How to Be Saved from the Fire of Hell | Sikha Di Bhagat Mala

If we want to be safe from the

fires of hell, then we should chant and

do simran of Vaheguru Mantar.

But these Brahmins have claimed that if you

read any Mantar, they have claimed that we

have done Japa of various Mantars and by

us doing Japa of these Mantars, no one

in this world will go to hell.

So now which one is true?

Everyone chants the name of Paramatma.

Ram, Allah, Vaheguru, different names of Paramatma.

But what's the difference that decides whether someone

will be saved or not?

It's the faith and the trust, the love

that we have when we are doing Naam

Simran. So Mara says, people who chant, but

they do not have faith and pavna and

love when they are doing Naam Simran towards

Vaheguru Ji. And compared to those people, when

they're doing Naam Simran, they have that Sharda,

Pavna and trust and faith and love towards

Vaheguru Ji. Maharaj says, these people, they do

not attain liberation until they do not have

Prem. So even Guru Bani says, Why do

we do something?

Why do we do Simran?

Why do we do Seva?

Why do we want to come into Sangat?

Why do we want to do something that

makes the Guru happy?

It's because we love Guru Sahib.

Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh

Sangat Ji. Welcome to another episode of Sikhandi

Bhagat Mala where we explore the Sakyas of

Guru Sikhs from the time of Guru Sahib

as mentioned by Bhai Gurdas Ji in the

Avar and retold by Shaheed Bhai Mani Singh

Ji as they were told by Guru Gobind

Singh Ji Maharaj.

So in Guru Sahib's Kirpa, we are now

at Pauri No.

28 in Vahar 11.

And now these are the Sikhs of Guru

Arjan Dev Ji and Guru Hargobind Sahib Ji

as well. So the title of this Pauri

is Huzuri Sikh.

So the Sikhs who stayed close to Guru

Hargobind Sahib Ji and Guru Arjan Dev Ji

Maharaj. So the first Pankti by Gurdazli says,

SIGARU JAITA PALA SUR BEER MAN PARO PAKARA

So basically this is a Sakhi of two

Guru Sikhs, Bhai Sigaru and Bhai Jaita Haisan.

And they were basically warriors.

So SUR BEER SIGARU and not only that,

but they used to do a lot of

Poonadaan. So charitable GUR SIGS.

They came to Guru Arjan Dev Ji Maharaj

and Guru Arjan Dev Ji Maharaj gave them

bachan ki, both of you should stay close

to Guru Hargobind Sahib Ji Maharaj.

Because you are warriors and you are good

GUR SIGS. When you stay with Guru Hargobind

Sahib Ji, you not only gain...

praise in this world where you as warriors

you get to do You know fight righteous

battle with Guru Sahib, but also in the

next world Guru Sahib will also protect you

and take care of you So after it

both Guru Sikhs they left their job and

they came and stayed with Guru Hargobind Sahibji

and fought Battles with Guru Hargobind Sahibji as

well. In the next bhangti Bhai Gurudwara Ji

says So this is a sakhi of three

Gursikhs here Bhai Jaita Ji, Bhai Nanda Ji

and Bhai Piragga Ji So they came to

meet Guru Arjan Dev Ji Maharaj and they

said that Maharaj if we look around us

in this world Especially in Sanatana Taram and

and you know, basically people's lifestyle is very

much based on karmic actions So you do

good, you get good, you do bad, you

get bad and it's very much karmic instead

of tarmic So they say, Marj, please give

us such teachings where we can get away

from karmic lifestyle and start to live within

hukam. So Mara says, the first thing you

need to do is control over your senses.

Your indriya upar tu si kabu karo na

nu and with every breath to do Simran

of Vaiguru Ji.

And when you can control your senses and

with your breath, connect each breath to Vaiguru

Simran, what's going to happen is your mind

will start to become more focused.

And then Guru Sahib says, whenever your mind

loses focus in Simran or whenever you're not

doing Simran, then use that time to focus

on the meanings of Gurbani, do vichar of

Gurbani and understand it.

So what happened is that these gurus say

they were Brahmins before they became sikha.

So when they started doing Naam Simran and

started following the gurumat teachings of Guru Sahib,

the Brahmins then talk to them and sound

at them and say that, well, you're not

following the lifestyle of a Brahmin and you're

making your life useless.

So, the Brahmin says that a house where

death has taken place, that house what happens

is there's not much blessings there and no

one wants to go there.

And they said that it's that kind of

house where death has taken place is fruitless

and a wasted space.

These Gursikhs then they say that well, in

our house death has taken place and birth

has also taken place.

They say that since we have met Satyapatcha,

the death of ignorance has happened, which means

that ignorance has died.

In our house, this house is body and

spiritual wisdom, Brahmgyan has taken birth in our

house. People say that when a death takes

place in someone's house, that house becomes impure.

Some people do not want to stay there,

some people do not eat the food of

that house. But the Gursikhs say that impurity

only lasts for a few days, which means

that darkness and ignorance is not going to

be forever. A time will come where the

impurity will pass away and people will get

spiritual wisdom, will get brahmgyana and the darkness

of ignorance will be gone.

In the next Pankti, Bhai Gurdaji says, Tilika,

Tiloka, Pathika, Saad Sangat Seva, Hitkara, Tota, Mehta,

Mahapurakh, Gurmukh, Sukhfal, Sabad, Piyara.

So these are basically Gursikhs.

Their name was Bhai Tiloka, Pathika and Bhai

Tota, Mehta. They came to meet Guru Arjan

Dev Ji Maharaj and they do a bhenti.

So they said, Maharaj, you have given us

the bachan, ki if we want to be

safe from the fires of hell, that we

should chant and do simran of Vaheguru Mantar.

But these Brahmins have claimed that if you

read any mantra, they have claimed that we

have done japa of various mantras and by

us doing japa of these mantras, no one

in this world will go to hell.

So now, which one is true?

So Mara says then, the whole world, everyone

chants the name of Paramatma, Ram, Allah, Vaheguru,

different names of Paramatma.

But what's the difference that decides whether someone

will be saved or not?

It's the faith and the trust, the love

that we have when we are doing Naam

Simran. So Mara says, people who chant but

they do not have faith and love when

they are doing Naam Simran towards Vaheguru.

And compared to those people, when they're doing

Naam Sriman, they have that Sharda, Pavna and

trust and faith and love towards Vaheguru Ji.

Maharaj says, these people, they do not attain

liberation until they do not have Prem.

So even Guru Bani says, Why do we

do something? Why do we do Simran?

Why do we do seva?

Why do we want to come into Sangat?

Why do we want to do something that

makes the Guru happy?

It's because we love Guru Sahib.

So Guru Sahib says, And we said, Maharaj,

we are going to do it because we

love you. And in that love, we do

Simran. And Maharaj says, because of that, we

can attain liberation.

We attain Mukti.

So, Guru Arjan Dev Ji Maharaj told the

Sakhi of Kaudharaksha.

So, Maharaj says, when Bhai Mardana Ji was

travelling with Guru Nanak Dev Ji, they came

to a place where Kaudharaksha caught Bhai Mardana

Ji and was about to put him in

the boiling oil.

And Bhai Mardana Ji looked at Guru Nanak

Dev Ji, imagine a Sikh looking at Paramatma

saying, is this why you gave me this

life? So Bhai Mardana Ji asked Guru Sahib,

is this why you have been asking me

to travel with you so that you can

see me burn and be fried in this

boiling oil? What are you going to do

about it? So Guru Nanak Dev Ji Maharaj

says, Bhai Mardana Ji, don't be scared.

Say Vaheguru, chant Vaheguru and put your hand

in the boiling oil.

Bhai Mardana Ji, look at the face.

It's not even about questioning.

Are you serious?

You want me to do that?

Are you sure?

I don't trust you.

Once Guru Sahib has given that bachan, ki

vaheguru ke ke, put your hand in the

boiling oil. And Mardana ji did that.

And when he put his hand in the

boiling oil and said vaheguru, the oil was

tanda and nothing happened to his hand.

So the idea is everybody does simran.

Everybody does seva, simran, sangat, but what is

our intention? Is it just because we want

to do it because we want fame?

Or somebody told us to do it?

Why are we doing that?

Because we love Vaheguru ji.

We want to make Guru Sahib happy.

And that's the key difference.

So in the next bhangti, Bhai Gurdas ji

says, So this is the sakhi of a

gursikh, Bhai Sai Das Jariya.

Now alongside Bhai Sai Das Jariya, his whole

family would do seva of gursikhs.

So, one day Pai Sainidhas came to Guru

Arjan Dev Ji Maharaj and he says Maharaj,

whenever I listen to Guru Shabad, you say

that you know we must have a focused

mind to listen to Guru Shabad, it will

help our mind to focus and we do

vichar of it.

But why is it that my mind can't

focus? I can't seem to focus when I'm

listening to Guru Shabad.

So Guru Sahib then said, Maharaj kande ki

before you became a Sikh, before you knew

about the concept of mind, how the mind

functions. Whenever you would sit down to do

bhakti, your mind would go everywhere and you

don't know where your mind goes.

You're very ignorant.

You're not observant of your mind.

But since you started coming into sadh sangat,

so here sangat is so important because in

sangat, when we listen to gurbani, when we

listen to Katha, Guru Sahib teaches us about

the mind. How does the mind function?

Why does the mind wander away?

How do you silence the mind?

How do you control the mind?

So Maharaj said to Paisai does that since

you have started coming into Sangat, now you

know that your job as a seeker is

to do Naam, Simran and to have love

in you. That's not a job of the

mind. The mind's job is to connect you

to Paramatma. And what you're going to do

is you're going to sit down and do

Simran and have that Pavna, that love in

you. And the mind is going to try

to go away.

It's going to keep trying to run away,

run away, run away.

All you have to do is observe where

your mind goes.

Do not judge yourself.

Do not feel guilty.

Do not feel regret.

Observe where the mind is going.

So you're watching the mind.

The mind has gone to another country.

The mind has gone to another place.

The mind is thinking about the past.

Then slowly bring back your mind, tell yourself

that this world is temporary, this world is

not permanent, it's a false place.

What we are doing right now, that is

permanent, that is the truth, which is Naam

Simran. So whenever your mind wanders, bring it

back. Your mind wanders again, bring it back.

What's going to happen is the gap between

each thought and the other thought is going

to increase. So when we start Naam Simran,

one thought to the other thought is very

fast. Sometimes you won't even know that we

have gone on a chain of thoughts.

But when you observe your mind and bring

back your mind, connect to Simran, then the

gap increases. Your mind is going to wander

off again. Then you bring back the mind

again and tell yourself, I'm going to focus

on Simran, focus on listening to Naam Simran.

Then the gap between that is going to

increase again. So what we want to do

is the gap of thoughtlessness is going to

increase in your mind because you observe and

you keep on bringing your mind back when

you're doing Naam Simran.

So Mara says the key to doing this

is consistency. A lot of consistency and effort.

So just because the mind has gone on

a train of thoughts, do not feel guilty

and regret and say, So effort, hard work

and consistency. Bring back the mind constantly.

Slowly the gap is going to increase and

slowly you'll be able to focus in Simran

and Gurshwapat. So the next Sakhi is about

Ananpagat. So Bhai Gurudwara Ji says, So this

is Sakhi of Bhai Paira Kohli Ji who

stayed with Guru Arjan Dev Ji.

Now one day a pundit came to Guru

Arjan Dev Ji and he did Katha of

the Vedas or the Shastras.

It was very impressive.

Guru Arjan Dev Ji Maharaj asked him, can

you continue doing more Katha of more Granth?

And this pundit said, well, I will ask

my son to go back to Kanshi and

bring back all the Granth that I have

in my house and then I can continue

doing the Katha at your place.

So Guru Arjan Dev Ji Maharaj says, okay,

go ahead. So this pundit, what they believe

is before they do anything, they do puja,

they pray to the gods and they find

the auspicious time and day that they can

leave, that they can go.

So he does his puja and he finds

an auspicious time and date where his son

could go back to Kanshi.

So what he did was when the time

was set, the day was set, he went

to Guru Arjan Dev Ji Maharaj and said,

Maharaj, my son is ready to go.

I need 500 rupees so that he can

leave to Kanshi and come back with the

Granth. So, what happened was the son left

and when he was going back to Kanshi,

on his journey, a donkey came right in

front of him.

So the Pandit's son didn't know what to

do and he took it as a bad

omen, a bad sign that I cannot proceed

on my journey.

He went back to the father and Guru

Arjindiji Maharaj says that how can you call

yourself an Ananpagd?

An Ananpagd is one who listens to the

bachchan of the Guru and has complete faith

and trust in the Guru and doesn't care

about anything else.

So the Pandit kept quiet and Maharaj says,

now see who a true Ananpagd is.

So Maharaj then looked at a sangat and

says, which one of you can go to

Sangladeep and bring back the Pran Sangli Grantha

that Guru Nanak Dev Ji wrote when he

met Raja Shivnath?

So Guru Nanak Dev Ji went on an

Udasi to Sangladeep and met Raja Shivnath where

there was a lot of discussion about yoga

matta, the different types of yoga, how do

one does yoga, how do one control over

the body and senses.

And that grant is called Pran Sangli.

So Paipera Kohli Ji got up and said,

Maharaj, I will go.

And Guru Sahib says, very good.

So Guru Sahib had a map drawn and

Guru Sahib told Paipera Ji, this is what's

going to happen in your path, this is

what you're going to encounter, this is where

you need to go, this is the person

you need to meet.

And for the travel expenses, a sekkar came

to meet Guru Arjan Dev Ji Maharaj and

he had five paisa, only five paisa.

Maharaj took that five paisa and gave it

to Paipera Ji and said, these are your

travel expenses. So then Paipera Kohli Ji left

and Guru Arjan Dev Ji Maharaj told the

Pandit that now you're going to see who

an Anpagat is.

So, Paipihara Kohli ji brought back the Grantha

to Guru Arjan Dev Ji Maharaj.

Before Paipihara Kohli ji left, he did an

Ardaas and he told Guru Sahib ki, Maharaj,

please stay with me, take care of me

and I have complete faith and trust in

you that you will handle all the courage

yourself. And then he left.

So, Guru Arjan Dev Ji Maharaj then looked

at the Pandit and said, this is who

an Ananpagat is.

One who has faith in the Guru and

does not look at auspicious time or day,

but does an Ardaas to the Guru Sahib

ki, Maharaj, you protect me, you take care

of me. So, the Pandit then understood.

And from that day on, then Maharaj then,

when Guru Arjan Dev Ji Maharaj was preparing

Adh Granth Sahib ji, Guru Sahib added the

Bani of Ananpagats.

And these are the Bani of the 15

Pagats in Guru Granth Sahib ji.

And they are called Ananpagat as well.

Those who have complete faith in your Guru

and Vaheguru ji.

So in the next one, the same pangti,

Bhai Gurdas Ji mentions about this sikha called

Bhai Dargaha Pandari.

Bhai Dargaha Pandari came to the Sharon of

Guru Hargobind Sahib Ji Maharaj and he asked

this question, Maharaj, you know when we do

discussion on Gurbani, on Gurshabad, some Gursikhs will

have a discussion and some they go into

an argument. So what do we do in

this kind of situation?

Is it right to have an argument, a

discussion? What do we do?

So Maharaj says there are four types of

discussion or debates and two are good, which

Gursikhs should do and two are not, which

Gursikhs should let go of.

So what are they?

The first one is Vada Charcha.

Vada Charcha is basically you do not know

something about a topic and you go to

a Vidwan and ask, Hey, can you explain

this to me?

And whatever they explain to you, you accept

it and you practice it, you don't question

it, you don't have doubt because you don't

have any knowledge on that.

So Maharaj says this is good.

The second one is Het Chercha.

Het Chercha is whatever you know within your

intellect, so the knowledge that you have, you

explain it to the other person.

And what happens is, when you already explain

to the other person, you also want to

hear the other person's opinion and what they

know about the same topic.

And you listen to it without judgement and

without trying to prove that I'm right, you're

wrong. So what happens in Het Chercha is

that, Maharaj gives an example.

A candle, a lighted candle and another lighted

candle right in front of each other.

Both are lighted, equally, they are bright.

But when you put a lighted candle on

its own, the area beneath the candle is

dark. So even this candle, the area beneath

the candle is dark, but when both candles

are in front of each other they not

only radiate the room, light up the room,

but they also light up the area between

each other's candle.

So, hey the church is like that, that

you have Gyan and you have Gyan and

you share knowledge with each other to increase

your knowledge and your faith rather than contradicting

each other. It could be that your points

are different, there are differences in your point,

but you understand and you respect each other's

opinion. The third one is Jalap Cerca.

So Jalap Cerca is basically one who argues

to justify their point and they use various

examples to prove that my point is right

and you are wrong.

So, what they will do is they use

examples, analogies to explain their point and when

somebody else is sharing their point of view,

you use examples to counter -argument their point

and make them look like they are wrong.

So Marza says this is not something that

we should indulge in because jalap -cerca does

not bring humility into us.

It makes us more egoistic that I am

right and you are wrong.

The last one is the most dangerous and

that is vittanda -cerca.

Vittanda -cerca is basically you do not know

anything and when someone is trying to explain

to you, you tell them that they are

wrong and they don't know anything as well.

So you don't accept their point of view,

you make them look like they are wrong,

they are false and you get into an

argument. because you don't even know what you're

talking about. So Mara says, we should not

get into such debates because you already don't

know anything about the topic and someone is

trying to explain to you, you don't even

respect them, you don't even listen to the

point of view and you want to prove

them wrong. Mara says, stay away from such

debate. This is the work of Murug and

it only increases our ego.

Two discussions that we should indulge in is

Vada Charcha and Heda Charcha and two discussions

that we should avoid is Jalap Charcha and

Vatanda Charcha. So in the last Sakhi, Bhai

Gurdaji speaks about Miya Jamal Nihal Hai Pag

Tu Pag Takamave Kara Pura Gur Pura Vartara

that all these Puri complete Gursikhs are why?

Because they have a complete Guru with them.

So, Bhai Mian Jamal came to meet Guru

Hargobind Sahib Ji.

He took Karabh Prasad, he massaged the Guru

Sahib and he says, Maharaj, please make me

your Sikha. So, Maharaj says, well, if you

want to become my Sikha, then you should

read Gurbani with so much of faith and

understand that this body is made up of

five elements. But in everybody which is made

up of all five elements, there's one consciousness,

one Atma, one Paramatma that resides in everybody.

So, Guru Sahib says, the one who recognizes

that in everybody there is one Paramatma, you

could look different, you could be in different

states, different countries, but the essence of every

living being is Paramatma.

The one who recognizes this is a Sikha.

Then Pai Mian Jamal asked, Maharaj, if there

is one consciousness, one Atma, one Jyot in

every being, then why is it that if

one person eats, then everyone's hunger is gone?

Or if one person drinks water, everyone's thirst

is gone? Or if one person gets Brahmgyana,

everyone gets Brahmgyana as well, if we are

connected by one consciousness?

So Maharaj says, each body that we see

is like a pot.

I am a pot, you are a pot,

each one is a pot.

And there is water in that pot.

The pot represents the body and the pani

represents the mind.

Now whatever is within the mind, whatever we

see, it will reflect on the pani, on

the mind. And Maharaj says, drinking, eating, all

of this is survival for the body, the

pot, not for the pani and not for

the reflection. And the mind is that pani,

that if our mind like pani is clear,

we can see the reflection of parmatma in

us. If that pani in that pot, the

mind is dirty, like full of algae, dirt

and it's dark, you won't be able to

see that reflection of parmatma in you.

So Mara says, atma is free from everything,

free of dukkha, sokkha, the need of survival,

free of everything.

Mara says that soul, the atma, is the

observer, the one who witnesses the body and

the mind. And there's three key differences which

applies to the body but not to the

soul, sajati, vajati and savagat.

So Mara says sajati is the difference between

the same species, a human and another human.

We look different, we talk different, you know,

our skin color is different.

But Mara says the atma does not have

this difference as well.

The atma is same.

throughout the same species.

The second difference is Vijati, differences between different

species, a human and a tree, a human

and an animal.

Mara says, even then the consciousness, the Parmatma,

Atma is the same in all different species.

And a third difference is difference between each

limb of the same being.

So for example, my arm is different than

my brain, my stomach is different than my

liver. But Mara says, even then Atma is

free from these differences.

So the Atma, the consciousness that we see

is the same in every living being.

What makes it different is the pot that

we have and our state of mind, the

pani, whether our state of mind is clear

or not. So Mara says that the body

is the pot and the mind is the

pani that reflects.

And what are we trying to reflect?

The moon, the moon or the sun is

that Atma whose reflection you want to get

onto the mind.

So, what we need to do is through

reading of Gurbani, through Naam, Simran, Seva, Sangat,

we want to clear that Pani, we want

to make sure that our Pani, our mind

is clean and pure, crystal clear, so that

we can see the reflection of the Moon,

of Paramatma onto our mind and realize that

you are not this pot that it can

break anytime and you are not this mind

which is just a tool for reflection.

Who are you?

The one you are being reflected on which

is Paramatma. So this is Sikhiya that Guru

Arjan Dev Ji gave to the Hazuri Sikha,

the Sikha who lived with Guru Arjan Dev

Ji Maharaj and Guru Hargobind Sahib Ji Maharaj.

So much to learn about the concept of

mind, the concept of how do we get

into a discussion or a debate.

and basically all the other elements as well,

which I hope that we get to learn

from. Pulanjukan dikhima, Vaheguru Ji Ka Khalsa, Vaheguru

Ji Ki Fateh.