Sant Isher Singh Ji Maharaj (Rara Sahib) - Ganka Da Parsang - Track 02 PART 01

Nirban Kirtan Updesh By His Holiness Sant Isher Singh Ji Maharaj (Rara Sahib)
Parsang: Ganka Da Parsang
Venue: Bedford (U.K.) - 1974/1975
Volume: 12 of 20
Track: 02 PART 01 Tu Mere Pran Adhare Prabh Ji...
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According to Janam Sakhi Lord Satguru Nanak Dev Ji will come in 10 pargat rup(10 gurus), eleventh form as Shabad and 72 times as nit avtaar or in the form of saints. Names of those saints are given in the Sau Sakhis written by Guru Gobind Singh Ji Maharaj. Baba Nand Singh ji is one of them, baba jis' name is beautifully mention as"NAND SINGH GARJA SINGH AADI,JIN LAAJ PANTH KI SAJI ".Baba Nand Singh Ji, was born in the month of katak(november) 1872 A.D. in village sherpur, Tehsil Jagraon, District Ludhiana, Punjab, India.His father, Sardar Jai Singh, and his mother, Mata Sada Kaur,were of extremely pious and religious nature. Baba ji had 3 elder brothers,bhai Santa Singh, Bhai Bhagat Singh and Bhai Jagat Singh.

Even as a small child, Baba Nand Singh Ji possessed supernatural charms.He would not like to mix with others. He heard the story of Baba Budha Sahib, upon whom Guru Nanak Dev Ji ,had conferred his grace, while he was only seven years of age.Baba Nand Singh Ji, as a child was so impressed with this story that he would sit in meditation for hours, in front of Sri Guru Granth Sahib.He would go on repeating the name of "WAHEGURU" or Mool Mantra, while awake or asleep.

One day , he left his village. He was then about 20 years of age. He was determine to reside in Hazur Sahib,in order to see God face to face. At Hazur Sahib,Baba Nand Singh Ji undertook to perform the duty of bringing two brass pitchers, full of water, from river Godavari, at 12.15am(each midnight) for the purpose of ablution of the sacred Gurdwara. While performing this seva Baba Ji had the darshan of Sri Guru Hari krishan sahib, Sri Guru Gobind Singh Sahib , Sri Guru Nanak Dev Ji Maharaj, many times.He got divine instructions, to get full knowledge and understanding of Gurbani.

So he left Hazur Sahib in about 1904 A.D. and finally adopted Sant Wadhawa Singh of village Lehra Gaga,Punjab,India as his teacher , for learning thoroughly the Gurbani and its meaning etc.Sant Wadhawa Singh Ji was wonderstruck to observe the supernatural powers of Baba Nand Singh Ji.Sant Wadhawa Singh ji used to call Baba Ji as"Rikhi Ji".

Sant Wadhawa Singh Ji seeing the spiritual development of Baba Ji, told Baba Ji to seek the blissing of Baba Maha Harnam Singh Ji Maharaj . It was through Baba Maha Harnam Singh that Baba Nand Singh Ji had Darshan of Lord of the world Dhan Dhan Satguru Nanak Dev Ji Maharaj.Baba Maha Harnam Singh Ji Maharaj told Baba ji to spread the teaching of Sri Guru Granth Sahib Ji to mankind.

BABA MAHA HARNAM SINGH JI.

Baba Maha Harnam Singh Ji Maharaj ,the spiritual master of Baba Nand Singh Ji Maharaj was a Nirmala Saint , born in the village of Dhindsa,in the Doaba region of Punjab.He was called "Roomiwala saint".He was fully conversant with Sanskrit, Arabic, Persian etc.He knew all the Hindu Scriptures and the koran by heart.His knowledge of Gurbani was unique.He possessed all the occult and supernatural powers that exist in the universe. Great personalites like Brahma, Vishnu, Siva, Narad Muni use to visit this true Brahmgiani, who had become one with God. He would remain in meditation most of the time.His face glowed with Divine redness.He used to take a little milk once , after eight or ten days and piece of bread once a year.

THE NANAKSAR THAATH(GURDWARA)

The word thaath means the built up area, where religious gathering are held in presence of Sri Guru Granth Sahib Ji. It was at Thaath that arrangements were made for the stay of Baba Ji and his devoted Behangams(true renouncers of home) .

Baba ji used to sit in meditation for days and days,in places away from towns and habitations. His unique dependence on Almighty God,Sri Guru Nanak Dev Ji induced some fortunate devotees to bring food and bare necessities for him.In due course, the number of devotees went increasing .Baba ji then used to direct them to build with mud one temporary hut-mlike structure for himself and another for Sri Guru Granth Sahib Ji.When he left one place for another, he used to get the structure demolished and burnt, so much so, that even temporary hand pumps were taken out,so that none should use the place for making it a dera etc.in his name.

In due course , Baba Nand Singh Ji wanted to establish a gurdwara in a secluded place , near Jagroan, District Ludhiana , Punjab , India.On his direction , a deserted tract of land , full of thorny bushes was selected.Baba Ji remarked that this place was suitable for meditation.A few devotees , who accompanied Baba Ji , submitted that the area was infested with wolves and other wild animals and that the water in the well was dirty and bitter.Baba Ji again observed "Take out a few buckets of water and then clean and sweet water will be available." This direction was complied with.To the great astonishment of all , clean and sweet water was soon available. Thus a great thirath for the people of age of darkness was founded.History bears witness that this place was visted by Satguru Nanak Dev ji and again in the form of Satguru Har Gobind Sahib Ji.In the early yugas this place was inhabited by great saints and rishis like Goswami Sukdev ji ,Goswami Beas ji and many other great souls of that time.

A small area measuring a few feet, where one could hardly lie down, was dug up , on direction of Baba Ji.It was roofed by putting tall grass etc. Baba Ji was highly pleased to see it and observed that his place of abode was beautiful.

A room,built with unburned clay bricks was also got constructed, where Sri Guru Granth Sahib Ji was placed.Baba Ji laid down the following principles:

At about 4.00pm meaning of Divine Hymns were read by selected devotees.Then the evening prayers Rehairas was recited and then about 10.45pm Kirtan Sohila was read. For all this programme , six devotees used to stay there.

The place where Baba Ji used to sit down was at lower level than the sangat. No Behangam could see or talk to a women , other then his own mother or sister.There were many restrictions imposed on them. They were punished for non-observance of their duties.The punishments were in form of sweeping the ground, taking out water from the well and so on. Devotees were not allowed to stay in the thaath after 10.00pm and they used to stay in the gurdwara in the village nearby, keleran.Only those Sevadars who could observe the strict rules of rising in the mid of night and sit in meditation were allowed to stay in the Thaath. No Behangams could go out without permission beyond the railway line which is nearly 400 yards from the thaath.

A beautiful gurdwara was built here by Baba Isher Singh Ji , who succeeded Baba Nand Singh Ji.

GOD SENDS FOOD,PARSHAD AND ALL NECESSARY, COMMODITIES

It was (and has ever been) the unique feature of Nanaksar , during the life time of Baba Ji that milk, food, Karah Parshad, clothing and all necessary things used to be offered in abundance by the devotees, without any one's asking.

Offerings before Sri Guru Granth Sahib in form of money is prohibited in Nanaksar Gurdwaras. Praises of Supreme Personality of godhead Sri Guru Nanak Dev Ji is sung here.No one is invited through posters etc. to come here.There is no scarcity of food and clothes here in nanaksar gurdwaras around the world.
SRI SUKHMANI SAHIB

Baba ji used to observe ," By reading and hearing the divine Hymn, Sukhmani Sahib , one gets rid of all his worries and miseriers,he obtains both spiritual and material wealth." Baba ji had directed the recitation of this Divine Hymn in 1928 at the Thaath for the whole of the day.Since 1930, this is being recited day and night.Where ever Baba Ji went , the continuous recitation of this divine Hymn was made obligatory.

LIVING SRI GURU GRANTH SAHIB JI

"Eh Jeonda, Jaagda, Bolda Guru Nanak Hai"(Baba Nand Singh Ji Maharaj)

The unique way in which Sri Guru Granth Sahib is worshipped as the living guru at nanaksar gurdwara is worthy of all praise. We all identify ourselves with our body and name. All the Holy Gurus in line of succession identified themselves with the Holy Name of Sri Guru Nanak Sahib. Sri Guru Nanak Sahib out of compassion has chosen to identify Himself with the Holy Body of Sri Guru Granth Sahib. It is His unbounded Mercy for us that He chose this sacred identification for our sake, so that we could talk to Him, we could hear Him, we could serve and love Him in this Holy Body, perceptible to our physical senses. And it is again out of compassion that He has chosen to reveal Himself in all His splendour and glory to the chosen few, His true Divine lovers from this Divine Body and Form. Sri Guru Nanak Sahib has not merely identified Himself with this Holiest of the Holy scripture but eternally dwells and resides in Sri Guru Granth Sahib.

Bhagat Nam Dev's innocent child-like approach, sincere and deep bhavna converted a stone image into God who had to, perforce, gracefully accept the offered milk. Bhagat Dhana's pleadings, implorings and later resolve to fast unto death compelled the Lord to appear from the stone and accept the offered food. Their's was not the Pathar Drishti or Stone Bhavna. Bhagwan Drishti and God Bhavna converted the stone image into God.

Baba Nand singh used to observe :

Eh Jeonda, Jaagda, Bolda, Guru Nanak Hai

Sri Guru Granth Sahib is the Living, awake Sri Guru Nanak Sahib who talks.

A true lover of Sri Guru Nanak Sahib is not content with mere Kitab Drishti or Book Bhavna in Sri Guru Granth Sahib. With proper orientation of mind, with yearning Guru Drishti, with Nirankar Bhavna, Bhagwan Bhavana, he loves and worships Sri Guru Granth Sahib as the living Sri Guru Nanak Sahib, as the living Lord.

"Kalyug Ke Bohit,

Nam Ke Jahaj,

Halat Palat Ke Rakhiak,

Lok Parlok Ke Sahayak,

Dason Patshahian Di Hazar Nazar Jaagdi Jot, Sri Guru Granth Sahib."

In this Terrible Kali-Age, Sri Guru Granth Sahib is the Saviour Ship. Sri Guru Granth Sahib is the Celestial Ship of the Divine Name. Sri Guru Granth Sahib is the Protector, the Saviour in this world and the worlds hereafter. Sri Guru Granth Sahib is the Eternal Guru, Jaagdi Jot. Is the Illuminator and the Divine Sustainer of the whole universe. Sri Guru Granth Sahib is an Ocean of Nectar and a drop of this Nector is enough for emancipation

Part of Ardas Baba Nand Singh Ji Maharaj

READING OF GURBANI

Baba Ji uesd to distribute "Dargahi Parshad" after every diwan. Every gursikh should read the entire Sri Guru Granth Sahib Ji at least once a month.OR one should recite 50 Sukhmani Sahib Path in one month .OR one should recite 250 Jap Ji Sahib Path in one month. OR one should recite the first Stanza(Pauri) of Jap Ji Sahib on a rosary of 108 beads , reciting it on each bead and on this way the rosary should be rotated six times a day.OR one should utter "Waheguru" "Waheguru" on each bead of a rosary of 108 beads, rotating the rosary for eighty times. OR one should utter "Ram" "Ram" by rotating rosary for one hundred and sixty times.Every new comer to nanaksar is advised to follow the above programme.

SOCIETY OF THE SAINTS.

Baba ji used to observe,"In Gurbani it is repeatedly ordered that one should sit in the company of the True Saints and should pay respect to them.The saint , who stresses the worship of Sri Guru Granth Sahib and himself practically does so , is True Saint. He assists the fallen souls in distributing the Holy Name, and make them true sikhs of Satguru Nanak Dev Ji. He helps all in fully believing that Sri Guru Granth Sahib is the True Guru and is the embodiment of Sri Guru Nanak Dev Ji
PURANMASHI

Puranmashi (full moon) day is considered to be very auspicious as Guru Nanak Dev Ji Advent was on a full moon day.Baba ji used to observe that remaining awake throughout the full moon night gives immense spiritual and worldly benefits.

However , remaining awake on the night preceding the day of Puranmashi on the day of advent of Sri Guru Nanak Dev Ji, confers such benefits, which one will get by remaining awake throughout the year.

OFFERING PARSHAD TO GOD

Baba ji recomended Sargun bhagti, to worship lord in a form.Baba ji's teaching was that Waheguru has two forms Nirgun and sargun.Just like the sun though stationary at a place, its rays spreads to every corner of the world,so is the lord in sargun form dwilling in sachkhand and in the Nirgun form, everywhere. Satguru Nanak Dev ji used to appear personally before Baba Nand singh ji and would eat from the hands of Baba ji.Baba Ji, used to place the parshad before Sri Guru Granth Sahib Ji,and history bears witness that Satguru Nanak Dev Ji used to appear from Sri Granth Sahib Ji, and baba ji would personally feed the lord with his own hands.

There are many stories in proof of the fact that the Satguru did eat Parshad.One of them is as follows:

It so happened that one day baba ji was not feeling well, and could not go inside the parkash asthan to offer parshad to Satguru Ji.Baba Ji saw a boy among the devotees and called him.Then baba ji observed that this boy has got many virtues deeds to his credit, done by him in his previous births .He should go in side to offer parshad to satguru.Baba Ji instructed the boy to place the tray of parshad before Sri Guru Granth Sahib Ji, at the time of ardashe would see the lord partaking parshad .The boy went inside and followed the instructions, there was such magnificent brilliance from the lord's spiritual body that he trembled and fell down.He regained his sences and found that the light had vanished. He came out and fell at the lotus feets of baba ji.There are many such stories in Anand Chamatkaar.

VILLAGE JHORARAN:-

In 1924 during the summer season Baba Ji, visited the village Jhoraran.It was after midnight, when a young boy by the name of (bhai)Inder Singh by the pull of a mysteries voice came into baba ji's tent and had the darshan of his holiness Baba Nand Singh Ji.It was love at first sight.(bhai)Inder Singh at once knew that his search to find a puran murshad have come to an end. This was the first meeting in this world between Baba Nand Singh Ji and his future successor.Inder Singh's name was later changed to (baba)Isher Singh by Baba Nand Singh ji.(Baba) Isher Singh Ji, in service of his master forget day and night and even himself.After Baba ji disappeared from this material world Baba Isher Singh Ji was made the successor


It is not possible to narrate the most extraordinary events and results that happened during the lifetime of Baba ji. However a brief list is as follows :

    * a) He knew the internal conditions and thoughts of those who came to pay respects to him.

    * b) He had seen Guru Nanak Dev Ji many times ( each day) and he used to talk with him. He was always in contact with the Creator.

    * c) He used to take nominal quantity of food and never slept.

    * d) He would sometimes wipe the feet and shoes of the devotees himself.

    * e) Many childless couples had children and sincere devotees, who suffered from incurable diseases, were cured.

A)
THE THREE UNIVERSAL TRUTHS:-

One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?"

During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them.

1. Nothing is lost in the universe:-

The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us.

We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal.

2. Everything Changes:-

The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens.

Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.

3. Law of Cause and Effect:-

The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.

The law of cause and effect is known as karma. Nothing ever happens to us unless we deserves it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,

"The kind of seed sown
 will produce that kind of fruit.
 Those who do good will reap good results.
 Those who do evil will reap evil results.
 If you carefully plant a good seed,
 You will joyfully gather good fruit."
                                    Dhammapada

B)
THE FOUR NOBLE TRUTHS:-

Once there was a woman named Kisagotami, whose first-born son died. She was so stricken with grief that she roamed the streets carrying the dead body and asking for help to bring her son back to life. A kind and wise man took her to the Buddha.

The Buddha told her, "Fetch me a handful of mustard seeds and I will bring your child back to life." Joyfully Kisagotami started off to get them. Then the Buddha added, "But the seeds must come from a family that has not known death."

Kisagotami went from door to door in the whole village asking for the mustard seeds, but everyone said, "Oh, there have been many deaths here", "I lost my father", I lost my sister". She could not find a single household that had not been visited by death. Finally Kisagotami returned to the Buddha and said, "There is death in every family. Everyone dies. Now I understand your teaching."

The Buddha said, "No one can escape death and unhappiness. If people expect only happiness in life, they will be disappointed."

Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:

    * What's wrong with me?
    * Why am I sick?
    * What will cure me?
    * What do I have to do get well?

The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again.

The Four Noble Truths
1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.
 

1. Suffering: Everyone suffers from these thing--
    Birth- When we are born, we cry.
    Sickness- When we are sick, we are miserable.
    Old age- When old, we will have ache and pains and find it hard to get around.
    Death- None of us wants to die. We feel deep sorrow when someone dies.

Other things we suffer from are:
    Being with those we dislike,
    Being apart from those we love,
    Not getting what we want,
   All kinds of problems and disappointments that are unavoidable.
 
 
 

The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering. He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
...but when one loses them, there is suffering."
                                              Dhammapada

2. The cause of suffering---
The Buddha explained that people live in a sea of suffering because of ignorance and greed. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they can not be satisfied or enjoy life.

For example, once children have had a taste of candy, they want more. When they can't have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomach-ache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserve a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy.

3. The end of suffering---
To end suffering, one must cut off greed and ignorance. This means changing one's views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha's teachings. It can be experienced in this very life.

4. The path to the end of suffering: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.

C)
THE NOBLE EIGHTFOLD PATH:-

When the Buddha gave his first sermon in the Deer Park, he began the 'Turning of the Dharma Wheel'. He chose the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path. The Buddha's teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the Noble Eightfold Path. Just as every spoke is needed for the wheel to keep turning, we need to follow each step of the path.
 

1. Right View. The right way to think about life is to see the world through the eyes of the Buddha--with wisdom and compassion.

2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.

3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.

4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.

5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, "Do not earn your living by harming others. Do not seek happiness by making others unhappy."

6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others.

7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.

8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.

Following the Noble Eightfold Path can be compared to cultivating a garden, but in Buddhism one cultivates one's wisdom. The mind is the ground and thoughts are seeds. Deeds are ways one cares for the garden. Our faults are weeds. Pulling them out is like weeding a garden. The harvest is real and lasting happiness.

D)
THE FIVE PRECEPTS

All religions have some basic rules that define what is good conduct and what kind of conduct should be avoided. In Buddhism, the most important rules are the Five Precepts. These have been passed down from the Buddha himself.
 

1. No killing                              Respect for life
2. No stealing                            Respect for others' property
3. No sexual misconduct           Respect for our pure nature
4. No lying                                Respect for honesty
5. No intoxicants                       Respect for a clear mind

no killing :-

The Buddha said, "Life is dear to all beings. They have the right to live the same as we do." We should respect all life and not kill anything. Killing ants and mosquitoes is also breaking this precept. We should have an attitude of loving-kindness towards all beings, wishing them to be happy and free from harm. Taking care of the earth, its rivers and air is included. One way that many Buddhists follow this precept is by being vegetarian.

No stealing---

If we steal from another, we steal from ourselves. Instead, we should learn to give and take care of things that belong to our family, to the school, or to the public.

No sexual misconduct---

Proper conduct shows respect for oneself and others. Our bodies are gifts from our parents, so we should protect them from harm. Young people should especially keep their natures pure and develop their virtue. It is up to them to make the world a better place to live. In happy families, the husband and wife both respect each other.

No lying

Being honest brings peace into the world. When there is a misunderstanding, the best thing is to talk it over. This precept includes no gossip, no back-biting, no harsh words and no idle speech.

No intoxicants---

The fifth precept is based on keeping a clear mind and a healthy body. One day, when the Buddha was speaking the Dharma for the assembly, a young drunkard staggered into the room. He tripped over some monks who were sitting on the floor and started cursing loudly. His breath reeked of alcohol and filled the air with a sickening stench. Mumbling to himself, he reeled out the door.

Everyone was astonished at his rude behavior, but the Buddha remained calm. "Great assembly!" he spoke, "Take a look at this man! He will certainly lose his wealth and good name. His body will grow weak and sickly. Day and night, he will quarrel with his family and friends until they abandon him. The worst thing is that he will lose his wisdom and become stupid."

Little by little, one can learn to follow these precepts. If one sometimes forgets them, one can start all over again. Following the precepts is a lifetime job. If one kills or hurts someone's feelings by mistake, that is breaking the precepts, but it was not done on purpose.

 :happy: :happy: :happy: :happy: :happy: :happy: :happy:

happy bady my sweet brotherrrrrrrrrrrrrr nekkkkkkkkkk , tuhanu tuhade jnam din te bahliya sariya vadhayiyan  :rockon:  , rab tuhanu har ik kushi deve tuhade bday te  :happy: , happy bdayyyyyyyyyyyyyyyyyyy to youuuuuuuuuuuuuuuuuuuuuuuuuuuuuuu my so sweet brother !!!

Ik Bani jo Guru Teg Bharadur Ji walo likhi gayi c, jisnu guru granth sahib da sar v maniya janda haa, te es bani di sab to badi khasiyat haa, k tuhade life da har jwaab ehna 57 sloka  vich hai :smile:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik Oankaar Sathigur Prasaadh ||

ੴ सतिगुर प्रसादि ॥

One Universal Creator God. By The Grace Of The True Guru:

ਸਲੋਕ ਮਹਲਾ ੯ ॥

Salok Mehalaa 9 ||

सलोक महला ९ ॥

Shalok, Ninth Mehl:

ਗੁਨ ਗੋਬਿੰਦ ਗਾਇਓ ਨਹੀ ਜਨਮੁ ਅਕਾਰਥ ਕੀਨੁ ॥

Gun Gobindh Gaaeiou Nehee Janam Akaarathh Keen ||

गुन गोबिंद गाइओ नही जनमु अकारथ कीनु ॥

If you do not sing the Praises of the Lord, your life is rendered useless.

ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜੁ ਮਨਾ ਜਿਹ ਬਿਧਿ ਜਲ ਕਉ ਮੀਨੁ ॥੧॥

Kahu Naanak Har Bhaj Manaa Jih Bidhh Jal Ko Meen ||1||

कहु नानक हरि भजु मना जिह बिधि जल कउ मीनु ॥१॥

Says Nanak, meditate, vibrate upon the Lord; immerse your mind in Him, like the fish in the water. ||1||

ਬਿਖਿਅਨ ਸਿਉ ਕਾਹੇ ਰਚਿਓ ਨਿਮਖ ਨ ਹੋਹਿ ਉਦਾਸੁ ॥

Bikhian Sio Kaahae Rachiou Nimakh N Hohi Oudhaas ||

बिखिअन सिउ काहे रचिओ निमख न होहि उदासु ॥

Why are you engrossed in sin and corruption? You are not detached, even for a moment!

ਕਹੁ ਨਾਨਕ ਭਜੁ ਹਰਿ ਮਨਾ ਪਰੈ ਨ ਜਮ ਕੀ ਫਾਸ ॥੨॥

Kahu Naanak Bhaj Har Manaa Parai N Jam Kee Faas ||2||

कहु नानक भजु हरि मना परै न जम की फास ॥२॥

Says Nanak, meditate, vibrate upon the Lord, and you shall not be caught in the noose of death. ||2||

ਤਰਨਾਪੋ ਇਉ ਹੀ ਗਇਓ ਲੀਓ ਜਰਾ ਤਨੁ ਜੀਤਿ ॥

Tharanaapo Eio Hee Gaeiou Leeou Jaraa Than Jeeth ||

तरनापो इउ ही गइओ लीओ जरा तनु जीति ॥

Your youth has passed away like this, and old age has overtaken your body.

ਕਹੁ ਨਾਨਕ ਭਜੁ ਹਰਿ ਮਨਾ ਅਉਧ ਜਾਤੁ ਹੈ ਬੀਤਿ ॥੩॥

Kahu Naanak Bhaj Har Manaa Aoudhh Jaath Hai Beeth ||3||

कहु नानक भजु हरि मना अउध जातु है बीति ॥३॥

Says Nanak, meditate, vibrate upon the Lord; your life is fleeting away! ||3||

ਬਿਰਧਿ ਭਇਓ ਸੂਝੈ ਨਹੀ ਕਾਲੁ ਪਹੂਚਿਓ ਆਨਿ ॥

Biradhh Bhaeiou Soojhai Nehee Kaal Pehoochiou Aan ||

बिरधि भइओ सूझै नही कालु पहूचिओ आनि ॥

You have become old, and you do not understand that death is overtaking you.

ਕਹੁ ਨਾਨਕ ਨਰ ਬਾਵਰੇ ਕਿਉ ਨ ਭਜੈ ਭਗਵਾਨੁ ॥੪॥

Kahu Naanak Nar Baavarae Kio N Bhajai Bhagavaan ||4||

कहु नानक नर बावरे किउ न भजै भगवानु ॥४॥

Says Nanak, you are insane! Why do you not remember and meditate on God? ||4||

ਧਨੁ ਦਾਰਾ ਸੰਪਤਿ ਸਗਲ ਜਿਨਿ ਅਪੁਨੀ ਕਰਿ ਮਾਨਿ ॥

Dhhan Dhaaraa Sanpath Sagal Jin Apunee Kar Maan ||

धनु दारा स्मपति सगल जिनि अपुनी करि मानि ॥

Your wealth, spouse, and all the possessions which you claim as your own

ਇਨ ਮੈ ਕਛੁ ਸੰਗੀ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਜਾਨਿ ॥੫॥

Ein Mai Kashh Sangee Nehee Naanak Saachee Jaan ||5||

इन मै कछु संगी नही नानक साची जानि ॥५॥

- none of these shall go along with you in the end. O Nanak, know this as true. ||5||

ਪਤਿਤ ਉਧਾਰਨ ਭੈ ਹਰਨ ਹਰਿ ਅਨਾਥ ਕੇ ਨਾਥ ॥

Pathith Oudhhaaran Bhai Haran Har Anaathh Kae Naathh ||

पतित उधारन भै हरन हरि अनाथ के नाथ ॥

He is the Saving Grace of sinners, the Destroyer of fear, the Master of the masterless.

ਕਹੁ ਨਾਨਕ ਤਿਹ ਜਾਨੀਐ ਸਦਾ ਬਸਤੁ ਤੁਮ ਸਾਥਿ ॥੬॥

Kahu Naanak Thih Jaaneeai Sadhaa Basath Thum Saathh ||6||

कहु नानक तिह जानीऐ सदा बसतु तुम साथि ॥६॥

Says Nanak, realize and know Him, who is always with you. ||6||

ਤਨੁ ਧਨੁ ਜਿਹ ਤੋ ਕਉ ਦੀਓ ਤਾਂ ਸਿਉ ਨੇਹੁ ਨ ਕੀਨ ॥

Than Dhhan Jih Tho Ko Dheeou Thaan Sio Naehu N Keen ||

तनु धनु जिह तो कउ दीओ तां सिउ नेहु न कीन ॥

He has given you your body and wealth, but you are not in love with Him.

ਕਹੁ ਨਾਨਕ ਨਰ ਬਾਵਰੇ ਅਬ ਕਿਉ ਡੋਲਤ ਦੀਨ ॥੭॥

Kahu Naanak Nar Baavarae Ab Kio Ddolath Dheen ||7||

कहु नानक नर बावरे अब किउ डोलत दीन ॥७॥

Says Nanak, you are insane! Why do you now shake and tremble so helplessly? ||7||

ਤਨੁ ਧਨੁ ਸੰਪੈ ਸੁਖ ਦੀਓ ਅਰੁ ਜਿਹ ਨੀਕੇ ਧਾਮ ॥

Than Dhhan Sanpai Sukh Dheeou Ar Jih Neekae Dhhaam ||

तनु धनु स्मपै सुख दीओ अरु जिह नीके धाम ॥

He has given you your body, wealth, property, peace and beautiful mansions.

ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਸਿਮਰਤ ਕਾਹਿ ਨ ਰਾਮੁ ॥੮॥

Kahu Naanak Sun Rae Manaa Simarath Kaahi N Raam ||8||

कहु नानक सुनु रे मना सिमरत काहि न रामु ॥८॥

Says Nanak, listen, mind: why don't you remember the Lord in meditation? ||8||

ਸਭ ਸੁਖ ਦਾਤਾ ਰਾਮੁ ਹੈ ਦੂਸਰ ਨਾਹਿਨ ਕੋਇ ॥

Sabh Sukh Dhaathaa Raam Hai Dhoosar Naahin Koe ||

सभ सुख दाता रामु है दूसर नाहिन कोइ ॥

The Lord is the Giver of all peace and comfort. There is no other at all.

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਤਿਹ ਸਿਮਰਤ ਗਤਿ ਹੋਇ ॥੯॥

Kahu Naanak Sun Rae Manaa Thih Simarath Gath Hoe ||9||

कहु नानक सुनि रे मना तिह सिमरत गति होइ ॥९॥

Says Nanak, listen, mind: meditating in remembrance on Him, salvation is attained. ||9||

ਜਿਹ ਸਿਮਰਤ ਗਤਿ ਪਾਈਐ ਤਿਹ ਭਜੁ ਰੇ ਤੈ ਮੀਤ ॥

Jih Simarath Gath Paaeeai Thih Bhaj Rae Thai Meeth ||

जिह सिमरत गति पाईऐ तिह भजु रे तै मीत ॥

Remembering Him in meditation, salvation is attained; vibrate and meditate on Him, O my friend.

ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਅਉਧ ਘਟਤ ਹੈ ਨੀਤ ॥੧੦॥

Kahu Naanak Sun Rae Manaa Aoudhh Ghattath Hai Neeth ||10||

कहु नानक सुनु रे मना अउध घटत है नीत ॥१०॥

Says Nanak, listen, mind: your life is passing away! ||10||

ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥

Paanch Thath Ko Than Rachiou Jaanahu Chathur Sujaan ||

पांच तत को तनु रचिओ जानहु चतुर सुजान ॥

Your body is made up of the five elements; you are clever and wise - know this well.

ਜਿਹ ਤੇ ਉਪਜਿਓ ਨਾਨਕਾ ਲੀਨ ਤਾਹਿ ਮੈ ਮਾਨੁ ॥੧੧॥

Jih Thae Oupajiou Naanakaa Leen Thaahi Mai Maan ||11||

जिह ते उपजिओ नानका लीन ताहि मै मानु ॥११॥

Believe it - you shall merge once again into the One, O Nanak, from whom you originated. ||11||

ਘਟ ਘਟ ਮੈ ਹਰਿ ਜੂ ਬਸੈ ਸੰਤਨ ਕਹਿਓ ਪੁਕਾਰਿ ॥

Ghatt Ghatt Mai Har Joo Basai Santhan Kehiou Pukaar ||

घट घट मै हरि जू बसै संतन कहिओ पुकारि ॥

The Dear Lord abides in each and every heart; the Saints proclaim this as true.


ਕਹੁ ਨਾਨਕ ਤਿਹ ਭਜੁ ਮਨਾ ਭਉ ਨਿਧਿ ਉਤਰਹਿ ਪਾਰਿ ॥੧੨॥

Kahu Naanak Thih Bhaj Manaa Bho Nidhh Outharehi Paar ||12||

कहु नानक तिह भजु मना भउ निधि उतरहि पारि ॥१२॥

Says Nanak, meditate and vibrate upon Him, and you shall cross over the terrifying world-ocean. ||12||

ਸੁਖੁ ਦੁਖੁ ਜਿਹ ਪਰਸੈ ਨਹੀ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ॥

Sukh Dhukh Jih Parasai Nehee Lobh Mohu Abhimaan ||

सुखु दुखु जिह परसै नही लोभु मोहु अभिमानु ॥

One who is not touched by pleasure or pain, greed, emotional attachment and egotistical pride

ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਸੋ ਮੂਰਤਿ ਭਗਵਾਨ ॥੧੩॥

Kahu Naanak Sun Rae Manaa So Moorath Bhagavaan ||13||

कहु नानक सुनु रे मना सो मूरति भगवान ॥१३॥

- says Nanak, listen, mind: he is the very image of God. ||13||

ਉਸਤਤਿ ਨਿੰਦਿਆ ਨਾਹਿ ਜਿਹਿ ਕੰਚਨ ਲੋਹ ਸਮਾਨਿ ॥

Ousathath Nindhiaa Naahi Jihi Kanchan Loh Samaan ||

उसतति निंदिआ नाहि जिहि कंचन लोह समानि ॥

One who is beyond praise and slander, who looks upon gold and iron alike

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਮੁਕਤਿ ਤਾਹਿ ਤੈ ਜਾਨਿ ॥੧੪॥

Kahu Naanak Sun Rae Manaa Mukath Thaahi Thai Jaan ||14||

कहु नानक सुनि रे मना मुकति ताहि तै जानि ॥१४॥

- says Nanak, listen, mind: know that such a person is liberated. ||14||

ਹਰਖੁ ਸੋਗੁ ਜਾ ਕੈ ਨਹੀ ਬੈਰੀ ਮੀਤ ਸਮਾਨਿ ॥

Harakh Sog Jaa Kai Nehee Bairee Meeth Samaan ||

हरखु सोगु जा कै नही बैरी मीत समानि ॥

One who is not affected by pleasure or pain, who looks upon friend and enemy alike

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਮੁਕਤਿ ਤਾਹਿ ਤੈ ਜਾਨਿ ॥੧੫॥

Kahu Naanak Sun Rae Manaa Mukath Thaahi Thai Jaan ||15||

कहु नानक सुनि रे मना मुकति ताहि तै जानि ॥१५॥

- says Nanak, listen, mind: know that such a person is liberated. ||15||

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥

Bhai Kaahoo Ko Dhaeth Nehi Nehi Bhai Maanath Aan ||

भै काहू कउ देत नहि नहि भै मानत आन ॥

One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥

Kahu Naanak Sun Rae Manaa Giaanee Thaahi Bakhaan ||16||

कहु नानक सुनि रे मना गिआनी ताहि बखानि ॥१६॥

- says Nanak, listen, mind: call him spiritually wise. ||16||

ਜਿਹਿ ਬਿਖਿਆ ਸਗਲੀ ਤਜੀ ਲੀਓ ਭੇਖ ਬੈਰਾਗ ॥

Jihi Bikhiaa Sagalee Thajee Leeou Bhaekh Bairaag ||

जिहि बिखिआ सगली तजी लीओ भेख बैराग ॥

One who has forsaken all sin and corruption, who wears the robes of neutral detachment

ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਤਿਹ ਨਰ ਮਾਥੈ ਭਾਗੁ ॥੧੭॥

Kahu Naanak Sun Rae Manaa Thih Nar Maathhai Bhaag ||17||

कहु नानक सुनु रे मना तिह नर माथै भागु ॥१७॥

- says Nanak, listen, mind: good destiny is written on his forehead. ||17||

ਜਿਹਿ ਮਾਇਆ ਮਮਤਾ ਤਜੀ ਸਭ ਤੇ ਭਇਓ ਉਦਾਸੁ ॥

Jihi Maaeiaa Mamathaa Thajee Sabh Thae Bhaeiou Oudhaas ||

जिहि माइआ ममता तजी सभ ते भइओ उदासु ॥

One who renounces Maya and possessiveness and is detached from everything

ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮ ਨਿਵਾਸੁ ॥੧੮॥

Kahu Naanak Sun Rae Manaa Thih Ghatt Breham Nivaas ||18||

कहु नानक सुनु रे मना तिह घटि ब्रहम निवासु ॥१८॥

- says Nanak, listen, mind: God abides in his heart. ||18||

ਜਿਹਿ ਪ੍ਰਾਨੀ ਹਉਮੈ ਤਜੀ ਕਰਤਾ ਰਾਮੁ ਪਛਾਨਿ ॥

Jihi Praanee Houmai Thajee Karathaa Raam Pashhaan ||

जिहि प्रानी हउमै तजी करता रामु पछानि ॥

That mortal, who forsakes egotism, and realizes the Creator Lord

ਕਹੁ ਨਾਨਕ ਵਹੁ ਮੁਕਤਿ ਨਰੁ ਇਹ ਮਨ ਸਾਚੀ ਮਾਨੁ ॥੧੯॥

Kahu Naanak Vahu Mukath Nar Eih Man Saachee Maan ||19||

कहु नानक वहु मुकति नरु इह मन साची मानु ॥१९॥

- says Nanak, that person is liberated; O mind, know this as true. ||19||

ਭੈ ਨਾਸਨ ਦੁਰਮਤਿ ਹਰਨ ਕਲਿ ਮੈ ਹਰਿ ਕੋ ਨਾਮੁ ॥

Bhai Naasan Dhuramath Haran Kal Mai Har Ko Naam ||

भै नासन दुरमति हरन कलि मै हरि को नामु ॥

In this Dark Age of Kali Yuga, the Name of the Lord is the Destroyer of fear, the Eradicator of evil-mindedness.

ਨਿਸਿ ਦਿਨੁ ਜੋ ਨਾਨਕ ਭਜੈ ਸਫਲ ਹੋਹਿ ਤਿਹ ਕਾਮ ॥੨੦॥

Nis Dhin Jo Naanak Bhajai Safal Hohi Thih Kaam ||20||

निसि दिनु जो नानक भजै सफल होहि तिह काम ॥२०॥

Night and day, O Nanak, whoever vibrates and meditates on the Lord's Name, sees all of his works brought to fruition. ||20||

ਜਿਹਬਾ ਗੁਨ ਗੋਬਿੰਦ ਭਜਹੁ ਕਰਨ ਸੁਨਹੁ ਹਰਿ ਨਾਮੁ ॥

Jihabaa Gun Gobindh Bhajahu Karan Sunahu Har Naam ||

जिहबा गुन गोबिंद भजहु करन सुनहु हरि नामु ॥

Vibrate with your tongue the Glorious Praises of the Lord of the Universe; with your ears, hear the Lord's Name.

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਪਰਹਿ ਨ ਜਮ ਕੈ ਧਾਮ ॥੨੧॥

Kahu Naanak Sun Rae Manaa Parehi N Jam Kai Dhhaam ||21||

कहु नानक सुनि रे मना परहि न जम कै धाम ॥२१॥

Says Nanak, listen, man: you shall not have to go to the house of Death. ||21||

ਜੋ ਪ੍ਰਾਨੀ ਮਮਤਾ ਤਜੈ ਲੋਭ ਮੋਹ ਅਹੰਕਾਰ ॥

Jo Praanee Mamathaa Thajai Lobh Moh Ahankaar ||

जो प्रानी ममता तजै लोभ मोह अहंकार ॥

That mortal who renounces possessiveness, greed, emotional attachment and egotism

ਕਹੁ ਨਾਨਕ ਆਪਨ ਤਰੈ ਅਉਰਨ ਲੇਤ ਉਧਾਰ ॥੨੨॥

Kahu Naanak Aapan Tharai Aouran Laeth Oudhhaar ||22||

कहु नानक आपन तरै अउरन लेत उधार ॥२२॥

- says Nanak, he himself is saved, and he saves many others as well. ||22||

ਜਿਉ ਸੁਪਨਾ ਅਰੁ ਪੇਖਨਾ ਐਸੇ ਜਗ ਕਉ ਜਾਨਿ ॥

Jio Supanaa Ar Paekhanaa Aisae Jag Ko Jaan ||

जिउ सुपना अरु पेखना ऐसे जग कउ जानि ॥

Like a dream and a show, so is this world, you must know.

ਇਨ ਮੈ ਕਛੁ ਸਾਚੋ ਨਹੀ ਨਾਨਕ ਬਿਨੁ ਭਗਵਾਨ ॥੨੩॥

Ein Mai Kashh Saacho Nehee Naanak Bin Bhagavaan ||23||

इन मै कछु साचो नही नानक बिनु भगवान ॥२३॥

None of this is true, O Nanak, without God. ||23||

ਨਿਸਿ ਦਿਨੁ ਮਾਇਆ ਕਾਰਨੇ ਪ੍ਰਾਨੀ ਡੋਲਤ ਨੀਤ ॥

Nis Dhin Maaeiaa Kaaranae Praanee Ddolath Neeth ||

निसि दिनु माइआ कारने प्रानी डोलत नीत ॥

Night and day, for the sake of Maya, the mortal wanders constantly.

ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ ਨਾਰਾਇਨੁ ਜਿਹ ਚੀਤਿ ॥੨੪॥

Kottan Mai Naanak Kooo Naaraaein Jih Cheeth ||24||

कोटन मै नानक कोऊ नाराइनु जिह चीति ॥२४॥

Among millions, O Nanak, there is scarcely anyone, who keeps the Lord in his consciousness. ||24||

ਜੈਸੇ ਜਲ ਤੇ ਬੁਦਬੁਦਾ ਉਪਜੈ ਬਿਨਸੈ ਨੀਤ ॥

Jaisae Jal Thae Budhabudhaa Oupajai Binasai Neeth ||

जैसे जल ते बुदबुदा उपजै बिनसै नीत ॥

As the bubbles in the water well up and disappear again,

ਜਗ ਰਚਨਾ ਤੈਸੇ ਰਚੀ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਮੀਤ ॥੨੫॥

Jag Rachanaa Thaisae Rachee Kahu Naanak Sun Meeth ||25||

जग रचना तैसे रची कहु नानक सुनि मीत ॥२५॥

So is the universe created; says Nanak, listen, O my friend! ||25||

ਪ੍ਰਾਨੀ ਕਛੂ ਨ ਚੇਤਈ ਮਦਿ ਮਾਇਆ ਕੈ ਅੰਧੁ ॥

Praanee Kashhoo N Chaethee Madh Maaeiaa Kai Andhh ||

प्रानी कछू न चेतई मदि माइआ कै अंधु ॥

The mortal does not remember the Lord, even for a moment; he is blinded by the wine of Maya.

ਕਹੁ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਭਜਨ ਪਰਤ ਤਾਹਿ ਜਮ ਫੰਧ ॥੨੬॥

Kahu Naanak Bin Har Bhajan Parath Thaahi Jam Fandhh ||26||

कहु नानक बिनु हरि भजन परत ताहि जम फंध ॥२६॥

Says Nanak, without meditating on the Lord, he is caught by the noose of Death. ||26||

ਜਉ ਸੁਖ ਕਉ ਚਾਹੈ ਸਦਾ ਸਰਨਿ ਰਾਮ ਕੀ ਲੇਹ ॥

Jo Sukh Ko Chaahai Sadhaa Saran Raam Kee Laeh ||

जउ सुख कउ चाहै सदा सरनि राम की लेह ॥

If you yearn for eternal peace, then seek the Sanctuary of the Lord.

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਦੁਰਲਭ ਮਾਨੁਖ ਦੇਹ ॥੨੭॥

Kahu Naanak Sun Rae Manaa Dhuralabh Maanukh Dhaeh ||27||

कहु नानक सुनि रे मना दुरलभ मानुख देह ॥२७॥

Says Nanak, listen, mind: this human body is difficult to obtain. ||27||

ਮਾਇਆ ਕਾਰਨਿ ਧਾਵਹੀ ਮੂਰਖ ਲੋਗ ਅਜਾਨ ॥

Maaeiaa Kaaran Dhhaavehee Moorakh Log Ajaan ||

माइआ कारनि धावही मूरख लोग अजान ॥

For the sake of Maya, the fools and ignorant people run all around.

ਕਹੁ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਭਜਨ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਨ ॥੨੮॥

Kahu Naanak Bin Har Bhajan Birathhaa Janam Siraan ||28||

कहु नानक बिनु हरि भजन बिरथा जनमु सिरान ॥२८॥

Says Nanak, without meditating on the Lord, life passes away uselessly. ||28||

ਜੋ ਪ੍ਰਾਨੀ ਨਿਸਿ ਦਿਨੁ ਭਜੈ ਰੂਪ ਰਾਮ ਤਿਹ ਜਾਨੁ ॥

Jo Praanee Nis Dhin Bhajai Roop Raam Thih Jaan ||

जो प्रानी निसि दिनु भजै रूप राम तिह जानु ॥

That mortal who meditates and vibrates upon the Lord night and day - know him to be the embodiment of the Lord.

ਹਰਿ ਜਨ ਹਰਿ ਅੰਤਰੁ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਮਾਨੁ ॥੨੯॥

Har Jan Har Anthar Nehee Naanak Saachee Maan ||29||

हरि जन हरि अंतरु नही नानक साची मानु ॥२९॥

There is no difference between the Lord and the humble servant of the Lord; O Nanak, know this as true. ||29||

ਮਨੁ ਮਾਇਆ ਮੈ ਫਧਿ ਰਹਿਓ ਬਿਸਰਿਓ ਗੋਬਿੰਦ ਨਾਮੁ ॥

Man Maaeiaa Mai Fadhh Rehiou Bisariou Gobindh Naam ||

मनु माइआ मै फधि रहिओ बिसरिओ गोबिंद नामु ॥

The mortal is entangled in Maya; he has forgotten the Name of the Lord of the Universe.

ਕਹੁ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਭਜਨ ਜੀਵਨ ਕਉਨੇ ਕਾਮ ॥੩੦॥

Kahu Naanak Bin Har Bhajan Jeevan Kounae Kaam ||30||

कहु नानक बिनु हरि भजन जीवन कउने काम ॥३०॥

Says Nanak, without meditating on the Lord, what is the use of this human life? ||30||

ਪ੍ਰਾਨੀ ਰਾਮੁ ਨ ਚੇਤਈ ਮਦਿ ਮਾਇਆ ਕੈ ਅੰਧੁ ॥

Praanee Raam N Chaethee Madh Maaeiaa Kai Andhh ||

प्रानी रामु न चेतई मदि माइआ कै अंधु ॥

The mortal does not think of the Lord; he is blinded by the wine of Maya.

ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜਨ ਬਿਨੁ ਪਰਤ ਤਾਹਿ ਜਮ ਫੰਧ ॥੩੧॥

Kahu Naanak Har Bhajan Bin Parath Thaahi Jam Fandhh ||31||

कहु नानक हरि भजन बिनु परत ताहि जम फंध ॥३१॥

Says Nanak, without meditating on the Lord, he is caught in the noose of Death. ||31||

ਸੁਖ ਮੈ ਬਹੁ ਸੰਗੀ ਭਏ ਦੁਖ ਮੈ ਸੰਗਿ ਨ ਕੋਇ ॥

Sukh Mai Bahu Sangee Bheae Dhukh Mai Sang N Koe ||

सुख मै बहु संगी भए दुख मै संगि न कोइ ॥

In good times, there are many companions around, but in bad times, there is no one at all.

ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜੁ ਮਨਾ ਅੰਤਿ ਸਹਾਈ ਹੋਇ ॥੩੨॥

Kahu Naanak Har Bhaj Manaa Anth Sehaaee Hoe ||32||

कहु नानक हरि भजु मना अंति सहाई होइ ॥३२॥

Says Nanak, vibrate, and meditate on the Lord; He shall be your only Help and Support in the end. ||32||

ਜਨਮ ਜਨਮ ਭਰਮਤ ਫਿਰਿਓ ਮਿਟਿਓ ਨ ਜਮ ਕੋ ਤ੍ਰਾਸੁ ॥

Janam Janam Bharamath Firiou Mittiou N Jam Ko Thraas ||

जनम जनम भरमत फिरिओ मिटिओ न जम को त्रासु ॥

Mortals wander lost and confused through countless lifetimes; their fear of death is never removed.

ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜੁ ਮਨਾ ਨਿਰਭੈ ਪਾਵਹਿ ਬਾਸੁ ॥੩੩॥

Kahu Naanak Har Bhaj Manaa Nirabhai Paavehi Baas ||33||

कहु नानक हरि भजु मना निरभै पावहि बासु ॥३३॥

Says Nanak, vibrate and meditate on the Lord, and you shall dwell in the Fearless Lord. ||33||

ਜਤਨ ਬਹੁਤੁ ਮੈ ਕਰਿ ਰਹਿਓ ਮਿਟਿਓ ਨ ਮਨ ਕੋ ਮਾਨੁ ॥

Jathan Bahuth Mai Kar Rehiou Mittiou N Man Ko Maan ||

जतन बहुतु मै करि रहिओ मिटिओ न मन को मानु ॥

I have tried so many things, but the pride of my mind has not been dispelled.

ਦੁਰਮਤਿ ਸਿਉ ਨਾਨਕ ਫਧਿਓ ਰਾਖਿ ਲੇਹੁ ਭਗਵਾਨ ॥੩੪॥

Dhuramath Sio Naanak Fadhhiou Raakh Laehu Bhagavaan ||34||

दुरमति सिउ नानक फधिओ राखि लेहु भगवान ॥३४॥

I am engrossed in evil-mindedness, Nanak. O God, please save me! ||34||

ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥

Baal Juaanee Ar Biradhh Fun Theen Avasathhaa Jaan ||

बाल जुआनी अरु बिरधि फुनि तीनि अवसथा जानि ॥

Childhood, youth and old age - know these as the three stages of life.

ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜਨ ਬਿਨੁ ਬਿਰਥਾ ਸਭ ਹੀ ਮਾਨੁ ॥੩੫॥

Kahu Naanak Har Bhajan Bin Birathhaa Sabh Hee Maan ||35||

कहु नानक हरि भजन बिनु बिरथा सभ ही मानु ॥३५॥

Says Nanak, without meditating on the Lord, everything is useless; you must appreciate this. ||35||

ਕਰਣੋ ਹੁਤੋ ਸੁ ਨਾ ਕੀਓ ਪਰਿਓ ਲੋਭ ਕੈ ਫੰਧ ॥

Karano Hutho S Naa Keeou Pariou Lobh Kai Fandhh ||

करणो हुतो सु ना कीओ परिओ लोभ कै फंध ॥

You have not done what you should have done; you are entangled in the web of greed.

ਨਾਨਕ ਸਮਿਓ ਰਮਿ ਗਇਓ ਅਬ ਕਿਉ ਰੋਵਤ ਅੰਧ ॥੩੬॥

Naanak Samiou Ram Gaeiou Ab Kio Rovath Andhh ||36||

नानक समिओ रमि गइओ अब किउ रोवत अंध ॥३६॥

Nanak, your time is past and gone; why are you crying now, you blind fool? ||36||

ਮਨੁ ਮਾਇਆ ਮੈ ਰਮਿ ਰਹਿਓ ਨਿਕਸਤ ਨਾਹਿਨ ਮੀਤ ॥

Man Maaeiaa Mai Ram Rehiou Nikasath Naahin Meeth ||

मनु माइआ मै रमि रहिओ निकसत नाहिन मीत ॥

The mind is absorbed in Maya - it cannot escape it, my friend.

ਨਾਨਕ ਮੂਰਤਿ ਚਿਤ੍ਰ ਜਿਉ ਛਾਡਿਤ ਨਾਹਿਨ ਭੀਤਿ ॥੩੭॥

Naanak Moorath Chithr Jio Shhaaddith Naahin Bheeth ||37||

नानक मूरति चित्र जिउ छाडित नाहिन भीति ॥३७॥

Nanak, it is like a picture painted on the wall - it cannot leave it. ||37||

ਨਰ ਚਾਹਤ ਕਛੁ ਅਉਰ ਅਉਰੈ ਕੀ ਅਉਰੈ ਭਈ ॥

Nar Chaahath Kashh Aour Aourai Kee Aourai Bhee ||

नर चाहत कछु अउर अउरै की अउरै भई ॥

The man wishes for something, but something different happens.

ਚਿਤਵਤ ਰਹਿਓ ਠਗਉਰ ਨਾਨਕ ਫਾਸੀ ਗਲਿ ਪਰੀ ॥੩੮॥

Chithavath Rehiou Thagour Naanak Faasee Gal Paree ||38||

चितवत रहिओ ठगउर नानक फासी गलि परी ॥३८॥

He plots to deceive others, O Nanak, but he places the noose around his own neck instead. ||38||

ਜਤਨ ਬਹੁਤ ਸੁਖ ਕੇ ਕੀਏ ਦੁਖ ਕੋ ਕੀਓ ਨ ਕੋਇ ॥

Jathan Bahuth Sukh Kae Keeeae Dhukh Ko Keeou N Koe ||

जतन बहुत सुख के कीए दुख को कीओ न कोइ ॥

People make all sorts of efforts to find peace and pleasure, but no one tries to earn pain.

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਹਰਿ ਭਾਵੈ ਸੋ ਹੋਇ ॥੩੯॥

Kahu Naanak Sun Rae Manaa Har Bhaavai So Hoe ||39||

कहु नानक सुनि रे मना हरि भावै सो होइ ॥३९॥

Says Nanak, listen, mind: whatever pleases God comes to pass. ||39||

ਜਗਤੁ ਭਿਖਾਰੀ ਫਿਰਤੁ ਹੈ ਸਭ ਕੋ ਦਾਤਾ ਰਾਮੁ ॥

Jagath Bhikhaaree Firath Hai Sabh Ko Dhaathaa Raam ||

जगतु भिखारी फिरतु है सभ को दाता रामु ॥

The world wanders around begging, but the Lord is the Giver of all.

ਕਹੁ ਨਾਨਕ ਮਨ ਸਿਮਰੁ ਤਿਹ ਪੂਰਨ ਹੋਵਹਿ ਕਾਮ ॥੪੦॥

Kahu Naanak Man Simar Thih Pooran Hovehi Kaam ||40||

कहु नानक मन सिमरु तिह पूरन होवहि काम ॥४०॥

Says Nanak, meditate in remembrance on Him, and all your works will be successful. ||40||

ਝੂਠੈ ਮਾਨੁ ਕਹਾ ਕਰੈ ਜਗੁ ਸੁਪਨੇ ਜਿਉ ਜਾਨੁ ॥

Jhoothai Maan Kehaa Karai Jag Supanae Jio Jaan ||

झूठै मानु कहा करै जगु सुपने जिउ जानु ॥

Why do you take such false pride in yourself? You must know that the world is just a dream.

ਇਨ ਮੈ ਕਛੁ ਤੇਰੋ ਨਹੀ ਨਾਨਕ ਕਹਿਓ ਬਖਾਨਿ ॥੪੧॥

Ein Mai Kashh Thaero Nehee Naanak Kehiou Bakhaan ||41||

इन मै कछु तेरो नही नानक कहिओ बखानि ॥४१॥

None of this is yours; Nanak proclaims this truth. ||41||

ਗਰਬੁ ਕਰਤੁ ਹੈ ਦੇਹ ਕੋ ਬਿਨਸੈ ਛਿਨ ਮੈ ਮੀਤ ॥

Garab Karath Hai Dhaeh Ko Binasai Shhin Mai Meeth ||

गरबु करतु है देह को बिनसै छिन मै मीत ॥

You are so proud of your body; it shall perish in an instant, my friend.

ਜਿਹਿ ਪ੍ਰਾਨੀ ਹਰਿ ਜਸੁ ਕਹਿਓ ਨਾਨਕ ਤਿਹਿ ਜਗੁ ਜੀਤਿ ॥੪੨॥

Jihi Praanee Har Jas Kehiou Naanak Thihi Jag Jeeth ||42||

जिहि प्रानी हरि जसु कहिओ नानक तिहि जगु जीति ॥४२॥

That mortal who chants the Praises of the Lord, O Nanak, conquers the world. ||42||

ਜਿਹ ਘਟਿ ਸਿਮਰਨੁ ਰਾਮ ਕੋ ਸੋ ਨਰੁ ਮੁਕਤਾ ਜਾਨੁ ॥

Jih Ghatt Simaran Raam Ko So Nar Mukathaa Jaan ||

जिह घटि सिमरनु राम को सो नरु मुकता जानु ॥

That person, who meditates in remembrance on the Lord in his heart, is liberated - know this well.

ਤਿਹਿ ਨਰ ਹਰਿ ਅੰਤਰੁ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਮਾਨੁ ॥੪੩॥

Thihi Nar Har Anthar Nehee Naanak Saachee Maan ||43||

तिहि नर हरि अंतरु नही नानक साची मानु ॥४३॥

There is no difference between that person and the Lord: O Nanak, accept this as the Truth. ||43||

ਏਕ ਭਗਤਿ ਭਗਵਾਨ ਜਿਹ ਪ੍ਰਾਨੀ ਕੈ ਨਾਹਿ ਮਨਿ ॥

Eaek Bhagath Bhagavaan Jih Praanee Kai Naahi Man ||

एक भगति भगवान जिह प्रानी कै नाहि मनि ॥

That person, who does not feel devotion to God in his mind

ਜੈਸੇ ਸੂਕਰ ਸੁਆਨ ਨਾਨਕ ਮਾਨੋ ਤਾਹਿ ਤਨੁ ॥੪੪॥

Jaisae Sookar Suaan Naanak Maano Thaahi Than ||44||

जैसे सूकर सुआन नानक मानो ताहि तनु ॥४४॥

- O Nanak, know that his body is like that of a pig, or a dog. ||44||

ਸੁਆਮੀ ਕੋ ਗ੍ਰਿਹੁ ਜਿਉ ਸਦਾ ਸੁਆਨ ਤਜਤ ਨਹੀ ਨਿਤ ॥

Suaamee Ko Grihu Jio Sadhaa Suaan Thajath Nehee Nith ||

सुआमी को ग्रिहु जिउ सदा सुआन तजत नही नित ॥

A dog never abandons the home of his master.

ਨਾਨਕ ਇਹ ਬਿਧਿ ਹਰਿ ਭਜਉ ਇਕ ਮਨਿ ਹੁਇ ਇਕ ਚਿਤਿ ॥੪੫॥

Naanak Eih Bidhh Har Bhajo Eik Man Hue Eik Chith ||45||

नानक इह बिधि हरि भजउ इक मनि हुइ इक चिति ॥४५॥

O Nanak, in just the same way, vibrate, and meditate on the Lord, single-mindedly, with one-pointed consciousness. ||45||

ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥

Theerathh Barath Ar Dhaan Kar Man Mai Dhharai Gumaan ||

तीरथ बरत अरु दान करि मन मै धरै गुमानु ॥

Those who make pilgrimages to sacred shrines, observe ritualistic fasts and make donations to charity while still taking pride in their minds

ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥

Naanak Nihafal Jaath Thih Jio Kunchar Eisanaan ||46||

नानक निहफल जात तिह जिउ कुंचर इसनानु ॥४६॥

- O Nanak, their actions are useless, like the elephant, who takes a bath, and then rolls in the dust. ||46||

ਸਿਰੁ ਕੰਪਿਓ ਪਗ ਡਗਮਗੇ ਨੈਨ ਜੋਤਿ ਤੇ ਹੀਨ ॥

Sir Kanpiou Pag Ddagamagae Nain Joth Thae Heen ||

सिरु क्मपिओ पग डगमगे नैन जोति ते हीन ॥

The head shakes, the feet stagger, and the eyes become dull and weak.

ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਭਈ ਤਊ ਨ ਹਰਿ ਰਸਿ ਲੀਨ ॥੪੭॥

Kahu Naanak Eih Bidhh Bhee Thoo N Har Ras Leen ||47||

कहु नानक इह बिधि भई तऊ न हरि रसि लीन ॥४७॥

Says Nanak, this is your condition. And even now, you have not savored the sublime essence of the Lord. ||47||

ਨਿਜ ਕਰਿ ਦੇਖਿਓ ਜਗਤੁ ਮੈ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹਿ ॥

Nij Kar Dhaekhiou Jagath Mai Ko Kaahoo Ko Naahi ||

निज करि देखिओ जगतु मै को काहू को नाहि ॥

I had looked upon the world as my own, but no one belongs to anyone else.

ਨਾਨਕ ਥਿਰੁ ਹਰਿ ਭਗਤਿ ਹੈ ਤਿਹ ਰਾਖੋ ਮਨ ਮਾਹਿ ॥੪੮॥

Naanak Thhir Har Bhagath Hai Thih Raakho Man Maahi ||48||

नानक थिरु हरि भगति है तिह राखो मन माहि ॥४८॥

O Nanak, only devotional worship of the Lord is permanent; enshrine this in your mind. ||48||

ਜਗ ਰਚਨਾ ਸਭ ਝੂਠ ਹੈ ਜਾਨਿ ਲੇਹੁ ਰੇ ਮੀਤ ॥

Jag Rachanaa Sabh Jhooth Hai Jaan Laehu Rae Meeth ||

जग रचना सभ झूठ है जानि लेहु रे मीत ॥

The world and its affairs are totally false; know this well, my friend.

ਕਹਿ ਨਾਨਕ ਥਿਰੁ ਨਾ ਰਹੈ ਜਿਉ ਬਾਲੂ ਕੀ ਭੀਤਿ ॥੪੯॥

Kehi Naanak Thhir Naa Rehai Jio Baaloo Kee Bheeth ||49||

कहि नानक थिरु ना रहै जिउ बालू की भीति ॥४९॥

Says Nanak, it is like a wall of sand; it shall not endure. ||49||

ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥

Raam Gaeiou Raavan Gaeiou Jaa Ko Bahu Paravaar ||

रामु गइओ रावनु गइओ जा कउ बहु परवारु ॥

Raam Chand passed away, as did Raawan, even though he had lots of relatives.

ਕਹੁ ਨਾਨਕ ਥਿਰੁ ਕਛੁ ਨਹੀ ਸੁਪਨੇ ਜਿਉ ਸੰਸਾਰੁ ॥੫੦॥

Kahu Naanak Thhir Kashh Nehee Supanae Jio Sansaar ||50||

कहु नानक थिरु कछु नही सुपने जिउ संसारु ॥५०॥

Says Nanak, nothing lasts forever; the world is like a dream. ||50||

ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥

Chinthaa Thaa Kee Keejeeai Jo Anehonee Hoe ||

चिंता ता की कीजीऐ जो अनहोनी होइ ॥

People become anxious, when something unexpected happens.

ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥

Eihu Maarag Sansaar Ko Naanak Thhir Nehee Koe ||51||

इहु मारगु संसार को नानक थिरु नही कोइ ॥५१॥

This is the way of the world, O Nanak; nothing is stable or permanent. ||51||

ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥

Jo Oupajiou So Binas Hai Paro Aaj Kai Kaal ||

जो उपजिओ सो बिनसि है परो आजु कै कालि ॥

Whatever has been created shall be destroyed; everyone shall perish, today or tomorrow.

ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥੫੨॥

Naanak Har Gun Gaae Lae Shhaadd Sagal Janjaal ||52||

नानक हरि गुन गाइ ले छाडि सगल जंजाल ॥५२॥

O Nanak, sing the Glorious Praises of the Lord, and give up all other entanglements. ||52||

ਦੋਹਰਾ ॥

Dhoharaa ||

दोहरा ॥

Dohraa:

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥

Bal Shhuttakiou Bandhhan Parae Kashhoo N Hoth Oupaae ||

बलु छुटकिओ बंधन परे कछू न होत उपाइ ॥

My strength is exhausted, and I am in bondage; I cannot do anything at all.

ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥

Kahu Naanak Ab Outt Har Gaj Jio Hohu Sehaae ||53||

कहु नानक अब ओट हरि गज जिउ होहु सहाइ ॥५३॥

Says Nanak, now, the Lord is my Support; He will help me, as He did the elephant. ||53||

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥

Bal Hoaa Bandhhan Shhuttae Sabh Kishh Hoth Oupaae ||

बलु होआ बंधन छुटे सभु किछु होत उपाइ ॥

My strength has been restored, and my bonds have been broken; now, I can do everything.

ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥੫੪॥

Naanak Sabh Kishh Thumarai Haathh Mai Thum Hee Hoth Sehaae ||54||

नानक सभु किछु तुमरै हाथ मै तुम ही होत सहाइ ॥५४॥

Nanak: everything is in Your hands, Lord; You are my Helper and Support. ||54||

ਸੰਗ ਸਖਾ ਸਭਿ ਤਜਿ ਗਏ ਕੋਊ ਨ ਨਿਬਹਿਓ ਸਾਥਿ ॥

Sang Sakhaa Sabh Thaj Geae Kooo N Nibehiou Saathh ||

संग सखा सभि तजि गए कोऊ न निबहिओ साथि ॥

My associates and companions have all deserted me; no one remains with me.

ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਪਤਿ ਮੈ ਟੇਕ ਏਕ ਰਘੁਨਾਥ ॥੫੫॥

Kahu Naanak Eih Bipath Mai Ttaek Eaek Raghunaathh ||55||

कहु नानक इह बिपति मै टेक एक रघुनाथ ॥५५॥

Says Nanak, in this tragedy, the Lord alone is my Support. ||55||

ਨਾਮੁ ਰਹਿਓ ਸਾਧੂ ਰਹਿਓ ਰਹਿਓ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥

Naam Rehiou Saadhhoo Rehiou Rehiou Gur Gobindh ||

नामु रहिओ साधू रहिओ रहिओ गुरु गोबिंदु ॥

The Naam remains; the Holy Saints remain; the Guru, the Lord of the Universe, remains.

ਕਹੁ ਨਾਨਕ ਇਹ ਜਗਤ ਮੈ ਕਿਨ ਜਪਿਓ ਗੁਰ ਮੰਤੁ ॥੫੬॥

Kahu Naanak Eih Jagath Mai Kin Japiou Gur Manth ||56||

कहु नानक इह जगत मै किन जपिओ गुर मंतु ॥५६॥

Says Nanak, how rare are those who chant the Guru's Mantra in this world. ||56||

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥

Raam Naam Our Mai Gehiou Jaa Kai Sam Nehee Koe ||

राम नामु उर मै गहिओ जा कै सम नही कोइ ॥

I have enshrined the Lord's Name within my heart; there is nothing equal to it.

ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥

Jih Simarath Sankatt Mittai Dharas Thuhaaro Hoe ||57||1||

जिह सिमरत संकट मिटै दरसु तुहारो होइ ॥५७॥१॥

Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

 :nurse:

Drexel University College of Medicine is the medical school of Drexel University. The medical school has the nation's largest enrollment for a private medical school, and represents the consolidation of two medical schools: the nation's first medical school for women and the first U.S. college of homeopathy. The College is currently housed at two locations in Philadelphia, Pennsylvania; the Queen Lane Campus and Hahnemann University Hospital, which serves as the university's Center City Hahnemann Campus.



Drexel University College of Medicine went through many name changes throughout its history. The medical school began as two separate medical schools: Hahnemann Medical College and Women's Medical College of Pennsylvania. The subsequent merger of the two schools, and with Drexel University assuming the leadership, created the College of Medicine in its present form. The US News and World Report ranks Drexel University College of Medicine 89 for overall research rank though primary care overall is not ranked.





Woman's Medical College of Pennsylvania:-
Female Medical College of Pennsylvania, 1850–1867
Woman's Medical College of Pennsylvania (WMCP), 1867–1970
Medical College of Pennsylvania (MCP), 1970–1993
When Hahnemann Medical College left its original site, the building on 229 Arch Street became the home of the Female (later, Woman’s) Medical College of Pennsylvania. In 1850, the world's first medical school for women was founded in Philadelphia. Founded by Quaker businessmen, clergy and physicians and operated by philanthropist William J. Mullen, “Woman’s Med” was the first medical school in the world to provide medical education exclusively for women. In its early days, it faced serious opposition from the male medical establishment. Prevailing notions held women too feeble-minded to succeed in the demanding arena of academic medicine and too delicate to endure the physical requirements of clinical practice. As a result, Ann Preston, M.D., a member of the College’s first graduating class, founded the Woman’s Hospital of Philadelphia. In 1866, she became dean, the first woman ever to hold that position at a medical school.

MCP Hahnemann University:-
MCP Hahnemann School of Medicine, 1993–1996
Allegheny University of the Health Sciences, 1996–1998
MCP Hahnemann University School of Medicine, 1998–2002
The Medical College of Pennsylvania merged with Hahnemann University in 1993, creating four fully accredited schools: the School of Medicine, Graduate School, School of Allied Health Professions and the School of Continuing Education. In 1993, the College became the first medical school in the country to completely integrate women's health issues into its curriculum instead of an occasional lecture or optional elective.Also in that year, MCP and Hahnemann University became part of Allegheny Health Education and Research Foundation (AHERF) and were integrated into the Allegheny University of the Health Sciences (AUHS), which included facilities in Pittsburgh, Pennsylvania. But five years later, AHERF, which owned eight Philadelphia hospitals, collapsed in the nation’s largest bankruptcy of a non-profit health care organization.
In October 1998, in an historic reorganization, the AHERF hospitals were sold to Tenet Healthcare Corporation, a for-profit hospital corporation based in Texas. A new non-profit corporation, Philadelphia Health & Education Corporation (PHEC), was created to carry on the education, research and service missions under the name MCP Hahnemann University. Drexel University was hired as the university’s operator, to bring the same level of expertise to running this academic medical center that Tenet brought to hospital management operations.
On August 3, 2000, former President Gerald Ford was admitted to the Hospital after suffering two minor strokes while attending the 2000 Republican National Convention, but made a quick recovery afterwards.



Drexel University College of Medicine:-
Drexel University College of Medicine. 2002–present
After successfully operating MCP Hahnemann University for three and one-half years, the Drexel Board of Trustees unanimously agreed to make its relationship with MCP Hahnemann permanent. On July 1, 2002, two of the MCP Hahnemann schools – the College of Nursing and Health Professions, and the School of Public Health – formally became part of Drexel, and PHEC continued to operate as a legal affiliate of Drexel under its new name, Drexel University College of Medicine. Shortly thereafter, the Secretary of Education for the Commonwealth of Pennsylvania approved the transfer to Drexel University of all degree-granting authority that had previously been vested in MCP Hahnemann. As a result, all students of the former MCP Hahnemann University are Drexel students and graduate with Drexel degrees.
Today, as Drexel University College of Medicine, the institution continues its historic commitment to women's health education. The College also now has over 1,000 medical students, more than 500 biomedical graduate students, 550 residents, 600 clinical and basic science faculty, and over 1,700 affiliate and volunteer faculty.

Ramakrishna was born in a poor Brahmin Vaishnava family in rural Bengal. He became a priest of the Dakshineswar Kali Temple, dedicated to the goddess Kali, which had the influence of the main strands of Bengali bhakti tradition. His first spiritual teacher was an ascetic woman skilled in Tantra and Vaishnava bhakti.Later an Advaita Vedantin ascetic taught him non-dual meditation, and according to Ramakrishna, he experienced nirvikalpa samadhi under his guidance. Ramakrishna also experimented with other religions, notably Islam and Christianity, and said that they all lead to the same God. Though conventionally uneducated, he attracted the attention of the middle class, upper middle class and numerous Bengali intellectuals.



Ramakrishna was born on 18 February 1836, in the village of Kamarpukur, in the Hooghly district of West Bengal, into a very poor but pious, orthodox brahmin family. Located far from the railroad, Kamarpukur was untouched by the glamour of the city and contained rice fields, tall palms, royal banyans, a few lakes, and two cremation grounds. His parents were Khudiram Chattopâdhyâya and Chandramani Devî. According to his followers, Ramakrishna's parents experienced supernatural incidents, visions before his birth. His father Khudiram had a dream in Gaya in which Lord Gadadhara (a form of Vishnu), said that he would be born as his son. Chandramani Devi is said to have had a vision of light entering her womb from Shiva's temple.

Ramakrishna attended a village school with some regularity for 12 years,he later rejected the traditional schooling saying that he was not interested in a "bread-winning education". Kamarpukur, being a transit-point in well-established pilgrimage routes to Puri, brought him into contact with renunciates and holy men. He became well-versed in the Puranas, the Ramayana, the Mahabharata, and the Bhagavata Purana, hearing them from wandering monks and the Kathaks—a class of men in ancient India who preached and sang the Purāṇas. He could read and write in Bengali. While the official biographies write that the name Ramakrishna was given by Mathura Biswas—chief patron at Dakshineswar Kali Temple, it has also been suggest that this name was given by his own parents.
Ramakrishna describes his first spiritual ecstasy at the age of six: while walking along the paddy fields, a flock of white cranes flying against a backdrop of dark thunder clouds caught his vision. He reportedly became so absorbed by this scene that he lost outward consciousness and experienced indescribable joy in that state. Ramakrishna reportedly had experiences of similar nature a few other times in his childhood—while worshipping the goddess Vishalakshi, and portraying god Shiva in a drama during Shivaratri festival. From his tenth or eleventh year on, the trances became common, and by the final years of his life, Ramakrishna's samādhi periods occurred almost daily.
Ramakrishna's father died in 1843, after which time family responsibilities fell on his elder brother Ramkumar. This loss drew him closer to his mother, and he spent his time in household activities and daily worship of the household deities and became more involved in contemplative activities such as reading the sacred epics. When Ramakrishna was in his teens, the family's financial position worsened. Ramkumar started a Sanskrit school in Calcutta and also served as a priest. Ramakrishna moved to Calcutta in 1852 with Ramkumar to assist in the priestly work.

In 1855 Ramkumar was appointed as the priest of Dakshineswar Kali Temple, built by Rani Rashmoni—a rich woman of Calcutta who belonged to the kaivarta community. Ramakrishna, along with his nephew Hriday, became assistants to Ramkumar, with Ramakrishna given the task of decorating the deity. When Ramkumar died in 1856, Ramakrishna took his place as the priest of the Kali temple.
After Ramkumar's death Ramakrishna became more contemplative. He began to look upon the image of the goddess Kali as his mother and the mother of the universe. Ramakrishna reportedly had a vision of goddess Kali as the universal Mother, which he described as "... houses, doors, temples and everything else vanished altogether; as if there was nothing anywhere! And what I saw was an infinite shoreless sea of light; a sea that was consciousness. However far and in whatever direction I looked, I saw shining waves, one after another, coming towards me.

Rumors spread to Kamarpukur that Ramakrishna had become unstable as a result of his spiritual exercises at Dakshineswar. Ramakrishna's mother and his elder brother Rameswar decided to get Ramakrishna married, thinking that marriage would be a good steadying influence upon him—by forcing him to accept responsibility and to keep his attention on normal affairs rather than his spiritual practices and visions. Ramakrishna reportedly mentioned that they could find the bride at the house of Ramchandra Mukherjee in Jayrambati, three miles to the north-west of Kamarpukur. The five-year-old bride, Saradamani Mukhopadhyaya (later known as Sarada Devi) was found and the marriage was duly solemnised in 1859. Ramakrishna was 23 at this point, but the age difference was typical for 19th century rural Bengal. They later spent three months together in Kamarpukur. Sarada Devi was fourteen while Ramakrishna was thirty-two. Ramakrishna became a very influential figure in Sarada’s life, and she became a strong follower of his teachings. After the marriage, Sarada stayed at Jayrambati and joined Ramakrishna in Dakshineswar at the age of 18.
By the time his bride joined him, Ramakrishna had already embraced the monastic life of a sannyasi; as a result, the marriage was never consummated. As a priest Ramakrishna performed the ritual ceremony—the Shodashi Puja–where Sarada Devi was made to sit in the seat of goddess Kali, and worshiped as the Divine mother.Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the Holy Mother, and it was by this name that she was known to Ramakrishna's disciples. Sarada Devi outlived Ramakrishna by 34 years and played an important role in the nascent religious movement.


In 1866, Govinda Roy, a Hindu guru who practiced Sufism, initiated Ramakrishna into Islam. Ramakrishna said that he "devoutly repeated the name of Allah, wore a cloth like the Arab Moslems, said their prayer five times daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind." According to Ramakrishna, after three days of practice he had a vision of a "radiant personage with grave countenance and white beard resembling the Prophet and merging with his body".
At the end of 1873 he started the practice of Christianity, when his devotee Shambu Charan Mallik read the Bible to him. Ramakrishna said that for several days he was filled with Christian thoughts and no longer thought of going to the Kali temple. Ramakrishna describes of a vision in which the picture of Madonna and Child Jesus became alive and had a vision in which Jesus merged with his body. In his own room amongst other divine pictures was one of Christ, and he burnt incense before it morning and evening. There was also a picture showing Jesus Christ saving St Peter from drowning in the water.

In the beginning of 1885 Ramakrishna suffered from clergyman's throat, which gradually developed into throat cancer. He was moved to Shyampukur near Calcutta, where some of the best physicians of the time, including Dr. Mahendralal Sarkar, were engaged. When his condition aggravated he was relocated to a large garden house at Cossipore on December 11, 1885.
During his last days, he was looked after by his monastic disciples and Sarada Devi. Ramakrishna was advised by the doctors to keep the strictest silence, but ignoring their advice, he incessantly conversed with visitors.

 Ramakrishna's condition gradually worsened and he expired in the early morning hours of August 16, 1886 at the Cossipore garden house.

wish you all happy diwali  :happy:

vese ta diwali de time bahut sare teyohar ikathe  aa jande aa ah 5 dina ch ! and real mean ch diwali ajj to start a from dhan teras !

so wish you all blessed diwali festivals ( dhan teras , great chodas , diwali , bandi chod , govardhan day n all other )

may great God n Godess bless you all !



this is a satellite view of indian diwali night !!

 :happy: :happy: :happy:

University of Al-Karaouine:-

The University of Al-Karaouine or Al-Qarawiyyin (Arabic: جامعة القرويين‎) (other transliterations of the name include Qarawiyin, Kairouyine, Kairaouine, Qairawiyin, Qaraouyine, Quaraouiyine, Quarawin, and Qaraouiyn) is a university located in Fes, Morocco which was established in 1947. Its origins date back to 859, when it was founded as a mosque school or madrasa. The madrasa has been (and still is) one of the leading spiritual and educational centers of the Muslim world.




The Al-Karaouine madrasa played a leading role in the cultural and academic relations between the Islamic world and Europe in the middle ages. The cartographer Mohammed al-Idrisi (d. 1166), whose maps aided European exploration in the Renaissance is said to have lived in Fes for some time, suggesting that he may have worked or studied at Al Karaouine. The Madrasa has produced numerous scholars who have strongly influenced the intellectual and academic history of the Muslim and Jewish worlds. Among these are Ibn Rushayd al-Sabti (d. 1321), Mohammed Ibn al-Hajj al-Abdari al-Fasi (d. 1336), Abu Imran al-Fasi (d. 1015), a leading theorist of the Maliki school of Islamic jurisprudence, Leo Africanus, a renowned traveler and writer, and Rabbi Moshe ben Maimon.



The Al Karaouine institution is considered by the Guinness book the oldest continuously operating academic degree-granting university in the world.However, this claim on precedence appears to confound the distinct nature of madrasas and medieval universities which followed very different historical trajectories until the former were expanded to the later in modern times, and fails to take into account that the Islamic Ijazah certificate deviated in concept and procedure from the medieval doctorate out of which modern university degrees evolved. In 1947, it was reorganized to become a university.. Before it was known simply as "Al-Qarawiyin".

Mission:-
Al Akhawayn University in Ifrane is a Moroccan independent, public, not-for-profit, coeducational university committed to educating future citizen-leaders of Morocco and the world through a globally oriented, English-language, liberal-arts curriculum based on the American system. The University enhances Morocco and engages the world through leading-edge educational and research programs, including continuing and executive education, upholds the highest academic and ethical standards, and promotes equity and social responsibility.

Academics:-
With approximately 1,700 fulltime students living and studying together on a beautiful, comfortable, and modern campus in the Middle Atlas town of Ifrane, Al Akhawayn offers a number of undergraduate program options in the Humanities and Social Sciences, Science and Engineering, and Business Administration – all connected by a University Common Core of courses based on the American liberal arts model.

School of Humanities and Social Sciences (SHSS):

Bachelor degree programs:-

Bachelor of Science in Human Resource Development (BSHRD)
Bachelor of Arts in International Studies (BAIS)
Bachelor of Arts in Communication Studies (BACS)
Intensive Summer Arabic and North African Studies program (Arabic and North African Studies Program Website)
Master's degree programs:
Master of Arts in International Studies and Diplomacy (MAISD)
The School of Science and Engineering (SSE):

What is schizophrenia?
Schizophrenia is a chronic, severe, and disabling brain disorder that has been recognized throughout recorded history. It affects about 1 percent of Americans.

People with schizophrenia may hear voices other people don't hear or they may believe that others are reading their minds, controlling their thoughts, or plotting to harm them. These experiences are terrifying and can cause fearfulness, withdrawal, or extreme agitation. People with schizophrenia may not make sense when they talk, may sit for hours without moving or talking much, or may seem perfectly fine until they talk about what they are really thinking. Because many people with schizophrenia have difficulty holding a job or caring for themselves, the burden on their families and society is significant as well.

Available treatments can relieve many of the disorder's symptoms, but most people who have schizophrenia must cope with some residual symptoms as long as they live. Nevertheless, this is a time of hope for people with schizophrenia and their families. Many people with the disorder now lead rewarding and meaningful lives in their communities. Researchers are developing more effective medications and using new research tools to understand the causes of schizophrenia and to find ways to prevent and treat it.

This brochure presents information on the symptoms of schizophrenia, when the symptoms appear, how the disease develops, current treatments, support for patients and their loved ones, and new directions in research.

What are the symptoms of schizophrenia?
The symptoms of schizophrenia fall into three broad categories:

Positive symptoms are unusual thoughts or perceptions, including hallucinations, delusions, thought disorder, and disorders of movement.

Negative symptoms represent a loss or a decrease in the ability to initiate plans, speak, express emotion, or find pleasure in everyday life. These symptoms are harder to recognize as part of the disorder and can be mistaken for laziness or depression.

Cognitive symptoms (or cognitive deficits) are problems with attention, certain types of memory, and the executive functions that allow us to plan and organize. Cognitive deficits can also be difficult to recognize as part of the disorder but are the most disabling in terms of leading a normal life.

Positive symptoms
Positive symptoms are easy-to-spot behaviors not seen in healthy people and usually involve a loss of contact with reality. They include hallucinations, delusions, thought disorder, and disorders of movement. Positive symptoms can come and go. Sometimes they are severe and at other times hardly noticeable, depending on whether the individual is receiving treatment.

Hallucinations .A hallucination is something a person sees, hears, smells, or feels that no one else can see, hear, smell, or feel. "Voices" are the most common type of hallucination in schizophrenia. Many people with the disorder hear voices that may comment on their behavior, order them to do things, warn them of impending danger, or talk to each other (usually about the patient). They may hear these voices for a long time before family and friends notice that something is wrong. Other types of hallucinations include seeing people or objects that are not there, smelling odors that no one else detects (although this can also be a symptom of certain brain tumors), and feeling things like invisible fingers touching their bodies when no one is near.

Delusions. Delusions are false personal beliefs that are not part of the person's culture and do not change, even when other people present proof that the beliefs are not true or logical. People with schizophrenia can have delusions that are quite bizarre, such as believing that neighbors can control their behavior with magnetic waves, people on television are directing special messages to them, or radio stations are broadcasting their thoughts aloud to others. They may also have delusions of grandeur and think they are famous historical figures. People with paranoid schizophrenia can believe that others are deliberately cheating, harassing, poisoning, spying upon, or plotting against them or the people they care about. These beliefs are called delusions of persecution.

Thought Disorder. People with schizophrenia often have unusual thought processes. One dramatic form is disorganized thinking, in which the person has difficulty organizing his or her thoughts or connecting them logically. Speech may be garbled or hard to understand. Another form is "thought blocking," in which the person stops abruptly in the middle of a thought. When asked why, the person may say that it felt as if the thought had been taken out of his or her head. Finally, the individual might make up unintelligible words, or "neologisms."

Disorders of Movement. People with schizophrenia can be clumsy and uncoordinated. They may also exhibit involuntary movements and may grimace or exhibit unusual mannerisms. They may repeat certain motions over and over or, in extreme cases, may become catatonic. Catatonia is a state of immobility and unresponsiveness. It was more common when treatment for schizophrenia was not available; fortunately, it is now rare.

Negative symptoms

The term "negative symptoms" refers to reductions in normal emotional and behavioral states. These include the following:

flat affect (immobile facial expression, monotonous voice),
lack of pleasure in everyday life,
diminished ability to initiate and sustain planned activity, and
speaking infrequently, even when forced to interact.
People with schizophrenia often neglect basic hygiene and need help with everyday activities. Because it is not as obvious that negative symptoms are part of a psychiatric illness, people with schizophrenia are often perceived as lazy and unwilling to better their lives.

Cognitive symptoms

Cognitive symptoms are subtle and are often detected only when neuropsychological tests are performed. They include the following:

poor "executive functioning" (the ability to absorb and interpret information and make decisions based on that information),
inability to sustain attention, and
problems with "working memory" (the ability to keep recently learned information in mind and use it right away)
Cognitive impairments often interfere with the patient's ability to lead a normal life and earn a living. They can cause great emotional distress.

When does it start and who gets it?
Psychotic symptoms (such as hallucinations and delusions) usually emerge in men in their late teens and early 20s and in women in their mid-20s to early 30s. They seldom occur after age 45 and only rarely before puberty, although cases of schizophrenia in children as young as 5 have been reported. In adolescents, the first signs can include a change of friends, a drop in grades, sleep problems, and irritability. Because many normal adolescents exhibit these behaviors as well, a diagnosis can be difficult to make at this stage. In young people who go on to develop the disease, this is called the "prodromal" period. Research has shown that schizophrenia affects men and women equally and occurs at similar rates in all ethnic groups around the world.

Are people with schizophrenia violent?
People with schizophrenia are not especially prone to violence and often prefer to be left alone. Studies show that if people have no record of criminal violence before they develop schizophrenia and are not substance abusers, they are unlikely to commit crimes after they become ill. Most violent crimes are not committed by people with schizophrenia, and most people with schizophrenia do not commit violent crimes. Substance abuse always increases violent behavior, regardless of the presence of schizophrenia (see sidebar). If someone with paranoid schizophrenia becomes violent, the violence is most often directed at family members and takes place at home.

What about suicide?
People with schizophrenia attempt suicide much more often than people in the general population. About 104 5 percent (especially young adult males) succeed. It is hard to predict which people with schizophrenia are prone to suicide, so if someone talks about or tries to commit suicide, professional help should be sought right away.

What causes schizophrenia?
Like many other illnesses, schizophrenia is believed to result from a combination of environmental and genetic factors. All the tools of modern science are being used to search for the causes of this disorder.

Can schizophrenia be inherited?
Scientists have long known that schizophrenia runs in families. It occurs in 1 percent of the general population but is seen in 10 percent of people with a first-degree relative (a parent, brother, or sister) with the disorder. People who have second-degree relatives (aunts, uncles, grandparents, or cousins) with the disease also develop schizophrenia more often than the general population. The identical twin of a person with schizophrenia is most at risk, with a 40 to 65 percent chance of developing the disorder.7

Our genes are located on 23 pairs of chromosomes that are found in each cell. We inherit two copies of each gene, one from each parent. Several of these genes are thought to be associated with an increased risk of schizophrenia, but scientists believe that each gene has a very small effect and is not responsible for causing the disease by itself. It is still not possible to predict who will develop the disease by looking at genetic material.

Although there is a genetic risk for schizophrenia, it is not likely that genes alone are sufficient to cause the disorder. Interactions between genes and the environment are thought to be necessary for schizophrenia to develop. Many environmental factors have been suggested as risk factors, such as exposure to viruses or malnutrition in the womb, problems during birth, and psychosocial factors, like stressful environmental conditions.

Do people with schizophrenia have faulty brain chemistry?
It is likely that an imbalance in the complex, interrelated chemical reactions of the brain involving the neurotransmitters dopamine and glutamate (and possibly others) plays a role in schizophrenia. Neurotransmitters are substances that allow brain cells to communicate with one another. Basic knowledge about brain chemistry and its link to schizophrenia is expanding rapidly and is a promising area of research.

Do the brains of people with schizophrenia look different?
The brains of people with schizophrenia look a little different than the brains of healthy people, but the differences are small. Sometimes the fluid-filled cavities at the center of the brain, called ventricles, are larger in people with schizophrenia; overall gray matter volume is lower; and some areas of the brain have less or more metabolic activity.3 Microscopic studies of brain tissue after death have also revealed small changes in the distribution or characteristics of brain cells in people with schizophrenia. It appears that many of these changes were prenatal because they are not accompanied by glial cells, which are always present when a brain injury occurs after birth.3 One theory suggests that problems during brain development lead to faulty connections that lie dormant until puberty. The brain undergoes major changes during puberty, and these changes could trigger psychotic symptoms.

The only way to answer these questions is to conduct more research. Scientists in the United States and around the world are studying schizophrenia and trying to develop new ways to prevent and treat the disorder.

How is schizophrenia treated?
Because the causes of schizophrenia are still unknown, current treatments focus on eliminating the symptoms of the disease.

Antipsychotic medications
Antipsychotic medications have been available since the mid-1950s. They effectively alleviate the positive symptoms of schizophrenia. While these drugs have greatly improved the lives of many patients, they do not cure schizophrenia.

Everyone responds differently to antipsychotic medication. Sometimes several different drugs must be tried before the right one is found. People with schizophrenia should work in partnership with their doctors to find the medications that control their symptoms best with the fewest side effects.

The older antipsychotic medications include chlorpromazine (Thorazine®), haloperidol (Haldol®), perphenazine (Etrafon®, Trilafon®), and fluphenzine (Prolixin®). The older medications can cause extrapyramidal side effects, such as rigidity, persistent muscle spasms, tremors, and restlessness.

In the 1990s, new drugs, called atypical antipsychotics, were developed that rarely produced these side effects. The first of these new drugs was clozapine (Clozaril®). It treats psychotic symptoms effectively even in people who do not respond to other medications, but it can produce a serious problem called agranulocytosis, a loss of the white blood cells that fight infection. Therefore, patients who take clozapine must have their white blood cell counts monitored every week or two. The inconvenience and cost of both the blood tests and the medication itself has made treatment with clozapine difficult for many people, but it is the drug of choice for those whose symptoms do not respond to the other antipsychotic medications, old or new.

Some of the drugs that were developed after clozapine was introduced—such as risperidone (Risperdal®), olanzapine (Zyprexa®), quietiapine (Seroquel®), sertindole (Serdolect®), and ziprasidone (Geodon®)—are effective and rarely produce extrapyramidal symptoms and do not cause agranulocytosis; but they can cause weight gain and metabolic changes associated with an increased risk of diabetes and high cholesterol.8

People respond individually to antipsychotic medications, although agitation and hallucinations usually improve within days and delusions usually improve within a few weeks. Many people see substantial improvement in both types of symptoms by the sixth week of treatment. No one can tell beforehand exactly how a medication will affect a particular individual, and sometimes several medications must be tried before the right one is found.

When people first start to take atypical antipsychotics, they may become drowsy; experience dizziness when they change positions; have blurred vision; or develop a rapid heartbeat, menstrual problems, a sensitivity to the sun, or skin rashes. Many of these symptoms will go away after the first days of treatment, but people who are taking atypical antipsychotics should not drive until they adjust to their new medication.

If people with schizophrenia become depressed, it may be necessary to add an antidepressant to their drug regimen.

A large clinical trial funded by the National Institute of Mental Health (NIMH), known as CATIE (Clinical Antipsychotic Trials of Intervention Effectiveness), compared the effectiveness and side effects of five antipsychotic medications—both new and older antipsychotics—that are used to treat people with schizophrenia. For more information, visit the NIMH CATIE page.

Length of Treatment. Like diabetes or high blood pressure, schizophrenia is a chronic disorder that needs constant management. At the moment, it cannot be cured, but the rate of recurrence of psychotic episodes can be decreased significantly by staying on medication. Although responses vary from person to person, most people with schizophrenia need to take some type of medication for the rest of their lives as well as use other approaches, such as supportive therapy or rehabilitation.

Relapses occur most often when people with schizophrenia stop taking their antipsychotic medication because they feel better, or only take it occasionally because they forget or don't think taking it regularly is important. It is very important for people with schizophrenia to take their medication on a regular basis and for as long as their doctors recommend. If they do so, they will experience fewer psychotic symptoms.

No antipsychotic medication should be discontinued without talking to the doctor who prescribed it, and it should always be tapered off under a doctor's supervision rather than being stopped all at once.

There are a variety of reasons why people with schizophrenia do not adhere to treatment. If they don't believe they are ill, they may not think they need medication at all. If their thinking is too disorganized, they may not remember to take their medication every day. If they don't like the side effects of one medication, they may stop taking it without trying a different medication. Substance abuse can also interfere with treatment effectiveness. Doctors should ask patients how often they take their medication and be sensitive to a patient's request to change dosages or to try new medications to eliminate unwelcome side effects.

There are many strategies to help people with schizophrenia take their drugs regularly. Some medications are available in long-acting, injectable forms, which eliminate the need to take a pill every day. Medication calendars or pillboxes labeled with the days of the week can both help patients remember to take their medications and let caregivers know whether medication has been taken. Electronic timers on clocks or watches can be programmed to beep when people need to take their pills, and pairing medication with routine daily events, like meals, can help patients adhere to dosing schedules.

Medication Interactions. Antipsychotic medications can produce unpleasant or dangerous side effects when taken with certain other drugs. For this reason, the doctor who prescribes the antipsychotics should be told about all medications (over-the-counter and prescription) and all vitamins, minerals, and herbal supplements the patient takes. Alcohol or other drug use should also be discussed.

Psychosocial treatment
Numerous studies have found that psychosocial treatments can help patients who are already stabilized on antipsychotic medications deal with certain aspects of schizophrenia, such as difficulty with communication, motivation, self-care, work, and establishing and maintaining relationships with others. Learning and using coping mechanisms to address these problems allows people with schizophrenia to attend school, work, and socialize. Patients who receive regular psychosocial treatment also adhere better to their medication schedule and have fewer relapses and hospitalizations. A positive relationship with a therapist or a case manager gives the patient a reliable source of information, sympathy, encouragement, and hope, all of which are essential for for managing the disease. The therapist can help patients better understand and adjust to living with schizophrenia by educating them about the causes of the disorder, common symptoms or problems they may experience, and the importance of staying on medications.

Illness Management Skills. People with schizophrenia can take an active role in managing their own illness. Once they learn basic facts about schizophrenia and the principles of schizophrenia treatment, they can make informed decisions about their care. If they are taught how to monitor the early warning signs of relapse and make a plan to respond to these signs, they can learn to prevent relapses. Patients can also be taught more effective coping skills to deal with persistent symptoms.

Integrated Treatment for Co-occurring Substance Abuse. Substance abuse is the most common co-occurring disorder in people with schizophrenia, but ordinary substance abuse treatment programs usually do not address this population's special needs. Integrating schizophrenia treatment programs and drug treatment programs produces better outcomes.

Rehabilitation. Rehabilitation emphasizes social and vocational training to help people with schizophrenia function more effectively in their communities. Because people with schizophrenia frequently become ill during the critical career-forming years of life (ages 18 to 35) and because the disease often interferes with normal cognitive functioning, most patients do not receive the training required for skilled work. Rehabilitation programs can include vocational counseling, job training, money management counseling, assistance in learning to use public transportation, and opportunities to practice social and workplace communication skills.

Family Education. Patients with schizophrenia are often discharged from the hospital into the care of their families, so it is important that family members know as much as possible about the disease to prevent relapses. Family members should be able to use different kinds of treatment adherence programs and have an arsenal of coping strategies and problem-solving skills to manage their ill relative effectively. Knowing where to find outpatient and family services that support people with schizophrenia and their caregivers is also valuable.

Cognitive Behavioral Therapy. Cognitive behavioral therapy is useful for patients with symptoms that persist even when they take medication. The cognitive therapist teaches people with schizophrenia how to test the reality of their thoughts and perceptions, how to "not listen" to their voices, and how to shake off the apathy that often immobilizes them. This treatment appears to be effective in reducing the severity of symptoms and decreasing the risk of relapse.

Self-Help Groups. Self-help groups for people with schizophrenia and their families are becoming increasingly common. Although professional therapists are not involved, the group members are a continuing source of mutual support and comfort for each other, which is also therapeutic. People in self-help groups know that others are facing the same problems they face and no longer feel isolated by their illness or the illness of their loved one. The networking that takes place in self-help groups can also generate social action. Families working together can advocate for research and more hospital and community treatment programs, and patients acting as a group may be able to draw public attention to the discriminations many people with mental illnesses still face in today's world.

Support groups and advocacy groups are excellent resources for people with many types of mental disorders.

What is the role of the patient’s support system?
Support for those with mental disorders can come from families, professional residential or day program caregivers, shelter operators, friends or roommates, professional case managers, or others in their communities or places of worship who are concerned about their welfare. There are many situations in which people with schizophrenia will need help from other people.

Getting Treatment. People with schizophrenia often resist treatment, believing that their delusions or hallucinations are real and psychiatric help is not required. If a crisis occurs, family and friends may need to take action to keep their loved one safe.

The issue of civil rights enters into any attempt to provide treatment. Laws protecting patients from involuntary commitment have become very strict, and trying to get help for someone who is mentally ill can be frustrating. These laws vary from state to state, but, generally, when people are dangerous to themselves or others because of mental illness and refuse to seek treatment, family members or friends may have to call the police to transport them to the hospital. In the emergency room, a mental health professional will assess the patient and determine whether a voluntary or involuntary admission is needed.

A person with mental illness who does not want treatment may hide strange behavior or ideas from a professional; therefore, family members and friends should ask to speak privately with the person conducting the patient's examination and explain what has been happening at home. The professional will then be able to question the patient and hear the patient's distorted thinking for themselves. Professionals must personally witness bizarre behavior and hear delusional thoughts before they can legally recommend commitment, and family and friends can give them the information they need to do so.

Caregiving. Ensuring that people with schizophrenia continue to get treatment and take their medication after they leave the hospital is also important. If patients stop taking their medication or stop going for follow-up appointments, their psychotic symptoms will return. If these symptoms become severe, they may become unable to care for their own basic needs for food, clothing, and shelter; they may neglect personal hygiene; and they may end up on the street or in jail, where they rarely receive the kind of help they need.

Family and friends can also help patients set realistic goals and regain their ability to function in the world. Each step toward these goals should be small enough to be attainable, and the patient should pursue them in an atmosphere of support. People with a mental illness who are pressured and criticized usually regress and their symptoms worsen. Telling them what they are doing right is the best way to help them move forward.

How should you respond when someone with schizophrenia makes statements that are strange or clearly false? Because these bizarre beliefs or hallucinations are real to the patient, it will not be useful to say they are wrong or imaginary. Going along with the delusions will not be helpful, either. It is best to calmly say that you see things differently than the patient does but that you acknowledge that everyone has the right to see things in his or her own way. Being respectful, supportive, and kind without tolerating dangerous or inappropriate behavior is the most helpful way to approach people with this disorder.

What is the outlook for the future?
The outlook for people with schizophrenia has improved over the last 30 years or so. Although there still is no cure, effective treatments have been developed, and many people with schizophrenia improve enough to lead independent, satisfying lives.
This is an exciting time for schizophrenia research. The explosion of knowledge in genetics, neuroscience, and behavioral research will enable a better understanding of the causes of the disorder, how to prevent it, and how to develop better treatments to allow those with schizophrenia to achieve their full potential.