Yogi Bhajan Lecture Archive
Lecture by :
Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogi Ji
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Lecture on: 04/08/1990
Category: Gurdwara
Location: Los Angeles, Ca
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The Meaning of Dharma

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh!

Normally in our Dharma (Dharma means 'practical trust'... Dharma does not mean belief) what you believe and what you don't believe is your personal affair. What you have to believe is through a dharma. A soldier is there for the defense of the country. He can be Christian, he can be Buddhist, he can be Jew, he can be a Muslim, he can be a Hindu or he can be a Sikh, but he takes the job of a soldier. He takes the work... ordains himself as a Kashaitri. That is, he takes the call of the duty to defend his country. He has no animosity. He has no idea to go and kill people. He doesn't want to do all that; but to defend, to answer the call of his duty, he does certain things he may not believe in. He may not like them also. He may not do them also. But this is known to everybody. So he is trained with the situation to defend the country. He takes the oath to do it.

Simply, you will find that in every great office there is an oath. There is initiation. There is baptism. It's not only in religion, but you'll find it everywhere. You'll find it very deeply. It is installed in a human consciousness that he takes the plunge and he makes a pledge. That's very common. It's not something that we created and others didn't. However, there are some people who are halfhearted... quarter-hearted. You know, as we have quarter horse... we have race horses, we have Arabians, we have Peruvians... different varieties of horses are available... they have different speed, different purposes, they have different lifestyles. You cannot run a quarter horse with an Arabian horse because Arabian horse will go miles and miles at the same speed where a quarter horse will go very fast for a quarter mile and after that, he'll poop. He will not do a thing. He will not be in a position to match.

And this is how this life is. It's no different. We do not make our caliber to compete. Our purpose -- that's where we have duality. We don't have a challenge from the outside world. Outside world sees what we make them to see. Outside world sees what it is, or they investigate, or not; that's not the purpose. Outside world sees what the outside world sees. But the inside world is what we know. We cannot hide from our inside world. That's the tragedy. Outside world will see what the outside world will see. Outside world will say what the outside world will say. Outside world means what the outside world means, but the inside world knows, and when the outside world and the inside world are not the same world, you don't have any world to live by. Forget about religion, forget about all the jerk jokes you are doing with your life.

Then what's the idea? How a soldier who doesn't want to kill, who is a Buddhist... is a soldier in the army and takes up a gun and goes and shoots after... there is something which makes him carry it. How we, who are half cooked, half tasty, quarter something, how we make our life physically possibly to perform what we are born to perform, to do what we are born to do? That is where Dharma comes handy. Call of duty. The life's beauty is in answering the call of duty. That is what it is. "Ahimsa permo dharma." Though ahimsa is my permo dharma... that's my dharma, but when somebody does ahimsa, to finish him is also permo dharma. Only people speak half line, "ahimsa permo dharma." It means: "Don't touch anybody" but it also is ahimsa. It is also ahimsa to kill the killer. And that is that somebody has to do that.

I saw an interview that day. The man who hanged about five to six thousand people. And they asked him question, "You are supposed to hang this new man if the appeal doesn't go through. What you'll do?" He said, "I do nothing." They said, "Don't you hang people?" He said, "No." "Well, what you do?" He said, "I only pull their legs. That's all. They let those two blocks of wood fall apart, and the man hangs. If I do not do a quick job then he will be just hanged there in misery. My job is that the moment those two planks fall, I jump up to his legs and give him a very heavy pull so he can go easy. I am there to serve him. I am not killing people." And I saw the face of the interviewer. It fell long and deep. He never even thought. He thought this man must be enjoying killing the people. He said, "No. I don't want to enjoy killing people. I am enjoying doing my job. Why they want me? Because I am very expert. I immediately do not let hang anybody even a second." He
said, "I am so accurate that I know before the thud happens, it means those planks hit the other side, man is already gone. I don't wait. That's why I wear heavy gloves. Sometimes those planks can hit me. So I want to just jump up and put my entire body weight and hang with the man so that this man goes." His version was his version. What we had about it is our version. Understand, what we have is ours. Job is the job. And that is what dharma is.

Now, we are human. We are light of God. We are representative of light of God. That's the difference. We are not supposed to act and react. That's the tragedy. That's the animal in us. Yes, there's animal in us, there's human in us, there's God in us. That's true. So, you can choose between three, whichever you want. But if you happen to choose that you want to act as a God, or you happen to know your purpose in this life, then your purpose is, you are called 'human being.' For the time being, mentally, you are the 'hu'. 'Hu' means the light. You are light of God. When you spread darkness you go opposite than your dharma. When you slander, you go opposite your dharma. That is spreading the darkness, means when you slander somebody. Whether you know somebody or you don't, that's not what is required. That's not what judgement is for me. That's not judgement for you.

But the fact of life is that when you slander somebody, you are spreading the darkness, not the light. And that's not enough, either. Also it is true when you slander yourself -- then you are spreading darkness. It is not that you slander somebody, that is all right. It is not all right that you slander yourself. So any mean, negative, unhumanly, unenlightened act you do, it's tantamount to slander. And it is doubly difficult because if tantamount to slander of yourself, it means God gave you the gift of human life, and you slandered. God gave somebody gift of life and you slandered that person. That's the double-rate situation, but here is a total rate of slander when you slander yourself.

Just think of it, somebody comes to your house to just take a rest for a few minutes, and you tell him, "Oh God, I am miserable." First of all, you have no consideration that there is a guest. There's no consideration that you are to act in the light of God. You have no consideration to lift somebody's soul and remove somebody's depression. Rather you multiply your weight with it. And you call yourself human? Think about it. Think about a situation.

People ask me this question, "How can we feel God is with me?" I say it is very easy. Because if you don't see the Infinity (God is Infinity), the impulse of Infinity with you, you will be negative, you will be depressed, you will be hopeless. There are four, five, seven, eight, ten signs. Out of them you will be doing one. And if that is not true, you'll be positive. You'll be positive in adversity. That is the word Guru Gobind Singh used, "Khalsa meraa roop hei kaas. Khalsa meh ho karo nivaas." That means the purity and piety is my being. And pure person has no duality. The duality does not come out of you. It's not part of you. You are the beam of light, you are the current of God, and that's where you are. Duality you create.

Why you create duality? That is the question I ask. For sympathy and apathy. You want to be loved. You always want to be loved. You always are hungry to be loved, because you do not know how to love. If you start loving then what is the purpose of your life? You will have no time wanting anything. A person who is in love and who can love everybody... who cares whether somebody loves him or not? But you don't know love. You know commotions of it. You enjoy the drama and trauma of it.

You come to the gurdwara or you come before the altar or you go to synagogue or you go a Mosque, or you go somewhere to do prayer. What you ask in prayer? "Give me 20 bananas." It is the same prayer a very, very poor man once asked God. "Give me three blessings." God appeared. He said, "Go ahead." He said, "My first blessing is, I want to have a mountain of gold." He said, "You've asked, then so be it." He said, "Then I want that mountain nobody can move it, including you." He said, "So be it." He said, "I don't want to be separate from it." He said, "So be it." And God disappeared. Three blessings were given. A mountain of gold appeared and this guy was on the mountain. And he could move on the mountain. He couldn't move beyond mountain. Nobody can move the mountain including God, so it was there. And he was there with the mountain, hungry. He couldn't eat the gold. There was nothing else there. He finally realized he is dying. So he said, "God, you got pleased with me one way or the other and you gave me these three
blessings, and I was foolish what I asked. But reappear once again and this time, I'll ask only one thing, and no more." God appeared and said, "What do you want?" He said, "Not only you grant me not these three, take them away, but never grant these three things to anybody, ever, so long you are the God. That's all I want." So the mountain disappeared, he was released, and he was running around and since then God has given His word, He will never grant those three things, even you ask Him for it, because He has promised that man.

You take every wrong step in life. The goddess of Maya is Lakshmi, the wife of Narayan. And you want from husband, "Give me your wife." Why don't you go and ask your uncle, "Give me my auntie for a few days?" He will tell you how he feels about you. And you think God is different? You go after this maya, you chase this, you ask for it, in your prayers that's the purpose, that's the feeling, that's the situation. You are only proud of maya, not of God. Have you, how many of you have the guts to say, "God lives in me," and with the divine you walk tall? Yes. When you have diamonds and jewelry and gold and big house and boats standing outside, boats standing inside, what ever you want to do, all that your drama, all your facade, that's when you feel very proud and comfortable and secure. And if you really honestly say you are secure because of God in you, then where's the moment for insecurity in your life? It's a Catch-22. Because you have no relationship with future.

And I repeat the same story. Once a king told the Grand Vizier, he said, "I want to change and you should change. We want to go into the country and see how my people are." Grand Vizier said, "King, you don't have to go, please." He said, "Look, somebody will kill me, what it matters to me? I have no child, I have nobody. You are my Grand Vizier, you raised me like a son. I have ruled under your rulership. And why you want me not to go?" He said, "Not today." He said, "Either tell me why not or please come with me." "Okay. Let us go then if you want to see everything. But I thought I can save you the trouble." He said, "No, no, no, please come with me. I want you with me, but I want to go." He went. He saw one man, totally, absolutely with a rotten health, stinking body, wounds all over, crying, "God bless me! God bless me!" People threw money there, and there were piles of money sitting there. He never touched them, never took them. He said, "Hey Grand Vizier, do you see
this?" He said, "Yes, my lord, I do see it." "What a crazy man he is. In our this city we treat everybody medically free. Why can't he go and get treated?" He said, "He doesn't want to go." "And there is so much money around him. Look, there are piles of money. People come and throw money here. He doesn't pick it up." He said, "Yeah, he doesn't. He wants what he wants." He said, "What he wants?" He said, "He wants your kingdom." "How can he get my kingdom? The guy cannot even get up." He said, "He is going to get it. That's why I told you not to come today and see him." He said, "How do I now this shall be true?" The Grand Vizier said, "Look at him, and look at features. And mark some mark on his face." He said, "Yes, I do see a mark on his face. Under his left side of the jaw there is a mole. Do you see that?" He said, "Yes. Now let us go. Leave him alone. Let him do what he wants to do."

Three or four months later the king said, "How's that friend of mine?" He said, "He's fine. He's very happy. He's waiting for his wish to happen." Ten, twelve days, ten months later the king was blessed with a son. He was very happy. The state was rejoicing. It happened, a miracle. Nobody could have predicted... His wife was about 62, he was 70 something, and the child was born. It was unexpected, unheard of. Especially in American medical history, it can never happen. And there is a total spiritual history in thousands of years where people have given birth to children which they can't even believe it can happen. But it happened, so there was a great rejoicing for month or so.

The king said, "He's extremely happy. He got what he wanted." And the Grand Vizier said, "No, no, let us go. I want to see the city." He went and there was a pile of money there but the man was not there. He asked the Grand Vizier, "Where did he go?" He said, "He went to get your kingdom. Where else he can go? His wish got granted. He's gone. He's there in the palace." He said, "Who let him enter?" He said, "You." He said, "How come I let him enter?" He said, "I'll explain to you." The king said, "No, no, no. Just now I want to go to palace. I want to see what happened. How this damn, dirty, ugly fellow got in the temple and is going to take my kingdom. What are you talking about?" He said, "My Lord, just don't be upset. I told you that day, 'don't come and see it.' You are upset for nothing. He's in the palace, and he IS the king, and he's going to be king in only four more months. Why can you not wait?" He said, "This is too complicated. I'm going. Are you coming
with me?" He said, "Yes, lord. I'll go with you."

So he came, and he said, "Where is he?" He said, "Your wife's house, in the palace." King went there. He searched all around. He said, "I don't see him." He said, "He's in that crib. Don't you see him? He's still yelling and screaming, saying the same thing." And the king went and turned his face and looked under the cheek and there was that mole. He said, "So, he got my kingdom." He said, "That's true. And also a permit for you. You are leaving in exactly four months. You'll be gone and he shall be the king."

He said, "How can this miserable guy can be a king?" He said, "You know he was yelling and screaming? So finally God came through." He said, "God doesn't like people to pray too much so He came and asked him, 'You are praying left and right." 'Bhay sud ho-eh, so sud paaeh'... In that unconsciousness he found that consciousness. He asked God, 'What do you want?' He said, 'In this kingdom, nobody took care of me. I want to be a king.' That's all he told God. Don't you understand your queen is so old; she gave birth to a boy? Don't you understand? YOU are so old and you gave birth to a boy? Don't you see he's the same beggar? Don't you recognize him thoroughly well?" And the king said, "Yes, I do recognize him thoroughly well. Now you have told me all this story. What shall happen?" He said, "Nothing. He'll be great king." "Why," he said, "he became a king? Will he be a great soldier, too?" He said, "No. He'll be a great king, because he'll win the hearts of people as he has won your
kingdom. There shall be no unhappy person in his entire kingdom. He has suffered enough."

King turned around, took his royal seal from his hand, and put it in the hand of the Grand Vizier. Grand Vizier looked at him and said, "Lord, what are you talking about?" He said, "This is the ring which rules, not me. This is the royal seal. It's in your hand now. I have 120 days. Let me do what I'm supposed to do. Let me get away with it. You have woken me to give me a chance. I may not accomplish in 120 days what I want to accomplish, but I think I can concentrate enough, I can meditate enough, I can get also what I... If this guy can get what he wants, I am going to get something also." And the king walked away, and the Grand Vizier laughed. King turned back and he said, "What are you, laughing?" He said, "You are a real king. You are too fast. Once you understand, you do act fast. I hope your son will do the same."

That's what I'm asking you today. 8.4 million lifetimes you have circled around and out of many you have been born as human. And out of that you have come to the Guru's house. Don't you still understand? 'Ab kee briaa so ant teraa kaa-eh pairee pa-eh reh' This round is the last round. Why to take round and round and round again? Don't believe me if you like your games and your nonsense so much as you believe in it, and you are stuck and your brain doesn't work.


There's a natural movie. It's a video tape on Darwin's theory. Why don't you see that. Is it something wrong to see for couple of hours, you see all the time, all the movies. Just a Darwin's theory movie, just get it and it's called "Nature," (an episode from the PBS series) and you just, human, how from lizard, and how you grew. But it's not an idea you are born from a lizard and you were born automatically or what happened, or what happened. Idea is to make you see. It does show you a vast variety of the lives, how they live at each other and for each other -- as you live at each other. That's animal. That's not human. To live off each other or to live at each other is not human. To live FOR each other is human. So I mean, when you live at each other or live with each other, you are not pursuing the dictates of the God, you are not pursuing dharma.

I'm not talking of the dharma that you are a Sikh and that is the only dharma. I am talking of Dharma -- there is only One God and One Dharma. It will never change. Guru Gobind Singh just made the improvement. That's all, big deal. He was real, he gave you the reality, that's all. Guru Nanak did the same reality: Akal Moorat. He said, "You are the picture of God." Ajoonee Saibhang, Gurprasad. And that's what it is. We are asked to keep the face given by God, and not phase out. And we want to go back to God with the face He gave us, so He'll recognize and we recognize. That's all it is.

That is what Guru Gobind Singh did on Baisakhi. It was not something... people said he did this and he did that. He didn't do anything! He baptized Sikhs to be pure and gave them the tenets of purity and then he said, "Rehit piaaraa moeh ko, Sikh piaaraa naa-eh." Rehit, the way of life, the dharma, the calling of the duty, is precious to me... not a Sikh. He didn't reject the Sikhs. He just improved their plight. He gave them certain mold to do, he gave them certain rights to do. And I'm not asking you to change. I'm not asking you to expect a change. I am asking you, in your consciousness, is this earth a permanent home, or you have some else place to go to? And are you aware, or you have any sign and symptom, map, understanding of where you are going?

Look folks, death is inevitable. 'Jo upajio so bin se, pario kal ke paas.' Whosoever is born shall be destroyed and shall walk in the hands of death. Death is inevitable. That's all right. That happens. But I'm saying, are you aware after that, where it happens to go? Do you believe that this body is yours? It's not. If it is yours, then keep it. This body you may not like to drop. But this body one day shall drop you. Am I saying something wrong that you are just looking very serious? Don't you understand that this mind which is ruling you, one day shall not be handy to you. That you can even see. You can go in a mortuary and see -- the bodies have dropped those beings, those selves. And you can go in a mental hospital. There is a living human being who's mind has gone away. It got stuck. That's it. And you are not willing to learn, because you have a one great philosophy. That's your dharma. "It happened to him, it can't happen to me." That's a great philosophy you all have. "What
happens to others, I'm not responsible, I'm not a part of it. It can't happen to me." No, my dear, what has happened to others shall happen to you and can happen to you.

Therefore life is a learning process. Life is a learning process. Life is not here to burn your time away and waste your opportunity of this light of God, being a human being, and mess around for nothing. Life is a virtue. Life comes from "Dhyaan Dhyaan kuj surat kaamaoh." Life comes from giaan, knowledge, understanding of true learning through meditation. Some direction... suratee... some direction, some projection, some lineage, some linkage you should have . And that is the privilege. That is the human privilege. And that human privilege, if you waste it, if you lose it, it's up to you. And that is called 'free will.' A diamond has been given to you. 'Kodee badalay hiraa janamaa bo-ayiaa.' For a shell, little shell of the ocean, you can lose the diamond life as it is. Because that is your choice. You want to look beautiful here? Thank you. Very nice of you. You want to be very rich here? Very gracious of you. You want to be very powerful here? Wonderful of you. But will you
have made the arrangements to do the same in the kingdom of God? Have you understood it as it is?

And so much blind we are. You see me. As you see me, you honestly believe what you see, that is what I am? You hear me. Do you hear me, what I am saying? It's not true. What you see me, I am not. What you hear me, I am not. What you know me, I am not. That much even I know, being alive among you. What other deal you want to make? I, in the body of this human, who is sitting right in the house of the Guru, know very well that what you see I am not, what you hear I am not, what you know I am not. What else you want to know? You want a testimony. I am testifying the fact. I am giving you my own testimony. Because you are the Sikhs of the word. Shabad Guru is your Guru and you have to learn to understand that natural word.

Somebody was talking to me today on the telephone this morning, and I said, "Yes, yes, there's no need to be fanatic." He said, "Why not? That's the way only we live." I said, "All right, my Fanatic Singh ji. Tell me first of all, who's your isht?" Now it is simple, he's a Khalsa. He wears three and a half foot long kirpan and all that stuff, and twenty pounds of iron around his whole body. And I just was very honest. I was not putting him down. I said, "What is your isht?" He said, "Guru." I said, "Wrong. Akal Purakh is your isht. You are Akal Moorat. How can Guru be your isht? Who's apasana you do?" He said, "Akal Purakh." I said, "Then, do you say, 'Guru Nanak is everything, and God is not?" He said, "No." I said, "Don't you understand basic rule? Isht is Akal Purakh." He said, "Okay." I said, "Who is your Guru?" Then he was little alert. He said, "Siri Guru Granth." I said, "Siri Guru Granth is what Guru?" He said, "Shabad Guru." I said, "What is your Gurmantra?"
He said, "Wahe Guru." I said, "Who's Siri Guru Granth's Guru?" "Shabad Guru." I said, "Do you speak all the time elevating words, lifting words?" He said, "No." I said, "Then how come the Siri Guru Granth is your Guru? Explain to me." "I don't understand, Sir." I said, "Don't 'Sir' me now. You are a fanatic and I am not, so we have no relationship to this 'sir-sir' business. I don't want to get into this 'sir' business. And don't try buttering me up. I'm asking a simple question to you. You say 'Siri Guru Granth is my Guru.' Anybody who believes Siri Guru Granth shall speak elevatingly."

That's what Siri Guru Granth does. Siri Guru Granth doesn't do any other thing. It elevates. Whether you are dead or alive, it's going to elevate you. When we are physically dead, you know what Siri Guru Granth sings? "Anand Bha-i-aa meree maae satiguroo meh paaiaa." Don't you read that? Last bani is the Kirtan Sohila. "Je ghar kirat aakhee-ai karate kaa ho-eh beechaaro." Can you believe that? This is your Guru. I said, "Okay, Siri Guru Granth is your Guru. Now, you speak elevatingly all the time." He said, "From now I will." I said, "That's fine. That's something you have achieved." I said, "What is your Guru Mantra?" He said, "Wahe Guru." "That's true. Wahe Guru is Guru Mantra." I said, "Do you appreciate everybody?" He said, "Sometimes not." I said, "Then you are nirgura." "Yes." One who chants and recites and who's Gur Mantra is Wahe Guru, has to do 'Waho Waho' for everything, good and bad both. That's what "Wahe Guru" means. He said, "All right. From today onward I will
do it. I thought I'm not supposed to." I said, "Well you were wrong. Wahe Guru is your Guru mantra." I said, "Then tell me also, what is your 'tek' mantra, and what's your 'oat' mantra." He said, "I don't know what you are saying." I said, "I am talking what you eat and what kind of oats you eat. Do you understand." He said, "No, no, no. I understand 'oat.' 'Oat' is what you cover with. 'Tek' is what you lean on. He said, "It's too confusing to me." I said, "So be it. I am asking you those two words."

Then he turned around and he said, "What is YOUR oat mantra and tek mantra?" I said, "Simple. Guru Ram Das gave me personally." It happened in a mango garden in New Delhi. I was in a crossroad competition and somebody said to me, "You always say Guru Ram Das is your Guru. Then how come Guru Ram Das does not give you mantra personally?' That was his what you call it, intention to tell me without a human guru, a guru cannot be. I said, "How come Guru Nanak got the mantra out of the air? Huh? His shabad Guru." He said, "No, no, no, no, no. You're not Guru Nanak. You're not this." I said, "Why not? I'm everything. What are you talking about? You are going to tell tomorrow that we don't represent Guru Gobind Singh, we don't represent Guru Nanak? We don't represent his house?" I said, "We are the representatives. We are him." "Oh no, no, no. Not in that sense, but in that sense." I said, "Now you are talking senses." But I said, "All right, if that is your dispute, and you don't
want me to understand. I'll give you the answer tomorrow."

And next day, instead of that altar, Guru Ram Das was there sitting himself as a pure full structure of light. And instead of chanting 'Wahe Guru' which is my mantra, which is Gur Mantra which I was chanting, I began chanting 'Guru Guru Wahe Guru Guru Ram Das Guru.' And I said, "Sahib, what is this?" He said, "Go and tell the fool that you got it. That's it." And, "Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh!"

I came back. I said, "Hey, I want you to stand up." He said, "Why?" I said, "I want to touch your feet. I want to bow at your feet." He said, "No, yesterday you yelled at me." I said, "That was yesterday. Don't remember yesterday. Today I want to bow to you then I'll tell you what it is." He said, "No, no, I'm afraid." Because he was afraid I was going to catch him from his knees, I'm going to throw him down. Because day before I was very mad at him that as a holy man he's doing ugly things. So I was really telling him not to do. But anyway, he was very afraid that day. He thought I was going to catch him from the knees and turn him upside down and he'll fall flat. I said, "No, no, don't worry about it. That's your thought. I won't do it. I just really honestly want to lie down and bow at your feet." He said, "All right, you do it from a distance. You can't come near me." I said, "If you are that afraid, I don't mind." So I, where I was, I lied down and I just did
it. I said, "Thank you very much." He said, "Now tell me what happened." I said, "I saw Guru Ram Das, in person, in light. I'm grateful to you... and I got the mantra you wanted."

Now, that's called 'tek.'

There's always one line in Siri Guru Granth which comes to your heart. And that sticks with you. Like mine, "Kete dukh..." No, no, I read whole Japji, I read all that stuff you read and everybody reads. But there's one line. "Kete dukh bukh sad maar. Eh bhee daat teree daataar." That's one line, one sutra. And that's the guiding factor. That's the oat. That is what you lean on, to that line. That's where you go, and that keeps you.

You know, this man reads Siri Guru Granth now for, I think, 50 years. You know what he told me? He said, "I'm going to stop this telephone with you. I'm going to read from the Guru. Whatever hukam that comes, whichever line comes, I'm going to stick with that." I said, "It's not too late. It's a guiding line. It should guide your life." I said, "Also read that line what it says:

'Ketiaa dookh bookh sad maar. Eh bhe daat teree daataar. Band khalaasee bhaanai ho-eh. Hor aakhan sakai ko-eh. Je ko khaa-ik aakhan paa-eh. Oh jaanai jetee-a mu-eh khaa-eh. Aape jaanai aape deh. Aakheh se bhe ke-ee ke-eh. Jisano bakhashe sifataa saalaah. Naanak paatishaahee paatishaaho.'"

We say, "So and so gave us discomfort, so and so gave me comfort. So and so insulted me. So and so appreciated me. Somebody did chittar to me, somebody did chutter to me." We have so many stories about it. Guru says in one line, 'Aakheh se bhe ke-ee ke-eh.' He gives to whom He gives. He gives in any form, He gives. He gives in any shape He gives. He IS the Giver, and we ARE the taker! Veparvaho... Carefree.

In this pauree all what you want to know is explained. And in the end it says, 'Jisano bakhashe sifataa saalaah. Naanak paatishaahee paatishaaho.' Sifataa saalaah means whosoever has understood this pauree -- it's not something complicated. What is sifataa saalaah? What is written in this pauree, if you understand Jisanoo...whom He blesses to understand that one pauree, Nanak Paatishaahee paatishaaho. That shall be the king of the kings. "Binaa santokh naa-hee koeh...." Without contentment, nobody is a king. This will give you contentment.

The realm of contentment is the lordship of the universe, and hereafter any person who shall leave this earth in a human body discontented shall come back to re-circle. There's no way out, my folks. There's no other way, friends. It doesn't matter which religion you belong to. There are some religions who won't even tell you. They tell you they will buy you six foot by four foot plot in heavens by paying $60,000 to something. No, my friends, whatever is on the earth is for the earth! Only your intuition and your attention towards heavens is the only path which will take you there to the heavens. Don't listen to the con men and holy men (who are con men in reality) who are insecure to death, who want to kill us, who want disciples, who want their own glory and glamour, "I have got this, I have got that." Nobody has got anything. Everybody has got God. Lean on Him because you happen to be those who have walked unto the House of the Guru. Please understand the concept.

Our birthday is coming, Baisakhi is coming. It's not a birthday of me and you, it's a birthday of all of us. It's a birthday of the Khalsa. Let us celebrate us. It's a birthday of the purity. It's a birthday from Guru Nanak to Guru Gobind Singh. It's a birthday of Siri Guru Granth, the present guiding Guru. So you please understand the reality of life, and concentrate, meditate, and act, and create the environments in which you can reach to the stage of experience of purity.

I hope within your purity and piety and understanding, you will be blessed and so the future generations. By the lineage you will leave, the legacy you will leave, the action and reaction... whatever you go through and what you produce... in that you shall be forever. That's the chance of every immortal. And from mortal to immortality, that's the only one link.


So I ask you: this Baisakhi of 1990 which is nine years from that tricentennial Baisakhi. In three hundred years it happens. It gives you nine years of preparation for that Baisakhi. In your generation, you are lucky and happy and '99 is coming again. It'll come again after a hundred years more. And you have nine years to prepare yourself. And by that time, you have to have that grace, that power, that capacity to create the same Baisakhi that you can give your head and not even have any question about it. That's what happened. My only prayer is that day there were five. On this Baisakhi, there should be all, and everyone!

And that's a very modern opinion. It's not heavy commercial. It's really communication between you and your soul. So please understand what we are going to see. In 1999, right? When the Amrit was given? 1699? Well, 17, 18, 19... 1999. 300 years. We'll be right there. I'll see you then, if not thereafter.

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh!

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- end -

Transcript by Tej Kaur Khalsa, Los Angeles, CA


Above Article Copyright Yogi Bhajan 2002. ALL RIGHTS RESERVED.



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