TENTH GURU REVEALS EXPERIENCES WHEN WE DO SIMRAN, A POEM FROM A PRINCESS TO TENTH GURU REGARDING KARAM

Translation of the Fourtieth Story from Sau Sakhi (100 stories)

Updesh from Guru Gobind Singh Ji to Bhai Gurbaksh Singh JI (Baba Ram Koer Ji), recorded by Bhai Sahib Singh Ji Darbar Kavi 

One time, Guru Gobind Singh Ji went hunting, took the Singhs far away, hunted a lion and the Rajput Princes witnessed this. There was a celebration in Rewal Town, and the Rajputs asked, 'Guru Sahib, please do come with us, there will other princes there and Sikhs too.'

Guru Sahib knew that this was a trick and the Rajput were deceitful, but Guru Sahib kept quiet and agreed.

Madan Singh Chumaar spoke, 

'One reaps what one sows, no one can even move one hair of Guru Sahib, 

If one does seva with love and devotion, one will be free from the cycle of life and death. One who slanders and does false accusations, will stay in the cycle of life and death.'

The Sikhs said, 'What is he saying?'

Madan Singh smiled and kept quiet. 

Guru Sahib said, 'O' Sikhs, Madan Singh has done seva of the horses for 12 months. If a Sikh does selfless service of the Guru's horses and for one year, does seva of the Guru's cows, that Sikh will reach a status where no one else can reach. 

Apart from those who do simran, no one else can reach this state. 

When one devotee reaches a state of continuous simran, simran will first remove the Abhiyasi (spiritual seeker/spiritual practitioner) from his/her physical body (sethul serir). 

The soul will pass through the subtle body (sukhsham serir) and causal body (karan sarir) in such a flight that the soul reaches the astral plane (Sahans dal Kanwal), where there is brightness of thousands of lightbulbs, just as in Gurbani, 

First, we used to only hear the words of Gurbani, but now we are experiencing it. 

If the practitioner does not get caught and beaten up in the game of illusion (maya), does not indulge in the four cardinal sins (kurehat), does not let pride take over, has love and faith for the True Guru, then one day comes, the blessings of Satguru will take him/her into the Third Eye (Trikuti), and after some time, the intense love will take him/her into the Tenth Gate (Dasam Duar)

These experiences starts off with the practise of simran (remembrance), the greatness of simran is described in the first Asthpadi of Sukhmani Sahib

The likes of Bhagat Kabir Ji and Bhagat Ravidaas Ji write their bani when they reached this state. 

Those who read and preach about Vedas also have not reached this state, as Vedas only speak about the three qualities of Maya (Trey Gun - Rajo, Tamo and Sato), but this state is beyond these three qualities. 

Sri Krishan told Arjuna, 'Hey Arjuna, you cannot experience me until you have not risen above the trey gun. The whole world is bounded by the trey gun and all tasks/affairs are done within the trey gun.'

Satsang (true congregation), Naam Abhiyaas (meditation on Naam) and Rehat Maryada (code of conduct), can release someone from the trey gun, and where the religious pursuit starts, where one reaches the fourth stage (Chothi Avastha)

*Continue Sakhi*

The Tenth Guru told Bhai Madan Singh, 'Continue doing your seva of the horses, whatever blessings you have, keep it secret, this is the house of Satguru Nanak and They are our protector. Do not worry, go along with whatever is happening.'

So, Guru Sahib and the Rajput princes went to Rewal. There were many other princes and Sikh Sangat there. Everyone did ishnaan in the sarovar (pond), did Naam Simran and gave charity. Guru Sahib was sitting down on a higher ground. 

The princess of Chamba was unmarried, she asked the permission of her father and wrote a letter to Guru Sahib. The princess was very well versed with poetry and its skills, and she loved reading Bani of the Gurus. She had the desire to have glimpse of Guru Gobind Singh Ji. With utmost respect, she wrote a poem depicting the greatness of the Guru and asked five questions in her poem, 

Q1: What is the fundamental substance that a human obtains when coming to this world?

Q2: What is the second substance in which the cycle of life and death functions and never ends?

Q3: How is one subjected to the cycle of life and death and the countless life forms?

Q4: How does one reaps one's actions based on karam?

Q5: What if a person dies before clearing the account of karam in this life? 

Guru Sahib read this letter and knew it was written with so much love, They immediately wrote an answer.

A1: The fundamental object that a human obtains is this body. 

A2: The second is doubt (Dubda), and the influence of maya (illusion) that separates us from Akaal Purakh (Timeless Being) 

A3: Ego (haumai) is the greatest suffering to human, which subjects them to the cycle of life and death and countless life forms. 

A4: We are now reaping the karam of our past lives, without the wealth of Naam, our Sanchit karam (sum of all our past lives karam) cannot be burnt. 

A5: If death comes, but the account of karam is not cleared, then according to those karam, Dharamraj will judge you and you shall return back into the cycle of life and death

This was the reply sent by Guru Sahib to the princess. Upon reading this, the princess took her father's permission and went to see Guru Sahib. She bowed down to Guru Sahib. SatguruJi turned their back toward her. She asked, 'Why have you not placed your hand on my head and bless me?'

'A Sikh will not touch a Turkani, and I will not as well. O'daughter, your service and devotion have been accepted. You will take birth at Damdama Sahib, in the family of Dalla, you will do seva of the Sikhs and Sikhniaan, then I shall come and give you my Darshan (glimpse).'

She replied, 'Bless me Guruji,' and left. She spent her life in accordance to Gurmat. 

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