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Kiaa Ho Kathee Kaahee
Too Sultan Kaha Ho Meeaa Taeri Kavan Vadaaee
Jo Tu Daehe Su Kahaa Suammee Mai Moorakh Kahan N Jaaee
Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh!
Sadh Sangat Ji,
before we start any Katha today,
I would just like to ask our Guru for Their blessings
because we're going to make mistakes guaranteed.
We're not parhe likhe,
we're just aam Sangat, no one special.
Just because
we saw
there was a real need for English Katha
we asked the Gurdwara
to have this chance and they very kindly gave us this time.
And as because there were
a lot of people ,
who were not Panjabi
who are getting into Sikhi
and we wanted to do something to invite them into the Gurdwara
because as you know now,
I just came from the
programme in
central London
and there are a lot of people who are not Panjabi who also care about
Guru Maharaaj and want to learn more,
this is for them as well.
We're going through Japji Sahib,
one Pauri at a time.
And with Gurus Grace,
we thought it was important to do Katha
of something that is so important
that for five hundred years
Sikhs have been doing Japji Sahib every morning.
Whenever there's been a Sikh whose come into Sikhi,
Japji Sahib tends to be the first thing that they start with.
Sikhs have been doing '***'
of Japji Sahib for five hundred years,
since Sikhi's been around.
It's also
one of the hardest banis to understand.
Anand Sahib and Sukhmani Sahib are very easy -- they're in Panjabi
but Japji Sahib is quite difficult
to understand
so we'll go through it slowly.
The last four weeks,
we've gone through the
we've gone through the
Mool Mantar and the first couple of Pauris,
this week,
with Gurus Grace, we'll go through, "Gavaai Ko Taan Hovai Kisai Taan".
Before we go into that,
we'll just ask for Gurus blessings,
we'll singing though the Puari, because I can't sing very well,
Ramta will sing through it,
and then revisit
what we went over last week and see how it links.
what we went over last week and see how it links.
what we went over last week and see how it links.
Last week we covered,
Last week we covered,
what is 'haumai'.
The line Maharaaj says before this is
"Hukmai Andar Sabh Ko,
Bahir Hukam Na Koai. Nanak Hukmai Jai Bujhai,
Ta Homai Kehai Na Koai".
We talked about this deep illness
that sometimes we don't even know that it exists, we need
Guru Ji to tell us what haumai is.
It's such a deep thing, it's not as simple as pride.
And just to reiterate,
if you look at the posters outside
for this programme, Sikhi in English,
there's a Youtube address and all our videos on there -
Basics of Sikhi.
Last weeks Katha will be on there and the week before that.
And hopefully by the end of Japji
we'll have a nice set of videos on there.
Maharaaj says, when we understand the Hukam, the Order, the Divine Command, i.
how the world is set up,
we will not speak in haumai.
Then He says,
"Gaavai Ko Taan".
'Gaavai"
goes all the way through to
"Gavai Ko Vaikhai Hadra Hadoor".
And it's a benti to anybody who can use Sikhi to the Max
please come up if you can.
and operate the system at the back, it'll be very helpful for the Sangat.
We're a but short on people today because of the rally in London.
There's three ways of understanding 'Gaavai'.
For example,
'some people sing of Your Strength',
"Gaavai Ko Taan".
Some people sing "Gaavai Ko Taan",
'Taan' means strength.
"Hovai Kisai Taan",
'who have strength'.
So, one way of understanding that is
that only those people
can sing
off Vaheguru's strength
who know Vaheguru's strength.
and because nobody knows Vaheguru's strength,
nobody can sing of Vaheguru's strength.
So, one way of saying it,
'who will sing?'
Jo jaane [those know know],
they will sing but who knows
how great you are, so no one can sing.
Another way of understanding the same line,
is to say that,
when we know the strength of Vaheguru
in our life,
we see the effects of it,
then we sing about
the strength of Vaheguru.
It's a bit like, when you see magic happen to you,
you can talk about that magic.
And Guru's magic is real,
every Gursikh who believes Guru
will see that
happen in their life.
And then they'll go around telling people,
'Maharaaj has a lot of strength',
because they know,
but some people sing.
Another way of understanding this is
a bit like the story,
if there was a haati [elephant],
and everybody's singing one part
of that elephant,
so those people who are holding on to the trunk of the elephant,
he sings about
the size of the truck.
Someone else grabs hold of the tail of the elephant,
they can't see anything so they say it's a bit like a snake.
So, in many ways,
for example,
Guru says
"Aap Aapunee Budh Hai Jaitee,
Barnat Bhin Bhin Tuhe Taetee"
As much
knowledge as we have,
that's what we sing about, Vaheguru.
So taking those three translations in,
you can say that,
'some people sing of Your strength,
who know of Your strength.'
'Who can know of Your strength?'
Only you can -
what can we sing of Your strength?
Some people talk abut Your gifts, "Gaavai Ko Daat,
Janai Neesaan".
Some people think about your gifts
who know about Your gifts, who've experienced your gifts
but Your gifts are so great
who can sing about Your gifts
They're beyond singing.
Some people sing about how many qualities you have
'gunn'
qualities
How amazing You are - Vadiyan
How great You are.
How beautiful You are.
Some people
sing about your knowledge - "Gaave Ko Vidiyaa Vikham Vichaar"
'Vidiyaa' means knowledge
and 'Vicham' means difficult.
'Vichaar' is to think about - to contemplate.
Some people sing
That Vaheguru
is so difficult to understand,
very hard.
Who can sing about difficult You are?
You're so deep.
And Maharaaj says
"Gaave Ko Saaj
Kare Dhan Keh"
Some people sing
Vaheguru made all of us.
"Saaj Kare Dhan Keh" 'Dhan' is your body -
He makes you and then destroys You.
You become into dust, 'Keh'.
Some people sing Vaheguru Ji made me
and
Vaheguru Ji will finish me off.
And we do sing about that in Gurbani.
But who can even sing about how great that system is?
Who can understand that?
Only the person who understand about their body and all the other bodies,
they could talk about that.
Also, some people only sing about that,
that He's the Creator
and the Destroyer, they might not know He's the Sustainer.
So, there are different sides to Vaheguru
and nobody can know all the sides to Vaheguru.
So everybody is singing from
their own side [their own understanding].
And in many ways, we're going to get to the answer
that Guru Sahib gives, it's like a question
and answer session.
He gives a problem,
the problem is, who can sing about Your greatness?
If anybody knows about Your greatness.
The other problem is, people that know about one part
sing about that one part.
And they insist that's the only part -
that's also not true. Then Maharaaj says,
'Gaavo Ko Ji Leh Firde'.
'Gaavo Ko Ji Leh Firde'.
'Gaavo Ko Ji Leh Firde'.
Now we go through this life cycle, 'Ji' is our soul.
He gives us our soul
and takes it back.
We go into this body and then we come out of this body - we go though cycles.
And some people
sing about that - 'Vaheguru sanu ji ditha'.
Some people sing,
'Gaavai Ko Jaapai Disai Door'
'Gaavai Ko Jaapai Disai Door'
'Jaapai' means to see,
to recognise.
'Disai Door',
some people say
that Vaheguru is very far away.
Like for example, if you go to a place of worship,
even some in the Gurdwara,
you go to the Gurdwara
and Guru Granth Sahib Ji is very far away,
the Sangat is kept at
a distance.
When you go to some of the smaller Gurdware, Guru Granth Sahib Ji
is on a Manji
and Maharaaj is right next to people, like when people have Maharaaj in their house.
Guru Granth Sahib Ji is very close.
Some people keep God far away,
very far away.
And some people say God is Nirankaar.
So Nirankaar
comes from the idea that God has no Roop,
Vaheguru Ji has no Roop
So therefore,
Vaheguru Ji is not in this world.
Some people have taken that attitude,
that Vaheguru Ji is not in this world in the extreme sense, they say 'do whatever you want',
it's okay,
Vaheguru is Nirankaar, He's not here'.
But Maharaaj says next, some people sing,
'Gaavai Ko Vaekhai Haadra Hadoor'
'Gaavai Ko Vaekhai Haadra Hadoor'
Some people say,
I see Him right now, here in front of me - 'Haadraa Dadoor'.
Like it says say in Jaap Sahib,
'Haazer Hazoor Hai',
He's right here, 'Hazoor' means in your hazoori,
right here in front of you.
I can see Vaheguru Ji right now - some people sing that,
And it says in Gurbani,
that if we do Simran
that if we do Simran
and if we do Kirtan
and if we come closer to Vaheguru -
if we do do Bhagti,
we can become to see Vaheguru.
You might think, how can I see Vaheguru?
It says in Gurbani that, Eae Natrahu Maeriho Har Tum Meha Jot Dhaee
Har Bin Avar N Dakhahu Koee'
Har Bin Avar N Dakhahu Koee'
Don't see anybody except Vaheguru.
And it's a reality,
when you go through books
of saints
who have written their life stories,
one I really like is by Sant Sewa Singh Ji about
Sant Baba Harnam Singh Ji,
it's called Se Kinehya,
and you can buy it from Sikh Missionary Society.
He's says in that book
one day
he saw
such amazing light
everywhere was just light
and he was glowing himself
and they said to Vaheguru, 'please take this light away, it's too bright,
everyone can see me glowing'.
He could see Vaheguru everywhere.
So the spiritual ability
that we have
for example, where I am,
you wouldn't know
how amazing the spirituality is because you don't have that state.
A good analogy might be,
that we have this side of a mirror, of a window,
and the window is very dirty
but on the otherside
is Vaheguru and
the light is shining
but the problem is the screen between us and Vaheguru
has got so much dirt on it -
from out pichlee janams, our previous lives
and from this life life - from our kam, krod, lob, moh, ahankaar
that we can't see clearly.
So Gurbani says, that if we
wash with Simran and Kirtan,
we can start to see clearly
and we can start to see Vaheguru.
So some people say,
'I can see Vaheguru'
they start to see Vaheguru, they start
singing about I can see Vaheguru,
I can see Vaheguru.
There's even a famous story about
There's even a famous story about,
Bhai Nand Lal Ji talks about a guy called Mansoor,
who was a Muslim Sufi Saint.
who was a Muslim Sufi Saint.
Mansoor,
he made the mistake
of telling everybody that he could see Vaheguru inside himself.
He opened up his coat, this is in Afghanistan, he opens up his coat and goes, 'everything is here is God,
all I see
all I see
is God inside me'.
Obviously, in Islam what was heresy.
They killed him.
So Mansoor died because he spoke the truth abut what he saw.
Some people seek the truth
'Vaekhia Hadraa Hadoor',
they can see Him everywhere.
And some people say,
He's very far away. When they so Simran, they feel
He's very far away. When they so Simran, they feel
so far away from Vaheguru.
That's also a part of spirituality as well, you feel
that you're such a small dot
that you're such a small dot
in the universe.
Now, this is part of the problem that Guru Nanak Dev Ji is posing
because They're saying, who do we sing about this Vaheguru?
Some people sing what they understand,
some people sing this, some people sing that.
Some people have this experience, so they sing of it.
Other people sing of another experience.
So what do we do now?
What do we talk about?
Maharaaj says next,
"Kathna Kathee N Aavai Tott"
"Kathna Kathee N Aavai Tott"
He says, 'it's okay, calm down, don't stress'
There's so much Kathna, like I'm doing Katha now,
Maharaaj says, 'don't worry',
"Kathna Kathee N Aavai Tott"
Don't get stressed,
we can't figure out Vaheguru.
We don't have to worry about
whether we can figure out the solution
The solution is,
Vaheguru de katha beanta ah.
Beant means there's no ending to Vaheguru Ji's Katha
everybody was talking about what was Everyone walking about Vaheguru is right is there own place as well.
The who talk about Vaheguru being far away, they're right in their place as well.
The people who talk a bout Vaheguru being right here, up
their right as well.
There's no end to this Kathai, "Kathna Kathee N Aavai Tott"
"Kath Kath Kathee Kottee Kott Kott"
Again.
people are talking about Vaheguru
and there's thousands and hundreds of thousand of people talking about this.
There's no ending to this katha.
So, when we become a less stressed out trying to figure out what Vaheguru is,
So, when we become a less stressed out trying to figure out what Vaheguru is,
it can free us a little bit -
we're not worried.
What's the next thing?
obviously
Gurbani says, experience Vaheguru.
Why just try and understand Vaheguru?
Why not experience Vaheguru?
And Gurbani and Simran and all these things that Guru Nanak Dev Ji has given us,
is the way to experience Vaheguru.
Some people say,
Sikhi is not a religion.
This is very important to understand,
and one what we are a religion.
Guru Gobind Singh Ji says,
"Eh Teesar Mazhab Khalsa Oupjio Pardhaana",
the ultimate Mahzab,
the ultimate Mahzab,
referring to Hinduism and Islam at that time,
[Sikhi] is the third way. But also it's not a Mazhab.
it's just a path to Vaheguru,
it's just a path of enlightenment,
it's a practice, doing simran, katha, kirtan
listen to all these talks
is designed to get all of us
from A to B.
'A' being where we are, maanas
'A' being where we are, maanas
'B' being daevte
"Jin Maanas Tae DaevtaeKeeae Karat N Laagee Vaar"
"Jin Maanas Tae DaevtaeKeeae Karat N Laagee Vaar"
Now Maharaj gets to the important part,
Now Maharaj gets to the important part,
"Daedaa Dae Laidae Thak Paahe"
"Daedaa Dae Laidae Thak Paahe"
So today's talk is going to focus upon
two qualities that come out of this Shabad, this Puari.
two qualities that come out of this Shabad, this Puari.
two qualities that come out of this Shabad, this Puari.
Really important qualities for us to apply in our lives,
and the first quality is thankfulness.
and the first quality is thankfulness.
Just to be thankful
is a very important trait.
And what Gurbani says is,
"Daedaa Dae Laidae Thak Paahe"
That He gives,
that Vaheguru
gives and gives and gives.
There was a lady once,
who kept saying the Vaheguru gives me everything
and her father said, 'I won't give you any food'
and the food still came.
"Daedaa Dae Laidae Thak Paahe" says,
Vaheguru keeps giving and giving and,
"Laidae Thak Paahe",
we get tried of taking.
we get tried of taking.
It's a strange concept
but, in fact, sometimes
it's very true in life
that if we keep receiving things
in the end
sometimes we get a bit tired and say, I don't want a gift.
It's a good thing about Sikhi
Maharaaj gives us this teaching,
at one point we want to give back
we want to give back, we don't want to just keep taking and taking.
But in Vaheguru's case,
we can't stop staking because, He's the only person that gives.
So our whole life
we'll take and take and take from Vaheguru.
But is says in Gurbani,
"Daenhaar Prabh Schod Kai Laagahe Aan Suaae".
"Daenhaar Prabh Schod Kai Laagahe Aan Suaae".
So Vaheguru is a giver.
"Sabhna Jeea Kaa Ik Daataa",
there's only One Giver for everybody.
there's only One Giver for everybody.
So, we take and take and take
but we forget to say thank you.
In fact, maybe a way to say the next line
"Thak Paahe"
is that we get tired of saying thank you -
it's very easy isn't it.
You might say thank for the first five, ten, fifteen times, thirty times
but after some time
we get a but tired of saying thank you to Vaheguru.
It's part of
human nature,
at some point our ego comes in and says, 'you did that,
you worked hard for that'.
You believe that you got it with your own strength.
But Guru said, 'hold on but you haven't got any strength' -
"Aakhan Jor Chupai Nahe Jor, Jor N Ma(n)gan Dean N Jor".
"Aakhan Jor Chupai Nahe Jor, Jor N Ma(n)gan Dean N Jor".
"Aakhan Jor Chupai Nahe Jor, Jor N Ma(n)gan Dean N Jor".
We have no 'jor', 'jor' mean power,
no strength.
Everything is from Him.
It's a really hard concept to get out head around because
obviously in life,
you can see
that when we work hard we get money.
And when we have money, we can buy stuff with it.
We know that in life
effort you put it you get back,
and then to work around the idea
that nothing comes from you,
from your own efforts - it comes from Vaheguru.
"Deadaa Dea Laidae Thak Paahe
Jugaa Juga(n)tar Khahee Khaahe"
This is not a problem
that only we face
every single age
every single human being, or animal
everything that is alive
has been getting from Vaheguru from day one.
So thankfulness
is extremely important Sikh trait.
And they say the worse person,
is the akirtkarna,
this is somebody who is ungrateful.
And before we do anything in life,
And before we do anything in life,
And before we do anything in life,
come to Guru
and do Ardaas - we start an action with Ardaas.
Thankfulness
and being thankful and not being ungrateful,
I would say is like
the first step to spirituality.
I remember, when I got into Sikhi,
I remember, when I got into Sikhi,
I read a book called,
Conversations with God.
Conversations with God.
It's about new age spirituality.
Yesterday, with Maharaaj Di Kirpa,
Yesterday, with Maharaaj Di Kirpa,
we were teaching at the Kundalini Yoga Festival.
we were teaching at the Kundalini Yoga Festival.
we were teaching at the Kundalini Yoga Festival.
We were teaching there and a Panjabi guy,
We were teaching there and a Panjabi guy,
came up to me he said,
because we did the whole of *** Ji Sahib in two and a half hours -
it was very hard.
And this guy said,
'I'm selling a book called Conversation with God' and I said,
'I'm selling a book called Conversation with God' and I said
'I've read that, it really influenced me'.
And he said, 'the message you are giving is so deep,
I think you should simplify it, and just tell people to be thankful'.
I think you should simplify it, and just tell people to be thankful'.
We did mention it,
when we came to the pauri, "Daedaa Dae Laidae Thak Paahe",
"Daedaa Dae Laidae Thak Paahe", but *** Ji Sahib is so deep,
to do the whole katha of *** Ji Sahib,
you can't just about the simple stuff, you have to talk about the deep things as well.
But luckily because
we're doing it pauri by pauri now,
we want to talk about thankfulness
as important trait to have in our life.
Maharaaj is kind of telling us listen,
in your life
if we could try
and say thank you for
everything that we have,
What that does is,
you have a culture of gratefulness inside you.
When we have that gratefulness inside us,
maybe
we'll start to
come closer to Vaheguru.
And we wont think about the bad things in our life,
we'll think about the good things on our life.
There's a Shabad, we all sing,
you know when we eat food,
in the Gurdware, they sing this Sahabd
"Dada Daata Eak Hai, Sab Ko Daevanhaar"
[Kirtan] "Dada Daata Eak Hai, Sab Ko Daevanhaar"
[Kirtan] "Dada Daata Eak Hai, Sab Ko Daevanhaar"
[Kirtan] "Dada Daata Eak Hai, Sab Ko Daevanhaar"
[Kirtan] "Dada Daata Eak Hai, Sab Ko Daevanhaar"
The Shabad is saying,
look at this letter 'Dada' in Panjabi,
the real meaning of this letter is, "Dada", is
that the Giver is the One
"Dada Daata" - 'Daata' means Giver "Eak Hai",
"Sab Ko Daevanhaar".
He gives to everybody,
not just the good people and not the bad people, He gives to everybody, just like air,
not just the good people and not the bad people, He gives to everybody, just like air,
He gives it to everybody.
Just like Langar is for everybody,
doesn't matter if you're good or bad.
Guru is like that as well - He gives to everybody.
"Dada Daata Eak Hai, Sab Ko Daevanhaar" -
"Dada Daata Eak Hai, Sab Ko Daevanhaar" -
gives to everybody.
[Kirtan] "Dae(n)dae Tott N Aavaee Aganat Bharae Bha(n)ddaar"
This Giver doesn't stop,
"Tott N Aavaee", 'Tott' means an ending.
"Dae(n)dae Tott N Aavaee", never comes to an end.
"Aganat Bharae Bha(n)ddaar",
"Bha(n)ddaar" is a store,
a shop.
A 'bha(n)dhaaree' is a shop keeper.
But the "Bha(n)ddaar" of Vaheguru,
doesn't finish - "Aganat".
It's uncountable
how much stuff is inside Vaheguru's "Bha(n)ddaar".
And then we say after that,
[Kirtan] "Jis Da Ditaa Khaavna"
[Kirtan] "Jis Da Ditaa Khaavna"
Vaheguru is giving us,
He is the One that gives to us.
Sometimes don't thank your parents for the food, thank Vaheguru for the food.
The reality of is, it came from Vaheguru.
"Jis Da Ditaa Khaavna"
The person whose food you're eating, the real Giver,
[Kirtan] "Tis Kaheeai Saabaas"
[Kirtan] "Tis Kaheeai Saabaas"
[Kirtan] "Tis Kaheeai Saabaas"
so praise that One, not somebody else, praise that One whose the Giver.
"Nanak Hukam N Chalaee Naal Khasam Chalai Ardaas"
Nanak says, you can't do Hukam upon Vaheguru, you can't say to Vaheguru give me this
Nanak says, you can't do Hukam upon Vaheguru, you can't say to Vaheguru give me this
you can't demand from Vaheguru -
we can't do Hukam
What we can do is Ardaas, we can only ask with our hands,
What we can do is Ardaas, we can only ask with our hands,
"Due Kar Jor Karo Ardaas" -
that's the thing to do.
Thankfulness
brings with it
a desire ask the right person for the right thing.
So, Maharaaj is saying,
in your life
bring thankfulness in and then
focus upon who have it to you.
The person you gave it to you the the Creator,
so don't do Hukam upon that Creator -
do Ardaas.
With everything that we do, start with Ardaas and finish with a thank you.
We even say,
"Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh"
"Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh"
Even that the Khalsa is not working for its Fateh,
the Khalsa is working for,
"Vaheguru Ji Ki Fateh",
so working for Him.
We're trying to get it for ourselves.
We're acknowledging who is person we came from, we are from Vaheguru,
We're acknowledging who is person we came from, we are from Vaheguru,
"Vaheguru Ji Ka Khalsa"
"Vaheguru Ji Ka Khalsa"
Not somebody else's Khalsa - "Vaheguru Ji Ka Khalsa"
and what are we working for? "Vaheguru Ji Ki Fateh".
Work for that Creator,
thank that Creator, and always to Ardass to that Creator.
[Kirtan] "Tuhee Tuhee" "You are the Only One"
Gurbani is saying, You are the only ine who is real,
all that is real is "Tuhee".
You are the only one that is real.
You are the only one who you gave to me, You're the only one that I get from
so You are the only one I worship - Tuhee.
Vaheguru, Vaheguru, Vaheguru, Vaheguru
Maharaaj says in Sukhmani Sahib, "Daenhaar Prabh Schod Kai Laagahe Aan Suaae,
"Nanak Kahoo N Seejhaee Bin Naavai Pat Jaae"
You renounce the one that gave to you,
the one who gave to you, we renounce, we says it's not from Him,
and we attach ourselves to something else.
We attach ourselves to our job
and other things.
The next line is really important,
Nanak says,
you will never succeed
if you don't worship the one who made you and thank the one who made you because
without the Name,
there's no honour.
We're all going to die,
every morning say to your self, I'm going to die one day
and then think,
what shall I do?
Because when we leave this earth
nothing will go but the Naam.
The honour in the next earth is Naam,
so when we're singing Vaheguru
without this Vaheguru Mantar, the Naam,
without this Vaheguru Mantar, the Naam,
nothing will go with us.
We'll just do five minutes of Simran
just to acknowledge
and say thanks to that Great Creator, who made us all and gives us everything.
Saare Kirpa Karo!
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Suaas Suaas Japeeai Tera Naam Jee
Suaas Suaas Japeeai Tera Naam Jee
Suaas Suaas Japeeai Tera Naam Jee
Suaas Suaas Japeeai Tera Naam Jee
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Tera Naam, Tera Naam, Tera Naam Ji
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru
Tehee Tuhee, Tehee Tuhee, Tehee Tuhee, Tehee Tuhee,
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru
Along with thankfulness and
taking the Name,
there is also something else
that Guru Sahib is telling us,
"Hukamee Hukam Chakaae Raahu,
"Hukamee Hukam Chakaae Raahu,
Nanak Vigsai Vaeparvaahu"
Nanak Vigsai Vaeparvaahu"
Nanak says,
look,
this road we're on, this life we have,
there's very little of it that we control,
very little of it -
it's all done by the Hukam.
Any strength that we have,
any knowledge that we have,
anything good about us,
the bad stiff about us,
it's all from Hukam.
The Creator's been doing it,
there's very little
about it that has to do with us.
Then,
Nanak says,
He takes us along this path -
"Hukamee Hukam Chalaee Raahu".
'Raahu' is the path
that we're walking. By the Hukam we walk on this path
of Sikhi, as well,
only by Guru's Grace
that we get this Sikhi.
There's a Christian saying,
'there but for the Grace of God go I'.
You look at someone who did something wrong,
You look at someone who did something wrong,
you look at them and think, 'both maare banda, such a bad person'.
If it wasn't for grace,
for Vaheguru's Kirpa upon us,
we'd be in that situation,
so we say thank you for what we have.
Then Guru says,
"Nanak Vigsai Vaeparvaahu".
When we understand that,
everything we have and everything that is happening to us,
is by Vaheguru's power,
is by Vaheguru's power,
and not by our own power,
then we start to lose
use some of our worries,
there's no need to have so many worries,
it's kind of like 'chill out'.
It's happening with the Hukam,
whatever is happening, is happening with the Hukam,
so chill out for a little while.
And then, Nanak says,
be blessed, be happy,
and be "Vaeparvaahu".
Have no worries.
Everything in life is about worry,
you meet anyone now days,
they are like, 'work is stressful, so many worries',
no one says, 'bas, maaza laaga'.
Everyone is like, 'oh, I'm stressed out, I've got this and that going on'.
Any single person, whether they're old,
young,
everyone has got stress upon stress upon stress.
Maharaaj is saying, I'm Vaeparvaahu,
I've got no worries.
Without an parvaah, which means, Vaeparvaahu,
Nanaks says, I'm in "Vigsai", I'm in bliss.
I'm watching all this,
the Hukam that is controlling everything,
and I am without any worries.
Now worry can be turned in to 'chinta'
One side
Maharaaj says,
it's from Aasa Di Vaar,
it's from Aasa Di Vaar,
essentially what Guru Ji says is,
'Why are you worried?
Why are you worries, what did you do
to create this world that you are so worried about?
This is from Aasa Di Vaar. Aasa Di Vaar is very important. If we can read Aasa Di Vaar,
they do it here every day actually [Park Avenue Gurdwara, Southall], 5am-6.30am.
and if you can make it to the Simran too [4am-5am], it's great,
after you can listen to Aasa Di Vaar.
Gurbani says,
"Parvaah Naahee Kisai Kaeree Baajh Sachae Naah",
"Parvaah Naahee Kisai Kaeree Baajh Sachae Naah",
"Parvaah Naahee Kisai Kaeree Baajh Sachae Naah",
I'm not worried about anything
but the Naam.
There is something to worry about
don't think that you should have no worries and just forget about everything,
there's something to worry about, it's Naam.
But this Shabad will give us the understanding of that, what should we worry about?
But this Shabad will give us the understanding of that, what should we worry about?
And what should be out focus in life when it comes to 'chinta'.
And what should be out focus in life when it comes to 'chinta'.
So earlier on,
we said that thankfulness is one of the most important qualities to have in our life,
we said that thankfulness is one of the most important qualities to have in our life,
if we want to walk this path,
start by being thankful for everything that we have.
The second thing is not to worry, chill out,
Maharaaj says,
"So Kartaa Chi(n)ta Karae Jin Oupaaeiaa Jag"
"So Kartaa Chi(n)ta Karae Jin Oupaaeiaa Jag"
"So Kartaa Chi(n)ta Karae Jin Oupaaeiaa Jag"
"So Kartaa Chi(n)ta Karae Jin Oupaaeiaa Jag"
Maharaaj says, listen,
let that Creator worry, who made the world.
let that Creator worry, who made the world.
"Jin Oupaaeiaa Jag". 'Jag' means the world, 'Oupaaeiaa' means to make.
'So Kartaa' means the Creator , the One that does everything,
let Him worry,
the One who made the world.
Did you make the world? No, chill out, it's got nothing to do with you.
Did you make the world? No, chill out, it's got nothing to do with you.
'So Kartaa Chi(n)ta Karae', let Him worry, who made the world. Then,
'So Kartaa Chi(n)ta Karae', let Him worry, who made the world. Then,
"Tis Johaaree Suasat Tis Tis Deebaan Abhag"
"Tis Johaaree Suasat Tis Tis Deebaan Abhag"
"Tis Johaaree Suasat Tis Tis Deebaan Abhag"
"Tis Johaaree Suasat Tis Tis Deebaan Abhag"
Just going to get the translation exactly right.
Listen,
'Tis Johaaree Suasat', to that Person,
is who I bow,
who do we bow to?
The Creator.
The Creator sent the world to us,
we only bow to the Creator.
There's no difference between Gurbani and Vaheguru, "Bani Nirankaar Hai".
Gurbani says, that's the Person who I bow to and odha 'Deebaan Abhag',
the Court of Vaheguru,
the same Court where Guru Nanak Dev Ji was given the Guruship,
that Deeban is eternal, odha koe anth nahe, the Court is always going to be there -
that Deeban is eternal, odha koe anth nahe, the Court is always going to be there -
that's the Person who I bow to,
the Creator,
who made the whole world - let Him worry about it.
who made the whole world - let Him worry about it.
The last line,
Guru Sahib tells us then, what should we do next,
Guru Sahib tells us then, what should we do next,
"Nanak Sachae Naam Bin Kiaa Tikaa Kiaa Tag"
"Nanak Sachae Naam Bin Kiaa Tikaa Kiaa Tag"
"Nanak Sachae Naam Bin Kiaa Tikaa Kiaa Tag"
"Nanak Sachae Naam Bin Kiaa Tikaa Kiaa Tag"
"Nanak Sachae Naam Bin Kiaa Tikaa Kiaa Tag"
"Nanak Sachae Naam Bin Kiaa Tikaa Kiaa Tag"
Guru says,
without the 'Sachae Naam',
'Nanak Sachae Naam Bin', without that True Name,
without that True Name,
what is the point of all these tikae
and the strings?
We have our Gatra.
Without the Naam, what's the point of it? Ke feada?
Without the Naam, what's the point of it? Ke feada?
What's the feada of all the holiness we have,
that we carry around.
So many people that carry turbans and they're drinking,
so many people that are
looking like Sikhs but not doing what Sikhs should be doing.
What is the point of all these things?
Without the Sachae Naam, 'Kiaa Tikaa Kiaa Tag'?
It's not just for Hindus,
what's the point of your tikaa and string and for us as well.
In our life,
if we haven't got the Naam,
what is the point of being a Sikh?
Je "Nanak Ke Ghar Keval Naam",
if in Guru Nanak Dev Ji's House there is only Naam,
if in Guru Nanak Dev Ji's House there is only Naam,
and the people who come into Guru Nanak Dev Ji's House, matha teak, come in day in, day out,
and the people who come into Guru Nanak Dev Ji's House, matha teak, come in day in, day out,
they haven't Naam.
Because they're not doing Naam Simran,
What is the point of being a Sikh,
if you haven't got Naam Simran?
What did you think it was for?
There's a famous quote, nowadays,
people say, 'are you a Sikh?' - 'Yeah'
'Are you a Guru da Sikh?' - 'Oh, no, not me'
Is you're not a Guru da Sikh, then whose Sikh are you?
Because a 'Sikh' has to be a student,
and Guru has to be the teacher.
If we're not the Sikhs of the Guru, then whose Sikhs are we?
So for a Sikh to be Sikh they have to have a Guru
and who's you know
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