Jaap Sahib English Katha #11 - Chand 103 - 122

Vaheguru, Vaheguru, Vaheguru Vaheguru Sahib Ji Oh Satguru Aayoh, Saran

Tuhari Mile Sukh Naam Har Subha Chinta Lahe Hamari Avar

na suje duji thahar har preotodwari Lekha chod alekhe chute

ham nirgun leho ubari Sadbaksandh sadaa mehrwana sabnaa dehe adhari

Nanakdaa sant pache pariyo raak leho ehubari Raak leho ehubari

Guru Piyar Shah Sangat Ji Raam Mehki Fateh Parani Ji

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh So with

Maharaj Ji's Blessings, we are doing Katha of Jap Sahib

in English This week, we got up to the middle

of Jab Sahib.

So last week we did the Gobind -e Mukand -e

Udaar -e Apar -e Hari -ang Kari -ang Nir -naam

-e Akaam -e.

And we got up to the 101st Chhand.

So Jab Sahib had 199 Chhands.

We got up to 101.

So the last Chhand, sorry 102, the last Chhand we

read was Prithi -se, Adi -se, Adris -se, Akris -se.

Vaheguru Ji, You are the Prithi -ese.

You are the Master of the Prithvi, the Earth.

And Vaheguru Ji, You are the Adi -se.

You have been here from the very beginning.

Ad, toh tu seethe hai gyo, Ad -ese.

And then Adris -se.

You can't be seen, Vahraj.

With your eyes.

I got this wrong last time.

I wrote invincible because I went to write invisible, but

it came out invincible, so Please forgive me.

Adristhi is your eyes.

So Adrisse means you can't be seen.

Vaheguru Ji can't be seen.

And then Akrisse.

Something that is kris, that means it gets old or

it gets weak.

Somebody who gets weak is kris ho gaya.

So Akrisse means Vaheguru Ji never gets old.

Vaheguru Ji never gets weak.

Like we say in Bani, Sahib Mera Neet Nava.

Sada Sada Dataar.

They are always in power.

So this week starting with 103rd, Chand Maharaj says Paghvati

Shandh Tav Prasad Kathate.

Pagwati Chand. This Chand comes twice, I think, in Jaap

Sahib. Now, what's interesting is that Maharaj, this word Pagwati

is actually the same word as Pagoti.

So when we say Sri Pagwati Ji Sahay, this is

the same word.

Pagwati, Pagoti, Pawani.

They all mean the same thing.

It's talking about Vaheguru.

Now, some people get confused by Guru Gobind Singh Ji

saying the word Pagwati.

They say, does it refer to Devi, Durga, does it

refer to Vaheguru, or does it refer to the Pagat?

Well, Pagwati Chand talks about Vaheguru.

So that gives you a clue.

When we go through this Chand, we start to see

what is it that Pagwati is supposed to be referring

to, because Maharaj is going to go through it in

this. So then Maharaj says Bhagwati Shandh, Tav Prasad.

Vaheguru Ji says by Your Kirpa, by Your Blessings, Maharaj

is going to give explanation of what is Bhagwati.

And this is Kathate, Tav Prasad Kathate.

By Your Kirpa Maharaj, Guru Gobind Singh is going to

do Kathana. So just as we say that Vaheguru Ji's

Akat Kahani, that Akat Kahani only comes by Guru's Blessings

that they can do the Kathana of that Akat Kahani.

So Kathate means that Guru Ji is going to do

Kathana of this.

i .e. Bhagwati, it can also mean the sword as

well. Maharaj used first Bhagwati as a sword.

So Maharaj is going to explain what is the creator

who is also the sword.

Maharaj says, Vaheguru Ji, your country can never get old.

Chhij means to get old or to die.

So Vaheguru Ji, your country will never get old.

Maharaj says that your face is your outward form, what

you look like.

Now, the word a Pij can mean two things.

It can mean to get soaked.

If you get soaked in the rain, Punjabi word means

Pij Gaya. So Pijna means to get soaked.

What can't get wet inside?

It can't get wet inside Maya.

This Maya Sansaar, this Sanjaar, this Sansaar is referred to

in Bani as an ocean.

So this ocean of Maya.

Maharaj, you can't get wet in that Maya.

You are separate from Maya.

But also Pijna can mean to break.

If something breaks, it is called Pijna.

So this is called Pij.

Maharaj, your form cannot be destroyed.

It can't be broken.

And then Maharaj, your actions are Aaganj.

Aaganj means to break or to destroy.

So no one can break your Karam.

As in your Hukam cannot be destroyed.

No one can come along, the Vaheguru did something and

say, No, let it go the other way.

Your Hukam is always on top of everybody.

And Param means to be illusion.

The illusion in this world is Aapanj.

You cannot be destroyed and you never get any illusion.

So you are never in any illusion, Maharaj.

Now if this thing Vaheguru Ji can't be destroyed, can't

be an illusion and no one can change their Hukam,

that means Maharaj is talking about Vaheguru here.

Maharaj is not talking about any Pagoti to refer to

Durga. They are talking about Akaal Purakh Vaheguru.

So that's made clear in this Chand.

Even Jap Sahib will clarify what that word means.

The Maharaj says, go on.

Oh Vaheguru Ji, you are Aapij Lok Hai.

Just like we said earlier, the word Aapij can mean

to be either you can't get wet and you can't

get destroyed. So the word Lok means eyes as well,

like Lochan. Look, so if you say that your eyes

never get wet, your eyes will never get wet.

What in? In the colour of this Maya.

So, Guruji, you look at everybody but you are never

attached through your eyes.

We talked about before that the eyes in Bani talks

about eyes having desire.

Eyes are intimately linked to desire.

And everybody knows this, although we think, I don't know,

this is a bit scientific.

But actually, if you look at the world, whenever they

try to sell us something, they try to make us

look at it.

You might not be hungry, but if you show you

pictures of food, your stomach will start rumbling for food

because hunger and desire comes from the eyes.

So, Maharaj, your eyes never get wet with anything.

You are free from all desire.

But also, your country, your world cannot be destroyed.

Now Maharaj, Now the word Aditya means the word Aditya.

If you don't know what Aditya is, if you come

from India, you will know what it is.

It is the Sun God, Suraj.

Suraj is referred to Aditya because he is the child

of Aditi. In the Indian mythology, Aditi was the mother

of the Devi Devte and she gave birth to Suraj,

which is Aditya.

So if you know somebody called Aditya, it was a

very common name, that means Suraj.

So, Aditya is Sukh.

Sukh means to dry something up.

So why Guru Ji, you are so powerful, you can

dry up the Sun.

It is an interesting thing because we are talking today,

obviously we are celebrating today the Shaheedi of Guru Ajan

Dev Ji Paatshah.

They have got a Chabeel in Southall.

When Guru Arjan Dev Ji was being heated up in

that hot, they were already cold.

They said, I'm fine.

I'm okay. But in remembrance of their Shaheedi, we give

people cold water.

We don't sit there as many people do who remember

Jesus by having themselves crucified.

We don't crucify ourselves.

We don't cook ourselves like Guru Arjan Dev Ji was

cooked. No, we don't do that.

We actually give Tandas to other people.

This is the Sikh tradition.

How beautiful is that?

Now, what is happening here?

Maharaj Ji is saying, look, the Sun is so hot,

it can dry you out.

If the Sun is unrelenting, it dries out the earth.

It dries up all the green plants.

But Maharaj can even dry out the Sun.

Vaheguru is so powerful, their heat is so amazing, they

can dry out the Sun itself.

Maharaj says, Avdhoot means to be free of Maya.

This was a term used by the Yogis to refer

to themselves. They used to say that we are Avdhoot.

It comes up in Siddha Goses all this way.

So Avdhoot means free of Maya, pure.

Baran means color.

So Maharaj, your color means that it is free of

Maya. It is totally pure.

That means, Vaheguru Ji, you are separate from everything.

And Ke Beboot Karne.

The word, now Maharaj has told us that Avdhoot, that

they are not in any dhoot.

But Beboot is actually all dhoots, all elements.

The word dhoot means elements.

So Panj Tat.

So Beboot means that Vaheguru Ji, you are in all

matter. And Beboot Karne.

Karne means you did it.

So Maharaj, you made everything.

Now, if you look at the word, Sometimes we think,

oh we don't know where it came from.

Most people will tell you if they're atheists, it just

happened. But just look at how many things are in

the world. I know it's not really an argument we

try to use in Sikhi because we say, let's experience

God. But just look at the world and what it

takes to do anything.

It takes two types of things.

You need the matter and you need the Karan, the

one who is to do it.

If you have to make a house, you need the

bricks, you need the trees or you need the wood.

You need everything, but you also need someone to make

it. Everything in the world needs two things.

It needs the raw material and needs the thing that's

going to do it.

So Vaheguru Ji, you are also all the items in

the world. Everything, all the matter in the world came

from you, but you are also the doer.

They are both.

There wasn't a second person who helped God to make

the world. There wasn't somebody who supplied them with the

matter and then they did the work.

That is not how it happened.

They supplied the raw material and made it happen themselves.

Because they are the matter and they are also the

doer. Then Maharaj says, in fact, we can look at

when we study Japji Sahib, that Guru Sahib talked about

the two ideas of Shiv Shakti, which is Prakriti and

Shakti, the person who makes it happen.

So Maharaj is saying that you are both Prakriti, all

matter, and you are the person who makes it happen.

Vaheguru Ji, you are Rajang Prabha.

The word Prabha means like glory, your shine.

How amazing your glory and your shine is.

Maharaj, your glory is so amazing, it's like a king.

The word Tuja is like a flag, like we have

a Nishan Sahib outside every Gurdwara.

There is no Gurdwara in the world that doesn't have

a Nishan Sahib.

So the Tuja that we have, Maharaj says, Vaheguru Ji,

your Tuja is of Dharam.

Wherever Dharam is, that is where you are.

Your flag is Dharam.

So when the Khalsa Pand goes out in the world

and our job is to set up Dharam, it is

not to set up Khalsa, it is to set up

Dharam. So wherever we go, we take the flag of

Vaheguru. And that flag means over here, there is Dharam.

You might say, that sounds a bit strange.

Wherever we go, how come our Nishan Sahib is the

same Nishan Sahib as Dharam?

Because in the Gurdwara, Wherever there is Nishan Sahib, there

is a Gurdwara and in that Gurdwara, there is going

to be Langar and there is going to be safety.

You are not going to get attacked in a Gurdwara

because the Sikhs will protect that place and they will

feed you. That is Dharam.

That is Deg, Deg straight away.

You got protection with the Kirpan and you got food.

That is Deg, Deg.

So Maharaj's Nishan is the same as our Nishan.

That is why we say Vaheguru Ji Ki Fateh.

Wherever we go, we take their Fateh, not our Fateh.

So Maharaj, you are the flag of Dharam and in

fact Vaheguru Ji, you will protect the flags of Dharam.

Wherever the Dharmic people go, you will protect them.

Now Maharaj says, Now the word Soak means sadness.

It means Sukhna, but it means sadness as well.

So Aasok means you are free of sorrow.

You are never ever sad.

And Barne means to do Varnan of somebody, means to

explain them. So whenever anybody does Katha of you, Vaheguru

Ji, they always say you have no sorrow.

You are never sad.

Aasok or Barne.

Whenever someone explains you, they always say your Katha is

Ki Maaraj Ke Dukhi Ni Hunde.

They are Ve Parvaaha.

They are always in happiness.

And the Maaraj says Ke Sarbaa Parne.

The word Parne means to have jewellery on top of

you. To be adorned with jewels.

So be Aparne means that you are without jewels.

Now, Ke Sarbaa Parne.

Sarab means for all people.

For all people, you are without jewels.

Now what that means is that Vaheguru Ji doesn't adorn

us. If He is to make us look good, He

doesn't adorn us with jewels.

The rest of the world, where they want to look

beautiful, when they want to look nice, they might put

jewellery on them.

They'll put gold on them.

But when Vaheguru Ji wants to make you look beautiful,

He doesn't have to use jewels.

What does He do?

His own Kirpa inside.

When you see that person who is godly, they shine

with God's light.

That Atma inside, when it becomes pure, that person doesn't

need jewellery to look good.

Their soul itself looks good and they are a beautiful

person. When we say somebody is a beautiful person, we

don't say they look beautiful.

The word specifically when we say somebody is a beautiful

person, that means they are a very nice person.

They've got a nice soul.

And in fact, if you look at our human body,

we might think that the outside is important.

But there's one thing, if you take away, no one

wants to be around the body.

If you take the soul away, no matter how beautiful

that person was in real life, they will say, I

don't want to touch that person.

They might be the most beautiful person when they were

alive. Look at the supermodels that people worship nowadays.

But the minute the soul goes, nobody cares for you.

They will get rid of you.

They will say, Mariam.

So the Atma is the most beautiful thing inside us.

And it is a thing that makes us look beautiful

because that is what keeps us alive in the world.

And the more we make it close to God, the

more beautiful we will become.

So Maharaj says, Even without jewels, you adorn everybody, Vaheguru

Ji. And then Maharaj says, Vaheguru Ji, you are Ke

Jagatang Kirti Hai Now Jagatang is the whole world, like

we say Jagat Guru Our Guru is Jagat Guru, so

the whole world and Kirti is the same word as

Kirt Karni to do good actions, to work hard to

have a job So to say Ke Jagatang Kirti Hai

means Vaheguru Ji, you make the whole world do their

jobs Wherever He has put us, some of us are

working some of us are not working, some of us

are doing this some of us are doing that, all

these things they are all things that God has put

us to do The bird has to go and peck

seeds The share has to go and hunt The other

animals, every animal, every plant every human being, whatever He

is putting us to the whole world is doing their

Kirti based upon what Vaheguru Ji told them to do

what they have been made to do.

As it says in Bani, So everything that is good

and bad is all done by His Hukam.

Oh Vaheguru Ji, You are the Kshatri of all the

Kshatri's. You are the Kshatri.

The word Kshatri here doesn't mean umbrella.

It means Kshatri, which means the warrior.

You are the warrior of all the warriors.

Even Guru Gobind Singh Ji when He was asked, Are

you the son of a Brahmin?

They said no.

They are the son of a Kshatri.

So our lineage is that of warriors.

Our lineage is not that of Pandits and Brahmins.

Maharaj says, you are the warrior of the warriors and

then Vaheguru Ji, you are Brahm Saroop.

Your Saroop, your form is the form of Vaheguru.

You are Brahm Saroop.

And one meaning of the word Brahm is actually that

inside everybody, inside every single person.

So your form is that light of God which is

inside every single person.

And that Anpo Anoop.

Because it is inside everybody, Vaheguru Ji, Anpo.

The word Anpo means to feel something.

Anubhav Karna, to feel something.

So your form, Vaheguru Ji, is Anpo.

We can only feel you inside.

There is no such physical hand that is going to

come down and tell you, you are now in the

presence of God.

It will be an experience.

It is inside.

And people... People around you won't be seeing it.

Some people right now are in Brahm Anand.

Some people are not.

You can't tell by looking at somebody.

There are Sadhus out there in the world that are

pretending to be full yogis and doing all these and

telling you all about them.

Guru Nanak Dev Ji also makes fun of them.

Telling you the world talks, but they might not be

feeling that Anand because Anupal is inside.

And then Anup.

Anup, if we said before, means that you can't be

praised enough. Your Upma can never be done because it's

never going to be enough.

So Maharaj Ji, your Anupal, your feeling is beyond all

praise. Your feeling can never be praise enough.

Maharaj says that you are Aad, Aadev, that you are

Apev, that Chitrangh is non -existent, that you are Aad,

Aadev. Oh Vaheguru Ji, you are Aad, Aadev.

You are Aad.

You are the very first and you are Aadev.

You are not Devi Devte and you are not a

Dant. You are neither of those.

You are Aadev.

You are neither Deva, neither you are a demon, neither

you are a heavenly being.

You are beyond both of those.

That you are Apev.

Because you are none of those, you yourself, in yourself

are Apev. The word Apev means secret.

So Apev means no one can ever know your secret.

So you are fully a mystery to every single person,

what you are.

No one knows what you are.

The word Chitra means a picture, to draw something.

Chitrang Baheen means to be without, that you are without

something. Chitrang Baheen means that you are beyond any pictures,

no one can ever draw something about you Maharaj.

And you are A .K.

Aadheen. You yourself A .K.

are supporting the whole world.

To be Aadheen of something is to be in support.

Like Guru Gobind Singh Ji said, To rule the world,

you have to have Shastar with you, you have to

have a weapon.

You can't rule the world without weapons.

So in the same way, A .K.

Aadheen. You yourself are the Aadheen of the whole world.

There is no two or three of you to support

the world. Vaheguru Ji, you are by yourself, singularly supporting

the entire world.

And then Maharaj says, Now the word Rozi is like

your daily and Rizak is the word Rijak.

Rijak means food.

As Maharaj says in Rehra Sahib, you would have heard

Sirsik. I have forgotten it now.

But you know the Pauri that Guru Arjan Dev Ji

The word Rijak means food.

Maharaj says to every single being he gives food.

So Rijak comes in here as Rizak and Rozi is

daily. So your daily bread.

You are the one that gives daily bread to everybody

Maharaj. Maharaj says, You are compassionate Maharaj.

You are Rahim.

Rehaak means to make somebody Reha.

If somebody is trapped, You are free people.

You are actually Bandi Chhod.

What kind of bonds does Vaheguru free us from?

They free us from the mental bonds that we have

upon ourselves. We stop ourselves from following our dream of

Sikhi. So many things in life will tell you that

don't follow Sikhi.

But when you see how beautiful it is, you want

to follow it.

So Maharaj frees you from those bandhans.

As we said last time, Maharaj Ji, break my bandhan

of Maya and put me to work in Your work.

But also Guru Gobind Singh Ji was also a Bandichor

and Guru Hargobind Sahib Ji was also a Bandichor.

As we are remembering Guru Arjan Dev Ji, let's remember

their son as well.

Guru Hargobind Sahib Ji was in Gwalior and they were

trapped there. The Hukam of Gwalior prison was different from

other prisons. You were not allowed to leave Gwalior prison

ever. Even the dead body of the Hindu would be

burnt there and of the Muslim would be buried there.

You were never allowed to leave Gwalior prison.

Now Guru Hargobind Sahib Ji was allowed to leave Gwalior

prison. But when they left, they didn't leave by themselves.

They took all 52 political prisons with them.

They did this by having that big cloak made of

Kaliyaan and they took them.

But in fact, they had to have a conversation with

the Mughal Emperor of that time.

They did this because they are Rihakas.

They are the ones who can actually free people.

They are Bandichor.

Maharaj says that Pahak is pure.

Vaheguru Ji, you are Pahak.

The word Pahak means pure.

So the word Pakistan is supposed to be the land

of the pure.

Pahak. So that Pahak is pure.

The word Pahak means mistakes or shortages or faults.

So Vaheguru Ji, you are Pahak.

That means you don't have any mistakes.

Vaheguru Ji, you are pure.

And then that Pahak is pure.

You are pure and free of any mistakes or faults

or shortages. Okay?

Now this Gagga has got a little Bindi at the

bottom. Gagge Pahar Bindi, Gha.

It's an Arabic kind of word.

And Ghaibul Ghaib Hai.

Now... The word al -ghab in Persian refers to the

world that is unseen.

We can see with our eyes what we see now.

But some people that get spiritually high, they can see

the unseen world.

They can see the ghosts that are walking around.

They can see the Devi Devte.

The things that we can't see, they can see.

That world is called the al -ghab.

Just like Guru Nanak Dev Ji was able to read

the minds of other people.

They could read the minds of the people that were

doing their prayers and they could say, this person is

not really praying, his mind is somewhere else.

So they can see al -ghab.

So okay, Ghabul al -ghab hain.

Vaheguru Ji, you are the unseen of the unseen.

Even those things that are unseen, they can't see you.

Even the Devi Devte, they can't see you.

Even the ghosts, they can't see you.

Because if they could, they would become Brahm Gyanis, but

they are not.

So okay, you are the most hidden of all the

hidden things in the world, Maharaj.

You are the unseen of the unseen, the most subtle

of the subtle.

The word Afwal is to make Paap.

Sorry, the word Afwal means to forgive and the Guna

is when we say it's sin.

It's not Gun, it's Guna, it's a Persian word.

Just like we say the word in Punjabi, Gunaygaar.

The word Gunaygaar is somebody who is a guilty or

a sinner. So the word sin is Guna.

So Maharaj, you are Afwal Guna.

You forgive the sins of other people.

You are Bakshind, you are Mehrawaan.

Let's say, That's what you are Vaheguru Ji.

And then we say that you are the king of

the kings, you are the emperor of all the emperors

in the world.

There is no one who is going to be in

power as long as you.

They will all come and go.

You will always remain in power.

Now the Kaarind means a doer.

Kurnind means also the same thing, Karanwala.

So you are the Kaarind of the Kurninds.

You are the doer of all the doers.

Just like we said previously, to make anything you need

the raw materials and you need the things to do.

So Vaheguru Ji, you are both.

You are Kaarind and Kurnind.

You are the reason for something to happen.

You have the materials and you are also the doer.

In fact, this Imbani uses the example of a spider.

The spider makes a web, right?

But the spider doesn't go anywhere else to get the

web. He brings the web up from inside himself or

herself. That's the amazing thing about a spider.

It makes the web and it also eats from the

web. So that's the thing about the spider.

In fact, Vaheguru Ji described like a spider.

You made the whole world with your own raw materials.

Then Maharaj says, Now the word Dehand means to give.

And Rozi is again the daily Roti.

Because when we say Rozi Rizaak Hai, you can shorten

the idea of Rijak to just Rozi.

It means your daily food.

So your daily sustenance, Maharaj, you give to everybody.

The cow in his grass and the lion in his

meat. All these things that come up in the world,

you give. If you think about it, if every single

being has its life history, like its life story panned

out, how long it's going to live.

Bani says that everybody has got a certain amount of

Swas. When they run out, that's it.

That means that if you were to look back in

the history of all of humanity, of all of creation,

every single being, it already knew how long it's going

to live. So Vaheguru Ji would have to have worked

out how much food to prepare for each person on

every day, on all those times it was alive, to

make sure it got to live as far as it

did, so then it could die at that time when

it was meant to.

Imagine when we go on holiday, how long it takes

for us to plan our food just for a couple

of days. Of all the women that arrange all the

foods in their houses, all the langaris, how hard it

is to plan the food.

Imagine Vaheguru Ji planned the food for every single human

being, every single animal, every single plant, everything that is

even alive anywhere in the world.

They made sure that every single day it got what

it needed to live to go to the next day.

Maharaj says, You are the only person who gives us

our food, Vaheguru Ji, so we should thank you.

Always thank only you.

Again, the word Raazak means daily food and Rahim means

that you are compassionate.

This is your mercy, Vaheguru Ji.

You are so merciful and compassionate upon us.

You give us our daily rijak.

And then, Karam here means the Persian word of Karam,

which means Kirpa, blessings.

So Maharaj, you do Kirpa and you are Kareem.

The person who does Kirpa, who does Karam, is the

Kareem person. So you are the Kirpa person, you are

also the one who does Kirpa.

The only person who can do Kirpa is you, Vaheguru

Ji. The word Kali here is not from Persian, it's

from Sanskrit or Hindi, which is Kala, which means power.

Now some people, when they read Anand Sahib, they say

Kalla Jitkartaariya. Now if it was Kalla, in Punjabi that

means by himself, Kalla.

But it's not Kalla, it's Kala.

So make sure you read that word properly, it's Kalla

Jitkartaariya. Because your power is about power, it's not about

you, it's about yourself.

So Kalla Jitkartaariya.

So Maharaj, you are Sarvankali, you are the master of

all powers. And that Sarbhang is Dalit.

Dalit means Dal.

Dal means destroy.

Dal Mal Karnasabh Kusnu.

It says even in Guru Gobind Singh Ji has said

that Taram Bina, Raj Bina Nahi Taram Chale Hai, Taram

Bina Sab Dalay Malay Hai.

So the word Dalay Malay means to be totally destroyed.

So Maharaj, you are Sarbhang, Dalit.

You are the destroyer, the thrower of everybody.

You would destroy the whole world.

Maharaj says next.

Ke Sarbatra Maaniye, Ke Sarbatra Daaniye, Ke Sarbatra Gaane, Ke

Sarbatra Paane. Vaheguru Ji, you are Ke Sarbatra Maaniye.

The whole world Vaheguru, Sarbatra means everybody.

Sarbat, Sarbatra. Maharaj, everybody accepts you.

The whole world, we might look around, but everybody, Vaheguru

Ji accepts you.

Sare Tohnu Mandeh Hage, Ke Sarbat Radhani Hai.

Vaheguru Ji, give to everybody.

There is not one person in the world who is

breathing right now who is not breathing by the grace

of Vaheguru. When we look at somebody else, we might

think, Oh, they are so horrible.

I don't want to see that person again.

But just remind yourself that Vaheguru Ji gives to every

single person. And then why should we remind ourselves that?

Because Gura Ik Dehe Bhojai.

Sabna Jiya Ka Ek Data So Mein Visana Jai.

Let me not forget that, Vaheguru Ji, everybody gets by

your grace. Because you are Ke Sarbat Radhani Hai.

Ke Sarbat Gawne.

The word Gawne comes from the word Govan.

Govan means to go somewhere.

So Maharaj, you are Ke Sarbat Gawne.

You go everywhere, Maharaj.

You go to every single place.

Now, there are some places that we can go to

as human beings.

And there are some places we can't.

As science gets better and better, we find that we

can go to places that we couldn't access before.

We can go down in the oceans.

We can go up to the top of the mountains.

But there are some places we will never be able

to go. Places like Pluto, places like Mercury, where it's

too hot for anything on earth to survive.

Vaheguru Ji, you can go everywhere.

Sarbatra Gone. And what is Sarbatra?

Pawne. Just like Govan came to Gone, The same way

Pawan, Pawan means a place, a land, a country, a

world. Pawan is Pawne over here.

So Maharaj, you are in all worlds.

You are in Sare Pawan.

Kesarbatra Pawne. Maharaj says, Oh Vaheguru Ji, Kesarbatra Deshe.

You are in all countries Vaheguru Ji.

In fact, you are the king of everything.

We make countries ourselves as human beings.

They don't really exist.

If you see that famous picture, you know that when

they have those pictures how the world sees me and

how I see myself So we see the world as

political maps with different countries.

How does the earth see itself is one big system?

Yeah, the water flows around the world the air flows

around the world The earth is one system, but we

divided it up into our countries and they're totally fake

They'll come and go where there was Czechoslovakia Now there's

Czech Republic and the Slovakian Republic where there was Russia

once maybe it will break up into other countries Where

there is India now, previously there wasn't India.

Maybe in the future there won't be India like this.

Maybe it will be Khasaraj The whole way it works

is Maharaj you are everywhere and you are the king

of all places We don't have to worry about travelling,

because wherever we go, Vaheguru Ji will be there.

It's not like He is only in where we want

to live in Punjab.

Wherever we are, He is there.

Not only are in all countries, Maharaj, you are in

all clothes as well.

There is no such form that is alien to you.

Sometimes we look at some people wearing some strange clothing.

Vaheguru Ji, you are in all clothing.

Maharaj, you are the King of everybody.

You are the King of all.

No one is higher than you.

The word Saaj, Saaj now means to make something.

So Vaheguru Ji, you have made everybody.

There is no one in this world who is made

by themselves. You made them and you made yourself.

You made yourself and you made the whole world.

And Maharaj, The word Deen means religion as well.

One meaning of the word Deen is religion.

So Maharaj, you are in all religions.

There is a bit of debate about this.

Some people think some religions are totally evil.

Some religions are totally messed up.

But actually Vaheguru Ji is telling us The essence of

Vaheguru, are you to connect to a power greater than

us, is the origin of all these religions.

Somebody, somebody wanted to connect to the one who made

them. If they didn't know it was a one, the

power that made them.

So they made a religion.

And that's where it all came from, from Vaheguru.

Kesarbatra Deenay. But also, the word Deen comes from the

word to give, Deena.

Maharaj, you give to everybody.

Kesarbatra Deenay and then Kesarbatra Leenay.

Now if we take the idea that Deen is religion,

then the word Leen can mean to be absorbed.

Kesarbatra Leenay. Whenever somebody got absorbed in a Kaal Purakh,

it was you.

They didn't get absorbed in something else.

They always got absorbed in you.

Somebody could be sitting there, repeating Tasbeeh in the name

of Allah. And when they feel that connection, it's not

going to be some other God they are connected to.

It's going to be you, Vaheguru Ji, they are going

to connect to you.

Kesarbatra Leenay. But if we take the meaning that Deen

means to give, Kesarbatra Deenay, then the Kesarbatra Leenay means

you take as well.

You give to everybody, but you take it back.

We get this lovely life.

We get our houses.

We get everything, but the minute the soul goes We

have to give it away.

This is stay with us.

It goes Kesar Batra Leene Kesar Batra Jaho Vaheguru Ji,

you are in all places.

The word Jaho can means to be all the places.

It can also mean to go Why does it mean

to go? Because everybody who comes has to go Everybody

who is born has to go.

You are the person who comes and goes You are

Kesar Batra Jaho.

in all Janams and you are in all places Vaheguru

Ji and Kesar Batra Paaho The word Paaho comes from

the word love.

Paaho Paaho Pagatakar Neet Sadai To Nanak Mokhantar Pai.

So we have to be Thinking ourselves as humble and

love. Love for Vaheguru.

Paaho. Kesar Batra Paaho.

Vaheguru Ji, you are all loves Does it mean that

if we love our family that we are loving God

some people think we need love to get to God

That's okay. I just love my family and that's all

right It's not Kesarva Tarpa Ho, Kesarva Tarpa Ho here

means why Guruji you are the love of all loves

The highest love of all loves is you Just like

sometimes We may love our family our friends.

Actually the biggest thing we love most of all is

ourselves Yeah, because whatever happens we look our ourselves first,

but even more than our body our arms We love

our Atma when the Atma goes, that's it life's over

So actually our Atma is why Guru so even by

loving ourselves in one way We are trying to hold

on to the Atma that is God, but we haven't

even realized what the Atma is capable of We might

love ourselves, but we don't even know who we really

are That's what Guru Ji says, When we recognize who

we really are, then we love Vaheguru even more because

they are right inside us.

They are our Atma.

Maharaj says next, Oh Vaheguru Ji, you are in all

countries and you are in all clothes, all costumes.

Now this again is repetition.

Jab Sahib is all about repetition.

It is Jab Karna, to repeat something again and again.

So Vaheguru Ji, you are in all countries, you are

in all costumes.

Vaheguru Ji, you are the death of everybody.

You kill everybody in fact.

You are the biggest murderer in the world and no

one blames you for it.

Why don't they blame you Vaheguru Ji?

Because you are You look after everybody as well.

You are the one who looks after every single person.

You protect them, but then you kill them as well.

That is your nature and Kesar Batra Hanta.

Just in case we weren't too sure We are not

sure about this.

Maharaj says the next word Hanta.

The word Hanta means Hathya.

Kesar Batra Hanta.

You in fact kill everybody Vaheguru Ji and Kesar Batra

Ganta. The word Ganta comes from the word Ginti, to

count. Vaheguru Ji, you count everybody.

You keep an account of every single person.

Whatever we do, whatever we think, every single thing is

counted by you.

You are keeping a tab on everybody.

Some people say there is no such thing as Dharamraj

who is going to look at your book.

But if there wasn't such a thing, why would Bani

keep talking about it?

Why would Bani keep saying that when Dharamraj asks for

a letter, what will you take?

What will you show him?

Because Kesar Batra Ganta.

Vaheguru Ji is counting every single person.

So in fact, if you take this at the extreme

level, every step we take we should think twice.

Is this going to help in the Ginti or not?

That's why Maharaj says that you should remind yourself day

in day out how you should live, live in Mariyadah.

Come inside of Mariyadah.

And Kesar Batra Pekhi, Pekhi, Kesar Batra Pekhi.

They are very similar sounding because Pabba sounds like Pappa

sometimes. So we have to be very careful in this

one. Kesar Batra Pekhi, Pekhi means the outside form.

Vaheguru Ji, you are in all outside forms and you

are Kesar Batra Pekhi.

The word Pekhna means to look, Pekhi means the outside

and Pekhi means the look.

So Vaheguru Ji, you are all forms but also you

are looking at everybody.

You are keeping an eye on every single person.

Just like you're doing the Ginti.

You're also keeping an eye on them Not only does

it mean that he's keeping an eye to count us,

but he's also looking after us Yeah, and also when

Vaheguru Ji looks they don't just look with contempt.

They always look with Kirpa So when they see us

they live with Kirpa Drishti So they're always doing Kirpa

on everybody. Kesar Bhattar Pekhi means they're doing Kirpa on

everybody and the Maharaj says Kesar Bhattar Kajai, Kesar Bhattar

Rajai, Kesar Bhattar Sokh Hai, Kesar Bhattar Pokh Hai Kesar

Bhattar Kajai. The word Kaj means a job, something to

do Now Vaheguru Ji, you are the one who sorts

out everything You're the one, as I said, if you

have something to do then Tell it to Vaheguru and

they will do it for you.

Vaheguru Ji, you are the one who does every single

thing Kesar Bhattar Kajai.

You sort out everything and Kesar Bhattar Rajai You're the

king of everybody Maharaj Now if we want something done,

we might go to a king to get it done

for us Just like if you look at the Sikhs

now when they're trying to solve things in the world

They think oh, let's go and get the David Cameron

to sort it out for us If we ask David

Cameron, then he would tell the Queen and that was

sorted out We try to find somebody who's really powerful

to help us But Maharaj says here, Vaheguru Ji, you

are the one who does everything and Vaheguru Ji is

the King of everybody So if we want something done,

the most powerful thing the Sikhs have are the Panj

Pyare and the Ardaas If we got Panj Pyare together,

who were proper Chardikala and we did Ardaas to Vaheguru

Ji How much Kirpa would come our way?

But you know when we do Ardaas, the next thing

we get is a Hukam Nama Now it's no point

doing Ardaas and not listening to the Hukam Nama.

If the Hukam comes up as this, you have to

follow it. That's what it means to be in Hukam.

It means to listen to the Hukam and then follow

it. Many people sometimes get scared of taking Hukam Nama.

Because Hukam Nama could come up as something else than

what you wanted.

But you know what?

Take the Hukam Nama, follow the Hukam Nama.

Maharaj says, The word Sokhna means to dry something out.

Vaheguru Ji, you destroy everybody.

You dry them all out.

Just like a plant in the sun, if it can't

cope with the heat, it will dry up and it

will be dead.

The same way Vaheguru Ji, you do all of that

to everybody. Vaheguru Ji Ke Sarvatra Pokhain.

The word Pokhain means food.

Pukh naar means the one who can give food.

So Vaheguru ji ke sarbatra pukh.

You give food to everybody Vaheguru ji.

You dry them out, but you give them food as

well. What does food do?

It fills us up.

We use the word my stomach is full.

So he fills us up and also he dries us

out. Maharaj, ke sarbatra tran hai, ke sarbatra pran hai,

ke sarbatra des hai, ke sarbatra pes hai.

Vaheguru ji, you are ke sarbatra tran hai.

Tran means strength, taan means strength.

Vaheguru ji, you are the strength of everybody.

You are the strength.

In fact, any strength we have comes from you and

ke sarbatra pran hai.

The word pran means breath.

It means life, in fact, life.

So Vaheguru ji, you are the life of all life.

You have given life to every single person and ke

sarbatra des hai.

You are in all countries, ke sarbatra pes hai.

You are in all costumes Vaheguru ji.

Kesar Batra Maaniye Sadevang Pradhaniye.

Kesar Batra Jaapiye.

Kesar Batra Thapiye.

Vaheguru Ji, you are accepted by everybody.

Kesar Batra Maaniye.

Sadevang Pradhaniye. Vaheguru Ji Sada.

Sadevang means forever.

Forever. You are the Pradhan.

Now we have Pradhan's in all Gurudwara nowadays.

But they are not Sadevang Pradhaniye.

Because they are going to come and they are going

to go. But who will stay?

Guru Granth Sahib Ji.

That's our Asal Pradhan.

Guru Granth Sahib Ji will never go from the Gurudwara.

That's what makes a Gurudwara.

Vaheguru Ji, you are Sadevang Pradhaniye.

You are always, always going to be the master leader.

We fight for Pradhaniye in the world.

But there is no real Pradhaniye in the world.

You always remain the one in charge.

And Kesar Batra Jaapiye.

Maharaj, everybody Japs, they JAP about you.

Sarbatra, everybody in the whole world Japs to you.

No matter who they call, actually they are calling you.

Kesarbatra Japiye. But they can never get to your end.

Japana can mean to do JAP, but Japana means to

see. No one can ever see you, Vaheguru Ji.

No one can ever get to the end of you.

But they all are trying to connect to you.

They are always JAPing to you.

Kesarbatra Japiye. And Kesarbatra Dhapiye.

Thapana means to establish something.

Like this Gurdwara once was set up.

How was it established?

Sthapana means to make something.

So Maharaj, you made everybody.

Everybody was established by your grace.

Our body, our houses, this city, this world, this Gurdwara.

It's all by Guru's Kirpa.

When we think, Oh, I would have done something.

Maharaj says, that's wrong.

They didn't do anything.

They made it.

Kesarbatra Thapiyan. Maharaj says, Kesarbatra Paanai, Kesarbatra Maanai, Kesarbatra Indraai,

Kesarbatra Chandraai. Vaheguru Ji, you are Kesarbatra Paanai.

You are all sons, Maharaj.

You are all the sons in the world.

The word Paanai means son.

But the word Panai means destroy.

Kesarbatra Paanai, you destroy everybody, Vaheguru Ji.

Kesarbatra Maanai. Everybody accepts you, Vaheguru.

Kesarbatra Indraai. Indraai is the king of the Devi -Devte.

But Maharaj, you are Kesarbatra Indraai.

You are the king of everybody, Vaheguru.

So, Kesarbatra Chandraai.

Not only are you the son of all sons, Vaheguru

Ji, you are the moon of all moons.

What does this mean for us?

It means that Vaheguru Ji, you are the light of

every single human being but all the Gurus are your

moons. All the saints are the moons that reflect your

light. So you are in all those moons, in all

those saints. That's you Vaheguru Ji.

When we see somebody who is godly, that doesn't mean

that they're shining with their own light.

They're shining with God's light.

So we respect God.

There's no need to bow to a Sant, Matha take

to a Sant.

If a Sant was Nimrata Wala Sant, they would want

you to bow to them.

They'd want you to bow to Guru Granth Sahib Ji.

If they take from here, why would they ask you

to bow to them?

That would be silly, wouldn't it?

They're taking from Guru Granth Sahib Ji, why would they

ask you to bow to them?

So we don't need to bow to any saints.

We need to respect them as the moon, but we

accept the Sun as Vaheguru.

The word Kaleem comes with Kalam.

Kalam means actually Bani.

Writings. So those people that put that thing on their

string, on their arm, the Muslims, that's a Kalam as

well. Because it's written stuff.

So, you are all Kalam.

You are all Bani.

All the Bani in the world, whether it's good or

bad Bani, all come from you.

All writings come from you, Vaheguru Ji.

All Bani, in fact even the sounds that we make

are some kind of Kalam.

Animals who make a sound, that's their Kalam.

Humans make a sound, that's their Kalam.

All of this Vaheguru Ji has come from you.

The word Faheem means Buddhi.

It's an Arabic word.

It comes from Buddhi.

Now, Vaheguru Ji, you are the supreme Buddhi.

In fact, our life as a Sikh is about making

our Buddhi to get to the highest level of Vaheguru.

That's why we go to Saram Khan.

Maharaj says, Our Buddhi is what we have to sort

out. Then we will get to Saram Khan.

Then we can go on to the next, which is

Karam Khan, the land of grace.

So we have to try to get our Kirpa, by

getting Kirpa, by sorting our Buddhi.

Param means the highest.

Aakal is about Aakal.

You know some people have got no Aakal.

So Maharaj, they have got no common sense.

So Aakal, the highest Aakal, you are the Aakal, you

are the sensible person.

Amongst who? Amongst the Aakal.

The word Aakal means educated people.

So amongst all the academics, you are the most clever

of all the academics.

It's just like we say in Japji Sahib, Ki sahih

siyaan paala ko hoye, ta ikna chalenaal.

We can have all the cleverness in the world, but

they won't go with us.

So what we have to do is to go to

the one who is the cleverest of all the cleverest,

Guru Ji. Guru Ji is ke aakal alaam hai.

Even clever people came to Guru Ji and they had

to accept that He was the light of God.

The Maharaj says ki sahib kalam hai.

Kalam again means bani, sahib means master.

So Maharaj, you are the master of all kalam, of

all bani. All bani is about you, Guru Ji.

All power to speak comes from you in fact.

I was reminded by that story if you might have

seen about Pandit Lal Chand who met Guru Har Kishan

Sahib Ji and he said to him, Maharaj Ki tell

me the Arth of the Gita and Guru Har Kishan

Sahib Ji hit Thajju.

Thajju, you tell him.

Thajju was a water carrier and Thajju told the Katha

of the whole the Gita.

He didn't know it, but Guru Ji blessed him because

they're the master of all knowledge.

Guru Ji blessed him and straight away he got up

in the Katha of the entire Gita to this Pandit.

Now some people say, I'm not sure about the 10

Gurus, but you know that Pandit Lal Chand who was

convinced by Guru Har Kishan Sahib Ji, he became a

Sikh there and then in Panchokrata Sahib.

That Pandit Lal Chand became Lal Singh.

Lal Singh who took Amrit in 1699 from Guru Gobind

Singh Ji themselves and Lal Singh who was Shaheed in

Chamkoordi Gadi with Guru Gobind Singh Ji.

When they left and the Bade Sahibs were Shaheed, Lal

Singh was Shaheed there.

So if the Sikhs of the old days could be

a Sikh of Guru Har Krishna Sahib Ji, then follow

Guru Tegh Bahadur Ji and follow Guru Gobind Singh Ji,

take Amrit and then go become Shaheed and fight in

the battles. Before that, they were Pandits by the way.

Then who are we to question our Guru?

Who are these people that are walking around saying I'm

not sure about the 10 Gurus?

They should read our history.

All of this comes down to Itihas.

In fact, I don't even blame the people that are

questioning. Who can we blame?

The only people we can blame is ourselves.

We haven't taught our history.

We haven't taught our Sikhs.

When we teach, look at our kids.

Do they know who Guru Har Krishna Sahib Ji was?

Do they know how old they were?

Do they know who they met?

Do they know how their life was?

If we look at Guru Arjan Dev Ji's Shaheedi now,

do we know how it happened?

There was a famous video I watched once.

They went around in Delhi.

You know where they have all the Chabils?

Because obviously in Delhi there is a lot of population.

They filmed all these people that were celebrating Guru Arjan

Dev Ji's Shaheedi and they said how did they pass

away? What happened?

They say well they were burnt on Tati Tavi and

they had sand but why?

No one knew the why That's one of the biggest

problem in that month That's why we set up the

why Guru course and we're going through it and you

look at that and you can realize actually it wasn't

Just about Islamic rule It was about the influence of

Hindus as well and jealousy that people created because Guru

Ji refused to marry their son To the daughter of

this Hindu Pandit and later on he turned around and

actually he was trying to kill Guru Ji as well

So we have to learn our history So Maharaj Jain

says The word Wajoo means your face Husnal comes in

the word Husna Means beautiful.

Yeah, it's a word that many people in Punjab would

know Husnul. So Maharaj your face is so beautiful We

come we be way young.

We look very pretty.

You're cute We get older and get older but at

some point our beauty will go Maharaj your face is

always beautiful. You will never lose your beauty and The

word Raju means to be concentrated by Guru Ji So

in the same way Tawajja means Tamaamal means Tamaamlok Many

many people countless people that are beyond Ginti Tamaamlok.

You keep an eye on them Maharaj You keep Tiaan

over them. So Vaheguru Ji every single person on the

planet We said already you're looking at them in the

same way Tamaamlruju.

You keep Tiaan over Tamaamlok many many people and then

Hameesul means Hameesha, forever.

Salame means that people bow to you.

Maharaj, Hameesha means people bow to you for always and

always. People will always bow to you Akaal Purakh Vaheguru

Ji. But also Salamat means to be safe and secure

and not to break.

So you are Maharaj, you are Hameesul Salame.

You are always and forever stable.

No one can ever break you.

No one can ever make you come off your throne.

You are always going to be in charge.

Maharaj says, Salikut Mudamai.

The word Salikut comes from the word Salik.

Salik means to set up something.

The system that they set up.

Mudam means forever, like Hameesul.

So your system Maharaj is forever.

No one can ever interfere in the way you set

up the world.

The way it was set up by you is always

going to remain that way.

Salikut, your Salikut is Mudam, is forever.

So you are always in charge.

We've got to Chand 121.

We're the last one and then we'll finish off.

Maharaj says Vaheguru Ji, you are Ganimul Sikaste.

Ganimul is somebody who is an enemy.

It will come up many times in Bani.

Ganimul, that means your enemy.

Sikaste means to lose.

So Maharaj, you are the one who makes enemies lose.

You protect the saints and you destroy the tyrants.

And that's why Binti Chaupe always says that Maharaj bless

me and destroy my enemies.

Ganimul Sikaste, destroy my enemies, Maharaj.

And then Gareebul Parasthay.

Parasthay means to look after and Gareebul means the Gareeb,

the poor people.

So Vaheguru Ji, look after the Gareeb.

Gareeb Nivaj. Nivaj also means look after.

Gareebul Parasthay. Bilindul Makaane.

The word Buland is tall, very high and tall.

So the word Bulindul is the same word, very high

and Makaan means your house.

Maharaj, your Makaan, your house is really high.

The whole world and everything that we have in this

world, if we put it all together, even then it's

not even equal to the foundation stone of Akaal Purakh's

throne and their house.

Your Makaan is very very high, Maharaj.

And Zameenul Zamaahe.

Zameen means the earth.

Zamaah means time or the ages.

So Maharaj, you are the master of both the earth

and the master of time itself.

Nothing in this world is equal to, you control everything.

So we come to Chan 122 and next week we

are going to go through the rest of Jab Sahib.

We can keep on exploring the Arth of Jab Sahib.

You can see it is very interesting and the fact

that we say it every morning so quickly, it is

a bit of a shame because every word is so

powerful. In the old days people used to sing this

and they used to do it twice.

Japji Sahib Jab Sahib in the morning and Japji Sahib

Jab Sahib in the evening as well.

Because Jab Sahib is so fun.

If you understand it, it really is amazing.

But when you don't understand it, it is very hard

to remember some of the words.

So we can all go through Jab Sahib, understand it

more and more and enjoy reading it.

So I have come to the end of the Katha.

I am sure I have made loads of mistakes.

Please forgive me.

Let's finish off with just a little bit of Simran

because there is going to be Simran in a minute

as well. So stay for that.

Let's do some Simran and let's remember our Guru.

So we just say a little bit of Vaheguru and

then finish off.

Vaheguru! Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru,

Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vaheguru sauv,

Pulaan chukkandi khema baksni ji, Gajgaj ke Fateh belani ji,

Vaheguru ji ka Khalsa, Vaheguru ji ki Fateh.