Jaap Sahib English Katha #10 - Chand 87 - 102

Vaheguru ji ka Khalsa,
Vaheguru ji ki Fateh

With Maharaj's Kirpa we have
been going over Jaap Sahib.

Last week, we came up to the 86th Chand,

which was the end of Ruwaal Chand.

And Maharaj in that said, at the end:

"Sarab Gantaa, Sarab Hanta,
Sarab te Anbhekh"

Vaheguru Ji, you reach everybody.
You destroy everybody.

And yet, you are separate from everybody.

"Sarab saastr na jaanhee,
je roop rang ar rekh"

The Shastras don't know
about your greatness.

Even all the Simritees don't know you.

They don't know your colour.
They don't know your form.

And they don't know your signs.

"Param bedh puraan jaakeh,
neth bhaakhat nit"

"Kot sinmrit puraan saastr,
na aav-hee vahu chit"

That even if you read all these things,
the Simritees, the Shastras.

Still, you may never get
to remember the Name.

"Veda main Naam utum hai,
so sunai nahi, fireh jo be-tal-eya"

People get lost by not
remembering the Name.

So no matter what we do as a Sikh,
if we don't say "Vaheguru",

and remember the name
of the one who made us,

then all of that work is going to waste.

It's like having a phone fully
charged with a contract,

and never calling anybody.

What a waste.

What was the point of
doing all that Bhagti (work)?

Of all the work that you're doing.
If you don't do Naam?

So Maharaj says, in this
next section of Jaap sahib:

Madhu Bhaar Chhand Tav Prasad.

"Madhu Bhaar Chhand." -
What does that mean?

Well in Punjabi, the word 'Madh' means
in the middle. (Also known as "Madhya).

So 'Bhaar' means weight.

So in this Chhand, all the
words will be 3 syllables.

But, the weight will be on the middle one.

So for example, "Gun Gan Udhaar".

So the "Gan" is the middle bit
and will have the stress upon it.

So the middle syllable will have stress.

So "Madhu Bhaar Chhand"

And then Maharaj says: "Tav Prasad"

Oh Vaheguru ji, this has
come by your grace.

It's not Guru Sahib saying this,
all this Bani is revelation.

It's coming directly
from Vaheguru to them.

"Madhu Bhaar Chand, Tav Prasad"

**"Gun Gan Udhaar, Mehmaa apaar
Asan Abhang,

Oh Vaheguru Ji, you are "Gun Gan Udhaar"

"Gun" means qualities.

And, "GAN", is like something
which is tied up.

So Vaheguru Ji, you are like
the ocean of all qualities.

Of all the good things in the world.
You are the ocean of these things.

So thats, "Gun Gan"
And then, "Udhaar"

The word "Udhaar" is different
from the word Udhhaar.

ਦ (Dadha) vs ਧ (Dhadha).

"Udhaar" is about being
very open-hearted, giving.

Maharaj is always giving.

He keeps on giving.
He is the giver

He is not Kanjoos (Stingy).

Some of us might meet people
in our lives that are very stingy.

They've got a lot but
they hardly give anything.

But Vaheguru Ji has
everything. All the qualities.

But, they are not stingy,
they are always giving.

They're "Udaar". So they
give open-heartedly to us.

And this is very true because if
a Sikh starts to come towards Sikhi,

Then Guru Sahib blesses them
with those things that the Sikh seeks.

If we start to walk towards Him,
He starts to walk towards us so much.

Because, he is giving us those
Godly qualities which we need.

So Maharaj says:

Oh Vaheguru Ji, your praise is "Apaar"

The word "Apaar" means that
you can never reach the end of it.

So it's infinite.

Their "Upma" (praise) is infinite.
- Their praise is infinite.

It will never be the case where
you get tired of praising Vaheguru.

So they are "Apaar" - "Mehmaa Apaar"

And then, "Asan Abhang".

Vaheguru Ji, your Asan
(throne), where you sit,

Your Takht (Throne), like
Akal Takht, is "Abhang"

The word "Bhang" means to break.

"Abhang" means unbreakable.

So why do we say "Asan Abhang"?

Because if you look at the Queen now,
Someday, her reign will end.

When her "Praan" (life) go.

Then the next one will come up.

And his reign will end.

Just think back in human history,

How many Kings there have been.
And how many have left?

And, how many we never even remember?

In that time we might think,
if we were King Henri the 5th

That "Oh, he's so amazing, he's the King"

He's so important, the
world will never forget him.

Ask them now.

Go outside on the streets and ask them now

Who was Henri the 5th?

There's very little anyone
would know about him.

We'll know about one or two things
about this person, if we're lucky.

Because Kings come and go, but Vaheguru is permanent.

Their "Asan" (throne) will never go.

They are always "Rajan Ke Raja"
(The King of kings).

The Kirtan we'll do later on
is about this point.

That, "Tum ho sab Rajan Ke Raja"

Vaheguru ji, you're the King of all kings.

So that's, "Asan Abhang"

Their rule is Abhinashi (indestructible).
It cannot be destroyed.

And then, "Upmaa Anung"

We said earlier when
looking at "Mehmaa Apaar"

That "Upmaa" and "Mehmaa"
are very similar - meaning praise.

But Maharaj your "Upmaa" is
"An-ang" (ang = limb)

There is no equal of it.

If you have limbs, that means you are something equal.

Like Guru Nanak Dev Ji had a limb.
And what was his name?

Guru Angad.
He was an equal.

Maharaj said that he is part of me.
He is equal to me.

But Vaheguru ji's "Upmaa" is "An-ang"

There is nothing which can be equal to their "Upmaa".

So this is more about equality.

Nobody can be as amazing as Vaheguru.
No one's praise can be equal.

Their praise cannot be
equal to anybody else.

Maharaj then says,

O Vaheguru Ji, you are
"Anbhau Prakaas, Nisdin Anaas"

"Prakash" means light.
Your illumination.

Now the word "Anbhau" can have two meanings.

This comes right at the
beginning of Jaap Sahib as well,

When Maharaj talks about the Chaachri Chand.

The word "Anbhau" can mean like
"Suyambhav" or "Saebhang" (independent).

Your light, your Prakash,
is by yourself Vaheguru.

No one makes you light up.

Like we have these
lights up in the ceiling.

If we turn the electricity off,
they stop emitting light.

Because they depend upon
something to give them light.

They depend upon electricity.

But Vaheguru Ji does not
depend on anybody to shine.

So they are "Anbhau". From themselves,
they are lighting (self-illuminating).

But word "Anbhau" can also mean "Anubhav".

You might have seen this word before
or met someone named "Anubhav"

"Anubhav" means a feeling.

So the Prakash which is the
experience, the light of Vaheguru.

It cannot be seen. It's felt.

Just like when we talk
to people about Sikhi,

we say Sikhi is not having faith in God,
it's about having the experience of God.

So Their Prakash is something
which can't be seen, it’s felt.

Which is exactly right

Because, when we come to the
Gurudwara in the morning,

And they do Simran here,
the lights are off.

But people are still having Prakash.

We are still having the experience of God,
even if the lights might not be there.

So just like right now, people
might be feeling Vaheguru.

Or when Kirtan is going on,
they can be feeling Vaheguru,

But there is no special sign over their
head glowing to say Vaheguru is here.

So They cannot be seen,
They are almost invisible.

But They can be felt.

It is not the case that
they can't be felt.

We can experience them.

They are "Anbhau Prakaas”.

"Nisdin Anaas"

This word is important for us to know
because it comes up in Bani all the time.

"Nisdin".

"Nis” means "Raat" (night).

"Din" is obviously 'day'.

So “Nisdin" becomes night and day.

So that means all the time.

So you've got two parts
of the day - Day and Night.

So if you've got both of those,
"Nisdin" - it becomes all the time.

The word “Naas” means
to be destroyed.

Something which can be destroyed.

For example, "Satyanaas"
means true destruction.

'Satya' means truth and ‘Naas'
means destroy - so 'truly destroyed'.

So "Naas" means to destroy.

Like 'Abhi-naash' means
cannot be destroyed.

So “Anaas” is the same as Abhinash -
meaning cannot be destroyed.

So Vaheguru Ji, you are “Nisdin Anaas”.

Neither can He be destroyed in the day,
neither can He be destroyed at night.

So You can never be destroyed.

Like we know the story about Harnaakash
as we just read it (in Rehraas Sahib)

Harnaakash was somebody
who had a ‘Var’ (boon).

He had a boon.

And that boon was that he could
not be killed at day or night.

So when Vaheguru Ji came
down as 'Narsingh' to kill him,

They killed him at a time that
was between day and night.

But he could be destroyed
because he was not “Anaas”.

He had an option to die.

But Vaheguru Ji doesn't
have the option to die.

"Nisdin Anaas" - they cannot be
destroyed at either day or night.

Then Maharaj says:

There are many meanings of "Aajaan Baho."

The first one, is that Vaheguru Ji
- 'Aana' and 'Jaana',

“Aajaan" = one word.

So Maharaj has joined those two
words together to 'come and go’.

What does that mean?

To be born and reborn.

We are always inside Hukum.

We come and go in Hukum.

But Vaheguru Ji doesn't come
and go in any Hukum.

They stay outside of that.

So they are "Aajaan Baho”.

The word Baho is like ‘Vaho’.

In this way it means ‘Vala'.

They are the one that controls
'aana and jaana'.

Like if we see somebody's name
is 'something... vala',

that means they control it.
They have that in their power.

So Vaheguru Ji, You have
the power to create.

And the power to bring us here and
the power to make us go away from here.

But also, the word “Baho" means 'your arms'.

So this word can mean that,
“My arms Vaheguru Ji, are bowing to You".

Now most people, when we "Matha Tek”,
we put our hands on the side of us.

But you might have seen something
called ‘Dandothbandan'.

What that is, is how the
Tibetans do it now still.

A lot of people do it in India.

They lie down completely flat
and their arms are in front.

And that means total submission.

And there's people that do
Yatra, where they stand up,

they do a whole Dandothbandan.

Then they stand up where their
hands were and they do the next one.

And they go like a caterpillar almost.

All the way, they go for a long time this way.

They travel, every time doing a 'Dandotbandan'.

So, "Aajaan Baho” means,

"Vaheguru Ji, I bow down to you,
my arms are stretched out, bowing to you."

An example of total submission.

Guru Gobind Singh Ji is saying to
Vaheguru Ji - "I bow to you that way".

Then Maharaj says:

'Why do I bow to you Vaheguru Ji?'

Because you are the
Emperor of all Emperors.

Another word is "Shahan Shaah”.

We say "Shehan Shaah" nowadays
because there is a restaurant that way.

But essentially it is not "Shehan Shaah",
it is "Shaahaan Shaah".

Shaahaan Shaah - that's what it means.

It's the King of the Kings,
Emperor of the Emperors.

It's the Persian word for Emperor
- Shaahan Shaaho

Then Maharaj's next one says,
"Don't just think it's about one religion,"

- because Shaahan Shah
might be the Persian word

Maharaj then says,

O Vaheguru Ji, You are the King of
all kings. - You are "Raajaan Raaj”.

Not one king takes his
strength from anybody but You.

They all bow to You.

And that's very true in today's world.

All the kings, most of
them in the old days,

used to try to claim
they had divine right.

So they got their authority from God.

They were saying that
God put me in this place.

So by accepting God, they became true.

Very few kings have stood up
and said, I don’t believe in God.

Most of them, even if
they don't really do it,

they still try to have
the cover of religiosity.

Because religion is very good
at giving people a mandate -

some kind of support.

It's better to be a religious king
than to be an irreligious king.

People don't trust you
sometimes, if you're irreligious.

They go 'Why should I believe in him?'

"He might do something wrong."

But the more religious you are,
the more they tend to trust you.

Maharaj says: "Raajaan Raaj"
- You are the King of all kings.

You are “Bhaanaan bhaan”.

There is emphasis on the middle word.

"You are the Sun of all suns, Vaheguru."

The word 'Bhaan' means sun.

"You are the Sun of all suns."

You are the source of
the Sun's electricity.

The Sun depends upon hydrogen.

Who made hydrogen?

Vaheguru.

So You are the Light of those Suns.

They depend upon You, Vaheguru Ji.

And: "Devaan Dev"

"Oh Vaheguru Ji, You are
the Deva of the Devte".

Now, what is a Deva?

Basically, anything which is worthy
of worship was called 'Devta'.

'Devte Roop’ - somebody who
is worthy of worship.

So for all the Devte, and
by the way, if you didn't know,

in Hinduism there are 30 crore Devte,
which equates to about 33 million.

They have got these many Devi - Devte.

All those Devi -Devte,
they bow to Vaheguru.

Ik.

That's why we talk about Ik -Oankar.

A lot of people don't know that the
meaning of Ik-Oankar

Ik -Oankar talks about A-U-Ma.

Brahma, Vishnu and Mahesh.

Those three take their power from the One.

That's why Vaheguru Ji is "Devaan Dev”.

The Deva worship You Vaheguru.

'Why do they worship You Vaheguru Ji?'

Because Your “Upmaa",
Your Praise is “Mahaan".

No one's praise is as great as Your Praise.

Vaheguru Ji, nobody's praise can ever
come close to Your Praise.

That's why we say in Bani:

Vaheguru Ji, Your greatness is
so great that Your Name is so great.

Vaheguru Ji, Your greatness is
so great that your justice is great.

Now today we had a march in London.

We were saying “Sikhs want justice".

But we've been told in Bani
that Vaheguru Ji gives justice.

So what we're saying
when we walk in London,

is that our Bani says Vaheguru
gives justice, but we want justice.

Sometimes somebody sees a
little bit of confusion in there.

Guru Ji is saying God does justice,
but we want justice.

But we can't help but get justice
because God does justice.

So maybe we shouldn't be wanting
justice, we should be giving justice.

Giving justice - if you had a sign saying,
‘ Sikhs give justice’,

then that would change your thinking.

Because then you'd be thinking,

'what should I do to get
that justice or to give it?'

Because our thinking is not
about doing, it's about asking.

Then we say we want justice.

Because Vaheguru Ji is one who
gives justice, then the Khalsa Panth,

which is the very root of Vaheguru,
should be giving justice as well.

We are not here to beg,
we are here to give.

Nobody says, 'Sikhs want Langar'.

They say, 'Sikhs give Langar’.

Nobody says, Seek, want, do, bhakti.

They say, Seek, do, bhakti.

They do not.

So Karo, give justice.

Maharaj says, You are Vaheguru, Upma, Mahaan.

Your praise is the highest of all praise.

And then Maharaj says, Indran, Indrabhal, Anabhal, Rangkana, Rangkha, Kaala,

Anakaal. Oh Vaheguru Ji, you are Indraan Indra.

Indra is the King of the Devi Devte.

If you watch anything about India and the stories of

pathology, Indra is the King of the Devi Devte and

then you are Indraan Indra.

In every realm, in every place Maharaj is made, there

are some Devi Devte.

And the King of those Devi Devte is Indra.

But all of those Indras of all the different planets,

they bow to the King of all the Indras and

that is Vaheguru, the one who is the One who

made everything, Indraan Indra.

And then Maharaj, you are Baal Aana Baal.

Now the word Baal has many meanings as well.

One meaning of the word Baal is the High.

So you are the Highest of the High.

Just like the Rastafarians, they will say the Most High,

the Most High Lord.

That means that Vaheguru Ji is Balaana Bala.

But also, Bala means strength, isn't it?

If you may recall Balabhairi Singh, so he is strength,

Bala. So Balaana Bala, Vaheguru Ji is the power of

all power. But the word Bala can also mean Balak.

Balak means a child.

Like we have Balapir.

Who is Balapir?

Sri Guru Har Krishna Sahib Ji.

They are the Balapir because they are the child Guru.

So Vaheguru Ji is the child amongst all the child.

Why are you the child amongst all the child?

Because Vaheguru Ji, when we look at a child, we

see somebody so innocent.

Vaheguru Ji, you are even more innocent than the most

innocent child. Because you have done nothing ever wrong.

You are the most perfect of all.

Maharaj Ji then says that even you are the hair

of the hairs.

Baalaana Baal. Why are you the hair of the hairs?

Because hair is very thin, one hair.

Because if you find it, drop a hair on the

ground, very hard to grab that thing again.

That's why you're an atopic.

Go on. So Maharaj says Baani is Kanya Tikki Waalo

Nikki. Sikhi is the path which is thinner than the

hair and sharper than the soul's edge.

Because Vaheguru Ji is very subtle.

They are the most subtle of all the subtle stuff.

The most subtle of the most subtle.

So they are Baalaana Baal.

And Maharaj you are Rankaana Ranka.

The word Ranka means somebody who is very poor.

Almost like a beggar.

Vaheguru Ji, you're not just the king of the kings.

You're the poorest of the poor.

There's nothing in this world that Vaheguru Ji is not

inside. When we see a poor person, we might think,

Oh, Ede Ko Rabbani.

Sometimes, if you make some money, the world starts to

respect you. If you don't make any money, people disrespect

you. That's the world for you.

Actually, Vaheguru Ji is in the poor person and the

rich person. That's why Langar is to teach us something.

It's not just there for food, or that most of

us nowadays use it, me included, as a second restaurant.

Feeling hungry, we're going to Southo, let's go to Gurudwara

and have Langar.

So, because we're actually not doing what Langar was meant

to do, it was meant to break down social boundaries.

So we should be inviting people who are not of

our type, and having Langar with them to remind ourselves

that we are all equal.

That's what Lunga is made for.

Equality. That's the purpose of it.

Not just to fill our tithes.

Obviously for the poor people, it is there to fill

their tithes because that's an important human right, the right

to food. Maharaj says, You are rankaand rank.

Even Bani will tell you, Ika daate, Ika pekaari ji,

sab tere choj vidana.

We just read it in Rara Sahib.

Some people are rich, they are daate.

Some people are poor, they are pekaari, they beg for

money. But everybody asks from you, Vaheguru Ji.

Everybody gets from you.

And Maharaj, you are kaalaan kaal.

You are the death of all death.

You are the end of time itself.

And also, we can think of this as a positive

way that actually when somebody is going to die, there's

many reasons for death.

But Maharaj, you are so powerful, you can kill those

reasons for death so you can bring them back to

life again. Somebody at the deathbed could be saved by

Vaheguru because Vaheguru Ji's Kaal Aana Kaal.

The reason for Kaal, they can destroy that reason for

Kaal and give us back life.

My Guru can bring the dead people back to life.

That's how powerful Guru Gobind Singh Ji and all the

Gurus are. They could if they wanted bring you back

to life. But still, they accepted the Hukam.

Even their children were killed and they could have brought

them back but they said no.

Hukam is of Vaheguru.

So Hukam is important to us.

Amarasa says, Vaheguru Ji, you are Anapood, Ang.

The word Pood means dust, it means the five things

that make up the world.

So Vaheguru Ji, you are Anapood.

You have no such thing, but you are not made

of matter. You are immaterial, you are Nirankar, Anapood, Ang.

Your Ang, Vaheguru Ji, your body is beyond any of

the five elements.

Now you might think, you know what, we've been listening

to Katha for a couple of weeks now, this is

the 10th week of Jawab Sahib Katha.

I've heard that word loads of times, Anapood, Ang.

Sometimes you heard it as Dirpoot, sometimes you heard it

Apoot. Why is Maharaj again and again saying things that

are again? I remind you the name of this part.

The name of this part is Jawab Sahib.

Jawab is about repeating.

So Jawab is about repeating, repeating.

So these things will come up again and again.

It doesn't mean that they are not as important every

time because the mind is so clever, you will forget

something. So saying it again and again is like a

job. It is repetition.

Because even Bani would tell you, Again and again and

again, Say Vaheguru's name.

Every time we say this, we remind ourselves of that

essential truth. The Maharaj says, The word Aapa is like

illumination, your glory, how bright you are.

Your Aapa, Maharaj, is Apang.

The word Apang we just said is indestructible, cannot be

destroyed, Apang. So, Vaheguru Ji, your glory is everlasting.

Now, if you look at ourselves as human beings, our

Aapa is not Apang.

When we are in our youth, we are the most

flourishing. We are like a flower in bloom.

But as we get older, we get dry.

things don't start working as well as they used to.

And our glory fades, we're like copper, shined up and

then we just burnish away.

That's our human life.

This is not the way Vaheguru Ji is.

They are daily, daily brand new.

They never run out of things to give and they

are always brand new.

They are always Aapa, Apan.

And Maharaj, Gata Mith, Apar.

Maharaj, your Gati and your Mithi is Apar.

The word Gati is like your state, your Gat, like

Antara Gat, inner state.

And then your Mith, Mith is like Minti, to count.

So your measure.

So Vaheguru Ji, your measure and your state is infinite,

Apar. We can never know how big you are.

We can never know what your state is.

And then Maharaj, gun gan udhaar.

We were saying when we started this Chandavidh, Madhubhara Chand,

gun gan udhaar, you are the ocean of virtues, Vaheguru,

and you are very open -hearted, you give and you

give and you give.

Then you never stop.

Then Maharaj says, mun man pranam, nirbhai nikam, atdut prachand,

mitgata akhand. You are nirbhai nikam.

You are without fear, Vaheguru, you are nirbhai, like nirbho.

And then nikam, you are without desire, Vaheguru, you are

nishkam, you have no desires.

Then Maharaj says, atdut prachand, Vaheguru, your dut, duti means

your brightness, again, your blazing light, is atd prachand.

The word at is like, you know sometimes in Punjabi

people say, I am extremely tired, I have crossed my

limit, that is how annoyed I am.

In the same way, Apt Parchand means that your light

is unbearable. It is to the maximum.

So Maharaj, you are Apt Dutt Parchand.

Ultimately, your light is so unbearable.

Now, if you have studied philosophy, when we say the

word your light is unbearable, something that comes to my

mind, because that is what I study, is Plato.

I know you might think, what is going on about

Plato here? So I will talk about it for a

second. Plato is a Greek philosopher.

What he said is that human beings are like in

a cave. And the cave there inside is not a

real cave because we're walking around, but it's a mental

cave. We're so far away from the truth.

And He said that why Guru Ji is like the

sun whose light is unbearable?

But we are so far away from that light, we

are like people who are underground in a cave and

we are facing the wall.

And as we face the wall, behind us there's a

candle and in front of that candle there's shapes.

And the shadows of those shapes are on the wall

in front of us.

And we think the world is that.

The shadows from the fake light on the wall in

front of us, that's how real we are, that's how

close we are to reality.

And He says that when we do bhakti, when we

start to find the truth out, what will happen is

we'll turn around and we see that the light we

were looking at was false.

It was just candlelight.

Then we will break ourselves out of this cave and

we will climb out of the cave.

But as we climb out of the cave, we won't

be able to look at the sun.

It's too bright for us.

So what will happen then?

He says you will look at the floor and on

the floor you will see pools of water and you

will be able to look at the pools of water

which will reflect the sun.

And you will be able to cope with those pools

of water. What is that pool of water?

What is the sun?

The pools of water are the Bhaggads.

The Bhaggads are the very form of that sun.

They reflect the sun back onto us.

Our Gurus are like the moon that reflects the sun

and Vaheguru Ji is like the sun.

So as a Sikh, we may not be able to

understand Vaheguru but we can understand our Guru.

and that's Vaheguru, they are Atatutprachan.

We can't even cope with looking at them.

Even Moses, he had a chance to see God and

he couldn't cope with it.

If you read the Christian history, he only got to

see a little bit of the cloak of Vaheguru on

the pallav. He just saw that and he couldn't even

cope with that.

It was that powerful, overpowering.

So Vaheguru Ji, you are Atatutprachan.

And then you Vaheguru Ji are Mitgatakhan.

Vaheguru Ji, you are Mithi, your state and your Gati,

your state and your Gati, your state cannot be broken.

Akhant, you know Akhant part, unbroken part.

So your state and extent cannot be broken.

Vaheguru Ji cannot be destroyed.

And then the last...

of this chan, Maharaj says, Aalishya Karam, Adrisya Taram, Sarbha

Par Naatiyai, Andand Paatiyai.

Oh Vaheguru Ji, you are Aalishya Karam.

It's an interesting word.

You know in Punjabi the word Aalishya?

Aalish means lazy.

This is that word, Aalishya Karam.

Oh Vaheguru Ji, your karam, the actions that you do,

are Aalishya. You are so powerful, that everything that you

see out here that you are taking care of, you

are doing it while you are being lazy.

That's why it's called Aalishya Karam.

All this world that we see is so complicated.

Imagine looking after every single leaf, every single planet, every

single leaf in every planet.

It's so easy for you.

You are doing it.

You are almost lazy doing it.

You can do it like that without even thinking.

That's how powerful you are, our Dhrissya Karam and our

Dhrissya Taram. The word Taram we know is righteousness, your

duty. And our Dhrissya means it's ideal, unseen.

So Vaheguru Ji, your Taram is unseen.

Now, what does that mean?

That means that you are in every single Taram.

But we never understand your duty.

We can't understand your duty Vaheguru Ji, because if we

think about ourselves, we think we have a duty, we

have to do something.

But we never understand what Vaheguru's job is.

You won't understand their month, what's their reason for doing

things. So they are our Dhrissya Taram.

We can never see it, and then, Sarvabharanad Gaya.

Sarv means for everyone.

Varnanti means to give beauty.

Just like if something is very dry, something is dried

up, then it's got no energy inside it.

But something is paryah hoya, that means it's got loads

of energy inside it.

So in that way, when we are in our bloom

as children, as young adults, then we are paryah hoya.

And we talked about this last time, that paryah also

means jewelry. Like Vani says, ko rehena paryah paryah.

No one ever stays in bloom.

So Maharaj, you are Sarva, Varnanti.

You give beauty, Maharaj.

You give bloom to everybody.

And then undone the body.

The word Danda, you know in Punjabi they say Danda

Parade, have you heard this word Danda Parade?

It means that you have to wear a kut and

then it is Danda Parade, right?

So Danda is what the Jamdud's have, they give you

a beat. Undone means no one can beat you Vaheguru

Ji. No one can give you Danda Parade, no one

can even punish you Vaheguru Ji because you are undone

the Baatiye. The word Baatiye means in truth, really you

cannot be punished by anybody.

When somebody dies, we might get the murderer, the one

who did it.

But we can't get the one who actually caused that

murder to happen, who is that?

Vaheguru. Sarbhanta, they destroy everybody, we can't do nothing to

him. He is undone there, we can't punish him.

What we're going to do now is go into a

Shabad. Govind, Mukund, Uda, Adi, Adi, Adi, Adi, Adi, Adi.

Hariyaan Kariyaan Minami Akta Mukhande Udaya Guru Gobind Singh Ji

has given us this mantra in Chachri Chand, Tav Prasad.

Again Chachri Chand, but at this time Maharaj gave us

a very small 24 syllables in this mantra.

And why we call it a mantra is because at

that time there were many mantras in this world, more

mantras. There was also something called the Gayathri Mantra.

The Gayathri Mantra is what the Hindus would do, but

they would always have different versions of the Gayathri Mantra.

So Guru Gobind Ji was asked, Maharaj, why don't you

give us a mantra as well, that's powerful like that.

Maharaj says ki ee jap lo.

Jap this mantra.

This mantra is very powerful and if we can't concentrate

upon Bani, if we can't get the idea of it,

Maharaj has given us this mantra.

It will improve our concentration upon Bani.

So before we even start doing Paarth, if we're finding

it hard to do Paarth, then let's Jap this mantra

again and again.

That will improve our concentration.

Maharaj says, Maharaj says, Vaheguru Ji, you are Gobind Ji.

You are the sustainer Vaheguru Ji of all.

Gobind means look after.

Go means the whole world.

So you look after the whole world Vaheguru Ji.

You're sustainer and then Mukande.

Vaheguru Ji, you give Mukti.

You give Mukti to everybody Maharaj.

And you are Udaare.

Like we said, you're open -hearted Vaheguru Ji.

You're always giving.

And Maharaj, you are?

Apare means you are infinite, you are the sustainer, you

give mukti, you are open -hearted and you are infinite.

So it's the same as the twist.

Those syllables so far, go, binde, mukkande, udare, apare, that's

12 syllables. The Maharaj says, next 12, hariyang, karyang, nirnami,

akami. Why did you order hariyang?

The word hariyang can have two meanings.

One means to make green, hara karna.

That means to make everything bloom.

So you are hariyang, Maharaj.

But also hariyang means to destroy.

Now the funny thing is people think that's the opposite,

entirely opposite. But the next word has the same two

meanings. To sustain and to destroy.

So either way, they're both opposites of each other.

Hariyang and then karyang.

The word karyang can mean that you are, you do

everything. You give and you do everything, but also it

can mean to destroy.

You are the one that kills, Kariyam.

So Hariyam, Kariyam.

You are either a killer or a fool and a

creator of everybody or you make everything green and you

destroy everything as well.

And then Maharaj says, Nirnaamme.

Why would you have no name?

In fact, you have no ego.

It is not why there is no sign out there

in the world that says worship God.

He has no ego.

He is not asking us to worship Him but we

benefit from worshiping Him.

You are Nirnaamme and then Maharaj says Akamme.

Why could you have without desire?

You have no desire.

In a minute we are going to go through a

bit of a katha of desire.

About what does it mean to be Akamme.

Because a question was asked from somebody about Paap Pun.

What should we do in this world?

So we are going to that but first we will

go back into singing this Shabad because we understood it

now a bit more.

We will carry on doing five more minutes of Simran

of this Gopin Ne Mukhande.

Because it is our Guru Gayatri Mantra.

Guru Sahib has given us the Gayatri Mantra.

This mantra will help us concentrate upon Bani.

Govinda Mukanda Udharae Appa Udharae Appa Go back.

How many Korea?

Udaar Kodinday mukhanday Udaar -e -aapare Hariyam, Kariyam Hariyam, Kariyam

Minami -aapare Mukhanday Udaar -e -aapare Govinda Udha Hariya Kariya

Hariya Nina Udha Hariyam Kareeyam, Hariyam Kareeyam, Minam -e -Akaam.

So this Shabad is many many many many tracks or

you might say songs that have been made of this

mantra. So we should try and download some of them,

put them on a CD, in the car we're driving

around, listen to it in the background.

Especially kids, little kids like my two year old can

notice already. My mum was a bit surprised, we started

singing the Shabad and she didn't know the first two

words. But you know because it's such a simple tune,

you can just download it, the kids will learn it

very easily and all we've got to do, once every

two weeks or three weeks, is teach them one word

what it means.

They are holy, holy.

They know the whole of this Mantar and they understand

it as well.

So already you are telling them, look Vaheguru Ji gives

you but he takes away.

He gives you Mukti but he looks after you.

So it is not a case that we have to

have one conception of Vaheguru because people have a very

one -sided view on God.

Vaheguru Ji is everything.

Giver and Deliverer and also the Organizer of our lives.

So then the last Tuk of this is Akaammi.

Vaheguru Ji, you are without desire.

Now in life, you might think, we in Sikhi, we

are in Karma.

We believe in the word Karma.

So Karma Aapu Aapni Ke Nede Ke Door.

So our Karma affects us.

But you know, some people get a bit confused about

Karma. They think, you know what, if I do 100

good things and I do 40 bad things, what happens?

Is it a simple mess?

So I got 100 good things, done 40 bad things,

so minus it all out and I've got 60 good

things. Is that what happens?

Or is it the case that I get to benefit

from the 100 good things and I get the bad

benefits of the 40 bad things as well?

Now is it cancelling itself out or does it get

better? Or do I get forgiven the whole thing if

I do bhakti?

So there's many questions people have.

So the same question was asked to Guru Ajahn Dev

Ji Maharaj. And this comes from Bhai Mani Singh Ji,

what they wrote in Sikhandi Bhagat Mala.

So this is a Katha from there.

And they say that in that time Bhai Mula, Bhai

Sujja, Bhai Chandu and Bhai Ram Das Pandari and Bhai

Bhala and another Bhai Sain Das, they all came to

Maharaj, Guru Ajahn Dev Ji.

And they said, Maharaj, we have this question.

Well, how does it work?

Because you know, we're having this debate amongst ourselves, we

don't need to sort it out.

Maharaj says, okay.

He says, listen, if you have a king, that king

has four types of people.

In the same way, the Guru has four types of

Sikhs. So in the king, he has four types of

Sikhs. In the first kind, they pay taxes on a

percentage, like most of us, where percentage pays people.

The more we earn, the more tax we pay, no

matter what they pay, they're fixed there.

But some people, they have a fixed amount, so they

pay up to say, you know, 50 ,000.

After that, no matter how much they make, it's all

theirs, extra is all theirs.

But they have to pay a little bit.

Also, the third type of people in that kingdom, they

have, they're very close to the king, yeah.

They get along really well with the king.

What the king does, it says to them, you know

what, you can earn tax free.

From time to time, they give the king something really

nice, like a horse or a present.

So they're a mafia here.

They get a lot of paying taxes.

Then there is the fourth kind of people and they

are very close to the King.

Now not only do they have more fee, but they

don't actually get paid by the King.

The King gives them.

He doesn't just take anything from them.

He actually gives them Kulli Chutti and pays them as

well. Now in the same way Maharaj says, there are

four types of Sikhs.

There are those Sikhs who have Sehakami.

Sehakami means with desire.

Then they have Nehakami.

They also have no desire.

Then they have Upashnawale Sikhs.

Upashna means worship.

Those Sikhs are worshippers.

They don't have any desire, but they are actually worshippers.

And the fourth one is the Jnani Sikh.

The Sikh who has pure Jnani and has that Jnani

Paragasya inside. Now the Sahakami type of Sikh, they basically

are full of desires.

They haven't conquered their desires yet.

So everything they do is basically upon desire.

They say Maharaj, you do something, we will do something.

You help me and I will help you back.

It's all in and out with them.

Now, although they might look like Sikhs, they might be

doing things as a Sikh.

They might even have a beard, gaze, everything.

Ultimately, behind them is all desire.

I've met people like this.

I met a guy once who was running a radio

show. He said to me, you know, our radio show

is going to get really big.

People are going to come, I may even have to

keep my case.

So what was his desire that when he goes in

front of the stage, people are going to laugh at

him. It wasn't because he wanted to keep his case

for his Guru, but he thought, you know, it works,

makes sense for business.

So those are the types of Sikhs, they are Sehkami,

they have desires.

Now those people, they do anything they do, Karma or

whatever, it's all based upon Lena Dena.

It's not based upon giving, it's like giving and taking.

So those people, if they do 80 good things or

100 good things and 40 bad things, how to work

with them is they will get the fall of all

of those. They will get the good stuff and the

bad stuff. They can't escape any of the fall.

And if they do good, they will get good, if

they do bad, they will get bad.

But it won't cancel itself out.

They are going to get the bad as well.

But they do sometimes get lucky and they get common

to better lives, better families where they get blessed to

learn more Gursikh.

Now the Nishkaami Sikhs, the Neha Kaami Sikhs, they don't

have any Lena Dena with Guru Ji.

They want to become a Sikh just because they want

to become a Sikh for Guru Ji.

But the problem is, although they are very nice people,

they don't really want to do Pagati.

You've met people like this in your family as well.

They don't want to take anything from Maharaj, but they

want to do Seva.

Also, there's no real desire to do Pagati in the

morning and the evening.

They are nice people, but they don't really want to

do Pagati. So actually, although they do Pap and they

do Pun, because they haven't really done some serious Naam,

Simran or Bhakti, what happens is that they end up

getting their Pap, Pun are netted out.

By netting out, I mean that their 100 and their

40 cancel each other out, and they get the fall

of 60. So they're lucky, they don't get to suffer

any bad stuff.

Because they're Nishkanmi, they get none of the bad.

But they could get reduced down.

Now the third type, the Upashna Sik, they are the

ones that come with worship.

They don't just come without any desire, but they come

with the desire to worship.

They really want to do Bhakti.

They really want to get up and do Simran.

They really want to progress spiritually.

Now what happens with these types of Sikhs is a

little bit better than just necking out.

When they do good and they do bad, they might

do a little bit of bad, but what happens is

that because they do so many good stuff and they

do real Bhakti, all of their sins get forgiven.

Because they do Bhakti, but they get all the benefit

of the good stuff.

So none of the sins actually get counted because their

Bhakti wipes out all of their sins.

And they really want to do Bhakti and they do

actually do it.

So they might make some mistakes because of their previous

terms, but actually they really do a lot of Bhakti.

And they actually get born, either they get Mukti or

they get to come back into proper Gursikh families and

they get even more Bhakti from a very young age.

Then the fourth type of Sikh is a Gyanani Sikh.

This is the ideal type of person we are aiming

to. This person Maharaj says, they will always be worshipping.

Not only will they be worshipping, they will not do

any bad stuff.

Their natural desires have been so cleansed, they have become

Akaami and they have become part of Ram.

They have got Mukti, Mukande.

So therefore, those people, they actually lose all their ego.

They have got no ego, no Homme.

And therefore, they don't get even counted in their karma.

They have no karma.

Good and bad doesn't get counted, they have already got

Mukti while they are alive.

So then the Sikh says to them, Maharaj, if this

person has already got Mukti, the fourth type of Sikh,

what happens to the good and bad stuff that they

do? They have got so much good, what happens to

them? They say, well because they are outside of Lekha,

what happens is, if the people that do Seva of

that person, they get all the good.

And the people that are in Nindia of that person,

they get all the bad.

Because that mark has to go somewhere, but that person

has to come inside Lekha.

So it goes to other people.

So therefore, the idea here is that we should be

hanging out with Jnani Gursikhs and doing their seva as

much as we can.

But we shouldn't be doing Nindia either.

Because it has to go somewhere.

It's going to go to the person who is doing

Nindia of that person.

So basically, for us, we might get into Sikhi because

of some kind of desire, but we should try to

become Neh Kami.

But then ideally, we want to get to Upashna, worship.

We talked about this in the Khans as well.

To get to worship and then finally, we can get

to the idea of Gyan, where we get Mukti.

So obviously, you might think, well that doesn't seem very

fair, doesn't seem very realistic either.

Because if you do bad, you must get affected by

bad. But actually, in human world, this law also applies.

If you saw a criminal doing bad stuff all the

time, and then somebody who just once in a while

does something bad, when they go in front of the

judge, what will the judge say to the person who

is always doing bad stuff?

He's been given so many chances, but Kadarini Sudharyam.

They're going to get the maximum punishment, aren't they?

To that person, say Dwara Na Kari.

But what if you make a mistake only once, then

you get forgiven?

Because you think, he does a hundred good things, he

gets Mukti. So this works in the real world as

well. So ideally we want to get to the point

where we are doing Patti, not just without Nishkaam, but

with real desire to do Patti.

So Maharaj says that if we come to Sarasangat, and

we hang out with those people that are Gursikhs, then

we will get blessed with that kind of a desire

to do Upashna.

So it's not just netted out, there are different rules

for different types of people.

And that's the way it works, works in the world,

and that's the way it works spiritually as well.

So Maharaj Kirpa Kari, we can start to become Upashna

-wale Gursikhs. So Maharaj says, next one, Bhujang Priyad Chhand,

Chakra Chakra Karta, Chakra Chakra Harta, Chakra Chakra Dhane, Chakra

Chakra Jane, Vaheguru Ji, you are Chakra Chakra Karta, now

Chakra Chakra, what does that mean?

Chakra means circle or means a direction and Chakra means

four, all four directions, all four, all four areas.

So you are Chakra Chakra Karta, Vaheguru Ji, you are

the creator, you are the doer on all four sides.

There is not one place in the world that Vaheguru

Ji is not doing.

Sare Pasiyo, Chakra Chakra, at all places.

Chakra Chakra Harta, not only are you the doer and

the creator, but you are the destroyer in all places

as well. Harta means destroy, Chakra Chakra Dhane, Vaheguru Ji,

on all four areas, you are the giver, you are

the one who is the giver, Dhane, and then Chakra

Chakra Jhani. Jaane means to know, so Maharaj you know

everything in all places, Chatra Chakra Jaane and then Chatra

Chakra Varti, Chatra Chakra Parthi, Chatra Chakra Paale, Chatra Chakra

Kaale Oh Vaigri Ji, you are Chakra Chakra Varti, Vartna

means to be, to exist So Vaigri Ji, you are

Chakra Chakra Varti in all places, in all times, all

four directions you are present and you are doing things,

Varti and then Chakra Chakra Parthi, the word Parthi means

to make bloom, we call it Vaparna So Maharaj, in

all places, all directions, you make us bloom, you sustain

us and then Chakra Chakra Paale, in all places Vaigri

Ji, in all four directions, you are the nourisher you

are the protector, like our parents, they don't just feed

us, they protect us it's not just about giving you

food, it's about bringing you up, Paale So Maharaj, you

are Chakra Chakra Paale and then Chakra Chakra Kaale Although

he looks after us, he also destroys us.

He is the one who kills us.

No one else.

He is the one who looks after us and he

is the one who destroys us.

So there is no one to blame.

If someone passes away, don't go and blame any other

people. Blame God.

You can't blame him.

He looks after you.

So then accept it.

Amitamana Hukam to Maharaj says, Anjana Maharaj says, Chatra Chakra

Paase, Chatra Chakra Vaase, Chatra Chakra Maniye, Chatra Chakra Dhaniye.

Oh Bhai Guru Ji, you are Chakra Chakra Paase.

You are omnipresent.

Paase means next to you, isn't it?

I have it.

I have it.

Chatra Chakra Paase.

He is with me in all places, in all directions.

And Chatra Chakra Vaase.

Vasna means to exist.

Vasna. So why did you are in all places you

are present? You are Vase Vayo.

Your home is in all places.

And Chakra Chakra Maniye.

When someone says Maniye, it's like to accept.

And if no one believes in God, that means he

doesn't accept God.

If someone believes in God, that means he accepts God.

In all places, they accept you.

We talk about this very often.

Maharaj, everybody accepts you.

Everybody accepts you, Vaheguru Ji.

You, in all places, are accepted and respected by everybody.

And in all places, Vaheguru Ji, in all four sides,

you give and you give.

Just like earlier, when we say Chachakradhani, Maharaj says, Chachakradhani

hai. This is Yeh Gya Hai, but I won't talk.

Chachakradhani hai. The Maharaj says, This is one of the

smallest chants. It's a very quick Chant, and we're now

at the middle of Jaap Sai basically, because this is

the 98th Chant.

So Gopi Nemakane comes in the middle of it, but

at the end of this, the long Chant starts up

next after this, so we'll just go through this, and

that will be the end for this week, and the

next week we'll go through the very long Chant coming

next, Padvati Chant, Tau Prasad Datte.

Maharaj says now, Charchari Chant, na saptare.

Why would you have no friends?

Saptare means enemy, why would you have no enemies?

Why would you have no friends?

Now obviously the negative, you have no enemies, no friends,

na param. Why would you have no illusion?

Param means illusion.

Even sometimes we do something wrong out of illusion, because

we think God would like this, God won't like that.

But Maharaj says no such param.

They have true reality, they are saptar.

So, na paraman, na prithya.

The word prithya means to be dismayed, to be pushed

or prevented. Somebody can push you over, somebody can stop

you doing something.

You can get disheartened.

Vaheguru Ji never gets disheartened.

No one can stop him doing anything.

Na prithya, na karman.

Vaheguru Ji, you have no karma, you have no account.

You do nothing actually, Vaheguru Ji.

There is no proof of you anywhere in the world.

You can't go up to someone and say, Maharaj did

this one, that's definitely that, but not by them.

There is no proof of them.

Where is the proof?

On both bhakas, inside, nowhere else.

Maharaj says, na karman, na kaay.

Kaaya means a body.

Vaheguru Ji, you have no body.

You are nirm kaar.

But in fact, you have a kaaya.

What is that kaaya?

The pagat, the Guru.

Guru Sahib is the kaaya of Vaheguru, because inside them

is a light pagat.

Then, Ajahnaman, Ajayi.

Vaheguru Ji, you never ever take birth.

Ajahnaman, you never ever take birth.

And then Vaheguru Ji, you are Ajayi.

The word Ajayi means a place.

So Vaheguru Ji, when you are Ajayi, that means you

have no place.

There is no place that is special to them.

Now, Muslims bow to Mecca.

Other people believe Jerusalem is the holy city.

But for us, there is no holy city.

And even yesterday, somebody was talking about Akal Takht.

And they said the Akal Takht is like the Jura

of the six.

When the Jura is trapped, we can't do anything.

And I said, that's not true.

There's five Takhts of the six.

And the Panchava Takht always used to be the Buddha

Takht, Chakravarthi Takht.

Wherever they wanted they could set up their own meeting

and it was a Takht of the Khalsa.

But now we have five physical places so we can't

move around Chakravarthi.

So now the Takht people over here keep looking to

India. But India is not going to help us now.

The Akha Takht is not in our hands.

In fact now Ardaas, we shouldn't be saying, Maharaj, free

the Gurdwara in Pakistan.

Please free the Gurdwara in Amritsar.

They are not in our hands anymore.

So, Maharaj, you have Ajay, you have no place especially

to you. For a Sikh, the place that is the

most beautiful is where Guru Granth Sahib Ji is.

That is our Gurdwara.

Maharaj says, not Chakravarthi.

No chitre, no mitre.

Why is it that there is no chitre of you?

Chitre means a picture, a drawing of you.

One minute, I'll tell you a funny story.

There's a little girl drawing a picture.

The teacher goes, what's it a picture of?

She goes, of God.

And the teacher goes, no one has seen a picture

of God. And she says, just wait a minute, I'll

show you. She's drawing it.

Sometimes children say very innocent things.

But why, Guruji, there is no chitre of you.

You are so amazing, no one's ever going to be

able to draw a picture of you.

No one's ever going to know you.

Because children sometimes speak very imaginatively.

We shouldn't suppress their imagination.

But at the same time, no one can ever draw

you, a Maharaj, no mitre.

Mitre means friend.

So you have no friends.

Just like we might think God's got a friendly nation.

God loves one country.

God loves no country.

God loves no people.

We are all equal to him.

male or female, straight or gay, it makes no difference

to him. He has got no Mitre.

So Maharaj says, Pari hai, Pavitre.

Vaheguru Ji, Pari hai gyu.

You are away from everybody.

There is no one who has got you close, you

are away from everybody.

Sab toh Pari hai gyu.

And then, Pavitre.

Vaheguru Ji, you are the most holiest.

You are the most pure of all.

And as we come towards Him, as we come closer

to Him by saying Vaheguru, Vaheguru, Vaheguru, we will become

Pavitre as well.

Because you are the ultimately most Paritre one.

Maharaj says, last Chand of this, 102nd Chand Maharaj says,

Prithi se. Prithi, Prithi means the Tarti, the world.

Prithi is, is means Ishwar, the Lord.

The Lord of the earth, Vaheguru Ji, you are Prithi

se. You are the Lord of the world.

And Vaheguru, Adi se.

Adi se is like Adi, Adi, Adi is.

So, Vaheguru Ji, you are the Lord from the very

beginning, Adi Sayan.

And then Adris Sayan, to be Adris means to be

destroyed. And then Adris Sayan means you are invincible Vaheguru

Ji, no one can ever destroy you.

And then Akris Sayan, Akris Sayan means to fade away,

Mitata. And then you are Akris Sayan, you are unfade,

no one can ever ever fade you out Vaheguru Ji.

So obviously there are many different meanings of these words

in job -side.

But what you see up there might not be the

same as what I am saying.

But that's okay because people have different Kathas of job

-side. It doesn't mean that anybody has the perfect Katha.

It's about experiencing it, about seeing what it means to

you. So that's why people get into arguments over words.

Actually there is no arguments over words in Bani.

It's about what you experience from it.

So we've got to the end now of that Chant,

Chakri Chant, so next we're going to go through Bhagwati

Chant, Tau Prasad, Katha Deen, which is one of the

longest Chants in Jaap Sahib.

Also, if you're trying to memorize Jaap Sahib, this is

the hardest one to get to.

So it would be good for us to go through

it slowly. Maharaj Ki Paakari will get through it.

I'm sure I've made loads and loads of mistakes.

As I said before, we've got these knee leaflets we've

made. If you want to take one, they're at the

front. They talk about Sikhi.

We've been talking about those leaflets in Central London today.

We have people of all types, so feel free to

take one. Obviously, do encourage your children, your friends, your

cousins, your aunties, uncles to come here on a Sunday.

Listen to Katha in English, because I have looked up

and down the country.

There's only two or three places in this country that

we have Katha in English.

It's a bit of a shame given how many Gurdwara

we have. So we should try and encourage people to

come here so they can learn a bit of Bani.

It's not about me.

There's nothing to do with me.

This is about Gurbani.

So people can start to understand that Guru Granth Sahib

Ji and Gurbani is our Guru.

Bani Guru, Guru Hai Bani, Vich Bani, Amrit Sare.

All that we seek in this world, all the Amrit,

all the goodness is in Gurbani.

So Maharaj Kripa Kare, we can also start to understand

the Gurbani. So let's go and take a look at

Baksin Ji and Maharaj Kripa Devlani.

Vaheguru Ji Ka Khalsa, Vaheguru Ji Kare.