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 is now
in Toronto is run by Sikhs.

They give away food
to low-income families.

In Leicester they started a food bank.

But look in Southall

from here if you fired four bullets
you could hit four Gurdwara.

Gurdwara's are everywhere around us.

Where's the food banks?

There aren't any.

We are not doing what
our Guru is telling us to do.

This food is not for us
it's for serving people.

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.

If you look at our history there
were those people Achhut.

Who used to do work that nobody
else in the four versions would do.

The dirtiest work they would do
scavenging and cleaning the toilets.

Maharaj is saying they are Achhuyt.

When Guru Ramdas Ji was doing seva,
talked about this in Why Guru Course.

When Guru Ramdas Ji was doing
seva of Ram Daas Sarovar.

Before that they did seva at Baoli Sahib.

In Goindwal their family
came to visit them.

They said look at you,
you're from the Sodhi family.

And you're doing this dirty work.

That's not good you
support your caste.

You should stay in your caste.

We do not have such
things within the panth.

We're supposed to do all works.

Clean toilets and all dirty work that
people don't want to do outside.

In the gurdwara it becomes seva.

We get our hand to become purified
by cleaning the shoes of the sangat.

Vaheguru are Achhuyt they have
no caste and are outside of any touch.

And we should try to have no caste.

And not think about this
ideal of low and high.

Maharaj says-

Vaheguru Ji you are Alok Hain.

The Lok is like your eyes.

The word Trilochan that
means the third eye.

Lochna and Lok is the same
word means two eyes.

Vaheguru Ji cannot be
seen by these eyes.

And yet we can see Vaheguru
if we start to do Simran.

We start to close our eyes we can
experience them but not with these eyes.

That's why it says in Bani-

Those eyes are different
we see Vaheguru with.

They're not with these eyes.

Even a blind person can see Vaheguru.

Asok Hain- the word Sok means
to have sadness or worry.

Vaheguru Ji is outside of
all sadness and worry.

They're not worried.

They know what's going to happen
tomorrow or thousand years from now.

What are they worried about?

They know they're in control of it.

We are worried.

Always worried about what is
going to happen to us tomorrow.

But we should be Asok
we should be beparvah.

If we stay with Naam then
we will become beparvah

And many people they go
through horrible torments.

But if they're Naam wale
they will say it's all right.

I still got Naam that is
the most important thing.

We are trying to be in that level.

Maharaj says-

Vaheguru Ji you are Akarm.
You don't do any actions.

Karma means to do actions.

You don't have any actions Vaheguru Ji.

What you do is not counted.

You can kill everybody
no one will hold it against you.

They will still pray to you.

If we kill a few people,
our name will get ill-reputed.

Everybody will curse at us.

But Vaheguru Ji is killing everybody.

No one will ever custom for that.

Because they actually are Akarm.

The word Akarm Hain can
also mean that Karmkaand.

So many rituals that we do in this
world that are called karamkaand.

We try to please Vaheguru.

Maybe we do something or
other thing at every time.

Wash our hands a certain way,
touch our feet the other way.

Some people do all
sorts of different things

Somebody said to me
once it's a religious ocd

You have this idea that if you do
things in this way you'll be blessed.

Maharaj is outside of
all of this Karamkaand.

They're outside of rituals
that's why they're Akarm.

To get them we have to
do Ardas and Naam Japna.

Nothing else that will work with them.

You can't do Hukam upon them.

And say I want to find you
by doing certain rituals.

You won't find them that way.

Vaheguru Ji Abharm hain.

They have no illusions
the word Bharm means illusions.

They are in total clarity
you cannot fool them.

You can't do certain things,

and expect Vaheguru Ji will not
see yov've done something else.

They are unfoolable.

They are outside of all illusions.

Vaheguru Ji you are Ajit.

No one can win over you
no one can beat you.

You bless me Vaheguru Ji with this victory

Maharaj said I can't do it myself
everything is by your powers.

But no one can beat Vaheguru Ji
no one can be victorious over them.

The word Bhit can mean fear.

No one can scare you Vaheguru Ji,
you are never ever scared or dismayed.

You are Abhit Hain.

And if we start to do Simran

we will start to lose our fear if we
understand that Vaheguru ji is Nirbho.

We will start to lose our fear.

The word Bah can mean
the vehicle that they sit upon.

They don't have a vehicle and don't need
to sit in something to go anywhere.

We might have to sit in a car
go up north or down south.

They're everywhere already.

The word Bah is also means like a mountain

They're like a mountain you can't push
them or can't be shaken and moved.

Just like a mountain is
big up in the world.

Also the oceans are the deepest.

They can't move them like the mountains

You can't understand how deep they are.

They're unfathomable.

Just like the word Amik this means Agah.

You can never know how deep they are.

Maharaj says-

Vaheguru Ji you are Aman hain.

The word Aman is about measuring.

No one can ever measure you
and work out how big you are.

It's kind of sound like maan- respect,

but what it means is no one can
ever measure how big you are

how great you are!

You are the Nidhan hain.

The word Nidhan is about treasures.

They are the treasure of everything

Whatever we need in this
world they've got it.

Sometimes it's hard to understand that

Because we think I'm going to go
to work and earn money there.

I'm going to give a little
bit here and there.

Then I'm gonna do some paath
and if I do paath I'll get this and that.

Everything is in god's hands.

Nidhan hain they are
the treasure of everything.

Everything that we're from birth
is determined by them.

Everything that we have
is by their blessings.

Sometimes get fooled into thinking
that we've done some things.

And they have done other
things but that's just duality.

That's why Bani 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 Houmai.

But we can ask for them
to take our Houmai as well.

We can say to them if I take your name
let me forget myself and remember you.

That's exactly what means forget
yourself remember Vaheguru.

Because they're so great and Nidhan hain.

We can't order them.

We have to only beg.

In this world the biggest power
a Panth and Sangat has is Ardas.

Where every time we look in our history
everything started with Ardas.

When we're going to start
something a new job or new work

We should come to Gurdwara
and take Maharaj Ji's Hukamnama.

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 to any Panthic Morcha,
so many people doing stuff

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.

Sometimes people ask a Hukam but
they're hoping for a certain answer.

If the answer comes back wrong,
then you have to follow that answer.

From Maharaj it might
be different for you.

You might not want that.
That is the Hukam.

Let's say someone's getting married.

Before the marriage we take a Hukamnama.

If the Hukamnama says no, then?

Our whole system is messed up.

Because we think we're going to go there
and this is going to happen this way.

We're doing Hukam ki
Maharaj Ji just bless.

But we're not asking
Maharaj Ji what do you think?

Even when it comes to getting engaged,

a Gursikh should try and seek
the Hukam of their Guru.

That's why Hukamnama are so important

The Hukamnama is written
outside every Gurdwara.

When we want to do anything in our life.

Ask your guru.

Your Guru Sahib is not deaf
they are 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 hukamnama

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 treasure of everything

We have to learn to ask them.

Then secondly start to be prepared
to accept what is given to us.

The Hukamnama is one example
of an order being given.

Of many things we might not
have all the money we want.

We might not have all the family we want.

But that's the Hukam
that we've been given.

We have to accept it.

That's why Santokh is Bhavnaam.

We start doing Naam Japna now
we will get Santokh in what we have.

Because we understand
it's by their Hukam.

Maharaj says-

Vaheguru Ji you are Anek

Anek means you are not one.

You are infinite.

You are inside every single being.

Maharaj is trying to get us
to break our mind.

When you have your mind
it has a view of what the world is.

You have a world picture.

Maharaj is trying to get us
to break that world picture.

Just like so many people that come
into Sikhi from other religions.

They come with preconceived
idea of what god is

Marriage is saying break that conception.

Because this is something new.

This is not new but it's a philosophy
which is unique in that way.

Some people say God is like this
some people say god is like that.

You think about how much
god is in that statement.

God is like this.

How much Ahankar is in that statement.

You are telling you can
tell what god is like.

The one who made you
the one who controls everything.

You're telling what it is like
and what it isn't.

It's not that way.

Even Guru Gobind Singh Ji
when they start this Bani

They say I can never even talk
about the fullness of you.

I can only describe a little bit
Til of your Vadieaaee.

We can never explain all of them.

They are an Anek.

In Kirtan Sohila we say-

They are inside every single person

That's why they are Anek.

Even how we meet somebody
how we greet somebody.

Should be with the same respect
as if we are meeting Vaheguru.

Sometimes we think I'm better than him,

or he is better than me
we have a different system.

Maharaj ji saying Anek Hain.

Vaheguru Ji is inside every single person.

They are still one.

Regardless of what we think about
them that they're inside everybody.

Inside all the 10 Gurus inside Bani.

But they are still just one.

They're indivisible,
they have no other.

They have no competition.

They're always indivisible.

It says in bani when we understand
about how the world was made.

Guru Arjan Dev Ji Paatshah telling us
because the word phir ek hain is there.

Many times, the world was made
but we come back to the one.

No matter where we are from,
we've got the light of God inside us.

But at one point the world
is going to collapse.

Everything will be destroyed we're
all going to be part of God again.

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.

You can't escape that journey.

If in this world we think that
we're not here to meet Vaheguru.

We're just here to come to Gurdwara
listen to Kirtan and go home.

Don't really focus upon ourselves
then we are mistaken.

Now in 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.

That doesn't mean that
we shouldn't do it early.

Because a lot of people get
confused about reincarnation.

They say 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

[Music]

foreign

[Music]

bye

[Music]

[Music]

by

[Music]

foreign

[Music]

[Music]

[Music]

by

[Music]

by

[Music]

bye

[Music]

foreign

[Music]

[Music]

foreign

[Music]

[Music]

foreign

[Music]

by

[Music]

[Music]

[Music]

[Music]

[Music]

foreign

[Music]

my

[Music]

[Music]

thank you so much for your sangert i'm

sure i made loads of mistakes now please

forgive me

[Music]

i