Aspiring Begampuri

Yatra Guide: List of India Historical Gurdwaras (Asthans)

2025-11-30T00:42:00.000-08:00

The Essence of a Sikh Yatra

A Yatra is more than just visiting places - it’s a journey of connection. Each asthan carries stories of the Gurus, their teachings, and the values they lived by. Travelling to these places helps us reflect on history, strengthen our understanding of Sikhi, and find personal inspiration. A well-planned Yatra allows us to experience these moments with depth - through reflection, learning, and the peace that comes from being in spaces touched by the Gurus’ presence.

How to Plan Your Yatra

Planning a yatra thoughtfully helps you experience each asthan with calm and purpose rather than rush. Here are some steps to guide your preparation:

Start with learning – Read about the historical and spiritual background of each place. Resources like Mahan Kosh, Gur Tirath Sangreh, or local guidebooks can give you a deeper understanding before you visit. You can also listen to Katha to learn more.
Map your route – Check which asthans are close to one another and plan a travel path that makes sense geographically. This helps you save time and energy.
Plan overnight stops – Identify towns with good accommodation or sarai facilities near major Gurdwaras. You can also choose an asthan you would want to spend time/amrit vela at.
Speak to locals – Local sevadars and sangat often know about smaller or lesser-known Gurdwaras that may not appear in guidebooks. Their insights can add richness to your journey.
Arrange reliable transport – A good driver familiar with the area can make the trip smoother, especially when visiting multiple rural asthans.
Travel with intention – Keep your focus on learning, reflection, and gratitude. Whether you visit alone or with family, let the journey be meaningful rather than just sightseeing.

Ways to Organize Your Yatra

There are many ways to plan your yatra, depending on what inspires you most. Here are a few meaningful approaches:

By Gurus’ Lives
You can plan your yatra around the life journeys of the Gurus - visiting places connected to their birth, joti jot asthans, key events, and teachings. For example, you can visit the janam asthans - the birthplaces of all Guru Sahibs, such as Guru Nanak Dev Ji at Nankana Sahib (Pakistan), Guru Angad Dev Ji at Matte Di Sarai, and Guru Amar Das Ji at Basarke.
By Region
You can also plan by region - for example, cover all asthans near Amritsar, Anandpur Sahib, or Delhi. This works well if you have limited time and want to explore one area deeply.
By Intention
You can also plan your yatra based on what inspires you. Some prefer visiting shaheedi asthans, others focus on places of key teachings or events. Or you may simply want to do an overall yatra - covering main takhts and nearby asthans.
By Guru’s Journey (Marag-based Yatra)
You can follow the historical paths walked by the Gurus - tracing their travels and the moments that shaped Sikh history. Here are some examples:

Guru Gobind Singh Ji Marag: Follow the path that Guru Gobind Singh Ji took after leaving Anandpur Sahib to Damdama Sahib. There is a dedicated road route and map for this.

Sees Marag: The sacred route of bringing Guru Tegh Bahadur Ji’s Sees (head) from Delhi to Anandpur Sahib, honouring the devotion and courage of Bhai Jaita Ji.

Gurdwara Sis Ganj Sahib, Delhi - Koocha Dilwali - Badd Khalsa - Taravari - Gurdwara Sat Sang Sahib/Sis Ganj Sahib, Ambala - Gurdwara Sri Nabha Sahib, Nabha - Gurdwara Bibangarh Sahib, Kiratpur Sahib - Gurdwara Sis Ganj Sahib, Anandpur Sahib

Guru Tegh Bahadur Ji’s Journey to Patna Sahib: The route from Anandpur Sahib to Patna Sahib, passing through asthans where Guru Sahib stayed and preached.

These marags let you experience the Gurus’ journeys step by step - feeling the history and spirit behind each place rather than visiting them in isolation.

Sikh Gurdwaras & Asthans by Region

Amritsar Sahib

Sri Harmandir Sahib (Darbar Sahib)
Link: Gurdwaras and Historical Sites in the Parkarma of Sachkand Sri Harmandar Sahib Ji
Gurdwaras Walking Distance from Darbar Sahib
5 Sarovar - (Amritsar, Ramsar, Bibeksar, Kaulsar and Santokhsar Sahib)
Baba Atal Ji
(This asthan should be visited in order to mark your Amritsar Sahib yatra complete)
Bhai Shalo Ji
(This asthan should be visited in order to mark your Amritsar Sahib yatra complete)
Lohgarh Sahib
(There is a ancient wodden cannon here from Guru Hargobind Sahib Ji's time)
Guru Ke Mehal
(This asthan is an important one as many Guru Sahibs lived here when living in Amritsar Sahib and it is the Parkash Asthan of Guru Tegh Bahaedur Ji)
Gurdwara Darshani Deori
(This gurdwara is in a bazaar on your way to Guru Ke Mehal - you just need to remember to look up and ask the locals when you start walking)
Gurdwara Shaheed Ganj Sahib
(This asthan is where the saskar of Baba Deep Singh Ji was done)
Gurdwara Baba Sham Singh ji
(Every morning, Karah Parshad degh goes from here to Darbar Sahib - you can also contribute degh ration here)

Nearby Gurdwaras:

Khuh Bhai Manjh Ji
(Houses the well that Bhai Manjh Ji fell into with firewoods on their head)
Tahla Sahib
(Marks the spot where the revere Baba Deep Singh Ji's head is said to have separated from their body while fighting)
Lakeer Sahib
(place where Baba Deep Singh Ji marked a line on the ground, asking only those who were willing to fight and die for Sikhi, and to stop the desecration of Sri Harmandir Sahib, to cross the line)
Jhulna Mehal
(renowned for a "swinging" or "swaying" wall built by Guru Arjan Dev ji for Sikhs, after Mughal forces passed through with elephants while they held a diwan)

Pipli Sahib
(commemorates a well built under a Peepal tree where Guru Ram Das Ji rested and was also visited by other Guru Sahibs)

Kotha Sahib and Guriana Sahib (Valla pind)
(commemorates a 17-day stay by Guru Tegh Bahadur Ji, in 1664, after they were refused entry to Harmandir Sahib by local Masands)

Other Nearby:

Tarn Taran Sahib
Birh Baba Budha Ji
Jhabal
(Mai Bhago Ji ancestral house & Bibi Veero Ji viah Asthan)
Baba Bakala Sahib
(Asthan where Guru Tegh Bahadur Ji meditated in isolation for a long time)

Guru Ki Wadali

Janam Asthan Guru Hargobind Ji Mahraj
Cheharta Sahib
Gurdwara Damdama Sahib
Gurdwara Sri Manji Sahib
Gurdwara Babe Shaheed Singh Ji

Basarke

Sann Sahib
(marks the spot where a small delegation led by Baba Budha Ji discovered Guru Amar Das Ji in deep meditation, inside a small hut, adhering to his vow to stay isolated, with the iconic hole in the wall still preserved)
Janam Asthan Guru Amar Das Ji

If you start from Amritsar Sahib, you have a straight route as follows:
Amritsar Sahib - Guru Ki Wadali - Basarke - Birh Baba Budha Ji - Jhabal (Mai Bhago Ji & Bibi Veero Ji Asthan)

🧭 Suggested Yatra Flow (Amritsar & Nearby)

This route allows you to experience Amritsar and nearby asthans in a natural and unhurried way.

Day 1: Arrive in Amritsar Sahib. Spend time at Darbar Sahib (especially evening/night)

Day 2:

Amrit Vela at Darbar Sahib. Visit Parkarma asthans, 5 sarovars, Baba Atal Sahib ji

Day 3: Visit nearby walking distance Amritsar Sahib asthans - Guru ke Mehal, Toba Bhai Shalo Ji, Lohgarh Sahib etc.

Day 4: Visit Gurdwaras near Amritsar Sahib - Khuh Bhai Manjh Ji etc.

Day 5 (Route Day Trip):

Follow this route:

Amritsar Sahib → Guru Ki Wadali → Basarke → Birh Baba Budha Ji → Jhabal

Goindwal Sahib

Baoli Sahib, Goindwal Sahib
(Baoli sahib with 84 stairs)
Chubara Sahib, Goindwal Sahib
Link: Family Home of Guru Amar Das Ji
Gurdwara Sri Khoo Sahib Patshahi 4
Gurdwara Akaal Chalana Sahib
(Marks the asthan where Bhai Gurdas Ji left to Sachkhand)
Gurdwara Damdama Sahib

Khadoor Sahib

Historical Gurdwaras of Khadoor Sahib

Gurdwara Sri Darbar Sahib
Gurdwara Tapiana Sahib
Mata Khivi Ji's Langgar
Gurdwara Tap Asthan Guru Angad Sahib
Khoo Bibi Amro Ji
Gurdwara Thara Sahib
Gurdwara Sri Mai Bharai Sahib
Shaheedi Asthan Baba Sujada Ji
Gurdwara Sri Mal Akhaara Sahib

Sultanpur Lodhi

Historical Gurdwaras of Sultanpur Lodhi

Gurdwara Ber Sahib
Gurdwara Sant Ghat
Guru Ka Bagh
Gurdwara Hatt Sahib
Gurdwara Sri Kothri Sahib
Gurdwara Sri Antaryamta Sahib
Gurdwara Sri Bebe Nanaki
Gurdwara Sri Sehra Sahib

Nearby Asthan:

Parkash Asthan Bhai Lalo Ji, Dalla pind
Gurdwara Viah Asthan Mata Damodri Ji, Dalla
Khoo Bhai Paro Ji, Dalla
Gurdwara Janj Ghar, Dalla
Gurdwara Sri Baoli Sahib, Dalla
Gurdwara Bhai Bhageerath Ji, Malsiyan, Jalandhar

You can do day trips from Amritsar Sahib to Baba Bakala, Khadur Sahib, Goindwal Sahib, Sultanpur Lodhi.

Anandpur Sahib

Takht Keshgarh Sahib
Guru Ke Mehal
Link: Family House of Guru Tegh Bahadur Ji
Qila Anandgarh Sahib
Shaheedi Bagh Gurdwara
Link: Gurdwara Shaheedi Bagh
Qila Taragarh Sahib
Baoli Bhai Ghaniya Ji
Qila Holgarh Sahib
Qila Lohgarh Sahib
Mata Jito Ji Gurdwara

Nearby / Additional:

Guru Ka Lahore
Triveni Sahib
Paur Sahib
Sohela Ghora
Sehra Sahib
Bhabhour Sahib

Kiratpur Sahib

Link: Historical Gurdwaras of Kiratpur Sahib

Gurdwara Shri Sheesh Mahal Sahib
Gurdwara Sri Damdama Sahib
Gurdwara Sri Harmandar Sahib & Nau Lakha Bagh
Gurdwara Sri Kot Sahib
Gurdwara Sri Charan Kamal Sahib
Gurdwara Baba Gurditta Ji
Gurdwara Sri Teer Sahib
Peer Baba Budhan Shah Ji da Takeeya
(This asthan should be visited to mark Kiratpur Sahib yatra as complete)
Gurdwara Sri Bibangarh Sahib
Gurdwara Manji Sahib/Gurdwara Bibi Veero Ji
Gurdwara Patal Puri Sahib

Chamkaur Sahib

Link: Historical Gurdwaras of Chamkaur Sahib

Gurdwara Damdama Sahib
Gurdwara Garhi Sahib
Gurdwara Katalgarh Sahib
Gurdwara Shaheed Burj Bhai Jivan Singh
Gurdwara Tarhi Sahib

Machhiwara Sahib

Link: Historical Gurdwaras of Machiwara

Gurdwara Charan Kaval Sahib
Gurdwara Chaubara Sahib
Gurdwara Ghani Khan Nabi Khan (also known as Gurdwara Uch Da Peer)
Gurdwara Kirphan Bhet

Fatehgarh Sahib

Link: Historical Gurdwaras & Sites of Fatehgarh Sahib

Gurdwara Sri Fatehgarh Sahib
Gurdwara Sri Bhora Sahib
Gurdwara Sri Rath Sahib
Gurdwara Sri Thanda Burj
Gurdwara Sri Baba Moti Ram Mehra
Gurdwara Bibangarh Sahib
Gurdwara Joti Saroop Sahib
Gurdwara Sri Shaheed Ganj Sahib
Gurdwara Sri Sis Ganj Shaheedan Sahib
Gurdwara Sri Shaheed Bunga Sahib
Gurdwara Patshahi Chevi

Nearby Sites (Morinda / Khera / Kheri Pind)
Link: Historical Gurdwaras of Chottay Sahibzaday and Mata Gujri Ji

Gurdwara Kotwali Sahib, Morinda
Gurdwara Sri Shaheed Ganj Sahib, Morinda
Gurdwara Aima Sahib, Khera
Gurdwara Attak Sahib, Khera
Gurdwara Rath Sahib, Khera
Gurdwara Sri Gupt Khajana Gobindsagar Sahib, near Kheri Pind

Damdama Sahib (Talwandi Sabo)

Main Darbar of Damdama Sahib
Burj Baba Deep Singh Ji
Likhansar Sahib
Manji Sahib Patshahi 9
Gurdwara Mata Sundri Mata Sahib Devan
Bhai Bir Singh & Bhai Dheer Singh Asthan
Gurusar Sarovar
Jandsar Sahib
Bhai Dala's House (has puratan artifacts)

Nearby / Additional:

Qila Mubarak, Bathinda
Mai Desan house (has puratan artifacts)

Mukatsar Sahib

Link: Historical Gurdwaras of Mukatsar Sahib

Gurdwara Tuti Gandi Sahib

Gurdwara Sri Shaheed Ganj Sahib (Angeetha Sahib)

Gurdwara Sri Tambu Sahib

Gurdwara Sri Mata Bhag Kaur

Gurdwara Sri Tibbi Sahib

Gurdwara Sri Rakabsar Sahib

Gurdwara Sri Datansar Sahib

Gurdwara Sri Taran Taran Sahib

Nearby Asthan:
Parkash Asthan Guru Angad Dev Ji, Sarai Naga
Gurdwars Pehli Patshahi, Dasvin Patshahi, Sarai Naga

Daroli Bhai Ke, Moga
Gurdwara Sri Angitha Sahib Mata Damodri Ji
Gurdwara Sri Guru Hargobind Ji ate Sri Guru Har Rai Ji
Gurdwara Sri Guru Ke Mehal Atari Sahib
Niwas Asthan Bhai Sain Das Ji
Gurdwara Janam Asthan Baba Gurditta Ji

Ambala
Gurdwara Panjokhra Sahib
Gurdwara Manji Sahib
Gurdwara Sis Ganj Sahib
Gurdwara Baadshahi Bagh
Gurdwara Gobind Pura Sahib
Gurdwara Lakhnaur Sahib
Gurdwara Gendsar Sahib

Delhi

Link: Ten Historical Gurdwaras of Delhi

Bangla Sahib
Sis Ganj Sahib
Rakab Ganj Sahib
Bala Sahib
Nanak Piao Sahib
Banda Bahadur Ji Shaheedi Asthan
Majnu Ka Tilla
Moti Bagh Sahib
Damdama Sahib
Mata Sundri Ji Gurdwara

These historical gurdwaras that can be covered efficiently with good planning.
Day 1 (Central Route):
Start at Bangla Sahib
Then continue to Rakab Ganj Sahib → Mata Sundri Ji Gurdwara → Sis Ganj Sahib → Majnu Ka Tilla → Nanak Piao Sahib
Day 2 (Outer Route):
Visit Moti Bagh Sahib → Baba Banda Singh Ji Shaheedi Asthan → Bala Sahib → Damdama Sahib
Travel Tips:
- You can hire a driver, take autos, or use ride apps
- The metro is also a convenient option for some routes

Patna Sahib

Takht Patna Sahib
Baal Leela Maini Sahib
Gaighat Sahib
Sanggat Sonar Toli Sahib
Guru Ka Bagh
Kanghan Ghat
Handi Sahib
Rajgir (day trip)

Nearby

Gurdwara Nanak Jhira (Bidar)
Gurdwara Mai Bhago Ji (Bidar)
Gurdwara Damdama Sahib (Basmati Nagar)

Sample Yatra Itineraries
These itineraries are only a guide. Every yatra is personal as you may move slower, stay longer, or change your route based on what draws you. The aim is not to complete places, but to truly experience them. If you need help to plan a yatra trip (fyi I am not a travel agent haha), feel free to reach out to me at inder9713@gmail.com or my Instagram page (inder9713).

🪷 Punjab Yatra (10–14 Days)
This itinerary allows you to experience the major asthans across Punjab while still giving yourself time to reflect and not rush.
Day 1: Arrive in Amritsar Sahib
Settle in and spend some quiet time at Darbar Sahib
Day 2: Spend the full day at Darbar Sahib
Day 3: Complete the 5 Sarovar darshan/ishnaan and visit nearby asthans within walking distance
Day 4: Day trip to Goindwal Sahib and Khadoor Sahib
Day 5: Spend another day in Amritsar or visit nearby asthans such as Baba Budha Ji or Mai Bhago Ji asthan
Day 6: Travel to Anandpur Sahib (stop at Baba Bakala Sahib on the way)
Day 7: Spend time at Takht Sahib and explore local gurdwaras
Day 8: Day trip to Kiratpur Sahib
Day 9: Travel via Chamkaur Sahib → Fatehgarh Sahib → Machhiwara Sahib
Stay overnight at Macchiwara Sahib
Day 10: Day trip to Muktsar Sahib
Day 11: Day trip to Damdama Sahib (Talwandi Sabo)
Day 12: Return via Sultanpur Lodhi to Amritsar
Day 13–14: Spend your final days in Amritsar

🌟 First-Time Yatri (5 - 6 Days)
This is ideal if it’s your first yatra and you want to focus on fewer places with more depth.
Base: Amritsar Sahib
Day 1–2: Spend time at Darbar Sahib
Day 3: 5 Sarovars + nearby asthans
Day 4: Tarn Taaran Sahib + Goindwal Sahib + Khadoor Sahib
Day 5: Sultanpur Lodhi
Day 6: Ber Baba Budha Ji + Bibi Veero ji/Mai Bhago ji asthan

🏔️ Anandpur Sahib Focus
If you prefer a quieter and more reflective yatra, you can base yourself in Anandpur Sahib.
Day 1: Takht Sahib + nearby gurdwaras
Day 2: Kiratpur Sahib
Day 3: Chamkaur Sahib
Day 4: Optional Fatehgarh Sahib

Final Thought
A yatra is not about how many places you visit, but what you take back with you. Even a single asthan, experienced with presence and reflection, can stay with you far longer than a rushed journey through many.

Yatra Series 16: Historical Gurdwaras of Kiratpur Sahib

2025-11-01T09:57:00.000-07:00

Historical Gurdwaras of Kiratpur Sahib

The town of Kiratpur Sahib was established in 1683 by Sri Guru Hargobind Sahib Ji Mahraj. The land of Kiratpur Sahib was bought from Raja Tara Chand of Kehloor through Baba Gurditta Ji. The Var of being established was however given earlier when Guru Nanak Dev ji visited this city. Most of us usually only visit Patalpuri Sahib as it is along the main road leading to Anandpur Sahib but the whole actual city of Kiratpur Sahib lies on the other side of the Satluj river housing a number of important asthans.

This city is historically significant because it is where this events took place:

- Parkash and Gurgadhi of Guru Har Rai Ji and Guru Har Krishan Ji

- The Joti Jot of Guru Har Gobind ji, Gur Har Rai ji and Baba Gurditta Ji

- Guru Nanak Dev ji's visit and meeting with Pir Buddhan Shah

- Guru Gobind Singh ji alongside Sanggat came to get the holy Sees of Guru Tegh Bahadur Ji from Bhai Jetha Ji.

1. Gurdwara Shri Sheesh Mahal Sahib

Gurdwara Sri Sheesh Mehal Sahib was the home of Sri Guru Hargobind Sahib Ji and their family. The Parkash of Sri Guru Har Rai Sahib Ji and Sri Guru Harkrishan Sahib Ji took place here.

2. Gurdwara Sri Damdama Sahib

This asthan is within the Gurdwara Sri Sheesh Mehal Sahib compound. Guru Ji used to hold diwans here regularly.

3. Gurdwara Sri Harmandar Sahib & Nau Lakha Bagh

Guru Hargobind Ji Mahraj created a lovely herbal and flower garden called Nau Lakha Bagh at this site. Sri Guru Har Rai Sahib Ji met with Dara Shikoh, the brother of Aurangzeb, at this Gurdwara and cured him of a poisonious illness inflicted by his brother. Guru Ji also had an animal sanctuary where they leave animals that they hunt. The famous sakhi of Guru Har Rai Ji's chola (robe getting stuck to a flower and breaking it is also said to have taken place in this gardens.

4. Gurdwara Sri Kot Sahib

Situated in the compounds of Gurdwara Sheesh Mahal, this asthan marks the site where Sri Guru Har Rai Ji and Sri Guru Har Krishan Sahib ji was given Gurgadhi.

5. Gurdwara Sri Charan Kamal Sahib Kiratpur

This asthan commemorates the spot where Peer Baba Budhan Shah met Sri Guru Nanak Sahib Ji when they visited this city. He offered Guru Ji some milk. Guru Nanak Sahib Ji said they would take the milk in their 6th roop which they later fulfilled during the time of Guru Hargobind Ji Mahraj.

6. Gurdwara Baba Gurditta Ji

This asthan marks the cremation site of Baba Gurditta Ji who left to Sachkand after resurrecting earlier on that day a cow which he had inadvertently killed while out hunting. This incident caused his father, Guru Hargobind Ji to be upset as he displayed a miracle. Baba Gurditta Ji overtaken by remorse for causing annoyance to his father, quietly quitted his earthly frame at the age of 24 at this place.

7. Gurdwara Sri Teer Sahib

Guru Hargobind Ji Mahraj used to shoot arrows from this place. From this place, Guru Ji revealed the location where they will leave to Sachkhand by shooting an arrow towards a place which is currently known as Gurdwara Patal Puri Sahib.

8. Peer Baba Budhan Shah Ji da Takeeya.

This asthan of Peer Budhan Shah was visited by Guru Nanak Dev Ji Mahraj and Baba Gurditta Ji. As Guru ji pormised to take milk from them in their 6th form, Guru Hargobind Ji Mahraj later sent Baba Gurditta Ji to ask for the milk they promised. It also houses Peer Budhan Shah

Ji's grave.

9. Gurdwara Sri Bibangarh Sahib

This asthan marks the spot where the Sri Guru Gobind Singh Ji Mahraj and Sanggat came from Anandpur Sahib, to receive the Sees (sacred head) of his father, Sri Guru Tegh Bahadur Ji. The Sees was received and placed on a biban to be carried for cremation to Anandpur Sahib (at Gurdwara Sri Sis Ganj Sahib Anandpur Sahib).

10. Gurdwara Patal Puri Sahib

This Gurdwara, on the banks of the Sutlej, is where Guru Hargobind Ji Mahraj and Guru Har Rai Mahraj were cremated. The ashes of Guru Harkrishan Ji was also brought from Delhi and immersed here. Ram Rai Ji’s ashes were brought here as well.

11. Gurdwara Manji Sahib (Gurdwara Bibi Veero Ji)

This house is believed to be the house of Bibi Veero Ji and several puratan artifacts are also preserved here.

Part 4 Pakistan Yatra Series : Rohtas & Panja Sahib

2025-01-29T13:30:00.000-08:00

Part 4 : Historical Sikh Shrines in Pakistan

Panja Sahib

During Sri Guru Nanak Dev Ji's Udasi, they along with Bhai Mardana Ji arrived at this site where Bhai Mardana Ji was thirsty. At the top of the hill behind Guru Ji's campsite, there lived a Pit called Baba Wali Kandhari. His last name referred to his origins in Kandhar, Afghanistan. Other than having a better vantage point from where he could see all that happened in the village below, Baba Kandhari also had the advantage of having a spring of fresh water nearby. The spring was also the only source of water for the people down below. When Guru Mahraj came to this area, a lot of devotees came to do their Darshan which annoyed Wali Kandhari. When Bhai Mardana Ji was thirsty, Guru Ji sent him three times to Wali Kandhari to ask for water. Wali Kandhari refused to give water to Bhai Mardana ji each time and refused them rudely. He also said that "If your Guru is so powerful, can't he provide you water himself?"

Guru Ji then hit the ground with their walking stick and a spring of fresh out emerged out of it which quenched the thirst of Bhai Mardana Ji. Even until today, the water is still coming out of the site that Guru Ji hit with their stick which is why this whole area is surrounded by a Sarovar. Vali Kandhari saw all this from the hilltop and was surprised and angry when he discovered that his own spring had meanwhile dried up. In anger, he pushed a huge boulder down the hill in the direction of Guru Ji.

But Guru Nanak Ji Mahraj stayed calm and continued sitting where they were. When the boulder came close, Guru Ji calmly raised their right hand where the boulder pushed against their hand and stopped. Their hand got imprinted on the boulder as if pressed on a wax. Their imprinted hand is still present today at Gurdwara Panja Sahib where sanggat worldwide comes to do Darshan. Vali Kandhari later apologised to Guru Mahraj and was blessed by Guru ji.

Yatris that comes for Panja Sahib yatra usually also climbs the mountain that Bhai Mardana Ji climbed to ask Vali Kandhari for water. Vali Kandhari’s samadh is built at the top. You also get to see a good panoramic view of Hasan Abdal from the top.

Rohtas

Gurdwara Choa Sahib, Jhelum, Pakistan.

This asthan is on a very historical site. When Guru Nanak Dev Ji Maharaj was returning back from Khandar, they stopped at this place. At that time, a Sikh named Bhai Bhagtu Ji did sewa of Guru Ji with utmost Sharda and attained happiness of Guru Ji. At that time, this area did not have drinkable water. In doing Parupkar to the whole village, Bhai Bhagtu Ji requested Guru Ji for clean water. Guru Ji granted his request by lifting a stone and clean water flowed out which was contained in a small pound. Even until today, fresh waters flows out from this Sarovar. The asthan is called Choa Sahib because Choa is a local name for spring. Even today, the water is used by all the residents of Rohtas fort near this area.

About 25 years later, Sher Shah Suri built the Rohtas fort adjacent to this asthan using water from this place too. Despite of his 3 trials to get the spring of water into thr fort, it failed because the water sprang out of it each time. Guru Hargobind Ji Maharaj later also visited this asthan.

How is this asthan related to Mata Sahib Devaan Ji?

Matajis house is near to this asthan. Mata Ji is from the family of ਬੱਸੀ (Bassi). The elders of the Bassi family used to come to this asthan and do sewa. Mata Jis parents (Bhai Ramu Ji and Mata Jasdevi Ji) also used to come to this asthan, do sewa and also do Ardas for an "Avtar" to be born in their house as they did not have a child for a long time. When Mata Jasdevi Ji was finally blessed with a child (who will then grow to be the Mother of the Khalsa), they were extremely grateful and kept doing Sewa at this asthan. Since the child was obtained from Sri Guru Nanak dev Jis asthan here, they named her Sahib Devi (Sahib ne diti/devi).

Guru Nanak Dev Ji also gave teachings to some detached devotees here to have patience and contentment by staying in Hukam and not complaining.

The @ranjitnagara team did an amazing Sewa of the Asthan’s restoration while preserving the original look. Source of information for the history of Choa Sahib and its relation to Mata Ji is from the biography of Mata Ji "Pavittar Jeevan".

Parkash Asthan Mata Sahib Devan Ji

This holy asthan marks the site where our Khalsa Mata, Dhan Dhan Mata Sahib Devan ji was born and raised.

Pakistan Yatra Series Posts:
Part 1 Pakistan Yatra Series : Nankana Sahib Gurdwaras
Part 2 Pakistan Yatra Series : Lahore Gurdwaras & Historical Sites

Part 3 Pakistan Yatra Series : Eminabad, Sialkot, Farooqabad & Kartarpur Sahib

2025-01-29T13:12:00.000-08:00

Part 3 : Historical Sikh Shrines in Pakistan

Eminabad

Eminabad, an ancient town in the Gujranwala district of Pakistan, used to be known as Saidpur during the time of Sri Guru Nanak Sahib Ji Mahraj. According to some scholars, the name Eminabad was given as Sri Guru Nanak Dev Ji Mahraj saved the residents of this city from the shakles of slavery by Babur (ਅਮਾਨ ਦੀਤਾ). Guru Ji Mahraj visited and stayed at the house of Bhai Lalo ji here. There are 3 Gurdwaras in this city:

1. Gurdwara Rorri Sahib

This asthan marks the site where Sri Guru Nanak Dev ji Mahraj stayed with Bhai Lalo ji after the destruction of the Saidpur by Babur. Here Guru Ji had to sit and lie down on a hard bed of pebbles (small stones) (Rori in Punjabi). It is said that Guru li meditated here and at the time of their arrest by emperor Babur, Guru Ji was at this site.

2. Gurdwara Bhai Laalo di Khuuhi

Guru Ji stayed with Bhai Lalo Ji and their house became a dharmsala, a meeting place for the local devotees of Guru Ji. It was also here that Guru Ji squeezed the buttered Parshada of Malik Bhago and the dry bread of Bhai Lalo Ji, where blood came out of one and milk from the other respectively. The well from which Guru Ji’s langgar was prepared from and where they did Ishnaan from is preserved here.

3. Gurdwara Chakki Sahib

This is the site where the millstone (Chaki) of Guru li was kept. When Guru ji was imprisoned by Babur, they were forced to grind corn and everyone was surprised to see Guru Ji's Chaki moving on its own. After Babur heard of this incident, he himself came to meet Guru Ji and apologised. Unfortunately, the Chakki is not present there currently and is said to be in the UK.

Sialkot

Gurdwara Ber Sahib

This place marks the site where Guru Nanak Dev Ji Mahraj came to when they visited Sialkot. The Ber tree under which Guru Nanak stayed is still present. It was under this tree that Guru Mahraj sent Bhai Mardana out into Sialkot city. with 2 paisay to buy Sach (truth) and Jhuth (falsehood). This was also the tree under which Bhai Mula ji met Guru Nanak Dev Ji Mahraj and became their Sikh. There is also another famous Sakhi associated with this place where Guru Mahraj broke the Chalisa of a Pir who wowed to cause destruction of the whole Sialkot city.

Shaheed Bhai Natha Singh Ji from Misl Shaheeda got this Guru Ghar built beautifully. It is also said that under his patronage, many scholars lived here and produced significant works. Giani Gian Singh ji also wrote the Twarikh Guru Khalsa here during the times of Mahant Prem Singh ji.

Some local Sikhs here had great struggle to recapture this place from the Kabja of some locals that claimed the Ber tree to be a significant Kabar. The Sikhs managing this Gurdwara are still building this Guru ghar slowly with the support of Sanggat.

Farooqabad

Gurdwara Sacha Sauda

This asthan marks the site where Guru Nanak Dev Ji Mahraj fed some hungry Sadhus with the 20 Rupees that they were given by their father to start a business (Sauda). Looking at the needy, Guru Ji thought what other business can be more profitable than feeding the hungry. Thus, they spent all the money here which has indeed become such profitable investment that the return is still being enjoyed today in form of Langgar everywhere. The tree beneath which Guru Ji served langgar is by the entrance of the Darbar Sahib. Being the asthan where Langgar initiated, everyone that comes here is always served with Langgar. The asthan grows their own vegetables too and is full of greenery.

Kartarpur Sahib

Gurdwara Sri Darbar Sahib Kartarpur

Kartarpur Sahib is an important place for it is not only founded by Guru Nanak Dev Ji Mahraj but also where Guru Ji changed their attire of Udasi to householder and implemented Dharmic teachings among Sikhs while doing Kirat Kamai. It is also where Guru Angad Dev Ji Mahraj was chosen to be next Guru Sahib and where Guru Nanak Dev ji Mahraj left to Sachkhand. When Guru Ji left to Sachkand, they went San Dehi (with the physical body) which means that their physical body was not found (Guru Arjan Dev Ji and Guru Gobind Singh Mahraj also left in similar manner). After Guru Ji left, only a white cloth and some flowers was found and the Hindus wanted to cremate it while the Muslims wanted to bury it. So, they eventually tore the cloth and divided the flowers into half and performed the last rites according to their practices. This is why outside of the Gurdwara, there is a grave and inside is a Samadh marking the cremation place. There is also a well here where from which Guru Nanak Dev ji Mahraj used water for their khet. The surrounding area leading to Kartarpur Sahib is full of khet even today.

Pakistan Yatra Series Posts:
Part 1 Pakistan Yatra Series : Nankana Sahib Gurdwaras
Part 2 Pakistan Yatra Series : Lahore Gurdwaras & Historical Sites

Part 3 Pakistan Yatra Series : Eminabad, Sialkot, Farooqabad & Kartarpur Sahib

Part 4 Pakistan Yatra Series : Rohtas & Panja Sahib

Part 2 Pakistan Yatra Series : Lahore Gurdwaras & Historical Sites

2024-03-14T10:21:00.000-07:00

Lahore

1. Gurdwara Dera Sahib (Sri Guru Arjan Dev Ji Shaheedi Asthan)

Located next to the Lahore fort, this is the site where Guru Ji disappeared into Ravi river after several days of torture by Chandu. Underneath this asthan is a well where Guru Mahraj had their final ishnaan. The exterior of this asthan is currently under renovation.

2. Samadh of Maharaja Ranjit Singh Ji

This asthan and the Shaheedi Asthan of Sri Guru Arjan Dev Ji Mahraj are both situated in Gurdwara Dera Sahib, Lahore, Pakistan. Behind the Samadh of Maharaja Ranjit Singh Ji is the Samadh of his son, Kharak Singh and grandson, Naunihal Singh. The fort gate from which a huge boulder fell on Naunihal Singh leading to his death after performing cremation of his father can also be seen in the compounds of this Gurdwara.

Video link: Samadh Maharaja Ranjit Singh Ji

3. Parkash Asthan of Sri Guru Ram Das ji

The asthan is sarounded by Chuna Mandi which is still actively running and is a renowned wholesale market. The ancestral home of Sat Guru Ji was very small so when Kanwar Kharak Singh was born to Maharani Nakain she asked her husband, Maharaja Ranjit Singh, to rebuild the Gurdwara to celebrate the birth of her son. Maharaja Ranjit Singh purchased the surrounding buildings from the Qazis and built the asthan in the style of Sachkand Sri Harmandar Sahib.

Next to the Parkash Asthan of Guru Ram Das Ji, this brick building which can be seen from the stairs climbing up from the Parkash Asthan was the Dharamshala of Guru Ram Das Ji used to be at. It was later the Diwankhana (where Guru Mahraj holds their Diwan) of Guru Arjan Dev Ji Mahraj. This is also the site where Guru Mahraj wrote and sent the 3 letters beginning from ਮੇਰਾ ਮਨਿ ਲੋਚੈ ਗੁਰ ਗਰਸਨ ਤਾਈ to their father in Amritsar Sahib.

Video link: Parkash Asthan Sri Guru Ram Das Ji
Video link 2: Parkash Asthan Sri Guru Ram Das JI

4. Gurdwara Shahid Ganj Singh Singhania

This Shaheedi asthan is of those that gave up their lives but not their faiths during the rule of Mir Mannu. Sikhs were beheaded and their families were put in the Lahore jail (where the asthan is currently). Every woman was given forty pounds of grain to grind for each day in jail. A very heavy stone was placed on the chest of one who could not grind. Their children were transfixed on javelins before their very eyes. Their children were cut into pieces and garlands of those pieces were put around their mother's necks. They were given a quarter of bread to eat and a bowl of water in the whole day. Bowing to the will of Akaal Purakh, they tolerated it all.

Video link: Gurdwara Shahid Ganj Singh Singhania

5. Shaheedi Asthan Bhai Taru Singh Ji

Door to Shaheed Bhai Taru Singh Ji's Shaheedi asthan which is right beside the Singh Singhania asthan but it is currently sealed. There is a land dispute currently ongoing there.

6. Shaheedi Asthan Bhai Mani Singh Ji

This asthan is situated in a room at the back of a shop and marks the site where the Shaheedi of great martyr Bhai Taru Singh Ji took place.

Video link : Shaheedi Asthan Bhai Mani Singh Ji

7. Laal Khu

This asthan is located at the site where Chandu kept Sri Guru Arjan Dev Ji Mahraj in a dingy cell in a part of his mansion. Guru Mahraj was tormented and tortured at this very place. When Chandu was handed to Guru Hargobind Ji Mahraj by Jahangir, he was dragged through this same bazaar and place where he tortured Guru Arjan Dev Ji Mahraj. The name Lal Khu is because there was a red well at this area. The people of old Lahore still place oil lamps here to make a "Wish" or "Mannat" in the memory of friendship between Hazrat Mian Mir with Guru Arjan Dev ji Mahraj. During Guru Ji's imprisonment, Hazrat Mian Mir came to visit Guru Ji and wanted to intercede with the emperor to release Guru Ji but was refused by Guru Ji. He prayed for Guru Ji and according to some tradition, he would even try to bring barfi for the Guru at this Laal Khu.

8. Gurdwara Shri Guru Hargobind Sahib Ji

This asthan marks the site where Mata Kaulan Ji was rescued by Guru Hargobind ji Mahraj. The asthan is currently going through renovation. The new building will also include rooms for students that come to study at Lahore as it is an educational hub and the location of thie Guru Ghar is very strategic. This asthan is situated on the Temple Road which is said to be called such because of the existence of this

Gurdwara.

9. Gurdwara Pehli Patshahi

This is the only asthan associated with Guru Nanak Dev Ji Mahraj in inner Lahore. This asthan was the house of a wealthy Khatri of Lahore, Duni Chand to whom Guru Nanak Dev Ji gave a needle. Guru ji asked him to give return the needle in the world hereafter to make him realise that his wealth will not go with him when he leaves.

10. Gurdwara Baoli Sahib Guru Arjan Dev Ji

This Baoli bagh is the site of Gurdwara Baoli Sahib Guru Arjan Dev Ji. This is the site where the Baoli Sahib used to be at. Many years later however, during the reign of Shah Jahan, this holy Gurdwara was demolished. The Baoli was filled with earth. In Samvat 1891, during the reign of Maharaja Ranjit Singh the Baoli was restored when a florist informed him about it. It is also said that Maharaja Ranjt Singh Ji was pretty sick and a Nihung Singh told the Mahraja that he should get this Baoli Sahib restored and he shall get well.

This place is also said to have been gifted by Guru Ram Das Ji's dadke to them. And later on, it was inherited by Guru Arjan Dev ji who made it a place for Sanggat to assemble and hold Darbar. Prithi Chand was against this as he claimed this is a family land and he should get a portion of it. This matter went to the court. Prithi Chand figured out that the judge is a shardalu of Mian Mir Ji and he was afraid that he will be arrested since Mian Mir ji was close shardalu of Guru Ji, so he did not turn up for the case hearing. This resulted in the case to be dismissed because the person who lodged (Prithi Chand the case did not turn up for the hearing.

11. Gurdwara Janam Asthan Bebe Nanaki Ji.

This asthan is on the site where Guru Nanak Dev Ji Mahrai's Nanake was (maternal grandparents). Since it is a tradition where the first child is birthed at the mother's village, Bebe Nanaki being the first child is born here. Guruji also occasionally used to visit their Nanake here. The Bebe Nanaki ji asthan is located at Dera Chahal village on the Bedian road which is the old route connecting Amritsar Sahib and Lahore. The road is named Bedian as it leads to the Bedian village where residents of the Bedi lineage lived before partition.

Video link : Gurdwara Janam Asthan Bebe Nanaki JI

There are many other asthans in Lahore, some which are sealed while some that needs more exploration.

12. The Buddhu's Tomb

Bhai Buddhu Ji was a devotee who did benti to Guru Arjan Dev Ji Mahraj for his bricks to be baked well which Guru Ji granted him a boon. Later, when he saw that his bricks has baked well, he organised a Langgar. Later, some time after the Langgar, a Sikh of Guru Mahraj, Bhai Lakhu ji came and asked for Langgar from Bhai Buddhu Ji. As he came late and seemed like a Mastana, Bhai Buddhu Ji did not give him any food, saying that the Langgar time has passed. Bhai Lakhu got upset and said your bricks shall remain half baked. His words became true.

Bhai Buddhu Ji came to Guru Arjan Dev Ji again to ask why did his bricks remain half baked. Guru Ji asked him if he has refused Langgar to any Sikh, and Bhai Buddhu Ji explained that a Mastana who came very late. Guru Ji said that "the Bachan of my beloved Sikh (Bhai Lakhu Ji) cannot be turned back". However, at the same time, Guru Ji also initially gave him the Bachan that his bricks will sell well. So Guru Ji said, therefore your bricks shall remain half baked as per Bhai Lakhu Ji's bachan but it will still sell on fully baked bricks price. At that time, it kept raining and a large wall of the fort fell which needed to be rebuilt immediately which resulted in Buddhu ji's half baked bricks to be sold at price of bakes bricks. The whole area near the tomb was where Bhai Buddhu Ji's kiln used to be at. We know this because of this old pillar:

13. Lahore Fort

Lahore Fort was originally built by the Mughal emperor Akbar who demolished the earlier mud fort, and re-built it in burnt brick in 1566. Akbar's successors, Jahangir, Shah Jahan and Aurangzeb added several buildings to the fort. Maharaja Ranjit Singh added many features to the fort during their region including the fortification wall and the glass in Sheesh Mehal.

Lahore Fort has a Sikh Museum – the Princess Bamba Collection. Princess Bamba was the daughter of M. Duleep Singh. Most of the items in this collection were brought back from England. Princess Bamba spent her last days living in Lahore. The Sikh Museum presents unique collection of arms and weapons used by the Sikh Army during the 18th and 19th century when the British occupied the fort in 1046 a.d. they found a considerable number of arms and weapons belonging to Sikh Raaj. The interesting collection ranging from primitive bow and arrows to full-fledged artillery cannons, amply depicting advancement in the manufacture of armaments. The material displayed includes photographs of Sikh rulers and dignitaries, weapons of war, litho prints depicting battles between the Sikh and the British, and a taxidermied horse with original gold trapping used by Maharaja Ranjit Singh Ji.

The Sikh Gallery is situated in Maharani Jind Kaur's Haveli

Maharaja Ranjit Singh Ji's Personal Gurdwara

Maharaja Ranjit Singh ji used to spend a lot of time in this rooftop room. They used to listen to Sri Guru Granth Sahib Ji's Path recitation from a Pathi here. It is said that they also passed away here.

This Gurdwara or also known as Naag Gurdwara was built by Chand Kaur, the wife of Kharak Singh. It is said this Gurdwara was for the Raniyan.

Haveli of Kharak Singh

This is said to be the site where Bhai Bidhi Chand Ji rescued the two Guru Ji's stolen horses Gulbagh and Dilbagh and brought it to Guru Hargobind Ji Mahraj.

Ath Dara (8 Openings) - Maharaja Ranjit Singh ji used to hold their Darbar here.

This wall is called the Sikh Wall because they were built by Maharaja Ranjit Singh ji. It is also said that this walls has relation with changing course of the Ravi river and a protection Gurudwara Dera Sahib (Shaheedi asthan of Guru Arjan Dev Ji)

The wall is built on the suggestion of Hari Singh Nalwa and it is built with bastions and holes for musketry as well as arows.

This one dome has about 20 holes on different directions.

If you go to the fort, you should take a guide to know more about specific places. I took this tour guide who had some knowledge about Maharaja Ranjit Singh Ji's shrines and also his narration of Bhai Bidhi Chand Ji's horse rescue story was also aligned with our ithihas.

Pakistan Yatra Series Posts:
Part 1 Pakistan Yatra Series : Nankana Sahib Gurdwaras
Part 2 Pakistan Yatra Series : Lahore Gurdwaras & Historical Sites

Part 3 Pakistan Yatra Series : Eminabad, Sialkot, Farooqabad & Kartarpur Sahib

Part 4 Pakistan Yatra Series : Rohtas & Panja Sahib

Part 1 Pakistan Yatra Series : Nankana Sahib Gurdwaras

2024-03-14T09:47:00.000-07:00

Part 1 : Historical Sikh Shrines in Pakistan

List of Major Gurdwaras in Pakistan

Nankana Sahib

Gurdwara Janam Asthan
Gurdwara Patti sahib
Gurdwara Bal Lila
Gurdwara Kiara Sahib
Gurdwara Tambu Sahib
Gurdwara Panjvi Patshahi
Gurdwara Chhevin Patshahi
Gurdwara Mal Jee Sahib
⁠Shauni Nihang Singha

Lahore

Gurdwara Dera Sahib
⁠Shaheedi Asthan Guru Arjan Dev Ji
Gurdwara Singh Singhnia Shaheed
Parkash Asthan Guru Ram Das Ji, Chuna Mandi
⁠Shaheedi Asthan Bhai Mani Singh ji
⁠Shaheedi Asthan Bhai Taru Singh ji
Gurdwara Sri Guru Hargobind Ji/Mai Kaulan, Lahore
⁠Laal Khu
⁠Gurdwara Pehli Patshahi
⁠Gurdwara Baoli Sahib Guru Arjan Dev Ji
⁠Janam Asthan Bebe Nanaki
⁠The Buddhu’s Tomb
⁠Lahore fort

Eminabad

Gurdwara Rori Sahib
Gurdwara Chaki Sahib
Gurdwara Lalo De Khui

Sialkot

Gurdwara Ber Sahib

Farooqabad

Gurdwara Sacha Soda

Kartarpur Sahib

Gurdwara Darbar Sahib Kartarpur

Rohtas

Parkash Asthan Mata Sahib Devan Ji
Chowa Sahib

Hassan Abdal

Gurdwara Panja Sahib

Peshawar

Gurdwara Gurdwara of Bhai Joga Singh
Gurdwara Dharamsala Baba Sri Chand

Sample Itinerary

Day 1 - From Wagah border to accommodation at either Guru Ram Das Ji Parkash Asthan at Chuna Mandi/Dera Sahib/hotel - settle in and relax

Day 2 - Explore Lahore asthans

Day 3 - Bus/driver to Nankana sahib, - can do Sacha Sauda on the way - stay at Nankana Sahib

Day 4 - Explore Nankana Sahib Gurdwaras - can use auto/local driver

Day 5 - Go to Eminabad - Rohtas, and end at Panja Sahib (take a driver) - stay at Panja Sahib

Day 5 - Darshan at Panja Sahib

Day 6 - Peshawar day trip

Day 7 - Bus/driver back to Lahore - maybe try doing Sialkot on the way

Day 8 - Day trip to Kartarpur Sahib

Day 9 - Explore Lahore Fort

Day 10 - Explore Lahore/shopping etc

Day 11 - Back to India

Nankana Sahib

Sri Nankana Sahib is a significant place for every Sikh for this is where Sikhi began with emergence of Satguru Nanak Dev ji Mahraj. It is so significant that every day a Sikh remembers this asthan in their Ardass. The Shaheeds that gave their lives to protect the sanctity of this asthan will also always be remembered.

Video link:
Janam Asthan Sri Nankana Sahib Ji 1

Janam Asthan Sri Nankana Sahib Ji 2

Saka Nankana Sahib Shaheedi Asthan

Two of the Nankana Sahib Shaheeds, Bhai Dalip Singh Ji and Bhai Waryam Singh Ji was burnt alive outside. An asthan is built at this site.

The tree where Bhai Lachman Singh ji was tied to and burnt alive in Saka Nankana Sahib.

Saka Nankana Sahib : Saka Nankana Sahib

Other than the main Janam Asthan, there are 7 other historical asthans in Nankana Sahib:

1. Gurdwara Bal Leela Sahib

This asthan marks the site where Sri Guru Nanak Dev Ji Mahraj as a child used to play in the company of other children.

Video link :

Gurdwara Baal Leela Sahib 1

Gurdwara Baal Leela Sahib 2

2. Gurdwara Patti Sahib

This is the asthan where young Sri Guru Nanak Dev ji Mahraj was sent to Pandit Gopal Das, Pandit Brij Lal and Maulvi Qutabdin at the age of 6 to study Hindi, Sanskrit and Persian. It was at this place that Guru ji uttered the Bani named Patti.

Video link:

Gurdwara Patti Sahib 1

Gurdwara Patti Sahib 2

3. Gurdwara Tambu Sahib

This asthan marks the site where Guru Nanak Dev Ji Mahraj came after doing Sacha Sauda with the money they were supposed to do business. Hesitant to face their father's ire, Guru Nanak sat under a large Van tree whose branches touched the ground making it look like a Tambu (tent) until discovered and taken home. It is said that this is also the asthan Bhai Bala Ji left to their house to meet their family. The Van tree that Guru Mahraj can still be seen today.

4. Gurdwara Kiara Sahib

While tending their herd of cattle, it was common for Guru Mahraj to let the animals roam freely while they sat engrossed in meditation. Once someone complained to Rai Bular that Guru Ji's cattle had damaged the crop in his field, but when the field was inspected, no damage was discovered. That particular field is where Gurdwara Kiara Sahib is located now. It is called Kiara which means a field or plot of agricultural land.

Video link:

Gurdwara Kiara Sahib 1

Gurdwara Kiara Sahib 2

5. Gurdwara Malji Sahib

Sri Guru Nanak Dev ji Mahraj was once sleeping on the ground under a Van tree which is a shady. It is said that once, in the afternoon, as Rai Bular and his men were riding among the fields in this area they noticed that while all shadows of the tree shifted, a cobra was seen spreading its hood over Guru Ji's face protecting it from the sun. Rai Bular, impressed by the miracle bacame a Sikh. The Gurdwara on this site was first built by Diwan Kaura Mall and renovated during the time of Maharaja Ranjit Singh.

Video link:

Gurdwara Malji Sahib 1

Gurdwara Malji Sahib 2

6. Gurdwara Panjvin & Chevin Patshahi

This asthan is the site where Guru Arjan Dev Ji Mahraj camped when they visited at Nankana Sahib and identified Guru Nanak Dev Ji's exact Parkash asthan as well as supervised construction of the Janam Asthan. Later on, Guru Hargobind Ji Mahraj visited Nankana Sahib and this asthan is built in the memory of their visit here.

7. Gurdwara Nihanga Di Chauni Budha Dal.

Shauni where Nihang Singhs used to gather pre-partition. It is also said that Mahant Bhai Sharam Singh, authorized by the SGPC was in charge of Tamboo Sahib Gurdwara, while Nihang Ujagar Singh, opposing this, had established a separate Prakash Asthan near Tamboo Sahib where this asthan is currently.

Pakistan Yatra Series Posts:
Part 1 Pakistan Yatra Series : Nankana Sahib Gurdwaras
Part 2 Pakistan Yatra Series : Lahore Gurdwaras & Historical Sites

Part 3 Pakistan Yatra Series : Eminabad, Sialkot, Farooqabad & Kartarpur Sahib

Part 4 Pakistan Yatra Series : Rohtas & Panja Sahib

Test of Bhai Gurdas Ji

2023-08-05T01:45:00.005-07:00

Test of Bhai Gurdas Ji

Bhai Gurdas Ji was once sitting with Gursikhs like Bhai Behlo Ji, Bhai Bhagtu Ji, Bhai Jetha Ji & Bhai Bidhi Chand Ji. They were having a veechar on Guru Sahib's test where all Gursikhs were of opinion that one can only pass the test with Kirpa of Guru Ji themself, however Bhai Gurdas Ji did not agree and was of the opinion that a Sidaki Sikh should never lose his forbearance however challenging the test gets. They also uttered shabad that is recorded in their Vaaran:

੨੦: ਗੁਰੂ ਸਾਂਗ

The test by the Guru

ਜੇ ਮਾਂ ਹੋਵੈ ਜਾਰਨੀ ਕਿਉ ਪੁਤੁ ਪਤਾਰੇ ॥

If the mother is adulteress why should son speak ill of her.

ਗਾਈ ਮਾਣਕੁ ਨਿਗਲਿਆ ਪੇਟੁ ਪਾੜਿ ਨ ਮਾਰੇ ॥

If a gem is swallowed by a cow, nobody rips its stomach to get it out.

ਜੇ ਪਿਰੁ ਬਹੁ ਘਰੁ ਹੰਢਣਾ ਸਤੁ ਰਖੈ ਨਾਰੇ ॥

If the husband enjoys (immorally) at many houses, the wife should preserve her chastity.

ਅਮਰੁ ਚਲਾਵੈ ਚੰਮ ਦੇ ਚਾਕਰ ਵੇਚਾਰੇ ॥

If the king exercises dictatorial powers, the servants are helpless before him.

ਜੇ ਮਦੁ ਪੀਤਾ ਬਾਮ੍ਹਣੀ ਲੋਇ ਲੁਝਣਿ ਸਾਰੇ ॥

If a brahmin woman is drunk, all feel ashamed and not look up in her face.

ਜੇ ਗੁਰ ਸਾਂਗਿ ਵਰਤਦਾ ਸਿਖੁ ਸਿਦਕੁ ਨ ਹਾਰੇ ॥੨੦॥

If the Guru performs a test, the Sikh should not give up his forbearance.

Guru Hargobind Ji Mahraj heard this and felt that Bhai Gurdas Ji is having some ego of his Sidak to Guru Sahib. Being a Guru that cares deeply for their Sikh, with the aim to remove the slight ego of their beloved Sikh, they decided to test Bhai Sahib. They sent Bhai Gurdas Ji to Kabul to purchase horses with the condition that the horses should be sent back to Amritsar Sahib first for Guru ji to examine before paying for them. When Bhai Sahib received approval from Guru Sahib, Bhai Sahib then asked the Afghans to come into his tent to collect the money. Bhai Gurdas Ji went into the tent first and when he checked the bag of Chandi Rupees, he found to his dismay that it was full of coins of small value. Bhai Sahib was under great distress as if he is unable to pay the dealers, he would be accused as a thieve considering that some of the horses has already been sent to Amritsar Sahib. Unable to face up to what they saw as disgrace, they ran from the back of the tent. At the front of the tent the dealers waited, eventually other Sikhs entered the tent and saw a bag of Chandi Rupees but not Bhai Gurdas Ji. The horse dealers were properly paid and in due course the horses arrived back at Amritsar where the whole incident was told to Guru Hargobind Sahib Ji. In the meantime Bhai Gurdas Ji, now guilt ridden arrived at Kanshi after enduring a challenging journey. They started living at Kanshi and doing Parchar of Sikhi heavily there while at the same time suffering the pain of separation from Guru Sahib. Bhai Sahib also wrote their Kabit Swayei here.

After some time, Guru Sahib decided to test them further by sending a Hukamnama from Akal Takht Sahib to the Kanshi Raja ordering him to surrender a "thief" of the Guru Ghar named Gurdas with his hands handcuffed. When the Hukamnama was read out by the Raja, Bhai Gurdas Ji immediately admitted it is him the thieve, despite being an influential person at Kanshi at that time. The Raja and Sanggat of Kanshi were not able to believe him but he insisted that he is indeed the thieve of Guru Sahib and requested them to handcuff him just like Guru Ji has ordered. Bhai Jetha Ji who was sent to bring Bhai Gurdas Ji from Kanshi bowed to Bhai Sahib ji as they were still a respected Sikh of the Guru and brought them to Guru Sahib with their hands tied to the back. 700 Pandits who adopted Sikhi from the influence of Bhai Sahib Ji also voluntarily followed them despite being stopped by Bhai Sahib.

Arriving in Guru Sahib's Darbar, Guru Sahib questioned Bhai Sahib on their action of running and leaving money of Guru Ghar in the tent at Kabul. Bhai Sahib said Guru Mahraj what can I, a sinful person say in front of you, you are our great Guru. I was going waver away from you but you have saved me. Their reply to Guru Sahib is also recorded in their Vaaran:

੨੧: ਸਾਂਗ ਵਿਚ ਸਾਬਤ ਵਿਰਲੇ

Rare pass the test

ਧਰਤੀ ਉਪਰਿ ਕੋਟਗੜ ਭੁਇਚਾਲ ਕੰਮੰਦੇ ॥

During the earth quake millions of forts on earth shake and crumble

ਝਖੜਿ ਆਏ ਤਰੁਵਰਾ ਸਰਬਤ ਹਲੰਦੇ ॥

During the storm, all the trees oscillate.

ਡਵਿ ਲਗੈ ਉਜਾੜਿ ਵਿਚਿ ਸਭ ਘਾਹ ਜਲੰਦੇ ॥

During fire, all sorts of grass in the forests get burnt.

ਹੜ ਆਏ ਕਿਨਿ ਥੰਮੀਅਨਿ ਦਰੀਆਉ ਵਹੰਦੇ ॥

Who can obstruct flood in the flowing river.

ਅੰਬਰਿ ਪਾਟੇ ਥਿਗਲੀ ਕੂੜਿਆਰ ਕਰੰਦੇ ॥

The difficult and foolish task of sewing the torn sky like cloth could be done only by adepts in gossipping.

ਸਾਂਗੈ ਅੰਦਰਿ ਸਾਬਤੇ ਸੇ ਵਿਰਲੇ ਬੰਦੇ ॥੨੧॥

Rare are the people who remain completely poised during the test.

Guru Mahraj then explained the pangti that you uttered the other day "ਜੇ ਗੁਰ ਸਾਂਗਿ ਵਰਤਦਾ ਸਿਖੁ ਸਿਦਕੁ ਨ ਹਾਰੇ", I sensed an iota of ego. Thus, I decided to test you. Bhai Sahib then in love recited the following Paurhi:

੨੨: ਸਾਂਗ ਵਿਚ ਸਾਬਤੀ ਗੁਰੂ ਕ੍ਰਿਪਾ ਤੇ

If the Guru performs a test what a Sikh can do ?

ਜੇ ਮਾਉ ਪੁਤੈ ਵਿਸੁ ਦੇ ਤਿਸਤੇ ਕਿਸੁ ਪਿਆਰਾ ॥

If a mother administers poison to son then to whom else that son could be more dear.

ਜੇ ਘਰੁ ਭੰਨੈ ਪਾਹਰੂ ਕਉਣੁ ਰਖਣਹਾਰਾ ॥

If the watchman breaks open the house, then, who else could be a protector.

ਬੇੜੀ ਡੋਬੈ ਪਾਤਣੀ ਕਿਉ ਪਾਰਿ ਉਤਾਰਾ ॥

If the boatman makes the boat sink, how one could get across.

ਆਗੂ ਲੈ ਉਝੜਿ ਪਵੈ ਕਿਸੁ ਕਰੈ ਪੁਕਾਰਾ ॥

If the leader himself makes the people go astray, who else could be called for help.

ਜੇ ਕਰਿ ਖੇਤੈ ਖਾਇ ਵਾੜਿ ਕੋ ਲਹੈ ਨ ਸਾਰਾ ॥

And if the protecting fence starts eating the crops who else will take care of the fields.

ਜੇ ਗੁਰ ਭਰਮਾਏ ਸਾਂਗੁ ਕਰਿ ਕਿਆ ਸਿਖੁ ਵਿਚਾਰਾ ॥੨੨॥

Similarly, if the Guru deludes a Sikh through a test, what a poor Sikh could do.

Bhai Sahib said that there can never be a Sikh whose Sidak stays firm against Your test. However, Bhai Sahib further wrote:

੨੩: ਉਹੋ ਹੀ

Only he remains poised in a sham whom the Guru is graceful

ਜਲ ਵਿਚਿ ਕਾਗਦ ਲੂਣ ਜਿਉ ਘਿਅ ਚੋਪੜਿ ਪਾਏ ॥

Applying butter to the paper and salt they can be put into water (they will take longer time to dissolve).

ਦੀਵੇ ਵਟੀ ਤੇਲੁ ਦੇ ਸਭ ਰਾਤਿ ਜਲਾਏ ॥

With the help of oil, the wick of the lamp goes on burning the whole night.

ਵਾਇ ਮੰਡਲ ਜਿਉ ਡੋਰ ਫੜਿ ਗੁਡੀ ਓਡਾਏ ॥

Catching hold of the string, the kite could be made to fly in the sky.

ਮੁਹ ਵਿਚਿ ਗਰੜ ਦੁਗਾਰੁ ਪਾਇ ਜਿਉ ਸਪੁ ਲੜਾਏ ॥

By keeping an herb in the mouth, one could get bitten by serpent.

ਰਾਜਾ ਫਿਰੈ ਫਕੀਰੁ ਹੋਇ ਸੁਣਿ ਦੁਖਿ ਮਿਟਾਏ ॥

If the king goes out in the guise of a faquire, he could listen to the sufferings of people and remove them.

ਸਾਂਗੈ ਅੰਦਰਿ ਸਾਬਤਾ ਜਿਸੁ ਗੁਰੂ ਸਹਾਏ ॥੨੩॥੩੫॥

In such a feat only he passes the test who is helped by the Guru.

Bhai Sahib said that if one receives assistance from Guru Sahib, only then they can pass the test of the Guru. Listening to all this, Guru Sahib was immensely pleased hugged Bhai Sahib and freed their tied hands at the back. Guru Sahib said "You are my beloved Sikh, your Bani is the remover of Hangkar". The Sanggat witnessing this said Dhan Guru, Dhan Guru ke Sikh.

This Sakhi gives us the teaching that however Chardikala we become, we should never have the Hangkar that we will always be able to pass the test of Guru Sahib. It teaches us that even a person as Chardikala as Bhai Sahib can be tested by Guru Ji only with the intention to remove the little ego they had just like a parent who wants to ensure his child is of the best character. We can only do Ardass to Guru Sahib for their Kirpa dhristi to always keep us grounded in their Sharan.

References:

1. Adhyai 2 - 7, Ras 7, Sri Gurpratap Suraj Parkash Granth by Mahakavi Santokh Singh Ji

2. Kabit Swayei Bhai Gurdas Ji Steek by Sant Sampuran Singh Ji

3. Vaaran Bhai Gurdas Ji Steek by Pandit Narayan Singh Ji Gyani

Traits of a Sanmukh Person by Guru Nanak Dev Ji and Guru Arjan Dev Ji

2022-02-27T06:10:00.003-08:00

A Sikh named Bhai Kalu Ji once plead to Guru Nanak Dev Ji Mahraj to explain who is a Sanmukh. Guru Ji then explained that a Sanmukh person is one that turns his back to sins (ਪਾਪ) and faces virtuous actions (ਪੁੰਨ). Guru ji elaborated that a Sanmukh person comes for Guru Ji’s darshan & witnesses his mind. There are 4 ways a Sanmukh person witnesses his mind:

1. ਮੈਤ੍ਰੀ (Friendship)

If someone desires all the comforts of the world, he only gets what is destined for him according to his Karam. But if he considers all Sikhs to be his friends, he will see their happiness as his too. He will also consider what is his to be theirs too and will willingly share his wealth, knowledge or any virtues with other Sikhs. He always try to make other Sikhs happy like a friend would.

2. ਕਰੁਣਾ (Compassion)

If someone has less wealth, intelligence, knowledge or strength, a Sanmukh Sikh will treat the person as he would treat his nephew. He gives them support and doesn’t make them feel inferior.

3. ਮੁਦਤਾ (Happiness)

If someone is more virtuous or knowledgeable, Sanmukh Sikh gets happy hearing & looking at his virtues & say “Dhan is Waheguru who has produced such great Sikh”. He feels as good as he would hearing the praise of his father or Guru & doesn’t slander them.

4. ਉਪੇਖਿਆ (Disregarding)

A Sanmukh Sikh possesses the quality of Upekhya where preaches based on his wisdom and Guru teachings to everyone. If someone doesn’t want to accept the teaching, a Sanmukh Sikh is not stubborn in insisting the person to accept it. He realises that this person doesn’t have preordained destiny and stays silent.

This was the teaching of Guru Nanak Dev Ji Mahraj to Bhai Kalu Khatri.

Guru Arjan Dev Ji Mahraj was also asked this similar question by Bhai Samunda on who is a Sanmukh Sikh? Guru Arjan Dev Ji replied that when we send someone to do some task, he faces (keeping Sanmukh) the task and completes the task. One who destructs the task instead of accomplishing it is not a Sanmukh. Similarly, a Sikh is sent by Waheguru to practice Naam, Daan and Ishnaan. Sikhs having their Ishnaan at Amrit Vela and reciting Naam while always giving charity is a Sanmukh Sikh. Those that spends their life indulging in vices is a Vemukh person.

Bhai Samunda Ji pleaded that if You shall be compassionate on us, only then can we be Your Sanmukh Sikh.

Guru Ji replied that if a person strives to always Sanmukh, Guru Sahib’s compassion shall always be upon him.

- Sikha di Bhagat Mala by Shaheed Bhai Mani Singh Ji

10 Interesting Facts about Guru Har Rai Ji Mahraj

2022-02-13T05:47:00.034-08:00

ਕਰੇ ਰੰਕ ਤੇ ਰਾਵ ਗਨ, ਸ਼੍ਰੀ ਮੁਖ ਤੇ ਕਹਿਂ ਬੈਨ ।

Transforming beggars into Kings, such is His speech,

ਸ੍ਰੀ ਸਤਿਗੁਰ ਹਰਿਰਾਇ ਜੀ, ਸਿਮਰੇ ਜਿਨ ਜਮ ਭੈ ਨ ॥੯॥

Sri Satguru Har Rai Ji, meditating upon whom, one’s fear of death is dispelled.

- Ras 10, Sri Gurpratap Suraj Parkash Granth

In conjuction of the Parkash Purab pf Dhan Dhan Guru Har Rai Ji Mahraj today, let us look at some interesting facts about them extracted from the voluminous work of Kavi Santokh Singh, Sri Gurpratap Suraj Parkash Granth.

1. Clothing

Guru Har Rai Ji Mahraj always wore a robe with 101 pleats (ਕਲੀਆਂ). Whenever they walked, they held their robe from the sides1. This is because once one of their robe pleat got stuck on a flower and broke it. The flower was dear to Guru Hargobind Ji. Upon realising the beautiful flower is broken off by their grandson, Guru Har Rai Ji’s robe, they said if one wants to wear such robe, he should learn to handle it as well. The words of their grandfather got deeply embedded into their heart and being the obedient grandson, they always held their robe whenever they walk regardless where they are.

Guru ji always had a Hazooria around their neck and wore a pearl rosary that goes until their chest. They also had warrior armlet of seven jewels on each of their shoulders. They wore a golden ਕੜਾ (Karha) on their wrist and a jewelled Chakri on their beautiful Dastar. In their Gatra, they kept a gold Talwar. They also kept a set of strong pair of bow and arrows near them which an average person would find extremely difficult to pull (the bow). Guru Ji would have other weapons too near them that they would either wear or keep near to them².

2. Routine

Guru Har Rai ji Mahraj used to wake up before the last remaining Pehar of the night (Amrit Vela). They would then do Ishnaan with 101 pitchers of water regardless of summer or winter season and wear clean clothes before proceeding to meditate in their true self (Aatam saroop). At the same time, the Rababis would come to the Guru’s Darbar and start Asa Di Vaar kirtan that the Sanggat would listen to in bliss. After meditation, Sewadars would bring saffron and sandalwood Tilak for Guru Ji which they would apply on their holy forehead. They would also neaten up their beard with their holy hands and apply nice smelling perfume. At the completion of Asa Di Vaar (during the Bilaval chaunki), Guru Ji would then enter the Diwan where the Sanggat is congregated. Guru ji would give Darshan to the Sanggat, have Veechar and bless them.

At about 11 a.m., the Langari (cook) would come into the Diwan and stand at the side with his hands folded. When Guru Ji’s holy glance falls on him, only then he would inform Guru ji that the Langgar is ready. After washing their hands and feet, Guru Ji takes their Langgar with other Sanggat. It is then time for them to rest. At about 2 p.m., Guru ji would have their Ishnaan again and go into the Diwan until evening. Adorning various weapons, Guru ji would also go for hunting trips sometimes1. Upon completion of the evening Diwan that includes Katha, they would have their dinner and then proceed to rest at about 10 p.m.2.

3. Nature

Guru Sahib was always doing Jaap which includes 625 000 of Japji Sahibs and 3.6 million Mool Mantar recitation and gave teaching to Sikhs to also remember Parmatma with each breath1. They were tender-hearted as well. After witnessing their father, Baba Gurditta Ji bringing a dead cow alive, they did not kill any animal that they hunt. They would catch them after chasing them making them tired and then would release them in their zoo which had a large number of animals. They took good care of the animals in the zoo and also had beautiful gardens. Guru Ji was also cheerful where they would also sometimes joke and laugh in their daily life.

4. Langgar

The concept of Langgar was introduced by Guru Nanak Dev Ji and continued by the following Guru Sahibs. Guru Har Rai Ji Mahraj had a great emphasis on Langgar. They urged their Sikhs to earn honest living and establish Guru ka Langgar in their own villages/towns. The Sikhs then established a firm principle that they would not leave any Sikh hungry and started running Langgar in their respective areas. Those that who could not afford to run their own Langgar would get together, collect some money and prepare Langgar together. Guru Ji knowing this was delighted and gave them a further Updesh that those Sikhs that also prepare fresh food for any Sanggat that come at odd hours (for instance between lunch and dinner) will attain their happiness. Guru Ji also advised the Sikhs to do sewa of those who come to have Langgar first before having own meal3.

Those that have the Langgar are to be seen to be doing compassion on the donor because without them, the donors would not be able to do charity and attain Guru Ji's happiness. On an occasion, a poor Sikh asked Guru Ji on how can the poor attain their happiness and Guru Ji gave him a teaching that Guru Ji shall increase the earnings of any Sikh that contributes to Guru ka Langgar with devotion according to what one can afford. Guru Ji said that the Sanggat is my form therefore feeding the Sanggat is equivalent to doing my Sewa4. Guru Ji sometimes took part in the Langgar sewa as well5 and was very particular about Suchamta (hygiene) in the Langgar preparation. Before having Langgar, Guru Ji always washed their hands and feet as a sign of respect to the Langgar1.

5. Boon from Guru Hargobind Sahib ji

Guru Ji maintained the large army of Sikh soldiers that the sixth Guru had amassed by having horse-mounted ready army of 2200 horsemen with them all the time. However, they were given instruction by Guru Hargobind Ji to not fight any war. They were given the boon that any enemy that tries to attack them will be be unsuccessful and will attain death themselves. This Bachan of the sixth Guru came true when emperor Aurangzeb sent his representatives to forcefully bring Guru Ji to Delhi6. According to Panth Parkash by Gyani Gyan Singh ji, Aurangzeb was unsuccessful 17 times to force Guru Ji to Delhi and all of the seventeen representatives attained death on the way to Kiratpur Sahib.

6. Gurbani Satkar

Guru Ji emphasised on keeping a high level of respect for Gurbani. Once, when they were resting, two Sikhs started doing Kirtan near them. Guru Ji woke up abruptly, hitting their knee on the leg of the bed and sat on the floor. When enquired on why they woke up in such abrupt manner, they said " How can I be resting on a higher position than my beloved Sikhs that reciting Gurbani at a lower place?". Guru Ji also said 7 :

ਜੋ ਗੁਰ ਭਗਤਿ ਸੋ ਸਿਖ ਹੈ ਮੇਰਾ। ਗੁਰਬਾਨੀ ਭੈ ਤਿਸੈ ਘਨੇਰਾ।

One lovingly devoted to the Guru is my Sikh, having great awe & respect for Gurbani.

ਜਿਨ ਭੈ ਅਦਬ ਨ ਬਾਨੀ ਧਾਰਾ। ਜਾਨਹੁ ਸੋ ਸਿਖ ਨਹੀਂ ਹਮਾਰਾ ॥੨੦॥

One who has no fear or respect of Gurbani is not my Sikh.

Guru Ji also excomunicated their own Sahibzada, Ram Rai for changing a Gurbani pangti in order to please emperor Aurangzeb.

7. Bestower of Sovereignty

One day, a devoted Sikh of Guru Har Rai Ji, Kala with his two nephews went to do Darshan of Guru Ji. When the children arrived in Guru Ji's presence, both children struck with their hands on their own bellies like a drum. When Guru Ji asked for the reason, Kala explained that they are hungry and wanted something to eat. Guru Ji in their compassionate nature gave them boons of sovereignty that they shall have sovereignty for many generations and be honored in proportion as they serve the Guru. This prophecy came true with their descendants being the Maharajas of the Phulkian states of Patiala, Jind, and Nabha.

When Kala reached home and his wife heard Guru’s benediction, she put pressure on him to take his own sons to him, and teach them to strike their bellies in token of hunger. When Kala and his own sons appeared before the Guru, he told Guru Ji that he acted in obedience to his wife. Guru Ji being the ocean of compassion gave them a boon that they shall have their own cultivation, eat the fruit of their toil, pay no tribute, and dependent on no one8. This prophecy too has been eventually fulfilled and their descendants owned twenty-two villages called the Bahia.

8. Impartiality of Guru Ji

Guru Ji being the epitome of impartiality poured their compassion on everyone equally. When the son of emperor Shah Jahan fell sick from his brother, Aurangzeb's attempt to poison him, the healers at that time required specific ingredients to prepare the medicine that can cure him. However, the emperor could not find them despite searching everywhere and finally asked help from Guru Har Rai Ji Mahraj. Guru Mahraj generously gave those ingredients that they had in their gardens and Dara Shikoh was cured. Dara Shikoh developed deep desire to meet Guru Ji. But because of his responsibilities as the apparent heir to the throne and his father falling sick, he could not leave to visit Guru Ji.

So, he wrote a letter called ਸ਼ੌਕ ਨਾਮਾ to Guru Mahraj expressing his desire (ਸ਼ੌਕ) to meet Guru Mahraj. As some time passed, after losing the battle against his brother Aurangzeb, he travelled out of Delhi and finally came to the sanctuary of Guru Har Rai Ji Maharaj. When Dara Shikoh had the holy glimpse of Guru Ji, he humbly pleaded to Guru Mahraj to give him teachings which shall liberate him from sufferings of reincarnations. Guru Ji not only gave him teachings that lifted his final veil of ignorance, but also gave him eternal sovereignty and helped delay Aurangzeb's army to help the saintly Dara Shikoh escape to Lahore9.

9. Love for Gursikhs

Guru Ji had immense love for their Gursikhs and it is evident from some historical accounts including great Gursikhs that were dear to Guru Ji:

Bhai Gonda Ji

Bhai Gonda was one of the blessed Gursikhs that devotedly did Sewa of Guru ji and was sent to Kabul area to preach. Although Kabul was a foreign country and there was danger from Muslim bigotry in living there, Bhai Gonda cheerfully accepted the task given to him. Despite being far away, his consciousness was always immersed in Guru Ji. One day, he went into a deep meditation during Amrit Vela until late evening concentrating his mind on Guru Ji`s holy feet. At the same time, Guru Har Rai ji sat motionless in the sangat at Kiratpur Sahib for several hours until evening. Even the call for the Guru ka Langar went unheeded. The Sanggat also did not eat all day because they would not have Langgar without Guru Ji. When Guru Ji at last arose, they told the curious Sanggat how Bhai Gonda at Kabul had kept him them bound by holding their feet in his meditation. Guru Ji then continued explaining that they did not move during all the hours because they did not wish to interrupt Bhai Gonda Ji`s meditation10. Such is the love of Guru Mahraj for their Sikhs.

Mata Tabo Ji

Once, an old and poor Mata Ji had the desire to prepare some Parshada for Guru Ji to eat. After saving some money from her humble earning, she bought some flour. She then cleaned her kitchen, had her full Ishnaan, wore clean clothes and prepared some Parshada for Guru Ji. Then, Mata Ji set out to give the Parshaada to Guru Sahib Ji. As she went, she thought to herself, “Guru is always surrounded by so many people. Who is going to let a poor woman like myself near Him. I wonder how I will be able to give them these two Parshada".

The all knowing Guru Har Rai Ji was sitting in Diwan at that time. They suddenly got up and said to all their 2200 soldiers that they want to go hunting. As they set out, Guru Ji and all their soldiers rode their horses and passed the old Mata Ji who was walking slowly towards Guru Ji's Diwan. She got sad thinking she would not be able to pass the Parshada to Guru Ji. But suddenly, Guru Ji leaving their soldiers behind came to Mata Ji alone and said “Mata Ji, I am hungry, whatever Parshada you have prepared in your hand, could you please give it to me?”. Mata Ji was so delighted and in tears gave the Parshada to Guru Ji11. This sakhi shows that the Guru is hungry for love and always recognises the true devotion of their devotee.

Bhai Gaura Ji

Another devoted and obedient Gursikh of Guru Ji was Bhai Bhagtu Ji who had two sons, Bhai Gaura Ji and Bhai Jeevan Ji. All three of them had high respect for Guru Ji. After the passing of their father, Bhai Gaura Ji visited Guru Ji. During the visit, a Chaurdar (sewadar that does chaur Sewa) of Guru Ji made some insulting remarks about Bhai Gaura Ji's young mother which angered him. In anger, he assassinated the Sewadar. When Guru Har Rai got to know this, they forbade Bhai Gaura`s presence in Sanggat and give him curses. Bhai Gaura was repentant and wanted to tender apology but Guru Ji would not grant him an audience. He, with a few hundred of his men, therefore followed Guru Ji`s progress to Kiratpur Sahib, keeping a few kilometres behind him for few months. They were waiting for an opportunity to do sewa of Guru Ji and gain forgiveness.

A few months later as Guru Har Rai was on their way to Kartarpur Sahib, their Mehals and the Sanggat was attacked by a Mughal force. Guru Ji witnessing this contemplated on a defense as they are instructed to not be involved in any war by their grandfather, sixth Guru. Upon finding out that Bhai Gaura is following close behind, Guru Ji said "Gaura would know how to protect his mothers (Guru Ji's Mehals)". Bhai Gaura, who as usual was following close behind, chased the attackers away and saved Guru Ji`s family. When Guru Ji heard from the Sanggat how selflessly Bhai Gaura faught to save Guru Ji's family, they called Gaura to their presence immediately, pardoned his past crime and with their own robe cleaned Bhai Gaura's soiled body while tending to their injuries¹². Such was the forgiving nature of Guru Har Rai Ji.

Bhai Jeevan Ji

Bhai Jeevan Singh, the younger son of Bhai Bhagtu ji, visited Guru Ji during their visit to Kartarpur Sahib. He was newly married and brought along his pregnant wife. At that time, an only son of a Brahmin died and the Brahmin carried his son and placed his body in front of Guru Ji's door. Placing their son in front of Guru Ji they began to weep bitterly requesting Guru Ji to revive him. The Sikhs were moved to hear their cry and some Sikhs said that Guru Ji should revive the child. Guru Ji did not agree and advised the Sanggat that everything is in Hukam. When the Sanggat kept forcing them to revive the dead child, Guru Ji in Bir Ras said "The Sikh who considers that I should revive the child of the Brahmin should sacrifice his own life for the sake of the child because the Sikh of the Guru should be benevolent like the Guru too”. Guru Ji repeated this three times and also said those who give their life shall attain liberation as well. When Bhai Jeevan Ji heard the words of Guru Ji, he thought that the Bachan of the Guru should never be left unfulfilled and a Sikh should obey the Hukam of Guru Sahib. So, he went outside, recited Japji Sahib, did Ardas to sacrifice himself and passed away. At the same time, the son of the Brahmin was revived. Witnessing this, Guru Ji looked around on who has done such a huge act of benevolence. Upon realising it's their obedient Gursikh, Bhai Jeevan Singh, Guru Ji got into Bir Ras and said to the Sanggat "In order to revive the Brahmin's son, you have taken my son". Guru Ji then gave blessings to the child of Bhai Jeevan ji and with their own hands, performed the cremation of their beloved Sikh13.

10. Joti Jot

During the antim sanskar of Guru Mahraj, Guru Ji's physical body disappeared from the pyre and no ashes were left behind. Witnessing this, Sikhs were caught by surprise but eventually accepted that indeed the Guru is astonishing (Ascharaj) and we shall never be able to fully understand or grasp their astonishing acts14.

When we read or listen to the Ithihas of our Guru Sahib, our focus (Dhyaan) goes into them. This helps us to do their Sarvan Darshan and increase our love for them. We are blessed to have such loving and compassionate Guru that is always there for his devotees. May the Kirpa of Guru Har Rai Ji Mahraj be upon all.

Further related links:

Future Bachans about Sri Guru Gobind Singh Ji Mahraj

Teachings on Importance of Prema Bhagti alongside Gyan

References:

Sri Gur Partap Suraj Granth - Churamani Kavi Santokh Singh Ji:

1. Adhyai 1, Ras 9

2. Adhyai 12, Ras 10

3. Adhyai 6, Ras 9

4. Adhyai 4, Ras 9

5. Adhyai 22, Ras 10

6. Adhyai 34, Ras 9

7. Adhyai 21, Ras 10

8. Adhyai 9, Ras 10

9. Adhyai 17, Ras 9

10. Adhyai 5, Ras 9

11. Adhyai 3, Ras 9

12.Adhyai 11 to 15, Ras 10

13. Adhyai 17, Ras 10

14. Adhyai 27, Ras 10

The Greatness and Respect of Gurbani by Guru Har Rai Ji Mahraj

2022-02-08T04:30:00.005-08:00

One day, Guru Har Rai Ji Mahraj was resting and two Sikhs who were blessed with gift of doing Kirtan came from far to do Darshan. Looking at Mahraj asleep, they contemplated if they should do Kirtan near Guru Ji as they did not want to wake Guru Ji up. They then contemplated that the Guru is never asleep in their spiritual state, and is beyond humanly activities, therefore they are always awake. So, they proceeded to do Kirtan near Guru Ji devotedly. As soon as Guru Mahraj heard Gurbani being sung, Guru Mahraj jumped out of their bed quickly, hitting their knee on the leg of the bed and sat on the floor. Looking at Guru Mahraj being injured from waking up quickly, Guru Ji's Sikhs tended to the injury and enquired " why did You wake up so abruptly, Guru Ji? This Gurbani that these two Sikhs were singing is yours after all that you recited in your previous forms". Guru Ji then replied:

"Listen my dearest Sikhs, do you know that the fearless Guru Nanak Dev Ji Mahraj resides in Gurbani? The Gurbani whose praises is immeasurable is the boat to help us pass through this ocean of fire (world) and source of bliss. Those that recites Gurbani gets the vices in their self removed just like a lion (Gurbani) chases after the running) deer (desires).

Like an elephant uprooting huge trees tree, Gurbani uproots sufferings. Like a tool to produce fire, reading and contemplating Gurbani, parkash of Gyan is produced.

Guru Ji then said the Sikh of mine that gives respect to Gurbani, he shall be effortlessly be liberated from this burning ocean of fire. The mehima of Gurbani cannot be expressed and if I do not keep the maryada of respecting Gurbani, how will my Sikhs do the same? However much Gurbani you shall read, until you don't start respecting Gurbani, you shall not be liberated. How can I be resting on a higher position than my beloved Sikhs that reciting Gurbani at a lower place? This is why I have abruptly woken up.

The Sikh of mine who implement the teachings of Gurbani in his life shall attain liberation (Param padvi). Those who don't keep neither fear nor faith in Gurbani, they shall not obtain wisdom (gyan). Wisdom is not obtained without fear of Parmatma and bhagti. Without gyan, one can't be liberated and without liberation, eternal bliss is not found.

ਭੈ (fear of Parmatma) —> ਪ੍ਰੇਮ (affection) —> ਭਗਤੀ (devotion) —> ਗਿਆਨ (wisdom) —> ਮੁਕਤੀ (liberation) —> ਅਨੰਦ (eternal bliss)

This is why having ਭੈ is fundamental. Those Sikh that do not have respect of Gurbani, is not my Sikh.”

ਜੋ ਗੁਰ ਭਗਤਿ ਸੋ ਸਿਖ ਹੈ ਮੇਰਾ। ਗੁਰਬਾਨੀ ਭੈ ਤਿਸੈ ਘਨੇਰਾ।

One lovingly devoted to the Guru is my Sikh, having great awe & respect for Gurbani.

ਜਿਨ ਭੈ ਅਦਬ ਨ ਬਾਨੀ ਧਾਰਾ। ਜਾਨਹੁ ਸੋ ਸਿਖ ਨਹੀਂ ਹਮਾਰਾ ॥੨੦॥

One who has no fear or respect of Gurbani is not my Sikh.

Hearing Guru Ji’s invaluable teachings, the two Kirtaniya Sikhs bowed on Guru Ji’s feet and pleaded to Guru Ji to bless them with fear of Parmatma and love for Gurbani so that they can reach the door of liberation (Gyan) and their shackles of Karma be removed.

Listening to their plea, Guru Ji was pleased and said:

“May you always be blessed with ਭੈ and love for Gurbani, your mind always be immersed in Guru’s teachings and your sleeping mind of countless incarnations be awakened. The sign of an awakening mind is when one starts finding Gurbani to be sweet/pleasing and such Sikh of mine is great.

ਮਨ ਜਾਗੇ ਕੀ ਇਹੀ ਨੀਸ਼ਾਨੀ ।

ਪ੍ਰਿਯ ਲਾਗਹਿ ਉਰ ਸਤਗੁਰ ਬਾਨੀ ।

Such Sikhs are pleasing to me those that make their mind like a fish wanting to always live in the ocean of Gurbani, whose mind is like a jungle that the lion form Gurbani is roaring in.

The world is locked by the lock of doubts which can only be opened by the key of Gurbani. When this lock is open the treasure of values like Bhagti vairaag prem gyan sat santokh daya dharam etc are all unlocked. Those that enter their house (go inwards - antar mukh) shall find this gems.

Gurbani is like sandalwood that fills fragrance in all tress nearby in spring but Gurbani gives fragrance all the seasons. Those whose preordained karam lights up, starts finding Gurbani to be pleasing and obtains this fragrance of Bhagti. Without bhaga preordained Karam, one does not receive it and how else shall oje be librated in this Kalyug”

Why Guru Mahraj gave this various examples to their Sikhs? Because they want all their Sikhs to grasp the understanding to get liberated in this human life.

ਇਮ ਸਤਿਗੁਰ ਦੇ ਦੇ ਉਪਦੇਸ਼ ।

ਦਾਸਨਿ ਕੀ ਸ਼੍ਰੇਯ ਚਹਿਤ ਵਿਸ਼ੇਸ ।

Adhyai 21, Ras 10, Sri Gurpratap Suraj Parkash Granth

Teachings on Importance of Prema Bhagti alongside Gyan

2022-02-07T06:57:00.006-08:00

Teachings on Brahm Gyan & Prema Bhagti by Guru Har Rai Ji

Once, while Guru Har Rai Sahib ji was hunting with their Sikhs, a huge python came in front of Guru Ji's horse. It was suffering badly as its whole body was covered with worms feeding on it bit by bit. Looking at this suffering snake, Guru Mahraj liberated it by shooting it with an arrow. Guru Ji's Sikhs was surprised watching this incident and humbly requested Guru Ji to enlightened them. Guru Ji then explained that this snake was a egoistic Brahman Pandit in his previous life who regarded himself as everyone's Guru and gave Updesh to others. He was a great Vidhvaan with depth knowledge of scriptures. However, he did not perform Prema Bhagti (devotional worship) and was a hypocrite. He frequently egoistically uttered ਅਹੰ ਬ੍ਰਹਮ ਅਸਮੀ but did not implement it in his own heart. He was also stuck in worldly attachments, made many followers and never bowed to sanggat as he had the ego of his vast knowledge. For all these reasons, he has been punished in a snake reincarnation while the worms biting and feeding on him are the reincarnation of his followers. This is because the Pandit as their Guru could not be liberate them and a person takes up the form of what he focus his consciousness on (which is why we put dhyan in Parmatma).

All 6 shastars align with Gurbani but most is Vedant. Vedant core - dekhan vala (sach) and dikhan vala (jhuth) - Sant Gyani Inderjeet Singh ji Raqba in their Katha also emphasises an important teaching from this Sakhi. Which is that the concept of ਅਹੰ ਬ੍ਰਹਮ ਅਸਮੀ (I am divine) as preached in Vedant is aligned with Gurmat as it urges one to be in oneness with Parmatma, but in the Guru Ghar the a Gursikh practices Hirday Gyan, Mukh Bhagti, Vartan Bairaag.

Hirday Gyan - To internally have knowledge of one's true self as part of Brahm but not say it out egoistically.

Mukh Bhagti - To live humbly and do bachan of Bhagti while being in this physical vessel.

Vartan Bairaag - To have neither Moh (attachment) nor enemity with anyone and interact neutrally with everyone.

Bhatt Kalsahar Ji in Gurbani describes Guru Amar Das Ji as an example of one who despite being the form of Brahm itself, always did bachans of Bhagti in humility.

Sakhi from Adhyai 4, Ras 9, Sri Gurpratap Suraj Parkash Granth.

Importance of Bhagti Alongside Gyan by Guru Hargobind Ji

A Sikh asked Guru Hargobind Ji Mahraj, if gyan is attained and since it rises our bibek , then what is the purpose of bhagti ?

Guru Ji replied that they have imparted an auspicious technique in which without bhagti, gyan does not show shoba (elegance/grace). Guru Ji gives an example of butter (ghee) , if it is mixed in food then that becomes very tasty. If someone suffering from phlegm is given butter then this will cause congestion in their chest. If the person’s body is heaty, then that person will suffer from diarrhoea caused by the butter. If the butter is mixed with missri (sugar), then anyone can consume it safely.

In the same way, gyan is such that if it is taken without bhagti, it will not put sobha on the person. A person claiming himself to have so much of gyan but without bhagti will appear as a fool. If a egoistic person adopts gyan in their heart then they will consider themselves very big, will not do any sewa and will not show nimarta to anyone. This kind of person will go to hell in a terrifying manner.

If a lustful person listens to just gyan, then he will engage adultery and also develop other anti-social habits because they will start believing that this physical body is just a vessel separated from aatma.

In the house of Guru Nanak Dev Ji Mahraj, Brahm-Gyan should be taken with bhagti. In that way Waheguru ji’s Gyan will take parkash (enlightenment) in the heart. That is why everybody needs to do Bhagti of Naam Simran, with love and adopt the the house of eternal happiness. That is why kushk (dry) gyan is not good. If bhagti is done along with it then the person will achieve liberation.

- Ras 05, Adhyai 45 Shri Suraj Parkash Granth

Future Bachans about Sri Guru Gobind Singh Ji Mahraj

2022-02-07T05:49:00.004-08:00

Bachan by Guru Har Rai Ji Mahraj about their 10th Form, Kalgidhar Patshah Ji.

Once, Guru Har Rai Ji stopped on a hill while travelling & did not utter anything. The sanggat also stood with them until they got tired & asked Guru Ji on the reason they stopped at this place. The Sanggat added that there is no beautiful scenery to admire here yet You have been gazing here for a long time. Guru Ji replied “ Guru Nanak Dev Ji Mahraj came into this world to liberate the Sanggat from hypocrisy (ਪਖੰਡ) by constructing the boat of devotional worship. However, I am now looking how this boat carrying the Sanggat to liberation is stuck in heavy waves. It has reroute to various other places. Only some are reaching the actual destination and some boats are broken leaving the Sanggat scattered.”

Sikhs listening this got afraid and pleaded Guru Ji to explain further. Guru Ji smiled & said “Sikhs are now being misled in confusion because Masands (leaders) that were supposed to lead the Sanggat has gotten greedy & started acting as Guru themselves. Innocent Sikhs are being misled away from the true path. In this way the boat constructed by Guru Nanak Dev Ji is in pieces.”

Worried sanggat listening to Guru Ji said “when You are present, the very same form of Guru Nanak Dev Ji, how would this happen? Bless us Guru Ji. When will you fix your own boat? Will this boat ever get repaired? If it doesn’t, then this will bring shame to You as well because we are all known as Your Sikhs after all. There is nobody like you Guru Ji, will you continue blessing us?

Listening to the Sanggat benti, Guru Ji said “ This boat will remain in this manner for a while now where the Masands will continue further misguiding the Sanggat. But do not worry, I shall be wearing by 10th robe (form) at that time & be a strong holder of both Degh & Tegh. I shall punish all the hypocrites and bring peace to the real Saints. That is when I shall join back this broken boat and initiate a pure Panth. There would be a strong Parchar of the real path and all confused Sanggat will climb back on the complete boat. This boat will carry them across this world ocean. I shall take care of my own scattered Sanggat in this way. My Sikhs then will have one pointedness devotion in the complete Panth that will carry them to liberation. This is the Panth that I shall initiate in my 10th form.”

Listening this, the sanggat was delighted and said Guru Ji, You are great and those that see you as Parmatma is also great. All sanggat then bowed upon Guru Mahraj in happiness 🌸.

Adhyai 21, Ras 10, Sri Gurpratap Suraj Parkash Granth

Bachan about Kalgidhar Patshah Ji by their grandfather, Guru Hargobind Ji Mahraj.

When Guru Tegh Bahadur Ji Maharaj was a child, they used to be pretty quiet and reserved compared to their other siblings. Despite that, Guru Hargobind Ji, their father was very fond of them. One day Mata Nanaki Ji asked her husband, Guru Hargobind Ji on why they are very fond of their youngest son. Guru Ji then answered that "Nanaki Ji, this child is a Maha Purakh that you have been blessed to have given birth to. He is with neither attachment nor enmity to anyone.

My boon for this child is that his son (Kalgidhar Patshah Ji) will be an Utam (exalted) Purash that no Avtar (incarnation) in this world be able to be equivalent to. He will not only have a strong eminence (Partap) in this world but will also be the destroyer of the evil. He would bring further glory in the house of Guru Nanak Dev Ji Maharaj and uphold Dharam. His praises will be sung in this world and beyond. This is why I give very high respect to this youngest son of mine whose son in future will be a great Avtar".

Mata Nanaki Ji narrated this bachan of her husband to Bhai Makhan Shah at Baba Bakala and later on reminded her son, Guru Tegh Bahadur Ji of this particular Bachan of 6th Patshah again during their yatra expressing her longing to have Darshan of her grandson. Guru Tegh Bahadur Ji assured Mata Ji that she will have Darshan of her grandson before leaving to Sachkand. Mata Gujri Ji also reminded her husband of this same bachan of 6th Patshah when Guru Ji was leaving for further yatra & Kalgidhar Patshah Ji's parkash day was getting near.

- Adhyai 18 and 48, Ras 11 & Adhyai 2, Ras 12, Sri Gurpartap Suraj Parkash Granth.

Spiritual Teachings of Guru Har Rai Ji Maharaj to Prince Dara Shikoh

2021-12-28T12:23:00.013-08:00

Prince Dara Shikoh Longing for Guru Ji's Darshan

Prince Dara Shikoh, the eldest son of emperor Shah Jahan was a very pious prince. He spent all his life doing Sanggat of holy saints like Sai Mia Mir. When he was younger, he fell sick from his brother, Aurangzeb's attempt to poison him. The healers at that time required specific ingredients to prepare the medicine that can cure him. However, the emperor could not find them despite searching everywhere and finally asked help from Guru Har Rai Ji Mahraj. Guru Mahraj generously gave those ingredients and Dara Shikoh was cured. Knowing that Guru Mahraj saved his life and having heard praises from every saint he met, he developed deep desire to meet Guru Ji. But because of his responsibilities as the apparent heir to the throne and his father falling sick, he could not leave to visit Guru Ji. So, he wrote a letter called ਸ਼ੌਕ ਨਾਮਾ to Guru Mahraj expressing his desire (ਸ਼ੌਕ) to meet Guru Mahraj.

Dara Shikoh Receives Darshan of Guru Ji & his Plea

As some time passed, after losing the battle against his brother Aurangzeb, he travelled out of Delhi and finally came to the sanctuary of Guru Har Rai Ji Maharaj. When Dara Shikoh had the holy glimpse of Guru Ji, he humbly pleaded to Guru Mahraj to give him a teaching so he gets free from the worldly entanglements and to realise his true self (Brahm) which shall liberate him from sufferings of reincarnations. It is to be noted that at this time, Dara Shikoh was a saintly person himself having endured a life of spirituality and this was his final step to get his veil of duality removed by Guru Maharaj so that he attains Brahm Gyan leading to liberation.

Related article on mind impurities: https://aspiringbegampuri.blogspot.com/2020/11/the-mind-and-its-impurities.html

Guru Ji's Teachings

Importance of Satguru Assistance (Sahaita)

Looking at how the devotion and genuineness of the son of the emperor, Guru Mahraj was impressed with the purity of his thinking despite being born in the house of Mughals royalty. Guru Mahraj praised him of having the desire to merge into Parmatma and all the efforts he has been putting in to accomplish this desire as there is no higher effort than the effort put to meet Parmatma. Guru Mahraj said everyone is finding some sort of Sukh in life, and none of this Sukh is obtained without assistance from someone. Even though we have the strength to do something ourself, having assistance gives us the confidence of achieveing the goal. In the same way, in your goal of attaining Brahm Gyan, having the assistance of the true Naam will help you achieve it easier. Whoever Guru Nanak Dev ji blesses with the true Naam, he gains Brahm Gyan easily as all the obstacles are removed. This path of Bhagti cannot be walked upon without having a Guru. Guru Ji then procedeed to recite shabad of Guru Nanak Dev Ji Mahraj of Raag Aasa (in Aasa di Vaar) to further emphasise the importance of assistance of Guru Mahraj:

ਮ꞉ ੧ ॥

First Mehl:

ਨਾਨਕ ਗੁਰੂ ਨ ਚੇਤਨੑੀ ਮਨਿ ਆਪਣੈ ਸੁਚੇਤ ॥

O Nanak, those who do not think of the Guru (or in the form of the Sanggat), and who think of themselves as clever (to attain enlightenment on their own),

ਛੁਟੇ ਤਿਲ ਬੂਆੜ ਜਿਉ ਸੁੰਞੇ ਅੰਦਰਿ ਖੇਤ ॥

Shall be left abandoned in the field, like the scattered sesame.

ਖੇਤੈ ਅੰਦਰਿ ਛੁਟਿਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥

They are abandoned in the field, says Guru Nanak Dev Ji, and they have no master.

ਫਲੀਅਹਿ ਫੁਲੀਅਹਿ ਬਪੁੜੇ ਭੀ ਤਨ ਵਿਚਿ ਸੁਆਹ ॥੩॥

The wretches bear fruit and flower, but within their bodies, they are filled with ashes. ||3||

Guru Mahraj also recited another shabad of Guru Nanak Dev Ji Mahraj from Salok Varaan Te Vadeek:

ਜੇ ਤੂੰ ਤਾਰੂ ਪਾਣਿ ਤਾਹੂ ਪੁਛੁ ਤਿੜੰਨ ਕਲ ॥

Even if you know how to swim across the water, still consult those who know how to swim (or stay near to the water knowing its nature well)

ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾਏਨੑੀ ਕਪਰੀ ॥੩॥

Those who have survived these treacherous waves are very wise. ||3||

In the above shabad, Guru Mahraj advised that even if you have the Gyan, still always consult the Gursikhs who is walking on this path of Satguru or else one shall be drowned by the waves of vices. Guru Mahraj further said that there are those who read a lot of scriptures but they do not come into the sanctuary of Guru Mahraj and do Simran of the true Naam. All the knowledge they gain from the scriptures are therefore worthless and at the end of their life, they shall not have anyone to hold their hand. Those that Satguru ji gives assistance to, attain Brahm Gyan regardless being educated or uneducated. Guru Mahraj not only takes care of them in this world by giving assistance in hard times but also in the world hereafter.

Threefold of Sravan, Manan, Nididhyasan (hear-contemplate-implement)

Guru Ji further explains even if one puts in effort to listen (to teachings of Guru Mahraj/Gurbani) but is without Vairaag (dispassion), it is doubtful if the person can attain liberation. It is possible that the fruits of listening is destroyed by the vicious (ਵਿਕਾਰ) state of mind (ਬਿਰਥੀ) which keeps one to continuously be in the cycle of birth and death. It is in this point of time that one needs to seek for assistance from Guru Mahraj so that one can listen without having any vicious thoughts in between or the mind wavering away to maintain the focus. Only Guru Mahraj can help one struggling in this situation.

Guru Ji then said "So Dara Shikoh listen to my teaching that shall aid you in your spiritual journey". Firstly, meditate on the supreme Parmatma who being pleased shall bless you. One should also without any doubt listen to the teaching that the Parmatma is without any duality.

3 Types of Warriors Example

Guru Ji proceeded to give the example of three types of warriors - Rathi Soorma (one that can fight 100 opponents), Maha Rathi Soorma (one that can fight 10 000 opponents) and Ath Rathi Soorma (one that fight any number of opponents). In this way, a listener is like a Rathi Soorma who has the strength to face a certain amount (100 opponents) of vices but while listening when one faces more vices, then he will need assistance of Satguru ji to face them. In this way, a listener listens to Gurbani with Guru Ji's assistance in form of their true Naam. The strength one gains from meditating on the true Naam reduces the strength of vices trying to disrupt our mind focus.

After listening, one moves to another level which is to believe. One should firmly believe that he is not a separate entity from Parmatma; that his Aatma is in the form of Brahm. Other than believing, one also needs to practise this belief in his daily actions and life. Such person is equivalent to a Maha Rathi soorma who can fight 10 000 opponents. But when the opponents are more than 10 000, he will also need assistance to face them. In the same way, those that believes and implements can control their 10 senses (5 Gyan Indriye and 5 Karam Indriye) but shall still need assistance when trying to control the mind. Guru Mahraj then removes all their obstacles and the veil of ignorance that is preventing them to realise their true self. Such blessed person is then known as a Ath Rathi soorma; one that can fight any number of opponents (vices) by himself and is without duality. His mind then does waver away with any thoughts and remains firmly focused on Parmatma.

3 Types of Fire Example

Guru Har Rai Ji Mahraj in their ever benevolent nature gives another example to Dara Shikoh to properly explain the threefold of sravan, manan, nididhyasan (hear-contemplate-implement) concept. Guru Ji gave him the example of three types of fires - ਦਾਵਾਗਨਿ wildfire (can be extinguished by rain), ਬਿਜਰੀ lightning (living in clouds of water yet not extinguished) and ਬੜਵਾਗਨ underwater fire (cannot be extinguished and burns water instead).

A listener of Gurbani is like a wildfire which can be extinguished by rain of thoughts that disrupts the focus and Anand of a listener. A believer and implementer is like lightning where just like how the lightning is sometimes visible and sometimes veiled by clouds, when his mind is connected in steadfast, he gains blidd and loses it as soon as he loses his steadfastness. The believer does not lose the Anand but sometimes it is more and sometimes less. While believing and implementing, when one gains Brahm Gyan, then consider the person to be like an underwater fire which burns away any vices that comes in its way. The person attains an unwavering state of mind and cannot be extinguished in any way. It burns the ocean of ignorance (Agyan) in which no waves of desires can exist.

Guru Ji’s Advises Dara Shikoh

Guru Ji then advised Dara Shikoh - focus all your attention on meditating on the true Naam simran to receive the assistance of Parmatma to realise your true self. Let got the Hangta (ego) of your human body and worldly possessions by seeing them all as temporary. Accept the will (Bhana) of Parmatma as sweet. Look of the present possessions you have and think if they were not true in past or will not be true in present, how can they be true or permanent now? Your true self is beyond your physical body, senses, mind, and intellect (Budhi). Mahraj then said I have told you the way to attain Parmatma through which you will realise your true self so contemplate on it. Keep self detached by looking at all worldly possessions as false as they are all fruits of preordained Karam and keep self unaffected by happiness and sadness from attaining or losing this possessions. The only true entity in this world is the Aatma being form of Brahm and without realising this one can never be free from bondages of the world. Realising it one gets free from cycle of birth and death. Listening to teachings of Guru Mahraj, Dara Shikoh was moved and immersed himself in deep meditation of the true Naam.

Adhyai 17, Ras 9, Sri Gurpartap Suraj Parkash Granth

Katha Links:

Sant Gyani Inderjeet Singh Ji Raqbe vale

https://soundcloud.com/khalsakhajana/sooraj-parkash-katha-11748068?si=867d07475d2b4a7fa312e6ee169e8f98&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing

Gyani Sher Singh Ji

https://soundcloud.com/gianishersinghjiambala/patshahi-7-part-27?in=gianishersinghjiambala/sets/sri-sooraj-prakash-patshahi-7

Gyani Harbhajan Singh Ji Dhudikey

https://www.youtube.com/watch?v=7wQt6aqVNjg&t=3100s

Importance of Gurmat Vidya & Learning Gurmukhi by Sri Guru Gobind Singh ji Mahraj

2021-12-04T05:50:00.003-08:00

Once a Sikh humbly pleaded to Kalgidhar Patshah Ji “Sache Patshah ji, I am suffering from this ever changing world & therefore I have come into your sanctuary. I have looked everywhere but there is no true happiness in this world. Please save/liberate me from this world and remove my suffering of sins and coming into reincarnations. I have also not gotten any kind of Gurmat education and not learnt the Gurmukhi letters.”

Guru Mahraj then replied “You are a great person for having built the Vairaag (detachment) from this world by seeing it as a source of sufferings. But you also need to remember that as long as a person is uneducated, he is a fool for he cannot understand the teaching of Gurbani without reading it first. An uneducated person is equivalent to a blind person. Those that read Shudh Gurbani (correctly), they get to meet/merge into Parmatma.”

Guru Ji then further added “If you are uneducated, you must put in the effort to learn regardless of small or large amount of knowledge. The benefits of learning are various. By learning, you gain distinguishing intellect (Bibek) and the Budhi (knowledge) on the ways of distinguishing good and bad actions. Therefore, it is essential for you to learn because uneducated person is always internally blind. Learning this Gurmukhi letters is the highest education as it leads one towards wise intellect. It leads one to be able to read Gurbani, which produces virtuous actions and destroys sins of various incarnations.”

Guru Ji then called over a Granthi & gave him the responsibility to teach Gurmukhi to this Sikh. This Sikh eventually learnt all the Gurmukhi letters & slowly started learning to read Gurbani via pothis. He gained so much of bliss in this whole learning process. When he eventually started learning Anand Sahib bani, he achieved his full peak bliss at the first pangti. His mind was fully engrossed in Gurbani and he started eating very little.

After 6 months, Guru Ji asked the Granthi on the learning progress of the Sikh to which he told that the Sikh stopped learning after learning the first pangti of Anand Sahib. Guru Ji then called over the Sikh and asked him the reason for not continuing his learning. He replied that he has found total bliss in that one Pangti & dispelled all his doubts; merged into Parmatma. He added that he no more has any worldly sufferings bothering him & he has achieved the ultimate purpose of life of a human - nothing more to be achieved beyond this. Hearing his reply, Guru ji was delighted and laughed. Guru ji told him to complete his Gurbani learning that he has started. Recognising his devotional love, Guru ji also gave him blessing of liberation.

- Adhyai 42, Rut 3, Sri Gurpratap Suraj Parkash Granth

This sakhi teaches us the importance of gaining Gurmat vidya (education). Let us all start learning - be it to learn Gurmukhi or Gurbani santhiya & do ardass that may Guru Ji bless us the daat of Gurmat vidya. Every effort that we put in to learn Gurmat vidya never goes futile.

10 Interesting Facts about Mata Sahib Devan Ji

2021-11-03T04:37:00.009-07:00

In conjunction with the Parkash Purab of Aad Shakti Dhan Dhan Mata Sahib Devan Ji, let us look at some interesting facts about Mata Ji.

1. Mata Ji's Ancestor

Mata Ji came from a blessed lineage of Basee (ਬੱਸੀ) where their ancestor, Bhai Bhagtu ji did selfless sewa of Guru Nanak Dev Ji Mahraj. Guru Ji blessed their Darshan to Mata ji's ancestral village, Rahotas on their way back from Kabul to Pashaur. Bhai Bhagtu Ji also requested a small water reservoir as the village had water shortage which Guru Ji granted. A Gurdwara called Choha Sahib is built at the spot where Guru Ji lifted a stone under which a stream water started flowing. Guru Ji also transformed the bitter water to sweet (drinkable) water. Guru Ji also greatly blessed Bhai Bhagtu Ji for all their sewa. Because of this blessings, this whole family has been attached to the selfless service of Guruji with all of their mind and soul.

2. Mata Ji's Name

Mata Ji's parents, Bhai Ramu Ji and Mata Jasdevi ji did not have a child for a long time. Being a regular devotee and sewadar of Gurdwara Choha Sahib, they did regular Ardass to Guru Sahib asking not just for a child, but specifically for an Avtar (great incarnation). When they finally was blessed with a child, they named her Sahib Devi because she is given by Parmatma (ਸਾਹਬ ਦੀ ਦੇਨ) through their benti ardass at the historical Gurdwara of Guru Nanak Dev Sahib Ji.

3. Mata Ji's Childhood

Since childhood, Mataji was loved by the whole family, relatives as well as the villagers of Rahotas. Mataji was also attached to the Choha Sahib Dharamsala since childhood, which is a quality obtained through their family. To go to the Dharmsala and perform selfless service was a regular practice of Mataji. Since young, Mataji memorized Sri Japji Sahib, Sri Sukhmani Sahib, Sri Asa Ji Ki Vaar, Rehras Sahib, Kirtan Sohila, and various other banis since young. Because of their love for Guru Maharaj, their bani recitation from their sweet voice was so beautiful that the villagers would come to listen and attain bliss. The fragrance of good virtues of little Sahib Devi spread all over the village and they were well respected by all villagers.

4. Mata Ji's Predestined Marriage

When Mata Ji was sixteen and was perfect with all kinds of qualities, their parents decided to search for a suitable husband for them. They were also careful of the very high spiritual level of Sahib Devi Ji so that her devotion for Sikhi does not break after marriage. In search of a suitable partner for Sahib Devi Ji, her parents were often worried as they were looking for a man that has pure thoughts and Godly virtues. Because of the fact that Mata Ji was not an ordinary person, she had knowledge of her previous incarnation (janam) and knew that they are meant to marry only Kalgidhar Patshah Ji. So, when their parents was discussing about their marriage, they told them that they are only meant to marry Guru Ji. Accepting the past incarnation knowledge of Sahib Devi Ji as true, their family gathered the village sanggat and offered Mata Ji via ardass to Guru Ji. From that moment, the village sanggat respected Sahib Devi Ji as the wife (Mehal) of Kalgidhar Patshah Ji. Eventually, they took her to Kalgidhar Patshah ji at Anandpur Sahib where they eventually agree to marry Mata Ji if she stays as a Kuara Dola (virgin bride).

5. Motherly Duties

Mata Ji took care of her beloved child, the Khalsa Panth with utmost care. When Kalgidhar Patshah Ji was preparing to ascend to Sachkand, Mata Ji expressed her desire to leave to Sachkhand before them. Guru Ji did not allow this by reminding Mata Ji that the Khalsa is still a balak (child - as the Khalsa sajna happened just few years before) and therefore Mata Ji has the duty to guide and raise her child, the Khalsa properly. Not only did she raise the Khalsa, the sewa of all the four Sahibzaday of Kalgidhar Patshah Ji was also done personally by Mata Ji with utmost love. Mata Ji was very fond of all the four Sahibzaday especially the youngest Sahibzada, Baba Fateh Singh ji whom Mata Ji used to bathe, put on nice clothes and adorn.

6. Unique Routine

Mata Ji also established a routine to not have any meal until they have darshan (holy glimpse) of their husband, Sri Dasmesh Ji. When Mata Ji was instructed to return to Delhi by Kalgidhar Patshah Ji, they were given Shastars by Guru Mahraj. Kalgidhar Patshah Ji told them to see the Shastars as His own form that Mata Ji can do Darshan of daily in the morning. Two of this Shastars are currently displayed at Gurdwara Mata Sundri Ji in Delhi.

7. Katha

While living in Delhi, Mata Ji did regular Katha in the Diwans explaining the teachings of Gurmat. Sanggat used to enjoy the Mata Ji's katha so much that it felt like they are in Sachkhand itself.

8. Sardar Jassa Singh Ahluwalia

Jassa Singh Ahluwalia, a prominent Sikh leader grew up in the presence of Mata Sahib Devan Ji. Not only he and his mother used to perform Kirtan in Mata Ji's presence, they also accompanied Mata Ji from Delhi to Nanded and later on back to Delhi. He was very much loved by Mata Ji and was given the honour to light up the funeral pyre of Mata Ji during her holy cremation. The holy spot where their cremation happened is currently marked by a shrine (Angitha Sahib) at Gurdwara Bala Sahib in Delhi. This Gurdwara also houses Angitha Sahib of Guru Harkrishan Ji Mahran and Mata Sundri Ji which we should definitely visit and gain Mata Ji's blessings every time we visit Delhi!

9. Teachings

Mata Ji in all their Hukamnamay emphasised on some common teachings to the Khalsa and always addressed the Khalsa lovingly stating that she is happy with them. They always reminded her Khalsa children "Guru Guru Jaapna, Janam Savarna" which means to keep meditating on the Parmatma and make this human life worthwhile. Mata Ji always started and ended her Hukamnamay with blessings; that the Guru shall protect you always (Guru Rakhega) and Guru Mahraj shall bless those that will do the Sewa that is as required by the Guru Ghar.

10. Mata Ji's Asthan

Gurdwara Mata Sahib Devan Ji is in Nanded, about 15 minutes from Takhat Sri Hajor Sahib. Just like how the site where Takht Sahib is situated was Kalgidhar Patshah Ji's Tap Asthan (meditation spot) since the Satyug, Mata Ji's Tap Asthan where they meditated in their previous incarnation is situated where Gurdwara Mata Sahib Devan Ji is now. This is also the spot where Kalgidhar Patshah Ji used to visit every afternoon to have Langgar prepared by Mata Ji. It is a powerful place where sanggat goes to meditate and gain blessings of Mata Ji from. Mata Ji also once said to Kalgidhar Pathshah Ji "who would visit my asthan as it is in a secluded area?". Guru Ji replied "everyone would visit your asthan because without visiting your asthan, their yatra would not be fruitful/complete (safli)". This makes sense because a visit to our home without meeting our mother would never be considered complete.

All these interesting facts of Mata Ji can be read in more details in their biography "Pavitar Jeevan" by Sant Gyani Surjit Singh Mehron. Recently, an English discourse took place for 28 days going through the whole biography in English explanations. This recording can be accessed at https://youtube.com/playlist?list=PL82dOjb-tFHbxJnSEXtQsS6JLxPsx1Rux

Kavi Santokh Singh Ji and Advantages of Listening to Suraj Parkash Katha

2021-09-23T06:45:00.014-07:00

On this day, the Panth was blessed with a great gem, Kavi Santokh Singh Ji - author of Sri Gurpratap Suraj Parkash Granth. Kavi Chooramani Bhai Santokh Singh Ji was not only a poetic and linguistic master but also one of the greatest scholars of our Panth. Their voluminous work of Sri Gurpratap Suraj Parkash consists of 51,829 couplets and 9700 couplets of Sri Nanak Parkash. For the average person, producing one couplet in accordance to literary techniques is not an easy task.

Kavi Ji's main aim in life was to write the Guru Sahibaan's history. This could only be achieved by intensive research and most importantly with spiritual guidance. In order to gain this spiritual guidance, they spent many years meditating before proceeding to write. It is also said that Kavi Ji would get Partakh Darshan of Guru Sahib when writing the Granth. Kavi Ji had an immense knowledge of the Sikh scriptures, history and spirituality as a result of the Kirpa (blessing) they had, their amazing teachers including Gyani Sant Singh Ji (once the Head Granthi of Sachkhand Sri Harmandar Sahib). Their knowledge in various fields is evident in their writings. For instance, their deep knowledge in Botany is evident when they describe the flowers at Hemkunt Sahib in detailed manner. In 1813, Kavi Ji was appointed the Raj-Kavi of Boodia Riyasat (State), where they were greatly honored. They were also given the title of a Churamani Kavi, a prestigious title for a poet because of their ability to write Sri Gurpratap Suraj Parkash in full Alangkars (figure of speech) and being able to evoke all the 9 Ras (essence/feelings) in listeners.

Suraj Parkash Katha is more than just a historical account. It is like a step-by-step guise to building sharda; falling in love with Sikhi. There are many ways how Sri Nanak Parkash and Sri Gurpratap Suraj Parkash katha helps us in our jeevan:

1. A Method of Building Focus

When listening Ithihaas (historical) Katha, one needs a lot of focus to understand the narrative being told. Since the Granth is in a narrative form, it is easier to understand. It can take a few reincarnations to develop the ability of fulling focusing your mind when meditating, but Guru Mahraj has blessed us with an easier route. We can utilize Katha as a tool to train our mind to focus and that will carry over to meditation. Listening to Katha itself is a form of Bhagti.

2. Builds Shardha (devotion)

Learning about the life of our Guru Sahibaan helps us understand to a certain extent the nature of each of our Guru Sahibs which in return deepens our relationship with our Guru. The more we listen to Ithihaas Katha of Guru Sahibs, the more we realise how truly great our Guru Sahibaan are. We also get to learn about how puratan Gursikhs did sewa of the Guru and Guru Ghar and this in return teaches us how to be a Sikh. When we listen to narratives of how Guru Mahraj saves their Sikhs in various situations, it gives us the assurance that we too will be saved by our great Guru. This can also be greatly therapeutic for our mental health knowing that we ultimately have a great Guru to rely on regardless of how challenging life gets.

3. Lessons from Others Mistakes

In historical katha, we get to learn about the common questions we have today which were also asked by puratan Sikhs to Guru Sahib. Listening to the replies given by Guru Sahib to them helps to answer our questions as well. We also get to learn from mistakes made by Sikhs in their spiritual journeys and how Guru Ji guided them in return. This helps us to reflect and learn from these incidents so that we don't repeat the same mistakes. as some of them are made to teach us, the future generations. The lessons that our Guru wants us to learn would not reach us if we don't learn our history.

4. Sanggat of the Guru

Every time we listen to the Katha of Guru Sahibaan with focus, our consciousness goes to them and this enables us to do the Sanggat of our Guru Sahibaan and their Sikhs. Listening to the esteemed life and praises of our Guru is a form of meditation too. When we love someone, we would want to know more about the person. In the same way, how would we call ourselves as a Sikh of the Guru without actually knowing who our Guru is, how they used to speak, what they used to eat and wear etc?

In a nutshell, undoubtedly, without Suraj Parkash, our historical record on the lives of all our Guru Sahibaan will be very limited. Kavi Ji has given us an opportunity to experience the life of our Guru Sahibs, attaining heavenly Anand while living in this challenging Kalyug. We’re indebted to Kavi Ji for gifting us this Khajana (treasure) and we should take the initiative to listen to its Katha.

Epitome of Obedience: Sri Guru Har Krishan Ji Maharaj

2021-08-02T06:08:00.007-07:00

Dhan Dhan Sri Guru Har Krishan Ji Mahraj, the dispeller of sufferings is an epitome of obedience. Their obedience to their father and Parmatma is truly exemplary. Let us look at some events from their life where they taught us on how to live in Guru's Hukam.

INSTRUCTION OF GURU HAR RAI JI

When the seventh Guru, Guru Har Rai Ji Mahraj (father of Guru Har Krishan Ji) was preparing to leave to Sachkand, they gave their son a final instruction which was to never do or give Darshan to Aurangzeb. This instruction was one that Guru Har Rai Ji themself practiced by never meeting Aurangzeb because of three reasons. The reasons were firstly because their grandfather (Guru Hargiobind Ji) also disallowed the audience of the Emperor, and secondly, Aurangzeb was a deceitful person. Third reason was because Aurangzeb had murdered his own father and brothers. Considering all this reasons, Guru Har Krishan Ji was instructed to never visit the Emperor's court or meet him while reminding him on the fate of his brother (Ram Rai - who volunteered to meet Aurangzeb and changed Gurbani pangti to appease Aurangzeb) that faced harsh consequence (excommunicated) of doing so.

RESENTFUL RAM RAI

Initially Aurangzeb did not have the intention of calling Guru Har Krishan Ji to Delhi to meet. However, Ram Rai who was resentful when he heard that his younger brother was installed on the Gurgadhi throne, incited Aurangzeb to invite Guru Har Krishan Ji to Delhi to meet the emperor.

Why?

Because Ram Rai wanted Guru Har Krishan Ji to disobey his father's instruction of not meeting the emperor and if that happens, the Sanggat would lose Shardha to Guru Ji because they all know about Guru Har Rai Ji's bachan to not meet the emperor. Ram Rai also thought if Guru Har Krishan Ji declines Aurangzeb's invitation, the emperor would be angry and will send his army to attack Guru Ji. Therefore, he told Aurangzeb about Guru Har Krishan Ji’s spiritual powers and requested him to invite the young Guru to his court to witness for himself the Guru’s ability to perform the great miracles as the emperor was a fan of such things. The emperor was initially disagreeing to invite Guru Har Krishan Ji as they were of a very young age. When Ram Rai suggested this invitation to Aurangzeb, one of the Rajput Kings, Raja Jai Singh who was also present there suggested that the only way Guru Har Krishan Ji should be invited is with utmost respect through a humble respect.

It is to be noted that Raja Jai Singh had a personal longing and Shardha to do darshan of Guru Har Krishan Ji as well. Considering this, Jai Singh was seen by Aurangzeb to be the right person to initiate the efforts to invite Guru Har Krishan Ji to Delhi.

LEAVING TO DELHI

Guru Har Krishan Ji on the other hand was firm about their decision to obey their father's instruction and not meet Aurangzeb. They however agreed to come to Delhi considering the deep longing of Raja Jai Singh and to give Darshan to the Sanggat of Delhi with the same condition that they will not meet the emperor. When the Sanggat learnt that Guru Ji is leaving to Delhi, large number of devotees from near and far started coming to see Guru Ji day and night. Since people of the time used to walk from one place to another, the younger members of the family ran forward and reach earlier to request Guru Ji to wait for their elders who would take longer time to reach. Being the loving person they were, Guru Ji always waited for the Sanggat to arrive. So the trip to Delhi got delayed and many days passed until one fine day when Guru Ji finally commenced their journey to Delhi leaving Kiratpur Sahib with a number of fully dressed mounted soldiers and the Nishan Sahib held up leading the journey.

PANJOKHRA SAHIB

They had to stop for few days at some places as there were a lot of Sanggat coming to do their Darshan. One of the places they stopped were at Panjokhra Sahib where Raja Jai Singh’s representative humbly requested before Guru Ji “Dear Guru Ji, we have made too many stopover’s in our journey which is delaying us tremendously. Please be graceful and help to quicken our journey without any further delay”

Guru Ji then saw a pond with lots of sands around it and they started playing like a child, collecting all the sand at one place and making a pillar with their two small hands. Guru Ji then said “Whoever wishes for my darshan and wants to get their desires fulfilled, they may come to this place. Their sorrows will vanish. The ones who comes here and perform Ardaas with love and humbleness, their plea shall reach me and their prayer will be answered promptly".

ARROGANT PANDIT

It was here at Panjokhra Sahib that an arrogant pandit (scholar) by the name of Lal Chand possessing vast knowledge of prominent scriptures, was doubtful of Guru Ji. He was unhappy with the name of Guru Har Krishan Ji claiming that Guru Ji has kept even a bigger name than Lord Krishan who wrote the Bhagvad Gita but Guru Ji probably can't even give him the meanings of Saloks in Bhagvad Gita. Hearing this from the Pandit, a Sikh conveyed the message to Guru Ji who replied to the Sikh:

"This Pandit has no faith and if he wants answers, bring him to me. He shall receive all answers. Despite of the knowledge he has, he is inflicted with the disease of blindness in form of ego, thus the arrogant behavior. Whoever considers themselves to be great, they are in fact being blinded by their self-created pride and not able to sense or adopt good virtues. Just like a blind person can't walk on a physical path properly, an ego blinded person go astray from the path of truth and their goal to merge into Parmatma remains unfulfilled so they remain separated. He has a double disease because not only he is proud of his Brahmin caste, but also his knowledge. Satguru Nanak Dev Ji Mahraj is the only one who can relieve this Pandit from this disease and save him from the suffering that he is going through. Call him so that his pain can be removed and you too will be blessed for bringing him.”

When brought over, Guru Ji said to the Pandit "Even if I recite the meanings of Bhagvad Gita now, you may say that I am just fortunate to be born as the son of Guru Har Rai Ji and would have been given the most finest knowledge. So, please search for a person of your choice and bring him to me. He will answer all your questions.” Listening to Guru Ji, the Pandit approached a mute, deaf and totally illiterate person, Chajju Ram who delivered water from house to house and brought him to Guru Ji. When they arrived, Guru Ji blessed their holy gaze to Chhajju Ram who lost consciousness of the outside world, and went into Samadhi (deep meditation). Then, he started reciting the Bhagvad Gita, with remarkably accent and linguistic intonation of the Sanskrit language. On witnessing this, the Pandit's ego was shattered and he fell at the feet of Guru Har Krishan Ji Mahraj. Such was Guru Har Krishan Ji who just by their holy gaze removes not only physical illnesses but also mind diseases like ego.

ਸ੍ਰੀ ਹਰਿ ਕਿਸ਼ਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭਿ ਦੁਖਿ ਜਾਇ ॥

Remembering Guru Har Krishan Ji Mahraj, by whose sight all the sufferings vanish.

AURANGZEB'S REQUEST

Guru Ji spent another night there and left for Delhi the next day. Upon reaching Delhi, Guru Ji reminded Raja Jai Singh again then he should not be pressured to meet Aurangzeb at any point. Aurangzeb on the other hand sent a messenger to meet Guru Ji and enquire if he can have darshan of Guru Ji. Guru Ji replied:

" My elder brother (Ram Rai) is competent and always meets the Emperor. I only listen and obey the instruction of my father, the Guru who instructed me not to meet the Emperor and I am only allowed to meet the Sanggat if ever I came to Delhi. My father mentioned that the two us (brothers) should not be in the same place as my brother is unhappy with me. So please pass this message to the Emperor and tell him that I will always obey my father’s word.

Hearing this, the Emperor’s messenger was amazed with Guru Ji’s honesty in expressing the truth, with folded hands he said, “You are so young but Your thoughts so matured and Your determination is just like an unconquerable warrior. Many people look forward to meeting the Emperor but you are firm with Your principles which cannot be influenced in any manner. There has not been a single person whom the Emperor had strong desire to meet except for You but You are very firm with Your decision. No one has ever declined the Emperor’s order.” The messenger praised Guru Ji, folded his hands and prostrated before Guru Ji. He left the place in total astonishment and delivered the message to Aurangzeb.

There was an infectious disease outbreak in Delhi at that time. The healing powers of Guru Ji and the help they were rendering, spread throughout the city and in the neighborhood of Delhi. People from all walks of life flocked to Guru Ji to heal their physical and mental ailments. Many were cured by just doing Darshan of Guru Ji and Guru Ji's compassion began to be praised in every house. The news also reached the court of the Emperor as well as to Ram Rai.

RAM RAI'S CURSE

Hearing the praise of Guru Ji from Aurangzeb, Ram Rai got extremely angry as a result of his jealousy. In the Emperor's court, he said, “The person that you all are praising of no use as He is young and the small pox disease has been deadly especially for children. There is no way an infected child could survive therefore He will also be infected by the small pox disease which will last till His last breath and He will leave His body soon.”

It is to be noted that when Ram Rai was younger, he was given a boon by his father (Guru Har Rai Ji) that whatever he utter would come true. Therefore, his hateful utterance regarding Guru Har Krishan Ji is a form of curse that is supposed to come true. When Guru Har Krishan Ji heard about his brother's hateful curse to them, they chose to accept that whatever Ram Rai said (about Guru Ji contracting small pox and leaving their physical body) will come true because they don't want their father's boon/bachan to turn out false. Even though Guru Mahraj themself are not subjected to any curse, they chose this utterance to come true just to fulfill their father's bachan to Ram Rai that whatever he says shall come true. Indeed, in the end, they did leave their physical body after being contracted by small pox. Such extreme extent was the obedience and respect of Guru Har Krishan Ji Mahraj to their father.

FUTURE OF RAM RAI

However, after hearing the curse of Ram Rai, Guru Har Krishan Ji Mahraj uttered the future of Ram Rai saying "I have not even met Aurangzeb and still Sri Ram Rai is burning in the fire of jealousy. For as long as he is alive he will always burn in the fire of jealousy. He wants a legacy but he will never have any son and will be burned alive by his own Masands". The reason why Guru Ji uttered such Bachan was because if they did not say anything, the Sikhs will think that Guru Ji is powerless and wonder why Guru Har Rai Ji made them the next Guru. They will conclude that their present Guru does not have the same power as the previous Gurus. When the Sikhs have such impression, they would lose faith on the Guru and would not attain liberation as a result. That is why Guru Ji uttered such words; once again to not have anyone questioning their father, the Guru's decision in choosing them as the next Guru. This Bachan was also fulfilled as Ram Rai never had a son and was burnt alive by his Masands later on during the time of Guru Gobind Singh Ji Mahraj.

BAHADUR SHAH VISIT ATTEMPT

Aurangzeb was still eager to do Darshan of Guru Mahraj for two reasons - firstly he wanted to see Guru Ji perform miracles and secondly, since many were healed by Guru Ji, he too wanted to be blessed by Guru Ji. So, he sent his son, Bahadur Shah who was around the age of Guru Ji assuming that Guru Ji would give Darshan considering the young age of the son. Hearing this, Guru Ji got veils tied around them and refused to meet Bahadur Shah again citing the reason being to obey their father's Hukam. Raja Jai Singh suggested Guru Ji to write something as a blessing instead since they do not want to meet Aurangzeb. Guru Ji then got the following Shabad by Guru Nanak Dev Ji to be written in Farsi and given to the Emperor.

ਮ꞉ ੧ ॥

First Mehl:

ਕਿਆ ਖਾਧੈ ਕਿਆ ਪੈਧੈ ਹੋਇ ॥

What good is food, and what good are clothes,

ਜਾ ਮਨਿ ਨਾਹੀ ਸਚਾ ਸੋਇ ॥

If the True Lord does not abide within the mind?

ਕਿਆ ਮੇਵਾ ਕਿਆ ਘਿਉ ਗੁੜੁ ਮਿਠਾ ਕਿਆ ਮੈਦਾ ਕਿਆ ਮਾਸੁ ॥

What good are fruits, what good is ghee, sweet jaggery, what good is flour, and what good is meat?

ਕਿਆ ਕਪੜੁ ਕਿਆ ਸੇਜ ਸੁਖਾਲੀ ਕੀਜਹਿ ਭੋਗ ਬਿਲਾਸ ॥

What good are clothes, and what good is a soft bed, to enjoy pleasures and sensual delights?

ਕਿਆ ਲਸਕਰ ਕਿਆ ਨੇਬ ਖਵਾਸੀ ਆਵੈ ਮਹਲੀ ਵਾਸੁ ॥

What good is an army, and what good are soldiers, servants and mansions to live in?

ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੇ ਟੋਲ ਵਿਣਾਸੁ ॥੨॥

O Nanak, without the True Name, all this paraphernalia shall disappear. ||2||

JOTI JOT

Guru Har Krishan Ji was always obedient to Parmatma, be it in the form of his father, the Guru or to the Hukam of Parmatma. This is evident when Guru was infected by small pox and was to preparing to leave their physical body. Raja Jai Singh humbly plead " Guru Ji, people get cured from doing Your Darshan, You are full of powers and therefore can easily heal yourself". Guru Ji replied that it is in the Hukam of Parmatma that whoever obtains a human body, will have to face the happiness and sufferings that come along with the body, and we must obey this Hukam. When plead by their worried mother, Mata Krishan Kaur Ji, Guru Ji replied the same that we need to accept Hukam and this world is temporary, therefore an intelligent person will not have attachment to it.

At this point of time, Aurangzeb still wanted to do Darshan of Guru Ji which Guru Ji refused again and said that the emperor already have a Shabad from them which he should read and implement in his life. Aurangzeb was still eager to do Darshan and told Raja Jai Singh to inform him as soon as Guru Ji leaves their physical body so that he can come over. Ater informing the Sanggat on the whereabouts of the next Guru to be in Baba Bakala, Guru Har Krishan Ji left their physical body peacefully.

AURANGZEB'S LAST ATTEMPT

Aurangzeb wanting to get a glimpse of Guru Ji went towards the room where Guru Ji’s holy body was laid. He thought to himself, “He was so adamant about not meeting me claiming to be an obedient son of His father, now His persistence will end as I will finally get to see Him.”. The Emperor asked one of Guru Ji's Sikh to lift the cloth covering Guru Ji's holy body. As the Sikh was about to move the cloth, Aurangzeb suddenly looked down and saw a huge crack in the ground and he could not see Guru Ji at all. Instead he saw scary scenes through the crack into the depths of the earth and started shivering uncontrollably. He lost his senses and could neither move nor utter a single word. Terrified and not able to stand upright, he placed his hand on the Sikh's shoulder. This sudden move in turn caused the cloth to fall from the Sikh’s hands covering Guru Ji's holy face and body again. Aurangzeb having tears in his eyes could not explain what just happened and was so embarrassed he could not say anything. Aurangzeb in fear left the place immediately and all the Sanggat proceeded to respectfully cremate Guru Mahraj.

LESSON

Being an obedient son, Sri Guru Harkrishan Ji obeyed the instruction of their breath until his last breath and even beyond. Guru Mahraj's obedience exemplifies on how one is to be a Guru's sewak/Sikh. Dhan Dhan Bala Pritam Sri Guru Har Krishan Ji Mahraj truly taught us by being the perfect example on how to be an obedient child of the Guru by accepting Hukam. We are blessed to have such great Guru who teaches us by practicing the teaching themself. May Guru Mahraj bless us the ability to accept Hukam of our Guru too.

Reference:

Adhyai 32 to 54, Raas 10, Sri Gur Partap Suraj Granth - Churamani Kavi Santokh Singh Ji:

Basant Ki Vaar, Langgar Satkar & Common Mistakes

2021-07-30T07:17:00.012-07:00

This vaar is the shortest of the 22 Vaars of Sri Guru Granth Sahib Ji. Gursikhs usually read this in their Nitnem daily. When Guru Arjan Dev Ji Maharaj was having this Vaar written by Bhai Gurdas Ji, their Langri (cook) came. He did benti that the food is ready. Guru Ji immediately stopped recitation & had their Langgar. With this, Guru Mahraj showed us importance of respecting food and to leave all work to eat whenever food is ready to have it first.

- Sri Amir Bhandar & Sri Gurpratap Suraj Parkash

Some pointers to note in this Bani are :

1. ਮਹਲੁ - Pronounced as ਮਹੱਲੁ (not ਮਹਲਾ)

2. ਰੁਤਿ - To be pressed when read (Rut as in season)

3. ਲਥੀ - Pronounced as ਲੱਥੀ

4. ਦਯੁ - Pronounced as ਦਈਉ

5. ਕਹ - Pronounce the ਹ properly

6. ਸੁਣਨਿ - Note the ਣ & ਨ (not ਸੁਨਨਿ)

Anand Sahib - Common Mistakes in Recitation & Ucharan Pointers

2021-07-25T04:30:00.002-07:00

Anand Sahib is another Bani that needs a lot of concentration and focus to be read as it contains various Muharnia that we can often mispronounce. Some common mistakes that we do are:
not pronouncing the ਹ at the end of a word.
mispronouncing ਕਹੈ.
not distinguishing ਸਤਿਗੁਰੁ and ਸਤਿਗੁਰੂ or ਗੁਰੁ and ਗੁਰੂ.
not distinguishing ਮੰਨ and ਮਨ.
not pronouncing Bihari, Kanaa, Dulangkar and Tippi of certain words.
Here are some common ucharan mistakes that is done in each Paurhia of Anand Sahib. Commonly, there are more words with probability to be mispronounced but we have included only some more common ones here. Ultimately, it is impossible for a person to read shudh Anand Sahib without doing a proper Santhiya from a teacher. Therefore, this post is not a Santhiya replacement. A list of useful links are also given at the end of this post if you would like to listen along and learn the right pronunciations.

Paurhi 1

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ - ਭਇਆ is often mispronounced as ਪਇਆ. Pronounce the Dulangkar of ਗ in ਸਤਿਗੁਰੂ - there's both ਸਤਿਗੁਰੁ and ਸਤਿਗੁਰੂ in Anand Sahib, so we need to pay attention when there is a Dulangkar and when it's with Ongkar.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥ - Don't merge ਸਤਿਗੁਰੁ and ਤ - it is often mispronounced as ਸਤਿਗੁਰੁਤਾ. Pronounce the Bihari of ਵਜੀਆ properly and Kanaa of ਵਾਧਾਈਆ properly.

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥ - Pronounce the Bihari of ਪਰੀਆ and ਆਈਆ properly.

ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥ - Don't merge ਸਬਦੋ and ਤ - it is often mispronounced as ਸਬਦੋਤਾ.

ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥ - This is where we can avoid 39 mistakes if we learn the correct pronunciation of ਕਹੈ because it comes in 39 Paurhia of Anand Sahib. It should not be mispronounced as ਕਹੇ or ਕੈਹੈ.

Paurhi 2

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥ - Don't merge the two ਹ in ਰਹੁ ਹਰਿ - pronounce both separately.

ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥ - Pronounce the Tippi (ੰ ) on ਮੰਨ - it should be pressed when pronounced. Pronounce the Dulangkar (ੂ) on ਦੂਖ properly.

ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥ - Don't merge ਅੰਗੀਕਾਰੁ and ਓਹੁ, pronounce the ਹ as well - it is often mispronounced as ਅੰਗੀਕਾਰੋ.

ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥ - Don't skip pronouncing the ਹ in ਮਨਹੁ - it is often mispronounced as ਮਨੋ.

ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥ - Pronounce the Tippi on ਮੰਨ - it should be pressed when pronounced.

Paurhi 3

ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥ - Don't merge the two ਤ in ਤ and ਤੇਰੈ - pronounce both separately. Don't skip pronouncing the ਹ in ਦੇਹਿ. ਪਾ-ਵਏ Pronounce the ਏ in ਪਾਵਏ and not mispronounce it as ਪਾਵੇ.

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥ - ਸਿਫਤਿ should not be pronounced as ਸਿਫ਼ਤਿ - ਫ alone gives the sound of Phepha while ਫ਼ (with a bindi in foot) gives the sound of Fefa - there is no Pairi Bindi (bindi in foot) in Guru Granth Sahib Ji so it should not be pronounced as such. Don't skip pronouncing the ਹ in ਸਲਾਹ. Don't merge the two ਮ in ਨਾਮੁ ਮਨਿ - pronounce both separately. ਵਸਾ-ਵਏ Pronounce the ਏ in ਵਸਾ-ਵਏ and not mispronounce it as ਵਸਾਵੇ.

Paurhi 4

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥ - Don't merge the two ਮ in ਨਾਮੁ ਮੇਰਾ - pronounce both separately. Pronounce the Kanaa of ਆਧਾਰੋ properly.

ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥ - Pronounce the Bihari of ਗਵਾਈਆ properly.

ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥ - Don't mispronounce ਇਛਾ as ਇਸ਼ਾ - ਛ is often mistakenly pronounced as ਸ਼. Pronounce the Bihari of ਪੁਜਾਈਆ properly.

ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰੂ ਵਿਟਹੁ ਜਿਸ ਦੀਆ ਏਹਿ ਵਡਿਆਈਆ ॥ - Pronounce the Dulangkar of ਗ in ਗੁਰੂ - there's both ਗੁਰੁ and ਗੁਰੂ in Anand Sahib, so we need to pay attention when there is a Dulangkar and when it's with Ongkar. Don't skip pronouncing the ਹ in ਏਹਿ. Pronounce the Bihari of ਵਡਿਆਈਆ properly.

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥ - Don't skip pronouncing the ਹ in ਸੰਤਹੁ and ਧਰਹੁ - they are often mispronounced as ਸੰਤੋ and ਧਰੋ.

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥ - Pronounce the Kanaa of ਆਧਾਰੋ properly.

Paurhi 5

ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥ - Pronounce the Bihari of ਧਾਰੀਆ properly.

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥ - Don't merge the two ਤ in ਦੂਤ ਤੁਧੁ - pronounce both separately.

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ - Don't merge ਜਿਨ and ਕਉ - it is often mispronounced as ਜਿਨਕੋ.

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥ - Don't skip pronouncing the ਹ in ਤਹ.

Paurhi 6

ਸਾਚੀ ਲਿਵੈ ਬਿਨੁ ਦੇਹ ਨਿਮਾਣੀ ॥ - Don't skip pronouncing the ਹ in ਦੇਹ.

ਦੇਹ ਨਿਮਾਣੀ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥ - Don't skip pronouncing the ਹ in ਦੇਹ and ਬਾਝਹੁ.

ਤੁਧੁ ਬਾਝੁ ਸਮਰਥ ਕੋਇ ਨਾਹੀ ਕ੍ਰਿਪਾ ਕਰਿ ਬਨਵਾਰੀਆ ॥ - Pronounce the Bihari of ਬਨਵਾਰੀਆ properly.

ਏਸ ਨਉ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਸਬਦਿ ਲਾਗਿ ਸਵਾਰੀਆ ॥ - ਨਉ is often mispronounced as ਨੋ. Pronounce the Bihari of ਸਵਾਰੀਆ properly.

Paurhi 7

ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥ - Pronounce the Kanaa of ਆਨੰਦੁ - there's both ਆਨੰਦੁ and ਅਨੰਦੁ in Anand Sahib, so we need to pay attention when there is a Kanaa and when it is not. Pronounce the Dulangkar of ਗੁਰੂ .

ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥ - Pronounce the Kanaa of ਆਨੰਦੁ.

ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥ - Don't skip pronouncing the ਹ in ਅੰਦਰਹੁ - it is often mispronounced as ਅੰਦਰੋ. Don't mispronounce ਤੁਟਾ as ਟੁਟਾ.

ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥ - Distinguish ਅਨੰਦੁ and ਆਨੰਦੁ and pronounce accordingly.

Paurhi 8

ਬਾਬਾ ਜਿਸੁ ਤੂ ਦੇਹਿ ਸੋਈ ਜਨੁ ਪਾਵੈ ॥ - Don't skip pronouncing the ਹ in ਦੇਹ.

ਪਾਵੈ ਤ ਸੋ ਜਨੁ ਦੇਹਿ ਜਿਸਨੋ ਹੋਰਿ ਕਿਆ ਕਰਹਿ ਵੇਚਾਰਿਆ ॥ - Don't skip pronouncing the ਹ in ਦੇਹ and ਕਰਹਿ. ਜਿਸਨੋ is often mispronounced as ਜਿਸਨੂ. Pronounce the Laav (ੇ) of ਵੇਚਾਰਿਆ properly.

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥ - Don't skip pronouncing the ਹ in ਫਿਰਹਿ.

ਗੁਰਪਰਸਾਦੀ ਮਨੁ ਭਇਆ ਨਿਰਮਲੁ ਜਿਨਾ ਭਾਣਾ ਭਾਵਏ ॥ - ਭਾ-ਵਏ Pronounce the ਏ in ਭਾਵਏ and not mispronounce it as ਪਾਵੇ. Some also mispronounce this as ਪਾਵਏ.

ਕਹੈ ਨਾਨਕੁ ਜਿਸੁ ਦੇਹਿ ਪਿਆਰੇ ਸੋਈ ਜਨੁ ਪਾਵਏ - Don't skip pronouncing the ਹ in ਦੇਹ. ਪਾ-ਵਏ Pronounce the ਏ in ਪਾਵਏ and not mispronounce it as ਪਾਵੇ.

Paurhi 9

ਆਵਹੁ ਸੰਤ ਪਿਆਰਿਹੋ ਅਕਥ ਕੀ ਕਰਹ ਕਹਾਣੀ ॥ - Pronounce the ਹੋ in ਪਿਆਰਿਹੋ and not mispronounce it as ਪਿਆਰੋ. Don't skip pronouncing the ਹ in ਕਰਹ.

ਕਰਹ ਕਹਾਣੀ ਅਕਥ ਕੇਰੀ ਕਿਤੁ ਦੁਆਰੈ ਪਾਈਐ ॥ - Don't skip pronouncing the ਹ in ਕਰਹ.

ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥ - Pronounce ਤਨੁ ਮਨੁ ਧਨੁ softly. Don't mispronounce ਕਉ as ਕੋ. Pronounce the Tippi in ਮੰਨਿਐ (ਮੰ-ਨਿਐ) and pronounce the Sihari properly as it is often mispronounced with a Bihari as ਮੰਨੀਐ.

ਹੁਕਮੁ ਮੰਨਿਹੁ ਗੁਰੂ ਕੇਰਾ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ - Pronounce the Tippi in ਮੰਨਿਹੁ (ਮੰ-ਨਿਹੁ). Pronounce the Dulangkar of ਗ in ਗੁਰੂ. Pronounce the ਹੁ in ਗਾਵਹੁ - often mispronounced as ਗਾਵੋ.

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਕਥਿਹੁ ਅਕਥ ਕਹਾਣੀ ॥੯॥ - Pronounce the ਹੁ in ਸੁਣਹੁ ਸੰਤਹੁ ਕਥਿਹੁ.

Paurhi 10

ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥ - Don't merge the two ਨ in ਕਿਨੈ ਨ - pronounce both separately.

ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥ - Pronounce the Tippi in ਮੰਨ.

ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ - Pronounce the ਹ in ਏਹ - often mispronounced as ਏ.

ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥ - ਠ-ਗਉਲੀ Don't mispronounce ਠਗਉਲੀ as ਠਗੋਲੀ. Pronounce the Bihari of ਪਾਈਆ properly.

ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥ - Don't merge the two ਨ in ਕਿਨੈ ਨ - pronounce both separately.

Paurhi 11

ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥ - Pronounce the ਹੁ in ਏਹੁ - often mispronounced as ਏ.

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ - Don't merge the ਮ in ਕੰਮੁ ਮੂਲੇ - pronounce both separately. Pronounce the Hora in ਪਛੋਤਾਈਐ - often mispronounced as ਪਛਤਾਈਐ.

ਜੀਅ ਜੰਤ ਸਭਿ ਖੇਲੁ ਤੇਰਾ ਕਿਆ ਕੋ ਆਖਿ ਵਖਾਣਏ ॥ - Lengthen Bihari on ਜੀ then briefly pronounce the ਅ mukta. ਵਖਾ-ਣਏ Pronounce the ਏ in ਵਖਾਣਏ and not mispronounce it as ਵਖਾਣੇ.

ਆਖਹਿ ਤ ਵੇਖਹਿ ਸਭੁ ਤੂਹੈ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥ - ਆ-ਖਹਿ , ਵੇ-ਖਹਿ - pronounce the ਹ properly.

ਕਹੈ ਨਾਨਕੁ ਤੂ ਸਦਾ ਅਗੰਮੁ ਹੈ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੧੨॥ - Pronounce the Tippi in ਅਗੰਮੁ.

Paurhi 13

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥ - Pronounce the Sihari properly in ਅੰਮ੍ਰਿਤ [ਅੰ(without) + ਮ੍ਰਿਤ (death)]. The Sihari is pronounced with the Pairi Rara. It is often mispronounced as ਅੰਮ੍ਰਤ.

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਇਕਿ ਵੇਖਿ ਪਰਸਣਿ ਆਇਆ ॥ - Don't mispronounce ਇਕਿ as ਏਕਿ.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਚੂਕਾ ਸਤਿਗੁਰੂ ਭਲਾ ਭਾਇਆ ॥ - Don't mispronounce ਲਬੁ as ਲਾਬੁ. Pronounce the Dulangkar of ਗ in ਸਤਿਗੁਰੂ. ਭਾਇਆ is often mispronounced ਪਾਇਆ.

ਕਹੈ ਨਾਨਕੁ ਜਿਸਨੋ ਆਪਿ ਤੁਠਾ ਤਿਨਿ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥੧੩॥ - Pronounce the Horaa of ਜਿਸਨੋ and not mispronounce it as ਜਿਸਨੂ.

Paurhi 14

ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥ - Pronounce the ਹ in ਭਗਤਾਹ. Don't merge the ਮ in ਬਿਖਮ and ਮਾਰਗਿ - pronounce them separately.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥ - Don't mispronounce ਲਬੁ as ਲਾਬੁ.`

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ - Pronounce the Tippi and ਅ in ਖੰਨਿਅਹੁ (ਖੰ-ਨਿਅਹੁ ).

ਗੁਰਪਰਸਾਦੀ ਜਿਨ੍ਹੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥ - Pronounce the Kanaa in ਵਾਸਨਾ properly - often mispronounced as ਵਸਨਾ.

ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥ - Pronounce the ਹੁ in ਜੁਗਹੁ - often mispronounced as ਜੁਗੋ.

Paurhi 15

ਜਿਉ ਤੂ ਚਲਾਇਹਿ ਤਿਵ ਚਲਹ ਸੁਆਮੀ ਹੋਰੁ ਕਿਆ ਜਾਣਾ ਗੁਣ ਤੇਰੇ ॥

ਜਿਵ ਤੂ ਚਲਾਇਹਿ ਤਿਵੈ ਚਲਹ ਜਿਨਾ ਮਾਰਗਿ ਪਾਵਹੇ ॥

ਕਰਿ ਕਿਰਪਾ ਜਿਨ ਨਾਮਿ ਲਾਇਹਿ ਸਿ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਵਹੇ ॥

ਜਿਸਨੋ ਕਥਾ ਸੁਣਾਇਹਿ ਆਪਣੀ ਸਿ ਗੁਰਦੁਆਰੈ ਸੁਖੁ ਪਾਵਹੇ ॥

- Don't skip pronouncing the last ਹ of ਚਲਾਇਹਿ , ਚਲਹ , ਲਾਇਹਿ and ਸੁਣਾਇਹਿ. Pronounce the Kanaa of ਆਪਣੀ properly.

Paurhi 16

ਏਹੁ ਸੋਹਿਲਾ ਸਬਦੁ ਸੁਹਾਵਾ ॥ - Pronounce the Hora (ੋ) in ਸੋਹਿਲਾ properly - it is often mispronounced as ਸੁਹਿਲਾ.

ਸਬਦੋ ਸੁਹਾਵਾ ਸਦਾ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥ - Pronounce the Hora (ੋ) in ਸੋਹਿਲਾ and Dulangkar of ਸਤਿਗੁਰੂ properly.

ਏਹੁ ਤਿਨ ਕੈ ਮੰਨਿ ਵਸਿਆ ਜਿਨ ਧੁਰਹੁ ਲਿਖਿਆ ਆਇਆ ॥ - Pronounce the Tippi in ਮੰਨਿ. Pronounce the ਹੁ in ਧੁਰਹੁ - often mispronounced as ਧੁਰੋ.

ਇਕਿ ਫਿਰਹਿ ਘਨੇਰੇ ਕਰਹਿ ਗਲਾ ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥ - Pronounce the ਹ in ਫਿਰਹਿ and ਕਰਹਿ. ਗਲਾਂ ਗਲੀਂ - refers as it refers to "talk" (gal karni). Don't merge the two ਨ in ਕਿਨੈ ਨ - pronounce both separately.

ਕਹੈ ਨਾਨਕੁ ਸਬਦੁ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥੧੬॥ - Pronounce the Hora (ੋ) in ਸੋਹਿਲਾ and Dulangkar of ਸਤਿਗੁਰੂ properly.

Paurhi 17

ਪਵਿਤੁ ਮਾਤਾ ਪਿਤਾ ਕੁਟੰਬ ਸਹਿਤ ਸਿਉ ਪਵਿਤੁ ਸੰਗਤਿ ਸਬਾਈਆ ॥ - Pronounce the Bihari of ਸਬਾਈਆ properly.

ਕਹਦੇ ਪਵਿਤੁ ਸੁਣਦੇ ਪਵਿਤੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਮੰਨਿ ਵਸਾਇਆ ॥ - Pronounce the Tippi in ਮੰਨਿ.

Paurhi 18

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥ - Pronounce the Dulangkar of ਊਪਜੈ properly. Pronounce the Dulavaa of ਸਹਜੈ properly - often mispronounced as ਸਹਜੇ.

ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥ - Don't skip pronouncing the ਹ in ਨਹ.

ਸਹਸੈ ਜੀਉ ਮਲੀਣੁ ਹੈ ਕਿਤੁ ਸੰਜਮਿ ਧੋਤਾ ਜਾਏ ॥ - Pronounce the Dulavaa of ਸਹਸੈ and Bihari of ਜੀਉ properly.

ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥ - Pronounce the Tippi in ਮੰਨ. Pronounce the ਹੁ in ਧੋਵਹੁ, ਲਾਗਹੁ and ਰਹਹੁ.

ਕਹੈ ਨਾਨਕੁ ਗੁਰਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ ਇਹ ਸਹਸਾ ਇਵ ਜਾਇ ॥੧੮॥ - Don't skip pronouncing the ਹ in ਇਹ.

Paurhi 19

ਜੀਅਹੁ ਮੈਲੇ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥

ਬਾਹਰਹੁ ਨਿਰਮਲ ਜੀਅਹੁ ਤ ਮੈਲੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥

- ਜੀ-ਅਹੁ is often mispronounced as ਜੀਓ while ਬਾਹਰਹੁ is often mispronounced as ਬਾਰਹੁ. Pronounce the Dulaava of ਜੂਐ properly.

ਏਹ ਤਿਸਨਾ ਵਡਾ ਰੋਗੁ ਲਗਾ ਮਰਣੁ ਮਨਹੁ ਵਿਸਾਰਿਆ ॥

ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥

- Don't skip pronouncing the ਹ in all the highlighted words.

Paurhi 20

ਜੀਅਹੁ ਨਿਰਮਲ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥

ਬਾਹਰਹੁ ਤ ਨਿਰਮਲ ਜੀਅਹੁ ਨਿਰਮਲ ਸਤਿਗੁਰ ਤੇ ਕਰਣੀ ਕਮਾਣੀ ॥

- ਜੀ-ਅਹੁ is often mispronounced as ਜੀਓ while ਬਾਹਰਹੁ is often mispronounced as ਬਾਰਹੁ.

ਕੂੜ ਕੀ ਸੋਇ ਪਹੁਚੈ ਨਾਹੀ ਮਨਸਾ ਸਚਿ ਸਮਾਣੀ॥ - Don't add Bindi on ਪਹੁਚੈ and pronounce the ਹੁ properly.

ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਮੰਨੁ ਨਿਰਮਲੁ ਸਦਾ ਰਹਹਿ ਗੁਰ ਨਾਲੇ ॥੨੦॥ - Pronounce the Tippi in ਮੰਨ.

Paurhi 21

ਜੇ ਕੋ ਸਿਖੁ ਗੁਰੂ ਸੇਤੀ ਸਨਮੁਖੁ ਹੋਵੈ ॥ - Pronounce ਜੇ ਕੋ separately , not as ਜੇਕੋ. Pronounce both Onkar on ਸਨਮੁਖੁ properly.

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸੋ ਸਿਖੁ ਸਨਮੁਖੁ ਹੋਏ ॥੨੧॥ - Pronounce the ਹੁ in ਜੁਗਹੁ and ਸੰਤਹੁ - often mispronounced as ਜੁਗੋ and ਸੰਤੋ. Pronounce both Onkar on ਸਨਮੁਖੁ properly.

ਹੋਵੈ ਤ ਸਨਮੁਖੁ ਸਿਖੁ ਕੋਈ ਜੀਅਹੁ ਰਹੈ ਗੁਰ ਨਾਲੇ ॥ Pronounce both Onkar on ਸਨਮੁਖੁ properly. ਜੀ-ਅਹੁ is often mispronounced as ਜੀਓ.

ਆਪੁ ਛਡਿ ਸਦਾ ਰਹੈ ਪਰਣੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਏ ॥ - Pronounce the Kanaa of ਆਪੁ properly.

Paurhi 22

ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ - Pronounce ਜੇ ਕੋ separately , not as ਜੇਕੋ.

ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥ - Pronounce the ਹੁ in ਪੁਛਹੁ - often mispronounced as ਪੁਛੋ. Pronounce the Bihari in ਬਿਬੇਕੀਆ properly.

ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥ - Pronounce the Kanaa of ਲਾਗਿ properly. Pronounce Dulangkar of ਸਤਿਗੁਰੂ properly.

ਕਹੈ ਨਾਨਕੁ ਵੀਚਾਰਿ ਦੇਖਹੁ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥੨੨॥ - Pronounce the Bihari in ਵੀਚਾਰਿ and ਹੁ in ਦੇਖਹੁ properly.

Paurhi 23

ਆਵਹੁ ਸਿਖ ਸਤਿਗੁਰੂ ਕੇ ਪਿਆਰਿਹੋ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ - Pronounce the ਹੁ in ਆਵਹੁ and ਗਾਵਹੁ - often mispronounced as ਆਵੋ and ਗਾਵੋ. Pronounce Dulangkar of ਸਤਿਗੁਰੂ properly. Pronounce the ਹੋ in ਪਿਆਰਿਹੋ properly - often mispronounced as ਪਿਆਰਿਓ.

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਹੋਵੈ ਹਿਰਦੈ ਤਿਨਾ ਸਮਾਣੀ ॥ - Don't mispronounce ਜਿਨ ਕਉ as ਜਿਨ ਕੋ or ਜਿਨਕੋ.

ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥ - Pronounce the ਹੁ in ਪੀਵਹੁ, ਰਹਹੁ and ਜਪਿਹੁ - often mispronounced as ਪੀਵੋ, ਰਹੋ and ਜਪਿਓ. Pronounce the Sihari properly in ਅੰਮ੍ਰਿਤ - It is often mispronounced as ਅੰਮ੍ਰਤ.

ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥ - Pronounce the ਹ in ਗਾਵਹੁ and ਏਹ properly.

Paurhi 24

ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ - Pronounce the ਹੁ in ਬਾਝਹੁ properly.

ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚੀਂ ਆਖਿ ਵਖਾਣੀ ॥ - Pronounce the Bindi (nasal sound) on ਕਚੀਂ properly.

ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥ - Pronounce the ਹ in ਕਰਹਿ properly. Pronounce ਕਛੂ softly - if you press it pronouncing as ਕੱਛੂ, it changes meaning to a turtle.

ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ - ਲਇਆ is often mispronounced as ਲੇਆ.

ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥ - Pronounce the ਹੁ in ਬਾਝਹੁ properly.

Paurhi 25

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਹੀਰੇ ਜਿਤੁ ਜੜਾਉ ॥ - Pronounce the Tippi on ਰਤੰਨੁ properly - it is often skipped out.

ਸਬਦੁ ਰਤਨੁ ਜਿਤੁ ਮੰਨੁ ਲਾਗਾ ਏਹੁ ਹੋਆ ਸਮਾਉ ॥ - Pronounce the Tippi on ਮੰਨੁ properly. Don't merge the ਹ in ਏਹੁ ਹੋਆ -pronounce them separately.

ਸਬਦ ਸੇਤੀ ਮਨੁ ਮਿਲਿਆ ਸਚੈ ਲਾਇਆ ਭਾਉ ॥ - Pronounce the Kanaa on ਭਾਉ properly as it is often mispronounced as ਭਉ which means fear while ਭਾਉ means love.

ਆਪੇ ਹੀਰਾ ਰਤਨੁ ਆਪੇ ਜਿਸਨੋ ਦੇਇ ਬੁਝਾਇ ॥ - Pronounce the Hora on ਜਿਸਨੋ properly - it is usually mispronounced as ਜਿਸਨੂ. Pronounce the ਇ in ਦੇਇ - it is often not pronounced. ਬੁੱਝਾਇ is pronounced with Adkh as it refers to understanding, it changes meaning to extinguish something if pronounced without Adkh. When there are accompanying words like ਤ੍ਰਿਸਨਾ (desire), ਪਿਆਸ (thirst), ਅੱਗ (fire) which requires extinguishing, ਬੁਝਾਇ is pronounced softly without an Adkh, but when there are accompanying words like ਹੁਕਮ (order), ਨਾਮ (name), ਗਿਆਨ (knowledge) ਪ੍ਰਮੇਸਰ(God), then ਬੁਝੈ is pressed with an Adkh as ਬੁੱਝਾਇ.

Paurhi 26

ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥ - Pronounce both Onkar on ਗੁਰਮੁਖਿ properly. ਬੁੱਝਾਇ is pronounced with Adkh as it refers to understanding.

ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ - Pronounce the Tippi on ਮੰਨੁ properly.

ਗੁਰਮੁਖਿ ਜਿਸਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥ - Pronounce both Onkar on ਗੁਰਮੁਖਿ properly. Pronounce the Hora on ਜਿਸਨੋ properly - it is usually mispronounced as ਜਿਸਨੂ. Don't merge the ਹ in ਏਕਸ ਸਿਉ - pronounce them separately.

ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥ - ਬੁੱਝਾਇ is pronounced with Adkh as it refers to understanding.

Paurhi 27

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥ - Pronounce the Kanaa of ਸਾਸਤ੍ਰ properly as it is often mispronounced as ਸਸਤ੍ਰ which means weapons while ਸਾਸਤ੍ਰ means scriptures. Pronounce the Tippi on ਪੁੰਨ and Bihari of ਬੀਚਾਰਦੇ properly.

ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ਗੁਰੂ ਬਾਝਹੁ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥ - Pronounce the ਹੁ in ਬਾਝਹੁ properly.

ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥ - Sihari in ਤਿਹੀ is often skipped , mispronouncing it as ਤਹੀ.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨਾ ਹਰਿ ਮਨਿ ਵਸਿਆ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ - Pronounce the ਹ in ਬੋਲਹਿ properly. Pronounce the Sihari properly in ਅੰਮ੍ਰਿਤ [ਅੰ(without) + ਮ੍ਰਿਤ (death)]. The Sihari is pronounced with the Pairi Rara. It is often mispronounced as ਅੰਮ੍ਰਤ.

ਕਹੈ ਨਾਨਕੁ ਸੋ ਤਤੁ ਪਾਏ ਜਿਸਨੋ ਹਰਿ ਲਿਵ ਲਾਗੈ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨੭॥ - Pronounce the Hora on ਜਿਸਨੋ properly - it is usually mispronounced as ਜਿਸਨੂ.

Paurhi 28

ਮਾਤਾ ਕੇ ਉਦਰ ਮਹਿ ਪ੍ਰਤਿਪਾਲ ਕਰੇ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ - Don't skip pronouncing the ਹ in ਮਹਿ and ਮਨਹੁ as it is often mispronounced as ਮੈ and ਮਨੋ. The ਪ in ਪ੍ਰਤਿਪਾਲ has no Sihari so don't mispronounce it as ਪ੍ਰਿਤਿਪਾਲ. Pronounce the Bihari in ਵਿਸਾਰੀਐ properly.

ਮਨਹੁ ਕਿਉ ਵਿਸਾਰੀਐ ਏਵਡੁ ਦਾਤਾ ਜਿ ਅਗਨਿ ਮਹਿ ਆਹਾਰੁ ਪਹੁਚਾਵਏ ॥ - Don't skip pronouncing the ਹ in ਮਨਹੁ and ਮਹਿ. Pronounce the Bihari in ਵਿਸਾਰੀਐ properly. Do not press the word ਦਾਤਾ as it refers to the "Giver" - if you press the word, it changes meaning to a type of "knife". Pronounce the Kanaa of ਆਹਾਰੁ properly as it is often mispronounced as ਅਹਾਰੁ. ਪਹੁਚਾ-ਵਏ - do not mispronounce it as ਪਹੁਚਾਵੇ.

ਓਸ ਨੋ ਕਿਹੁ ਪੋਹਿ ਨ ਸਕੀ ਜਿਸ ਨਉ ਆਪਣੀ ਲਿਵ ਲਾਵਏ ॥ - Pronounce the Hora of both ਓਸ and ਨੋ as they are usually mispronounced ਉਸ and ਨੁ. Don't mispronounce ਨਉ as ਨੋ. Pronounce the Kanaa of ਆਪਣੀ properly. ਲਾ-ਵਏ - do not mispronounce it as ਲਾਵੇ.

ਆਪਣੀ ਲਿਵ ਆਪੇ ਲਾਏ ਗੁਰਮੁਖਿ ਸਦਾ ਸਮਾਲੀਐ ॥ - Pronounce the Kanaa of ਆਪਣੀ and both Onkar of ਗੁਰਮੁਖਿ properly.

ਕਹੈ ਨਾਨਕੁ ਏਵਡੁ ਦਾਤਾ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥੨੮॥ - Do not press the word ਦਾਤਾ as it refers to the "Giver" - if you press the word, it changes meaning to a type of "knife". Don't merge ਸੋ and ਕਿਉ - it's often mispronounced as ਸੋਕਿਉ. Don't skip pronouncing the ਹੁ of ਮਨਹੁ.

Paurhi 29

ਜੈਸੀ ਅਗਨਿ ਉਦਰ ਮਹਿ ਤੈਸੀ ਬਾਹਰਿ ਮਾਇਆ ॥ - Pronounce ਅਗਨਿ softly as it refers to fire - if pressed (ਅਗੱਨਿ) it changes meaning to "going forward" (ਅਗੇ ਜਾਨਾ). Don't skip pronouncing the ਹ in ਮਹਿ.

ਮਾਇਆ ਅਗਨਿ ਸਭ ਇਕੋ ਜੇਹੀ ਕਰਤੈ ਖੇਲੁ ਰਚਾਇਆ ॥ - Pronounce ਅਗਨਿ softly as it refers to fire. ਕਰਤੈ is often mispronounced as ਕਰਤੇ.

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥ - Pronounce the Tippi of ਜੰਮਿਆ properly. Don't press the word ਭਲਾ - mispronouncing as ਭੱਲਾ which means "spear". ਭਾਇਆ is often mispronounced as ਪਾਇਆ.

ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ - Don't skip pronouncing the ਹ in ਏਹ - often mispronounced as ਏ. Pronounce the Kanaa on ਭਾਉ properly as it is often mispronounced as ਭਉ which means fear while ਭਾਉ means love.

Paurhi 30

ਹਰਿ ਆਪਿ ਅਮੁਲਕੁ ਹੈ ਮੁਲਿ ਨ ਪਾਇਆ ਜਾਇ ॥ - Pronounce ਅਮੁਲਕੁ and ਮੁਲਿ with an Adkh as ਅ-ਮੁੱਲਕੁ and ਮੁੱਲਿ.

ਮੁਲਿ ਨ ਪਾਇਆ ਜਾਇ ਕਿਸੈ ਵਿਟਹੁ ਰਹੇ ਲੋਕ ਵਿਲਲਾਇ ॥ - Pronounce ਮੁਲਿ with an Adkh - ਮੁੱਲਿ. Pronounce the ਹੁ in ਵਿਟਹੁ properly. Pronounce both ਲ in ਵਿਲਲਾਇ - usually mispronounced as ਵਿਲਾਇ.

ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤਿਸਨੋ ਸਿਰੁ ਸਉਪੀਐ ਵਿਚਹੁ ਆਪੁ ਜਾਇ ॥ - Pronounce the Hora of ਤਿਸਨੋ properly. Pronounce the ਹੁ in ਵਿਚਹੁ properly.

ਹਰਿ ਆਪਿ ਅਮੁਲਕੁ ਹੈ ਭਾਗ ਤਿਨਾ ਕੇ ਨਾਨਕਾ ਜਿਨ ਹਰਿ ਪਲੈ ਪਾਇ ॥੩੦॥ - Pronounce ਅਮੁਲਕੁ and ਪਲੈ with an Adkh as ਅ-ਮੁੱਲਕੁ and ਪੱਲੈ.

Paurhi 31

ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਵਣਜਾਰਾ ॥ ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਵਣਜਾਰਾ ਸਤਿਗੁਰ ਤੇ ਰਾਸਿ ਜਾਣੀ ॥ - Don't merge the ਰ of ਹਰਿ and ਰਾਸਿ - pronounce them separately. Pronounce the Kanaa of ਰਾਸਿ properly and not mispronounce it as ਰਸ because ਰਾਸਿ means "capital" whereas ਰਸ means "tastes".

ਹਰਿ ਹਰਿ ਨਿਤ ਜਪਿਹੁ ਜੀਅਹੁ ਲਾਹਾ ਖਟਿਹੁ ਦਿਹਾੜੀ ॥ - Pronounce the ਹੁ of all the highlighted words properly.

ਏਹੁ ਧਨੁ ਤਿਨਾ ਮਿਲਿਆ ਜਿਨ ਹਰਿ ਆਪੇ ਭਾਣਾ ॥ - Pronounce ਧਨੁ softly as it refers to wealth - if pressed it changes meaning to "great".

ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਹੋਆ ਵਣਜਾਰਾ ॥੩੧॥ - Don't merge the ਰ of ਹਰਿ and ਰਾਸਿ - pronounce them separately.

Paurhi 32

ਏ ਰਸਨਾ ਤੂ ਅਨ ਰਸਿ ਰਾਚਿ ਰਹੀ ਤੇਰੀ ਪਿਆਸ ਨ ਜਾਇ ॥ - Pronounce the Kanaa of ਰਾਚਿ properly.

ਪਿਆਸ ਨ ਜਾਇ ਹੋਰਤੁ ਕਿਤੈ ਜਿਚਰੁ ਹਰਿ ਰਸੁ ਪਲੈ ਨ ਪਾਇ ॥ - Don't merge the ਰ of ਹਰਿ and ਰਸੁ - pronounce them separately.

ਹਰਿ ਰਸੁ ਪਾਇ ਪਲੈ ਪੀਐ ਹਰਿ ਰਸੁ ਬਹੁੜਿ ਨ ਤ੍ਰਿਸਨਾ ਲਾਗੈ ਆਇ ॥ - Don't merge the ਰ of ਹਰਿ and ਰਸੁ - pronounce them separately. Pronounce the Bihari of ਪੀਐ properly.

ਏਹੁ ਹਰਿ ਰਸੁ ਕਰਮੀ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥ - Don't merge the ਰ of ਹਰਿ and ਰਸੁ - pronounce them separately.

ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥ - Don't mispronounce ਵੀਸਰੇ as ਵੀਸਰੈ.

Paurhi 33

ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਰਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥ - Don't merge the ਮ of ਤੁਮ and ਮਹਿ - pronounce them separately. Don't merge ਤਾ and ਤੂ - often mispronounced as ਤਾਤੂ - pronounce the Kanaa of ਤਾ properly. Don't skip pronouncing the ਹ of ਮਹਿ.

ਹਰਿ ਜੋਤਿ ਰਖੀ ਤੁਧੁ ਵਿਚਿ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥ - Don't merge ਤਾ and ਤੂ and pronounce ਹ of ਮਹਿ properly.

ਗੁਰਪਰਸਾਦੀ ਬੁਝਿਆ ਤਾ ਚਲਤੁ ਹੋਆ ਚਲਤੁ ਨਦਰੀ ਆਇਆ ॥ - Pronounce ਬੁਝਿਆ with an Adkh as it refers to "understanding".

ਕਹੈ ਨਾਨਕੁ ਸ੍ਰਿਸਟਿ ਕਾ ਮੂਲੁ ਰਚਿਆ ਜੋਤਿ ਰਾਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥੩੩॥ - Pronounce the Dulangkar of ਮੂਲੁ and not mispronounce it as ਮੁਲੁ as ਮੂਲੁ refers to "foundation" while ਮੁਲੁ refers to "price". Pronounce the Kanaa of ਰਾਖੀ properly. Don't merge ਤਾ and ਤੂ and pronounce ਹ of ਮਹਿ properly.

Paurhi 34

ਹਰਿ ਮੰਗਲੁ ਗਾਉ ਸਖੀ ਗ੍ਰਿਹੁ ਮੰਦਰੁ ਬਣਿਆ ॥ - Pronounce th ਹੁ of ਗ੍ਰਿਹੁ properly.

ਹਰਿ ਗਾਉ ਮੰਗਲੁ ਨਿਤ ਸਖੀਏ ਸੋਗੁ ਦੂਖੁ ਨ ਵਿਆਪਏ ॥ - Pronounce the Dulangkar of ਦੂਖੁ properly. ਵਿਆ-ਪਏ - do not mispronounce it as ਵਿਆਪੇ.

ਗੁਰ ਚਰਨ ਲਾਗੇ ਦਿਨ ਸਭਾਗੇ ਆਪਣਾ ਪਿਰੁ ਜਾਪਏ ॥ - Pronounce the Kanaa of ਆਪਣਾ properly. ਜਾ-ਪਏ - do not mispronounce it as ਜਾਪੇ.

ਅਨਹਤ ਬਾਣੀ ਗੁਰ ਸਬਦਿ ਜਾਣੀ ਹਰਿ ਨਾਮੁ ਹਰਿ ਰਸੁ ਭੋਗੋ ॥ - Don't merge the ਰ of ਹਰਿ and ਰਸੁ - pronounce them separately.

Paurhi 35

ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਇਸੁ ਜਗ ਮਹਿ ਆਇ ਕੈ ਕਿਆ ਤੁਧੁ ਕਰਮ ਕਮਾਇਆ ॥ - ਜੱਗ is pronounced with an Adkh and pronounce ਹ of ਮਹਿ properly.

ਕਿ ਕਰਮ ਕਮਾਇਆ ਤੁਧੁ ਸਰੀਰਾ ਜਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥ - Don't mispronounce ਕਿ as ਕੇ - when you lengthen the Sihari, it turns into Laav, so pronounce it short and sharp. Don't merge ਜਾ and ਤੂ - often mispronounced as ਜਾਤੂ - pronounce the Kanaa of ਜਾ properly. Pronounce ਹ of ਮਹਿ properly.

ਜਿਨਿ ਹਰਿ ਤੇਰਾ ਰਚਨੁ ਰਚਿਆ ਸੋ ਹਰਿ ਮਨਿ ਨ ਵਸਾਇਆ ॥ - Don't merge the ਨ of ਮਨਿ and ਨ - pronounce them separately.

ਗੁਰਪਰਸਾਦੀ ਹਰਿ ਮੰਨਿ ਵਸਿਆ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥ - Pronounce the Tippi of ਮੰਨਿ properly and Dulangkar of ਪੂਰਬਿ properly.

ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਸਰੀਰੁ ਪਰਵਾਣੁ ਹੋਆ ਜਿਨਿ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥੩੫॥ - Pronounce of ਹੁ of ਏਹੁ properly.

Paurhi 36

ਏ ਨੇਤ੍ਰਹੁ ਮੇਰਿਹੋ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਧਰੀ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ॥ - Pronounce of ਹੁ of ਨੇਤ੍ਰਹੁ and ਦੇਖਹੁ properly. Don't mispronounce ਮੇਰਿਹੋ as ਮੇਰਿਓ. Don't merge the ਮ of ਤੁਮ and ਮਹਿ - pronounce them separately and pronounce the ਹ of ਮਹਿ properly.

ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ਨਦਰੀ ਹਰਿ ਨਿਹਾਲਿਆ ॥ - Pronounce of ਹੁ of ਦੇਖਹੁ properly.

ਏਹੁ ਵਿਸੁ ਸੰਸਾਰੁ ਤੁਮ ਦੇਖਦੇ ਏਹੁ ਹਰਿ ਕਾ ਰੂਪੁ ਹੈ ਹਰਿ ਰੂਪੁ ਨਦਰੀ ਆਇਆ ॥ - Don't merge the ਸ of ਵਿਸੁ and ਸੰਸਾਰੁ and ਰ of ਹਰਿ and ਰੂਪੁ- pronounce them separately.

ਗੁਰਪਰਸਾਦੀ ਬੁਝਿਆ ਜਾ ਵੇਖਾ ਹਰਿ ਇਕੁ ਹੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ - Pronounce ਬੁਝਿਆ with an Adkh as it refers to "understanding". Don't mispronounce ਇਕੁ as ਏਕੁ.

ਕਹੈ ਨਾਨਕੁ ਏਹਿ ਨੇਤ੍ਰ ਅੰਧ ਸੇ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਿਬ ਦ੍ਰਿਸਟਿ ਹੋਈ ॥੩੬॥ - Pronounce of ਹ of ਏਹਿ properly. ਮਿਲਿਐ is often mispronounced as ਮਿਲੀਐ.

Paurhi 37

ਏ ਸ੍ਰਵਣਹੁ ਮੇਰਿਹੋ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥ - Pronounce the ਹ in ਸ੍ਰਵਣਹੁ and ਮੇਰਿਹੋ properly - often mispronounced as ਸ੍ਰਵਣੋ and ਮੇਰਿਓ. Differentiate the ਨ & ਣ in ਸੁਨਣੈ and pronounce them accordingly.

ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ਸਰੀਰਿ ਲਾਏ ਸੁਣਹੁ ਸਤਿ ਬਾਣੀ ॥ - . Differentiate the ਨ & ਣ in ਸੁਨਣੈ and pronounce them accordingly. Pronounce of ਹੁ of ਸੁਣਹੁ properly.

ਸਚੁ ਅਲਖ ਵਿਡਾਣੀ ਤਾ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਏ ॥ - ਅਲਖ is pronounced as ਅ-ਲਖ. Don't merge ਤਾ and ਕੀ - often mispronounced as ਤਾਕੀ.

ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥ - Pronounce the Sihari properly in ਅੰਮ੍ਰਿਤ [ਅੰ(without) + ਮ੍ਰਿਤ (death)]. The Sihari is pronounced with the Pairi Rara. It is often mispronounced as ਅੰਮ੍ਰਤ. Pronounce the ਹ in ਸੁਣਹੁ and ਹੋਵਹੁ properly. Differentiate the ਨ & ਣ in ਸੁਨਣੈ and pronounce them accordingly.

Paurhi 38

ਹਰਿ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥ - Pronounce the Bihari of ਜੀਉ properly - it is often mispronounced as ਜਿਉ. Don't mispronounce ਗੁਫਾ as ਗੁਫਾ਼ - ਫ gives a "Ph" sound while ਫ਼ gives a "F" sound.

ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥ - Don't mispronounce ਇਕਨਾ as ਇਕ ਨ - it should be pronounced as one word. ਇਕ ਨ and ਇਕਨਾ carries different meanings - ਇਕ ਨ means "not even one" while ਇਕਨਾ means "some people".

ਤਹ ਅਨੇਕ ਰੂਪ ਨਾਉ ਨਵਨਿਧਿ ਤਿਸਦਾ ਅੰਤੁ ਨ ਜਾਈ ਪਾਇਆ ॥ - Don't skip pronouncing ਹ of ਤਹ. ਨਾਉ is often mispronounced as ਨਉ - don't skip pronuncing the Kanaa and ਨਵਨਿਧਿ is often mispronounced as ਨਾਉਨਿਧਿ - pronounce the ਵ properly.

ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਪਿਆਰੈ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥੩੮॥ - Don't mispronounce ਗੁਫਾ as ਗੁਫ਼ਾ - ਫ gives a "Ph" sound while ਫ਼ gives a "F" sound. Don't merge the ਰ of ਅੰਦਰਿ and ਰਖਿ - pronounce them separately.

Paurhi 39

ਏਹੁ ਸਾਚਾ ਸੋਹਿਲਾ ਸਾਚੈ ਘਰਿ ਗਾਵਹੁ ॥ ਗਾਵਹੁ ਤ ਸੋਹਿਲਾ ਘਰਿ ਸਾਚੈ ਜਿਥੈ ਸਦਾ ਸਚੁ ਧਿਆਵਹੇ ॥ - Don't mispronounce ਸੋਹਿਲਾ as ਸੁਹਿਲਾ. Pronounce of ਹੁ of ਗਾਵਹੁ properly.

ਸਚੋ ਧਿਆਵਹਿ ਜਾ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰਮੁਖਿ ਜਿਨਾ ਬੁਝਾਵਹੇ ॥ - Don't skip pronouncing ਹ of ਧਿਆਵਹਿ and ਭਾਵਹਿ. Pronounce both Ongkars of ਗੁਰਮੁਖਿ properly.

ਕਹੈ ਨਾਨਕੁ ਸਚੁ ਸੋਹਿਲਾ ਸਚੈ ਘਰਿ ਗਾਵਹੇ ॥੩੯॥ - Don't mispronounce ਸੋਹਿਲਾ as ਸੁਹਿਲਾ.

Paurhi 40

ਅਨਦੁ ਸੁਣਹੁ ਵਡਭਾਗੀਹੋ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ - ਅਨਦੁ is very often mispronounced as ਅਨੰਦੁ. Pronounce the ਹ in ਸੁਣਹੁ and ਵਡਭਾਗੀਹੋ properly as they are often mispronounced as ਸੁਣੋ ਵਡਭਾਗੀਓ.

ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਪਾਇਆ ਉਤਰੇ ਸਗਲ ਵਿਸੂਰੇ ॥ - Pronounce the Dulangkar of ਵਿਸੂਰੇ properly.

ਦੂਖ ਰੋਗ ਸੰਤਾਪ ਉਤਰੇ ਸੁਣੀ ਸਚੀ ਬਾਣੀ ॥ - Pronounce the Dulangkar of ਦੂਖ properly.

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ - Don't merge the ਰ of ਸਤਿਗੁਰੁ and ਰਹਿਆ - pronounce them separately. Distinguish and pronounce the ਭ and ਪ in ਭਰਪੂਰਿ accordingly.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥ - Don't mispronounce ਤੂਰੇ as ਧੂਰੇ\

Common Mistakes in Japji Sahib Ucharan

https://aspiringbegampuri.blogspot.com/2021/06/common-mistakes-in-japji-sahib-ucharan.html

Useful Links

Anand Sahib Santhiya by Bhai Jarnail Singh Ji

https://youtu.be/oHjtz6KRfCs

Anand Sahib Santhiya by Bhai Gurpreet Singh Ji

https://youtu.be/vpOdQqgJUYg

Shudh Path Bodh Samagam Moga

https://youtu.be/D2y6koNzSs0

Anand Sahib Santhiya by Baba Darshan Singh Ji Mahlewal

https://www.gurmatveechar.com/audio.php?q=f&f=%2FGurbani_Santhya%2FBaba_Darshan_Singh_%28Mallehwal%29%2FNitnem%2F05_Sri_Anand_Sahib

Useful Apps

Learn Shudh Gurbani app by Gursevak.com
i Gurbani app

Biography of Giani Gurdev Singh Ji Manava Wale

2021-07-17T06:44:00.006-07:00

Giani Gurdev Singh Ji Manava Wale

ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਵਾਰਿ ਦਰਗਹ ਚਲਿਆ।

Spending this life fruitful, a Gurmukh goes to the other world.

ਸਚੀ ਦਰਗਹ ਜਾਇ ਸਚਾ ਪਿੜ ਮਲਿਆ।

There in the true court (of Parmatma) he gets his true place.

Giani Gurdev Singh Ji Manava Wale who was a renowned student of Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale, merged back into Parmatma on 5th July 2021 the age of 97 after spending their whole life immersed in Gurbani, Sewa and Parchar. Let us take some time to look at the brief biography of their accomplished life.

Early Life Background

Giani Ji was born in 1924 to Bibi Partaap Kaur ji and Bhai Waryam Singh ji. They were actively involved in their family’s farming work. Giani Ji and their three sisters learned Gurmukhi from their mother who was influential in instilling Sikhi values and practices into them. From a young age, they got santhiya from Giani Harnam Singh Ji Patshah, a great Mahapurash who was also the classmate of Sant Gurbachan Singh Ji learning from Sant Gyani Sundar Singh Ji. From a young age Giani Ji and their family did Sangat of great Mahapurashs that used to come to their village and their house including Sant Gyani Sundar Singh Ji and their student, Sant Gyani Gurbachan Singh Ji (referred as Vadday Mahapurash or Sant ji after this).

How did they come into Bhindran Jatha?

One day, a Gyani Singh from Ropar visited Vadday Mahapurash and requested for a young Singh to marry his daughter. Vadday Mahapurash then sent a Singh to go to Gyani Gurdev Ji’s village and get them to come to Bhindran. Gyani Ji’s marriage was fixed right away which also became the way they got into the Jatha. This is because when they were going to go back home, a Singh said to their father that they should leave Gyani Ji here in the Jatha while their father replied that he shall send them back when they finish harvesting their crops. Gyani Ji then pleaded to their father for them to stay at Bhindran to which he agreed.

Eventually Giani Ji began to stay in the Jatha officially at the age of 10, where they completed their santhiya. Their santhiya consisted of learning 3 or 4 Angs a day which they would practice repeatedly throughout the day. When Sant Ji would do Hukamnama Katha they would also repeat specific panktiyan continuously, for example the two following shabads:

ਦਰਸਨੁ ਦੇਖਤ ਦੋਖ ਨਸੇ ॥

Gazing upon the Blessed Vision of the Parmatma's Darshan, all pains run away.

ਕਬਹੁ ਨ ਹੋਵਹੁ ਦ੍ਰਿਸਟਿ ਅਗੋਚਰ ਜੀਅ ਕੈ ਸੰਗਿ ਬਸੇ ॥੧॥ ਰਹਾਉ ॥

Please, never leave my vision, O Parmatma; please abide with my soul. ||1||Pause||

and

ਜਿਉ ਭਾਵੈ ਤਿਉ ਮੋਹਿ ਪ੍ਰਤਿਪਾਲ ॥

If it pleases You, then cherish me.

ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸਰ ਸਤਿਗੁਰ ਹਮ ਬਾਰਿਕ ਤੁਮ੍ਹ੍ਹ ਪਿਤਾ ਕਿਰਪਾਲ ॥੧॥ ਰਹਾਉ ॥

O Supreme, Transcendent, True Guru, I am Your child, and You are my Merciful Father. ||1||Pause||

Giani Ji would stand behind Sant Ji fanning them and listening to Sant Ji read Gurbani in benti Roop. Sant Ji would read 2.5 angs in three hours then do Chaur Sahib and say Dhan Guru Nanak Dev Sahib Ji I am yours and then remember all the Gurus. They also explained that whenever Sant Ji would do this, they also memorized all these shabads too because they were standing behind fanning. Proceeding to do Ardass, Sant Ji would after that do 12 to 13 Parkarma of Guru Mahraj and continuously Metha Tek. Gyani Ji used to explain how doing Sangat of Sant Ji and watching their Bhagti influenced their own jeevan. Gyani Ji were very close and loved by Vadday Mahapurash - they even used to sleep near them. Gyani Ji also learnt gatka from Nihang Singhs that come and learn in the Jatha. While staying in the jatha, Giani Ji also did Sangat of Sant Baba Nand Singh Ji, Sant Baba Jawala Singh Ji Harkhowal and many other saints. After about 5 years living in Jatha, at the age of 15, Gyani ji got married.

Granthi Singh Seva

After their wedding, Gyani Ji came to meet Sant Ji and the rest of the jatha in Ganga Nagar where they did kirtan. One day, a Sikh asked Sant Ji for a Granthi and asked for the Singh who did kirtan, referring to Gyani Ji. Sant Ji thought this was a great idea because Giani Ji’s two younger sisters who were married to Sant Ji’s sons also resided here. They were given Granthi duty from Sant Ji themselves. However, Gyani Ji expressed that they did not want to take the Sangat’s money which would be offered during Granthi seva as Gurmat doesn’t encourage a Ghristi (householder) to use Sanggat money and declined humbly. Sant Ji closed their eyes for a little bit of time and said “you are right, but if all Sikhs were to say it is wrong to use money from the gurdwara, who will use it then? From today onwards I will take care of your salary, just remember to respect the Sangat and keep fear of Akal Purakh at the forefront of your seva. You must never renounce your nitnem, if one day you do not do it, do two the next day. You also should not have a second salary and must give dasvandh from your salary as a Granthi. Gyani Ji opened a separate bank account for their dasvandh money and kirtan money which they would give to the Sangat whenever needed. From that day, Gyani Ji became responsible for Granthi seva.

How did Gyani Ji come to UK?

Gyani Ji first went to Nairobi, Kenya when they were requested by Gyani Pritam Singh Ji Likhari ji as Sanggat there wanted to have a proper Granthi Singh. There Gyani ji had darshan of great kirtania like Bhai Dharam Singh Ji Zakhmi. After serving the Guru Ghar in Kenya, Gyani Ji came to the United Kingdom on 8th April 1977. They then did Sewa as a Granthi Singh at few Gurudwara Sahibs across UK - in fact the Nishkam Sewak Jatha Gurdwara on Martindale Road was founded by Gyani Ji by having a Maharaj saroop in a small house. They started actively teaching Santhiya in the UK as well, producing a large number of Vadyarthis who are currently not only Paathis, Kathavachaks but also Santhiya teachers themselves. Gyani Ji used to teach anyone even if there’s any small child who wanted to learn. In 1984, after the attack on Darbar Sahib, Gyani Ji had the desire to do 12 Paths of Guru Granth Sahib Ji Mahraj in remembrance of all the Shaheeds. This desire can only be if they stop their Granthi duty, so they gave up the duty and started this Sehaj Path larhi at the house of a member of the Sanggat. They used to read 101 Angs first in the morning and only then have something to eat.

They also travelled for Parchar to a few other countries like Australia, Malaysia, Singapore, the United States and also lived for three years in Canada. Gyani Ji also got hundreds of Akhand Paths done in memory of Vadday Mahapurash at all five Takht Sahibs and various other places. This practice was continued by them even until last year (2020) where they got a few Akhand Paths done in UP and Mehron. They were also particular to having Akhand Paths done in full maryada which is why they chose Mehron Vadiayala to do Akhand Paths since 2003 as Akhand Paths are done in full proper Maryada there. Mahapurash Baba Surjeet Singh Ji Mehron and their Vadyarthis loved Gyani Ji a lot as Gyani Ji were also the classmate of Baba Teja Singh Ji Nihung Singh (founder of Mehron Vadiayala) and they used to spend some time there in Mehron each time they visited India.

Routine

Gyani Ji used to wake up at 1a.m. without an alarm clock, they would then do simran or read either some Mahapurash jeevani (Biography) or other Granth for an hour. After that, they will listen to Asa Di Vaar from Darbar Sahib while resting then proceeding to their Nitnem. Gyani Ji would not eat until they finish their Nitnem and while doing they would not talk to anyone, reciting their Nitnem with full Sahaj. They had all 5 Banis, Sukhmani Sahib and Asa Di Vaar memorised. They also used to listen to their students Santhiya without referring to anything. It is also believed by some of their students that they had the whole of Guru Granth Sahib Ji Mahraj memorised. Even at the age of 96, when they were losing a lot of their memory, they still remembered all the Gurbani Ucharan they learnt in their life. The rest of their day was spent teaching Santhiya to their students. Before having their meal, they used to recite five Mool Mantars and five Gurmantars then proceed to eat. Gyani Ji like few other students of Vadday Mahapurash always emphasised on chewing the food properly.

Teachings

The life of Gyani Gurdev Ji itself is a teaching for us as they were truly an embodiment of how a Gursikh should be like. A common saying by Gyani Ji was “Gurmukhi sikho, likho, parho ate ghar Punjabi bolo” - to learn, write, read Gurmukhi and to speak Punjabi at home. Gyani Ji always emphasised “Bani Parho Naam Japo” and “Vaheguru Kaho, Sada Sukhi Raho” - that the only way we can make our life fruitful and attain bliss is by reciting Gurbani and constantly reciting Parmatma’s Naam. They also showed us how to truly do Sewa as even at a very old age, they did not leave their Sewa to teach Santhiya and any other Sewa they could afford to do. Giani Ji spent their entire life devoted to doing seva of the Panth and may we all too implement their teachings and exemplary jeevan to make our jeevan fruitful.

Dhan Guru Dhan Gursikh Pyare!

Teachings of Guru Angad Dev Ji Mahraj to their Sanggat

2021-07-14T08:59:00.004-07:00

Definition of Param Hans by Guru Angad Dev Ji

Bhai Paro Jhulka Ji once asked Guru Ji about what Param Hans (loose translation - supreme swan) means and what are their characteristics as it is usually used to refer to a highly spiritual person.

Guru Ji replied:

Hans are a type of swan living in Maansarovar lake and pearl is their main food. feed on pearls. They have the ability to separate water from milk in a milky solution - able to judge the genuine and fake. They only drink the pure milk leaving out the water.

Param Hans (individuals) are greater than Hans. They feed on mukti (salvation) formed pearls from the Gurbani formed Maansarovar lake. Just like the swans seperate milk and water, Param Hans individuals distinguish the body and true self (Aatma). They have the understanding that this body is temporary as it existed neither in past nor will do in future. Thus, why would one think that this body is real in the present if it wasn't in past & won't be in future? They also know that sufferings are nature of this physical body.

They contemplate that only the true self, Aatma (soul) is eternal as it has always existed and will always be. They then realize that the Aatma is chetan (has consciousness) as well, without which the eyes and other senses cannot function. Accepting that their Aatma has Sat (truth), Chit (consciousness), Anand (bliss) characteristics, Param Hans distinguishes their physical body with their true self and just like someone (soul) who lives in a house (body) but is not the house itself. They consider the body separate just like the house which will be abandoned when it is old. A true Param Hans is that who is able to distinguish the Atmaa from the body just like swans distinguish milk from water. Such Param Hans is a true Bhramgyani.

Once a person has reached this realisation, they do not commit sins in this world and lives like a lotus flower unaffected by worldly pleasures surrounding them like the dirty lake water around the lotus. This is how a Param Hans lives - always focused on their Aatma (true self). When they face hardship or happiness, they remain unaffected. They treat the enlightened and the ignorant equally and consider the world to be a temporary dream. They don't get caught in worldly bondages and remain immersed in Parmatma.

Bhai Paro Jhulka ji was pleased to hear Guru Ji’s teachings and contemplated the teachings further and obtained peace. They continued to serve Guru Angad Dev Ji for a long time and later served Guru Amar Das Ji. They eventually became a Brahmgiani.

- Adhyai 11, Raas 1, Sri Gurpratap Suraj Parkash

Lesson on Accepting Hukam by Guru Angad Dev Ji

Bhai Jeeva Singh Ji was a Langari of Guru Angad Dev Ji. Once, seeing a terrible storm, he pleaded to Guru Ji asking them to stop the storm for a while so that he can prepare food for Guru Ji. Guru Ji replied "One should never ask something like this (to stop the storm) which will put us in a position of being guilty. This storm that Parmatma has sent is to help and assist many - for instance to move unmoving ships cross continents and at another place this storm is helping thousands of hungry snakes to wrap themselves in the sand and also survive by eating the sand. Parmatma is doing some major tasks through this storm, and if we want to end this storm then we would be meddling with His work".

Guruji further elaborated that every action of Parmatma is for good. This storm will lighten the burden of thousands, and by stopping it, we will be held responsible. Trying to intervene and question the acts of the Parmatma is the trait of a Manmukh person. A Gurmukh always stays within order of the Parmatma & not question it. Such Gurmukh doesn't suffer here & hereafter. You want the storm to stop so that you can cook but can’t you wait a little longer? Even if the storm doesn't subside tonight, you can prepare it tomorrow morning. Don't worry about me not eating. It is the main duty of a Sikh, to abide by the will of Parmatma. The benefits of doing meditation, asceticism & charity are all easily obtained by remaining within Hukam. Meditate Satnam & remove away your ego of this temporary body.

Listening to this, Bhai Jeeva asked for forgiveness and adhered to Guru Ji’s teachings. In a very short time he obtained Bhram Gyan, realizing existence of Parmatma within all. He served Guru Ji for the rest of his life.

- Adhyai 11, Raas 1, Sri Gurpratap Suraj Parkash

4 Ways to Liberation and Masculine Feminine Construct

Guru Angad Dev Ji Mahraj once explained about Bhagti (meditation) being the way to attain liberation to three of their Sikhs. The Sikhs then humbly pleaded Guru Ji to explain further on how to meditate. Guru Ji then explained that Parmatma has created Maya and ordered it to create the world. This Maya has swayed everyone to believe in it and forget Parmatma. Parmatma then created four ways for us to reach liberation/remember them:

1. Vairaag

2. Yog

3. Gyan

4. Bhagti

From this four ways, the first three (Vairaag, Yog and Gyan) are to be seen as masculine form. Maya, the feminine form is able to sway them. It takes great effort for one to save self from being captivated by this feminine formed Maya. However, the 4th way (Bhagti) does not cause anyone to sway. It is a faithful wife (feminine form) which cannot be swayed by Maya because a female cannot cause another female to sway (out of lust).

(In Bhagti, we are all to see ourselves as wives of the one husband Parmatma).

The three Sikhs then pleaded Mahraj to explain further on this four ways to liberation. Guru ji then explained:

1. Vairaag (Renunciation)

There are two types - one affecting the body and one affecting the mind. Physical Vairaag is when one renounces all worldly things like wealth, spouse & home. But one's mind still thinks of the comforts of the things he left & desires for them at the same time. Contrarily, vairaag of the mind is when one sees the entire creation pleasures equal to crow droppings and have no intense desire for world possessions. Considering them to be temporary dreams and even if they obtain any worldly possession, they see it as a result of past good karma and not fix their mind on the possesions as they fix their concentration on their actual form (Atmaa Saroop).

2. Yog (Asceticism)

There's also two types - one is Kasht Yog (penance) which has eight forms. The second type is Param Yog; the practice of abstaining mind from desires, consistently contemplating on Gurbani and continuously concentrating on one's true self - the Aatma.

3. Gyan (Knowledge)

Realisation of real-self (Aatma) is known as true Gyan.

4. Bhagti

In the darkage (Kalyug), consider Bhagti to be of the highest virtue. Make Waheguru your Swami (husband), who is complete in powers and is all knowing. One should be a Patbrata (faithful) wife of Parmatma - surrendering body, mind and wealth to Parmatma and fill the memory (Chit) with His love. One should remain in His will and never separate from Him. Until one is not united with Parmatma, one should keep up the effort. One should feel bliss in His union and pain in His separation. Breaths taken without the remembrance of the husband Parmeshar should be painful. In this state, one will also serve anyone who speaks/tells about Parmatma with utmost devotion to know more about Him.Then the husband Parmeshar will recognize the love and meet his beloved (wife) and shower her with love - falling under the devotion of His beloved. The devotee of the Parmatma should all implement this Bhagti path in his/her heart.

Hearing these beautiful words of the Guru, the three Gursikhs did Bhagti and obtained bliss and salvation. They also performed sewa of Satsanggat and their minds awakened in Parmatma’s love.

- Adhyai 11, Raas 1, Sri Gurpratap Suraj Parkash

Earning livelihood & Gurbani Abhiyaas

Once a Sikh named Bhai Gujjar Singh who was a blacksmith said to Guru Angad Dev Ji Mahraj: " Guru Ji, I am always busy earning a livelihood and don't get to do much Sanggat & Sewa. How can I too be liberated from cycle of birth and death?" Guru Ji gave him the following Bachans:

- Recite Japji Sahib with full focus & keep reciting the whole day while you work - it will bring you many benefits. Understand meanings of Japji Sahib & implement it in your life (This shows the importance of repeated Gurbani recitation).

- If any poor person approaches you, help without taking anything in return. Do good deeds from a place of love for your Guru.

- Contribute Dasvandh from your earning to the Guru's house.

- If any Gursikh comes to your house, do their sewa properly.

Bhai Gujjar Ji listened to all this Bachans properly and abided them. This is evident as once two saints who were falsely accused by the King escaped prison and asked his help to remove the iron shackles from their legs. Even though he was afraid of the King punishing him, he removed the shackles because he remembered Guru Ji's bachan to do sewa of Saints. Such was the obedience of the Sikhs of the time to their Guru. The holy Saints blessed him & he quickly progressed on his spiritual journey.

- Adhyai 11, Raas 1, Sri Gurpratap Suraj Parkash

Living like a Corpse

Bhai Thingga Ji was a Sikh of Guru Angad Dev Ji Maharaj who carried out Seva of Sanggat and Guru Ji with utmost dedication. He once asked Guru Angad Dev Ji to give him an Updesh (teaching) that can end all his sufferings. Guru Ji said:

One should walk towards the Guru like entering a grave as a corpse. Like a corpse who is motionless without any breath, an obedient Sikh of Guru should live according to Guru's teaching only and discard his ego and other vices. Guru Ji gave further example of Bhagat Sain Ji who did sewa of saints day & night which greatly impressed Parmatma. Guru Ji advised Bhai Thingga ji to follow their footsteps. He incorporated all these teachings into his life & attained a great progress in his spiritual journey.

- Adhyai 11, Raas 1, Sri Gurpratap Suraj Parkash

Note: It is interesting that the analogy of corpse is given in being obedient to the Guru as Guru Ji also often gives the analogy of a corpse being equivalent to a person without Naam or Guru.

Saving Self from Vices: Advice by Guru Angad Dev Ji.

A Sikh called Bhai Kidari Ji once pleaded to Mahraj saying this entire world in burning in lust and anger, please make me your devotee and save me. Coming to you in fear, please have mercy on me and give me your support.

Guru Angad Dev Ji Mahraj then replied "Indeed, the world is burning in vices. Just like when a jungle burns naturally from the natural fire in woods, the deer living in the jungle go into the river to avoid the intense heat and enjoy the coolness of the river. Similarly, witnessing the world burning in fire of vices, one should join Satsanggat & do Sewa. Coming to this river of Satsanggat, vices are destroyed & coolness (bliss) is obtained from Gurshabad. Contemplating on Gurbani, coolness is obtained from heat of Moh (attachments)."

Listening to the Bachan of Guru Ji, Bhai Kidari ji firmly implemented these teachings in his life.

- Adhyai 11, Raas 1, Sri Gurpratap Suraj Parkash Granth

Teachings of Guru Amar Das Ji Maharaj to their Sanggat

2021-06-24T12:02:00.009-07:00

Types and Levels of Bhagti (Meditation)

Bhai Govind ji alongside Bhai Kahnu ji and his son, Bhai Maeaa ji once asked Guru Amar Das Ji to bless them teaching that will enable them gain all good virtues – Guru Ji said in this world, the most supreme virtue is to do Parmatma Bhagti (meditation of the Creator). Listening to Guru ji's answer they further asked the method to do Bhagti. They requested Guru Ji to enlighten them so that they can develop the love to meditate. Guru Ji then explained three levels of Bhagti to them.

a) In the first level of Bhagti, there are nine types of practices that builds the foundation of your Bhagti. If one practices even one of these nine, he shall be liberated and his sufferings shall be eliminated.

Listen to Guru Ji’s teachings with full faith and concentration
Perform Katha and Kirtan
To remember Parmatma (Simran) with each and every breath and consistently while performing all worldly affairs.
To keep consciousness and focus in the lotus feet of the Satguru Ji and His holy elevated devotees.
Offer food first to Guru Mahraj (Bhog lagave) and then to meditating devotees of the Guru and also offer clothing to them.
Attend Sat-sanggat in Gurdwara, do Bhandna (Metha tek) and then circumambulate (parkarma) around the Guru Ji. Burn incense, light ghee light, sprinkle perfume and flowers.
Acknowledge Parmatma as the Master and treat oneself as His servant. Recognise that the body, mind and wealth are Parmatma’s gifts. The relationship between a Parmatna and us, the servants must akin to a wife who only thinks or serves her husband and no one else.
Form a relationship by making Parmatma your best friend and accept His will readily and never question Him - to trust that whatever a true friend do is for our good because he would always want the best for you.
ਮੀਤੁ ਕਰੈ ਸੋਈ ਹਮ ਮਾਨਾ ॥
Whatever my Friend does, I accept.
ਮੀਤ ਕੇ ਕਰਤਬ ਕੁਸਲ ਸਮਾਨਾ ॥੧॥
My Friend's actions are pleasing to me. ||1||
(Ang 187, Sri Guru Granth Sahib Ji)
Acknowledge that the mind and body belongs to Parmatma. Abandon worldly attachments and see all padarath (treasures/wealth) as given by Parmatma.

These above are the nine practices of the first level of meditation

b) Guru ji then proceeded to explain about the second level of Bhagti, which is known as Prema Bhagti (meditation of love) and there is no other Bhagti more superior than this one. Just like how a green unripe fruit from the tree is bitter, it will eventually change colour to yellow or red and the taste is very sweet when the fruit is ripe. Similarly, a person who has love for Parmatma, just like the unripe fruit, he exhibits these characteristics:

He takes deep breaths, and sometimes unable to speak. At times he sings the Parmatma’s praises and at other times, he just sits down quietly. As his loves for Parmatma increases, his appetite for food and thirst for water reduces. He immerses deeper in love for Parmatma day and night. His pain and restlessness increase due to separation from Parmatma. He becomes pale and he attentively listens whenever someone talks about his beloved Parmatma.
Acknowledging Parmatma’s presence within, his love for Mahraj keeps on increasing. As his company with the saints (enlightened beings) increases, he begins to see Parmatma in everyone. Then his face starts glowing and his mind becomes satisfied at the same time stops wandering.
He then eventually begins to feel bliss within through the realisation of real-self (Atma). He achieves the steadfastness of the mind and focuses his mind on abhiyaas and gyan, reaching the third level of Bhagti, Pra-Bhagti.

c) Pra Bhagti - beyond the physical form. This level is reached when one is able to see Parmatma within all creation.

Guru Ji concluded that if one does Bhagti like this, one becomes merges into Parmatma and knows his real-self (Aatma). Bhai Veer Singh in their Gurpratap Suraj Parkash commentary also adds an important note on this, reminding readers that all this levels and types of Bhagti (meditation) sounds easy in words, but extremely difficult to achieve in reality. It is indeed only by the kirpa of Guru Mahraj, can one gain the blessing of Bhagti. May we all continuously do Ardass for this blessing and to progress on our spiritual journeys.

- Adhyai 38, Raas 1, Sri Gurpratap Suraj Parkash Granth

3 Types of Benevolence & Best Type of Donation

Bhai Lalo, Bhai Jivanda & Bhai Gopala once asked Guru Amar Das Ji to give them teaching that can lead them to salvation. Guru Ji replied that there is nothing as good as being a benevolent person (Parupkari). Guru Ji then further explained that there are three ways through which one can perform selfless service for the benefit of others.

1. Wealth

Have compassion on the poor and orphans by donating things like food and clothes. Give as much as you can to relieve person’s difficulty.

2. Speech

Use your speech to help resolve others' work or arguments. If you have knowledge or any particular skill, then teach that to others voluntarily.

3. Mind

Wish for others' good all the time and not think of anything bad to happen to a person.

This are 3 ways you can help remove someone else's suffering. Guru Ji then continued that donating food is the best out of all donations because of it is a basic need of humans to live. Be it cooked or uncooked food, never say no to donating food when you see someone hungry. Regardless of whether it is day or night, when it comes to donating food, do not think twice and give without a further thought. Give food without considering person's caste and give until that person is satisfied.

- Adhyai 39, Raas 1, Sri Gurpratap Suraj Parkash Granth

Need of Gurbani and Rain Analogy

A Pandit once asked Guru Amar Das Ji on the need of Guru Nanak Dev Ji to recite Gurbani when there were already other Dharm Granths like Ved & Purans available. Guru Ji answered his question by giving a rain analogy in two shabads of Raag Gauree. Guru Ji said the clouds pour their rain down upon the earth, but isn't there water within the earth as well? Even though there is water in form of wells, it can’t be used for crops just like that – only certain amount of crops field can be watered & a lot of effort is needed.

Wells are only available at certain places. Similarly, the existing Granths were like earth water & only certain people deemed worthy (Adhikari) were allowed to read them - for instance only Brahmans can read & Sudhars cant. A lot of effort needed to understand & preach them too.

Guru Nanak Dev Ji Mahraj, a cloud full of blessings therefore blessed us with rain of Gurbani that can be read by anyone and anywhere with an easier way of understanding spirituality. We are blessed to have such great Guru.

- Adhyai 46, Ras 1, Sri Gurpratap Suraj Parkash Granth

Sikh Way of Life by Guru Amar Das Ji

10 Interesting Facts about Guru Amar Das Ji

How Does Gurbani Help Our Mind?

2021-06-08T08:25:00.006-07:00

The mind is extraordinary where it takes on the state of whatever it is focused on.

ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥

The mind, if indulged in Maya becomes like Maya, if indulged in Parmatma becomes like Him.

Gurmat tells us that through meditation (abhiyaas) of Gurbani, we can control our mind. How?

1. In Gurbani, there is power (Kala/Shakti) which can transform the nature of our mind. Just like how an elephant is controlled by a goad, our mind can be controlled by Gurbani.

ਹਸਤੀ ਸਿਰਿ ਜਿਉ ਅੰਕਸੁ ਹੈ ਅਹਰਣਿ ਜਿਉ ਸਿਰੁ ਦੇਇ ॥

The elephant offers its head to the reins, and the anvil offers itself to the hammer;

ਮਨੁ ਤਨੁ ਆਗੈ ਰਾਖਿ ਕੈ ਊਭੀ ਸੇਵ ਕਰੇਇ ॥

Just so, we offer our minds and bodies to our Guru; we stand before Him, and serve Him.

Gurbani came from the Parmatma, therefore when our mind merges with it, its desposition becomes divine as well.

2. Most of our sufferings/depression stem from Haumai by associating too much with the so called "self" - be it egoistically or constantly indulging into this "self". Gurbani tells us numerous times that Haumai and Naam cannot dwell in same place. Thus, when we fill our mind with Gurbani teachings, the Haumai (the source of our anxiety) cannot stay in our mind - it has to leave.

ਹਉਮੈ ਨਾਵੈ ਨਾਲਿ ਵਿਰੋਧੁ ਹੈ ਦੁਇ ਨ ਵਸਹਿ ਇਕ ਠਾਇ ॥

Ego is opposed to the Name of the Lord; the two do not dwell in the same place.

3. The process is not as easy however because in order for Naam to come reside in our mind, we need to provide space too - we need to clean the large space taken up by dirt of previous deeds (karams). Guru Mahraj helps us in this too because only Gurbani can remove this dirt!

ਨਾਨਕ ਇਸੁ ਮਨ ਕੀ ਮਲੁ ਇਉ ਉਤਰੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

O Nanak, this is how the filth of the mind is removed; the Word of the Shabad burns away the ego. ||2||

4. As a person continuously do Gurbani kamai, his present demerits and vices starts reducing too as he starts distinguishing the Guru's teaching with his own mind's contemplations - making him a Gurmukh from a Manmukh.

5. To eliminate darkness, we switch on the light. Likewise, to eliminate the darkness of the mind. the method is to indulge the mind into Parmatma's remembrance.

Guru Tegh Bahadur Ji once told their Sanggat at Anandpur Sahib -"Direct your mind to the right direction, away from vikaar (vices). The mind is like water, wherever you channel it to, it will flow towards that direction".

Since the Parmatma is the purest of the pure, He makes the mind that meditates on Him pure too.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥

In the remembrance of God, the filth of the mind is removed.

Therefore they key is not to stop the mind from thinking anything but rechanneling the mind to a path that leads to eternal happiness. In that way, our mind starts being detached from the worldly things and we feel more blissful. The advancement in this journey happens progressively in stages but in the house of Guru Nanak Dev Ji, every step you take towards the Guru is never futile. May Mahraj bless us all to progress one step at a time and make our lives worthy.

ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥

Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.

Yatra Series 14 : Gurdwaras and Historical Sites in the Parkarma of Sachkand Sri Harmandar Sahib Ji

2021-06-07T02:21:00.006-07:00

Most of us have visited Darbar Sahib, but do you know there are few other historical Gurdwaras and sites in the Parkarma itself? Some Gursikhs make it a point to do Darshan of all this shrines when doing Darbar Sahib Darshan.

Sachkand Sri Harmandar has three floors and you can visit all of them. Usually you can find some space to sit and listen to kirtan from the second floor. The second floor also has a huge saroop of Sri Guru Granth Sahib Ji.

The third floor is a rooftop where some Sanggat sit and read Bani. There are also Gutka Sahibs available at this floor. When walking up the stairs, look above and around you to enjoy the beautiful carvings.

After you metha tek in Harmandar Sahib, the moment you come out and walk around you will see Sanggat taking Amrit jal from Har Ki Paurhi. This site is historical as it is where Parmatma Himself took part in the construction of Harmandar Sahib.

Akaal Takht Sahib - the highest temporal seat of Sikhi. You can enjoy the bliss of Dhadhi singing in ballads of warriors in front of Akal Takht Sahib from 9am to 4pm. This tradition was started by Guru Hargobind Ji Mahraj. In the evening after Rehraas Sahib path, the Shastars placed in Akaal Takht Sahib are displayed to Sanggat for Darshan.

Gurdwara Thara Sahib is situated at the left of Akaal Takht Sahib. This is where Sri Guru Tegh Bahadur Ji sat when they arrived from Baba Bakala to do Darshan of Darbar Sahib but was refused entry by notorious Masands. The tree Mahraj sat under is preserved in the Gurdwara.

Gurdwara Sri Shaheed Ganj Baba Gurbaksh Singh Nihung Singh Ji is situated behind Akal Takht Sahib. This shrine is where the great Shaheed of the Panth, Baba Gurbaksh Singh Ji was cremated. Baba Ji with only 30 other Sikhs fought against 30 000 soldiers of Abdali who invaded Punjab from Afghanistan.

Gurdwara Shaheed Bunga Baba Deep Singh Ji is situated in the Parkarma of Harmandar Sahib. It is the spot where Baba Deep Singh Ji offered their holy head after their battle avenging the desecration of Harmandar Sahib by the Afghan army.⠀

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Memorial of Sant Jarnail Singh Ji Khalsa is a new shrine situated beside Gurdwara Thara Sahib. This shrine is in memory of Sant Ji and all the Shaheeds of 1984 attack who gave their lives to defend the holiest shrine of the Panth.⠀

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Dukh Bhanjani Beri (tree). This is the spot where the leper husband of Bibi Rajni was fully recovered after dipping into a pool at this place. The tree under which her leper husband was sitting came to be known as Dukh Bhanjani Beri as it relieves sufferings and even until today thousands of people that do Ishnaan here with Shardha gets cured from their external/internal diseases. Next to this Beri, is the Ath Sath Tirath, signifying that anyone taking a dip here with devotion will have benefit of 68 pilgrimages. A small Gurdwara with two saroops of Guru Mahraj is also built beside this Beri. ⠀

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Picture 8: Ber Baba Budha Sahib Ji is also in the Parkarma of Darbar Sahib. Baba Ji used to camp beneath this tree (Beri) to perform the service of digging the holy tank and construction work of Sri Harimandir Sahib. There is also a Darbar built opposite this Beri in memory of Baba Budha Ji.

Gurdwara Sri Lachi Beri Sahib Ji is located at the right of the Darshan Deori (entrance) to Sri Harmandir Sahib. Sri Guru Arjan Sahib Ji used to sit here under the Lachi Ber tree and supervise the excavation of the sarovar and building of Sri Harmandir Sahib. The brave warriors Bhai Sukha Singh and Bhai Mehtab Singh tied their horses with this very tree in 1740 while entering Sri Harmandir Sahib to behead Massa Rangar, a Mughal who desecrated Sri Harmandir Sahib. ⠀

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All the three historical trees in the Parkarma are taken care and preserved by a team of experts who regularly inspects the health of these trees and treat them when needed. ⠀

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Diwan Hall Manji Sahib is not situated in Parkarma but in front of the Langgar Hall. At this place, the daily Hukamnama is explained to the Sanggat every morning. It also marks the place where Sri Guru Arjan Sahib Ji uttered Barah Maha Gurbani.⁣

The next time you visit Darbar Sahib, do have Darshan of all this sites!

Japji Sahib - Common Mistakes in Recitation & Ucharan Pointers

2021-06-01T07:37:00.032-07:00

Japji Sahib is a Bani that needs a lot of concentration and focus to be read as it contains various Muharnia that we can often mispronounce. Some common mistakes that we do are:

- not pronouncing the ਹ at the end of a shabad.

- merging words with similar letter ending one word and beginning another word - for example the ਰ in ਦਰਿ ਰਾਜਾਨੁ. We often cut out one letter and merge the two together.

- not pronouncing Adkh (ੱ ) when there is a need to be pronounced. Whenever a letter in a shabad has Adkh (ੱ ) , the letter needs to be emphasized on - in other words, you need to press that specific letter when you pronounce it. There is no naturally written Adkh in Sri Guru Granth Sahib Ji, so where to include the Adkh is learnt in Samphardha when one does santhiya. The Adkh is important as you will notice in this post, the meaning of the shabad changes with the presence of the Adkh sometimes.

Here are some common mistakes that is done in each Paurhia of Japji Sahib. Commonly, almost every shabad in Japji Sahib has a probability to be mispronounced but we have included only some more common ones here. Ultimately, it is impossible for a person to read Japji Sahib without doing a proper Japji Sahib Santhiya from a teacher. Therefore, this post is not a santhiya replacement. A list of useful links are also given at the end of this post if you would like to listen along and learn the right pronunciations.

The name of the bani is Japji Sahib and should not be pronounced as Jabji Sahib.

ੴ - The correct pronunciation is ਇੱਕ ਓਅੰਕਾਰ. Separate the two words when reading. Do not pronounce it as ਇਕਮਕਾਰ, ਏਕਮਕਾਰ, or ਇਕਿਓਅੰਕਾਰ.

ਸਤਿਨਾਮੁ - Sometimes we skip pronouncing the ਮੁ when reading fast.

ਨਿਰਭਉ - Do not mispronounce as ਨਿਰਭੋ

ਅਕਾਲ - Do not pronounce it as ਆਕਾਲ.

ਅਜੂਨੀ - Do not pronounce it as ਅਯੂਨੀ. Some also mispronounce ਅਜੂਨੀ as ਆਜੂਨੀ

ਸੈਭੰ - The right ucharan is ਸੈ-ਭੰ (ਭੰ is nasal sound) . Do not pronounce as ਸੈਬੰ or ਸੈਭੰਗ.

ਜਪੁ - Say it softly by not pressing the word and not as ਜੱਪੁ.

ਹੈ ਭੀ - Pronounce the ਭ properly and not as Happy.

Paurhi 1

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ - ਹੋ-ਵਈ , ਲੱਖ.

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥ - Press the word ਬੰਨਾ as it means "to tie".

ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥ - Don't merge the ਸ at the end of ਸਹਸ with the ਸ at the beginning of ਸਿਆਣਪਾ - pronounce both ਸ separately. Pronounce both ਹ in ਹੋਹਿ

Paurhi 2

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥ - Pronounce the Kanaa (ਾ ) in ਆਕਾਰ properly.

ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ - Lengthen Bihari on ਜੀ then briefly pronounce the ਅ mukta.

ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥ - ਪਾਈ-ਅਹਿ Don't skip pronouncing the last ਹ.

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥- ਭਵਾਈ-ਅਹਿ Don't skip pronouncing the last ਹ.

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ - Don't skip pronouncing the ਹ in ਬਾਹਰਿ.

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ - ਬੁੱਝੈ (pressed) means to understand something, while ਬੁਝੈ means to extinguish something. When there are accompanying words like ਤ੍ਰਿਸਨਾ (desire), ਪਿਆਸ (thirst), ਅੱਗ (fire) which requires extinguishing, ਬੁਝੈ is pronounced softly without an Adkh, but when there are accompanying words like ਹੁਕਮ (order), ਨਾਮ (name), ਗਿਆਨ (knowledge) ਪ੍ਰਮੇਸਰ(God), then ਬੁਝੈ is pressed with an Adkh as ਬੁੱਝੈ.

Paurhi 3

ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥ - ਵਿੱਦਿਆ is pronounced with an Adkh because ਵਿਦਿਆ means farewell, while ਵਿੱਦਿਆ means education.

ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹ ॥ ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰਿ ਦੇਹ ॥- Don't skip pronouncing the last ਹ of ਖੇਹ and ਦੇਹ.

ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ ॥ - Don't mispronounce it as ਟੋਟਿ.

Paurhi 4

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥ - Pronounce the Kanaa on ਭਾਉ properly as it is often mispronounced as ਭਉ which means fear while ਭਾਉ means love.

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥ - Don't skip pronouncing the last ਹ of all the words.

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥ - Pronounce the Kenaura (ੌ ) in ਮੁਹੌ properly.

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ - Pronounce the Sihari properly in ਅੰਮ੍ਰਿਤ [ਅੰ(without) + ਮ੍ਰਿਤ (death)]. The Sihari is pronounced with the Pairi Rara. It is often mispronounced as ਅੰਮ੍ਰਤ. Pronounce ਵੇਲਾ softly, if pressed as ਵੇੱਲਾ would mean jungle.

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥ - Pronounce the ਣ in ਜਾਣੀਐ properly - many mispronounce it as ਜਾਨੀਐ.

Paurhi 5

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥ - Do not mispronounce ਨਿਰੰਜਨੁ as ਨੀਰੰਜਨੁ.

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ - Pronounce the Dulava (ੈ) on ਗਾਵੀਐ ਸੁਣੀਐ properly - it is often mispronounced as Laav (ੇ). Pronounce the Kanaa on ਭਾਉ properly.

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ - Pronounce both of the Onkar on ਗੁਰਮੁਖਿ properly. When pronouncing the Tippi of ਨਾਦੰ and ਵੇਦੰ, make sure you don't end up adding a ਗ at the end of the word.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ - Don't merge the two ਨ in ਕਥਨੁ ਨ - pronounce both separately.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ - Do not put a bindi on ਗੁਰਾ by mispronouncing it as ਗੁਰਾਂ. Pronounce the ਹ of ਦੇਹਿ properly. ਬੁੱਝਾਈ pronounced with Adkh as it refers to understanding.

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥ - Do not press the word ਦਾਤਾ as it refers to the "Giver" - if you press the word, it changes meaning to a type of "weapon". Pronounce ਸੋ ਮੈ separately , not as ਸੋਮੈ.

Paurhi 6

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ - ਨਾ੍ਵਾ and ਨਾ੍ਇ - press the words as they refer to action of bathing (hint is the word ਤੀਰਥਿ which means places of pilgrimage), if we pronounce them softly they refer to Naam.

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥ - Don't merge the two ਲ in ਮਿਲੈ ਲਈ - pronounce both separately. Pronounce the ਈ in ਲਈ and not mispronounce it as ਲੀ.

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ - Pronounce the Sihari of ਣ in ਮਾਣਿਕ properly.

Paurhi 7

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥ - Lengthen Laav (ੇ)on ਲੇ then briefly pronounce the ਇ .

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥ - ਆ-ਵਈ Pronounce the ਈ in ਆਵਈ and not mispronouce it as ਆਵੀ.

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥ - Don't mispronounce the ਟ in ਕੀਟਾ and ਕੀਟੁ as ਤ.

ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥ - ਸੁ-ਝਈ Pronounce the ਈ in ਸੁਝਈ and not mispronounce it as ਸੁਝੀ.

Paurhi 8

ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥ - Pronounce the Sihari (ਿ) on ਣ in ਸੁਣਿਐ - many mispronounce the ਣ with Bihari (ੀ) and mispronounce the ਣ as ਨ. Do not put a Bindi (ਂ ) on ਅ . When you pronounce ਸੁਣਿਐ, your mouth should naturally open wide when pronouncing ਐ. This applies to all the ਸੁਣਿਐ shabad that comes wherever.

ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥ - Lengthen Hora on ਲੋ then briefly pronounce the ਅ mukta.

Paurhi 9

ਸੁਣਿਐ ਜੋਗ ਜੁਗਤਿ ਤਨਿ ਭੇਦ ॥ - Don't merge the two ਤ in ਜੁਗਤਿ ਤਨਿ - pronounce both separately.

Paurhi 10

ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ ॥ - Don't put a Pairi Bindi (਼ ) mispronouncing ਇਸਨਾਨੁ as ਇਸ਼ਨਾਨੁ.

Paurhi 11

ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥ ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥ - Don't skip pronouncing the ending ਹ of ਗਾਹ and ਪਾਤਿਸਾਹ.

Paurhi 12

ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ - Don't mispronounce this as ਮੰਨੈ. The three following Paurhia after this starts with ਮੰਨੈ. Pronounce the Tippi properly too by pressing the word.

ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ - Pronounce ਜੇ ਕੋ separately , not as ਜੇਕੋ. Don't skip pronouncing the Onkar (ੁ) of ਛ in ਪਛੁਤਾਇ.

ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥ - Don't skip pronouncing the last ਹ of ਬਹਿ. Pronounce the Bihari in ਵੀਚਾਰੁ - don't mispronounce as ਵਿਚਾਰੁ.

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥ - The first ਮੰਨਿ has a Tippi (ੰ ) on it so it should be pressed when pronounced while the second ਮਨਿ is without a Tippi, therefore pronounced softly. This applies to all the other following three Paurhia of ਮੰਨੈ as well.

Paurhi 13

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ - Pronounce the Dulavan (ੈ) and Tippi (ੰ ) of ਮੰਨੈ properly.

ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ - Don't mispronounce this as ਮੋਹਿ.

ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥ - Pronounce ਜਮ softly as it means messenger of death. If you press the word ਜਮ, it changes meaning to " freeze".

Paurhi 14

ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥ - Do not join the two words as ਪਤਿਸਿਉ - pronounce them separately

Paurhi 15

ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ - Don't skip pronouncing the ਹ at the end of the word ਪਾਵਹਿ.

ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁਸਿਖ ॥ - Many mispronounce ਤਰੈ ਤਾਰੇ as ਤਰੇ ਤਰੇ - so do note the Muharnia in these words.

ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥ - Don't skip pronouncing the ਹ at the end of the word ਭਵਹਿ.

Paurhi 16

ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ - Don't skip pronouncing the ਹ at the end of the word ਪਾਵਹਿ.

ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ - Pronounce both ਹ in ਸੋਹਹਿ. Don't merge the two ਰ in ਦਰਿ ਰਾਜਾਨੁ - pronounce both separately.

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ - Do not join the two words as ਜੇਕੋ - pronounce them separately. Pronounce the Bihari in ਵੀਚਾਰੁ - don't mispronounce as ਵਿਚਾਰੁ.

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ - ਬੁੱਝੈ pronounced with Adkh as it refers to understanding.

ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥ - Lengthen Bihari on ਜੀ then briefly pronounce the ਅ mukta.

Paurhi 17

ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥ - Pronounce the Kanaa on ਭਾਉ as it refers to love, not fear (ਭਉ).

ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦਾਸ ॥ - Pronounce both ਹ in ਰਹਹਿ.

ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥ - Don't skip pronouncing the ਹ at the end of ਮੁਹ.

Paurhi 18

ਅਸੰਖ ਗਲ ਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥ - Pronounce ਗਲ softly as it reres to "neck". If you press the word, it changes meaning to "talk" (gal karni). ਵੱਢ and ਹੱਤਿਆ both pronounced with Adkh.

ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥ - Don't merge the two ਖ in ਭਖਿ ਖਾਹਿ - pronounce both separately.

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥ - Don't skip pronouncing the ਹ at the end of ਕਰਹਿ.

Paurhi 19

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ - Pronounce the ਵ at the end of both ਨਾਵ and ਥਾਵ properly.

ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ - Pronounce the Tippi of ਅਗੰਮ properly. Lengthen Hora on ਲੋ then briefly pronounce the ਅ mukta briefly.

ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥ - Pronounce both ਹ in ਕਹਹਿ.

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥ ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ - Don't skip pronouncing the ਹ at the end of ਸਾਲਾਹ and ਗਾਹ.

ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥ - Don't skip pronouncing the ਹ at the end of ਏਹਿ. Don't merge the two ਸ in ਤਿਸੁ ਸਿਰਿ - pronounce both separately.

Paurhi 20

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰ ਸੁ ਖੇਹ ॥ - Don't skip pronouncing the ਹ at the end of ਦੇਹ and ਖੇਹ.

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ - Pronounce the Tippi of ਪੁੰਨੀ properly.

ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥ - Don't skip pronouncing the ਹ at the end of ਖਾਹੁ, ਆਵਹੁ and ਜਾਹੁ.

Paurhi 21

ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ - Pronounce the Tippi of ਮੰਨਿਆ properly.

ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥ - Press ਨਾਉ as it refers to action of bathing.

ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥ - ਸੁ-ਅਸਤਿ.

ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ ॥ - Pronounce ਵੇਲਾ softly.

ਵੇਲ ਨ ਪਾਈਆ ਪੰਡਤੀ ਜਿ ਹੋਵੈ ਲੇਖੁ ਪੁਰਾਣੁ ॥ - Pronounce the Bihari in ਪਾਈਆ properly as it is often mispronounced as ਪਾਇਆ.

ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥ - Press the word ਰੁਤਿ as it refers to "season".

Paurhi 22

ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥ - Pronounce all the Kanaa properly.

ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥ - Don't skip pronouncing the ਹ at the end of ਅਠਾਰਹ.

Paurhi 23

ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥ - Do not mispronounce as ਪਾਇਆ.

ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥ - Pronounce ਅਤੈ softly. Don't skip pronouncing the ਹ at the end ਵਾਹ and ਪਵਹਿ.

ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥ - Pronounce the Kanaa of ਮਾਲੁ properly.

ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥ - Do not mispronounce ਹੋਵਨੀ as ਹੋਵੀ or ਹੋਨੀ. Don't skip pronouncing the ਹ at the end of ਵੀਸਰਹਿ.

Paurhi 24

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥ ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥ ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥ - Don't merge the ਨ and ਣ in the pangti - pronounce both separately. Differentiate the ਨ & ਣ and pronounce them accordingly.

ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥ - Pronounce both ਲ in ਬਿਲਲਾਹਿ.

ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥ - Pronounce ਤਾ ਕੇ separately , not as ਤਾਕੇ.

ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥ - Note the Onkar on ਉਪਰਿ - it is often mispronounced as ਊਪਰਿ .

Paurhi 25

ਕੇਤੇ ਮੰਗਹਿ ਜੋਧ ਅਪਾਰ ॥ - Don't skip pronouncing the ਹ at the end of ਮੰਗਹਿ.

ਕੇਤੇ ਖਪਿ ਤੁਟਹਿ ਵੇਕਾਰ ॥ - Distinguish the ਤ and ਟ in ਤੁਟਹਿ - don't skip pronouncing the ਹ.

ਕੇਤੇ ਮੂਰਖ ਖਾਹੀ ਖਾਹਿ ॥ - Don't mispronounce ਖਾਹੀ ਖਾਹਿ as ਖਾਈ ਖਾਇ.

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ - Don't mispronounce ਕੇਤਿਆ as ਕੇਤੀਆ - pronounce the Sihari properly. Pronounce the Dulangkar (ੂ) of ਦੂਖ ਭੂਖ properly.

ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਣਿ ਪਾਇ ॥ - Do not join the two words as ਜੇਕੋ - pronounce them separately.

ਓਹੁ ਜਾਣੈ ਜੇਤੀਆ ਮੁਹਿ ਖਾਇ ॥ - Don't mispronounce this as ਮੋਹਿ.

ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ ॥ ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ ॥ - Lengthen Laav on ਦੇ and ਕੇ then briefly pronounce the ਇ.

ਜਿਸਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ ॥ - Don't mispronounce this as ਸਾਲਾਹੁ.

Paurhi 26

ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਵਾਪਾਰ ॥ - ਅਮੁੱਲ is pronounced with Adkh - ਅ (without) + ਮੁਲ (price) = ਅਮੁਲ (priceless).

ਅਮੁਲ ਆਵਹਿ ਅਮੁਲ ਲੈ ਜਾਹਿ ॥ - Don't merge the two ਲ in ਅਮੁਲ ਲੈ - pronounce both separately.

ਆਖਹਿ ਵੇਦ ਪਾਠ ਪੁਰਾਣ ॥ - ਆ-ਖਹਿ make sure you pronounce the ਹ.

ਆਖਹਿ ਪੜੇ ਕਰਹਿ ਵਖਿਆਣ ॥ - Don't skip pronouncing the ਹ at the end of ਕਰਹਿ.

ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ ॥ - Do not join together and mispronounce as ਸੁਰਿਨਰ ਮੁਨਿਜਨ .

ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ ॥ - Don't skip pronouncing the ਹ at the end of ਕਹਿ.

ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ॥ ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥- Don't skip pronouncing the ਹ at the end of ਕਰਹਿ.

ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥ - Lengthen Laav on ਕੇ then briefly pronounce the ਇ.

ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥ - Pronounce all the Kanaa properly.

Paurhi 27

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ - Don't skip pronouncing the ਹ at the end of ਬਹਿ.

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾਧਰਮੁ ਦੁਆਰੇ ॥ - ਗਾਵ-ਹਿ.

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥ - Pronounce ਚਿਤੁ ਗੁਪਤੁ softly. Pronounce the ਣ in ਜਾਣਹਿ and not mispronounce it as ਜਾਨਹਿ. Don't skip pronouncing the ਹ at the end as well.

ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥ - Do not add in a Tippi and mispronounce ਇਦਾਸਣਿ as ਇੰਦਾਸਣਿ.

ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥ - Pronounce the Sihari on ਪੰਡਿਤ - do not mispronounce as ਪੰਡਤ.

ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥ - ਪ-ਇਆਲੇ - do not mispronounce as ਪੇਯਾਲੇ.

ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥ - Don't add an extra Kanaa and mispronounce ਮਹਾਬਲ as ਮਾਹਾਬਲ .

ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ ॥ - Pronounce ਸੋ ਮੈ separately , not as ਸੋਮੈ.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥ - Pronounce ਹੈ ਭੀ separately , not as ਹੈ ਭੀ (happy).

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸਦੀ ਵਡਿਆਈ ॥ - Pronounce the Kanaa on ਆਪਣਾ and not mispronounce as ਅਪਣਾ.

Paurhi 28

ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥ - ਬਿ-ਭੂਤਿ Pronounce ਭ for ਭੂਤਿ - not ਬਿਬੂਤਿ.

Paurhi 29

ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ ॥ - Pronounce ਘਟਿ ਘਟਿ softly as it means "heart". If you press the word ਘਟਿ it changes meaning to "lessen".

ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ ॥ - Pronounce ਜਾ ਕੀ separately , not as ਜਾਕੀ. Do not mispronounce ਸਾਦ as ਸਾਧ because ਸਾਦ means tastes while ਸਾਧ means a holy person (Sadhu).

ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ ॥ - Don't mispronounce ਦੁਇ as ਦੋਇ. Don't skip pronouncing the ਹ at the end of ਚਲਾਵਹਿ and ਆਵਹਿ.

Paurhi 30

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ - Pronounce ਏਕਾ softly.

Paurhi 31

ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥ - Pronounce the Kanaa in ਸਾਚੀ properly - not as ਸਚੀ.

Paurhi 32

ਇਕਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ - Pronounce the Kenaura in ਜੀਭੌ (tongue) properly. Pronounce both ਹ in ਹੋਹਿ. Do not mispronounce ਵੀਸ as ਬੀਸ.

ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥ - Don't skip pronouncing the ਹ at the end of ਆਖੀਅਹਿ.

ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥ - Pronounce the Sihari of ਹ in ਰਾਹਿ. ਇਕੀ-ਸ If you struggle pronouncing this - say ਇਕੀ (like the number 21) then followed by ਸ.

ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ - ਗੱਲਾਂ (talk). ਆ-ਕਾਸ Pronounce the Kanaa properly. Do not mispronounce ਕੀਟਾ as ਕੀਤਾ.

Paurhi 33

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥ - Don't skip pronouncing the ਹ at the end of ਨਹ.

ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥ - Don't merge the ਣ and ਨ in ਦੇਣਿ ਨ - pronounce both separately.

ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥ - Don't merge the ਣ and ਨ in ਮਰਣਿ ਨਹ - pronounce both separately. ਨਹ here is often confused and mispronounced as ਨ .

ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥ - Pronounce the Kanaa of ਮ properly - often mispronounced as ਮਲਿ.

Paurhi 34

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ - Do not mispronounce as ਤਿਥੀ, ਥਿਥੀ or ਥੀਤੀ.

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ - Lengthen Bihari on ਜੀ then briefly pronounce the ਅ mukta.

ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ - Don't mispronounce ਕਚ as ਕਛ and ਪਕਾਈ as ਪਕਾਇ.

ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥ - Don't put Sihari or Laav on the ਗ in ਗਇਆ mispronouncing it as ਗਿਆ or ਗੇਆ.

Paurhi 35

ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥ - Pronounce the ਖ and ਹ in ਆਖਹੁ properly - don't mispronounce it as ਆਖੁ or ਆਕਹੁ.

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ - Press the word ਕਾਨ as it refers to Krishan Ji. ਕਾਨ pronounced softly would mean "ear".

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ - Pronounce the Kanaa of ਘ properly - often mispronounced as ਘੜਤਿ. Don't skip pronouncing the ਹ at the end of ਘੜੀਅਹਿ.

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ - Don't mispronounce ਕੇਤੀਆ as ਕੇਤਿਆ - pronounce the Bihari properly.

ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥ - Don't merge the ਕ in ਸੇਵਕ ਕੇਤੇ - pronounce both separately. Don't merge any word in ਅੰਤ ਨ ਅੰਤ - pronounce all the shabad separately.

Paurhi 36

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ - Don't skip pronouncing the ਹ at the end of ਮਹਿ.

ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥ - Pronounce the ਡ in ਕੋਡ properly.

ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥ - Pronounce the Kanaa of ਘ properly - often mispronounced as ਘੜਤਿ.

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ - ਗੱਲਾਂ (talk). Don't mispronounce ਕਥੀਆ as ਕਥਿਆ - pronounce the Bihari properly.

ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ - Don't skip pronouncing the Onkar (ੁ) of ਛ in ਪਛੁਤਾਇ.

Paurhi 37

ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ - Don't add an extra Kanaa and mispronounce ਮਹਾਬਲ as ਮਾਹਾਬਲ .

ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥ - Don't skip pronouncing the ਹ at the end of ਮਹਿ. Distinguish and pronounce the ਭ and ਪ in ਭਰਪੂਰਿ accordingly.

ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥ - Pronounce ਤਾ ਕੇ separately , not as ਤਾਕੇ.

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ - Do not mispronounce ਓਹਿ as ਓਹੋ. Don't skip pronouncing the last ਹ in ਮਰਹਿ.

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ - Don't skip pronouncing the last ਹ in ਵਸਹਿ. Lengthen Hora on ਲੋ then briefly pronounce the ਅ mukta.

ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥ - Don't skip pronouncing the last ਹ in ਕਰਹਿ.

ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥ - Don't mispronounce ਨਿਹਾਲ as ਨੀਹਾਲ.

ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥ - Pronounce ਜੇ ਕੋ separately , not as ਜੇਕੋ. Don't merge any word in ਤ ਅੰਤ ਨ ਅੰਤ - pronounce all the shabad separately.

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ - Lengthen Hora on ਲੋ then briefly pronounce the ਅ mukta. Don't skip the Kanaa in ਆਕਾਰ.

ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥ - Distinguish and pronounce the ਰ and ੜ in ਕਰੜਾ accordingly.

Paurhi 38

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ - Pronounce ਜਤੁ softly.

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ - Differentiate ਭਉ (fear) with ਭਾਉ (love) shabad in both pangtia and pronounce accordingly. Don't merge the ਤ in ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ - pronounce both separately.

ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ - Don't mispronounce ਟਕਸਾਲ as ਤਕਸਾਲ.

Salok

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ - ਮਹੱਤੁ

ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥ - No Adkh is required on ਜਗਤੁ so don't mispronounce it as ਜਗੱਤੁ.

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥ - Don't mispronounce ਵਾਚੈ as ਵਾਜੈ.

ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ - Do not join together and mispronouce as ਕੇਨੇੜੈ ਕੇਦੂਰਿ.

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ - Pronounce ਜਿਨੀ softly.

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥ - Don't mispronounce ਉਜਲੇ as ਊਜਲੇ.

This are some of the teachings one gets to learn in Santhiya alongside with the pauses (Vishraams) in Gurbani as well as meanings and pronounciation of some difficult words. If you have not taken Santhiya, we urge you to find a teacher and start your Santhiya journey so that you can read the Bani of you Guru properly. When one pronounce the shabads of Gurbani correctly, only then can they understand the arth (meaning) of the Shabads and then apply the teachings in their lives.

Useful Links

Japji Sahib Santhiya by Bhai Gurpreet Singh Ji

https://www.youtube.com/watch?v=CPgbnBJ7Ces

Japji Sahib Santhiya by Bhai Jarnail Singh Ji

https://www.youtube.com/watch?v=3jROLElXq7s&t=74s

Shudh Path Bodh Samagam Moga

https://www.youtube.com/watch?v=CccZqZvyV3Q

Japji Sahib Santhiya by Baba Darshan Singh Ji Mahlewal

https://www.gurmatveechar.com/audio.php?q=f&f=%2FGurbani_Santhya%2FBaba_Darshan_Singh_%28Mallehwal%29%2FNitnem%2F01_Sri_Japji_Sahib

Useful Apps

Learn Shudh Gurbani app by Gursevak.com
i Gurbani app

Aspiring Begampuri

Yatra Guide: List of India Historical Gurdwaras (Asthans)

The Essence of a Sikh Yatra

How to Plan Your Yatra

Ways to Organize Your Yatra

Sikh Gurdwaras & Asthans by Region

Amritsar Sahib

Gurdwaras Walking Distance from Darbar Sahib

Guru Ki Wadali

Basarke

Goindwal Sahib

Khadoor Sahib

Historical Gurdwaras of Khadoor Sahib

Sultanpur Lodhi

Kiratpur Sahib

Chamkaur Sahib

Link: Historical Gurdwaras of Chamkaur Sahib

Machhiwara Sahib

Nearby Sites (Morinda / Khera / Kheri Pind)Link: Historical Gurdwaras of Chottay Sahibzaday and Mata Gujri Ji

Damdama Sahib (Talwandi Sabo)

Mukatsar Sahib

Daroli Bhai Ke, Moga

Ambala

Delhi

Link: Ten Historical Gurdwaras of Delhi

Patna Sahib

Hazur SahibLink: Historical Gurdwaras of Nanded ⠀

Sample Yatra Itineraries

Final Thought

Yatra Series 16: Historical Gurdwaras of Kiratpur Sahib

Historical Gurdwaras of Kiratpur Sahib

1. Gurdwara Shri Sheesh Mahal Sahib

2. Gurdwara Sri Damdama Sahib

3. Gurdwara Sri Harmandar Sahib & Nau Lakha Bagh

4. Gurdwara Sri Kot Sahib

5. Gurdwara Sri Charan Kamal Sahib Kiratpur

6. Gurdwara Baba Gurditta Ji

7. Gurdwara Sri Teer Sahib

8. Peer Baba Budhan Shah Ji da Takeeya.

9. Gurdwara Sri Bibangarh Sahib

10. Gurdwara Patal Puri Sahib

11. Gurdwara Manji Sahib (Gurdwara Bibi Veero Ji)

Part 4 Pakistan Yatra Series : Rohtas & Panja Sahib

Part 4 : Historical Sikh Shrines in Pakistan

Panja Sahib

Rohtas

Gurdwara Choa Sahib, Jhelum, Pakistan.

Parkash Asthan Mata Sahib Devan Ji

Part 3 Pakistan Yatra Series : Eminabad, Sialkot, Farooqabad & Kartarpur Sahib

Part 3 : Historical Sikh Shrines in Pakistan

Eminabad

1. Gurdwara Rorri Sahib

2. Gurdwara Bhai Laalo di Khuuhi

3. Gurdwara Chakki Sahib

Sialkot

Gurdwara Ber Sahib

Farooqabad

Gurdwara Sacha Sauda

Kartarpur Sahib

Gurdwara Sri Darbar Sahib Kartarpur

Part 2 Pakistan Yatra Series : Lahore Gurdwaras & Historical Sites

Lahore

1. Gurdwara Dera Sahib (Sri Guru Arjan Dev Ji Shaheedi Asthan)

2. Samadh of Maharaja Ranjit Singh Ji

3. Parkash Asthan of Sri Guru Ram Das ji

5. Shaheedi Asthan Bhai Taru Singh Ji

6. Shaheedi Asthan Bhai Mani Singh Ji

7. Laal Khu

8. Gurdwara Shri Guru Hargobind Sahib Ji

9. Gurdwara Pehli Patshahi

10. Gurdwara Baoli Sahib Guru Arjan Dev Ji

11. Gurdwara Janam Asthan Bebe Nanaki Ji.

12. The Buddhu's Tomb

13. Lahore Fort

Part 1 Pakistan Yatra Series : Nankana Sahib Gurdwaras

Part 1 : Historical Sikh Shrines in Pakistan

List of Major Gurdwaras in Pakistan

Nankana Sahib

Lahore

Eminabad

Nearby Sites (Morinda / Khera / Kheri Pind)
Link: Historical Gurdwaras of Chottay Sahibzaday and Mata Gujri Ji

Hazur Sahib
Link: Historical Gurdwaras of Nanded ⠀