Friday, October 28, 2005

Conversions Truths

Please pass on any thing you find useful to the youth.

Do not let the FIRE in your belly consume you, read this with an OPEN mind and make your own valued judgement. All of this can be verified by reading transcripts of the koran or visiting the Hizb-ut-tahrir and Khalifa websites (can be found using search) engines. Furthermore remember that we as Sikh people have been under attack from the Muslims since the Arabs rose to power in 713AD (source, constant attack to assimilate us has been carried out since.

The mogul emperors the shahs the British and the Hindus have all seen us as an underclass, and they have treated us accordingly. However, we have not succumb and do not intend to, knowledge is your wealth and power my friends and I’m giving you a 24 carat insight.


1. Islam is a totally MISSIONARY religion committed to making EVERYONE Muslim, according to the Koran the world is divided up into 2 parts, Dar-as-Islam (House of Faith) a title which applies to all Islamic countries and Dar-al-Harb (Household of War), land not yet surrendered to Allah, which is the rest of the world. It is the duty of every Muslim to wage Jihad (Holy War) against Kafirs, infidels and unbelievers what the Koran calls non-Muslims and make them submit to Islam. Violence against Kafirs is encouraged in the Koran, if gentle persuasion doesn’t work.

2. Conversions of Sikh and Hindu men and women is becoming an increasing problem, hundreds of reported and verified conversions in the last few years. Dozens of cases were reported in October 1995 alone, when the new academic year started also converted. Universities in London, Bradford and Luton are particular problem areas.

3. At the Hizb-ut-Tahrir ( HUT ) conference at the Wembley arena in August 1994, a Sikh was converted on stage in front of 8000 cheering and clapping Muslims. The Sikh girl then proceeded to attack Sikhism making particularly offensive statements against the Sikh Gurus. The audience laughed and continued to cheer. Some of this speech was televised on satellite T.V and on the HUTs pirate radio station. Muslim leaders at the conference called for an intensification of the campaign to bring Sikh and Hindu women to Islam. The same thing happened at HUTs Rally for Islam conference in Trafalgar Square, August 1995. This time 2 Hindu women were converted on stage in front of 2000 cheering Muslims. Again Muslim leaders demanded that Muslims boys try harder to convert Sikh and Hindu girls.

4. The self appointed Muslim parliament of Britain passed a resolution demanding that the British government make it illegal for Muslim women to marry non-Muslim. It also called for the banning of conversions of Muslims to other faiths. Any Muslim who did convert was to be stoned to death according Islamic tradition. Thankfully, the British government did not take their demand seriously, but the event showed the Muslims double standards and hypocrisy.

5. HUT leaders issued a directive in January 1995 to specially selected male members telling them to place Ads in personal columns of national newspapers inviting relationships from Asian women, they were told to write the religion and nationality of the girl were unimportant and be ambiguous about their own backgrounds by for example only describing themselves as Asian.

They were further told to form intimate relationships with only Sikh and Hindu girls who replied with the aim of conversion. The expense of the Ads and any dates were to be paid by the HUT.

6. Certain Muslims have taken to wearing Karas (Sikh steel bracelet) at Bhangra gigs with the aim of specifically seeking to meet Hindu and Sikh girls. When meeting the Girls, these people identify themselves in such a way that the girl does not realise that they are Muslim, for example by shortening the name Mohammed to Mohan. They form relationships with the girl and begin the slow path to conversion.

7. A Muslim converting somebody, will never tell the person the whole story. For example when converting men they always leave out the part about having to be circumcised to become Muslim. After all what man would want half of his genitals cut off. Likewise girl converts are tricked into believing that men and women are equal to Islam.

They are not told that rape victims according to the Koran have produce 4 Male witnesses of good character to say that they were raped or they will be charged with adultery and stoned according to Islamic tradition (hundreds of cases where this has occurred are on file with Amnesty International, contact them for further information). Also according to the Koran, all man has to do to divorce his wife is say Talaq 3 times. For women of course getting a divorce is much harder. Besides which what woman wants to share her husband with three other women.

The new method that they are employing is to change their names by deed poll to Mohan Singh and Balraj Singh , they add surnames on to Gill and Hayer are two of there favorites. Please check the person you are going to marry and there credentials through your parents or close relatives NAMES MEAN NOTHING THERE ARE BEING CHANGED BY DEED POLL IT ONLY COSTS THEM A COUPLE OF HUNDRED POUNDS , SUPPLIED BY THEY’RE FANATICAL ELDERS!!!!

8. HUT leadership has instructed its members to specifically target problem groups of conversion. These include young teenage girls, people with social problems, the recently bereaved and victims of abuse as children. These people are considered to be weak willed and easily manipulated once identified the Muslim will try to convince their target that Islam will magically solve all their problems. Incidentally in 1992 the hut produced an article telling Muslim men to particularly target non-Muslim girls with plain or unattractive physical, facial or body features. These girls the article said would not be accustomed to this attention and would do anything to maintain a relationship. It went on to say that the discomfort you may feel in such relationships, especially if intimate is only temporary however the rewards you will receive in Heaven will last for eternity.

9. The HUT has instructed Muslims to work in groups when converting, with one person forming a very close friendship with their target. The group then works to find out the strengths and weaknesses of the person involved and then will work accordingly. If for example, the person loves sport and is very athletic, they go on about how Islam actively encourages sport and how all the world’s best sportsmen such as Muhammad Ali, Tyson and Imran Khan are Muslims.

If the person has a strongly anti-white attitude, then they will stir up racial hatred against whites even more by talking about past white injustices against them. This policy has been used effectively with Afro-Caribbean’s, with whom they talk about the slave trade and give Malcolm X as role model (Muslim groups leafleted black cinema audiences watching Malcolm X when it was released ). Similarly, the hard up have been offered well-paid jobs with Muslim businesses providing they convert.

10. Forced conversions do occur. There have been many documented cases at least one in Southall) when Sikh and Hindu girls have been taken to Pakistan by their Muslim boyfriends and forcibly converted. Those resisting are passed on to other Muslim men who keep the girl under lock and key, in some remote village without telephones. All the girls money and her passport are taken away. Other cases have occurred when Sikh and Hindu girls are photographed naked by their Muslim boyfriends, and are told to convert or else the photos will be published in magazines and sent to the girls family and friends. These are not tragically scare stories but facts.

 CONVERSIONS INTO ISLAM almost always occur out of a persons IGNORANCE or MISUNDERSTANDING of their own religion. Take time to understand your religion and educate others. The process of conversion is usually very SUBTLE and GRADUAL.

 It always occurs progressively UNDERMINING YOUR CULTURE and RELIGION through misquoting religious texts and falsifying historical events. Be on guard and stop them from speaking lies about your religion be you Sikh or Hindu. The HUT and other Muslim groups have said that they aim to make FRANCE, an ISLAMIC REPUBLIC by the year 2015 and Britain by 2025 through CONVERSIONS, IMMIGRATION and high MUSLIM BIRTH RATES.

 THE DIFFERENT WAYS THE HUT ARE ATTACKING US Fanatics are now vandalising books on Sikhism and religious texts such as the Guru Granth Sahib in Council, School, and college libraries.

 About 30% of the time this vandalism involves the writing of false propaganda and messages to the readers of the book. These messages usually attempts to UNDERMINE your faith by MISQUOTING religious texts and distorting reality. Check your local library especially if you live in an area with a history of trouble.

 Recent events have shown that groups have become increasingly envious of our prosperity in this country. They are now systematically trying their best to damage us financially. In some Mosques speakers have told worshippers to boycott Sikh and Hindu shops. However, the most obvious example of this economic sabotage would be that of the Bradford riots. These were not as the media have us believe merely a case of Asian youths uprising and fighting white fascist police brutality, but more a situation where gangs went on rampage, burning and looting non-Muslim property.

The Economist Magazine (June 17th 1995 edition ) reported that No Hindu nor Sikh youths took part, only Muslim males. Indian owned business were attacked. In fact other reports state that older, masked Muslims ( thought to be HUT ) went down the streets ahead of everyone else, and specifically marked out Sikh and Hindu shops with spray paint, for destruction by rioters following them. Don’t be fooled by the Muslim media, Sikhs and Hindus were the victims of the Muslim riots in Bradford.

The HUT produced and circulated articles in universities, stating that Jewish, Sikh and Hindu students were dogs and must be removed from higher education. (As reported in the Guardian, 31st October 1995 edition). The Muslims have realised that the power, respect, money and knowledge and influence brings makes us more powerful enemies. The exact strategy for preventing us from obtaining higher education has not yet been leaked, but the harassment and bullying Hindu and Sikh students at schools and colleges (by such acts as the storming of West Thames college in Jan 1995) is bound to be a part of it. After all how can anyone work in places of such stress.

Our youths must strive to get highly educated as they possibly can. University students should act as role models and encourage younger members of the community to get an education. This will greatly benefit not only you and your family, but help your community.

Youths have been instructed to infiltrate any and every organisation and position of authority they can. They have also been told to keep their Islamic fundamentalist secret and subtly remove our community from a position within these organisations. For example, they have been directed to join Student Union bodies, the Media, anti-racist groups community groups, councils and political parties.

Muslims even use black magic to try and convert people. So don’t take anything object, food, gift from a muslim!



Do not dismiss your dreams. To be without dreams is to be without hope. To be without hope is to be without purpose. Do not run through life so fast that you forget not only where you have been, but also where you are going.

Life is not a race, but a journey to be savoured each step of the way......(author: Waheguru Pramatma)

Regrets..... I have many

This poem portrays the lifestyle and thoughts of an impressionable young Sikh girl who has been deceived by the false charm of a Muslim boy. The following text is written as seen through her eyes.

Life in leafy Edgbaston was cosy, routine and without much bother,

Mummy and daddy where professional middle class,
I was at college study for my A levels,
I was shy and obedient but I wasn't content,
I longed for excitement,
I wanted to live the world,
I wanted to be as bold as brass and that was my intent.
At college one day, a lad approached me, as he towards me,

I could see from afar around his neck, he wore the moon and stars around his neck.
He was very persistent and sweet,
Told me I was beautiful from my head down to my feet.
In my innocence by this tender words I was fooled,
This Muslim boy loved me.
And the love for my own family cooled.

My stupidity lead me to follow western trends,
I allowed him to become my boyfriend,
He had me under his hypnotic spell,
What I was going to do next nobody could tell,
I moved from Edgbaston to Sparkbrook.
I longed to be with my one and only Farooq.
My life was to change completely,
Long gone where the afternoon tea parties with the ladies,
Long gone where my Mummy's BMW and Daddy's Mercedes,

I was soon getting on and off buses and trams,
As I struggled with a variety of prams,
I was his sweetheart no more,
Instead I had become his common whore.
From Edgbaston to Sparkbrook and then to living hell
That is Pakistan,

A distant memory now, but please believe me,
I had once stood shoulder to shoulder with my dear dad
and demanded khalistan.
Oh God
What have I done?

What has happened to me?
What have I become?
As I lay awake at night
There is nobody to even hear me cry,
My thoughts are unanswered, questions are my only escape,
Somebody, anybody! Please tell me?

Will I ever stand in the warmth of my kitchen again?
Will I ever feel the hug of dear Daddy's strong arms?
Will my brothers ever fight and play and argue with me again?
Will I be there when my Mummy and Daddy grow old?
When my brother gets married will I be there to put the kalgi on his pagh?
Will I ever again experience the sweet nectar that is Gurbani?
Will I ever share langar again?
Now there are no answers, only questions.

I have sown the seed of my own despair,
My life is in ruins, which nobody can repair,
My innocence, foolishness, kismet on me all have cheated,
I desperately want my previous boring life,
But I fear I am living in false hope,
In my heart of hearts I know that can never be repeated.
As I write these word in the unforgiving Pakistani heat,
Streams of sweat and tears run down my face,
I realise for me it is now too late,
Life has dealt me a cruel fate,
My living hell on my own I have to endure,
But I plead with my Sikh sisters that you make sure
Don't be fooled by his looks and false allure.

Stay in the warmth of Sikh religion,
Maintain your family values,
Enjoy its rich culture, but unlike me don't abuse its social freedom,
Ignore my advice at your peril,
But I beg you to take, a good long hard look at me,
A pitiful shambles I'm sure you will agree,
Happiness or even hope, I haven't any,

But regrets.............

I have many

Tuesday, October 18, 2005

Sisters Wake Up!

My sisters we are Sikhi's worst enemies
> >>
> >>I am a 25 year old Punjabi woman; I would like to share important
> >>and devastating experiences of my life with my younger sisters. All
> >>I hope is that my sisters don, t make the same mistakes as me and
> >>my friends. I was brought up in a fairly religious family, my
> >>brother kept a turban. I went out with a few Punjabi boys when I
> >>was in school, but they were all the same all they used to do was
> >>chat about cars, drink at lunchtime and get bullied by the pakis.
> >>All my other friends used to go out with pakis and they used to
> >>tell me film stuff how Abdul beat up this boy, he took me there,
> >>here and so on... All my boyfriend did was get his turban knocked
> >>off and walked me home in different directions to avoid his
> >>enemies. So I got bored and dumped him. When I went to college I
> >>was introduced by my friend to a boy called sheraz khan. At first
> >>he was a girls dream come true nice, polite, and respectful any
> >>girl would have fell in love with him. I started missing lessons
> >>and used to go to park with him and his friends. I stared smoking
> >>and drinking as he used to buy it for me. I lost my virginity to
> >>him. After about two years when I was 19, I was at his flat I loved
> >>him and wanted to marry him. So I said to him "you have a flat, I
> >>love you and want to marry you I don't care if I have to leave
> >>home." I expected him to say it's about time you asked, but I was
> >>in the shock of my life, he said "you Sikh you thought I was
> >>going to marry a kaffir who has had sex b4 marriage, I, m going to
> >>marry a pure girl from back home you were just a thing on the side
> >>to get me by" I started crying and went for the front door but one
> >>of his mates stopped me, there was about 5 of them. Then sheraz
> >>said "you can't leave that easy you owe me I've spent so much money
> >>on drugs, drink and shopping for you" Then they all gang raped me.
> >>I had no where to go I couldn't tell the police because I didn't
> >>want my family to find out, because if they disowned me I would
> >>have no where to go. My brother was scared of sheraz and his crew.
> >>They used to knock his turban off in school he couldn't do nothing
> >>then and I knew he still feared them no matter what they had done.
> >>My best friend who was going out with a paki suffered more than me.
> >>The pakis drugged her up and gang raped her. The last words she
> >>could remember before the drugs hit her was 2 boys saying "Big Ali
> >>is going to pay us £2000 if we can send this Sikh slag to Pakistan
> >>for prostitution". When she regained conscience she somehow managed
> >>to phone me, but the call got cut off when she was caught by one o
> >>the pakis (I have never heard from her or seen her again). There
> >>are so many Punjabi girls in the same situation who have no where
> >>to go and have had to stay with the pakis and live in dishonour for
> >>their survival. They have no other choice this is a growing problem
> >>within British Punjabi families. There is no support from the
> >>community and no one shows mercy. The Punjabi boys should defend
> >>themselves and their sisters with more honour and dignity. That
> >>will stop them looking like Pu**ys and make girls like them more,
> >>because a girl wants a man that can look after himself. This
> >>problem is a reality; make sure it doesn't't happen to you. If the
> >>Punjabi community doesn't deal with these kinds of problems the
> >>consequences are going to be devastating. A GOOD SOLUTION WOULD BE
> >>
> >>
> >>
> >>12/02/03

Wednesday, October 12, 2005

Comparative Study: ISLAM & SIKHI Part 2

"The Satanic Verses" - Satan tempts Muhammad

Salman Rushdie's publication of "The Satanic Verses" was one of the biggest Islam-related headlines of the last two decades. But the mass outpouring of anti-Rushdie sentiment that took place was remarkable in that it completely overlooked the most important fact of Rushdie's book; namely, that the tale of the "Satanic verses" (ie. Qur'anic verses which temporarily accepted some of the pagan goddesses of Mecca, but which were later denied as having been inspired by Satan), was completely based on the work of al-Tabari, a Muslim biographer of the Prophet. Analysis of the historical account of al-Tabari makes possible a fuller understanding of both Satan and prophecy in Islam.

Firstly, we should look at the historical account itself, narrated by the famous Muslim historian, al-Tabari:

When the Messenger of God saw how his tribe turned their backs on him and was
grieved to see them shunning the message he had brought to them from God, he
longed in his soul that something would come to him from God which would
reconcile him with his tribe. With his love for his tribe and his eagerness for
their welfare it would have delighted him if some of the difficulties which they
made for him could have been smoothed out, and he debated with himself and
fervently desired such an outcome. Then God revealed: "By the Star when it
sets...", and when he came to the words: "Have you considered El-Lat and
El-'Uzza and Manat the third, the other?", Satan cast onto his tongue, because
of his inner debates, and what he desired to bring to his people, the words,
"Those are the high-flying cranes; verily their intercession is accepted with
approval"... Then Gabriel came to the Messenger of God and said, "Muhammad, what
have you done? You have recited to the people that which I did not bring you
from God, and you have said that which was not said to you." Then the Messenger
of God was much greived and feared God greatly, but God sent down a revelation
to him (Qur'an 22:52), for He was merciful to him... (The History of al-Tabari,
translated by W. M. Watt and M. V. McDonald, vol. 6, page 108, 109)

The accuracy of this account is difficult to judge from historical accounts alone. The earliest biography of the Prophet was that of Ibn Ishaq, but it has not survived as an independent manuscript. However, two of the main biographies of the Prophet which do survive, those of Ibn Hisham and al-Tabari, both claim to be based upon copies of Ibn Ishaq's work which the authors had in their posesssion. But while al-Tabari's biography includes the above "Satanic verses" episode, Ibn Hisham's does not. Western scholars have all sided with al-Tabari, believing that it would have been impossible for him to insert such a controversial episode had it not been commonly accepted knowledge at the time; Muslims have sided with Ibn Hisham and denied the whole event, with the notable exception of the famous Pakistani scholar, Fazlur Rahman, whose views will be considered shortly. Now let us look at the verses which al-Tabari cites as having replaced the "Satanic verses":

Have you considered El-Lat and El-'Uzza and Manat the third, the other?... They
are naught but names yourselves have named, and your fathers; God has sent down
no authority touching them... How many an angel is there in the heavens whose
intercession avails not anything, save after that God gives leave to whomsoever
He wills, and is well-pleased. Those who do not believe in the world to come
name the angels with the names of females. (Qur'an 53:20-29)

So there is no trace left in the Qur'an of any compromise on the three Meccan goddesses. The real issue of this incident is that the Prophet gave in to temptation and altered the original verses himself to arrive at a version acceptable to the Meccans. The episode is fundamentally about the Prophet's moral failure, and Satan enters the picture only later, by way of a Qur'anic revelation which seems to be tailored to address the "Satanic verses" episode, and which thus provides more evidence for the truth of Tabari's account:

We sent not ever any Messenger or Prophet before thee, but that Satan cast into
his fancy, when he was fancying; but God annuls what Satan casts, then God
confirms His signs - surely, God is All-knowing, All-wise - that He may make
what Satan casts a trial for those in whose hearts is sickness... (Qur'an

The Qur'an provides even more evidence to back up al-Tabari's narrative if we consider that verses dealing with "abrogation" of verses by others may in fact be dealing with the "Satanic verses" episode.

And for whatever verse We abrogate or cast into oblivion, We bring a better
or the like of it; knowest thou not that God is powerful over everything?
(Qur'an 2:100)

An interesting thing about al-Tabari's account is his assertion that Satan cast the false verses into the Prophet's mind "because of his inner debates". Such an interpretation of the event is in agreement with an understanding of Satan as a personification of tendencies to sinfulness. The Qur'an provides a further justification for a psychological rather than literal interpretation of Satan by identifying him as a "jinn":

And when We said to the angels, 'Bow yourselves to Adam'; so they bowed
themselves, save Iblis; he was one of the jinn, and committed ungodliness
against his Lord's command. (Qur'an 18:50).

"Jinn" is in fact a pre-Islamic word for an unseen being which can speak to people and even make them irrational (hence the Arabic word for madness is majnoon, literally "acted upon by jinn"). Satan/Iblis is then the irrational urge which arose out of the Prophet's human weakness and his desperation to compromise with the Meccans, and drove him to insert the "Satanic verses" into the revelation. One of the most eminent of Muslim scholars of the 20th century, Fazlur Rahman, found no difficulty in accepting the truth of the "Satanic verses" incident in the light of the Qur'an's repeated assertion that Messengers were only human, and hence fallible.

But whatever fears or thoughts - or even gestures - of compromise the Prophet might make, they were soon "abrogated" or "erased" by God, as verse 22:52 makes clear. The well-known story that after mentioning the pagan goddesses once (53:19-20), the Prophet described them as "exalted swans whose intercession [with God] is to be hoped for"... only to abrogate these words in 53:21-23, is perfectly intelligible, for this incident occurred at a time of great trial and persecution of his followers, whom he had ordered to emigrate temporarily to Abyssinia. There are other indications that certain verses were replaced by others: 2:106, 13:39, 16:101... For the Qur'an, it is neither strange nor out of tune nor blameworthy for a prophet that he is not always consistent as a human. It is nevertheless as a human that he becomes an example for mankind, for his average level of conduct is still so high that is is a worthy model for mankind... there is abundant evidence in the Qur'an that while the Prophet did at times wish that developments would take a certain turn, God's Revelation went a different way: "Do not move your tongue with [ie., ahead of] the Revelation, hastily anticipating it. It is upon Us to bring it together and to recite it - so that when We recite it, let you follow its recitation." (75:16-19) (Fazlur Rahman, Major Themes in the Qur'an, pages 88-90).

Why have conservative Muslims largely refused to discuss al-Tabari's account of the "Satanic verses"? The simple reason seems to be that it presents a messy picture of the Prophet as fallible, and a Qur'an capable of being temporarily distorted by his human inclinations to win over his tribe. More importantly, the immense body of Islamic Law is based upon the reports (Hadith) of the Prophet's life and teachings. However, if even the Qur'an, which is held to be pure divine revelation, was subject to the fallibility of the Prophet, then the Hadith are even more so, since they are explicitly his words and not God's. The Qur'anic verses regarding abrogation can in fact be seen as a divine guarantee of the revelation; in spite of the fallibility of the prophet, God ensures the correctness of the Qur'an by replacing incorrect verses. However, there is no such guarantee of abrogation for the Hadith. Conservatives find such questioning of the Hadith and Islamic Law to be unacceptable.

So why all the fuss about Rushdie's book? Would al-Tabari himself be eligible for a death sentence if he were alive today, even though in his own time the question never arose? The answer possibly has less to do with al-Tabari and more to do with the injured pride of Ayatollah Khomeini, who proclaimed the death sentence upon Rushdie. Unfortunately, Rushdie's book was banned in most Muslim countries, so most Muslims never got a chance to read his vicious satire of Khomeini as a mullah who literally rides to power seated on the back of the angel Gabriel. If in fact it was simply Khomeini's annoyance at Rushdie's parody that brought on the death sentence, Muslims around the world have been pawns in an unfortunate contest of egos.

Extracts taken from:

Part 2

Comparative Study: ISLAM & SIKHI Part 1


The Muslim community itself has, of course, an explanation for why the Qur’an looks the way it does, but the contradictory nature of the accounts within the multiplicity of version of the story has raised grave doubts on the part of many scholars as to their motivation.

Generally, Muhammad himself is excluded from any role in the collection of the text, although it is possible to find some accounts which talk of him going over the whole text with Ali, his cousin, son-in-law and figurehead of the later Shi’a. Zayd ibn Thabit, a companion of Muhammad, is generally credited with an early collection of the scripture and the pages of the text are said to have been entrusted to Hafsa, one of Muhammad’s wives. Under the instructions of ‘Uthman, the third ruler (Caliph) of the Muslim empire after the death of Muhammad, the major collection of the text “as we now have it” (as the Muslim claims have it) is said to have taken place.

Working on the basis of pieces of text written “on palm leaves or flat stones or in the hearts of men,” the complete text (deemed to have survived in full) was written out in full and distributed to the major centres of the Muslim empire.

Thus, within 30 years of the death of Muhammad, it is understood that the Qur’an existed in its fixed, if skeleton form; theologically, it is held that the form that the text was in at this point was an image of the “heavenly tablet,” suggesting that its structure and content were precisely that which God desired. (John Burton, The Collection of the Qur’an, Cambridge University Press, 1977)

From this skeleton text, which indicated only the consonants of the Arabic script in a rudimentary form, the final text of the Qur’an was developed over the next two centuries, such that all the subtleties of the language and the script were indicated. Most important from the Muslim perspective, it is held that an oral tradition preserved the full text from the time of revelation, the written form serving only as a mnemonic device for memorisation of the text. There are in a sense, two ways of dealing with the Qur’an within Muslim tradition: the oral, the tradition about which stems from Muhammad, and the written, the tradition stemming from the caliph ‘Uthman.

(Andrew Rippin, Muslims - Their Religious Beliefs and Practices (2nd Ed.), Routledge, 2001)(Toby Lester, “What is the Koran?”, The Atlantic Monthly, 283, I, January 1999)

Part 1

Bibi Deep Kaur

Bibi Deep Kaur

A contingent of Turkish soldiers is on active patrol. The area rulers have specifically assigned this contingent to keep a watch over the Sikh jatha that had gathered in Majha and would surely proceed to Anandpur Sahib for participating Dashmesh father's (Guru Gobind Singh) Dharam Yudh. Additional responsibilities assigned to this contingent included, instilling fear among people who either express sympathy with the Sikh jatha or welcome it or serve it any way. For this reason, the Turkish contingent always moved ahead of the Sikh Jatha.

Three miles from the road leading to Anandpur Sahib in Hoshiarpur District, is a village, named Talban. Bibi Deep Kaur, the subject of our story, was resident of this village. There was only one Sikh house in this village -- Bibi Deep Kaur's residence. Today her husband wasn't home. He had already left for participating in Dashmesh father's Dharam Yudh. When Bibi heard of Jatha's arrival. She was filled with emotions of self-service. She explained her emotions and desire to other women in her neighbourhood. But the Turkish soldiers had successfully frightened the residence of this village. Thus no one was willing to accompany her.

"Let them not proceed, if someone doesn't want to" Deep Kaur told herself. For how could one stay behind if they have even the slightest love for the Guru in their heart. Holding onto the quest of love and a glimpse of the Sikh Jatha, Deep Kaur proceeded alone and awaited the arrival of Sant-Sipahis.

Suddenly dust arose from afar. Her face brightened with joy. Her quest for Jatha's sight grew stronger. Now she started walking on the road toward the rising dust storm. Soon she realised that this was not the Jatha of Sant- Sipahis. Rather it was the contingent of evil Turkish soldiers. Surprised, she quickly moved off the road and tried to hide herself by sitting next to a tree.

As the Turkish contingent got closer, it's commander caught sight of Deep Kaur. Seeing the youthful beauty, he lost all self-control.

He commandingly asked. "Who are you?"

"Whoever I am. How does it matter to you?" She answered fearlessly.

Commander's attraction grew stronger with her challenge.

He remarked softly, "By Shehansha's (ruler's) orders, I have been deputed to keep a watch on Sikhs in this area. Since the Sikh Jatha is heading this way, I need to ascertain whether you are a Sikh."

"If I were to be a Sikh, then?"

"Then we will have to arrest and sent you to Lahore." Deep Kaur heard his response.

But, being a Sikh how could she lie. Fearlessly, she announced, "I am Sikh."

The Turk Commander was astonished by her fearlessness. But as captive of her beauty, by now, he was aroused beyond any self-control. He spoke softly and said, "Beautiful, I am responsible for capturing Sikhs. You are a Sikh. I should arrest you, but I cannot do that. I cannot fulfil my responsibilities. For I have a heart that worships beauty and it is yours now. I am your captive."

Deep Kaur's face reddened with anger. She lashed out saying, "You should be ashamed of yourself talking to me like this."

"What is there to be ashamed of where hearts have met? I am yours. Accept me and I shall keep you as my Begum (wife)." He said.

"I am a Sikh and married. If you ever uttered anything like this again I will snatch your tongue." Deep Kaur responded. By now she was shaking with anger.

"What kind of a beauty it would be that doesn't exhibit enticing or alluring behaviour. I am impressed by your behaviour. Now don't delay anymore and let's go. What are you going to get from these wild Sikhs." Saying this the commander dismounted from his horse and moved towards Deep Kaur while his contingent waited on the opposite side of the road.

As he dismounted, Deep Kaur stood up. Seeing him approach her, she challengingly said "Beware, if you touch my body I will not spare you."

Insane under arousal, the commander ignored her warning and instead proceeded to hug her. Deep Kaur pulled back with lightening speed. By now she had the small kirpan in her hand. As the commander approached, struck him in his stomach with the kirpan. A blood spring burst opened. With painful cries, he simply dropped to the ground.

By now Deshmesh's daughter had jumped into the war. As the wounded Commander sat on the ground, she viciously attacked him once again, sending his evil soul to burn in hell. Before, the Turkish soldiers could advance, she moved swiftly to take control of the commander's sword and was well-prepared for self-defense. Seeing their dying commander, the soldiers advanced shaking in anger and simultaneously attacked her.

However, the Deshmesh's daughter wasn't scared being out-numbered. Like a lioness, she stood fast for the challenge. She used the sword like a man and soon two soldiers fell to the ground while several others were severely wounded. Deep Kaur too sustained deep wounds on her face and neck. Although her wounds were profusely bleeding, she kept her courage and continued fighting like a man. Today, Turkish soldiers were challenged by a woman.

Far on the road, the sound of horses could be heard once again. This time the Sant-Sipahi's Jatha was approaching. As the Turkish soldiers saw the Sikh Jatha, they got scared, immediately mounted their horses and ran for their lives. The bodies of the Commander and five of his associates were left behind, lying cold on the ground.

The sight of approaching Sikh brothers filled Deep Kaur filled with joy. She quickly tried to move towards the road but couldn't. She had lost too much blood and thus was unable to walk. She simply fell unconscious to the ground. Sikh Jatha saw unconscious Deep Kaur and 6 dead bodies of Turkish soldier, upon reaching the location. It did not take them long to comprehend the situation.

Immediately, they spread a bed for Dashmesh's daughter, dressed her wounds and awaken her with medication. Then carrying her along, the Jatha proceeded to Anandpur Sahib for participating in the Dashmesh father's Dharam Yudh.

Fully aware of the situation, our Dashmesh father Guru Gobind Singh Ji was strolling outside his court awaiting the arrival of this Jatha. Seeing them arrive, he joyfully advanced to receive them and asked "Where is my daughter?"

Jatha members were confused. They did not understand the meaning of this question, since there were many Sikh women among the Jatha. Who did Guru Sahib honor with daughter's address? They could not understand.

In the meantime, Guru Sahib quickly moved towards the palki (palanquin) carrying the wounded Deep Kaur. Raising the palki curtain, he hugged and kissed her forehead, saying "This is my daughter Deep Kaur. Because of such daughter my Panth shall remain in Chardi Kala


Saturday, October 01, 2005

Siddh Gosht



The Siddhas formed an assembly; sitting in their Yogic postures, they shouted, "Salute this gathering of Saints." I offer my salutation to the One who is true, infinite and incomparably beautiful. I cut off my head, and offer it to Him; I dedicate my body and mind to Him. O Nanak, meeting with the Saints, Truth is obtained, and one is spontaneously blessed with distinction. 1
What is the use of wandering around? Purity comes only through Truth. Without the True Word of the Shabad, no one finds liberation. 1 Pause
"Who are you? What is your name? What is your way? What is your goal? We pray that you will answer us truthfully; we are a sacrifice to the humble Saints. Where is your seat? Where do you live, boy? Where did you come from, and where are you going? Tell us, Nanak - the detached Siddhas wait to hear your reply. What is your path?"
2 He dwells deep within the nucleus of each and every heart. This is my seat and my home. I walk in harmony with the Will of the True Guru. I came from the Celestial Lord God; I go wherever He orders me to go. I am Nanak, forever under the Command of His Will. I sit in the posture of the eternal, imperishable Lord. These are the Teachings I have received from the Guru. As Gurmukh, I have come to understand and realize myself; I merge in the Truest of the True. 3
"The world-ocean is treacherous and impassable; how can one cross over? Charpat the Yogi says, O Nanak, think it over, and give us your true reply." What answer can I give to someone, who claims to understand himself? I speak the Truth; if you have already crossed over, how can I argue with you? 4
The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream; with one's consciousness focused on the Word of the Shabad, one crosses over the terrifying world-ocean. O Nanak, chant the Naam, the Name of the Lord. One who lives alone, as a hermit, enshrining the One Lord in his mind, remaining unaffected by hope in the midst of hope, sees and inspires others to see the inaccessible, unfathomable Lord. Nanak is his slave. 5
"Listen, Lord, to our prayer. We seek your true opinion. Don't be angry with us - please tell us: How can we find the Guru's Door?" This fickle mind sits in its true home, O Nanak, through the Support of the Naam, the Name of the Lord. The Creator Himself unites us in Union, and inspires us to love the Truth. 6
"Away from stores and highways, we live in the woods, among plants and trees. For food, we take fruits and roots. This is the spiritual wisdom spoken by the renunciates. We bathe at sacred shrines of pilgrimage, and obtain the fruits of peace; not even an iota of filth sticks to us. Luhaareepaa, the disciple of Gorakh says, this is the Way of Yoga." 7
In the stores and on the road, do not sleep; do not let your consciousness covet anyone else's home. Without the Name, the mind has no firm support; O Nanak, this hunger never departs. The Guru has revealed the stores and the city within the home of my own heart, where I intuitively carry on the true trade. Sleep little, and eat little; O Nanak, this is the essence of wisdom. 8
"Wear the robes of the sect of Yogis who follow Gorakh; put on the ear-rings, begging wallet and patched coat. Among the twelve schools of Yoga, ours is the highest; among the six schools of philosophy, ours is the best path. This is the way to instruct the mind, so you will never suffer beatings again." Nanak speaks: the Gurmukh understands; this is the way that Yoga is attained. 9
Let constant absorption in the Word of the Shabad deep within be your ear-rings; eradicate egotism and attachment. Discard sexual desire, anger and egotism, and through the Word of the Guru's Shabad, attain true understanding. For your patched coat and begging bowl, see
the Lord God pervading and permeating everywhere; O Nanak, the One Lord will carry you across. True is our Lord and Master, and True is His Name. Analyze it, and you shall find the Word of the Guru to be True. 10
Let your mind turn away in detachment from the world, and let this be your begging bowl. Let the lessons of the five elements be your cap. Let the body be your meditation mat, and the mind your loin cloth. Let truth, contentment and self-discipline be your companions. O Nanak, the Gurmukh dwells on the Naam, the Name of the Lord. 11
"Who is hidden? Who is liberated? Who is united, inwardly and outwardly? Who comes, and who goes? Who is permeating and pervading the three worlds?" 12
He is hidden within each and every heart. The Gurmukh is liberated. Through the Word of the Shabad, one is united, inwardly and outwardly. The self-willed manmukh perishes, and comes and goes. O Nanak, the Gurmukh merges in Truth. 13
"How is one placed in bondage, and consumed by the serpent of Maya? How does one lose, and how does one gain? How does one become immaculate and pure? How is the darkness of ignorance removed? One who understands this essence of reality is our Guru." 14
Man is bound by evil-mindedness, and consumed by Maya, the serpent. The self-willed manmukh loses, and the Gurmukh gains. Meeting the True Guru, darkness is dispelled. O Nanak, eradicating egotism, one merges in the Lord. 15
Focused deep within, in perfect absorption, the soul-swan does not fly away, and the body-wall does not collapse. Then, one knows that his true home is in the cave of intuitive poise. O Nanak, the True Lord loves those who are truthful. 16
"Why have you left your house and become a wandering Udaasee? Why have you adopted these religious robes? What merchandise do you trade? How will you carry others across with you?" 17
I became a wandering Udaasee, searching for the Gurmukhs. I have adopted these robes seeking the Blessed Vision of the Lord's Darshan. I trade in the merchandise of Truth. O Nanak, as Gurmukh, I carry others across. 18
"How have you changed the course of your life? With what have you linked your mind? How have you subdued your hopes and desires? How have you found the Light deep within your nucleus? Without teeth, how can you eat iron? Give us your true opinion, Nanak." 19
Born into the House of the True Guru, my wandering in reincarnation ended. My mind is attached and attuned to the unstruck sound current. Through the Word of the Shabad, my hopes and desires have been burnt away. As Gurmukh, I found the Light deep within the nucleus of my self. Eradicating the three qualities, one eats iron. O Nanak, the Emancipator emancipates. 20
"What can you tell us about the beginning? In what home did the absolute dwell then? What are the ear-rings of spiritual wisdom? Who dwells in each and every heart? How can one avoid the attack of death? How can one enter the home of fearlessness? How can one know the posture of intuition and contentment, and overcome one's adversaries?" Through the Word of the Guru's Shabad, egotism and corruption are conquered, and then one comes to dwell in the home of the self within. One who realizes the Shabad of the One who created the creation - Nanak is his slave. 21
"Where did we come from? Where are we going? Where will we be absorbed? One who reveals the meaning of this Shabad is the Guru, who has no greed at all. How can one find the essence of the unmanifest reality? How does one become Gurmukh, and enshrine love for the Lord? He Himself is consciousness, He Himself is the Creator; share with us, Nanak, your wisdom." By His Command we come, and by His Command we go; by His Command, we merge in absorption. Through the Perfect Guru, live the Truth; through the Word of the Shabad, the state of dignity is attained. 22
We can only express a sense of wonder about the beginning. The
absolute abided endlessly deep within Himself then. Consider freedom from desire to be the ear-rings of the Guru's spiritual wisdom. The True Lord, the Soul of all, dwells within each and every heart. Through the Guru's Word, one merges in the absolute, and intuitively receives the immaculate essence. O Nanak, that Sikh who seeks and finds the Way does not serve any other. Wonderful and amazing is His Command; He alone realizes His Command and knows the true way of life of His creatures. One who eradicates his self-conceit becomes free of desire; he alone is a Yogi, who enshrines the True Lord deep within. 23
From His state of absolute existence, He assumed the immaculate form; from formless, He assumed the supreme form. By pleasing the True Guru, the supreme status is obtained, and one is absorbed in the True Word of the Shabad. He knows the True Lord as the One and only; he sends his egotism and duality far away. He alone is a Yogi, who realizes the Word of the Guru's Shabad; the lotus of the heart blossoms forth within. If one remains dead while yet alive, then he understands everything; he knows the Lord deep within himself, who is kind and compassionate to all. O Nanak, he is blessed with glorious greatness; he realizes himself in all beings. 24
We emerge from Truth, and merge into Truth again. The pure being merges into the One True Lord. The false come, and find no place of rest; in duality, they come and go. This coming and going in reincarnation is ended through the Word of the Guru's Shabad; the Lord Himself analyzes and grants His forgiveness. One who suffers from the disease of duality, forgets the Naam, the source of nectar. He alone understands, whom the Lord inspires to understand. Through the Word of the Guru's Shabad, one is liberated. O Nanak, the Emancipator emancipates one who drives out egotism and duality. 25
The self-willed manmukhs are deluded, under the shadow of death. They look into the homes of others, and lose. The manmukhs are confused by doubt, wandering in the wilderness. Having lost their way, they are plundered; they chant their mantras at cremation grounds. They do not think of the Shabad; instead, they utter obscenities. O Nanak, those who are attuned to the Truth know peace. 26
The Gurmukh lives in the Fear of God, the True Lord. Through the Word of the Guru's Bani, the Gurmukh refines the unrefined. The Gurmukh sings the immaculate, Glorious Praises of the Lord. The Gurmukh attains the supreme, sanctified status. The Gurmukh meditates on the Lord with every hair of his body. O Nanak, the Gurmukh merges in Truth. 27
The Gurmukh is pleasing to the True Guru; this is contemplation on the Vedas. Pleasing the True Guru, the Gurmukh is carried across. Pleasing the True Guru, the Gurmukh receives the spiritual wisdom of the Shabad. Pleasing the True Guru, the Gurmukh comes to know the path within. The Gurmukh attains the unseen and infinite Lord. O Nanak, the Gurmukh finds the door of liberation. 28
The Gurmukh speaks the unspoken wisdom. In the midst of his family, the Gurmukh lives a spiritual life. The Gurmukh lovingly meditates deep within. The Gurmukh obtains the Shabad, and righteous conduct. He knows the mystery of the Shabad, and inspires others to know it. O Nanak, burning away his ego, he merges in the Lord. 29
The True Lord fashioned the earth for the sake of the Gurmukhs. There, he set in motion the play of creation and destruction. One who is filled with the Word of the Guru's Shabad enshrines love for the Lord. Attuned to the Truth, he goes to his home with honor. Without the True Word of the Shabad, no one receives honor. O Nanak, without the Name, how can one be absorbed in Truth? 30
The Gurmukh obtains the eight miraculous spiritual powers, and all wisdom. The Gurmukh crosses over the terrifying world-ocean, and obtains true understanding. The Gurmukh knows the ways of truth and untruth. The Gurmukh knows worldliness and renunciation. The
Gurmukh crosses over, and carries others across as well. O Nanak, the Gurmukh is emancipated through the Shabad. 31
Attuned to the Naam, the Name of the Lord, egotism is dispelled. Attuned to the Naam, they remain absorbed in the True Lord. Attuned to the Naam, they contemplate the Way of Yoga. Attuned to the Naam, they find the door of liberation. Attuned to the Naam, they understand the three worlds. O Nanak, attuned to the Naam, eternal peace is found. 32
Attuned to the Naam, they attain Sidh Gosht - conversation with the Siddhas. Attuned to the Naam, they practice intense meditation forever. Attuned to the Naam, they live the true and excellent lifestyle. Attuned to the Naam, they contemplate the Lord's virtues and spiritual wisdom. Without the Name, all that is spoken is useless. O Nanak, attuned to the Naam, their victory is celebrated. 33
Through the Perfect Guru, one obtains the Naam, the Name of the Lord. The Way of Yoga is to remain absorbed in Truth. The Yogis wander in the twelve schools of Yoga; the Sannyaasis in six and four. One who remains dead while yet alive, through the Word of the Guru's Shabad, finds the door of liberation. Without the Shabad, all are attached to duality. Contemplate this in your heart, and see. O Nanak, blessed and very fortunate are those who keep the True Lord enshrined in their hearts. 34
The Gurmukh obtains the jewel, lovingly focused on the Lord. The Gurmukh intuitively recognizes the value of this jewel. The Gurmukh practices Truth in action. The mind of the Gurmukh is pleased with the True Lord. The Gurmukh sees the unseen, when it pleases the Lord. O Nanak, the Gurmukh does not have to endure punishment. 35
The Gurmukh is blessed with the Name, charity and purification. The Gurmukh centers his meditation on the celestial Lord. The Gurmukh obtains honor in the Court of the Lord. The Gurmukh obtains the Supreme Lord, the Destroyer of fear. The Gurmukh does good deeds, an inspires others to do so. O Nanak, the Gurmukh unites in the Lord's Union. 36
The Gurmukh understands the Simritees, the Shaastras and the Vedas. The Gurmukh knows the secrets of each and every heart. The Gurmukh eliminates hate and envy. The Gurmukh erases all accounting. The Gurmukh is imbued with love for the Lord's Name. O Nanak, the Gurmukh realizes his Lord and Master. 37
Without the Guru, one wanders, coming and going in reincarnation. Without the Guru, one's work is useless. Without the Guru, the mind is totally unsteady. Without the Guru, one is unsatisfied, and eats poison. Without the Guru, one is stung by the poisonous snake of Maya, and dies. O Nanak without the Guru, all is lost. 38
One who meets the Guru is carried across. His sins are erased, and he is emancipated through virtue. The supreme peace of liberation is attained, contemplating the Word of the Guru's Shabad. The Gurmukh is never defeated. In the store of the body, this mind is the merchant; O Nanak, it deals intuitively in Truth. 39
The Gurmukh is the bridge, built by the Architect of Destiny. The demons of passion which plundered Sri Lanka - the body - have been conquered. Ram Chand - the mind - has slaughtered Raawan - pride; the Gurmukh understands the secret revealed by Babheekhan. The Gurmukh carries even stones across the ocean. The Gurmukh saves millions of people. 40
The comings and goings in reincarnation are ended for the Gurmukh. The Gurmukh is honored in the Court of the Lord. The Gurmukh distinguishes the true from the false. The Gurmukh focuses his meditation on the celestial Lord. In the Court of the Lord, the Gurmukh is absorbed in His Praises. O Nanak, the Gurmukh is not bound by bonds. 41
The Gurmukh obtains the Name of the Immaculate Lord. Through the Shabad, the Gurmukh burns away his ego. The Gurmukh sings the Glorious Praises of the True Lord. The Gurmukh remains absorbed in the True Lord. Through the True
Name, the Gurmukh is honored and exalted. O Nanak, the Gurmukh understands all the worlds. 42
"What is the root, the source of all? What teachings hold for these times? Who is your guru? Whose disciple are you? What is that speech, by which you remain unattached? Listen to what we say, O Nanak, you little boy. Give us your opinion on what we have said. How can the Shabad carry us across the terrifying world-ocean?" 43

From the air came the beginning. This is the age of the True Guru's Teachings. The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the chaylaa, the disciple. Speaking the Unspoken Speech, I remain unattached. O Nanak, throughout the ages, the Lord of the World is my Guru. I contemplate the sermon of the Shabad, the Word of the One God. The Gurmukh puts out the fire of egotism. 44
"With teeth of wax, how can one chew iron? What is that food, which takes away pride? How can one live in the palace, the home of snow, wearing robes of fire? Where is that cave, within which one may remain unshaken? Who should we know to be pervading here and there? What is that meditation, which leads the mind to be absorbed in itself?" 45
Eradicating egotism and individualism from within, and erasing duality, the mortal becomes one with God. The world is difficult for the foolish, self-willed manmukh; practicing the Shabad, one chews iron. Know the One Lord, inside and out. O Nanak, the fire is quenched, through the Pleasure of the True Guru's Will. 46
Imbued with the True Fear of God, pride is taken away; realize that He is One, and contemplate the Shabad. With the True Shabad abiding deep within the heart, the body and mind are cooled and soothed, and colored with the Lord's Love. The fire of sexual desire, anger and corruption is quenched. O Nanak, the Beloved bestows His Glance of Grace. 47
"The moon of the mind is cool and dark; how is it enlightened? How does the sun blaze so brilliantly? How can the constant watchful gaze of Death be turned away? By what understanding is the honor of the Gurmukh preserved? Who is the warrior, who conquers Death? Give us your thoughtful reply, O Nanak." 48
Giving voice to the Shabad, the moon of the mind is illuminated with infinity. When the sun dwells in the house of the moon, the darkness is dispelled. Pleasure and pain are just the same, when one takes the Support of the Naam, the Name of the Lord. He Himself saves, and carries us across. With faith in the Guru, the mind merges in Truth, and then, prays Nanak, one is not consumed by Death. 49
The essence of the Naam, the Name of the Lord, is known to be the most exalted and excellent of all. Without the Name, one is afflicted by pain and death. When one's essence merges into the essence, the mind is satisfied and fulfilled. Duality is gone, and one enters into the home of the One Lord. The breath blows across the sky of the Tenth Gate and vibrates. O Nanak, the mortal then intuitively meets the eternal, unchanging Lord. 50
The absolute Lord is deep within; the absolute Lord is outside us as well. The absolute Lord totally fills the three worlds. One who knows the Lord in the fourth state, is not subject to virtue or vice. One who knows the mystery of God the Absolute, who pervades each and every heart, knows the Primal Being, the Immaculate Divine Lord. That humble being who is imbued with the Immaculate Naam, O Nanak, is himself the Primal Lord, the Architect of Destiny. 51
"Everyone speaks of the Absolute Lord, the unmanifest void. How can one find this absolute void? Who are they, who are attuned to this absolute void?" They are like the Lord, from whom they originated. They are not born, they do not die; they do not come and go. O Nanak, the Gurmukhs instruct their minds. 52
By practicing control over the nine gates, one attains perfect control over the Tenth Gate. There, the unstruck sound current of the
absolute Lord vibrates and resounds. Behold the True Lord ever-present, and merge with Him. The True Lord is pervading and permeating each and every heart.
The hidden Bani of the Word is revealed. O Nanak, the True Lord is revealed and known. 53
Meeting with the Lord through intuition and love, peace is found. The Gurmukh remains awake and aware; he does not fall sleep. He enshrines the unlimited, absolute Shabad deep within. Chanting the Shabad, he is liberated, and saves others as well. Those who practice the Guru's Teachings are attuned to the Truth. O Nanak, those who eradicate their self-conceit meet with the Lord; they do not remain separated by doubt. 54
"Where is that place, where evil thoughts are destroyed? The mortal does not understand the essence of reality; why must he suffer in pain?" No one can save one who is tied up at Death's door. Without the Shabad, no one has any credit or honor. "How can one obtain understanding and cross over?" O Nanak, the foolish self-willed manmukh does not understand. 55
Evil thoughts are erased, contemplating the Word of the Guru's Shabad. Meeting with the True Guru, the door of liberation is found. The self-willed manmukh does not understand the essence of reality, and is burnt to ashes. His evil-mindedness separates him from the Lord, and he suffers. Accepting the Hukam of the Lord's Command, he is blessed with all virtues and spiritual wisdom. O Nanak, he is honored in the Court of the Lord. 56
One who possesses the merchandise, the wealth of the True Name, crosses over, and carries others across with him as well. One who intuitively understands, and is attuned to the Lord, is honored. No one can estimate his worth. Wherever I look, I see the Lord permeating and pervading. O Nanak, through the Love of the True Lord, one crosses over. 57
"Where is the Shabad said to dwell? What will carry us across the terrifying world-ocean? The breath, when exhaled, extends out ten finger lengths; what is the support of the breath? Speaking and playing, how can one be stable and steady? How can the unseen be seen?" Listen, O master; Nanak prays truly. Instruct your own mind. The Gurmukh is lovingly attuned to the True Shabad. Bestowing His Glance of Grace, He unites us in His Union. He Himself is all-knowing and all-seeing. By perfect destiny, we merge in Him. 58
That Shabad dwells deep within the nucleus of all beings. God is invisible; wherever I look, there I see Him. The air is the dwelling place of the absolute Lord. He has no qualities; He has all qualities. When He bestows His Glance of Grace, the Shabad comes to abide within the heart, and doubt is eradicated from within. The body and mind become immaculate, through the Immaculate Word of His Bani. Let His Name be enshrined in your mind. The Shabad is the Guru, to carry you across the terrifying world-ocean. Know the One Lord alone, here and hereafter. He has no form or color, shadow or illusion; O Nanak, realize the Shabad. 59
O reclusive hermit, the True, Absolute Lord is the support of the exhaled breath, which extends out ten finger lengths. The Gurmukh speaks and churns the essence of reality, and realizes the unseen, infinite Lord. Eradicating the three qualities, he enshrines the Shabad within, and then, his mind is rid of egotism. Inside and out, he knows the One Lord alone; he is in love with the Name of the Lord. He understands the Sushmana, Ida and Pingala, when the unseen Lord reveals Himself. O Nanak, the True Lord is above these three energy channels. Through the Word, the Shabad of the True Guru, one merges with Him. 60
"The air is said to be the soul of the mind. But what does the air feed on? What is the way of the spiritual teacher, and the reclusive hermit? What is the occupation of the Siddha?" Without the Shabad, the essence does not come, O hermit, and the thirst of egotism does not depart. Imbued with the Shabad, one finds the ambrosial essence, and remains fulfilled with the True
Name. "What is that wisdom, by which one remains steady and stable? What food brings satisfaction?" O Nanak, when one looks upon pain and pleasure alike, through the True Guru, then he is not consumed by Death. 61
If one is not imbued with the Lord's Love, nor intoxicated with His subtle essence, without the Word of the Guru's Shabad, he is frustrated, and consumed by his own inner fire. He does not preserve his semen and seed, and does not chant the Shabad. He does not control his breath; he does not worship and adore the True Lord. But one who speaks the Unspoken Speech, and remains balanced, O Nanak, attains the Lord, the Supreme Soul. 62
By Guru's Grace, one is attuned to the Lord's Love. Drinking in the Ambrosial Nectar, he is intoxicated with the Truth. Contemplating the Guru, the fire within is put out. Drinking in the Ambrosial Nectar, the soul settles in peace. Worshipping the True Lord in adoration, the Gurmukh crosses over the river of life. O Nanak, after deep contemplation, this is understood. 63
"Where does this mind-elephant live? Where does the breath reside? Where should the Shabad reside, so that the wanderings of the mind may cease?" When the Lord blesses one with His Glance of Grace, he leads him to the True Guru. Then, this mind dwells in its own home within. When the individual consumes his egotism, he becomes immaculate, and his wandering mind is restrained. "How can the root, the source of all be realized? How can the soul know itself? How can the sun enter into the house of the moon?" The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. 64
When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root, the source of all. The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality. This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds. Hunger for the True Lord shall consume your pain, and through the True Lord, you shall be satisfied. The Gurmukh knows the unstruck sound current of the Bani; how rare are those who understand. Says Nanak, one who speaks the Truth is dyed in the color of Truth, which will never fade away. 65
"When this heart and body did not exist, where did the mind reside? When there was no support of the navel lotus, then in which home did the breath reside? When there was no form or shape, then how could anyone lovingly focus on the Shabad? When there was no dungeon formed from egg and sperm, who could measure the Lord's value and extent? When color, dress and form could not be seen, how could the True Lord be known?" O Nanak, those who are attuned to the Naam, the Name of the Lord, are detached. Then and now, they see the Truest of the True. 66
When the heart and the body did not exist, O hermit, then the mind resided in the absolute, detached Lord. When there was no support of the lotus of the navel, the breath remained in its own home, attuned to the Lord's Love. When there was no form or shape or social class, then the Shabad, in its essence, resided in the unmanifest Lord. When the world and the sky did not even exist, the Light of the Formless Lord filled the three worlds. Color, dress and form were contained in the One Lord; the Shabad was contained in the One, Wondrous Lord. Without the True Name, no one can become pure; O Nanak, this is the Unspoken Speech. 67
"How, in what way, was the world formed, O man? And what disaster will end it?" In egotism, the world was formed, O man; forgetting the Naam, it suffers and dies. One who becomes Gurmukh contemplates the essence of spiritual wisdom; through the Shabad, he burns away his egotism. His body and mind become immaculate, through the Immaculate Bani of the Word. He remains absorbed in Truth. Through the Naam, the Name of the Lord, he remains detached; he enshrines the True Name in his heart. O Nanak,
without the Name, Yoga is never attained; reflect upon this in your heart, and see. 68
The Gurmukh is one who reflects upon the True Word of the Shabad. The True Bani is revealed to the Gurmukh. The mind of the Gurmukh is drenched with the Lord's Love, but how rare are those who understand this. The Gurmukh dwells in the home of the self, deep within. The Gurmukh realizes the Way of Yoga. O Nanak, the Gurmukh knows the One Lord alone. 69 Without serving the True Guru, Yoga is not attained; without meeting the True Guru, no one is liberated. Without meeting the True Guru, the Naam cannot be found. Without meeting the True Guru, one suffers in terrible pain. Without meeting the True Guru, there is only the deep darkness of egotistical pride. O Nanak, without the True Guru, one dies, having lost the opportunity of this life. 70
The Gurmukh conquers his mind by subduing his ego. The Gurmukh enshrines Truth in his heart. The Gurmukh conquers the world; he knocks down the Messenger of Death, and kills it. The Gurmukh does not lose in the Court of the Lord. The Gurmukh is united in God's Union; he alone knows. O Nanak, the Gurmukh realizes the Word of the Shabad. 71
This is the essence of the Shabad - listen, you hermits and Yogis. Without the Name, there is no Yoga. Those who are attuned to the Name, remain intoxicated night and day; through the Name, they find peace. Through the Name, everything is revealed; through the Name, understanding is obtained. Without the Name, people wear all sorts of religious robes; the True Lord Himself has confused them. The Name is obtained only from the True Guru, O hermit, and then, the Way of Yoga is found. Reflect upon this in your mind, and see; O Nanak, without the Name, there is no liberation. 72
You alone know Your state and extent, Lord; What can anyone say about it? You Yourself are hidden, and You Yourself are revealed. You Yourself enjoy all pleasures. The seekers, the Siddhas, the many gurus and disciples wander around searching for You, according to Your Will. They beg for Your Name, and You bless them with this charity. I am a sacrifice to the Blessed Vision of Your Darshan. The eternal imperishable Lord God has staged this play; the Gurmukh understands it. O Nanak, He extends Himself throughout the ages; there is no other than Him. 73 1