#Asa di Vaar

[onlinesikhstore]

Sri Guru Granth Sahib Ji Gurmukhi Punjabi Steek Word Meaning Volumes Sanchia Set

Sri Guru Granth Sahib Ji in Gurmukhi Punjabi Steek Word Meanings and Translation into Simple Punjabi with explanations Four Volumes Sanchia Set

Translated by Pritam Singh Chahal

Complete Guru Granth Sahib Ji in Four separate volumes.

Language: Punjabi (Gurmukhi)

Weight approx. 8kg

Each Volume weighs approx 2kg

Total Shipping Weight will be approx 10kg (including packaging and bubble wraps)

Should you have any queries please do not hesitate to contact us.

https://mynembol.com/product/DPtF=bXIv

[puneetpalsingh]

#asadivaardapath Asa Di Vaar Bhai Bakshish Singh Hazoori Ragi

#bhai bakshish Singh Hazoori Raagi #puratan kirtan #gurbanikirtan #gurbanikatha #youtubeshorts #youtube #gurbani 

[dhaliwalmanjit]

Asa Di Vaar Path - Punjabi Lyrics - Full Path - Fast, Pure & Devotional ...

[khushboo-mehk]

mornings that start with H2O and end with asa di vaar

[singhtej]

Everybody knows when December comes the Christmas tones started ringing in our ears and minds . We celebrate Christmas because Jesus were born on that day .Does anybody knows as well as from 20 Dec to 28 Dec what happened in sikh history nobody knows without Sikhs. But sad nowadays very rare sikhs know about that .I will tell you what happened ,where one father sacrifice his sons on the name of God, where one father did not spill one tear from his eyes, where he see his children's get brutally killed by mughals, where one father send his children with his own hands go and sacrifice their lives for justice and on the name of God. This battle is between 10 lakh mughal soldiers vs 40 singhs . Where more than 10k+ soldiers killed by only 40 singh's. This battle named battle of chamkaur. This battle begins on dec 21 when guru gobind singh ji leaves the qila of anandpur sahib , and mughal forces came and 22 kings of hindu samraj( kingdom)that guru ji came outside and they attack from behind .The hindu Kings took swear of their cow (in Hinduism cow worship as a god)and mughals take oath. At that time guru ji came to know that they broke there swears.They know they will do but on the forcing of the Singhs they leave the qila, after that their singhs were stop at Sarsa River to do the Asa di vaar .. And the heavy rain , the sarsa River is going with full flow . Suddenly the forces come and the singhs fighting with them to stop baba Udhey Singh and many more singh martyred on that place. And when the chotte sahibzade and mata gujri ji crossing the sarsa River they flow with water . (I will continue in the next part ) . After that guru ji and their elder sahibzade Baba Ajit Singh And Baba Jujhar Singh and the 3 pyare are going with the guru ji after that they came through the chamkaur sahib where they know that the mughal forces coming after them . They looking for the place which is high and secure,good to attack for the archers and warriors to go fight with them .

Guru gobind singh ji send their some of their singhs to talk with the Rai jagat singh and Roop chand lal after giving the haweli they left their village because if they stay they know that aurangzeb does not have mercy on them. The guru ji entered in the haweli and their singh's they are thirsty and hungry . They know that next day the death is waiting for them . But all of them are warriors , no fear,no anxiety only the thing is they are gonna sacrifice their life for khalsa panth and for their guru sahib.But the night was horrible . The tired singh were sleeping.The guru ji knows that after this nobody is gonna live because out there more than 500k mughal and hindu forces are waiting to catch them. They passed by every singh at night and kiss their foreheads while sleeping.When they passed by their own sons they stopped for the seconds.And look them very deeply,show their affection and love towards them . . But guru ji was in chardi kala same love as they have for their sons same love they have for their singhs , because khalsa teach us equality.

And after that the day comes 21 December, the guru ji strategy was jatha of 5 singh will go to fight with them , 5 singh's against 1000k people , think about their mind, their conscience , how strong ability they have . The mughal send their forces to break the door and enter in the haweli. But the archers stopping them to enter in the haweli. They lose many of the soldiers in only few minutes. After that hindu kings stopped them to go over there ,They told them wait here , they will come fight them after that the jatha of singh is coming and they fight and they get martyred in the battle . After going to jatha's the sahibzada ajit singh went to his father , that i will also go and sacrifice my own life for the panth . And the singhs over there stopping him you will not go .But when he looked up his father , the guru ji told him you will go in jatha , everyone is shocked that how can his father send his own son in the battle to sacrifice his own the ajit singh was only 18 years old . According to history he fought bravely and kill more than 30 soldiers in the fight . But the killers hit him more than 300 times in his body because he was son of the guru gobind singh ji. the historians said that when he was died the guru ji gives a Jakara "Jo Bole So nihal ,Sat Sri Akal' Every singh over there have tear his in the eye.But guru ji does not have any single emotion.on their face , Their second son was watching the whole incidence and he came to guru ji , that I will go in the battle as my brother goes I also wanna sacrifice my life for the panth as my brother give his life . Every singh was showing strictness on the baba jujhar singh that you will not in this battle . Guru ji gave him their own sword go and beheaded them as much as you can, baba jujhar singh touched the toes of his father . Bhai daya singh ji guru ji you should keep this because he is the last son of yours and nobody knows where are your chotte sahibzade . They said it belongs to God he gave to me now he take away.

Baba jujhar singh was only 14 years , with the full of anger , he entered in the battle , everybody shouting the second son of guru gobind singh ji entered in the battle , every body runs to kill him but how? He was the son of warrior , historians said he killed 20-25 soldiers . And more than 200 times hits in the body , I am very shocked after reading this how can one father , send his children's to go and die ? But guru gobind singh ji is not the normal person they are prophet,on the name of God they sacrifice everything but never regret they said 'Tera Bhana Mitha Lage'. I am proud that I am sikh but as a sikh it is my responsibility to tell their history, their sacrifice, for the Sikhism to people to know them.

Jatha( group)

Chardi kala ( rise above adversity,no fear

,challenges and difficult times).

[nirmolakheera]

https://youtu.be/COdK4Mvarrw *LIVE* South Shields Saturday Asa Di Vaar 🙏

[thekaurfoundation]

Sikhi and the Environment

2015 saw global temperatures that exceeded the averages of the 1800s. The rate that the sea level has increased in the past decade is nearly double the rate of the last century. And since 1970, global carbon emissions have jumped nearly 90 percent. Clearly climate change has grown to become one of our world’s greatest challenges--a major result of human activity and development.

As global warming becomes a more noticeable problem in our everyday lives, many people and governments all over the world are teaming together to fight its negative impacts.

And for the Sikh community, that begs the question: what is our role in all of this? What relevance do Sikh values share with environmentalism?

Although not frequently acknowledged, respect for nature is a very common theme in both Gurbani and the Gurus’ lifestyles, notably the seventh Guru’s, Guru Har Rai Ji.

Guru Har Rai Ji established Kiratpur Sahib as a center for parks and gardens in an effort to display the importance of nature in our daily lives. He planted many fruit, vegetable and herb plants throughout the town, and taught his followers how each could be used for cooking and medicinal purposes. The idea of submersing yourself in an environment of nature was intended to teach humans how to co-exist. A Sikh should be aware of his place in God’s creation, respecting other humans, in addition to all the other creatures in his surroundings. For one to achieve true harmony with God, it is essential to work towards harmony with His creation.

Another major theme that this behavior communicates is compassion. If God is within His creation, why would we do anything to harm it? In Asa Di Vaar, Guru Nanak Dev Ji writes “He fashioned the creation. Seated within the creation, He beholds it with delight.” The Creator is in the creation. Using the tool of compassion, human beings are capable of preserving the environment around them.

Using this logic and their environmentally conscious neighbors as motivation, members of the Gurdwara (Sikh place of worship) of San Jose, have worked towards creating a “Green Gurdwara.” This Gurdwara is doing all it can to achieve its goal of 100 percent renewable energy. Gurdwara planners have carefully thought out each of their environmental efforts. One of the most successful and recognized additions is the shaded parking lot. The roof is home to solar panels which provide a great deal of electricity for the Gurdwara’s functions. Because of the high concentration of sunlight in that area, the panels are highly efficient. Lastly, the roof of the parking lot creates shade for visitors, and keeps their cars cool during the day.

Another example of environmental protection at the Gurdwara is its use of reusable steel plates. Unlike many Gurdwaras around the world, San Jose serves langar (a vegetarian community meal prepared and served by volunteers free of charge at every Gurdwara around the world), on dishes that can be washed and used again, as opposed to styrofoam, plastic, or paper goods. This is incredibly important as styrofoam, the primary choice of plates and cups in langar halls, is incredibly difficult to recycle and is non-biodegradable. Additionally, it can cause health problems in humans. With the amount of congregation that the Gurdwara receives, it is much more sustainable to use a material that can be washed and re-used again.

Finally, a great benefit of the Gurdwara is that it is located near a bus stop. Many visitors to the Gurdwara take the bus because of this proximity, which reduces the amount of carbon emissions that come from cars.  

On November 16th, Kaur Foundation will be holding an event at this historic Gurdwara which is doing so much for the environment.  This is in collaboration with the National Council for the Social Studies to kick off their annual conference.  This year’s theme is ‘Expanding Visions / Bridging Traditions’ - join us there to learn more!

https://www.eventbrite.com/e/an-evening-at-the-gurdwara-expanding-visions-bridging-traditions-tickets-35547860608

Historically, Sikhs have always worked to protect the weak. Today, the environment needs help. Between agriculture, industry and wastage, our natural resources are being squandered for our selfish needs. Sikhs have a duty to respect their surroundings, and work towards reversing the damage that exists. By reducing the waste of Gurdwaras and replacing the current systems with more sustainable processes, the carbon footprint can be diminished - an important first step in battling this global destruction, which all communities can take inspiration from.

By Simrin Kaur.  

Kaur Foundation intern.

[harjitlakhan]

Creation Hymn Of Guru Nanak

From Serjinder Singh:

In Sikhism threre is nothing specifically to support or deny the scientific theory of 'evolution'. There are some vague ideas about origin of life which were there in mainly six different schools of philosophy such as the Sankhya philosophy. For instance, air originating first followed by water and then the rest of life evolving. There is nothing like the semitic religious ideas of God creating universe or life in six days and then resting on the seventh day. In Sikhism, the sequence of creation of universe is that God existed in formless stage known as 'Sunn'. This word is derived from Sanskrit word 'Shunya' or 'Vaccume' when there is no material object as a solid, liquid, gas or other material state. Buddhist scholar Nagarjun gave the idea of 'Sunn' a few centuries after Lord Buddha. From 'Sunn' God assumed the form 'Nirankar'. Nirankar then gave a command 'Oankaar'. This command also known as 'eko kawaao' in Japji. From this command God's sovereignity or 'Naam' was created as in first pauri of Asa di vaar, "Aapiney aap sajio aapiney rachio nao'. Then the physical nature was created. 'Duyi qudrat sajiai kar aasan ditho chaao'. That is 'Secondly physical world was created and God just enjoyed the spectacle that He created. There is an important hymn in Gurbani alson known as the 'Creation hymn' by near the end of Guru Granth Sahib, Page 1035: ਮਾਰੂ ਮਹਲਾ ੧ ॥ मारू महला १ ॥ Mārū mėhlā 1. Maaroo, First Mehl: ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ अरबद नरबद धुंधूकारा ॥ Arbaḏ narbaḏ ḏẖunḏẖūkārā. For endless eons, there was only utter darkness.ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ ॥ धरणि न गगना हुकमु अपारा ॥ Ḏẖaraṇ na gagnā hukam apārā. There was no earth or sky; there was only the infinite Command of His Hukam. ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ ॥੧॥ ना दिनु रैनि न चंदु न सूरजु सुंन समाधि लगाइदा ॥१॥ Nā ḏin rain na cẖanḏ na sūraj sunn samāḏẖ lagā▫iḏā. ||1|| There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1|| ਖਾਣੀ ਨ ਬਾਣੀ ਪਉਣ ਨ ਪਾਣੀ ॥ खाणी न बाणी पउण न पाणी ॥ Kẖāṇī na baṇī pa▫uṇ na pāṇī. There were no sources of creation or powers of speech, no air or water. ਓਪਤਿ ਖਪਤਿ ਨ ਆਵਣ ਜਾਣੀ ॥ ओपति खपति न आवण जाणी ॥ Opaṯ kẖapaṯ na āvaṇ jāṇī. There was no creation or destruction, no coming or going. ਖੰਡ ਪਤਾਲ ਸਪਤ ਨਹੀ ਸਾਗਰ ਨਦੀ ਨ ਨੀਰੁ ਵਹਾਇਦਾ ॥੨॥ खंड पताल सपत नही सागर नदी न नीरु वहाइदा ॥२॥ Kẖand paṯāl sapaṯ nahī sāgar naḏī na nīr vahā▫iḏā. ||2|| There were no continents, nether regions, seven seas, rivers or flowing water. ||2|| ਨਾ ਤਦਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲਾ ॥ ना तदि सुरगु मछु पइआला ॥ Nā ṯaḏ surag macẖẖ pa▫i▫ālā. There were no heavenly realms, earth or nether regions of the underworld. ਦੋਜਕੁ ਭਿਸਤੁ ਨਹੀ ਖੈ ਕਾਲਾ ॥ दोजकु भिसतु नही खै काला ॥ Ḏojak bẖisaṯ nahī kẖai kālā. There was no heaven or hell, no death or time. ਨਰਕੁ ਸੁਰਗੁ ਨਹੀ ਜੰਮਣੁ ਮਰਣਾ ਨਾ ਕੋ ਆਇ ਨ ਜਾਇਦਾ ॥੩॥ नरकु सुरगु नही जमणु मरणा ना को आइ न जाइदा ॥३॥ Narak surag nahī jamaṇ marṇā nā ko ā▫e na jā▫iḏā. ||3|| There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3|| ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਨ ਕੋਈ ॥ ब्रहमा बिसनु महेसु न कोई ॥ Barahmā bisan mahes na ko▫ī. There was no Brahma, Vishnu or Shiva. ਅਵਰੁ ਨ ਦੀਸੈ ਏਕੋ ਸੋਈ ॥ अवरु न दीसै एको सोई ॥ Avar na ḏīsai eko so▫ī. No one was seen, except the One Lord. ਨਾਰਿ ਪੁਰਖੁ ਨਹੀ ਜਾਤਿ ਨ ਜਨਮਾ ਨਾ ਕੋ ਦੁਖੁ ਸੁਖੁ ਪਾਇਦਾ ॥੪॥ नारि पुरखु नही जाति न जनमा ना को दुखु सुखु पाइदा ॥४॥ Nār purakẖ nahī jāṯ na janmā nā ko ḏukẖ sukẖ pā▫iḏā. ||4|| There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4|| ਨਾ ਤਦਿ ਜਤੀ ਸਤੀ ਬਨਵਾਸੀ ॥ ना तदि जती सती बनवासी ॥ Nā ṯaḏ jaṯī saṯī banvāsī. There were no people of celibacy or charity; no one lived in the forests. ਨਾ ਤਦਿ ਸਿਧ ਸਾਧਿਕ ਸੁਖਵਾਸੀ ॥ ना तदि सिध साधिक सुखवासी ॥ Nā ṯaḏ siḏẖ sāḏẖik sukẖvāsī. There were no Siddhas or seekers, no one living in peace. ਜੋਗੀ ਜੰਗਮ ਭੇਖੁ ਨ ਕੋਈ ਨਾ ਕੋ ਨਾਥੁ ਕਹਾਇਦਾ ॥੫॥ जोगी जंगम भेखु न कोई ना को नाथु कहाइदा ॥५॥ Jogī jangam bẖekẖ na ko▫ī nā ko nāth kahā▫iḏā. ||5|| There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5|| ਜਪ ਤਪ ਸੰਜਮ ਨਾ ਬ੍ਰਤ ਪੂਜਾ ॥ जप तप संजम ना ब्रत पूजा ॥ Jap ṯap sanjam nā baraṯ pūjā. There was no chanting or meditation, no self-discipline, fasting or worship. ਨਾ ਕੋ ਆਖਿ ਵਖਾਣੈ ਦੂਜਾ ॥ ना को आखि वखाणै दूजा ॥ Nā ko ākẖ vakẖāṇai ḏūjā. No one spoke or talked in duality. ਆਪੇ ਆਪਿ ਉਪਾਇ ਵਿਗਸੈ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ॥੬॥ आपे आपि उपाइ विगसै आपे कीमति पाइदा ॥६॥ Āpe āp upā▫e vigsai āpe kīmaṯ pā▫iḏā. ||6|| He created Himself, and rejoiced; He evaluates Himself. ||6|| ਨਾ ਸੁਚਿ ਸੰਜਮੁ ਤੁਲਸੀ ਮਾਲਾ ॥ ना सुचि संजमु तुलसी माला ॥ Nā sucẖ sanjam ṯulsī mālā. There was no purification, no self-restraint, no malas of basil seeds. ਗੋਪੀ ਕਾਨੁ ਨ ਗਊ ਗਆਲਾ ॥ गोपी कानु न गऊ गोआला ॥ Gopī kān na ga▫ū go▫ālā. There were no Gopis, no Krishna, no cows or cowherds. ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਕੋਈ ਨਾ ਕੋ ਵੰਸੁ ਵਜਾਇਦਾ ॥੭॥ तंतु मंतु पाखंडु न कोई ना को वंसु वजाइदा ॥७॥ Ŧanṯ manṯ pakẖand na ko▫ī nā ko vans vajā▫iḏā. ||7|| There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7|| ਕਰਮ ਧਰਮ ਨਹੀ ਮਾਇਆ ਮਾਖੀ ॥ करम धरम नही माइआ माखी ॥ Karam ḏẖaram nahī mā▫i▫ā mākẖī. There was no karma, no Dharma, no buzzing fly of Maya. ਜਾਤਿ ਜਨਮੁ ਨਹੀ ਦੀਸੈ ਆਖੀ ॥ जाति जनमु नही दीसै आखी ॥ Jāṯ janam nahī ḏīsai ākẖī. Social class and birth were not seen with any eyes. ਮਮਤਾ ਜਾਲੁ ਕਾਲੁ ਨਹੀ ਮਾਥੈ ਨਾ ਕੋ ਕਿਸੈ ਧਿਆਇਦਾ ॥੮॥ ममता जालु कालु नही माथै ना को किसै धिआइदा ॥८॥ Mamṯā jāl kāl nahī māthai nā ko kisai ḏẖi▫ā▫iḏā. ||8|| There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8|| ਨਿੰਦੁ ਬਿੰਦੁ ਨਹੀ ਜੀਉ ਨ ਜਿੰਦੋ ॥ निंदु बिंदु नही जीउ न जिंदो ॥ Ninḏ binḏ nahī jī▫o na jinḏo. There was no slander, no seed, no soul and no life. ਨਾ ਤਦਿ ਗੋਰਖੁ ਨਾ ਮਾਛਿੰਦੋ ॥ ना तदि गोरखु ना माछिंदो ॥ Nā ṯaḏ gorakẖ nā mācẖẖinḏo. There was no Gorakh and no Maachhindra. ਨਾ ਤਦਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕੁਲ ਓਪਤਿ ਨਾ ਕੋ ਗਣਤ ਗਣਾਇਦਾ ॥੯॥ ना तदि गिआनु धिआनु कुल ओपति ना को गणत गणाइदा ॥९॥ Nā ṯaḏ gi▫ān ḏẖi▫ān kul opaṯ nā ko gaṇaṯ gaṇā▫iḏā. ||9|| There was no spiritual wisdom or meditation, no ancestry or creation, no reckoning of accounts. ||9|| ਵਰਨ ਭੇਖ ਨਹੀ ਬ੍ਰਹਮਣ ਖਤ੍ਰੀ ॥ वरन भेख नही ब्रहमण खत्री ॥ varan bẖekẖ nahī barahmaṇ kẖaṯrī. There were no castes or social classes, no religious robes, no Brahmin or Kshatriya. ਦੇਉ ਨ ਦੇਹੁਰਾ ਗਊ ਗਾਇਤ੍ਰੀ ॥ देउ न देहुरा गऊ गाइत्री ॥ Ḏe▫o na ḏehurā ga▫ū gā▫iṯarī. There were no demi-gods or temples, no cows or Gaayatri prayer. ਹੋਮ ਜਗ ਨਹੀ ਤੀਰਥਿ ਨਾਵਣੁ ਨਾ ਕੋ ਪੂਜਾ ਲਾਇਦਾ ॥੧੦॥ होम जग नही तीरथि नावणु ना को पूजा लाइदा ॥१०॥ Hom jag nahī ṯirath nāvaṇ nā ko pūjā lā▫iḏā. ||10|| There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10|| ਨਾ ਕੋ ਮੁਲਾ ਨਾ ਕੋ ਕਾਜੀ ॥ ना को मुला ना को काजी ॥ Nā ko mulā nā ko kājī. There was no Mullah, there was no Qazi. ਨਾ ਕੋ ਸੇਖੁ ਮਸਾਇਕੁ ਹਾਜੀ ॥ ना को सेखु मसाइकु हाजी ॥ Nā ko sekẖ masā▫ik hājī. There was no Shaykh, or pilgrims to Mecca. ਰਈਅਤਿ ਰਾਉ ਨ ਹਉਮੈ ਦੁਨੀਆ ਨਾ ਕੋ ਕਹਣੁ ਕਹਾਇਦਾ ॥੧੧॥ रईअति राउ न हउमै दुनीआ ना को कहणु कहाइदा ॥११॥ Ra▫ī▫aṯ rā▫o na ha▫umai ḏunī▫ā nā ko kahaṇ kahā▫iḏā. ||11|| There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11|| ਭਾਉ ਨ ਭਗਤੀ ਨਾ ਸਿਵ ਸਕਤੀ ॥ भाउ न भगती ना सिव सकती ॥ Bẖā▫o na bẖagṯī nā siv sakṯī. There was no love or devotion, no Shiva or Shakti - no energy or matter. ਸਾਜਨੁ ਮੀਤੁ ਬਿੰਦੁ ਨਹੀ ਰਕਤੀ ॥ साजनु मीतु बिंदु नही रकती ॥ Sājan mīṯ binḏ nahī rakṯī. There were no friends or companions, no semen or blood. ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਸਾਚੇ ਏਹੋ ਭਾਇਦਾ ॥੧੨॥ आपे साहु आपे वणजारा साचे एहो भाइदा ॥१२॥ Āpe sāhu āpe vaṇjārā sācẖe eho bẖā▫iḏā. ||12|| He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12|| ਬੇਦ ਕਤੇਬ ਨ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ॥ बेद कतेब न सिम्रिति सासत ॥ Beḏ kaṯeb na simriṯ sāsaṯ. There were no Vedas, Korans or Bibles, no Simritees or Shaastras. ਪਾਠ ਪੁਰਾਣ ਉਦੈ ਨਹੀ ਆਸਤ ॥ पाठ पुराण उदै नही आसत ॥ Pāṯẖ purāṇ uḏai nahī āsaṯ. There was no recitation of the Puraanas, no sunrise or sunset. ਕਹਤਾ ਬਕਤਾ ਆਪਿ ਅਗੋਚਰੁ ਆਪੇ ਅਲਖੁ ਲਖਾਇਦਾ ॥੧੩॥ कहता बकता आपि अगोचरु आपे अलखु लखाइदा ॥१३॥ Kahṯā bakṯā āp agocẖar āpe alakẖ lakẖā▫iḏā. ||13|| The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13|| ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜਗਤੁ ਉਪਾਇਆ ॥ जा तिसु भाणा ता जगतु उपाइआ ॥ Jā ṯis bẖāṇā ṯā jagaṯ upā▫i▫ā. When He so willed, He created the world. ਬਾਝੁ ਕਲਾ ਆਡਾਣੁ ਰਹਾਇਆ ॥ बाझु कला आडाणु रहाइआ ॥ Bājẖ kalā ādāṇ rahā▫i▫ā. Without any supporting power, He sustained the universe. ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥੧੪॥ ब्रहमा बिसनु महेसु उपाए माइआ मोहु वधाइदा ॥१४॥ Barahmā bisan mahes upā▫e mā▫i▫ā moh vaḏẖā▫iḏā. ||14|| He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14|| ਵਿਰਲੇ ਕਉ ਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ विरले कउ गुरि सबदु सुणाइआ ॥ virle ka▫o gur sabaḏ suṇā▫i▫ā. How rare is that person who listens to the Word of the Guru's Shabad. ਕਰਿ ਕਰਿ ਦੇਖੈ ਹੁਕਮੁ ਸਬਾਇਆ ॥ करि करि देखै हुकमु सबाइआ ॥ Kar kar ḏekẖai hukam sabā▫i▫ā. He created the creation, and watches over it; the Hukam of His Command is over all. ਖੰਡ ਬ੍ਰਹਮੰਡ ਪਾਤਾਲ ਅਰੰਭੇ ਗੁਪਤਹੁ ਪਰਗਟੀ ਆਇਦਾ ॥੧੫॥ खंड ब्रहमंड पाताल अर्मभे गुपतहु परगटी आइदा ॥१५॥ Kẖand barahmand pāṯāl arambẖe gupṯahu pargatī ā▫iḏā. ||15|| He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15|| Regarding the conceptl 'Ek noor the sub jag upjia' is analogous to the 'Big Bang' concept of physics. Theodorus ji would know better about it. Immediately after the big bang when the 'boson' particles hadn't yet formed all the matter existed in a form similar to the photons that travel at the speed of light but have no mass. This is something analogous to the pharase 'Ek noor' or the 'One light' that gave rise to the physical world. Prior to the formation of 'bosons' the matter created by 'Big Bang' was just light with no weight. However the creation of 'Bosons' conveted some photons to particles with mass whereas the electromagnetic photons remained as massless light energy or electromagnetic eneregy for ever. From these particles the physical world evolved. Humbly Serjinder Singh

http://www.sikhnet.com/discussion/viewtopic.php?f=10&t=6546&p=34036&hilit=serjinder+singh#p34036

[tisarpanth-blog]

The Raag Asa of Sri Guru Gobind Singh Ji is a short composition found in historic manuscripts of the Dasam Granth. It is crucial to note here that Asa is also the Raag (musical measure) in which Guru Nanak Dev Ji composed his Asa Di Vaar. The fluidity of the measure, when combined with literary dexterity, renders it one of the most perspicuous literary/musical devices in the Sikh canon. Expunged from the modern day Dasam Granth, the Raag Asa of the Tenth Guru evidences the said Guru’s views on many facets of Indian spiritualism:

‘Through the Immanence of one Creator. The magnificent Guru is ever victorious. 

Raag Asa of the Tenth Master.

Today the Saints, following my command, have come to my door adorned in weapons.

Accompanying me are the five warriors who live to obey the Guru’s commands. 

The Saints be my brothers, their proximity to me is akin to my hair.

Such is the crowd of Saints who now wear their true form.

Now the Saints resolve their affairs in new ways. 

Such be these Saints who have placed their heads at my disposal.

 Their heads are required in the battle for Earth; it is time, now, to war with the demons.

For each head given, we will acquire one and demand four more.  

The Saints are my sons and friends; they imbibe contentment and tranquility.

They are truthful and well-disciplined; they live the life that has been commanded so. 

Witness those who retain their hair, in my legions they be the form of the Guru himself.

They will annihilate the legions of this world; for this, they sacrifice their heads at the feet of the Guru.

The Creator, in his immanence, commanded that the hair be retained.

Know henceforth that the Turk will suffer defeat.

Hither-thither, he will be routed. 

In my army there will be many with the strength of Hanuman; they will be awakened as Ram awakened Hanuman.

It is my unbending command that you retain your hair and flash like the sword.

My name is the Guru with hair, I now summon my legions.

Arriving swiftly, the Saints prepare their cummerbunds.

Perceive Nanak and Gobind to be one, we have created the third way.

Caste can never be tolerated, this be the command of the Creator.’ 

-Raag Asa of the Tenth Guru. 

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[jsalujas]

AJ DA HUKAMNAMA, SRI HARMANDIR SAHIB, AMSR (09-05-2017) SALOK M 1 Bhae vich pavn vahae sadhvau. Bhae vich challah lakh dariaao. Bhae vich aggan kadhae vegaar. Bhae vich dharti dabbo bhaar. Bhae vich Ind firae sir bhaar. Bhae vich Raja dharm duaar. Bhae vich Suraj bhae vich Chand. Koha karordi chalt na ant. Waheguruji; ang464 Meaning; This shabad is from Asa di Vaar. Everything in this universe moves in the Fear (Order/Discipline) of God, the wind and breezes ever blow in His fear so do thousands of rivers flow. In the Fear of God, Fire is forced to labor. In the Fear of God, the earth is crushed under its burden and the clouds move across the sky. In the Fear of God, the Righteous Judge of Dharma stands at His Door. In the Fear of God, the sun shines, and the moon reflects. They travel millions of miles, endlessly. God has inscribed the Inscription of His Fear upon all. “Bhale Amardas gunn tere, teri upma tohe bann aave” MILLION GREETINGS TO ALL THE SADH SANGAT JI ON THE PIOUS PRAKASH PURAB OF SRI GURU AMARDAS JI (May1479 – September 1574). He was the third of the Ten Gurus of Sikhism and was given the title of Sikh Guru on 26 March 1552. Waheguru ji ka khalsa Waheguru ji ki fateh; Sat Sri Akal; Good morning; Suprabhat Have a blissful day with loads of Love Serenity & Peace around You. AN HUMBLE REQUEST, PLEASE DO SHARE THE HUKAMNAMA WITH ALL UR NEARS & DEARS & EARN HIS BLESSINGS THANKS.

[mi4011manvirsingh]

https://www.allaboutsikhs.com/introduction/asa-di-vaar-the-sikh-prayers

[jsks-blog]

Asa Di Vaar - Book By Amarjeet Singh - Find All Books of Sikh Gurbani at http://ow.ly/dHKNv

[nirmolakheera]

https://youtu.be/ne9sAjOVi-8 *LIVE* South Shields Asa Di Vaar 🙏

[msgursharnkaur]

- Pauri 18, Asa Di Vaar

#InternationalWomensDay

[onlinesikhstore]

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