Transcription
The mountain of Uttarakhand, where nearly 90 percent of India's Rishis and Munis perform their penance and meditation. This is needed alone. In this solitude, a person's own mind is fully revealed, if they are observant, if they possess a yearning for spiritual practice. I was amazed after reading about a Muslim Hafiz, an Iranian Sufi saint, who spoke of union with God, of attaining God. Make peace with everyone, make peace with each and every one. If you meet a Muslim on the road, say "Salaam Walekum," say "Allah Hu." If you meet a Hindu, say "Ram Ram." It's too much. Muslims say that whoever does not come under the banner of Islam is an infidel. Living with discrimination, man has not yet touched the destination of meditation. I also request this, these discriminations do not remain, they are erased. One was supposed to meditate on the Destroyer of the Wicked, but they went to Hemkund alone. No one is there. One was supposed to meditate on the Pandavas, they went there.
The mountain of Uttarakhand, where nearly 90 percent of India's Rishis and Munis performed their penance and meditation. This is needed alone. In this solitude, a person's own mind is fully revealed, if they are observant, if they possess a yearning for spiritual practice, and then it will be known. People call them Satsangis, but inside there is a lot of unholy company. People say he is very charitable, but inside there is a lot of dishonesty. Where do people see their own minds? Who sees? Solitude is therefore necessary. Look at yourself, leaving others. This mind is a mirror, if a Gurmukh sees it, then all the unrighteousness within is revealed. Now, how to remove this? Impure thoughts will be removed only by pure thoughts. Good thoughts are the purification of the mind. Good thinking is the purification of the mind. Therefore, solitude is essential. Bhai Gurdas Ji gave an example, I do not usually give it, but it has come to mind. A woman gives birth in a room, not on the street. Bhai Gurdas Ji's Var says that giving birth to another life from one life is not done in the open market. In ancient times, it was done in seclusion. Nowadays, if a lady doctor or nurse is available, it is often not done in rural areas. Giving birth to God from within one's own mind can be disruptive to others. It will create hesitation. Just as a woman can feel hesitant if many people are standing around. How will birth take place with hesitation? I don't usually give this example, but because Bhai Gurdas Ji's words are before you, lest you misunderstand. Giving birth to a child in a secret room, not on the street, not in the market. Giving birth to another life from one life, not in a dark, narrow room in the market. When the Supreme Consciousness is born from this body, when God is born. When this mind becomes a form of light, solitude is needed for this too. The presence of others is disruptive. Disruptive, I remember very well, although it is a 30-year-old incident. For a year, I stayed near Sambalpur, at Burla, where the Hirakud Dam was built. During the day, the Mahanadi river flows there. I used to go there occasionally. There was a hill, and on top of it was a small temple, like small domes built here and there. One day, when I went there, a sadhu was sitting, and he screamed upon seeing me, and started hitting his head on the stones. I rushed to stop him, he was bleeding profusely. I said, "Friend, my arrival must have been an inauspicious omen." He said, "Yes, my game was being formed, and you came. My game was being formed. How many years have passed, struggling, and today my game was being formed. You don't know, the Kali Yuga has sent you. He said, "I will not say anything more. This is what the Creator willed, and my game was ruined by your arrival." I still remember his words. I then placed my forehead at his feet and said, "I made a mistake, please forgive me. It was a mistake, an error. I didn't know you had such a game going on, and I came." My arrival, the sound of my footsteps, passing through the stones, I was going on a stony path. He said, "The sound of your footsteps, your sight, the vibrations created by your body's arrival here, ruined my game. How many years have I been waiting, and today it was about to happen." Then I will request, I will conclude by reciting a verse from Guru Arjan Dev Ji. The topic may be discussed at length, but the point is made. Blessed is Guru Arjan Dev Ji Maharaj's saying: "I have spread the bed for my beloved, and adorned myself." I have spread the bed of the innermost heart with devotion, love, and virtues. "I have spread the bed for my beloved, and adorned myself." "So much so that it could not be contained, it became a necklace around my neck." Some devotee must have come. For your knowledge, I request, Tagore used to read these two lines and weep. He said, in the world of love, in the world of affection, no one has ever said anything so profound as Guru Arjan Dev Ji has said. "I have spread the bed for my beloved, and adorned myself." "So much so that it could not be contained, it became a necklace around my neck." Our game was being formed, something was happening, and you put a necklace around your neck. The necklace became a wall. We embraced, our necks met, but your necklace became a wall. Tagore said, in the world of love, no one has ever said anything so profound until today as Guru Arjan Dev Ji says. Later, these lines came before me after that sadhu's admonition, and I realized he was right. My arrival became a wall. While meditating, certain events can occur; the presence of others is disruptive. I used to study Gurbani grammar with many people. Baba Balwant Singh was a very famous teacher and also a preacher. He used to tell me, "Never go near such people. If you see something forming, and if a word comes out of their mouth, it will affect you. Consider it like alcohol; it will affect you." He had seen my inclination somewhere, that I am always looking for such people and even go to them. He said, "Don't go. When something is forming, don't go. If a word comes out of their mouth, it will affect you. It will happen." From that day onwards, I became a little fearful, and I have seen such things forming in the world. It's a different matter that such people don't come to every country, not to every city, but they still exist. Not every forest has sandalwood, but it still exists somewhere. Not everywhere saffron grows, but it still grows somewhere. Not all places have devotees, but they still exist somewhere. There are souls that are connected, souls sent by God. There is nothing wrong with sitting and chanting "Waheguru, Waheguru." Because sometimes I tell people in the congregation, "Do this, and do that." But I only say this when I am in the congregation. If someone chants only "Waheguru" while sitting in the congregation, there is no harm. There is no harm. Then, if we add long and complicated explanations to it, saying "this state will be achieved, this will happen," it doesn't happen the same way for everyone. It doesn't happen. Mahatma Buddha meditated, and a different outcome occurred. Krishna meditated, and a different outcome occurred. Mahatma Buddha would cry all day if even an ant died under his foot. "What happened? Why did an ant come under my feet?" But Krishna tells Arjuna, "Take up your weapons and fight." Shedding blood. Can anyone imagine such a great hero who cries all day if even an ant dies? "Oh Lord, what have I done?" But blessed Guru Gobind Singh Ji Maharaj says, "If the oppressor does not stop his actions, I consider it my duty to stop his feet with a sword." The stories don't even match. Chanting the Name leads to different states. The avatars did not have one state, so what will be the state of others? It will not be one; it will be different. Something happens within some, something happens within others. But still, I request, whatever happens, the path is the same. Whether Baba Farid reaches by chanting "Allah Hu, Allah Hu," or Ramanand reaches by chanting "Ram Ram," or Jai Dev reaches by chanting "Gobind, Gobind." Because Jai Dev says to chant "Gobind, Gobind." "Chanting Gobind, Gobind leads to all Siddhis." Farid says, "Allah Hu, Allah Hu." Kabir's followers are called Satnamis. They chant Satnam. The mantras of all these devotees are not the same. I also request this, those who are in Guru Granth Sahib, they chant differently. Then, what is Guru Nanak's decision? "I am sacrificed to all your names." We are sacrificed to Ram, we are sacrificed to Allah, we are sacrificed to Gobind, to Narayan. But still, if someone asks Guru Nanak, and if you look at Guru Nanak, "Waheguru" comes from his tongue. Such people who chanted "Waheguru" were born. The tradition of initiation began. It started like this: wash the feet, recite Rahras, give Charan Amrit, and make them Sikhs, and then tell them to chant "Waheguru." The scope of Sikhism expanded. Then 22 Masands were appointed. They also initiated people by giving them Charan Amrit and made them chant the Name. But these Masands became corrupt. Guru Gobind Singh Ji Maharaj abolished this tradition and appointed the Panj Pyare (Five Beloved Ones) in their place. And those who truly chant according to Guru Nanak's tradition, as Guru Nanak did, the Panj Pyare tell them to chant the Mool Mantra, the Guru Mantra. Chanting the mantra "Waheguru" is individual devotion. It can be learned by sitting together; there is no harm. It can be learned by sitting in the presence of the Guru. What states are formed from this? My mind is not at peace with this. It forms differently for everyone, I also request this. The outcome is different. Otherwise, all the avatars of the world would have come the same way. They are not the same. Jesus says, "If someone slaps you on one cheek, offer the other." Muhammad Sahib says, "I will break teeth; I will not let the sword be in my hand." Swords were in their hands from birth. "I will not take anyone's turban, but I will not take my own either." Straightforwardly, why would someone take off my coat? Why would someone forcibly take off my shirt? Their method is that. Now, should we call Muhammad Sahib wrong? No, they are right in their place. Through meditation, this state was formed within them. Within Jesus, that state was formed. Within Mahatma Buddha, his own state was formed. Within Ram, his own state was formed. Within Krishna, his own state was formed. The 24 avatars of the Hindus were not the same. They were not the same. So many devotees are in Guru Granth Sahib, they are not the same. I also request this. Their process is different. Therefore, there is no need for disagreement. Just chant this: "Only the One Name is to be chanted; all else is futile." Whatever state is formed will be from God. What comes from God's lap must be accepted. The state forms differently; the essence is the same. The state forms differently; the state is not one; it forms separately. And we can see this by reading the history of the world. It is completely different. Someone thinks, "I want to become the dust of everyone's feet." Someone else thinks, "Oh Lord, I want to become the crown of your head." Everyone has their own way, their own method. I was reading Maulana Rumi and was amazed. He tells a long story and says, "God, I am not among those dervishes who want to be the dust of your feet, so that you don't even see me because I will be under your feet. I want to be the crown of your head. Let the whole world see, and you too." He says this. At first glance, it seems like pride, great pride. And at the same time, in the same city, another dervish, Hafiz, said: "Walk in such a way on the road that no one knows of your existence. Walk anonymously, and your walking should not obstruct anyone's path." "Walk in such a way on the road that no one knows of your existence." "Live among people in such a way that your presence does not cause sparks." "Do not set fire." "Spread fragrance, spread sweetness." "Some people are not people; they are just sparks. Wherever they sit, they set fire. Something will happen with them. They will burn something." "Walk in such a way on the road that no one knows of your existence." "Live among people in such a way that your presence does not cause sparks." "If you ever think of going to the mosque to pray, do not go forward and lead the prayer, lest someone make you an Imam." An Imam is called the leader of all. If you try to be number one even in God's house, you will become number two to God. Then pray at the very end, so that no one knows your name, so that no one knows. This is what Hafiz says: "When someone does this, they come before God's existence that day, they come before God's eyes that day. Before that, anyone who tries to be in front of everyone becomes invisible to God's eyes." Guru Nanak gave us a very humble word: "Sikh" - to learn until death. "Sikh" means "I want to learn." I still want to learn. There is still much to learn. How can I learn everything? Therefore, pride does not suit a Sikh. But I request, a great deal of pride is seen. A lot of arrogance. That is why there are so many conflicts, arguments, and quarrels in this small community, which are not found in other communities. The Guru gave the name "Sikh." You are a Sikh, a Sikh until death. And create the feeling within: "I want to learn." I request again, the word "Waheguru" can be completed in one breath. "Breath by breath, always remember." But the tongue utters it, and the mind also enters that breath. The mind does not enter. Why doesn't it enter? I will discuss all these things at some other time because I cannot explain them fully at this moment, and the time is also quite late. I don't want to keep you waiting. Whatever the Guru's wisdom suggests, all these are excuses to remember Him. His memory can come while serving, it can come while reading Gurbani. These are all excuses to remember Him. I am spontaneously requesting. I was reading for days. One day, on the way, there was a field of eggplants. I sat down near him. "I am sacrificed, sacrificed to Shyam Sundar, whose ineffable story is heard." Shyam Rang is called that. Not very dark, but dusky. That is called Shyam Rang. A field filled with this color. I sat there crying for an hour. I saw Baba Balwant Singh. "Oh Lord, you are so Shyam Sundar." Now, the eggplants are Shyam Sundar. At that time, I thought, "He is half mad." Believe me, I am staying with a madman. This thought came to me. "I am sacrificed, sacrificed to Shyam Sundar," he was saying to the eggplants. I still remember it. I was walking from Haridwar to Rishikesh. On the way, there was a field. I sat there. After sitting and crying for an hour, the thought came to my mind: "I am staying with a madman." Believe me, this thought came to me when I was young. Today, I realize that I could not fully benefit from a great soul. I didn't understand; I had no wisdom. Now, I see God even in the eggplants. "I am sacrificed, sacrificed to Shyam Sundar, whose ineffable story is heard." I have told this story in one or two other places. The Nirmalas knew. Today, I am telling you. He sat in the eggplant field for an hour, in meditation. "I am sacrificed, sacrificed to Shyam Sundar." "Oh Lord, your form is so beautiful. What beautiful form have you seen?" What state is formed? What is the condition upon seeing it? It is never the same for anyone. Why argue about this? Why debate and reason? Each has their own intellect. The ancient saint Sopra lived 2500 years ago. He was a deformed human being for his time, but he gave great knowledge to the world. He was a very wise person in the Dwapara Yuga, Rishi Ved Vyas. But he was the most deformed human of his time. Due to smallpox, his face was very frightening and scary. He composed a Gita greater than Krishna's Gita. Rishi Ashtavakra, perhaps you know. Krishna composed the Gita. Ashtavakra's Gita is called the Maha Gita. Both came to me while reading, and I asked a wise person: "The knowledge of an avataric person is called Gita, but Ashtavakra's Maha Gita predates Krishna. How can this be a Maha Gita?" He told me, "The essence is the same, the joy is the same. But in front of Krishna, there is a listener, Arjuna, who asks questions. Arjuna is a warrior, not a Brahma Gyani, nor does he have any divine desire or yearning. He is a warrior, a politician. He asks questions, and Sri Krishna explains through Brahma Gyan. Ashtavakra asks questions to King Janak, and answers are given. Ashtavakra says, 'This human is small, very small. How will you recognize him? His questions are very small, nothing.' If the question is not very deep, then understand that this human is not a master of high understanding. One whose consciousness is very deep has very high understanding. Just as a tree that wants to reach its branches to the sky, extends its roots to the underworld. The tree whose roots do not go deep, its branches do not touch the heights. So Janak was a master of very high insight and understanding. His questions were profound because his understanding was very high. Bhai Gurdas also says, 'The greatest devotee is King Janak, who is detached in Maya.' The second is Arjuna, Krishna's friend. For Janak, Ashtavakra is the Guru. There is a slight difference in relationships and bonds. One asks questions as a friend, knowing him as a friend. Arjuna asks questions, and Krishna answers. But one asks questions as a Guru, with devotion, with certainty and trust, with emotion. One is asking questions with logic, with reasoning. Because Arjuna had dropped his weapons and said, 'I will not fight.' What was his reasoning? Dronacharya, my Guru, is standing in front. The Kauravas are my cousins. Dhritarashtra is my uncle. Bhishma is standing there, he is my grandfather. How can I fight my own people? And even if I kill my own people and get the throne, it will be on corpses. I don't want it. I don't want it.' Now, in front of this warrior, this hero, Sri Krishna stands and explains. Arjuna, if a malignant boil forms in your body and causes great pain, and a doctor says, 'It needs to be lanced, its pus needs to be removed,' and the patient says, 'The boil is mine, how can I lance it? It's my own body's boil.' Even though it is your own, it is still poison. Even though it is your own, it is still painful. Even though it is your own, it is still painful. It needs to be lanced, this pus needs to be removed. So, Arjuna, even though they are all your own people, they are like malignant boils on Dharma and the country. You cut them. You will not incur any sin. No sin will come upon you." Now, he explains it in this way. Question after question arises. One question of Arjuna is resolved, and another arises, then a third, then a fourth. There are 18 chapters in the Gita. But in front of Ashtavakra, the one who asks questions is Janak. His heart is filled with emotion, his heart is filled with devotion. He used to worship, chant the Name, but he had not found perfection. But through meditation and penance, his consciousness had certainly risen higher, his understanding had certainly deepened. Therefore, his questions are great and profound. That is why Ashtavakra's Gita is called Maha Gita. And Sri Krishna's Gita is called Bhagavad Gita. Ashtavakra was the most deformed human of his time. His legs were bent in two places, his arms were bent, his neck was bent, his waist was bent. Ashtavakra had deformities in eight places in his body. Ashtavakra's father was previously King Janak's Rajguru. Later, Janak made Ashtavakra the Guru. It is said that once there was a need for the Rajguru at home. Ashtavakra's mother told him to call his father. Obeying his mother's command, Ashtavakra set off. Otherwise, he usually stayed in his yogic seclusion and did not go out unnecessarily. And at night, because if he went out during the day, children would follow him and make fun of him, calling him crooked, hunchbacked, bent. But his mother ordered him to call his father. He went to the royal treasury. The guards and soldiers knew the Rajguru's son, so no one stopped him. He went straight into the royal court. As soon as he entered the royal court, everyone sitting inside started laughing. Laughter often comes at weakness, and a weak person can laugh. A strong person cannot laugh. Always observe carefully. If a walking person falls somewhere, laughter comes. If a talking person stumbles somewhere, laughter comes. Laughter often comes at weakness. It does not come at strength and power. Everyone laughed at his bent, crooked body. Only two people did not laugh: Ashtavakra's father and King Janak. Because he was a master of very deep understanding, of very high understanding, he did not laugh. Compassion comes to someone who feels pity for any aspect of weakness, physical or mental. A fool laughs, a cruel person laughs, a tyrant laughs. Janak did not laugh, and Ashtavakra's father, he was not going to laugh anyway; he was his child, his son. When everyone's laughter stopped, Ashtavakra smiled slightly. Janak asked, "Rishi ji, everyone laughed at your bent and crooked body, at your hunchbacked body, at the eight deformities in your body. You also smiled slightly. Why did you smile?" Ashtavakra said, "I felt compassion. I smiled out of compassion. They saw my bent and crooked body and started laughing. They don't see their own bent and crooked minds. My body has eight deformities; their minds have thousands of deformities. They are trapped in those. They are called scholars, great kings, great scholars. They have good looks, but not good character. They have good forms, but not good nature. Ashtavakra's nature is like a saint. His appearance is not good. There are considered to be 32 characteristics of physical beauty, but infinite characteristics of mental beauty. Because God is an ocean of virtues, there is no limit to Him. When someone connects with Him, they also become boundless. That human also becomes an ocean of virtues. So many virtues come into their nature and health that cannot be described or narrated. Therefore, Guru Arjan Dev Ji Maharaj said, 'The greatness of a saint, the Vedas do not know; whatever is heard, it is described.' Even the great ancient texts and their authors cannot fully describe the glory of a saint because they have so many virtues within them that cannot be counted. By connecting with the ocean of virtues, they also become an ocean of virtues. So, I request, one can tell by the characteristics whether someone is a patient or healthy. By the characteristics, one can tell if they are rich or poor. By the characteristics, one can tell if they are a fool or virtuous. By the characteristics, one can tell if they are powerful or strong. But by the characteristics, one can also tell if they are weak. There are some characteristics that are visible: this body is very beautiful. And there are some characteristics that are clear: this human is very beautiful in mind, character, and nature. Very beautiful. Blessed Guru Arjan Dev Ji Maharaj says that even incomplete humans have some characteristics, and complete beings have some characteristics. By the characteristics, one can tell if they are complete, absolutely complete. What are these characteristics? There are countless characteristics, but six are fundamental. There are many virtues of Dharma, but two virtues of Dharma are fundamental: compassion and contentment. "Dhaul Dharma, Daya ka put, Santokh thap rakhiya jin sukh." (Dharma is patience, compassion is its son, contentment established happiness.) There are countless virtues beyond these, but two virtues are great. Through compassion, a saint remains connected to the world because service to the world must be done. "Vich duniya sev kamaiye ta dargah baisan paiye." (By performing service in the world, one attains a seat in the divine court.) Through contentment, a saint remains connected to the Formless. If there is no compassion, that person cannot serve. If there is no contentment, they cannot meditate. Meditation comes from a contented mind; others cannot do it. Only a contented person can chant God's Name; others cannot. I also convey this message. And only a compassionate person will serve; a cruel person cannot. Absolutely cannot. These two are fundamental virtues. Compassion leads to service, and through service, a saint remains connected to the world. From contentment, meditation and remembrance arise, and through remembrance, a saint remains connected to the Formless. These two virtues are fundamental, but countless virtues lie beneath these two virtues. Infinite virtues. Countless virtues. In the fundamental form of the Perfect Being, Blessed Guru Arjan Dev Ji Maharaj describes six characteristics. "Khat lakhan pooran purakh hai, naam ik naam saadh savjan hai." (Six characteristics of the Perfect Being, His Name is one, the Name is the friend of the saint.) There are six characteristics of the Perfect Being. He is called a saint, he is called a good person, he is called a Perfect Being. These six characteristics are described by the Satgurus in six lines. Listen to them, and I will explain them to you. First line: "Mantra Ram Ram naamam dhianam sarvatra poorne ik gyanam." (The mantra of Ram Ram Name, meditation, pervading everywhere, one knowledge.) Second line: "Sam dukh sukham jugat nirmal nirvairne." (Equal in joy and sorrow, skillful, pure, without enmity.) Third line: "Dayaal sarvatra jee panch dokh vivarjate." (Compassionate to all beings, free from five vices.) Fourth line: "Din bhojanam gopal keertanam alip maya jal kamal rahte." (Daily food, singing of Gopal, remaining untouched by Maya like a lotus in water.) Fifth line: "Updesam sam mitra satre bhagvant bhagat bhavne." (Instruction, equal to friend and foe, with devotion to God and the devotee.) Sixth line: "Par nindane srot sarvanam aap tyagi sagal ren ke." (Not slandering others, ears listening to all, renouncing oneself, becoming dust.) "Khat lakhan pooran purkhe Nanak naam saadh savjane." (Six characteristics of the Perfect Being, Nanak says the Name is the friend of the saint.) First line: "Mantra Ram Ram naamam dhianam sarvatra poorne." (The mantra of Ram Ram Name, meditation, pervading everywhere.) The mantra of the one who is pervaded by Ram comes to his tongue. The mantras of the pervaded one are there. Someone is saying "Allah," someone is saying "Rahim," someone is saying "Madho," someone is saying "Gobind." All these devotees who sat in Guru Granth Sahib chanted different names. Jaidev was from Bengal, he chanted "Gobind, Gobind." He also says in his bani, "Chanting Gobind, Gobind leads to all Siddhis." Kabir's followers are called Satnamis in India. And outside all the temples of the Kabir sect, "Satnam" is written because Kabir always chanted "Satnam, Satnam." The Guru Mantra was given to those who were qualified, not generally. If it were given generally, it would become a sect. Do those who chant other names and mantras not reach? Every mantra's chanter reaches. That is why the Master says, "I am sacrificed to all your names." But one must chant one mantra. There are thousands of paths, but to reach the destination, one must choose one path. I request this. If one walks a little on one path and then says, "Let's change," and then comes back and goes to another path and says, "No, that path is right," and then turns back from there, then to a third. Often, human life is spent changing paths. Life is very short. If life is spent changing paths, then reaching the destination is difficult. Many people die while changing paths. Their lives are spent changing paths. To reach the destination, one must choose one path, which means choosing one mantra and chanting it. I request this. Those who wish to chant the Name according to the ways of Guru Nanak Dev Ji Maharaj, at that time the tradition was: "Wash the feet, recite Rahras, give Charan Amrit, and make them Sikhs." Giving Charan Amrit, initiating them, and saying, "Now chant Waheguru." Then the scope of Sikhism began to expand greatly. Guru Amar Das Ji Maharaj gave this to all 22 Masands. Among the 22 Masands, there were three women and 19 men. They kept chanting the Name, giving Charan Amrit. By the time of Guru Tegh Bahadur Sahib Ji Maharaj and Guru Gobind Singh Ji Maharaj, these Masands had become corrupt. So much worship, so much power, and so much wealth accumulated within them that the thought arose, "Let us become Gurus ourselves. What is the need to work for the Guru?" It is said that if one eats heavy food and the stomach is weak, then it is not digested. Just as some people cannot digest food, some cannot digest wealth, some cannot digest power, some cannot digest strength. Those Masands could not digest it; they could not handle it. Their worship and prestige increased beyond measure, their power increased, and they could not digest it. Then Dhan Guru Gobind Singh Ji Maharaj abolished this Masand tradition and handed it over to the Panj Pyare. This initiation, giving Charan Amrit, will not be done. There will be recitation of Gurbani, Amrit of Khande Batte, and through sight, the Bani can be infused into the water. For your knowledge, I request, wherever the heart is filled with Bani, where the Name resides, the dust of their feet becomes pure, becomes a panacea. Gurbani has sung its great glory. I will present it before you. Their sight is nectar-like. Especially if their sight falls on water, the water changes its nature for a short time; it becomes nectar. Chanting is going on within, and the Bani is dripping like nectar through the nectar-like sight. That is why the Panj Pyare are told to keep their sight on the water while reciting Bani, so that the entire power of the Bani can be infused into the water through sight. For your knowledge, I request, whose heart becomes nectar-like, their sight becomes nectar-like, their words become nectar-like. Their every action becomes nectar-like. I request this. Bhagat Namdev clearly said, "The blood is not circulating in my veins; what is circulating?" Everyone's veins have blood. He said, "No, nectar is circulating." How is this? It is a very precious word of Bhagat Namdev: "Das bairag na moh bas kini, pancho ka mit naav. Satr doye bhare amritsar bikh ko maar kadhaun. Pachhe bahur na aav na paun. Amrit bani ghat te uchro, aatam ko samjhaun." (I have controlled the ten senses of detachment, the five have lost their names. Seventy-two veins are filled with nectar, killing and expelling poison. Afterwards, it will not come again, nor will I fall. Utter nectar-like Bani from the heart, and explain to the soul.) Seventy-two, 70 and 2, there are 72 major veins in the body. These major veins are connected to thousands of subtle veins. Namdev says that blood is not circulating in these 72 veins; nectar is circulating. My blood has become pure. Dr. Muhammad Iqbal also believes this. He says, "If one drop wishes, it can become a storm. If one flower wishes, it can become a garden. In one drop of blood, there is such power that it can become the title of a nation's history." People die every day, and blood spills on the ground. But for those whose blood is nectar-like, if it spills on the ground, a great revolution occurs. That place becomes a pilgrimage. The blood of Guru Tegh Bahadur Sahib Ji, which spilled at Chandni Chowk, became a pilgrimage site. It brought about a great revolution. Because of it, the country's sacred thread and tilak were saved. "Tilak janjoo raatan ka keeno, bado kalo mai saaka." (He made the tilak and sacred thread of the night, a great sacrifice.) The place where it spilled, now anyone who passes by bows their head. It became a pilgrimage. That blood was not spilled; it was nectar. Whose blood becomes a stream of nectar, their sight becomes nectar-like, their words become nectar-like. Dhan Guru Gobind Singh Ji Maharaj appointed five such Panj Pyare whose lives are nectar-like, whose sight is nectar-like, whose words are nectar-like. Such five Sikhs will administer Amrit. They will initiate. Waheguru. They will instill firmness of mind. So, there are thousands of such mantras. Gorakh is also a mantra, Rahim is also a mantra, Allah is also a mantra, Ram is also a mantra, Madho, Madhusudan, Satnam. There are thousands of such mantras in Guru Granth Sahib. If Guru Nanak had said to chant only one mantra, then Sikhism would not have remained a common religion. Just as Islam is not a common religion in the Kaaba, non-Muslims cannot enter the House of God. Only "Allah" can be spoken there. This is the only house where "Allah" echoes, "Ram" echoes, "Madhusudan" echoes, "Madho" echoes, and "Gobind" echoes. Prahlad chanted the Name of Ram, and this son of Dasharatha, Sri Ram, existed before him in the Sat Yuga. Humans were given the names of God. I also request this. Scholars, especially Nirmala scholars, have interpreted the name "Anik" as "that which is not many," "that which is connected to the One," "that which speaks of the One," "that which sees the One," "that which chants the One," "that which makes others hear the One." That is called Nanak. This name is religious. Now, I have seen many Singhs with the name Nanak Singh, many Kabuli Singhs have the name Nanak Singh. For your knowledge, I request, humans were given the names of God so that humans could also draw inspiration from their own names towards God. All names are religious. Maharaj says the first characteristic is that the Name of God resides on his tongue. "Prabh ji base saadh ki rasna naau nit jan ka dasan dasna." (God resides on the tongue of the saint, the Name, always the servant of the servant.) He will have complete concentration in that mantra. What will be the identification? Whenever he chants the Name of God, he is filled with relish, filled with joy. The essence then drips from every pore of his being. This is the first characteristic that Blessed Guru Arjan Dev Ji Maharaj describes of a Perfect Being, a complete human. Otherwise, humans are born incomplete, live incomplete, and die incomplete. It is a different matter that a seal is placed on them, saying "so-and-so has become complete." This is the first characteristic: "Mantra Ram Ram naamam dhianam sarvatra poorne." (The mantra of Ram Ram Name, meditation, pervading everywhere.) Second characteristic: "Gyanam sam dukh sukham jugat nirmal nirvairne." (Knowledge, equal in joy and sorrow, skillful, pure, without enmity.) He gains knowledge that joy and sorrow are equal. They are equal. Just as a roof is placed on two walls, joy comes with sorrow, sorrow comes with joy. How unhappy is a human? You can estimate it. The way to estimate is: how happy is he? As happy as he appears, that much sorrow has he experienced. Both run equally. >> Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. A heartfelt welcome to all brothers and sisters. May Waheguru keep you in high spirits. May the Almighty bless all families with health and well-being to all brothers and sisters listening to this discourse. And to those brothers who are new to this channel, please do subscribe to the channel so that we can continue to present such discourses to you. Please accept these requests. Waheguru Ji Ka Khalsa, Sri Waheguru Ji Ki Fateh. Hum.