Guru (4) Guru (4) Guru (4)

List of Articles
Two Words (From the Editor)
Two Words by the Translator
About Guru Chintan ( Jathedar Sadhu Singh Bhoura )
Some Reflections on Brief Life (Giani Chet Singh)
Preface (Singh Sahib Giani Kirpal Singh)
Two Words (From the Writer)
Foreword
I. Religion And Wealth
2. Passion And Salvation
3. Meditation And Food
4. Systematic And Unsystematic
5. Hunger And Satiety
6. Weal And Woe
7. Life And Death
8. Illness And Healthiness
9. Literate And Illiterate
1O.Laughing And Weeping
II.Beauty And Ugliness
12.Friendship And Enmity
13 .Richness And Poverty

I4.GetAndGive
15.Woman And Man
I6.SongAnd Singer
I7.Singingthe Glory ofGod
And Singer of His Glory
18.Preaching And Preacher
I9.Love And Lover
20.Creator And Creation
21.DemonAndgod
22.KingAnd Subjects
23.Wine And Woman
24.Solitude And Crowd
25.Country And Foreign Country
26.UnionAnd Separation
27. [And You

5
6
7
9

15
21
22
24
25
27
29
3\
34
37
39
42
45
48
51
54
56
59
61
64

67
71
74
76
79
82
84
86
90

28. Worry And Meditation
29.Sense And Senselessness
30.Science And Knowledge
31.Absolute And Attributive
32.Flower And Thorn
33.Golden Age And Dark Age
34.Power And Prestige
35.Poet And Poetry
36.Behaviour And Views
37.KindnessAnd Duty

38.YogiAnd Luxurious
39.Pure And Dirty
40.Attribute of Darkness,Instinct of Passion
And Element of Purity
4 I.No And Yes
42.HermitAnd Saint
43 .Action And Intention
44.TheistAndAtheist
45.UnripeAnd Ripe
46.Path And Traveller
47. Vice And Virtue
48.Darkness And Light
49.HeatAnd Cold
50.Devotee And Devotion
5] .Past, Future And Present
52.FoolishAnd Wise
53.Censure And Praise
54.SpeakingAnd Vow of Silence
55.LifeAnd its Development
56.Religious Guidance And Politics

57.CompleteAnd Incomplete
58.BondageAnd Salvation
59.Brahma, Vishnu And Shiva
60.GurmukhAnd Manmukh
61.Sun And Moon
62.Guiu And Sikh
63.GreedAnd Satisfaction
64.Sustenance and Sustainer
65.Liberality And Miserliness
66.Donor And Beggar
67.Relation And Relative

93
95
97
99
102
106
110
114

118
121
123
127
130
134
136
139
142
144
146
150
152
154
157
16]
]63
]65
168
172

]77
179
182
185
189
191
194
198
200
202
204
207

q if' HI3lt.ld

I'fwo wordS
J{ae Sa tg uru ji :-

~

lXTjJ ~

1.[H1ft /I
6y

))fTfi..( ~

C£cfitor
II ~ (

at::;J)

Eaeh kaaj tum aap keeou. (page 382)

'You fa) mentioned
at the end ofGurbani Shabad is related to Sri Guru Granth Sahib Ji.
I am thankful to Sardar Jaswant Singh ji a close friend of
mine who put in a lot of effort and hard work to accomplish this
task. I pray to Supreme Lord God to shower his benison on him so
that he may continue to serve the Sikh Panth through his talent.

Actuailly we both are not professional and in this exercise,
if we have made some mistakes, those may be forgiven.
Humble servant of Sadh Sangat.

Harjit Singh
Editor
Mobile: 9810878595,
Email: harjitsingh41@yahoo.co.in

5

Two wordS from tfie Transfator

By the grace of God and due to the intimacy with S. Harjit
of the
Singh it was my good luck to have the charan choh (traO )~
respected Giani Sant Singh Ji Maskin. I had the opportunity to listen to his discourses at the annual samagams at Alwar and also in
the TV However I never thought that he will be called so soon by
theAlmightly. After his departure I came to realize his greatness in
the Sikh world in particular and the world in general. In this connection his couplet given below is relevant:-

"fud1:aT dTcJ ~
fuq fen oem ~
l7f3t d 11 :a]HortJ ~
rr ~ ~ 1\
aap savaareh main mileh main miliaan sukh hoe
God says, ""If you reform yourself, you shall meet me, and meeting
me, you shall be at peace.
~

R 3::::: HOT ~

aufu F@".... NaT- W

~

lI~t

(~
90C:;)

farida jae toon maera hoe rehehin sabh jag taera hoe.llgSII
(page.1382)
o Fareed, if you will be mine, the whole world will be yours.

*****

28

1Cunger )f.1uf Satiety
Human body is the aggregate of countless hungers. Then
the whole life is spent on satiating those hungers. When one
hunger is satiated, then many new h.ungers come into being, and
one day life comes to an end in these hungers.
The whole taste of the matter is hidden in the hunger.
Gur-Wak:~
~
aR;1I
~(
9:>t:t:)
Bhukhee Sadae Gandh.(page 1288)
hunger and tasty food are tied together

Hunger and matter are closely associated like body and
skirt of a garment. A person, hungry since two days, feels even the
dry bread so tasty but the satiated person can not enjoy the same
happiness in a food of even thirty six types.
If a childless person, who is wandering in holy places and
at ~he
doors of saints for the gift of one son, gets one son, then it is
difficult to meaSure his happiness. If a father of five sons gets the
sixth, then he considers this event very bothersome.
A shirt of coarse cloth gives so much pleasure to a naked
person but a person, having suite-cases full of clothes, can not get
that much pleasure. It is clear from these examples that hunger and
taste have a deep mutual bond. Hunger exists in all living beings.
But every living being satiates his hunger with separate matter.
Birds, insects, cattle, animals--hunger exists in everyone's life.
Some one fulfils one's hunger by eating blade of grass, someone
else by picking up grains and some one else by eating meat.
In a similar way hunger exists in every human being's life,
but every man satiates his hunger with different substances. A person from Punjab eats wheat gladly. Persons from Tamil Nadu,
Kerala and Bengal are fond of eating rice. People of some parts of
Madhya Pradesh are fond of eating millet.
In the same way thirst exists in every living being. Somebody drinks water from well to quench his thirst. Someone else

29

quenches his thirst by taking water from hand pump at his house.
Some one takes river or fountain water to quench the thirst. Thirst
is same in every living being. But water is from different places.
Hunger is same in all. But food is different. Every person
wants to cover nakedness, but style of wearing clothes is separate.
Every one wants money but earning methods are different. Some
one is earning money by becoming shopkeeper while some one
else earns money by doing service. Some body earns money by
farming and some one else by doing business.
In the same manner hunger of Faith exists in all human
beings. But the way to practice religion could nof become same
uptil now. Some one offer prayers prescribed by Mohammadan
Law, some one else does worship by reading scriptures, some other
person does so by repeating the name of deity or God.
A person who does not feel the hunger for food, is considered sick. Spiritually that person is sick who does not feel the hunger for religion. Indeed the absence of hunger is the sign of sickness. Under the hungers of body and mind, the spiritual hunger is
hidden. To awaken this hunger it is necessary to give chooran (Indian powder of some medicine ingredients used for improving digestion) of discourse and Kirtan (Singing in the praise of God).
With the birth of spiritual hunger all suffering ends.
J11'B NH en- ~ ~ II
'" bhookh.
saachae naam kee laagai
If someone feels hunger for the True Name,

~ ufrc
11'\11
)~ (
utt bhookhai khaae chaleeah dookh.1I111 (page. 9)
that hunger shall consume his pain.

Every hunger gives birth to one suffering. The hunger for
wealth is a pain. The hunger for food is also a pain. The hunger for
offspring, House or Supremacy is the source for pain. Hunger and
pain always go together. But there is one hunger - for the Name of
God, which if kindles in human's life, then all suffering and pain
vanishes.
Any matter can relieve that hunger only which exists for
that matter. But God's Name relieves all types of hunger. Therefore all the suffering comes to an end.

*****
30

'Weaf }l nd Woe
Pain is a wide spread diseas...: and no animated being has
escaped from its blow.
Mind desires something, if it i-; not got, then suffering starts.
Because human being's desires are numerous, therefore
pains are also countless.
When one desire is fulfilled then many more desires appear. The systematic river of desires flows in the space of human
being's mind. Desire for even one th ng gives birth to great pain.

l-/(:>Jfu ftG

nfTHT fuN l?f8 ~
UfeT
wfu>w II
aasaa vich att dukh ghanaa r1anmukh chit laaeiaa.
In hope, there is ve,y great pain;
the self-willed manmukh focuses his consciousness on it.

~

~
~
UOH ~
1.. rfEnfr II (»fc< )~8>: \'
gurmukh bheae niraas paraM sukh paaeiaa.(page.1249)
The Gurmukhs become desireless,
and attain supreme peace.

We are observing that a poor is woeful but even richman is
also woeful. Whereas virtueless is in woe, virtuous is also passing a
life full of suffering. It is natural for a sick person to be in pain, but
a healthy person is also in pain. So h·)w much should be explained,
pain is a wide spread disease.
Each one's desire is differe It, and each one's suffering is
of a different type.
In the village homes dried c: .kes ofcow-dung are burnt out
of which smoke comes out. Neighbour and traveller come to know
that fire is burning in this house. In some houses wood and charcoal are burnt. Smoke is also produced by the wood and charcoal.
Therefore it is known that hearth is burning. In some house stove is
burning with kerosene. Although no smoke is coming out, but from
the sound it is known that hearth is hot.
The modern man has started doing every work in a scientific way. There he has invented g:IS stoves wherein there is nei-

31

ther smoke nor sound. The neighbour and traveller do not know
that fire is burning inside the house.
When we say that there is a lot of weal in so and so house,
all is bliss, at that time there is a misunderstanding in us. Indeed
gas stoves are burning in that house. Since no smoke is coming
out, so there is a misunderstanding.
The woes of which house come to light, neighbour and
passer-by come to know. But many are wringing inside, but the
onlookers consider them in comfort. If we see attentively, then
weeping is hidden in happiness. Every delight is hiding grief. Insult with respect, loss with profit and death with life are interconnected. As Urdu poet says:~fiwBr~ a ~1

:: ftffi Wf3T ~

~

~

~

50Tr I

Fool khilta Rai Murjhanae kaa takhyallai kar,
jisae Hanstaa Huaa paaoo ge voh pareshan hogaa.

Cf'fower 6woms with an idea offditlfJ.
Whom you see faughing, he irufeedis distur6ea.
The following is the world famous Gur-Wak ofGuru Nanak
Dev ji:-

M~nrfu~1
baalee rovai naahi bhataar
The young woman weeps because she has no husband.

~
ffi:rrg II
(nfq
('il'(')Ci( ~
nanak dukheeaa subh sansaar.(page 954)

o Nanak,

t: l.l9 )

the whole world is suffering.

Indeed, the receipt of material things is not equivalent to
the receipt of weal. To be in union with God is actually the receipt
of happiness.
Gur-Wak:-

B1::f W ~
t:rfn CfTZ II
sukh nahee bahutai dhan khattae
There is no peace in earning lots of money.

m

~
W ~ fmJB
II
(nfq 9,9,9:»
sukh nahee paekhae nirat nattae.(page. 1147)
There is no peace in watching dances and plays.

God is the centre of happiness. We cannot get the flavour of
pleasure unless we unite with God. Therefore the glimpse ofGod is
the receipt of happiness and to forget God is the greatest grief.

32

:wa1

B WEt ~

nr,;r ~

~

I

qam Cfuze (j3asfzUf qaflat}lj 'Y uufe 1(fiutUuz.
cneesat Sncufi-yaaa}lan (j3a 5\1 mtafzaa.
(!Diwane-qoaya)
Bhai Nand Lal j i, who is da -ling of Guru Ghar and is an
experienced poet, says that when a person forgets God, then he is
surrounded by grief, but with the faeditation (remembrance) of
God, all pleasures are obtained.
Guru Arjan Dev ji says that not one but all griefs cling
around when one foregets God:~
3~
fu> fTlrl?;- ~ ~ II ~(
)j.l~9
parmaesur tae bhuliaan viaapar sabhae rog.(page. 135)
Forgetting the Tran ;cendent Lord,
all sorts of illnesses a -e contracted.

*****

33

Life jlnd (Deatfi
The combination of elements and the movement of breath
inside the human body is called life. All the animated being with
physical bodies are living in this way. Therefore there is always a
fear of death in this life.
Ifwe peep on the deeper level, then the demand is for life
but there is a fear of death. The more the yearning for life, more
will be fear ofdeath. Ifthe life is insipid, body is weak and there is
nothing else except illness and grief, even then a person desires to
live. The desire for life is very deep and powerful. Until and unless
a person gets a thing superior to life, this desire remains and also
death keep him frightened.
From the time immemorial man has been trying to find a
thing by which death may not come and he may live for ever. The
whole energy of life was being spent on this research, so that he
may live for a very long time. The whole life was spent on the
desire for living. The great yogis and ascetics also embarked on
the means to get life extended. Rich people by taking calx, remained busy to keep the weak body alive.
Every body has tried to have a long life. But no body has
worried to make the life successful and to know the purpose of
life. Every body continued trying to keep away death out of life.
Universal Guru, Guru Nanak Dev ji placed a great experience before the wo