# How To Stop Judging And Arguing?



## Kanwaljit.Singh (Jul 20, 2011)

*Sent by Rajinder Singh Uppal ji to http://groups.yahoo.com/group/hyderabad_sikhs/*

Waheguru ji Ka Khalsa
Waheguru ji ki Fateh

I thank Guru Saheb for introducing me to His faithful Sikh. Rare are those who miss Sangat which is obtained through the blessings of Guru Saheb. Still rare are those who seek advice from Sangat. May Guru Maharaj bless you the strength and courage to stick to the Truth.

ਹਰਿ ਜਨ ਕੇ ਵਡ ਭਾਗ ਵਡੇਰੇ ਜਿਨ ਹਰਿ ਹਰਿ ਸਰਧਾ ਹਰਿ ਪਿਆਸ ॥  
Fortunate are those who have faith and longing for Waheguru.

For the situation described by you, Gurbani advice is as follows 

*Judging*

Remember, none is perfect.  We should not find fault with others when Waheguru tolerates even the worst sinners.

ਅਕਿਰਤਘਣਾ ਨੋ ਪਾਲਦਾ ਪ੍ਰਭ ਨਾਨਕ ਸਦ ਬਖਸਿੰਦੁ ॥੪॥੧੩॥੮੩॥  
Waheguru cherishes even the ungrateful for He is forever the Forgiver. 

Humans are neither capable nor have the authority to judge others

ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ||
ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥ 
I am not good; no one is bad. Says Guru Nanak ji; He alone saves us

ਬੁਰਾ ਭਲਾ ਕਹੁ ਕਿਸ ਨੋ ਕਹੀਐ ਸਗਲੇ ਜੀਅ ਤੁਮ੍ਾਰੇ ॥੧॥ ਰਹਾਉ ॥
None can be termed good or bad, since all beings are children of Waheguru (Ang 383)

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥
ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥
Fareed, if you have a keen understanding, then do not write anything adverse against anyone else. Searching within you will find numerous deficiencies in our own self. (Ang 1378)

*Karam*

Humanity is perplexed with theories of different religions. No one is able to appreciate the origin and definition of Karam and Supreme Karam 

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ 
ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
The physical body is obtained through the karma of past actions. Liberation is achieved through Waheguru’s Grace. (Ang 2)

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥
ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥
Intuitive poise (Sehaj) cannot be achieved through religious rituals. People have tried rituals but scepticism does not leave without Sehaj.  (Ang 919)

Karam, the mainstay of Hindu philosophy is a booming business. Barring exception the whole 
world of religions is engrossed in business.

ਕੋਟਿ ਮਧੇ ਕੋ ਵਿਰਲਾ ਸੇਵਕੁ ਹੋਰਿ ਸਗਲੇ ਬਿਉਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥
From millions of devotees, hardly anyone serves Waheguru. All others are traders (Ang 495)


*Force*

You feel let down because some one has not heeded your advice. Gurbani refrain us from forcing our or Guru Saheb’s views on others. Every religion forces its followers to practice its code of conduct while Sikh Faith preaches self assertion.  

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥
ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥
ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥
ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥
ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥
ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥
ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥
ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥      
All powers are vested in Waheguru. Humans do not posses power to speak, keep silent, beg, give, live or die. They do not have the power to rule with wealth and occult mental powers. By themselves they are not capable of meditating nor do they posses knowledge for obtaining salvation. They are helpless in countering influence of maya and cycle of birth and death. Waheguru alone has all the Powers and provides them at His Will. People think some low and high but for Him all are equal. (Ang 7)

Sikh Faith believes in guiding and leaves the decision of implementing to the individual as Gurbani considers force as criminal 

ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ॥ ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥
Kabeer ji says that using force is tyranny, even if the society calls it legal. Result of such actions will be known when people will be called to submit their account in Waheguru’s Court. (Ang 1374)

Gurbani educates people narrating advantages of following its teachings and disadvantages of depending on self intelligence. Force gives birth to tyrants, devils, terrorists etc.   

*Kalyug *

Humanity is passing through the most difficult phase on this earth. Every one refuses to recognize Truth

ਜੋ ਭਲਾਈ ਸੋ ਬੁਰਾ ਜਾਨੈ ॥ ਸਾਚੁ ਕਹੈ ਸੋ ਬਿਖੈ ਸਮਾਨੈ ॥ ਜਾਣੈ ਨਾਹੀ ਜੀਤ ਅਰੁ ਹਾਰ ॥ ਇਹੁ ਵਲੇਵਾ ਸਾਕਤ ਸੰਸਾਰ ॥੨॥
That which is for his own good, he thinks is evil. If someone tells him the truth, he looks upon that as poison. He cannot tell victory from defeat. This is the way of life in the world of the faithless cynic. (Ang 180)

ਜੇ ਕੋ ਸਤੁ ਕਰੇ ਸੋ ਛੀਜੈ ਤਪ ਘਰਿ ਤਪੁ ਨ ਹੋਈ ॥ ਜੇ ਕੋ ਨਾਉ ਲਏ ਬਦਨਾਵੀ ਕਲਿ ਕੇ ਲਖਣ ਏਈ ॥੩॥
If someone practices Truth, he is frustrated; prosperity does not come to the home of the sincere.  If someone chants the Lord's Name, he is scorned. These are the signs of Kali Yuga. (Ang 902)

Falsifying Truth has led to

ਕਲੀ ਅੰਦਰਿ ਨਾਨਕਾ ਜਿੰਨਾਂ ਦਾ ਅਉਤਾਰੁ ॥ ਪੁਤੁ ਜਿਨੂਰਾ ਧੀਅ ਜਿੰਨੂਰੀ ਜੋਰੂ ਜਿੰਨਾ ਦਾ ਸਿਕਦਾਰੁ ॥੧॥
Guru ji says that those taking birth in Kalyug are demons; son and daughter are demons while their mother is the chief of the demons. (Ang 556)

*Destiny *

We cannot educate nor will any one accept our advice. They deserve pity because Waheguru Himself strips the violators of their elite privilege.

ਜਿਸ ਨੋ ਆਪਿ ਖੁਆਏ ਕਰਤਾ ਖੁਸਿ ਲਏ ਚੰਗਿਆਈ ॥੩॥ Those whom the Creator would destroy - first He strips them of virtue. (Ang 417)

ਜਿਸੁ ਆਪਿ ਭੁਲਾਏ ਸੁ ਕਿਥੈ ਹਥੁ ਪਾਏ ॥ Those whom Waheguru Himself misleads-whose hand can they hold? (Ang 110)


*Arguments *

It is wise to avoid arguments as they lead to quarrel  

ਮੰਦਾ ਕਿਸੈ ਨ ਆਖਿ ਝਗੜਾ ਪਾਵਣਾ ॥ Do not speak ill of others, or get involved in arguments. (Ang 566)

ਹਉਮੈ ਝਗੜਾ ਪਾਇਓਨੁ ਝਗੜੈ ਜਗੁ ਮੁਇਆ ॥ Through egotism, the world is caught in conflict and strife, and it dies. (Ang 790)

ਅੰਧਾ ਝਗੜਾ ਅੰਧੀ ਸਥੈ ॥੧॥ The blind (devoid of knowledge) assembly argues in blindness. (Ang 1241)

ਝਖਿ ਝਖਿ ਝਖਣਾ ਝਗੜਾ ਝਾਖ ॥ It is useless to worry and struggle to death.(1243)

*Truth *

Gurbani mentions of Only One Waheguru and One Dharam.  

Word Dharam is made of two words; Dhar + Um or Rum
	a) Dhar means Abode.
	b) Um or Rum means Omnipresent

So the True meaning of Dharam is The Abode of Waheguru, which is always One. 

Gurbani describes One Dharam as 

ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ॥ ਗੁਰਮਤਿ ਪੂਰਾ ਜੁਗਿ ਜੁਗਿ ਸੋਈ ॥
There is only one Dharma; let everyone grasp this truth. In all the Yugs, One becomes perfect only through Guru's Teachings. (Ang 1188)

Remember the Truth; there is One Akal Purkh, One Guru – Gurbani, One Dharam and One Karam (Nirmal Karam). Other confusions are created by humans. 

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥
Of all religions, the True Religion is chanting Naam and practicing the sublime ritual of pure conduct. (Ang 266)

ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂੀ ਆਖਿ ਵਖਾਣੀ ॥
Except the True Guru, all other writings are incomplete. Except for the True Guru all other sayings are incomplete. Incomplete are the preachers, listeners and those who describe them. (Ang 920)


*Wisdom*

Experience teaches that

ਜਿਥੈ ਬੋਲਣਿ ਹਾਰੀਐ ਤਿਥੈ ਚੰਗੀ ਚੁਪ ॥੨॥
Where you are bound to lose by speaking, there, you ought to remain silent. (Ang 149)

ਮੰਦਾ ਕਿਸੈ ਨ ਆਖੀਐ ਪੜਿ ਅਖਰੁ ਏਹੋ ਬੁਝੀਐ ॥ ਮੂਰਖੈ ਨਾਲਿ ਨ ਲੁਝੀਐ ॥੧੯॥
Learn from Gurbani not to call anyone bad. Do not argue with fools. (473)

Don ot discuss Gurbani with those who do not value Truth

ਵਿਣੁ ਗਾਹਕ ਗੁਣੁ ਵੇਚੀਐ ਤਉ ਗੁਣੁ ਸਹਘੋ ਜਾਇ ॥ ਗੁਣ ਕਾ ਗਾਹਕੁ ਜੇ ਮਿਲੈ ਤਉ ਗੁਣੁ ਲਾਖ ਵਿਕਾਇ ॥
If virtue is sold when there is no buyer, then it is sold very cheap. But if one meets a buyer of virtue, then virtue sells for hundreds of thousands. (Ang 1086)


Do not express wisdom even achieving it 

ਮਨ ਤੂੰ ਮਤ ਮਾਣੁ ਕਰਹਿ ਜਿ ਹਉ ਕਿਛੁ ਜਾਣਦਾ ਗੁਰਮੁਖਿ ਨਿਮਾਣਾ ਹੋਹੁ ॥
O mind, don't be so proud of yourself, as if you know it all; the Gurmukh is humble and modest. (Ang 441)

Even after knowing the Truth people still refuse to believe it

ਮਨ ਮਾਨੇ ਲੋਗੁ ਨ ਪਤੀਜੈ ॥ ਨ ਪਤੀਜੈ ਤਉ ਕਿਆ ਕੀਜੈ ॥੩॥੭॥
Though the mind of the believer in Waheguru is pleased and appeased, yet people do not believe it. What can be done if they still do not believe in One Waheguru. (Ang 656)

*Ground Reality*

Mind tuned to prevailing environment and daily routine for a long period does not accept changes easily. Knowledge alone will convince an individual to accept the change. Changes suggested by science are easily accepted but mind is extremely repulsive to any change in religious beliefs. Religious minded parents advice their children not to divert from their religion. Religious environment charged with deception and jealousy makes Truth difficult to prevail. 

*Chardikala*

Guru ka Sikh is ever in Chardikala. Minor incidents in life should not disturb him. He should continue to seek Guru’s blessings to maintain poise in Gurbani

ਤੇਰੀ ਭਗਤਿ ਨ ਛੋਡਉ ਕਿਆ ਕੋ ਹਸੈ ॥
Waheguru, I shall not renounce You; so what if people laugh at me. (Ang 1170)

ਤੇਰੀ ਭਗਤਿ ਨ ਛੋਡਉ ਭਾਵੈ ਲੋਗੁ ਹਸੈ ॥
Waheguru, I shall not renounce You, even if the people laugh at me. (Ang 1195)

Sikh lives in Chardikala

ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥
O Nanak, submitting to the True Guru one comes to know the method of merging in Waheguru while enjoying life; laughing, playing, dressing and eating. (Ang 522)

ਮਨਮੁਖ ਹਾਰ ਗੁਰਮੁਖ ਸਦ ਜੀਤਿ ॥੪॥੧੬॥੧੮॥
Self-willed manmukhs will fail, while the Gurmukhs will always win. (Ang 867)

Finally pray for

ਗੁਰੂ ਗੁਰੂ ਗੁਰੁ ਕਰਿ ਮਨ ਮੋਰ ॥ ਗੁਰੂ ਬਿਨਾ ਮੈ ਨਾਹੀ ਹੋਰ ॥
ਗੁਰ ਕੀ ਟੇਕ ਰਹਹੁ ਦਿਨੁ ਰਾਤਿ ॥ ਜਾ ਕੀ ਕੋਇ ਨ ਮੇਟੈ ਦਾਤਿ ॥੧॥
ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Chant Guru, Guru, Guru, O my mind.  I have no other than the Guru.  I lean upon the Support of the Guru, day and night.  No one can decrease His bounty. Know that the Guru and the Transcendent Waheguru are One.  Whatever pleases Him is acceptable and approved. (Ang 864)


Regards
RS
uppalrs@hotmail.com


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## Gyani Jarnail Singh (Jul 20, 2011)

Thanks for a nice post Kanwaljit Ji.
Gurbani is way above superficial "words"...
example ...Satgur kee seva safal hai...People and Ragis sing this tuk taking the superficial meanings of "seva" as just massaging the fet, serving langgar..washing plates utensils in Gurdwara etc etc...the PHYSICAL aspects of a HUMAN THINKING...and thus we find many ladies Massaging the WOODEN LEGS of the Palki/Manji sahib that has SGGS Parkash....to them its SATGUR sitting there under the Rumallahs ..and his "feet/legs" are the wooden poles of the Manji sahib/palki shaib !!!

SATGUR is made up of two words.... SAT ...meaning  TRUTH...and GUR..meaning Gyaan/knolwedge...........and SEVA of SHABAD would have to be VICHAAR of the GYAAN of TRUTH.....Sat+GUR ki SEVA....and This VEECHAAR will be SAFAL (successful/fruitful" IF the Gyaan gained is IMPLEMENTED to change our daily LIFE !!...that is why its ..Je ko Kareh Man chit layeh....with Full concentration of the MIND...love from the bottom of the ehart etc.... On the other hand pressing the wooden legs of  a manji leads to absolutely NO BENEFITS except the Manji leg may BREAK from too much massaging by too many people !!


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## Kanwaljit.Singh (Jul 21, 2011)

> hand pressing the wooden legs of a manji leads to absolutely NO BENEFITS except the Manji leg may BREAK from too much massaging by too many people



Are you serious? Who does that? Well I have seen people who do mathaa tek to Nishan Sahib, no idea about Akaal Takht guidance against it. And the same batch would keep on walking into Gurudwara during Hukamnama, they wouldn't care to sit down and listen attentively.


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## Ishna (Jul 21, 2011)

Um....

---
*Judging*

Remember, none is perfect.  We should not find fault with others when Waheguru tolerates even the worst sinners.

ਅਕਿਰਤਘਣਾ ਨੋ ਪਾਲਦਾ ਪ੍ਰਭ ਨਾਨਕ ਸਦ ਬਖਸਿੰਦੁ ॥੪॥੧੩॥੮੩॥  
Waheguru cherishes even the ungrateful for He is forever the Forgiver. 

Humans are neither capable nor have the authority to judge others

ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ||
ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥ 
I am not good; no one is bad. Says Guru Nanak ji; He alone saves us

ਬੁਰਾ ਭਲਾ ਕਹੁ ਕਿਸ ਨੋ ਕਹੀਐ ਸਗਲੇ ਜੀਅ ਤੁਮ੍ਾਰੇ ॥੧॥ ਰਹਾਉ ॥
None can be termed good or bad, since all beings are children of Waheguru (Ang 383)

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥
ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥
Fareed, if you have a keen understanding, then do not write anything adverse against anyone else. Searching within you will find numerous deficiencies in our own self. (Ang 1378)
---
peacesignkaur  We all understand as we are led to understand... you can lead the horse to the water (of Truth) but you can't make him drink (only Guruji can)!


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## spnadmin (Jul 21, 2011)

I want to leave an admin note on this thread. For reference purposes only. These tuks, cited by Ishna ji and Kanwaljit ji, are not quoted with an entire shabad. Normally this is a forum violation and can result in automatic deletion. In this instance I am not going to delete the comment because they are an example of tuks that stand on their own feet and the context is not necessary. Angs were included, and that is good. However, if a fuller discussion of the tuks ensues, that means someone else wants to respond to ishna's or Kanwaljit's choices, that person will need to post the entire shabad so that we can follow his/her point of view. Thanks


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## Ishna (Jul 21, 2011)

I only copy/pasted a section from the original article, I didn't add any new tuks on their own.  I know it's a violation of forum guidelines and was just trying to point out what the lead article said about judging with regard to the two posts which followed.


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## Ambarsaria (Jul 21, 2011)

Kanwaljit Singh said:


> Are you serious? Who does that?
> 
> Well I have seen people who do mathaa tek to Nishan Sahib, no idea about Akaal Takht guidance against it.
> _Judging peacesign_​And the same batch
> ...


Easy advice and too much advice makes us vulnerable :sippingcoffeemunda:

I totally agree with spnadmin ji for complete shabads.  There is a good opportunity in this thread to perhaps to dialog on each citation of the Gurbani as a complete shabad if you care to start.  Doing all in one post I do believe would have been perhaps impractical.

Sat Sri Akal


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## spnadmin (Jul 22, 2011)

Ishna said:


> I only copy/pasted a section from the original article, I didn't add any new tuks on their own.  I know it's a violation of forum guidelines and was just trying to point out what the lead article said about judging with regard to the two posts which followed.



Ishna ji

I realized that was the reason. No problem on your end. The only problem it created for me would be for others to think the one tuk solution was going to work. So I had a bit of a dilemma. Then realized that there was a work-around. Thank you for your sincerity.


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## Kanwaljit.Singh (Jul 22, 2011)

Ambarsaria said:


> Easy advice and too much advice makes us vulnerable :sippingcoffeemunda:
> 
> I totally agree with spnadmin ji for complete shabads.  There is a good opportunity in this thread to perhaps to dialog on each citation of the Gurbani as a complete shabad if you care to start.  Doing all in one post I do believe would have been perhaps impractical.
> 
> Sat Sri Akal



Thanks Ambarsaria ji for catching me young! I think I should move into your neighborhood! :grinningsingh:


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## Gyani Jarnail Singh (Jul 22, 2011)

spnadmin said:


> I want to leave an admin note on this thread. For reference purposes only. These tuks, cited by Ishna ji and Kanwaljit ji, are not quoted with an entire shabad. Normally this is a forum violation and can result in automatic deletion. In this instance I am not going to delete the comment because they are an example of tuks that stand on their own feet and the context is not necessary. Angs were included, and that is good. However, if a fuller discussion of the tuks ensues, that means someone else wants to respond to ishna's or Kanwaljit's choices, that person will need to post the entire shabad so that we can follow his/her point of view. Thanks



Spnadmin Ji,
You are right. Many TUKS do stand alone and DO NOT convey a conclusion that may change if the entire shabad is read/vichaared. In fact this "quoting out of context" by uisng one or two TUKS in isolation...seems a disease afflicting ONLY those PSEUDO SCHOLARS or wanna be scholars trying to PUSH their own "Agendas" by picking  and choosing tuks out of context and these write only on ENGLISH LANGUAGE Forums like SPN...and they will also try and leave out the AANG becasue that would defeat their purpose.

IN Almost any and all PUNJABI magazines, Lekhs, articles of high schoalrly repute , distinguished schoalrs like Harnam Singh Shaan etc also quote ONLY SINGLE TUKS...because they are PUSHING GURMATT and what the stand alone tuk conveys is also what the full shabad or even the few pages of sggs convey...I Havent yet come across a single article by such scholars where an entire shabad is quoted whenever Gurbani is needed !!
Ragis and Kathawachaks also cite only individual TUKS during the course of theri kirtan/katha/discourse as Mislin ji also does...becasue the Tuk is not out of Context. So its  a matter of Honesty of the author that is questionable...not the Tuk being just one or full shabd per se..

I believe we at SPN were forced to enact the Forum TOS on this due to t he flooding of a pseudo scholar pushing his ANTI-Five K agenda by quoting tuks out of context and calling each such foray an "Abstract" !! What he hated most      is KESH, (dastaar) and KIRPAN !! so almost all his Abstracts target the Kesh and Kirpan.

I beleive we can relax the rule now and then if the spn poster has shown his honesty/love for Gurmatt principles rather than continue to impose a blanket ban on single tuks...
My apologies if not appropriate but I always say what i mean and mean what i say..


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## Ambarsaria (Jul 22, 2011)

Gyani Jarnail Singh ji I most respectfully disagree in terms of relaxing the TOS for quoting single Tuks.  My reason is that perhaps such citations may be the only chance some people have in their whole life to study a given Shabad in little more depth.  So it is not the punitive part but it has a brilliant after effect.  I have learned a lot out of such.

Serious and genuine posters with intent to share and learn versus  agendas are trivially seen by most in spite of their so concealed  cleverness.  We do need to keep flagging such and enforce the single Tuk  TOS in case it kind of resurrects them and more importantly does not  mis-lead and waste others energies who may be at an early stages of  their gurbani study or understanding.  In this thread I don't spot  anyone such and Kanwaljit Singh ji and Ishna ji and everyone else are  much gracious and knowledgeable but perhaps at younger stages of their  lives.  But much better than what I was at their age.

First Shabad in this thread,

  Quote:
*~~~~~~~~~~~~~~~~~~~*​ ਰਾਗੁ  ਗੂਜਰੀ  ਮਹਲਾ  ੪  ॥ ਹਰਿ  ਕੇ  ਜਨ  ਸਤਿਗੁਰ  ਸਤਪੁਰਖਾ  ਬਿਨਉ  ਕਰਉ  ਗੁਰ  ਪਾਸਿ  ॥ ਹਮ  ਕੀਰੇ  ਕਿਰਮ  ਸਤਿਗੁਰ  ਸਰਣਾਈ  ਕਰਿ  ਦਇਆ  ਨਾਮੁ  ਪਰਗਾਸਿ  ॥੧॥ 
रागु गूजरी महला ४ ॥ हरि के जन सतिगुर सतपुरखा बिनउ करउ गुर पासि ॥ हम कीरे किरम सतिगुर सरणाई करि दइआ नामु परगासि ॥१॥ 
Rāg gūjrī mėhlā 4. Har ke jan saṯgur saṯpurkẖā bina▫o kara▫o gur pās. Ham kīre kiram saṯgur sarṇā▫ī kar ḏa▫i▫ā nām pargās. ||1|| 
Raag Goojaree, Fourth Mehl: O humble servant of the Lord, O True Guru, O True Primal Being: I offer my humble prayer to You, O Guru. I  am a mere insect, a  worm. O True Guru, I seek Your Sanctuary. Please  be merciful, and bless  me with the Light of the Naam, the Name of the  Lord. ||1|| 
ਹਰਿ  ਕੇ ਜਨ = ਹੇ ਹਰੀ ਦੇ  ਸੇਵਕ! ਸਤਿਗੁਰੂ = ਹੇ ਸਤਿਗੁਰ! ਸਤ ਪੁਰਖਾ = ਹੇ ਮਹਾ ਪੁਰਖ  ਗੁਰੂ! ਬਿਨਉ = {विनय}  ਬੇਨਤੀ। ਕਰਉ = ਕਰਉਂ, ਮੈਂ ਕਰਦਾ ਹਾਂ। ਗੁਰ ਪਾਸਿ = ਹੇ  ਗੁਰੂ! ਤੇਰੇ ਪਾਸ। ਸਤਿਗੁਰ  ਸਰਣਾਈ = ਹੇ ਗੁਰੂ! ਤੇਰੀ ਸਰਨ। ਕੀਰੇ ਕਿਰਮ = ਨਿਮਾਣੇ  ਦੀਨ ਜੀਵ। ਪਰਗਾਸਿ = ਪਰਗਟ ਕਰ,  ਚਾਨਣ ਕਰ।੧।

ਹੇ   ਮਹਾਪੁਰਖ ਗੁਰੂ! ਹੇ ਪ੍ਰਭੂ ਦੇ ਭਗਤ ਸਤਿਗੁਰੂ! ਮੈਂ, ਹੇ ਗੁਰੂ! ਤੇਰੇ ਅੱਗੇ ਬੇਨਤੀ   ਕਰਦਾ ਹਾਂ-ਕਿਰਪਾ ਕਰ ਕੇ (ਮੇਰੇ ਅੰਦਰ) ਪ੍ਰਭੂ ਦਾ ਨਾਮ-ਚਾਨਣ ਪੈਦਾ ਕਰ। ਹੇ ਸਤਿਗੁਰੂ!   ਮੈਂ ਨਿਮਾਣਾ ਤੇਰੀ ਸਰਨ ਆਇਆ ਹਾਂ।੧। 
_Guru ji requests of the almighty to facilitate understanding.[/FONT]_

ਮੇਰੇ  ਮੀਤ  ਗੁਰਦੇਵ  ਮੋ  ਕਉ  ਰਾਮ  ਨਾਮੁ  ਪਰਗਾਸਿ  ॥ ਗੁਰਮਤਿ  ਨਾਮੁ  ਮੇਰਾ  ਪ੍ਰਾਨ  ਸਖਾਈ  ਹਰਿ  ਕੀਰਤਿ  ਹਮਰੀ  ਰਹਰਾਸਿ  ॥੧॥  ਰਹਾਉ  ॥ 
मेरे मीत गुरदेव मो कउ राम नामु परगासि ॥ गुरमति नामु मेरा प्रान सखाई हरि कीरति हमरी रहरासि ॥१॥ रहाउ ॥ 
Mere mīṯ gurḏev mo ka▫o rām nām pargās. Gurmaṯ nām merā parān sakẖā▫ī har kīraṯ hamrī rahrās. ||1|| rahā▫o. 
O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord. Through  the Guru's  Teachings, the Naam is my breath of life. The Kirtan of the  Lord's  Praise is my life's occupation. ||1||Pause|| 
ਮੋ  ਕਉ = ਮੈਨੂੰ, ਮੇਰੇ  ਅੰਦਰ। ਮੀਤ = ਹੇ ਮਿੱਤਰ! ਗੁਰਮਤਿ = ਗੁਰੂ ਦੀ ਮਤਿ ਦੀ ਰਾਹੀਂ  (ਮਿਲਿਆ ਹੋਇਆ)। ਪ੍ਰਾਨ  ਸਖਾਈ = ਜਿੰਦ ਦਾ ਸਾਥੀ। ਕੀਰਤਿ = ਸੋਭਾ, ਸਿਫ਼ਤਿ-ਸਾਲਾਹ।  ਰਹਰਾਸਿ = ਰਾਹ ਦੀ ਰਾਸਿ,  ਜ਼ਿੰਦਗੀ ਦੇ ਸਫ਼ਰ ਵਾਸਤੇ ਖ਼ਰਚੀ।੧।ਰਹਾਉ।

ਹੇ   ਮੇਰੇ ਮਿੱਤਰ ਗੁਰੂ! ਮੈਨੂੰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ-ਚਾਨਣ ਬਖ਼ਸ਼। ਗੁਰੂ ਦੀ ਦੱਸੀ ਮਤਿ ਦੀ  ਰਾਹੀਂ  ਮਿਲਿਆ ਹੋਇਆ ਹਰਿ-ਨਾਮ ਮੇਰੀ ਜਿੰਦ ਦਾ ਸਾਥੀ (ਬਣਿਆ ਰਹੇ), ਪ੍ਰਭੂ ਦੀ  ਸਿਫ਼ਤਿ-ਸਾਲਾਹ  ਮੇਰੀ ਜ਼ਿੰਦਗੀ ਦੇ ਸਫ਼ਰ ਲਈ ਰਾਸਿ-ਪੂੰਜੀ ਬਣੀ ਰਹੇ।੧।ਰਹਾਉ। 
_Guru ji further requests of the almighty, seeking understanding and a true path for life based on such understanding.[/FONT]_

ਹਰਿ  ਜਨ  ਕੇ  ਵਡ  ਭਾਗ  ਵਡੇਰੇ  ਜਿਨ  ਹਰਿ  ਹਰਿ  ਸਰਧਾ  ਹਰਿ  ਪਿਆਸ  ॥ ਹਰਿ  ਹਰਿ  ਨਾਮੁ  ਮਿਲੈ  ਤ੍ਰਿਪਤਾਸਹਿ  ਮਿਲਿ  ਸੰਗਤਿ  ਗੁਣ  ਪਰਗਾਸਿ  ॥੨॥ 
हरि जन के वड भाग वडेरे जिन हरि हरि सरधा हरि पिआस ॥ हरि हरि नामु मिलै त्रिपतासहि मिलि संगति गुण परगासि ॥२॥ 
Har jan ke vad bẖāg vadere jin har har sarḏẖā har pi▫ās. Har har nām milai ṯaripṯāsahi mil sangaṯ guṇ pargās. ||2|| 
The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord. Obtaining  the Name of the  Lord, Har, Har, they are satisfied; joining the  Sangat, the Blessed  Congregation, their virtues shine forth. ||2|| 
ਤ੍ਰਿਪਤਾਸਹਿ = ਰੱਜ ਜਾਂਦੇ ਹਨ। ਮਿਲਿ = ਮਿਲ ਕੇ।੨।

ਪ੍ਰਭੂ   ਦੇ ਉਹਨਾਂ ਸੇਵਕਾਂ ਦੇ ਬੜੇ ਉੱਚੇ ਭਾਗ ਹਨ ਜਿਨ੍ਹਾਂ ਦੇ ਅੰਦਰ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਵਾਸਤੇ   ਸਰਧਾ ਹੈ, ਖਿੱਚ ਹੈ। ਜਦੋਂ ਉਹਨਾਂ ਨੂੰ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ ਉਹ  (ਮਾਇਆ  ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਵਲੋਂ) ਰੱਜ ਜਾਂਦੇ ਹਨ, ਸਾਧ ਸੰਗਤਿ ਵਿਚ ਮਿਲ ਕੇ (ਉਹਨਾਂ ਦੇ  ਅੰਦਰ ਭਲੇ)  ਗੁਣ ਪੈਦਾ ਹੁੰਦੇ ਹਨ।੨। 
_Guru  ji then reflects on his understanding and says, the seekers of  understanding are blessed and their thirst for this is quenched in the  company of like minded seekers.[/FONT]_

ਜਿਨ  ਹਰਿ  ਹਰਿ  ਹਰਿ  ਰਸੁ  ਨਾਮੁ  ਨ  ਪਾਇਆ  ਤੇ  ਭਾਗਹੀਣ  ਜਮ  ਪਾਸਿ  ॥ ਜੋ  ਸਤਿਗੁਰ  ਸਰਣਿ  ਸੰਗਤਿ  ਨਹੀ  ਆਏ  ਧ੍ਰਿਗੁ  ਜੀਵੇ  ਧ੍ਰਿਗੁ  ਜੀਵਾਸਿ  ॥੩॥ 
जिन हरि हरि हरि रसु नामु न पाइआ ते भागहीण जम पासि ॥ जो सतिगुर सरणि संगति नही आए ध्रिगु जीवे ध्रिगु जीवासि ॥३॥ 
Jin har har har ras nām na pā▫i▫ā ṯe bẖāghīṇ jam pās. Jo saṯgur saraṇ sangaṯ nahī ā▫e ḏẖarig jīve ḏẖarig jīvās. ||3|| 
Those  who have not  obtained the Sublime Essence of the Name of the Lord,  Har, Har, Har, are  most unfortunate; they are led away by the Messenger  of Death. Those  who have not sought  the Sanctuary of the True Guru and the Sangat, the  Holy Congregation;  cursed are their lives, and cursed are their hopes  of life. ||3|| 
ਧ੍ਰਿਗੁ ਜੀਵੇ = ਲਾਹਨਤ ਹੈ ਉਹਨਾਂ ਦੇ ਜੀਵੇ ਨੂੰ।੩।

ਪਰ   ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੂੰ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਦਾ ਸੁਆਦ ਨਹੀਂ ਆਇਆ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਪ੍ਰਭੂ   ਦਾ ਨਾਮ ਨਹੀਂ ਮਿਲਿਆ, ਉਹ ਬਦ-ਕਿਸਮਤ ਹਨ, ਉਹ ਜਮਾਂ ਦੇ ਵੱਸ (ਪਏ ਹੋਏ ਸਮਝੋ ਉਹਨਾਂ  ਦੇ  ਸਿਰ ਉਤੇ ਆਤਮਕ ਮੌਤ ਸਦਾ ਸਵਾਰ ਰਹਿੰਦੀ ਹੈ)। ਜੋ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਨਹੀਂ  ਆਉਂਦੇ,  ਜੋ ਸਾਧ ਸੰਗਤਿ ਵਿਚ ਨਹੀਂ ਬੈਠਦੇ, ਲਾਹਨਤ ਹੈ ਉਹਨਾਂ ਦੇ ਜੀਊਣ ਨੂੰ, ਉਹਨਾਂ  ਦਾ ਜੀਊਣਾ  ਫਿਟਕਾਰ-ਜੋਗ ਹੈ।੩। 
_Guru ji also reflects and says strongly that the non-seekers are living in futility and such living is baseless.[/FONT]_


ਜਿਨ  ਹਰਿ  ਜਨ  ਸਤਿਗੁਰ  ਸੰਗਤਿ  ਪਾਈ  ਤਿਨ  ਧੁਰਿ  ਮਸਤਕਿ  ਲਿਖਿਆ  ਲਿਖਾਸਿ  ॥ ਧਨੁ  ਧੰਨੁ  ਸਤਸੰਗਤਿ  ਜਿਤੁ  ਹਰਿ  ਰਸੁ  ਪਾਇਆ  ਮਿਲਿ  ਜਨ  ਨਾਨਕ  ਨਾਮੁ  ਪਰਗਾਸਿ  ॥੪॥੪॥ 
जिन हरि जन सतिगुर संगति पाई तिन धुरि मसतकि लिखिआ लिखासि ॥ धनु धंनु सतसंगति जितु हरि रसु पाइआ मिलि जन नानक नामु परगासि ॥४॥४॥ 
Jin har jan saṯgur sangaṯ pā▫ī ṯin ḏẖur masṯak likẖi▫ā likẖās. Ḏẖan ḏẖan saṯsangaṯ jiṯ har ras pā▫i▫ā mil jan Nānak nām pargās. ||4||4|| 
Those  humble servants of  the Lord who have attained the Company of the True  Guru, have such  pre-ordained destiny inscribed on their foreheads. Blessed,  blessed is the  Sat Sangat, the True Congregation, where the Lord's  Essence is obtained.  Meeting with His humble servant, O Nanak, the  Light of the Naam shines  forth. ||4||4|| 
ਧੁਰਿ  = ਧੁਰ ਤੋਂ,  ਪਰਮਾਤਮਾ ਵਲੋਂ। ਮਸਤਕਿ = ਮੱਥੇ ਉੱਤੇ। ਲਿਖਾਸਿ = ਲੇਖ {ਲਫ਼ਜ਼ 'ਜੀਵਾਸਿ'  ਅਤੇ 'ਲਿਖਾਸਿ'  ਲਫ਼ਜ਼ 'ਜੀਵੇ' ਅਤੇ 'ਲੇਖ' ਤੋਂ ਬਦਲੇ ਹੋਏ ਹਨ ਤੁਕਾਂਤ ਪੂਰਾ ਕਰਨ ਲਈ}।  ਜਿਤੁ = ਜਿਸ  ਵਿਚ, ਜਿਸ ਦੀ ਰਾਹੀਂ। ਮਿਲਿ ਜਨ = ਜਨਾਂ ਨੂੰ ਮਿਲ ਕੇ, ਪ੍ਰਭੂ ਦੇ  ਸੇਵਕਾਂ ਨੂੰ ਮਿਲ  ਕੇ।੪।

ਜਿਨ੍ਹਾਂ   ਪ੍ਰਭੂ ਦੇ ਸੇਵਕਾਂ ਨੂੰ ਗੁਰੂ ਦੀ ਸੰਗਤਿ ਵਿਚ ਬੈਠਣਾ ਨਸੀਬ ਹੋਇਆ ਹੈ, (ਸਮਝੋ) ਉਹਨਾਂ   ਦੇ ਮੱਥੇ ਉਤੇ ਧੁਰੋਂ ਹੀ ਚੰਗਾ ਲੇਖ ਲਿਖਿਆ ਹੋਇਆ ਹੈ। ਹੇ ਨਾਨਕ! ਧੰਨ ਹੈ ਸਤਸੰਗ!  ਧੰਨ  ਹੈ ਸਤਸੰਗ! ਜਿਸ ਵਿਚ (ਬੈਠਿਆਂ) ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦਾ ਆਨੰਦ ਮਿਲਦਾ ਹੈ, ਜਿਥੇ  ਗੁਰਮੁਖਾਂ  ਨੂੰ ਮਿਲਿਆਂ (ਹਿਰਦੇ ਵਿਚ ਪਰਮਾਤਮਾ ਦਾ) ਨਾਮ ਆ ਵੱਸਦਾ ਹੈ।੪।੪।
_Guru  ji summarizes that it is a blessing, as though one is chosen, to have  the desire to seek and conjoin with others in such company as this makes  understanding a pleasure.[/FONT]_

*Essence: *_Guru  ji poses as request to almighty/creator seeking understanding.  Guru ji  says it is a blessing to have the desire to seek understanding and such  is best achieved in the company of like seekers.

Hence, in this shabad, the value and virtue of seeking understanding and  doing so with "sadh sangat" (company of like true seekers) is  highlighted. _

~~~~~~~~~~~~~~~~~~~~~​ 
Again errors in my essence statements and interpretation are all mine and I stand corrected.

Sat Sri Akal.


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