GURSOCH

The Lost Freedom

2012-01-18T16:00:00.000-08:00

We, Sikhs, were guided by Guru Nanak to remain free of any bonds created by worldly Maya or religions that reduce us to a primitive state of ignorance; the Guru literally awakened us from a long slumber in which we were engrossed in worshiping the sun, the rivers, the birds and the animals; the Guru asked us to turn toward only the one, the Creator, to worship nothing but Him, and to revere those ones who became one with Him; the Guru also inspired us to continue passing this freedom to new our generations; however, somewhere, we got scared by those who remained nostalgic to ritualism and mythological rhetoric fears and their generations never gave up their mission unlike us.

Today, we have turned our backs to our Guru; now we learn little from the Guru but more from self claimed Sadhu and saints. If some sadhus say that Mool Maantra is up to “aad sach jugaad sach” we become ready to accept that without challenging them that our Guru uses it in Sri Guru Granth Sahib only up to “ Gur parsaad.” If someone tells us to have “continuous reading of Sri Guru Granth Sahib” at Darbar Sahib, Amritsar, we go there and book it believing that we are doing a good job as Sikhs; shouldn’t we think that such practices were started by Brahmins who corrupted Vedic thought of One All Pervading Creator. Believe me, we are led to the same destiny by these people of Brahmin- mentality. Eventually we will be left with nothing but rituals and rites. We should only do path to sit together and listen together to evolve with the help of those who are involved in Gurbani.

Giving in to Badal mentality or to those who are deep into a quagmire of superstitions, we have done a great deal of damage to our Sikhi. We, as Sikhs know very well, how our Guru’s Golak has been misused for decades, but for greed or a tiny bait, we have been empowering the corrupt individuals in the name of “Panth”. Religiously we have buried ourselves with the loads of that garbage to which once our Guru declared poison. We have been failing to oust the corrupt representatives of Guru Golak for a long time. The Guru Golak must be used only for the Guru cause. If we don’t stop this ongoing loot, idols will be installed very soon in the Gurdawaras. Time has come to ignore “fascinating trade in continuous reading of Sr Guru Granth Sahib: (Akhand path) which gets lost in the air without touching the ears of the Sikhs. We will be better off if we do "Sehaj Path (slow reading) or make a part of our home “a Gurdawara” where we can connect to Prabh through Gurbani and remain free of the power of these self claimed saints, sadhus and “Akhand path - opportunists”.

How we were defeated? Other people who were not happy with the Guru’s revolution, not only they opposed the Guru’s revolution but their generations also kept influencing us negatively. It is sad that we are just Sikhs for the name’s sake today; otherwise, we live like those ignorant who were buried under the fog of ignorance when the Guru came to awaken them. I am going to introduce Gurbani that bears the title of “Naam and Guroo” so that by learning from it together we return to our Guru.

On1182, SGGS, in Raag Basant M-5

Basanṯ mėhlā 5. Ŧis ṯū sev jin ṯū kī▫ā. Ŧis arāḏẖ jin jī▫o ḏī▫ā. Ŧis kā cẖākar hohi fir dān na lāgai. Ŧis kī kar poṯḏārī fir ḏūkẖ na lāgai. ||1||

In Essence: Perform devotional service to the one who has created you oh mortal! Contemplate Him who has given you the life. If you become His servant, there will be no punishment again; if you act only as a treasurer of the owner of the treasures, there will be no sorrow again (It means do not try to be the owner, here hint is at eliminating self conceit and attachment/possessiveness).

If we have that in our mind, who can bribe us?

As our Guru says above, Sikhs must be driven to the Creator instead of any other entity. The Gurus and the Bhagatas have used various names for Akalpurakh who pervades all over in waves (Tarang: 275, SGGS). Because of those names, no Sikh ever should start worshiping any entity attached to those Names referred in Gurbani. As today’s “Prabh Singh” cannot become Prabh by just by bearing His name Prabh; by the same token, Shiva and Brahma and others couldn't become Him because they were their creations, and they too went through Maya influences and failed to remain one with the Creator. As Gurbani says, those who realize Him become like Him by acquiring virtues; literally, His true devotees become one with Him. The Guru Messages stresses to meditate on His Name. We are also advised to contemplate the Guru because the Guru is attached to Akalpurakh and helps the followers to bring His memory in the hearts to keep in touch with His reality; contemplating the Guru means to live as per the guidance of the Guru. The Guru is His medium. Remember also the Guru is not limited to body because Prabh is the one who is the true Guroo and whom we praise by saying,” Wahiguru;” today, our Guru is Shabadu Guru, Sri Guru Granth Sahib; Bani is Naam (1239, SGGS).

To all people, Akalpurakh has been showing right way of living through His messengers/mediums throughout all ages. His medium, the Guru, makes sure that his followers are led to the Creator only and are enabled to envision Him within. If He is in all, no one is low. It is the deeds that should decide lowness not the birth.

There are two ideas which are stressed by Guru Nanak. First step is to seek a true Guru; then, to feel gratitude toward the creator and remember Him in His love. The Guru helps the followers to tread on the journey that leads to the Creator. One should make sure that his or her attention shouldn’t be diverted at any time toward Maya temptations or others who claim to liberate the soul (fake, sadhu and saints). Those who themselves cannot come out of Maya bonds, how can they help us? Look around, and think that those who interpret Gurbani and make money out of that are not liberated ones? It should be a free service, anyone who makes money on Gurbani elaboration has nothing to give to us; Gurbani condemns such effort. There are only two contributors in this successful Journey of the soul, The True Guru and Akalpurakh Himself. Any third party will definitely spoil the whole show if it has its own agenda.

Gẖar mėh gẖar jo ḏekẖ ḏikẖāvai. Gur mahlī so mahal bulāvai. Man mėh manū▫ā cẖiṯ mėh cẖīṯā. Aise har ke log aṯīṯā. ||5||

In Essence: The one who sees and shows others the Almighty housed within, his that high state of Guru –mind can take the soul in His presence. Such persons (who have this experience) remain stable, their minds get stilled, and they become immaculate and detached servants of God.

When the Guru shows the Creator within to his followers, they rise above the influence of Maya. They become able to understand the purpose of coming here because Akalpurakh’s Name remains imprinted in their minds.

Harakẖ sog ṯe rahėh nirāsā. Amriṯ cẖākẖ har nām nivāsā. Āp pacẖẖāṇ rahai liv lāgā. Janam jīṯ gurmaṯ ḏukẖ bẖāgā. ||6||

In Essence: Such persons remain above happiness and sorrow as they enjoy the immortalizing Hari Naam who dwells in them. Such people understand themselves and get imbued with Him. They win the battle of life and their pains disappear through the Guru - guidance.

Gur ḏī▫ā sacẖ amriṯ pīva▫o. Sahj mara▫o jīvaṯ hī jīva▫o. Apṇo kar rākẖo gur bẖāvai. Ŧumro ho▫e so ṯujẖėh samāvai. ||7||

In Essence: I drink Guru-given eternal Naam nectar; because of this, naturally I remain detached while living (here) because my mind is stilled and it doesn’t go toward vice. I pray, “Oh Prabh! Save me as your own so that I become pleasing to the Guru (one becomes pleasing to the Guru by remembering Prabh) because those who become yours merge with you!”

The Guru - teachings are centered at Akalpurakh, Fourth Nanak in a nutshell expresses it in Sarang Ki Vaar on 1239 SGGS Stanza 4

ਪਉੜੀ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈ ॥ ਨਾਮੁ ਨਿਰੰਜਨੁ ਉਚਰਾਂ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਂਈ ॥ ਗੁਰਮੁਖਿ ਬਾਣੀ ਨਾਮੁ ਹੈ ਨਾਮੁ ਰਿਦੈ ਵਸਾਈ ॥ ਮਤਿ ਪੰਖੇਰੂ ਵਸਿ ਹੋਇ ਸਤਿਗੁਰੂ .ਧਿਆਈ ॥ ਨਾਨਕ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਨਾਮੇ ਲਿਵ ਲਾਈ ॥੪॥
Pa▫oṛī. Har kā nām niḏẖān hai sevi▫ai sukẖ pā▫ī. Nām niranjan ucẖrāŉ paṯ si▫o gẖar jāŉ▫ī. Gurmukẖ baṇī nām hai nām riḏai vasā▫ī. Maṯ pankẖerū vas ho▫e saṯgurū ḏẖi▫ā▫īŉ. Nānak āp ḏa▫i▫āl ho▫e nāme liv lā▫ī. ||4||

In Essence: Oh Brother! Utter Hari Naam, you will obtain the treasure of comfort and peace. If I utter the Naam of the immaculate Akalpurakh, I shall go to Him with honor. The Bani of Guru is Naam and Naam I have enshrined in my heart (please note it down that there is no difference between His praise, Naam and Him). One who contemplates on the true Guru (remembers his teachings), mind-bird comes under control. Nanak says if Akalpurakh shows mercy, one gets imbued with Prabh.

There is no ritual that can save us from the powerful Maya influences, there is no rite that can lift us up and there is no religious deed that accomplish our affairs; the Guru says that the most useful and sublime deed is to remember Akalpurakh with heart; if we love Him, we will learn to love all; if we love Him, we will become embodiment of love, and then slandering others, haughty behavior and thirst for possessiveness will become futile in our minds and spiritually we will feel elevated. We will feel that we are in a different world; the moment we fall for the rituals, we fall into a deep ditch again. We, as Sikhs, were freed by the Guru; let us restore the lost freedom.

Humbly,

G Singh

How Prabh, the Creator is loved?

2011-12-12T21:00:00.000-08:00

Most of us, who talk or write about Prabh’s Simran, fail to figure out how actually Prabh is loved. Go and search the internet, you will find definitions about Prabh and His Simran. I cannot tell better than what is already there on internet; however, I can share with you what I see through Gurbani. Today I am going to elaborate a shabda by Bhagat Namdev who beautifully expresses how the concentration of our minds should remain fixed on our Creator even while working, playing and doing daily chores, and bear this in mind that the Gurus also stress repeatedly on this practice. The Shabda is on 972, Sri Guru Granth Sahib; let us enjoy it in depth and decipher its application to figure out what truly means by meditation in Gurbani.

ਆਨੀਲੇ ਕਾਗਦੁ ਕਾਟੀਲੇ ਗੂਡੀ ਆਕਾਸ ਮਧੇ ਭਰਮੀਅਲੇ ॥

Ānīle kāgaḏ kātīle gūdī ākās maḏẖe bẖarmī▫ale.

In Essence (this shabda is addressed to Trilochan): a boy brings paper, cuts it, makes a kite and then flies it in the sky;

ਆਨੀਲੇ = ਲਿਆਂਦਾ। ਕਾਟੀਲੇ = ਕੱਟ ਕੇ ਬਣਾਈ। ਮਧੇ = ਵਿਚ। ਭਰਮੀਅਲੇ = ਉਡਾਈ।

(ਹੇ ਤ੍ਰਿਲੋਚਨ! ਵੇਖ, ਮੁੰਡਾ) ਕਾਗ਼ਜ਼ ਲਿਆਉਂਦਾ ਹੈ, ਉਸ ਦੀ ਗੁੱਡੀ ਕੱਟਦਾ ਹੈ ਤੇ ਗੁੱਡੀ ਨੂੰ ਅਸਮਾਨ ਵਿਚ ਉਡਾਉਂਦਾ ਹੈ,

ਪੰਚ ਜਨਾ ਸਿਉ ਬਾਤ ਬਤਊਆ ਚੀਤੁ ਸੁ ਡੋਰੀ ਰਾਖੀਅਲੇ ॥੧॥

Pancẖ janā si▫o bāṯ baṯa▫ū▫ā cẖīṯ so dorī rākẖī▫ale. ||1||

In Essence: while talking with his companions, he keeps his mind fixed on the string (of the kite);

(Panch Jana can also be taken as our surroundings for its broad application; it is to guide the followers how we can keep our attention on Prabh without leaving the people we are surrounded with)

ਬਾਤ ਬਤਊਆ = ਗੱਲ-ਬਾਤ, ਗੱਪਾਂ ॥੧॥

ਸਾਥੀਆਂ ਨਾਲ ਗੱਪਾਂ ਭੀ ਮਾਰੀ ਜਾਂਦਾ ਹੈ, ਪਰ ਉਸ ਦਾ ਮਨ (ਗੁੱਡੀ ਦੀ) ਡੋਰ ਵਿਚ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥

ਮਨੁ ਰਾਮ ਨਾਮਾ ਬੇਧੀਅਲੇ ॥ ਜੈਸੇ ਕਨਿਕ ਕਲਾ ਚਿਤੁ ਮਾਂਡੀਅਲੇ ॥੧॥ ਰਹਾਉ ॥

Man rām nāmā beḏẖī▫ale. Jaise kanik kalā cẖiṯ māŉdī▫ale. ||1|| rahā▫o.

In Essence: the mind of Namdev is pierced with Akalpurakh as (the boy is involved in the kite string and) the goldsmith’s attention remains fixed on gold while he talks with others around. Pause

ਕਨਿਕ = ਸੋਨਾ। ਕਲਾ = ਹੁਨਰ। ਕਨਿਕ ਕਲਾ = ਸੋਨੇ ਦਾ ਕਾਰੀਗਰ, ਸੁਨਿਆਰਾ। ਮਾਂਡੀਅਲੇ = (ਸੋਨੇ ਵਿਚ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥

ਜਿਵੇਂ ਸੁਨਿਆਰੇ ਦਾ ਮਨ (ਹੋਰਨਾਂ ਨਾਲ ਗੱਲਾਂ-ਬਾਤਾਂ ਕਰਦਿਆਂ ਭੀ, ਕੁਠਾਲੀ ਵਿਚ ਪਾਏ ਹੋਏ ਸੋਨੇ ਵਿਚ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥ ਰਹਾਉ॥

Bhagat Namdev is trying to express how his heart is involved with Akalpurakh; when we do something, we put our hearts in our acts to procure the success we long to have. An example of a boy’s concentration on the kite - string shows that he doesn’t give up talking nor dealing with his companions, and also he doesn’t get distracted by them from his chosen act which he harbors in his heart dearly. The gold smith must have his mind concentrated on gold crafting to make it perfect or to avoid any mistake. Bhagat Namdev keeps giving such examples in the following verses also to make it clearer how he does daily deeds without taking his mind off the Creator.

ਬੇਧੀਅਲੇ = ਵਿੱਝ ਗਿਆ ਹੈ।

(ਹੇ ਤ੍ਰਿਲੋਚਨ!) ਮੇਰਾ ਮਨ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ ਵਿੱਝਾ ਹੋਇਆ ਹੈ,

ਆਨੀਲੇ ਕੁੰਭੁ ਭਰਾਈਲੇ ਊਦਕ ਰਾਜ ਕੁਆਰਿ ਪੁਰੰਦਰੀਏ ॥ ਹਸਤ ਬਿਨੋਦ ਬੀਚਾਰ ਕਰਤੀ ਹੈ ਚੀਤੁ ਸੁ ਗਾਗਰਿ ਰਾਖੀਅਲੇ ॥੨॥

Ānīle kumbẖ bẖarā▫īle ūḏak rāj ku▫ār puranḏrī▫e. Hasaṯ binoḏ bīcẖār karṯī hai cẖīṯ so gāgar rākẖī▫ale. ||2||

In Essence: the young girls go outside the city and fill their pitchers with water, they laugh and talk and make merry; however, they keep their minds fixed on their pitchers.

As the girls fill their pitchers with water; it becomes very important for them that they do not let the pitchers slip or tilt from their heads while they laugh and move as they start returning to their homes. How can they do that? They keep their attention totally fixed on their pitchers and do not let them move or tilt in any way to keep the water secured; as they walk, talk and laugh, they keep their heads straight; if they involve in their minds in joking and laughing and forget the pitchers, there is a great possibility that the pitchers can fall off their heads or get tilted.

ਕੁੰਭੁ = ਘੜਾ। ਊਦਕ = ਪਾਣੀ। ਕੁਆਰਿ = ਕੁਆਰੀ। ਰਾਜ ਕੁਆਰਿ = ਜੁਆਨ ਕੁਆਰੀਆਂ। ਪੁਰੰਦਰੀਏ = (ਪੁਰ-ਅੰਦਰੋਂ) ਸ਼ਹਿਰ ਵਿਚੋਂ।

(ਹੇ ਤ੍ਰਿਲੋਚਨ!) ਜੁਆਨ ਕੁੜੀਆਂ ਸ਼ਹਿਰ ਵਿਚੋਂ (ਬਾਹਰ ਜਾਂਦੀਆਂ ਹਨ) ਆਪੋ ਆਪਣਾ ਘੜਾ ਚੁੱਕ ਲੈਂਦੀਆਂ ਹਨ, ਪਾਣੀ ਨਾਲ ਭਰਦੀਆਂ ਹਨ,

ਹਸਤ = ਹੱਸਦਿਆਂ। ਬਿਨੋਦ = ਹਾਸੇ ਦੀਆਂ ਗੱਲਾਂ ॥੨॥

(ਆਪੋ ਵਿਚ) ਹੱਸਦੀਆਂ ਹਨ, ਹਾਸੇ ਦੀਆਂ ਗੱਲਾਂ ਤੇ ਹੋਰ ਕਈ ਵਿਚਾਰਾਂ ਕਰਦੀਆਂ ਹਨ, ਪਰ ਆਪਣਾ ਚਿੱਤ ਆਪੋ ਆਪਣੇ ਘੜੇ ਵਿਚ ਰੱਖਦੀਆਂ ਹਨ ॥੨॥

ਮੰਦਰੁ ਏਕੁ ਦੁਆਰ ਦਸ ਜਾ ਕੇ ਗਊ ਚਰਾਵਨ ਛਾਡੀਅਲੇ ॥ ਪਾਂਚ ਕੋਸ ਪਰ ਗਊ ਚਰਾਵਤ ਚੀਤੁ ਸੁ ਬਛਰਾ ਰਾਖੀਅਲੇ ॥੩॥

Manḏar ek ḏu▫ār ḏas jā ke ga▫ū cẖarāvan cẖẖādī▫ale. Pāŉcẖ kosthe par ga▫ū cẖarāvaṯ cẖīṯ so bacẖẖrā rākẖī▫ale. ||3||

In Essence: here is a house with ten gates, a man let loose the cows out to graze, the Cows go away to graze five miles away from the house, but they keep their hearts fixed on their calves left behind.

The cows go out far away from their calves to gaze; they need to fill their bellies and they do; however, their minds remain with their calves. To get the milk, the owner, first let the calves suck the milk because only then the cows let the milk come down for them. It is a picture of a daily routine filled with duties and care. We go through such kind of routine everyday; as the cows keep their hearts fixed on their calves all the time, we need to be with the Creator heartily even when physically we may be doing this or that daily routine. The cows’ attachment to calves is taken as one’s sincere attachment to Akalpurakh; how the cows think about the calves we don’t know, but it is clear from their behavior that they do not forget their calves ever.

(ਹੇ ਤ੍ਰਿਲੋਚਨ!) ਇੱਕ ਘਰ ਹੈ ਜਿਸ ਦੇ ਦਸ ਬੂਹੇ ਹਨ, ਇਸ ਘਰੋਂ ਮਨੁੱਖ ਗਊਆਂ ਚਾਰਨ ਲਈ ਛੱਡਦਾ ਹੈ;

ਇਹ ਗਾਈਆਂ ਪੰਜਾਂ ਕੋਹਾਂ ਤੇ ਜਾ ਚੁਗਦੀਆਂ ਹਨ, ਪਰ ਆਪਣਾ ਚਿੱਤ ਆਪਣੇ ਵੱਛੇ ਵਿਚ ਰੱਖਦੀਆਂ ਹਨ (ਤਿਵੇਂ ਹੀ ਦਸ-ਇੰਦ੍ਰਿਆਂ-ਵਾਲੇ ਇਸ ਸਰੀਰ ਵਿਚੋਂ ਮੇਰੇ ਗਿਆਨ-ਇੰਦ੍ਰੇ ਸਰੀਰ ਦੇ ਨਿਰਬਾਹ ਲਈ ਕੰਮ-ਕਾਰ ਕਰਦੇ ਹਨ, ਪਰ ਮੇਰੀ ਸੁਰਤ ਆਪਣੇ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਹੀ ਹੈ) ॥੩॥

ਕਹਤ ਨਾਮਦੇਉ ਸੁਨਹੁ ਤਿਲੋਚਨ ਬਾਲਕੁ ਪਾਲਨ ਪਉਢੀਅਲੇ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਕਾਜ ਬਿਰੂਧੀ ਚੀਤੁ ਸੁ ਬਾਰਿਕ ਰਾਖੀਅਲੇ ॥੪॥੧॥

Kahaṯ nāmḏe▫o sunhu ṯilocẖan bālak pālan pa▫udẖī▫ale. Anṯar bāhar kāj birūḏẖī cẖīṯ so bārik rākẖī▫ale. ||4||1||

In Essence: Namdev says: listen oh Tirlochan! A mother lays the child in the cradle, she remains busy working inside and outside of the house; however, she keeps her child in her thoughts all the time. Involving in other works and forgetting the child in a cradle can lead to any bad occurring; there could be an accident or an animal can sneak in to harm the child, the mother needs to be very careful toward her child; in the same way, His Devotees keep their minds fixed on Him while performing other duties. If we forget Him, we may get involved in other things; by forgetting Him, as we start acting and behaving, we may slip away from our virtues we procured over time.

ਹੇ ਤ੍ਰਿਲੋਚਨ! ਸੁਣ, ਨਾਮਦੇਵ (ਇਕ ਹੋਰ ਦ੍ਰਿਸ਼ਟਾਂਤ) ਆਖਦਾ ਹੈ ਕਿ ਮਾਂ ਆਪਣੇ ਬਾਲ ਨੂੰ ਪੰਘੂੜੇ ਵਿਚ ਪਾਂਦੀ ਹੈ, \ਅੰਦਰ ਬਾਹਰ ਘਰ ਦੇ ਕੰਮਾਂ ਵਿਚ ਰੁੱਝੀ ਰਹਿੰਦੀ ਹੈ, ਪਰ ਆਪਣੀ ਸੁਰਤ ਆਪਣੇ ਬੱਚੇ ਵਿਚ ਰੱਖਦੀ ਹੈ। ਭਾਵ: ਪ੍ਰੀਤ ਦਾ ਸਰੂਪ-ਕੰਮ-ਕਾਰ ਕਰਦਿਆਂ ਸੁਰਤ ਹਰ ਵੇਲੇ ਪ੍ਰਭੂ ਦੀ ਯਾਦ ਵਿਚ ਰਹੇ ॥੪॥੧॥

The mother loves her child but she has to do routinely acts; she does that, but her mind never leaves the child she puts in a cradle; she makes sure all the time that it is safe and playing. If she hears it crying, she runs to it abandoning the job is is doing. Bhagat Namdev guides us through these examples to remain with our Creator. If we do so, we will be changed; we will not shout against anyone, we will not fall low to slander or judge others. As we fix our attention on Him, we keep our love toward Akalpurakh intact by doing those efforts that bring only virtues to us, and we will shed away negative thinking once for all. First Nanak says that others are not bad but it is something with us which has gone wrong (991, SGGS); therefore, before correcting others or slandering others, we must look at our own flaws. How can we do it? By truly loving Him and feeling that as we are flawed, others are also; what is a big deal? What right we have to slander others when we have also limitations which may be more than others. If we love Him, we need our attention fixed on Him as Bhagat Namdev explains us; as we do this, He remains in our minds, and as He remains in our minds, we remain away from negative inclinations. Eventually, we become free from all that stuff that keeps us in the quagmire of flaws.

Meditation in Gurmat is different than it is described by those who use it to have relaxation of mind; obviously, it is also different than of Yogi’s trance procured by drinking alcohol. The meditation described by Namdev is also known as “dhyaan”. That is the way (through such kind of Dhyan), we need to tread on the Guru path. By merely talking or writing, I can obtain nothing unless I try to become perfect through this kind of “dhyan” on the Guru teachings and Akalpurakh.

Choice is always ours; by making a choice of obtaining such “dhyan” we serve our Guru, and by ignoring it, we just churn the water to get butter, and the result is obvious.

Interpretation in Punjabi ( Gurmukhi ) is by Dr. Sahib Singh

Humbly,

G Singh