver than Thou. Thou art Thy only equal. (Maru M. 5)

141. O God, Bless me Thou with Thyself in Thy Mercy. (Nat M. 4)

142. The timelessness of Time is also the creation of God to put an end to whatever He creates. (Maru, Kabir, 6)

143. He who praises God, wondrous is whose Glory, he is blest with the Peace of Poise, immense Bliss and is rid of all his hungers. (Suhi M. 5)

144. O inner-knowing person, our Master, Thou Knowest our inmost state, uttered. (Bilawal M. 4)

145. This, verily, is the highest virtue of God that He alone is; neither ever there was any other, nor there ever will be. (Asa M. 1)

146. This, verily is the innate nature of God that whosoever seeks His Refuge. He hugs him to His Bosom. (Bihagaa M. 5)

147. Thy Name, O God, is the "Redeemer of the sinners", the "Destroyer of
fear." (Dhanasri M. 5)

148. Whatever one sees is God; whatever one hears is God's Word. Whatever one does one does in His Will. (Maru M. 5)

149. All birds, all quadrupeds, all matter, all words, all ascetic mountains all vegetation, all minds, live in God alone. (Maru M. 5)

150. Between Him and me is the partition of "I-amness,'fine like the wings of a butterfly. I hear He's near, too near, but seeking Him not, I consider Him far. (Sorath M. 5)

151. The Soul is like a woman. O Groom, without Thee, the bride availeth not. (Malhar M. 5)
152. Of incomparable Beauty, the Transcendent, Blissful Lord is He, the eternal God, Immaculate is whose Praise. (M. 5)

153. Some say the Lord is near, other that He is far. But how can a fish of the waters climb up a tree? (Todi Namdeva 1)

154. Why you shout so much (about your loved Lord) for, he who attains unto His Love, confides not the secret of his Lover to another. (Todi Namdeva 1)

155. Whatever happens, happens through the Master, for He is the only Doer and the Cause. The Lord Himself makes us wise in Himself, and causes us to utter what we utter. He Himself causes the evolution of the (world of) five elements and Himself fills 'the five' with His Essence. And, He Himself unites us with the Guru, and Himself He stills the pulls (of the mind). (Bairari M. 4)

156. Our Lord, the Absolute, without Fear, without Hate, lives in the city of our body. Yea, lives He so near, yet seems not and is revealed only through the Wisdom of the Guru. (Bairari M. 4)

157. All creation was created in the Lord's Will; and all work within His Will. True is the Lord, True, True is His Play, and the Master of all is He alone. (Tilang M. 4)

158. Air, water, the earth and the sky are but the homes or the temples of God. And within them plays He His True Play and falsehood before Him is of no avail. (Tilang M. 4, 1)

159. He who brings all into beingk He supports also whomsoever He creates. He who Creates the earth, He takes care of it too. He is the Master of all hearts. The True Sustainer of us all. (Tilang M. 5)

160. Myriads are the worlds, but the Master is the One alone. (Tilang Namdev 3)

161. O my Loved One, I know not Thy end; Thou pervadest the earth, the waters and the interspace: yea, Thou fillest all. (Suhi M. 1)

162. It is Thou who created the body and then enveloped it with Maya and attachment (with the unreal). In my human form, Thou (also) made me worship Thee. Some Thou leadest on to the True Guru to gather Bliss. Others, the egocentrics, are lost in the tumult (of discursive reasons). But, all belong to Thee and Thou belongest to all, O Creator-Lord. Thy Writ is over the heads f all. And as Thou Blessest one, so becometh one; Without Thy motive force, one can play no role. (Suhi, M. 4)

163. Infinite is the Form of one who created the Universe, and He alone knows its state. And seeing it, He is in Joy; yea, this Wisdom of the Lord is attained through the Guru. (Suhi, M. 4)

164. All that happens is in the Lord's Will. We would do a thing only if we could. (Suhi, M. 4)

165. The Juggler performs His many Feats, and exhibits Himself in many many Roles. But when He lays aside the mask, and ends His Play, then the One alone remains, yea, the One alone. How many forms become manifest and then disappeared? Pray, whee did they come from and whither did they go? Many are the waves that arise in the sea. The gold is beaten into a myriad patterns. The seed spreads out in a myriad branches. But when it fruitions, the fruit yields but the same seed. If a thousand pitchers break, they break into the same light. And lo, delusion and greed, and attachment and Maya and sin, all dissolve in the end into the One Lord, when one's Doubt is shattered. (Suhi, M. 5)

166. He in whose minds abides God loses his self. (Maru, M. 1)

167. Blessed is the township of the body in which abide the five great ones--Truth, Compassion, Contentment, Discrimination, Righteousness--and over them rules the One Detached, wrapped in Absolute Trance. (Maru, M. 1)

168. One knows not the Unknowable, but how is He to be known? It is through the Guru who shows thy God abiding ever with thee. (Basant, M. 1)


169. Such is God, my King, the Inner-Knower, as one sees one's countenance in the mirror. He abides in all hearts, but is contaminated not. He is free of all bondage, and yet bound to the world. (Kanra, Namdevji)

170. In the fortress of the body is God, but the obstinate one knows not His Flavour. But when the Lord, who's compassionate to the meek, Blesses one, one Tastes His taste through the Guru's Word. (Gauri, M. 4)

171. I've ground my body into the dye-stuff (of its essence) and, dyeing the mind with it, made the five elements my marriage-party and with my Lord the King. I circumambulate (His Fire), and so get wedded to Him. I've erected the altar in my lotus-heart and (before it) utter the wisdom of God and lo, I attain unto my God as the Groom. How fortunate I am ! (Asa, Kabirji)

Popular name -------------------- Real name





* BABBU MAAN--------- ----------TEJINDER SINGH


* MIKA--------------------------AMRIK SINGH



* JAZZY.B-----------------------JASWINDER SINGH BAINS


* TAJ MANIA—------------------TARSEM MANIA


* PAMMI BAI -------------------PARMJEET SINGH SIDHU



* DEBI MAKSOOSPURI-----------GURDEV SINGH GILL


* MISS POOJA --------------------GURINDER KAUR KAINTH

ik var ik munda apni gf di bhen nu bahut pyr krda c,,pr jdo kudi de chache nu pta lgya ta ohne munde di bhua nu goli maarti
gusse vich aa k munde da jija kudi de mame nu daak-khane vch clerk di naukari lgva dnda h,,
te jdo ladai vch munde te kudi de saare rshtedar mr jande ne ta fr munda kudi nu talaak de dnda h

MORAL--jo mrji likh dvo--vehli janta ne sab kuch pad lena h

:Laugh::Laugh::Laugh::Laugh::Laugh::Laugh:

ਰੱਬ ਮਰਨ ਤੇ ਪੁਛੇ ਖਵਾਹਿਸ਼ ਮੇਰੀ,


ਮੇਰੀ ਆਖਰੀ ਖਵਾਹਿਸ਼ ਤੂੰ ਹੋਵੇਂ...


ਬੋਲ ਨਾ ਹੋਵੇ ਜ਼ੁਬਾਨ ਕੋਲੋਂ,


ਤੇਰੇ ਘਰ ਵੱਲ ਮੇਰਾ ਮੂੰਹ ਹੋਵੇ....


ਹੱਥ ਲਾ ਕੇ ਵੇਖੀਂ ਮੇਰੀ ਧੜਕਨ ਨੂੰ,


ਮੇਰੇ ਸਾਹ ਵਿਚ੍ਹ ਤੂੰ ਹੀ ਤੂੰ ਹੋਵੇਂ.....


ਮੰਗਾਂ ਅਗਲੇ ਜਨਮ ਵਿਚ੍ਹ ਤੈਨੂੰ ਹੀ,


ਮੇਰਾ ਜਿਸਮ ਤੇ ਤੇਰੀ ਰੂਹ ਹੋਵੇ