The Hukamnama today is by Guru Arjan Dev ji Maharaj, in Todee Raag, on Ang 714 of Guru Granth Sahib ji Maharaj.

 tofImhlw5]
ttoddee mehalaa 5 |
tofI mhlw 5 ]
Todee, Fifth Mehl:

inMdkugurikrpwqyhwitE]
nindhak gur kirapaa thae haattiou |
inMdku gur ikrpw qy hwitE ]
The slanderer, by Guru’s Grace, has been turned away.

pwrbRhmpRBBeydieAwlwisvkYbwixisrukwitE]1]rhwau]
paarabreham prabh bheae dhaeiaalaa siv kai baan sir kaattiou |1| rehaao |
pwrbRhm pRB Bey dieAwlw isv kY bwix isru kwitE ]1] rhwau ]
The Supreme Lord God has become merciful; with Shiva’s arrow, He shot his head off. ||1||Pause||

kwlujwlujmujoihnswkYsckwpMQwQwitE]
kaal jaal jam johi n saakai sach kaa panthaa thaattiou |
kwlu jwlu jmu joih n swkY sc kw pMQw QwitE ]
Death, and the noose of death, cannot see me; I have adopted the Path of Truth.

KwqKrcqikCuinKutqnwhIrwmrqnuDnuKwitE]1]
khaath kharachath kish nikhuttath naahee raam rathan dhan khaattiou |1|
Kwq Krcq ikCu inKutq nwhI rwm rqnu Dnu KwitE ]1]
I have earned the wealth, the jewel of the Lord’s Name; eating and spending, it is never used up. ||1||

BsmwBUqhoAwiKnBIqirApnwkIAwpwieAw]
bhasamaa bhooth hoaa khin bheethar apanaa keeaa paaeiaa |
Bsmw BUq hoAw iKn BIqir Apnw kIAw pwieAw ]
In an instant, the slanderer was reduced to ashes; he received the rewards of his own actions.

AwgmingmukhYjnunwnkusBudyKYlokusbwieAw]2]6]11]
aagam nigam kehai jan naanak sabh dhaekhai lok sabaaeiaa |2|6|11|
Awgm ingmu khY jnu nwnku sBu dyKY loku sbwieAw ]2]6]11]
Servant Nanak speaks the truth of the scriptures; the whole world is witness to it. ||2||6||11||

Katha by Sukha Singh

ni(n)dhak gur kirapaa thae haattiou ||
Satgur Arjan Devji Maharaj speaks in the Todee Raag, a raag which contains humility, yet has an underlying wisdom or understanding and through this Raag, Guru Sahib ji says this slanderer, with the Grace of the Guru has been stopped.

paarabreham prabh bheae dhaeiaalaa siv kai baan sir kaattiou ||1|| rehaao ||
Waheguruji has been merciful. With Shiva’s arrow the head of the slanderer has been cut off. Now, what does this mean? What Guru Sahib ji is saying is that the slanderer has been struck down by death.

kaal jaal jam johi n saakai sach kaa pa(n)thhaa thhaattiou ||
Shiva’s arrow is symbolising death and the jamdoots, they surround the slanderer, whereas the follower of the Guru is surrounded by light and the arrow of death cannot prick him or her. The arrow of death pricks that person who is this slanderer, but that person who follows the Guru, no arrow of death can come near them.

Now Guru ji is saying, think about this – the news of death, the web of death, the angels of death, cannot touch me, cannot do anything to me, they cannot obstruct me in any way.

Why? Because I follow the path of Truth, because I walk on the path of Truth, death cannot touch me.

khaath kharachath kishh nikhuttath naahee raam rathan dhhan khaattiou ||1||
I spend this wealth more and more, but this wealth cannot be used up. What wealth is it? It is the diamond of Raam, of the name of Waheguru, that is the wealth which I have earned.

bhasamaa bhooth hoaa khin bheethar apanaa keeaa paaeiaa ||
This slanderer has become ashes, in one second, in an instant. Thus slanderer has reaped the rewards of his own actions.

aagam nigam kehai jan naanak sabh dhaekhai lok sabaaeiaa ||2||6||11||
The servant Nanak speaks this truth, the truth of all the scriptures of the world, and the whole world witnesses Nanak speaking this truth.

What Guru ji is saying is that if you fall into that slandering, you will be cut down by death, but if you rise above it, then you will be surrounded by Light and by Truth. Death cannot touch those people, who adopt the path of Truth.

nindhak gur kirapaa thae haattiou ||
paarabreham prabh bheae dhaeiaalaa siv kai baan sir kaattiou ||1||
rehaao ||

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

Katha by Ek Oang Kar Kaur

Today’s Hukamnama is from Guru Arjan Dev ji in Raag Todee from Ang 714 of the Shri Guru Granth Sahib ji.

And a lot of us, when we are in that position of being in our truth and purity and someone out of jealousy doesn’t want us to have the position or the face that we have, they will use slander as a tool against us. Most people respond to slander with anger, with a sort of self-righteousness anger, justifiable anger, and often get into the trap of being negative in return to the slander.

But, what Guru Arjan is doing in this hukam is giving us approach to dealing with slander that actually takes us to the highest most peaceful experience inside of us. He does it by talking about what happens to someone who slanders, so in the first line, he is saying through the Guru’s kindness, the person who is a slanderer gets stopped in their track.

It is an interesting line, because who is the Guru being kind to? Is the Guru being kind to the slanderer or the one who is being slandered or both? It is not necessarily a victim situation, where the Guru is protecting the one who is being slandered, in some way it is protection for the slanderer to be stopped, to stop for that person’s karma to not continue in that mode.

So through the kindness of the Guru the slanderer is stopped and through the mercy and kindness of the Transcendent One the arrow of Shiva has kind of shot his head off. This is a real symbolic line in a lot of ways. There are so many different ways to talk about what that means, the arrow of Shiva has kind of shot his head off, or taken his head off, the head of the slanderer off. One way to talk about the line is that when we experience slander, it is a very natural human instinct for us to try and stop that slander from happening ourselves. But what Guru Arjan is talking about that actually there is a power, the power of the Divine can be destructive energy to keep the slanderer from doing that act of slandering.

We see examples in Sikh history all the time that how the Gurus would allow people to be unrighteous to them, then the hand of God would come in and balance the affairs of the Guru and correct the situation. Also that the head is being cut off is that slandering comes from a place of the mind, it comes from the head, it never comes from the heart, so even though the head of the slanderer might be cut off, the ultimate reality that the Guru will talk about in Gurbani is that the light of God lives in every heart.

So, even when there is someone who is treating us badly or slandering us, still the heart is a pure light and it is just from the head that these things come. So, the Transcendent power and Its mercy is cutting off the head of that person and it is not up to us in our own power to try and do anything to stop the slanderer its up to the Divine to balance it and correct the situation.

Then Guru Arjan goes on and says that the Angels of Death can’t see the one who is walking the path of Truth or the path of Sach. We talked about earlier this week how Sach also refers to Guru Nanak’s Japji Sahib’s Sachkhand that the One who is walking the path of seeing the Transcendent One present in the creation and seeing the Transcendent One as watching everything and completing everything. The one who is in death, the awareness that there is this doer that is bigger than any person who is really watching everything, moving everything completing everything.

When we are walking on that path, Death does not see us, because there is no death on that path. When we are in that experience of Sachkhand, when we in the experience of the Nirankar, the formless One who watches everything, then we ourselves have transcended the experience of death and time and space. So, how can death possibly touch us, how can death come to us?

In life, we think our survival is based on the wealth that we collect and the food that we eat, Guru Arjan in this next line talks about the wealth and the food of Ram ratan dhan, so the diamond jewel of Ram. Ram is one of the names of God that talks about the polarity of male and female, Ra Ma the Sun and the Moon, the one who created the Sun and the Moon, the male and the female, really holds that polarity and balance and the union and creativity and the beauty of it.

When we can experience the creative energy and divine and get into that wealth, its something that always takes care of us and provides for us, no matter we use it or what we do with it. We never exhaust that wealth, and that’s the real security that we experience in the human form.

It’s really a mind set of saying that when we walk the path to experience the sachkhand, we experience that jewel of Ram ratan and its a wealth and security that no matter what we do, it never goes away. But, the ones who slander, or the ones who speak badly of others, that comes from a psychological insecurity, they haven’t experienced the divine, or that ultimate security, that the divine can give and they come from a lower place, in their own psyche, when they are in that mind set, the one who is speaking badly, just takes a moment, for their whole world to be reduced to ashes.

What Guru Arjan is saying that what they give out, they in turn receive, so the slanderer has an intention of destroying somebody’s world. The cosmic law of the Universe is that what you give out is what comes back to you. So, it is not even anybody needs to do anything, the power is in that cosmic law. The slanderer sends out an intention to destroy and then in an instant, cosmic law brings that energy back and the slanderer himself or herself is completely reduced to ashes, is completely destroyed.

Nanak says, listen this law of what you send out, being what you receive, and the slanderer sends out destruction and receives destruction and the one who with walks the Truth of the Divine in everything and watching and guiding everything doesn’t even experience death.

He says that law is kind of a law written in all scriptures, in any sort of sacred tradition, this law what you send out is what you receive, that exists in every sacred knowledge and that everyone in this whole world, every person in the Universe even can watch that, that law is in action, that, that law is true and it works and it is in action.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

 Guru Ram Das Ji – Raag Soohee – Ang 731

MP3 File

The hukamnama today is by Guru Ram Das Ji, the 4th light of Guru Nanak, and is in Raag Soohee on Ang 731 of Sri Guru Granth Sahib Maharaj.

rwgusUhImhlw4Gru1
raag soohee mehalaa 4 ghar 1
rwgu sUhI mhlw 4 Gru 1
Raag Soohee, Fourth Mehla, First House:

<>siqgurpRswid]
ik oa(n)kaar sathigur prasaadh ||
<> siqgur pRswid ]
One Universal Creator God. By The Grace Of The True Guru:

minrwmnwmuAwrwiDAwgursbidgurUgurky]
man raam naam aaraadhhiaa gur sabadh guroo gur kae ||
min rwm nwmu AwrwiDAw gur sbid gurU gur ky ]
My mind worships and adores the Lord’s Name, through the Guru, and the Word of the Guru’s Shabad.

siBieCwminqinpUrIAwsBucUkwfrujmky]1]
sabh eishhaa man than pooreeaa sabh chookaa ddar jam kae ||1||
siB ieCw min qin pUrIAw sBu cUkw fru jm ky ]1]
All the desires of my mind and body have been fulfilled; all fear of death has been dispelled. ||1||

myrymnguxgwvhurwmnwmhirky]
maerae man gun gaavahu raam naam har kae ||
myry mn gux gwvhu rwm nwm hir ky ]
O my mind, sing the Glorious Praises of the Lord’s Name.

guirquTYmnuprboiDAwhirpIAwrsugtky]1]rhwau]
gur thut(h)ai man parabodhhiaa har peeaa ras gattakae ||1|| rehaao ||
guir quTY mnu prboiDAw hir pIAw rsu gtky ]1] rhwau ]
And when the Guru is pleased and satisfied, the mind is instructed; it then joyfully drinks in the subtle essence of the Lord. ||1||Pause||

sqsMgiqaUqmsiqgurkyrIgungwvYhirpRBky]
sathasa(n)gath ootham sathigur kaeree gun gaavai har prabh kae ||
sqsMgiq aUqm siqgur kyrI gun gwvY hir pRB ky ]
The Sat Sangat, the True Congregation of the True Guru, is sublime and exalted. They sing the Glorious Praises of the Lord God.

hirikrpwDwirmylhusqsMgiqhmDovhpgjnky]2]
har kirapaa dhhaar maelahu sathasa(n)gath ham dhhoveh pag jan kae ||2||
hir ikrpw Dwir mylhu sqsMgiq hm Dovh pg jn ky ]2]
Bless me with Your Mercy, Lord, and unite me with the Sat Sangat; I wash the feet of Your humble servants. ||2||

rwmnwmusBuhYrwmnwmwrsugurmiqrsursky]
raam naam sabh hai raam naamaa ras guramath ras rasakae ||
rwm nwmu sBu hY rwm nwmw rsu gurmiq rsu rsky ]
The Lord’s Name is all. The Lord’s Name is the essence of the Guru’s Teachings, the juice, the sweetness of it.

hirAMimRquhirjlupwieAwsBlwQIiqsiqsky]3]
har a(n)mrith har jal paaeiaa sabh laathhee this this kae ||3||
hir AMimRqu hir jlu pwieAw sB lwQI iqs iqs ky ]3]
I have found the Ambrosial Nectar, the Divine Water of the Lord’s Name, and all my thirst for it is quenched. ||3||

hmrIjwiqpwiqgurusiqguruhmvyicEisrugurky]
hamaree jaath paath gur sathigur ham vaechiou sir gur kae ||
hmrI jwiq pwiq guru siqguru hm vyicE isru gur ky ]
The Guru, the True Guru, is my social status and honor; I have sold my head to the Guru.

jnnwnknwmupirEgurcylwgurrwKhulwjjnky]4]1]
jan naanak naam pariou gur chaelaa gur raakhahu laaj jan kae ||4||1||
jn nwnk nwmu pirE gur cylw gur rwKhu lwj jn ky ]4]1]
Servant Nanak is called the chaylaa, the disciple of the Guru; O Guru, save the honor of Your servant. ||4||1||

Raag Soohee is a Raag of complete adoration and love. Where one is absorbed completely into one’s beloved, completely joined and united. It is in ghar pehla, the first house of the taals.

Ik-oNkaar satgur parsaad
Guruji begins this beautiful shabad with the mangala charan. There is one universal being who is sat, forever true and gurprasaad, is found through the grace of the True Guru.

Man raam naam aaraaDhi-aa gur sabad guroo gur kay
man, means mind, raam naam, means the name of the Lord; aaraadhiaa, means to worship, to adore, to praise. My mind worships, adores the name of the Lord. How did I do it? Through the Guru; the Guru who has given me the shabad, the Guru who instructed me to focus my mind on the shabad; gur sabad guroo gur kay.

Sabh ichhaa man tan pooree-aa sabh chookaa dar jam kay
sabh, means all, ichhaa, means desires or wishes, man tan pooree-aa sabh. All of the wishes of my mind man, tan and body, have been fufilled, chookaa dar jam kay. Again, Sabh means all. Chooka means removed. Dar means fear. Jam kay means death. Not only have my desires died, but my fear of death has gone. Because I have realized that the death of the physical body is not a true death, for nothing can kill the soul. Why have all the desires been fulfilled ? Because all the desires have been removed, there are no desires left. When there are no desires left, there is no fear of death.

Mayray man gun gaavhu raam naam har kay
mayray man oh my mind, gun gaavhu sing the praises. Gaavhu means to sing, gun means praises. Raam naam har kay, Sing the praises of the name of the Lord, the name of har kay, the great Lord Hari.

Gur tuthai man parboDhi-aa har pee-aa ras gatkay
Gur means Guru. Tuthai means is pleased, has showered his grace upon me. Man parboDhi-aa my mind has been parboDhi-aa given the gift of spiritual knowledge. When the Guru showered his Grace upon me, I was blessed with the gift of spiritual knowledge. Har pee-aa ras gatkay. Har ras, the sublime essence of the Lord, that immortal nectar within me. I tapped into that, receiving that spiritual knowledge, and I drank it joyfully. Gatkay‘even now, in Punjabi there is a saying which is gat gatkay peena, which means to drink with joy and with pleasure. The Guru blessed me with this spiritual knowledge and I indulged in the divine ecstasy within me. I didn’t have to look outside, it is within.

Rahaa-o
Rahaa-o. Pause and meditate.

Satsangat ootam satgur kayree gun gaavai har parabh kay
Satsangat the true congregation, the true gathering, ootam is the highest. Satgur kayree. But only if they are the congregation of the Guru. Why? Because gun gaavai har parabh kay. Because they sing gaavai, the praises gun har parabh kay of my Lord Hari. That’s why the satsangat is so great, because when you enter the satsangat, you have no choice but to sing the praises of the Lord.

Har kirpaa Dhaar maylhu satsangat ham Dhovah pag jan kay
Har kirpaa Dhaar. Oh great Guru, oh Hari, Kirpaa means mercy and dhaar means shower me in. Shower me in your mercy, shower me in your grace. Bless me, oh Guru. Maylhu satsangat means, unite me, bring me into the satsangat, the true congregation. Why? So that ham Dhovah pag jan kay. Ham means I, dhovah means wash pag means feet and jan kay means of your humble servant. Oh Guru, bless me with great good fortune, that I may enter the satsangat, the true congregation and I may pick up the dust of the feet of the saints, and put it to my forehead. This doesn’t just mean physically, this means spiritually; spiritually losing ourselves in the consciousness of the satsangat; spiritually losing our ego in the consciousness of the satsangat. Because when we join together in the satsangat, the true congregation, our collective consciousness is such that there is no ‘I’ left, there is only Waheguru.

Raam naam sabh hai raam naamaa ras gurmat ras raskay
Raam naam the Lord’s name sabh hai is everything. Once the Lord blessed me with spiritual wisdom, I realized that God is speaking to me through everything. Raam naamaa ras gurmat ras raskay. I realised that the true essence of the Lord is ras gurmut, is in the Guru’s teachings. The Guru’s teachings are the greatest essence of the lord ras raskay, and they are the sweetness of God given to us. For the Guru’s teachings lead us to God.

Har amrit har jal paa-i-aa sabh laathee tis tis kay
Har amrit the immortal nectar of the Lord, amrit the ambrosial nectar of the Lord. Har means Lord, jal means water. I have found the divine water, the ambrosial nectar of the Lord’s name. Sabh laathee tis tis kay. And drinking this ambrosial nectar, of God’s name, which is within me, which is the shabad. Sabh laathee tis tis kay, Sab means all. Laathee means has gone. Tis tis kay means all of my trishna, the thirst inside me, the fire inside me has been put out with the amrit naam. I found the amrit naam within me, I found the Lord is dwelling within me, so all the fire within me has been put out and my desires have been quenched.

Hamree jaat paat gur satgur ham vaychi-o sir gur kay
hamree jaat my caste, my social status. Hamree means my, jaat means social status. Paat means honor. My social status and my honor is the Guru. I have no status and honor of my own, ham vaychi-o sir gur kay. I have sold my head to the Guru. When in 1699 on Vaisakhi day, the Panj Piaare stood up in front of the congregation, this is exactly what they said. They gave up everything that was theirs, and gave it to the Guru. I have no other honor, apart from the honor of the Guru, I have no other social status, apart from being a disciple of the Guru. There is no other social status for me, there is no other place I can go.

Jan naanak naam pari-o gur chaylaa gur raakho laaj jan kay
jan naanak the servant Nanak, naam pari-o has been blessed with the title, Naam here means a title, of gur chaylaa. The servant Nanak has been blessed with the title of being the Guru’s disciple. Then Guru Ram Das Ji says, Gur raakho laaj jan kay. Oh Guru, protect the honor of your servant. There is no way that I can protect myself, oh Guru, please, you protect me.

The hukamnama is talking about ultimate Divine Love, to sell our head to the one who we love. If we sell our head, if we give up our kam, krodh, lob, moh, ahankar in the satsangat. If we lose ourselves in the Guru, then peace of mind, shanti, tranquility, harmony will all enter our souls and we will drink the Divine essence of the ambrosial nectar.

Mayray man gun gaavhu raam naam har kay.
Gur tuthai man parboDhi-aa har pee-aa ras gatkay. ||1|| Rahaa-o.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

  Guru Arjan Dev ji – Raag Todee – Ang 712

MP3 File

The hukamnama today is by Guru Arjan Dev ji, in Raag Todee, on Ang 712 of Siri Guru Granth Sahib ji Maharaj.

tofImhlw5]
todee mehlaa 5.
tofI mhlw 5 ]
Todee, Fifth Mehl:

mwnuKuibnubUJyibrQwAwieAw]
maanukh bin boojhay birthaa aa-i-aa.
mwnuKu ibnu bUJy ibrQw AwieAw ]
Without understanding, his coming into the world is useless.

AinkswjsIgwrbhukrqwijauimrqkuEFwieAw]rhwau]
anik saaj seegaar baho kartaa ji-o mirtak odhaa-i-o. rahaa-o.
Aink swj sIgwr bhu krqw ijau imrqku EFwieAw ] rhwau ]
He puts on various ornaments and many decorations, but it is like dressing a corpse. ||Pause||

DwieDwieikrpnsRmukInoiekqRkrIhYmwieAw]
Dhaa-ay Dhaa-ay kirpan saram keeno ikatar karee hai maa-i-aa.
Dwie Dwie ikrpn sRmu kIno iekqR krI hY mwieAw ]
With great effort and exertion, the miser works to gather in the riches of Maya. ||Pause||

dwnupuMnunhIsMqnsyvwikqhIkwijnAwieAw]1]
daan punn nahee santan sayvaa kit hee kaaj na aa-i-aa. ||1||
dwnu puMnu nhI sMqn syvw ikq hI kwij n AwieAw ]1]
He does not give anything in charity or generosity, and he does not serve the Saints; his wealth does not do him any good at all. ||1||

kirAwBrxsvwrIsyjwkwminQwtubnwieAw]
kar aabhran savaaree sayjaa kaaman thaat banaa-i-aa.
kir AwBrx svwrI syjw kwmin Qwtu bnwieAw ]
The soul-bride puts on her ornaments, embellishes her bed, and fashions decorations.

sMgunpwieEApunyBrqypyiKpyiKduKupwieAw]2]
sang na paa-i-o apunay bhartay paykh paykh dukh paa-i-aa. ||2||
sMgu n pwieE Apuny Brqy pyiK pyiK duKu pwieAw ]2]
But if she does not obtain the company of her Husband Lord, the sight of these decorations only brings her pain. ||2||

swroidnsumjUrIkrqwquhumUslihCrwieAw]
saaro dinas majooree kartaa tuhu mooslahi chharaa-i-aa.
swro idnsu mjUrI krqw quhu mUslih CrwieAw ]
The man works all day long, threshing the husks with the pestle

KyduBieEbygwrIinAweIGrkYkwimnAwieAw]3]
khayd bha-i-o baygaaree ni-aa-ee ghar kai kaam na aa-i-aa. ||3||
Kydu BieE bygwrI inAweI Gr kY kwim n AwieAw ]3]
He is depressed, like a forced laborer, and so he is of no use to his own home. ||3||

BieEAnugRhujwkaupRBkoiqsuihrdYnwmuvswieAw]
bha-i-o anoograhu jaa ka-o parabh ko tis hirdai naam vasaa-i-aa.
BieE AnugRhu jw kau pRB ko iqsu ihrdY nwmu vswieAw ]
But when God shows His Mercy and Grace, He implants the Naam, the Name of the Lord, within the heart.

swDsMgiqkYpwCYpirAaujnnwnkhirrsupwieAw]4]2]4]
saaDhsangat kai paachhai pari-a-o jan naanak har ras paa-i-aa. ||4||2||4||
swDsMgiq kY pwCY pirAau jn nwnk hir rsu pwieAw ]4]2]4]
Search the Saadh Sangat, the Company of the Holy, O Nanak, and find the sublime essence of the Lord. ||4||2||4||

Guru Arjan Dev Ji with this Hukamnama has blessed us. The Todee raag is a very famous raag. The feeling that Todee conveys is one which gives birth to wisdom within the soul of the human being. The Todee Raag, humbly, points out to the human being what the human being is unaware of. It will bring things, which we rarely think about but are important into our focus.

maanukh bin boojhay birthaa aa-i-aa
maanukh means the human being, bin, means without, boojhay means understanding, realization, enlightenment, birthaa, means worthless, useless, and aa-i-aa means the coming onto the earth. Guru Arjan Dev Ji is saying the coming onto the earth of that human being who has not realized the realization of the soul is completely worthless and useless. Many people say where in Guru Granth Sahib does it say the aim of our lives is to meet God? Guru Arjan Dev Ji is answering that question. Guru Ji says there is no meaning if there is no realization. The realization of the Lord is what brings meaning to this life.

anik saaj seegaar baho kartaa ji-o mirtak odhaa-i-o
anik means many various types of, various, saaj means ornaments, seegaar means decorations, baho means many, kartaa means to do. What the human being does is anik saaj, i.e. he puts on many different ornaments, adorns himself / herself with physical beauty, physical wealth but not spiritual wealth. Guru Ji says all of these things, what are they like? Ji-o means they are as if, mirtak means a corpse and odhaa-i-o means to dress or cover. All of these things which we do, whether they are rituals, in which we don’t have any love or any connection, whether its physical adornment which we think will take us to God, Guru Ji is saying all that is as if a corpse is being dressed and is pointless without that realization.

Rahaa-o
Guru Ji saying pause and think about this point.

Dhaa-ay Dhaa-ay kirpan saram keeno ikatar karee hai maa-i-aa
Dhaa-ay Dhaa-ay, means to put great effort into something, to completely exert oneself, kirpan means the miser, saram means to go through a lot of pain, a lot of hardship, keeno means to do. So with great effort, going through many hardships, what does the miser do? Guru Ji says the miser does only one thing; ikatar karee hai maa-i-aa, ikatar means to gather; karee hai means to do and maa-i-aa means those things, which are transitory, which are not forever. What does the miser do? He / she puts all of their efforts; all their exertions go through all of the hardships to collect together those things, which are transitory, those things which are not even going to last. He / she forgets the treasure of the soul, which is within.

Daan punn nahee santan sayvaa kit hee kaaj na aa-i-aa
Daan pun means charitable deeds, nahee means not to do, sayvaa means the selfless service, santan means the saints. That miser does not take those transitory things they put together and give them to charity. That miser does not even serve the saints. He does not serve the holy ones. Kit hee kaaj na aa-i-aa. Guru Ji says all that transitory wealth we have got together, that false wealth, kit hee kaaj na aa-i-aa where aa-i-aaa means to come or to produce; kaaj means any worth. Without doing charitable deeds or serving the saints, all that transitory wealth is wasted, Guru Ji says.

Kar aabhran savaaree sayjaa kaaman thaat banaa-i-aa
aabhran means decorations. The soul bride puts on these decorations. The soul bride thinks she can buy God. But she cannot. Sayjaa means the bed of the soul bride, savaaree means to embellish, to decorate that bed. Kaaman thaat banaa-i-aa means puts on all decorations. But all these decorations they are the decorations of ego, desire, attachment, greed, anger. The soul bride does not wear the true decorations of love, humility, grace, and dignity.

Sang na paa-i-o apunay bhartay paykh paykh dukh paa-i-aa
Sang, means the union, the company. The soul bride does not find the company of apunay bhartay of her husband Lord. Her husband Lord is not impressed by these decorations of duality. Then what happens? Paykh paykh dukh paa-i-aa, the soul bride looks at these transitory goods she has collected, looks at these so-called decorations of maya of falsehood, and the soul bride has pain in her heart.

Saaro dinas majooree kartaa tuhu mooslahi chharaa-i-aa
Saaro means all and dinas means day. All day the human being majooree kartaa where majooree means works and kartaa means to work. All day long the human being works but what is this work like? Guru Ji says tuhu mooslahi chharaa-i-aa. In India, what they do is grind down, in a mill, the harvest, to get out the daaneh, the seeds from which the flour can be made. Guru Ji says the work that the man does, what is it like? Mooslahi means the pesal, chharaa-i-aa means to thresh, to turn around and tuhu means husks. The work that the human being is doing is like taking the empty husks and trying to get the seeds out of that but that cannot ever happen. Husks cannot ever produce that, as husks are the leftovers. The man is leaving behind what is truly nourishing and picking up these husks, these leftovers.

Khayd bha-i-o baygaaree ni-aa-ee ghar kai kaam na aa-i-aa
Bha-i-o means to be become and khayd means depressed. The man becomes depressed. Baygaaree means slave and ni-aa-ee means like. The man becomes depressed like a slave. Ghar means the home of the soul. Kaam na aa-i-aa means to be of no use to. The man works all day without remembering God, without having love inside his heart. Guru ji says that work, does not come to any fruit to his true house, which is the soul within him.

Bha-i-o anoograhu jaa ka-o parabh ko tis hirdai naam vasaa-i-aa
jaa ka-o means upon whom, bha-i-o anoograhu means mercy has been shown upon, parabh ko means of the Lord. Upon whom the Lords mercy, has been shown, the Lord’s Grace has been showered. What happens to that person? In their hirdai, heart, naam, the name of the Lord, vasaa-i-aa, to implant, the name of the Lord is implanted into their heart and soul. They are no longer grinding down the husks. They find the true nourishing food of the soul.

SaaDhsangat kai paachhai pari-a-o jan naanak har ras paa-i-aa
Paachhai means to find, pari-a-o means to follow. Guru Ji is saying in order to find the har ras the essence of the Lord, Hari, God, to paa-i-aa that, paa-i-aa means to find, what do you have to do? Guru Ji is saying to find the sublime essence of the Lord; you must continually follow and serve the Saadh Sangat, the congregation of the holy, the company of the holy. You want to find peace, you want to get out of this rat race; Guru Ji says follow the Saadh Sangat. In the Saadh Sangat you will find the essence of the Lord.

May Guru Ji Bless us with the understanding, so our coming onto this earth, is not worthless, useless. May we pray on this day that God showers his mercy upon all of us and that we come to the realization that we have come onto this earth to realize the Creator Lord is inside us.

Maanukh bin boojhay birthaa aa-i-aa.
Anik saaj seegaar baho kartaa ji-o mirtak odhaa-i-o. Rahaa-o.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

The Hukamnama today is by Guru Arjan Dev ji Maharaj, in Todee Raag, on Ang 714 of Guru Granth Sahib ji Maharaj.

 tofImhlw5]
ttoddee mehalaa 5 |
tofI mhlw 5 ]
Todee, Fifth Mehl:

inMdkugurikrpwqyhwitE]
nindhak gur kirapaa thae haattiou |
inMdku gur ikrpw qy hwitE ]
The slanderer, by Guru’s Grace, has been turned away.

pwrbRhmpRBBeydieAwlwisvkYbwixisrukwitE]1]rhwau]
paarabreham prabh bheae dhaeiaalaa siv kai baan sir kaattiou |1| rehaao |
pwrbRhm pRB Bey dieAwlw isv kY bwix isru kwitE ]1] rhwau ]
The Supreme Lord God has become merciful; with Shiva’s arrow, He shot his head off. ||1||Pause||

kwlujwlujmujoihnswkYsckwpMQwQwitE]
kaal jaal jam johi n saakai sach kaa panthaa thaattiou |
kwlu jwlu jmu joih n swkY sc kw pMQw QwitE ]
Death, and the noose of death, cannot see me; I have adopted the Path of Truth.

KwqKrcqikCuinKutqnwhIrwmrqnuDnuKwitE]1]
khaath kharachath kish nikhuttath naahee raam rathan dhan khaattiou |1|
Kwq Krcq ikCu inKutq nwhI rwm rqnu Dnu KwitE ]1]
I have earned the wealth, the jewel of the Lord’s Name; eating and spending, it is never used up. ||1||

BsmwBUqhoAwiKnBIqirApnwkIAwpwieAw]
bhasamaa bhooth hoaa khin bheethar apanaa keeaa paaeiaa |
Bsmw BUq hoAw iKn BIqir Apnw kIAw pwieAw ]
In an instant, the slanderer was reduced to ashes; he received the rewards of his own actions.

AwgmingmukhYjnunwnkusBudyKYlokusbwieAw]2]6]11]
aagam nigam kehai jan naanak sabh dhaekhai lok sabaaeiaa |2|6|11|
Awgm ingmu khY jnu nwnku sBu dyKY loku sbwieAw ]2]6]11]
Servant Nanak speaks the truth of the scriptures; the whole world is witness to it. ||2||6||11||

Katha by Sukha Singh

ni(n)dhak gur kirapaa thae haattiou ||
Satgur Arjan Devji Maharaj speaks in the Todee Raag, a raag which contains humility, yet has an underlying wisdom or understanding and through this Raag, Guru Sahib ji says this slanderer, with the Grace of the Guru has been stopped.

paarabreham prabh bheae dhaeiaalaa siv kai baan sir kaattiou ||1|| rehaao ||
Waheguruji has been merciful. With Shiva’s arrow the head of the slanderer has been cut off. Now, what does this mean? What Guru Sahib ji is saying is that the slanderer has been struck down by death.

kaal jaal jam johi n saakai sach kaa pa(n)thhaa thhaattiou ||
Shiva’s arrow is symbolising death and the jamdoots, they surround the slanderer, whereas the follower of the Guru is surrounded by light and the arrow of death cannot prick him or her. The arrow of death pricks that person who is this slanderer, but that person who follows the Guru, no arrow of death can come near them.

Now Guru ji is saying, think about this – the news of death, the web of death, the angels of death, cannot touch me, cannot do anything to me, they cannot obstruct me in any way.

Why? Because I follow the path of Truth, because I walk on the path of Truth, death cannot touch me.

khaath kharachath kishh nikhuttath naahee raam rathan dhhan khaattiou ||1||
I spend this wealth more and more, but this wealth cannot be used up. What wealth is it? It is the diamond of Raam, of the name of Waheguru, that is the wealth which I have earned.

bhasamaa bhooth hoaa khin bheethar apanaa keeaa paaeiaa ||
This slanderer has become ashes, in one second, in an instant. Thus slanderer has reaped the rewards of his own actions.

aagam nigam kehai jan naanak sabh dhaekhai lok sabaaeiaa ||2||6||11||
The servant Nanak speaks this truth, the truth of all the scriptures of the world, and the whole world witnesses Nanak speaking this truth.

What Guru ji is saying is that if you fall into that slandering, you will be cut down by death, but if you rise above it, then you will be surrounded by Light and by Truth. Death cannot touch those people, who adopt the path of Truth.

nindhak gur kirapaa thae haattiou ||
paarabreham prabh bheae dhaeiaalaa siv kai baan sir kaattiou ||1||
rehaao ||

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

Katha by Ek Oang Kar Kaur

Today’s Hukamnama is from Guru Arjan Dev ji in Raag Todee from Ang 714 of the Shri Guru Granth Sahib ji.

And a lot of us, when we are in that position of being in our truth and purity and someone out of jealousy doesn’t want us to have the position or the face that we have, they will use slander as a tool against us. Most people respond to slander with anger, with a sort of self-righteousness anger, justifiable anger, and often get into the trap of being negative in return to the slander.

But, what Guru Arjan is doing in this hukam is giving us approach to dealing with slander that actually takes us to the highest most peaceful experience inside of us. He does it by talking about what happens to someone who slanders, so in the first line, he is saying through the Guru’s kindness, the person who is a slanderer gets stopped in their track.

It is an interesting line, because who is the Guru being kind to? Is the Guru being kind to the slanderer or the one who is being slandered or both? It is not necessarily a victim situation, where the Guru is protecting the one who is being slandered, in some way it is protection for the slanderer to be stopped, to stop for that person’s karma to not continue in that mode.

So through the kindness of the Guru the slanderer is stopped and through the mercy and kindness of the Transcendent One the arrow of Shiva has kind of shot his head off. This is a real symbolic line in a lot of ways. There are so many different ways to talk about what that means, the arrow of Shiva has kind of shot his head off, or taken his head off, the head of the slanderer off. One way to talk about the line is that when we experience slander, it is a very natural human instinct for us to try and stop that slander from happening ourselves. But what Guru Arjan is talking about that actually there is a power, the power of the Divine can be destructive energy to keep the slanderer from doing that act of slandering.

We see examples in Sikh history all the time that how the Gurus would allow people to be unrighteous to them, then the hand of God would come in and balance the affairs of the Guru and correct the situation. Also that the head is being cut off is that slandering comes from a place of the mind, it comes from the head, it never comes from the heart, so even though the head of the slanderer might be cut off, the ultimate reality that the Guru will talk about in Gurbani is that the light of God lives in every heart.

So, even when there is someone who is treating us badly or slandering us, still the heart is a pure light and it is just from the head that these things come. So, the Transcendent power and Its mercy is cutting off the head of that person and it is not up to us in our own power to try and do anything to stop the slanderer its up to the Divine to balance it and correct the situation.

Then Guru Arjan goes on and says that the Angels of Death can’t see the one who is walking the path of Truth or the path of Sach. We talked about earlier this week how Sach also refers to Guru Nanak’s Japji Sahib’s Sachkhand that the One who is walking the path of seeing the Transcendent One present in the creation and seeing the Transcendent One as watching everything and completing everything. The one who is in death, the awareness that there is this doer that is bigger than any person who is really watching everything, moving everything completing everything.

When we are walking on that path, Death does not see us, because there is no death on that path. When we are in that experience of Sachkhand, when we in the experience of the Nirankar, the formless One who watches everything, then we ourselves have transcended the experience of death and time and space. So, how can death possibly touch us, how can death come to us?

In life, we think our survival is based on the wealth that we collect and the food that we eat, Guru Arjan in this next line talks about the wealth and the food of Ram ratan dhan, so the diamond jewel of Ram. Ram is one of the names of God that talks about the polarity of male and female, Ra Ma the Sun and the Moon, the one who created the Sun and the Moon, the male and the female, really holds that polarity and balance and the union and creativity and the beauty of it.

When we can experience the creative energy and divine and get into that wealth, its something that always takes care of us and provides for us, no matter we use it or what we do with it. We never exhaust that wealth, and that’s the real security that we experience in the human form.

It’s really a mind set of saying that when we walk the path to experience the sachkhand, we experience that jewel of Ram ratan and its a wealth and security that no matter what we do, it never goes away. But, the ones who slander, or the ones who speak badly of others, that comes from a psychological insecurity, they haven’t experienced the divine, or that ultimate security, that the divine can give and they come from a lower place, in their own psyche, when they are in that mind set, the one who is speaking badly, just takes a moment, for their whole world to be reduced to ashes.

What Guru Arjan is saying that what they give out, they in turn receive, so the slanderer has an intention of destroying somebody’s world. The cosmic law of the Universe is that what you give out is what comes back to you. So, it is not even anybody needs to do anything, the power is in that cosmic law. The slanderer sends out an intention to destroy and then in an instant, cosmic law brings that energy back and the slanderer himself or herself is completely reduced to ashes, is completely destroyed.

Nanak says, listen this law of what you send out, being what you receive, and the slanderer sends out destruction and receives destruction and the one who with walks the Truth of the Divine in everything and watching and guiding everything doesn’t even experience death.

He says that law is kind of a law written in all scriptures, in any sort of sacred tradition, this law what you send out is what you receive, that exists in every sacred knowledge and that everyone in this whole world, every person in the Universe even can watch that, that law is in action, that, that law is true and it works and it is in action.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

 Guru Ram Das Ji – Soohi Raag - Ang 732

MP3 File

The Hukamnama today is by Guru Ram Das Ji Maharaj in Soohi Raag on Ang 732 of the Siri Guru Granth Sahib ji.

sUhImhlw4]
soohee mehlaa 4
sUhI mhlw 4 ]
Soohee, Fourth Mehl:

hirikrpwkryminhirrMgulwey]
har kirpaa karay man har rang laa-ay.
hir ikrpw kry min hir rMgu lwey ]
Showering His Mercy, the Lord imbues the mind with His Love.

gurmuiKhirhirnwimsmwey]1]
gurmukh har har naam samaa-ay. ||1||
gurmuiK hir hir nwim smwey ]1]
The Gurmukh merges in the Name of the Lord, Har, Har. ||1||

hirrMigrwqwmnurMgmwxy]
har rang raataa man rang maanay.
hir rMig rwqw mnu rMg mwxy ]
Imbued with the Lord’s Love, the mortal enjoys the pleasure of His Love.

sdwAnMMidrhYidnrwqIpUrygurkYsbidsmwxy]1]rhwau]
sadaa anand rahai din raatee pooray gur kai sabad samaanay. ||1|| rahaa-o.
sdw AnMMid rhY idn rwqI pUry gur kY sbid smwxy ]1] rhwau ]
He remains always blissful, day and night, and he merges into the Shabad, the Word of the Perfect Guru ||1||Pause||

hirrMgkaulocYsBukoeI]
har rang ka-o lochai sabh ko-ee.
hir rMg kau locY sBu koeI ]
Everyone longs for the Lord’s Love;

gurmuiKrMguclUlwhoeI]2]
gurmukh rang chaloolaa ho-ee. ||2||
gurmuiK rMgu clUlw hoeI ]2]
the Gurmukh is imbued with the deep red color of His Love. ||2||

mnmuiKmugDunrukorwhoie]
manmukh mugaDh nar koraa ho-ay.
mnmuiK mugDu nru korw hoie]
The foolish, self-willed manmukh is left pale and uncolored

jysaulocYrMgunhovYkoie]3]
jay sa-o lochai rang na hovai ko-ay. ||3||
jy sau locY rMgu n hovY koie ]3]
Even if he wishes it a hundred times, he does not obtain the Lord’s Love. ||3||

ndirkryqwsiqgurupwvY]
nadar karay taa satgur paavai.
ndir kry qw siqguru pwvY ]
But if the Lord blesses him with His Glance of Grace, then he meets the True Guru.

nwnkhirrishirrMigsmwvY]4]2]6]
naanak har ras har rang samaavai. ||4||2||6||
nwnk hir ris hir rMig smwvY ]4]2]6]
Nanak is absorbed into the subtle essence of the Lord’s Love. ||4||2||6||

Satgur Ram Das Ji Maharaj, the Sodhi Sultan speaks to us today in the Soohi Raag, the Raag of love.

har kirpaa karay man har rang laa-ay gurmukh har har naam samaa-ay.

And Guruji says har kirpaa karey only if Waheguru ji blesses us with his kirpa, with his glance of grace then what happens, man har rang laa-ay then Waheguru Ji blesses our minds, colors our minds with rang color of Hari, with the color of Waheguru, with the color of his love. Gurmukh, the one whose face is always towards the Guru or the one who follows the Guru through thick and thin, good and bad, har har naam samaa-ay that gurmukh is always absorbed into – samaa-ay the name of Waheguru, who becomes one with the Naam, one with the Shabad.

har rang raataa man rang maanay.

When the mind is raataa – imbued with the colors of Waheguru ji or Hari's love, then this being is blessed with -maanay, with enjoying the colors of Waheguru ji's love. And then what happens when you are imbued in this love? .

sadaa anand rahai din raatee pooray gur kai sabad samaanay.

forever day and night you remain and live in Anand. Anand, is not a state of happiness, it is a state of everlasting joy, not a state of joy but of everlasting joy. Anand is a state of joy which cannot be taken away from you even if you are being cut in half like Bhai Mati Das Ji, even if you are boiled alive like Bhai Dayala Ji, even if you are burnt alive like Bhai Sati Das ji, that is Anand – joy that can never be taken away from you. But that Anand how is it found? When you samaanay – merge into the Shabad – the word of the mantra of pooray gur – perfect Guru.

Rahao

Guru ji says pause and think about this.

har rang ka-o lochai sabh ko-ee.

Everybody lochai- desires the color of God's love – har rang. sabh koee means everyone. You may think not everyone is looking for God's love. But everyone is looking for peace, everyone is looking for harmony. Everyone is looking for peace of mind. And where is the only place to find this? In love of the Lord.

gurmukh rang chaloolaa ho-ee.

When the Gurmukh is colored in this beautiful color of love, he is chaloolaa means completely imbued in, is so deep within his or her soul. It has such a beauty which is not unseen anywhere else.

manmukh mugaDh nar koraa ho-ay

Person who follows his mind – manmukh; is mugadh is foolish and is koraa means pale, without that blessing, without that color of love.

jay sa-o lochai rang na hovai ko-ay.

sao means hundred and lachai means desires; if he desires this color, this blessing, this radiance, being a manmukh we cannot find it through the desires of the mind. How can you find it?

nadar karay taa satgur paavai

If Waheguru blesses you with his nadar with his glance of grace, taa then what happens is you satgur paavai meet with the true Guru.

naanak har ras har rang samaavai.

Then what happens when you meet the true Guru, The Guru blesses you with the har ras with essence of Hari, with the essence of Waheguru. And through that essence of Naam, that nectar, you merge into that color of God's love.

Today the Hukamnama talks about love, the color of that love, the radiance of that love. And may we all do Ardaas that Guru Sahib ji blesses us with His glance of grace and color us with the eternal love.

har rang raataa man rang maanay.
sadaa anand rahai din raatee pooray gur kai sabad samaanay. ||1|| rahaa-o.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!