Jaap Sahib English Katha #6 - Chands 34 - 43

Vaheguru Ji Ka Khalsa
Vaheguru Ji Ki Fateh!

Maharaj Ji's Kirpa

We got to 33rd Chandh
of Jaap Sahib Katha.

Finished off last week.

One thing I want to talk about
this Chaacharee Chhandh.

In this Chhandh every single word,

most of them will have
a word called hai(n).

Now every single of those Hai(n)
Ha-Haa with dulaavan

will have a little tippee on it.

It's a nasal sound 'Hai(n)'
it's not 'Hai'.

In punjabi sometimes adding
a little bit of a nasal sound

is sign of respect.

Because Guru Gobind Singh Ji is
talking about Vaheguru

In this way they said hai(n).

We should try and pronounce the hai(n)
sometimes I forget as well.

Because easy to fall into your thing.

I wanted to raise that up because
I didn't make it clear last week

We finished off with the 33rd chhandh.

Maharaj Ji says-

Vaheguru Ji you are pure
you are Niranjan.

Vaheguru Ji you have no beginning,
you are Anaadh.

Vaheguru Ji you are Aje
no one can beat you.

No one can win over you.

You are always the victor.

Vaheguru Ji you are Ajaadh,

the word Ajaadh can have
two meanings-

one is we said that
Vaheguru Ji is free like Azad

They can do what they like.

We are not free
we are trapped.

Vaheguru Ji is free.

At the same time we can say
that Vaheguru Ji is Aj-aadh.

The word Aj-aadh means that
they are the Aadh of everybody.

They have no beginning but
for us they're our Aadh.

Maharaj Ji in 34th Chhaandh says-

This is a very easy word
for us to understand

'Ajanam'- because we know
what the word janam means.

To be in our life, we are alive
we have a janam.

Maharaj Ji says-

We've got this Janam.
Vaheguru Ji can't be born.

Even Guru Arjan Dev Ji
described by the parts

that they are kal-taaran
Guru Nanak avtaara.

Guru Arjan Dev Ji said that
kal taaran ko avtaar banaayo.

Although Vaheguru Ji has come as Guru
at the same time they are Ajanam.

Is never the sake that
Vaheguru Ji is one.

At the end of this Maharaj Ji says
"anek hain fir ek hain".

We can't understand
Vaheguru they are Ajaadh.

They can't be understood by us.

But they are Ajanam
they are not subject to birth.

And Guru Ji is also in one way Ajanam.

Although they came upon this earth

at the same time they were
already mukt when they came here.

We say our Guru has got mukti already,

we say thank you to our Guru because
he's got mukti but saves us as well

Guru ji is like the moon
they reflect the sun.

but the sun can not do any reflection

The sun only gives,
Vaheguru Ji is always giving.

Even though we get tired
it's too hot maybe.

We get tired of taking
but they keep on giving.

Our Guru is the moon
that reflects that giving.

Maharaj says-

This word with ba-baa Abaran.

Because later on it says- Abharan
there's a big difference.

The word 'Baran' can have 2 meanings

one meaning of the word is to explain.

"Baran naa saaku" means
Maharaj says I can't explain.

How great you are!

Vaheguru Ji is outside of
any explanation or counting.

The word Baran can also
mean the caste system.

Vaheguru Ji is outside the caste system.

Last week we were a bit short on time.

Why is Guru Ji saying here that
Vaheguru Ji is outside caste system.

Our society even now living in the west,

we're still stuck in the caste system.

It may not manifest in the langar hall.

But when it comes to two main things
which is eating in families and marriage.

Among the Sikhs it's a big thing

within marriage time suddenly
caste pops up like hidden genie.

No one was talking about
suddenly marriage is coming up

and the first question they
ask what caste is he?

Before that it wasn't a concern
you had langar with them,

you're friends with them but don't
you dare marry outside of caste.

Let's understand the caste system.

Amongst the Sikhs a lot of people
don't understand it too well.

The caste system is not
like the class system.

The class system means that you are
low class, upper class and middle class.

You have a certain way of
thinking, schooling, behaving

The thing with the caste
system is it's not like that.

It's rigid.

You could be lower class,

and over time you could
make modes of money

and then your thinking
becomes middle class.

And you could even
become upper class

if you get through the family
or have some land, you get title.

Suddenly you've gone
up the class system.

But you cannot go up and
down the caste system.

Where you are you are stuck there.

That's the first distinction that
we do need to understand.

The second thing is
when it comes to class

people don't talk about
religion or spirituality.

We know that somebody could be poor

but we don't understand there's a
difference between access to god.

The caste system is not like that the

Hindu caste system used
to have five main areas.

The first four were in the caste system.

There were Brahmins, religious people

Kshatris who were the warriors,
and traders.

And the people that were
doing the minimal jobs.

And those people that were
outside of those four

they were the untouchables Achyut.

You couldn't even touch them.

In this chaacharee chhandh
Maharaj Ji says Achyut hain.

They are outside of the caste system.

Even the lowest people in the caste
system wouldn't touch those people.

That were outside the caste system.

First top two caste would get mukti.

That was the idea they
were called twice born.

Those top two people
would wear Janeu

Even though Guru Nanak Dev ji was
part of the second cast Khatri.

That's why they were told to wear
Janeu they were not a brahmin.

Because those people
were guaranteed mukti.

And everybody else
on the lower two

they had to be a good person
and get reborn as top two.

If they were lucky and did
all the trading work.

They couldn't do any paath
and were not allowed to fight.

They had to be disarmed
and not spiritual

If they were good they would
get reborn as a top two.

Sounds like an amazing system
for top two, isn't it?

It's like a great way
of controlling society.

Because that's what it
was a control mechanism

Society was very stable when the
caste system was playing around.

People don't go up and down.

Because if you're a lower
caste person and you rebel,

You will not get to reborn as
a brahmin or a khatri.

You will not get mukti.

There's a fear of aspect of breaking
away from the caste system.

Amongst the Sikhs what's funny is
although we've got this caste system

it's not really linked to spirituality.

No one thinks that because
I'm a certain caste

I'm gonna get mukti and
the other person isn't.

This is different from
the Hindu system.

Now let's talk about why
we've got this system then.

Why we've got this cultural
pride in our background

and yet we haven't got the
spiritual aspect linked.

You know when you want
to control society

you might make a system but you
got to make people believe in it.

In those days they would
have two ways of doing this

the first way was to make you feel
a little bit proud of your cast.

In fact people did this
as a coping mechanism.

Because they had no choice.

If you were stuck in your cast and
could never go outside your cast

then you might as well be
happy with what you have.

People develop this kind of
pride as a coping mechanism.

As a society if they can make
you feel a bit proud in your cast

then you're more likely
to do what you're told.

There was a practicality
element to it as well.

If you were a farmer and you
couldn't marry outside of your cast.

It made a bit of sense for you.

Because if there was a girl
gonna come into your family

and she was from a
family that was maybe

not involved in farming.

They were involved in hairdressing,

and there was a farmer's family.

If that girl came into that family
she'd find it hard to cope

with the work that was expected of her.
Because she'd never done it before.

In those days the whole family
got involved in the job

that the family was doing.

Even now there's a lot of people here
whose families are like shopkeepers

so they've grown up working in that
shop and know how a shop works.

This is how it would
worked in those days

because you stayed
in your family business.

Everybody got involved in it.

What about now?

Here in the west we
could have one person

who works his whole life as a
driver their son goes to university.

Becomes a lawyer or a doctor.

When he gets to working level
he's no longer looking for somebody

who's necessarily going
to be their partner

and helping them do a driving job.

The caste system isn't here.

The problem is what originally
was a copy mechanism.

Because you were stuck in your caste
you might as well be proud of it.

You might as well keep people
happy inside their caste.

Because they go outside the
caste they'll get beaten up

Now what did they become?

It's become a proud caste
system based upon pride.

Because everybody needs
something to hold on to.

We talked about last time- Anaam hain
Vaheguru Ji has got no name.

The problem is that we need
something to feel proud of.

If we haven't got Sikhi
or nothing in the world.

We grasp onto whatever we can.

Like somebody is a Jatt or Khan
and there are cultural traits as well.

There are still those traits around
some people are very straight talking.

Some people are a bit more intelligent

If you take a son of a Jatt for example

stick him in a working business
which is about making money.

His characteristics will change.

Because how you're sangat is
that's how you become

Ultimately the caste system
doesn't exist today.

There's no restrictions
if you break your caste.

Society won't ostracize you,
you won't get beaten up or get killed

for breaking your caste the problem
is we still got the pride system.

We still got pride.

We need to understand
this pride was given to us.

It was forced upon us
because we couldn't change it.

Now that pride is holding us
back from following our Guru.

Our Guru is saying-

He says I will make
all four casts into one

Somebody said to me once that
Guru Sahab always stayed in their caste

They've raised this many times.

The vurr came from Guru Amardaas Ji.

There was two stories about this
one that Guru Amardaas Ji

gave a vurr to Mata Khivi,
Guru Angad Dev Ji's wife.

And they said to ask
whatever you want.

Mata ji then said let the
Guruship stay in our family.

Because otherwise it's
going to cause trouble.

Because previously Mata Khivi's
own son had kicked Guru Amardaas Ji.

Bhai Datu Ji.

Guru Nanak Dev Ji own son Baba Sri
Chand mistreated Guru Angad Dev Ji.

They said let's stop this and
keep Guruship in our family.

One thing to understand is although
this thing happened because of that

Maharaj when they
made the Panj Pyaare

they were all from different caste.

The key thing you understand
is Sikhi develops.

The Panj Pyaare were the Guru and
the Guru was all different caste.

They were different people
inside the Panj Pyaare.

Nowadays those people that
say they were warriors.

Need to look back and think who were
the warriors back in those days.

They weren't necessarily only the
one caste but many different caste.

Vaheguru Ji is Abaran.

What we should try to understand there
are no such things as a genetic traits.

It's all social engineering and
it was used to suppress us.

And now we're using it
to suppress each other.

If you ever heard this story
there was an experiment done.

It's an interesting experiment.

They got some monkeys
put them in a room,

and the floor was electrocuted.

Only when they turned the
switch on not all the time.

What they would do is they
put a banana up on an area,

and the monkeys would
go for the banana.

Whenever they went for the banana
electric electricity was switched on.

They electrocuted them.

All four realized now
they kept going for it.

But every time they went for
it they all got electrocuted.

After some time they all
realized don't go for the banana.

It's gonna electrocute you.

They stopped and carried
on living normally,

as long as they didn't touch the
bananas, and learned their lesson.

What happened is they took
one of those monkeys out

and they put a new monkey in.

Obviously, this monkey now
is going to go for the banana.

Because he doesn't know.

All three monkeys then jumped on him,

and stopped him.

Every time he went for the
banana they beat him up.

That monkey then said I can't go for
that because they'll beat me up

He stopped.

They took one more monkey
out put a new one in.

That monkey did it same.

Then the other three
jumped on him as well.

Stopped him going for the bananas.

Time and time they did this and kept
taking out one of the original monkey's

that knew about the electricity.

After some time there was
four monkeys in there.

They had never been electrocuted.

They had never felt the pain
of staying in our system.

And yet nobody went for the bananas.

Because society is like that.

They got conditioned
into not doing this thing.

The same way with us
now with the caste system

We've been conditioned by it for
so long people don't even realize

where it came from they're still doing it.

Hopefully if we become azaad

then we can become Abaran.

We could think free from
what was given to us.

Maharaj says-

Vaheguru Ji is Abhut.

Abhut comes from the word Vibhut

These are the five elements.

Vaheguru Ji outside the five elements.

Vaheguru Ji is Abharan hain.

The word Bharan can have
two different meanings.

Bhar can mean to make
green vegetation.

When something is harya hoya

something which is blossoming.

In Asa di Vaar Maharaj Ji says-

When we get old we're not going
to stay young like right now.

Full of blood, life just like something
which is green and in bloom.

This is our bloom when we're young
but as we get older that bloom goes

Vaheguru Ji is Abharan they
don't ever go into bloom.

They're always-

They are always full of this energy
what they are never changes.

Their root does not change.

The word Bharan can also mean decoration.

Some bride might wear loads
of jewellery like decorations.

Then she's bhariye hoye with
loads of shringar on herself.

Men shouldn't be doing that.

This is applied to the female for more.

But in bani it describes
it in that way as well.

The woman has shringar
on to look beautiful.

Vaheguru Ji is always beautiful.

They don't need any
shringar to look beautiful.

I was at Gurdwara last week and
Shabad came which beautifully said-

Oh Vaheguru Ji you are Nirjur niroop,
you're free of all disease.

You are formless- Niroop.

You are sundar saroop,
you're whole form is so beautiful.

We said they are Anand saroop
but they are also Sundar saroop.

Vaheguru Ji doesn't
need any more Bharan.

They don't need to be decorated
they are themselves beautiful.

Even the Khalsa,
our decorations is Panj Kakkaar.

We don't need more to
make us look beautiful.

We wear Panj Kakkar given by our Guru.

Then Maharaj says in the next Chhandh-

Oh Vaheguru Ji you are Aganj Hain.

You are impregnable no
one can break into you.

No one can even destroy
you in the slightest.

You are unbroken who
can't be broken into.

And it can also mean the word Ganj
that you are free of all disease.

Because every disease we have
is because of previous karams

It's not like something
happened just out of chance.

If you understand the word law of karma
nothing happens out of chance.

Everything happens for a reason.

Vaheguru Ji outside of
karma so they are Aganj.

Sometimes we blame the
world for our diseases

We don't know what we've done
in our previous life to do that.

Maharaj is saying-

There's no one else to blame whatever
we done we got the fruit of that.

Otherwise we might as
well become Christians.

Because they don't
believe in reincarnation.

How do you explain to
somebody who is ill in this life.

Why they're ill?

And somebody else is healthy.

Instead of talking bad
for now, just about this.

Reincarnation is big in Sikhi
because of this reason.

It's true why somebody got in this
life is because of previous life karam.

It's not just some random things
some people got blessed with wealth

some people didn't
get blessed with wealth.

It's because of the karam that we have.

My Vaheguru Ji is Abhanj hain
they are indestructible.

No one can destroy Vaheguru.

Our soul actually is the same
as well it can't be destroyed.

Different lives we've gone through

we cry about who
we lose in this life.

We don't cry about who
we lost in our previous life.

We don't remember our previous lives.

But we are indestructible actually.

No matter how much we cry
for somebody who's a shaheed

we should remember that
this body is shaheed,

the soul is never shaheed.

If a Gursikh dies they
get access to Amarpuri.

Or they come back into the Sikh panth.

Come back as a Khalsa,
they never die.

Vaheguru Ji you are Ajhujh
you cannot be fought.

The word Jhujh one meaning
of it is to be fight somebody.

Like Jhujhar we say
to who is a fighter.

They are Ajhujh.

If you decide one day
I'm really annoyed with god

I'm gonna go and fight god.

You can't fight god.

You can't go anywhere to fight god.

It's impossible to fight them.

They can't be challenged
you can't fight them.

You can't win over them either.

The word Jhujh can also mean
to be stubborn and impatient.

If you see somebody who
just wants to do something,

no matter how much
gonna hurt anybody else.

They're stuck.

They're on a mission to do this thing.

That word can mean Jhujh.

But Vaheguru Ji is not
like that they are Ajhujh.

They give us the Vidhya of Bani.

Guru Ji is Ajhujh as well
they have given us Bani.

It's up to us whether we follow it.

If we don't follow it,

they're not hurt by it,
they are beparvah.

They don't need us to follow Sikhi.

We need Sikhi.

We shouldn't be proud of Sikhi
but be thankful for Sikhi.

All the time people keep
saying they are proud.

What did they make Sikhi,
What were you proud of?

We must start saying thank
you Guru Ji for giving us Sikhi.

They are Ajhujh and Ajhanjh.

The word Jhanjh can mean two things.

It can mean you can't waver them.

You can't move them at all.

What they are gonna do
they're gonna do anyway.

They are Atal.

We can do Benti to them
but we can't order them.

Also they don't get stressed.

Somebody who's jhajha hoya in Punjabi
can mean somebody's very stressed.

Full of trouble anxious.

Vaheguru Ji got no stubbornness
or stress they're always happy.

Because they're in charge.

The next two words are
from Persian and Farsi.

Maharaj says-

Vaheguru Ji you are Amik.

The word Amik means unfathomable.

We don't know how deep they are.

We can never understand how
deep they are like an ocean is huge.

A drop can never understand that ocean.

We are like a drop they
are like an ocean to us

The word Rafik a very nice word it means
best friend almost like a companion.

A constant friend and companion.

They're unfathomable and
huge compared to us.

But they still our very close friend.

That's why Maharaj put them together.

They're very close to us because they're
closer to us than our arms and our legs.

We might lose an arm but
we can't lose Vaheguru.

Jaap Sahib finish off with-

They are always with us.

Even Bani says they are all
powerful and our friends.

It's like having the most powerful
person as your best friend.

That's what it means to be Sikh.

If you've Vaheguru as your closest friend.

They're always supporting us.

The word Rafik means somebody who
actually, helps you in your time of need.

Vaheguru Ji does.

They always help us in our time of need.

The problem is we keep
asking for useless things.

Most of us we keep asking even me.

All the time asking for things
that don't matter to us.

They're so important to us
for those couple of days.

The World changes they
are no longer important,

but we keep begging for those things.

We should ask for those things that
we really need which is Naam.

Naam and Bhakti.

Guru Gobind Singh Ji is telling us-

Ask for Har Jas- Kirtan and Simran
that what we should be asking for.

Vaheguru Ji you are Adhandh.

The word Dhandha means to work.

Everybody is got a dhandha.

Somebody's an accountant or a doctor.

Everybody's got a different
way of making money.

Vaheguru Ji is free of all Dhandhe

They don't need anything
to make money for them.

They are already self-sufficient

When you have a dhanda you
are not free it's like bandhan.

You got to wake up and go to do that job.

Vaheguru Ji is free of all such burdens.

They are Adhandh hain.

The next word is Abandh hain.

They are free of any bandhan.

They are not trapped in anything.

We are trapped in our families,
work and responsibilities.

All these things trap us we
are trapped in the Panj chor.

Vaheguru Ji is free
from all of these things.

Absolutely free of this.

Human beings the biggest bandhan is houmai

Even if we break free
of our families or work.

We are totally beparvah,

we might be living in mountains
even then houmai doesn't go.

Houmai is still the biggest
bandhan that we have.

That's why Asa Di Vaar Maharaj says-

Houmai is the biggest bandhan
to break that we need to get naam.

That's why it's a beautiful line of Bani
and something good to remember.

Because it's like asking
god for something.

Maharaj says in Bani-

Oh my Vaheguru!

Break all the bandhans of maaeaa.

Put me to your work and make
me a servant of your house.

Break all the maaeaa bandhan
and let me do your service.

Shabad from Jaap Sahib-

If you've been attending, we should have
understood some of those words already.

When we get to them,
we're going in more detail

Guru Gobind Singh Ji goes onto say-

Oh Vaheguru Ji! You are outside of bujhna.

Bujh is to understand something.

To get sense of something.

Even it can mean to know
somebody's secret.

Abujh hain-we can never know their
secret we can never understand them.

Asujh Hain- very similar meaning,
they are outside of our thinking

Sochna, Sujhna is the same kind of idea.

We can't get Vaheguru and
never can say I got Vaheguru.

Or understood them it's not like that
we can never understand them.

It's a lifelong journey.

All we can do is try to say their
name and experience them.

We can't understand them.

Sometimes we do Katha go to places

and people trying to get
their head around Vaheguru.

They're trying to understand Vaheguru.

They think they've got some
understanding they feel happy.

But when they go back home,
they do not say Vaheguru.

They think they understood now.

But you got to go back
and do bhakti and Naam.

Otherwise you wasted that
time of understanding.

It's not to understand
It is to experience.

Then two words that we know about.

Akal hain.

Oh Vaheguru Ji! You are Akal.

You are outside of any kind of time.

The word kaal can
mean time and death.

You are immortal and timeless.

You are Akal Hain.

That's why even in Bani
it will say Mahakaal.

Because it says you are Kaal of kaal.

You are Mahakaal.

We should understand
this is not a scary word.

Look ow many words you've used so far
that are already from the Hindu tradition.

And they're from the Muslim tradition.

Because next word is going
to come Allah hain as well.

It's just they are Mahakaal.

They are Ajal hain.

The word Jal is to be trapped in a net.

why it says in bani maaeaa-jal?
Maaess is like a net it traps us.

They are Ajal hain.

They're outside of this Jaal of maaeaa.

We are like the Makki.

We get trapped in the spider web
and get wrapped around with it.

We do not understand
what we're here for anymore.

Our flying days are over.

We were previously flying as
a soul we get trapped in maaeaajal.

But Vaheguru Ji is Ajal hain.

In one way you can say
that without Vaheguru

we are like that poor
fish outside of water.

If we are away from Vaheguru then
we're like that fish and we cry out.

But a lot of us we don't even realize
that we're crying out for Vaheguru.

We need to go back into
Simran connects to God.

Then we realize we are
separated from Vaheguru.

Because we forget the pain of separation.

Maharaj says-

The word Alah

Is a name for God from
the Muslim tradition.

But it has a meaning as well.

The word Lah means a place.

Then Alah means outside
of any kind of place.

Vaheguru Ji is outside of any place
they are not in any one place.

The Islamic will say that
God is transcendent.

They're not in the earth
but outside the earth

There's not one thing you can is God.

That is blasphemy because
god is outside of the world.

But we say they're outside and here.

They themselves did all of this
they are Sargun and Nirgun.

The Sargun form is here in front of us,
Guru Shabad and Guru Khalsa.

That's Sargun form of Vaheguru
Nirankar form is everywhere.

They are Alah hain means
not in any one place.

Also they are Ajah hain
they don't go anywher.e

We go here and there,
and come and go.

Everybody who's come has to go.

But they are Ajah they are not going
to go anywhere they are here forever.

Vaheguru Ji is Anant hain, Mahant hain.

Vaheguru Ji you are Anant,
you have no ant.

There's no ending or limitation upon you.

You are Anant you are Beant.

You are Mahant.

The word Mahant can mean
somebody very wise.

It means the leader the head of everybody.

Raajana Ke Raj.

You're the king of all the kings.

Vaheguru Ji you are the
supreme one in charge,

and the greatest of all the great.

Maharaj says-

Vaheguru Ji you are Alik.

The word Lik can mean to draw a line.

None can draw a line to determine
your limit you are a Alik hain.

On our hands they're lines.

They are called likka as well and
somebody can read those lines

Vaheguru Ji is Alik.

They have got no destiny that
we can read and determine.

What they are? What they will do?

When they will do it?

They are outside of any control of us.

They are Alik hain.

Because it's a line it can also
mean you can't draw them.

You can't just draw Vaheguru
there's no chitra of them.

Or artists that can set up and draw a
painting of Vaheguru that's not possible.

They are Nirankar.

The word Alekh hain.

Lekha means destiny

But also, lekha means
to write and to draw.

They are Alekh in that same
way they cannot be drawn.

Maharaj says-

Sometimes it says Nrisrik hain

the meaning is the same.

The word Sik of Srik means
your family and your friends.

Your attachments.

Vaheguru Ji is outside of
attachment or family

They have no relations to anybody.

They are our closest friend- Rafik hain

But they're also Nrisrik hain.

Everybody can call them their own.

But they belong to nobody
and they don't belong to us.

They don't belong to
the Muslims or Hindus.

They are everybody's.

Vaheguru Ji you are Nrilanbh.

The word Lanbh means like a support.

They don't have a support or
need anybody to support them.

They are Nrilanbh hain.
They are self-supporting.

It's similar to saying Saibhang.

They're self-supported
and self-enlightened.

Vaheguru Ji you are
outside of any thoughts.

Sanbh can mean to think
we cannot perceive them.

They're outside of our thoughts.

We can feel them but not all of them.

You can feel little bit of them.

Even that little bit of naam is enough
for us to make us feel in total bliss.

They are so big!

When we do Simran we experience
a little bit of how small we are,

and how big they are.

It teaches us a bit of humility

Maharaj made the experience in that way.

Maharaj says-

Vaheguru Ji you are Aganm.

The word Aganm means
no one can reach them.

Lot of people nowadays
have a first name Aganm.

We can't reach them or grasp them.

Vaheguru Ji you are never born.

We know the word Janam,
Jamna- Marna is same word.

Ajanm hain- they can never be born.

Vaheguru Ji is outside
of all five elements.

We should understand these five elements

because mind talks
about them all the time.

And same word Abhut they
have no physical substance.

Water, earth, fire, wind and Akash.

The ether that you can't tell what it is

These are the five elements of the world
and Vaheguru Ji is outside of those.

The word chhuna means to
touch something in Punjabi.

Achhut hain they are untouchables.

No one's ever said I felt Vaheguru

People say I experienced Vaheguru.

But you can't grab them with your
hand and say I felt them here.

They had no part that we can touch.

From earlier the 4 varans
are the four castes,

and fifth caste are untouchables.

Vaheguru Ji is Achhut as well

They are part of the untouchables as well.

Guru Nanak Ji tells us
where did we get kirpa?

if you want Kirpa,
how do we get Kirpa?

Maharaj Ji say one thing
to us in Japji Sahib

to wake up in the morning and say naam.

Another thing they say in their bani is-

Where they're poor people
the neech are looked after.

Vaheguru there is your Kirpa.

That's why we are Nimaneeaa De Maan,

Nitaneeaa De Taan,
Nioteeaa Di Ot.

That's us the Khalsa is
supposed to do that job.

It's not just Vaheguru the Khalsa
is a form of Vaheguru.

When the Khalsa starts looking
after the poorest of the poor.

Giving shelter to those that have no
shelter then the Khalsa will get Kirpa.

Sikhi is about Kirpa.

If we're in a situation right now we are
not getting what we want in the world.

There's a very good reason for that
we are not listening to our father.

Our father's told us ki bano-

be the help of those
that have no help.

But we mostly just help ourselves.

Langar is for ourselves.

It's very rare you see somebody who is
poor and downtrodden coming to Langar.

Nowadays you see a few people
in all countries but it's not massive.

But we don't actually make
an effort to go out there.

the largest food bank now in toronto is

run by sikhs they give away food

to low income families in leicester they

started the same thing a food bank

but look in southall from here if you

fired four bullets you could hit four

gurdwara

everywhere around us where's the food

banks

there aren't any are they we're not

doing what our guru is telling us to do

this food is not for us it's for serving

people

so we need to start going back to our

roots what we were supposed to do now in

this world

and not what we think we're supposed to

do bani is telling us what we're

supposed to do

even if you look at our history there's

some you know the word truth

the people that were achieved they used

to do some work that nobody else in the

four versions would do

the most dirtiest work they would do

scavenging clean the toilets all that

kind of stuff right

now they're kumari saying they are truth

when guru ramdas she was doing seva

we talked about this in the white guru

course we're doing right now when guru

ramdas she was doing seva of

their family came to visit them and they

said oh

look at you you're from this you're from

the saudi family

and you're doing this dirty work that's

not good you've you support your cast

you should stay in your cast you see we

don't have such things

within the pant we're supposed to do all

works the toilets

all the dirty work that people don't

want to do outside in the gurdwara

becomes sever

you actually get our hand to become

purified but actually clean the shoes of

the sangat

because they are why guruji has no cost

why could you outside of any touch

and we should try to have no cost and

not think about this idea

of low and high the mother

the says is like your eyes you know the

word trilochen

that means the third eye lochna and lok

is the same word means to eyes

so you cannot be seen by these eyes

and yet we can see why guru if we start

to do cinnamon

yeah we start to close our eyes we can

experience them but not with these eyes

that's why it says inbanis

those eyes are different than we see i

agree with they're not with these eyes

even a blind person can see why guru

and then the word sock means to have

sadness

or worry why agree outside of all

sadness and all worry

they're not worried they know what's

going to happen tomorrow they know

what's going to happen a thousand years

from now

what are they worried about they know

they're in control of it

we are worried always worried about

what's going to happen to us tomorrow

what's happened to us but actually we

should be a soak we should be very well

if we become um with naam then we will

become vapor

as well and many people you see they go

through the worst thought

horrible torments but if they're

normally they say

it's all right i still got num that's

the most important thing so you try to

be in that level

says

you are a karam actually you don't do

any actions

karma means to do actions you don't have

any actions why guruji

you are not counted what you do is not

counted

you can kill everybody no one will hold

it against you they still pray to you

yeah but we if we kill a few people

salaam but he's going to cast us oh he's

a

but actually why guruji is killing

everybody yeah mari rake echo up

so they are but no one will ever custom

for that because they actually

are a karam but also the word

can also mean that karam khan there's so

many rituals that we do in this world

that are called karam khan we try to

please vaheguru maybe we do something

at this time something else this time

something else wash our hands a certain

way

touch our feet the other way some people

do all sorts of different you know

um somebody actually said to you once

it's a religious ocd you have this idea

that if you do things in this way you'll

be blessed maharaja is our side of

rituals

that's why they are to get them we have

to actually do adas

and naam japan nothing else that will

work with him you can't do hook upon

them and say i want to find you by doing

certain rituals you won't find them that

way

so and then waheguru jeez

they have no illusions the word param

means illusions

but they are in total clarity you can't

fool them you can't do certain things

and expect vaguely you will not see that

you've done something else

they are unfoldable they are outside of

all illusions

and then

you are ajit no one can win over you no

one can beat you

and even go business

you bless him i agree with this victory

mara said i can't do it myself

everything is by your powers but no one

can beat waheguru

no one could be victorious over them

the word peat can mean fear that's what

it means no one can scare you i guru

you are never ever scared or you're

never ever dismayed you are a peter

and if we start to dissimon then

we will start to lose our fear if we

understand that vaheguru ji is near

we start to lose our fear and mara says

the word baha can mean the vehicle that

they sit upon

they don't have a vehicle they don't

need to sit in something to go anywhere

we might have to sit in a car go up

north go down south they don't need

they're everywhere already

but also the word baha is also means

like a mountain

so they're like a mountain you can't

push them they cannot be shaken

they cannot be moved and agar

just like a mountain is big up in the

world but also

the oceans are the deepest and deepest

they can't move them like the mountains

but you can't actually understand how

deep they are

they're unfathomable just like the word

amik this means

you can never know how deep they are now

coming to the end of this uh chand

mara says

the word amman is about measuring

no one can ever measure you no one can

work out how

big you are you ca so you know when it's

kind of sound like man respect

but actually what it means is no one can

ever measure how big you are how great

you are

you are the word nidhan

is about treasures they are the treasure

of everything

whatever we need in this world they've

got it

and sometimes half of us understand that

because we think no no i'm gonna go to

work

i'm gonna earn money there and i'm gonna

give a little bit here a little bit

there

and then i'm gonna do some part and if i

do part i'll get this

and i'll get that but actually

everything is in god's hands

they are the treasure of everything

everything that we

are from birth is determined by them so

everything that we have

is actually by their blessings sometimes

we get fooled into thinking that we've

done some things

and they have done other things but

that's just duality

that's why barney will tell you all the

time you're stuck we're stuck in duality

actually they do everything they

determine

even the little things that we think we

did is by them as well

the whole thing is about homemade right

but we can ask for them to take our

homie as well

you know we can say to them if i take

your name let me forget myself let me

remember

you that's exactly what means forget

yourself

remember

because they're so great and they are

then we can't order them

we have to only beg in this world

the biggest power a pant has and a

sangat has is adas

where every time we look in our history

everything started with adas

so we're going to start something if

we're going to start a new job we can

start a new work

what we should do is come to gurdwara

and take maharaja's

a lot of people now in our actions that

we do we might think okay let's do this

but do we ask our guru it's happened all

the time

you can ask so many pantech mortars so

many people doing stuff he said did you

ever ask your guru what you should do

the thing is when you ask your guru for

a hukam you have to be prepared to

follow it

you know sometimes people ask a hukum

but they're hoping for a certain answer

if the answer comes back wrong then you

have to follow that

answer from others it might be different

for you you might not want that

that's the hukum like let's say

someone's getting married and before the

marriage let's take a hokum rama

and the hukanama says no then

our whole system is messed up right

because we think no we're going to go

there

and this is going to happen this way

actually ask we're doing hukam

kimara just but we're not asking what do

you think

so even when it comes to getting engaged

a good sikh should try and seek the

hukum of their guru

that's why hukum numbers are so

important that's why the hukum is

written outside every good order

because when we want to do anything in

our life ask your guru

your good guru's type is not deaf

they're not dumb

they can hear everything and they can

give us the answer

the method is being given to us in guru

granth sahib ji to take a hukam nama

but so many of us ignore that same

method it's almost like saying you're

our guru but not following it

having them as our guru means that they

are nidhan they're the treasurer of

everything

so we have to a learn to ask them and

then secondly

start to be prepared to accept what is

given to us

in many many ways the hukum nama is one

example of an order being given

but many things in life we might not

have all the money we want

right we might not have all the family

we want but that's the hukum

that we've been given so we have to

accept it as well

that's why sun talk is part of nam we

start doing naam japan now we will get

some talk in what we have

because we understand it's by their

hukam

and then mara says

you are infinite you're inside every

single being

now look at the next one what it says

you see mala just trying to get to get

us to break

our mind you know when you have your

mind it has a view of what the world is

you have a world picture

but mata just trying to get us to break

that world picture just like

so many people that come into sikhi from

other religions

for example and they come with their

preconceived idea of what god is

marriage is saying break that conception

because this is something new

this is something not new but it's

actually a philosophy which is unique in

that way

because some people say god is like this

some people say god is like that

and you you think about how much god is

in that statement

god is like this how much hankar is in

that statement because you're saying god

is

you think you can tell what god is like

the one who made you the one who

controls everything you're telling it

what it is like and what it isn't like

it's not that way even guru gobind singh

ji when they start this barney

they say i can never even talk about the

fullness of you

i can only describe a little bit till of

your video

we can never explain all of them so they

are an egg

like he says

so they are inside every single person

that's why they are anik

and even how we meet somebody how we how

we greet somebody should be with the

same respect as if we're meeting why

guru

sometimes we think oh no i'm better than

him or he's better than me

so we have a different system

why goes inside every single person and

then

they are still one regardless of what we

think about them that they're inside

everybody

inside inside all the 10 gurus inside

barney but they are still just one

they're indivisible they have no other

they have no competition

they're always indivisible and even it

says in bani when we understand about

how the world was made guru isn't

telling us because the word is there

because it says

many many times the world was made but

actually we come back to the one

so no matter where we are from we've got

the light of god inside us

but actually at one point the world is

going to collapse

everything will be destroyed we're all

going to be part of god again

so the journey is there we can't skip

that journey

this is the way it is now some people

might do it in one lifetime

some people might do it in many

lifetimes and some people might not even

realize that's their journey

but you can't escape that journey if in

this world

we think that we're not here to meet why

guru we're just here to you know come to

gurdwara

kitten listen to be akita nissan go home

don't really focus upon ourselves

then we're mistaken in our next life

we might have to go back into that 8.4

life cycle

but at some point we're going to have to

come back to god

but that doesn't mean that we shouldn't

do it early you see

because a lot of people get confused

about reincarnation they go oh well i'll

do it my next life

you see if you love somebody like if you

if anybody's in love right now

imagine going home saying to your

partner by then seed your next life

you wouldn't do it right because you

want them now

the same with god because they are the

form of love

and we start to love them we want them

now we don't want to wait it says barney

says

don't wait meet me now big milo means

very quickly meet me now

so we are asking why guruji to meet us

now the only way to do that

is to come here like we are now sanger

now and do some simran

and focus upon the one who is the one

origin of everything

and the end of everything destination

for everybody

the one so finish off with a little bit

of simmering

and then um we finished the end of

charity chun and the next chant is going

to be

the um kind of when we finish the next

child next time then we'll have gone

through a quarter of jobs

do

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thank you so much for your sangert i'm

sure i made loads of mistakes now please

forgive me

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