nwnk gurU n cyqnI min AwpxY sucyq ]
n aa nak gu roo n ch aethanee man aapan ai su chaeth ||
O Nanak, those who do not think of the Guru, and who think of themselves as clever,
Cuty iql bUAwV ijau suM\y AMdir Kyq ]
shh u ttae th il b ooaarr ji o su(n)n(j) ae a(n)dhar khae th ||
shall be left abandoned in the field, like the scattered sesame. - (GGS ji – 463)
Bhai Bela Ji was a Gursikh during the times of Guru Gobind Singh Ji. He came to Guru Ji and asked if he could stay at Anandpur Sahib. Guru Ji consented so long as Bhai Bela agreed to partake in Seva. He was asked what form of Seva he wished to partake in, such as, langar seva, recite Bani or join the Guru's army and fight in the battlefield. Bhai Bela replied that he could not cook, read Gurbani or knew how to use shashtars. Thus Guru Ji assigned Bhai Bela Ji the duty of looking after the horses and their stables. At the same time Bhai Bela Ji would be taught Gurbani by Guru Ji.
Guru Ji started by teaching Bhai Bela Ji one line of the JapJi Sahib per day. Bhai Bela Ji would spend his whole day, whilst fulfilling his daily chores, repeating that same line. The following morning he would recite it back to Guru Ji to make sure that he had memorised it correctly, and thus he could progress and go on to learn the next line.
One day, Bhai Bela Ji came to Guru Ji ready for his next lesson. However Guru Ji was busy and was preparing to go out. Just as Guru Ji was about to leave, Bhai Bela Ji got in the way saying, "Guru Ji, I am ready for my next lesson. I want to learn the next line of JapJi Sahib." Guru Gobind Singh Ji replied, "Bhai Bela, na vakhat veecharai naa veyla" meaning, "Bhai Bela, you are not considering the circumstances I am in; I am busy and must go out."
Yet Bhai Bela Ji was so innocent and obedient, that he understood Guru Ji's comment to be the next line of the JapJi Sahib and spent his whole day practising the phrase. When the other Sevadaars heard Bhai Bela Ji, they started laughing and began mocking him. But Bhai Bela Ji ignored them and continued reciting the phrase, eager to learn it well so that he could please Guru Ji the next morning by reciting it correctly.
The following morning when Bhai Bela Ji went to meet Guru Ji, the rest of the Sevadaars had gathered there as well. They wanted to see Guru Ji get angry with Bhai Bela Ji for incorrectly reciting the JapJi Sahib. However, when Bhai Bela Ji recited the line "Bhai Bela, na vakhat veecharai naa veyla," Guru Ji instead got up and embraced Bhai Bela Ji.
Guru Ji said, "this is what a true Sikh is. He does not allow his own intelligence to get in the way of his Guru's words. He believes his Guru's Bachan to be 100% true and does not consider his own intellect to be above that of his Guru's."
Too often we judge ourselves to be cleverer and more knowledgeable than our Guru. Bhai Bela Ji sacrificed himself entirely to the Guru's words. He was so innocent, subservient and obedient that he placed his faith entirely in the Guru's Bachan, forsaking his own mind and intellect.
May Guru Ji bless us with such pyaar, sharda and faith to forever live according to His Hukam, which is conveyed to us through His Shabad.
slwmu jbwbu dovY kry muMFhu GuQw jwie ]
sal aa m jabaa b dhov ai karae mu(n)dtah u ghu thhaa j aae ||
One who offers both respectful greetings and rude refusal to his master, has gone wrong from the very beginning.
nwnk dovY kUVIAw Qwie n kweI pwie ]2]
n aa nak dho vai k oorreeaa thhaae n k aaee paa e ||2||
O Nanak, both of his actions are false; he obtains no place in the Court of the Lord. ||2||
Why specifically are we celebrating the Vaisakhi of 1699? Recently, terms like "300 anniversary of birth of Khalsa" were being associated with the Vaisakhi of 1999. Some state that the Khalsa was 'created' by Guru Gobind Singh in 1699, and we are celebrating that. These terms are erroneous. When did Guru Nanak create a Sikh? Why do not we celebrate that, in fact more vigorously? Why are we so fired up about the celebration of the so called 'creation of the Khalsa'?
With Vaisakhi we are NOT celebrating the Sikh New Year. As per the "barah maah", the poem of 12 months (and thereby the poem of all seasons), contained within the Guru Granth Sahib, Guru Nanak Dev Ji in raag tukhaari and Guru Arjan Dev Ji, in raag maajh, declare the Sikh calendar to start with the month the "chet". Vaisakhi is the second month on this calendar. This was ordained well before 1699, and Guru Gobind Singh did not initiate a new calendar. In fact, the fair of Holaa Mohallaa celebrated in "chet" in Anandpur Sahib, very much during Guru Gobind Singh Ji's time, comes closest to a tradition of celebrating a New Year. Then why Vaisakhi of 1699? Even the Sikh calendar standardized from 1999 onwards, by the SGPC thanks to the efforts of Palinder Singh, declares "chet" as the first month.
Within Sikh historical records, the first occasion for the celebration of Vaisakhi, within the Sikh sequence of annual get-togethers, was ordained by Guru Amardas Ji, the third Nanak, when he gave permission to Bhai Paaro Ji Parmhans of village Dallaa to initiate this practice. Guru Amardas was on gurgaddi from 1552 through 1574, well before 1699.
The "saint-soldier" ethic, the role of a Sikh as a fighter against oppression, was crystallized by Guru Hargobind Ji, the sixth Nanak, when after he was given the gurgaadi in 1606, much before 1699. Guru Hargobind built the first Sikh fort, Lohgarh, built Akal Takhat with the ensuing significance of the temporal and spiritual authority, and wore kirpans, two of them at time, in fact. Earlier Guru Sahibaan emphasized physical conditioning, holding wresting matches during Guru Ramdas Ji's time, and emphasizing horsemanship during Guru Arjan Dev Ji's time.
The significance of the Sikhs being a separate nation was declared by Guru Nanak Dev Ji when he held congregations away from Hindu temples and Muslim mosques or dargaahs. Certain practices, unique to Sikhism were initiated by Guru Nanak Dev Ji, later documented and instituted by subsequent Guru Sahibs like the formal script, Gurmukhi. Guru Amardas Ji, the third Guru gave us unique rites for birth and death, and did away with "pardaah" and "sati" within the Sikh qaum. Guru Sahibaan established a Sikh church system via the peerhis and manjis, separate from the other "-isms". All of this happened way before 1699. Why the significance of Vaisakhi 1699?
The emphasis on presenting our social ethics, via specific institutions of pangat, langar, equal opportunity for women, had positioned our religion beyond a mere exercise of "bhagti"/meditation as some folks erroneously associate the period up to Guru Arjan Dev Ji with.
In the "bhagat rattnaavali" it is documented that the second Guru Sahib, who was ordained to be the second Guru, in 1539, by Guru Nanak himself, gave directions to Maalu Shah:
"aap upaadh kisaY naal na keejaY je judh zaroor aa-ay baNay ttaa(n) bahuttiaa, thorhiaa, kee shankaa naa kee-jaY" [never initiate unpleasantness with any one; yet if a battle does come upon you, then, do not fret about how large/big your side is; (jump into the battle)]
thereby dictating the appeal of the Sikh:
"att hee raN mey ttab joojh maro(n)"
[when the firestorm of injustices comes upon me, may I jump into the battlefield to confront it]
All of this happened way, way before 1699.
At times, the significance of the refutation of the various segments of society, the various classes, the first Punj Piyare belonged to, is highlighted during the celebration of the Vaisakhi of 1699. Yet, this was ordained well before that. In Guru Granth Sahib, the fourth Nanak, Guru Ram Das Ji, directs:
"pittaa jaatt ttaa hoee-aY, gur ttuThaa karay pasaao" - page 82, siri raag
This declares that we are all of the caste/tribe of our Guru. Hence, the claim that it was Guru Gobind Singh who first declared that henceforth he was the father of us all, and that it applies only to "amritdhaaris" is erroneous. Bhai Gurdas Ji, in Vaar 29, documenting an explanation of the concepts of Gurbaani states:
"chaar varan ik varan hoe, gursikh varhi-an burmukh gotte ...
saadh sangat mil daaday pottay"
This was declared so, in the first few years of the 1600's (before 1606). Well before 1699. Then why the celebration and commemoration of 1699?
Guru Ramdas Ji, the fourth Nanak, well before 1699, had given the divine message, contained within the Guru Granth Sahib:
"guru sikh sikh guru haY eko gur updes chalaae" - page 444, raag aasaa [those who live within/abide by gurmat, that person becomes the form of the guru; is synonymous with the Guru]
Hence, the 1699 Vaisakhi is not unique in the establishment of the tradition of:
"vaaho vaaho gobind singh, aape gur chelaa"
for Guru Ramdas Ji, the fourth Nanak, early on had declared, as contained within the Guru Granth Sahib:
"jan naanak dhoorh mangaY ttis gursikh ki
jo aap japaY avrah naam japaavaY" - page 306, vaar gaurhi
and emphasized by Guru Arjan Dev Ji, the fifth Nanak, again as contained within the Guru Granth Sahib:
"jo deesaY gur-sikh-rhaa ttis niv niv laago paae jeeo" - page 763, raag soohi [upon sighting a GurSikh, I bow lower and lower to her feet]
The above was stated by Guru Sahibaan, well before 1606. What are we then celebrating about Vaisakhi of 1699?
The Sikhs well before 1699 had been doing "mathaa Teko" to the Guru. Why do we have this form of worship? A person, alone, walks all the way to the Guru, in front of all, raises his behind, up in the air, puts his forehead on the ground, puts the palm on the ground, and stays there momentarily. In western tradition this looks like a ridiculous, embarrassing posture. Is the Guru's purpose to embarrass us in front of all? We offer a token dollar also, in the process, but I shall not go into the semantics of that act, for it is not relevant to the topic at hand.
Why do not we coming up the stairs to the diwaan, mumble something like "paYri paYnaa ji" (I bow to your feet) in the general direction of the Guru Sahib, and sit down (usually next to the wall)? For that matter if it is the intent that matters, and I know I hold the Guru in huge reverence, why do not I merely come up the stairs, wave and silently say, "Hi, Guru Ji", and go sit in the congregation?
The "mathaa Teknaa" has a huge symbolism for the relationship between the Sikh and the Guru. The posture is the most defenseless, with our eyes looking at the ground, blind to any mischief of others around us, we demonstrate complete trust in the congregation. We trust none of them is going to kick us in the behind, or come pick our pocket. We trust such is the company of those around the Guru. This posture is of complete submission to the entity to whom we are bowing to. We effectively are offering our "head", in a very public manner, unassisted, through complete volition of ours, to the Guru.
We are realizing, symbolically the gur-command of Guru Nanak Dev Ji, contained within Guru Granth Sahib of:
"ttaY saahib kee je aakhaY, kahu naanak kiyaa deejaY sees vaDhay kar baYsan deejaY, viN sir sev kareejaY kio na mareejaY, jee-arhaa na deejaY, ja saho bhaiaa viDaaNaa" - page 557, raag vaD-hans [what should/can I offer to such a master, such a Guru; and the answer is: cut your head off, and have the Guru sit thereupon; without your own head/intellect go forth in service, in righteous deeds; meaning that have the Guru thereby be your intellect; Guru Sahib answers the subsequent query that crops up with: why not die for such an entity, which brings you within the grace of the Creator, the Lord?]
These same directives were given by other Guru Sahibaan too. For example, Guru Ramdas Ji, the fourth Nanak declares as our ethic to be:
"vaar vaar jaaee gur oopar, paY paYri santt manaaee ..." -page 757, vaar siri raag [may I repeatedly sacrifice my whole being upon the Guru, throwing myself on his feet]
"ttan man kaaT kaaT sabh arpee, vich agnee aap jalaae" - page 757, raag soohi
[chop my body and mind into pieces and offer to the Guru, and put my self through the fire ...]
Sikhs had been indulging in the symbolism of the "matha Teknaa" for more than 200 years. Sikhs had been singing the hymns, like those referenced above, that contained such concepts. Sikhs, for 200 years, had been reciting and understanding this very gurbaani, declaring it to be so great, such nectar filled, so enthralling, so rejuvenating, so liberating, had been understanding this very gurbaani via various techniques of saakhis, viaakhiaa and so on.
Currently, we sing an abridged version of the Anand Sahib, with reciting only the first five paurhis and the last, fortieth, paurhi during its Anand Sahib paath in the diwaan. Yet, it had been the custom, and remains so, within many households to do the paaTh, daily, of the whole Anand Sahib, which contains:
"aYsaa sattgur je milaY, ttis no sir saopee-aY, vicho aap jaa-ay" - anand sahib, pauri 30 [to such a Guru, give up your head, and renounce the affectation of ego]
Sikhs had been reciting his for 150 years; some had their grandfathers/grandmothers, their fathers/mothers and now themselves reciting it. And these were folks who considered themselves closest to the Guru.
On the Vaisakhi of 1699, Guru Gobind Singh said that folks you have been saying all of these things the past 200 years, have been understanding it all along, and claim these as the very core of your belief system, your very being. Well, then I need a head. This very head you claim you submit with the "mathaa TekNaa", the very head you supposedly are willing to cut into pieces and offer to the Guru, the very head you are willing to sacrifice, over and over, to your Guru. Heck, all this stuff of living within the command of the Guru, and delivering what the Guru asks of you. One head would do. There are thousands congregated here, just one head would do.
We all know what happened? Stark silence! Guru Sahib did not point to any specific segment of devotees and ask for the head; he said that anyone from any caste, any class, any race, any segment, who claims to be my Sikh would do. Guru Sahib did not dilute his request with, "okay, a finger would do". He declared with the naked kripaan in hand, which ethics declared was to be unsheathed only when to be used for cutting off something, that he need a head.
The congregation realized that the Guru Sahib, actually, I mean, really, wanted a head of a Sikh.
And what happened? Daya Raam stepped up and offered his head. Then 4 others stepped up and became they became the first Punja Piyaare.
That is why we celebrate the Vaisakhi of 1699. The realization of the Sikhs of the physical commitment, the actual, in physical, tangible terms, submission to the Guru. What our intent is, what we mean, our understanding of the concept, our allegiance in symbolic form, none of these matter. What we mean, has to manifest in what we do, what we are. There has to be the physical manifestation of our belief. Being brave or ethical inside is of no significance for the Guru, if that bravery or that ethical behavior does not manifest itself within our external deeds.
On the Vaisakhi of 1699 the Sikhs demolished the difference between the within and without . They manifested what they believed in. The Sikhs completed understood, and realized the message of Guru Nanak. That is why we celebrate the Vaisakhi of 1699.
To emphasize this significance, and for the Sikhs to realize this for generations to come, Guru Sahib prescribed a physical form. The physical form of the baaNaa, the kakaars, which emphasizes our identity and encompassed ethics publically and in every situation. The Singh and Kaur in our names, which took away our mere intent of not believing in caste, or merely considering ourselves belonging to the family of Guru. Guru Sahib, physically bowed to the Panj Piaare and asked for "khanDe dee pahul", to emphasize physically the status of the Sikhs who embody the teaching of the Guru.
Guru Sahib gave us specific directions for eating (representing a community affiliation), self-distinction, behavioral taboos, as well as a specific regimen of prayers, whereby we manifest the distinction outlined by Guru Nanak of seekers in a "sangat" empowering each other in spiritual pursuit, and fortifying each other in righteous deeds for the welfare of all humanity.
That the Sikhs realized the responsibility of the actual, real, physical manifestation within each of us, of the divine message of the Guru Sahibaan, from Guru Nanak Dev Ji on, is the significance of the Vaisakhi of 1699, and that is what we celebrate.
It is erroneous to state that the Khalsa was born on Vaisakhi of 1699.
Guru Tegh Bahadur Ji, states on page 1429 of Guru Granth Sahib that:
"jo upjeo so binas haY, paro aaj kaY kaal ..."
[anything that is born shall die/be destroyed]
We do not say that Guru Granth Sahib was born on so and so date. Khalsa too was not born. It was revealed in stages, by each Guru Sahib. Guru Nanak did not reveal the whole Gurbaani in one day, to an astounded and confused populace. Each Guru Sahib revealed the gurbaani, and the ensuing Khalsa, in stages, depending upon the capacity of the audience to absorb it. Various aspects of the Khalsa were revealed and consolidated by each Guru Sahib, via various institutions they initiated. In Sarab Loh Granth, Guru Gobind Singh says:
"pragTeo Khalsa pramaatam kee mauj"
Hence the term to be used is that Khalsa was fully revealed on Vaisakhi of 1699 . This process of revelation was started by Guru Nanak. Khalsa surely, as I have hopefully expounded, with references above, was not created by Guru Gobind Singh Ji. Our constant reminder is contained within our greeting:
"Vaahguru ji ka Khalsa
Vaahguru ji ki Fateh"
It is not said "Guru Gobind Singh ka Khalsa ..."
The consequence of the realization in physical terms, in personal terms, of the divine message of Guru Nanak was that Guru Gobind Singh declared that there was no need for any individual person to be the Guru henceforth. The message has been understood, and those who understand it, realize it (in a physical sense, in a personal sense) become collectively the form of the Guru. This is documented in the Rehatnaama of Bhai Prehlaad Singh:
"sabh sikhan ko hukam haY, guru maaneo panth jo sikh mo milbo chahaY, khoj inhee may lay" [all sikhs are hereby commanded that consider Khalsa Panth as the Guru; that sikh who want to meet me (meet the Guru), should seek within these Khalsa]
This is the verbatim realization of the command of Sixth Nanak, Guru Hargobind Ji, who is documented in Gur Vilaas Paatshaahi 6, on page 299:
"sikh maYn mero roop suhaa-yo"
This is why we celebrate the Vaisakhi of 1699 . It, in a unique fashion in the whole world, lays the foundation of the Gur-gaddi to be given in 1708 to the collective body of the devotees. No messiah needed, no intermediary needed; each of us can reach the pedestal of the divine, when we manifest the message of the Guru. Each of us has the capacity to become the Guru persona. The revelation of Guru Nanak was complete. We, the common people got it!!
We celebrate by re-affirming what the Guru wanted us to be. We give meaning to the celebration. We keep the celebration alive by taking "khanDe dee pahul".
For the youth who may think the Khalsa-ethic as too daunting, too consuming to fit within its hectic schedule, I request that you, for the next year vow to embody just one aspect of it. Pick one, say "compassion". Then make it happen, whereby within your context when any one talks about compassion, they be impelled to give you as a living example, or living definition of the word "compassion". Let it be said, that he/she may be anything else, but boy, oh boy, she is the embodiment of compassion.
Just one quality!
Make it happen!
Khalsa mero roop hai khaas. Khalsay may hau karo nivaas
à Khalsa is my form and shape In the Khalsa I reside in spirit
( Guru Gobind Singh ji in Sarb Loh Granth)
The day dawned clear and bright for the Baisakhi celebration of 1699. The Sikhs were in a festive mood because Guru Gobind Rai had proclaimed that all should come together at Anandpur Sahib. A small tent was pitched on a small hill now called Kesgarh Sahib at Anandpur and an open air dewan(assembly) was held.
The sangat gathered in anticipation in front of the Guru's tent. They expected to hear a stirring speech. No one was prepared for the sight of the Guru when he did appear from a tent after Asa Ki Waar. Guru ji was dressed in his royal blue uniform with his arms girded about him; his eyes were so intense that no one dared to look at him. He drew his sword and shouted, " I need a head!" "Today I need the head of a Sikh. Is there a Gursikh who loves the Guru and who follows the Guru's command, who will give me their head? There was much commotion, normally the Guru gives blessings and happiness and now people could not believe their ears. The Guru wanted to kill one of his beloved Sikhs? Again the cry rang out, and again. Many people ran away in fear and horror. But then one Gursikh, Daya Ram, rose and said, "O beloved Guru, my head has always been yours."
The Guru took him into the tent and came out with a sword dripping with blood.
[Guru Sahib took Daya Ram into the tent and only Bhai Daya Ram and Guru Sahib know what happened inside the tent .Guru Ji nor Daya Ram ever told anyone what happened inside the tent. All that we know is that, when Guru Sahib came out of the tent his Kirpan was dripping with blood. Guru Ji did not want to tell anyone what he did, so what right do we have to make guesses as to what might have happened. In doing so the teaching of the Guru is left behind and arguments continue. ]
Again he asked for a head. Dharm Das came up and said, "Take my head, O dear one." Once again, the Guru took him into his tent and emerged with a dripping sword. For the third time, he asked the question. Mokum Chand bowed before his Master. The Sikhs began to think that the Guru had lost all reason and went to his mother to complain. Two more times the call went out, and two more devoted Sikhs, Himmat and Sahib Chand, stepped forward to fill the void. The Guru then went into the tent himself.
Suddenly, the Guru and the five appeared. He had dressed them and himself in beautiful golden clothes so that they shone like the sun. To them he said, "You and I are one and the same." The gathering cheered the five for their courage. The Guru then said, "From this day on the Khalsa, the Pure Ones, will be baptized by Khande dee Pahul (Amrit). They shall become Singhs and Kaurs."
The Guru began stirring water in a bowl with his Khanda while reciting Gurbani. Sugar crystals called 'Patasas' were mixed in the water by Mata Sahib Kaur so that those who drank it would be both strong and kind. The Guru honored her by making her the Mother of the Khalsa.
The Guru gave the Amrit to the five in much the same manner as it is given today. He laid down the rehit: to wear the five K's, help the poor, be faithful to one's spouse, work by honest labor, keep a healthy body, keep long hair, and rise early and praise God's Name. When he had given them the Amrit, he asked them to give it to him. They were amazed at this request. The Guru said, "The Khalsa is the Guru, and the Guru is the Khalsa. There is no difference between you and me. " They then baptized Guru ji. He gave them the appellation of SINGHS or lions and they were named from Daya Ram to Daya Singh, Dharam Das to Dharam Singh, Mohkam Chand to Mohkam Singh, Himmat Chand to Himmat Singh, and Sahib Chand to Sahib Singh. He called the five Sikhs his "Panj Piare", or five beloved ones, and thus Guru Gobind Rai became Guru Gobind Singh.
Baisakhi we were thousands, but only five had the courage for dying.
Then one brave man, one flashing sword, turned us all to lions.
And now we live His Legacy, to die before we fall.
And like the five who answered the call, we can't turn back at all.
Stand as the Khalsa, strong as steel, steady as stone.
Give our lives to God and Guru, mind and soul, breath and bone. – ( from : Song of the Khalsa)
Xwd kry gurU sI nwnkI phuMcy bwr nw lweI[ (pMQ pRkwS)
Translation: Whenever Bibi Nanaki would remember her brother, he would come meet her right away. (Panth Prakash)
Bebe Nanaki, the esteemed sister of Sri Guru Nanak Sahib, never sent telegrams and letters to her brother. Her loving remembrance was enough for instant response by the most adorable and lovable Sri Guru Nanak Sahib. True prem, True love cuts across all the barriers and limitations of time and space.
The Lord, the Guru thirsts and hungers badly for one commodity only and that is this rare and unique Prema.
"Gobind Bhao Bhagat Da Bhookha" - Bhai Gurdas Ji
When Guru Nanak Dev ji was going away on one of the Udaasii's, Bebe Nanaki asked Guru Nanak how will I live without seeing my dear brother? Guru Nanak Dev Ji replied, 'O dear sister, whenever you shall think of me I shall come to visit you'.
Once When Bebe Nanaki ji was making parshade's (roti's) one night, "Parshada full gaya" ( sorry don't know how to say it in English!!) and she remembered how Guru Nanak ji loved " fulle hoye parshade"… she just thought how I wish my brother would come to eat this rotis I am making. Right at that very moment Guru Nanak Sahib ji walked in and said I'm so hungry. Guru Ji graced her with his presence and had the roti's she had made with so much pyaar.
Nowadays we communicate to people through mobile phones and by text messaging one another. It is expected that if you send a text message to a good friend, that he or she will reply to your text message. Now if we text messaged Vaheguru, then we would expect Vaheguru, who is our friend, our companion or beloved, to text back.
Simran is a form of text messaging on a spiritual level. If we text message Vaheguru, then Vaheguru will definitely text message us back. However, our message can only be received to the person we are sending it to, if we have reception. If our phone doesn't have any reception, then despite how many text messages we send, the recipient will not receive any of the messages we send. Similarly if we have no 'pyaar', love, for Vaheguru Ji, then our Simran will not be counted for and we will not be able to experience the Lord.
"Saach K'ho Sun Leho Sabhai, Jin Prem Kiyo Tin Hee Prabh Paayo…. Guru Gobind Singh Sahib Ji
à Listen everyone I speak the truth, only those who have love will experience Vaheguru, God."
he took a sword at this time and asked for a head.
Now these fools say he took those people in the tent and some say he chopped off the goat's head. Now, this is their standard. I am just trying to tell you. This is how they look at the Guru. This is their standard. Because just remember in your life there will be three things; you can never get rid of them. The day you get rid of those three things you will have no trouble whatsoever. Param, karam, dharam. There are three things. Param means doubt. Karam means action and reaction. Dharam means when you have absolutely no action or reaction; at that time universe will serve you and you'll become a watcher . Because you need in your life 2 million things. You cannot go after 2 million things. You have to wait and let two million things come to you. Because Guru Nanak says, "Don't go and leave your home in a search. Because when God comes to your address, you will not be there. You are out searching." Don't be a fool. He said, "If by running into the forest God can be found, then the deer should have found Him. If by taking bath in all places, God could be found, then the frog should have found Him." He said, "If by going away into the space and sky if God can be found, eagle would be the most spiritual." He said, "Don't do that. Be at home. Be with your people. Face the negativity. Be in the ashes but rise like a phoenix."