Sunday, December 31, 2006

Taking Amrit

Taking Amrit

Monday 18 December 2006

Waheguru ji ka Khalsa Waheguru ji ki fateh

Daas was requested by a Gursikh to upload an article. Daas was going to write an article next week about Amrit but that would of been too late as their is going to be an Amrit Sinchaar this weekend on Saturday at Coventry Smagam. So Daas decided it would be best to either write an article straight away or accept this one. Daas has read the article and feels it is very well composed and answers alot of questions Abhilakhis (candidates of Amrit) have. So here is the article written by an anonymous Gursikh.

Waheguroo ji ka khalsa, waheguroo ji ki fathe!

To all the Abhilakees (ones preparing for Amrit), Amrit sanchar is coming close and the ones preparing to take Amrit are getting more excited which you guys should be. There are a few things that daas would like to share with you, just so that you guys can get a further understanding of what Amrit is and what we need to sacrifice. Please put this in mind that you are going to ask for Amrit it does not mean that we are 100% that you will be taking Amrit that night. It’s a blessing, it’s only when Guru Gobind Singh wants to give it to you not when you want it. Daas will only say some points briefly if one wants to know more then please ask other gursikhs. If daas does any mistakes and if anyone gets offended by this article then please do ardaas for this kookar.


gur siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ]
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name.

The Gurbani thuk above by Guru Ram Das ji explains itself, Mahraj ji is saying that a person who wakes up at Amritwela is the only Sikh. An Abhlaikee Sikh should wake up Amritwela before the amritsanchar for at least a few months or even a year etc, so that one does not find much difficulty in waking up after being blessed with amrit. If one has not woken up amritwela before taking amrit one will find it very hard, not sayings it’s not possible. Amritwela normally starts around 2am waking up earlier is your own kushi (happiness). To help waking up one should;

  • Eat less before going to sleep and eat before 7ish

  • Sleep early

  • You could also drink a lot of water before sleeping, so when the alarm goes off you will have to go to the toilet

  • Put your alarm further away from your bed so that you will have to get out of your bed and walk to switch it off.


audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ]
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.

Having an ishnaan at amritwela is a MUST; this should be in cold water so that it wakes you up, the feeling after a cold ishnaan can not be described, it can only be experienced. It takes courage to have a cold ishnaan and this is what mahraj is looking for, how much do we sacrifice to our guru. It is VERY IMPORTANT to jaap naam while having an ishnaan other wise there is no use. Naam is the only thing that makes our day to day chores parvaan (accepted).

iqn kw KwDw pYDw mwieAw sBu pivqu hY jo nwim hir rwqy ]

The food and clothes, and all the worldly possessions of those who are attuned to the Lord's Name are sacred.

When taking an ishnaan it is very important to have all the panj kakars on the body. Also having a keshi ishnaan is a MUST everyday, this can be done by having a pindhe ishnaan and the keski on top of your head, also wrapping the kirpan around the head. When changing the kashera one needs to take the right leg out put it in the clean kashera and then the left leg out and do the same.

IMPORTANT – the kashera must not leave the body doing this is a kurehit (sin) it can be fixed by doing ardaas, by asking for forgiveness. This also goes for the kanga, if the kanga accidentally falls on to the ground, wash it and do ardaas. Doing paths such as jap ji sahibs, chopai sahibs or others should also be recited before asking for forgiveness.

When one has a keshi ishnaan, one should wrap there keski around there waist, putting the kanga inside the keski, or any other way but making sure that the kakars don’t leave your body.


Believing keski as a kakkar or not, it is very important that both genders wear a keski at all times. The disease of ignorance has crept into the singhs, where singhs have started to wear a patka rather then a beautiful dastar. Imagine a Singh walking into the amrit sanchar with his hair as a knot on the back of the head or even a plat. If this is not acceptable for a Singh then why is it acceptable for a Singhanee of Guru Gobind Singh. The key point to remember here is that one cannot protect their kesh without a keski/dastar.

Again daas apologises if daas has said anything wrong. Believing keski as a kakar or not, it is very important that one keeps keski rehit.

Jaaping Naam

eyko nwmu hukmu hY nwnk siqguir dIAw buJwie jIau ]5]
The One Name is the Lord's Command; O Nanak, the True Guru has given me this understanding. ||5||

It is very important to jaap a lot of naam, as Guru Granth Sahib Ji tells us to jaap naam, jaap naam and jaap naam, this is the hukam of our Guru. At amritwela one should jaap naam for at least 2 hours sitting, as 2 hours will lead to12 hours of naam abhiyaas throughout the day. It is also important to do some sitting of naam abhiyaas in the afternoon, maybe an hour or so. Doing naam abhiyaas before going to sleep is a must as it will carry on unconsciously throughout the night, which will make it easier for one to wake up again. One can go into a lot of depth on the subject of naam, it’s the key thing in sikhi. Without naam one will find sikhi very hard and one may even begin to question the concept of naam.

Talking less

bhuqw bolxu JKxu hoie ]
To speak too much and babble is useless.

One needs to stop wasting time and speak less, eat less and sleep less. Doing these three things will increase one jeevans and also our naam abhiyaas. A lot of us talk about things that we don’t need to talk about which will take us away from naam, a second with out naam is like years of separation. We spend hours talking about useless things, how much kirpa would it be to jaap naam for those hours in the sangat. Gurrrrrrrrooooo


ijin hir iDAwieAw iqs no srb kilAwx hoey inq sMq jnw kI sMgiq jwie bhIAY muhu joVIAY ]
One who meditates on the Lord obtains all pleasures and comforts; let us go each and every day, to sit in the Saints' Society.

It is very important to stay in the sangat and visit the sangat every single day, to obtain true peace of mind. Doing amritwela with the sangat has a lot of benefits, one will find that they can do more naam abhiyaas, find it easier to wake up amritwela, doing more sangat will have an increased effect on ones naam abhiyaas, for example if there are 5 gursikhs doing naam abhiyaas for an hour then that would equal to one gursikh doing naam abhiyaas for 5 hours. Some get into hankar (ego) and think that they can be ok with out the support of the sangat, daas can say that the people who have commited such a foolish mistake have always fallen. So stay in the true sangat, where there is naam and bani there is true sangat.

Sarbloh / Bebik

bwbw horu Kwxw KusI KuAwru ]
O Baba, the pleasures of other foods are false.

ijqu KwDY qnu pIVIAY mn mih clih ivkwr ]1] rhwau ]
Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause||

Ideally there is no such thing as being a bebiki, sarbloh is the only bebik. This is the time of kuljug so many will find it hard, but whatever the rehit may be it is a must for every gursikh. If sarbloh is what we take amrit from, why is it that we are allowed to eat from glass or other metals after the amrit sanchar? This means that we did not sacrifice our body, mind and wealth to the Guru. Some question sarbloh but all one needs to say is, from what metal they took amrit from. If they say something other than sarbloh then walk away that person has not took amrit and is not a gursikh of the guru. Don’t get in to these petty arguments and just concentrate on your own jeevan, getting into arguments is a threat to your jeevan and naam abhiyaas. Just walk away!

One can work up to being a sarblohi, one could start from eating only from gursikhs. Not eating things like chocolate, crisps or pizza etc. Eating from a manmukh is a kurehit and one will need to do ardaas for forgiveness. One should eat less and only in the sangat of gursikhs.

Jaap naam while eating is a must talking over Langar can lead to the increase of the 5 vices (kaam, krodh, lob, moh and hankar).

Watching TV

One who wants to know the evil of TV should read Baba Harnaam Singhs book, Sai Kinayhi-aa, it has a chapter where it shows the reader the effect that television can have on one’s jeevan. It will only lead to the 5 vices attacking us from inside. It will take us away from naam and it will be much harder to concentrate on naam abhiyaas. watching television till late will prevent one from waking up at amritwela. By staying away from television, ones jeevan will greatly increase and the love for our Guru, so why do we challenge elder gursikhs about this issue. If watching television helps you to jaap naam then carry on watching it, BUT it won’t, so don’t bother!! Whatever you do, if anything stops you from jaaping naam then stay away from it. It’s simple! Goes for chatting on the net, msn etc.

Amrit Sanchar

Amrit Sanchar is the example of how you need to live your life. You are going to sacrifice your mind, body and wealth:
Worldly bonds fall into categories.

Body - sleeping, eating and talking; Guru jee has advised us to reduce these.

Possessions and relatives - house, wealth, wife, sons, daughters etc

Mind - five vices, jealousy, hatred, deception etc

It is the beginning of your new life that the Guru has given you. At the Amrit Sanchar you will be there through out the Amritwela meaning from now on you have to wake up at Amritwela, you will be wearing the 5 kakkars and banna which one will need to keep; you will take amrit from a Sarbloh Bata the Hukam that the Panj Piyareh will give you. All these things are the start of your new life we need to sacrifice them. Make the most of your amrit sanchar and go in there with full nimrta, the more nimrta (humility) the more you will get from your guru! Take care and all the best, hope mahraj blesses the abhliakis with amrit di dat, pakha amritwela and naam rasiya wala jeevan.

Please forgive daas for any mistakes and if daas has offended any one. Daas just wants to help other gursikhs so that we get more jeevan wale gursikhs in the panth who can help others and bring back the Khalsa panth that Guru Gobind Singh ji gave us. There must be a lot of things that daas has forgotten to write, deepest apologies for any wrong doings.

Waheguroo ji ka khalsa, waheguroo ji ki fathe!

Tuesday, November 21, 2006

Facial Hair

I found this story on rsingh's blog and its deffinetly worth sharing:

Kurbanee Kaur (about facial hair)

A story I found on my old pc I would like to share. Its about a phenjee called Kurbanee Kaur and facial hair.

Kurbani kaur peered into the mirror, a tear slid down her cheek, smudging the make-up a bit in the corner of her eye. Another threatened to follow, she blinked it back and swallowed hard. She mixed up a little more of the bleaching powder into the bleaching creme, X-tra strength for dark or heavy hair, it read on the package.

It burned as she applied it over her lip and just under her chin.

She fought the urge to pick up the tweezers and shape her brows...

She felt like she was turning into some sort of hideous monster.

Carefully she walked to the edge of her bed, and picked up the translation of Anand Sahib... She had a 10-15 minute wait for the bleach to do it's work.

Anand bhaiaa mayree maa-ae satguroo mai paaiaa
O i am in ecstasy o my mother, for i have found my True Guru. I have found the True Guru with such natural ease, and my mind resound with the Music of Divine bliss.

The jeweled melodies and celestial harmonies have come to sing the Shabad, the Word of God. The Lord dwells within the minds of those who sing the Shabad. says Nanaak i am in bliss for i have found my True Guru.

She fell back on the bed, in transports of ecstatic bliss, was there anything more beautiful. She lay there for many minutes washed in waves of inner dimension, until she heard the alarm on her watch sound.

It brought her back to the present.

As she washed the bleach away, a pale, light, burned, stubble remained.. It felt sharp, and dry and looked unnatural against the dark of her brows and hair. She sighed deeply.

It had taken so many years for her to be able to find the courage to receive Amrit. When ever she would hear that Amrit was to be given, she would head away from the camp, or Gurudwara.

She didn't want to make a commitment she couldn't keep. Still she tied a white turban, when ever she went to the Gurudwara dressed in her tight white knit dresses, and leggings. One day as she told her self how devoted she was to Guru and how much love she had.. a voice replied, "yes devoted, but not enough to take Amrit, or learn to read nitnem, or get up early in the morning for sadhnah."

Finally, a Singh asked her point blank at camp one night while she was tucking in her sons.. Have you been baptized? When she said "no", it was as though no one would believe her. When she returned home, she went to her Siri Guru Granth Sahib, english, romanization and gurmukhi all in one. She wept and agonized. Should she Take Amrit. Was she worthy, ? Could she keep the commitments.? At the next camp, a Singh came to her and asked if her younger son could take Amrit, the older son asked if he could too. She asked a lot of questions about the commitments.

She was given a set of kachara and told to take a bath and wash her hair. She put on the kachara. They felt so strange, she was overwhelmed. She felt like weeping, she lay down on her bedroll, and closed her eyes and went to sleep. She wasn't ready, the childrens father came late from work. During the ceremony, while they were waiting, sitting on the stage with other campers singhing keertan, the youngest came running out from a trip to the bathroom, His face was wet and his eyes glowing.. "They put water in my eyes," he whispered excitedly.., and then ran back to where the others were taking Amrit.

The next week, they had driven a long ways to reach another camp, on time to be included among those receiving Amrit. Something profound had happened, and her life had begun to change.

But she made mistakes... Right away, she couldn't stop removing hair from her face. Little by little in stages she had first let her eyebrows grow in, then hairs came in under her chin... Surely there were many more than had ever been there before. Lastly she got the courage to let the hair above her lip grow. It wasn't easy... the morning after keertan smagham, she had pulled out every one with her fingers, while driving home from the rainsubhai, something had happened there, as they sang the last shabad.. something like when she took Amrit, yet still, she pulled out every hair.

She wept into the ramalas, begging Guru ji to forgive her and help her have courage. She sat with her fists clenched into tight balls, sitting on her hands, while something like a cactus patch, sprouted on her face. Then she went before panj pyare once more and confessed her mistakes.

Still she wasn't happy, she looked so disfigured, and the bleach didn't help any, It just made her appear more bizarre, How could she try to hide something from the world, and yet show that she was a Sikh at the same time? She felt so ugly, how could anyone love her, how could she love herself? Her best friend told her she "looked good, like a singhni," and that helped a little. But it wasn't anything she could talk about to any one, only Guru ji, and to Guru ji she wept copiously, wetting the ramalas with her tears.

She made up her mind to stop with the bleach. The make up too, just made her feel dirty and ashamed. She went to the store and tried on a bathing suit. The top looked really attractive, but her kachara come out from underneath the bottom part, and then she saw her face. It just didn't match. She never wore that knd of suit for bathing again. Sometimes she felt proud, when she sikhrehtly noticed other bibi sitting on stage, who were touching their dhari with bleach.

Then one day she had an attack of nerves and started pulling at her whiskers. Yes, that's what they were, rough and coarse whiskers. In better moments, she emembered that kittens have whiskers, and that every one loves kittens. Even, she saw a lady horse once that had long whiskers, and every one petted her affectionately. But this day, she couldn't help herself, and pulled out whisker after whisker. Oh, there were plenty left, just a few around the edges were missing, no one else would ever know. And they would grow back!!! No doubt about that, they had always grown back. She even went to doctor, and he told her they could only be removed surgically. They always would grow back otherwise.

Sometimes they got wet when she drank, she shuddered. Just like a mans... But she couldn't complain because after all men had so many more, and much much longer. Sometimes, every once in a while, it made her feel like a smaller version of a Singh, but more often she looked at the smooth, beautiful, glowing, radiant faces of other women, and wept inside with shame. When she looked in the mirror, sometimes she felt like she was looking at Guru Sahibs face. So she could not protest, yet still she wept.

Then one day her beloved brother was in an industrial accident at work. His beard was caught in machinery, and nearly half was yanked out. He suffered, pain and shame. He sat behind Baba ji, and read from the new Siri Guru Granth Sahib, this one had just one line. She wanted to try to read it, but didn't dare. As she watched her brothers lips moving, while he recited gurbani, a glow lighted him. Looking at his face with half his beard missing, suddenly she saw herself, how she looked when she pulled out half her whiskers.

All this time she had thought she was disfigured, when her hair grew in, yet it dawned on her consciousness now, that actually all these years she had been disfiguring herself, by removing her hair, and painting her face. Even some other ladies in the community had followed her mistakes.

She went to her room and wept some more. She had tried so hard, and it had all ended in failure. She had taken off her tight white knits, and started wearing salvaar kameez, over her kachara, wearing black to reserve her inner strength. Removing the white turban she had grown up in, in favor of keski, she tied a black one and had worn it day and night, despite many protest from the childrens father. She slept in her kirpan, and kachara, and kept all 5 of her kakar ,even in her isnaan, and had never, ever removed her kara since the first day she put it on, 20 years ago. And still she failed. She had struggled to learn her nitnem, gotten up at 3:30am every morning for Amritvela, and done naamsimran for at least an hour, for the past year or two, carefully she never ate outside and did all her cooking in a karahee, and still she failed miserably.

She failed because she hadn't understood, but now, she did understand, and she firmed her resolve never to make foolish mistakes again.

Bhaisakhi day came, and she went alone to panj pyare, weeping. They would not allow her with out the children's father. She wept harder, "He is fed up with me," She wept so piteously that they accepted her, but with restrictions, until the children's father came also before panj pyare, She was so grateful. They gave her some instructions, and bani to recite. And told her "do not touch your face, it is poison."

She wore the kesri keski that she received in the Amrit sanchar for nearly a year after, day and night as her chunni, and touched her face only with the kesri kupra covering her hands between it and face, until her hand s could be trusted to touch with love, rather than remorse.

The children's father had been completely fed up with her, and had threatened her security, but she knew, just as she had struggled with change, he also was going through incredible adjustments. Of course that didn't really make it any easier to deal with the flares of anger, but it drove her closer to Guru Sahib, her shelter, her honour, as she frequently wet the ramalas flooding them with her tears.

Something had happened, she changed. Everybody said so. It was true. She had changed. Now she was a Singhni for real. Maybe she wasn't beautiful, or perhaps she didn't even know what beauty was, her daughter always told her she was beautiful, but that was just love wasn't it. She knew now though, that she was loved. Loved by Guru Sahib, and loved by sadhsangat. She knew Wahe too... because inside she had Guru... waheguru waheguru waheguru waheguru waheguru waheguru waheguru... Because, rather then being apart from, she now was a part of ~ ONE body of Khalsa ~ ONE Waheguru ~

Sunday, August 13, 2006

Major, Baldev Singh Ghuman

Author: Singh
Date: 05-18-05 19:16

Saheed Baldev Singh Ghuman, son of S. Bhim Singh Ghuman and Inder Kaur, was born on 10th July 1937 at village Muhadipur, district Sialkot (now in Pakistan). After the partition his father settled down at village Bhani Bhagar (near Qadian), district Gurdaspur and here Maj. B.S. Ghuman finished his education at Sikh National College Qadian under the one of the best educators; Head Master Sardar Karam Singh Ghuman, Head Master Santokh Singh Cheema and Principal Bawa Harkrishan Singh. In 1961 he joined the Indian Army and served in 4th Jat Battalion until he resigned as a Major in 1983. He participated in three Indian wars during 1962, 1965 and 1971 but was left saddened and shocked with the attack on Golden Temple by Indian Army in summer of 1984. After this incident he came under the influence of Damdami Taksal and started to work closely with S. Simranjit Singh Mann (MP) holding the position of senior member of Punjab State Working Committee within Akali Dall (Mann.)

Soon he became a highly active human rights activist by organizing peaceful protests against fake police encounters and torture of Sikhs. He is also credited for the unity between two major factions of Sikh Youth Federation and saving hundreds of innocent Sikh men from being engaged in fake encounters and torture during the dark days of Punjab in 1980’s. For his selfless service for Sikh panth and Punjabi people he was arrested on August 08, 1986. He was tortured in Jalandhar and Amritsar interrogation centers and later moved around in different jails of Punjab including Nabha, Sangrur and Patiala for two years, from were he was released after the court dismissed his case. His journey to jail and infliction of torture upon him made him stronger and he spoke out much louder against the human rights violations, which took place in Punjab. As a senior member of Akali Dall (Mann) his duties included to get innocent Sikh men out of the jails of Punjab and to retrieve dead bodies of Sikh men killed in encounters. His this activity did not seemed to make authorities and police too happy and he was shot dead on 23rd June 1990 at his house in Jalandhar by police sponsored killers known as “cats”, so that the voice of the oppressed people can be brought down.

People of his village and surrounding villages made a small memorial in his memory at gurdawara Tahli Sahib at village Ghorawaha, Gurdaspur were now Baba Darshan Singh Ji is running a Sikh academy and providing an opportunity for the children from surrounding villages to get basic education. A person is not dead until forgotten; Shaheed Maj. Baldev Singh Ghuman was a brave soldier who fought for his country, and people. Upon his death all political and human rights organizations of Punjab paid their homage and was declared a great martyr.

Bhagat Puran Singh Ji

Puran Singh, Bhagat
Great Saint and helper of the disabled (1904-1992)

user posted image

Bhagat Puran Singh Ji is undoubtedly the single Sikh Hero of this century who worked totally selflessly all his life to provide the last hope to the mentally and terminally ill patients. Whenever he use to see a deserted dead body (human or animal) immediately he would prepare (by his own hand) a grave and give the human or animal a deserving respect of death. He was to Sikhism, what Mother Teresa is to Catholicism.

Against the backdrop of violence and poverty in 1947 he established a premier institute which takes care of sick, disabled and forlorn persons. Whatever money and financial resources he could gathered he used it to establish this institute. It is also believed that he was almost nominated to receive Nobel Peace Prize in 1990 but by not giving him prize it was the loss of sick and disabled persons as well as Nobel Prize committee. His life story is a saga of grit, determination, faith in the almighty and unending love for the suffering humanity. A very brief sketch of Bhagat Ji's life is given below.

Bhagat Puran Singh, born at Rajewal, Distt. Ludhiana on June 4 1904., at the house of Chaudhari Chibu Mal and Mehtab Kaur. In an interview to Patwant Singh Bhagat Puran Singh discloses how he became a Sikh ,in his early life he use to travel a lot from village to village and would stay at a Hindu Temple. One day when he was staying at a Temple Brahmins told him to clean the temple and then when he was done they sat in front of him and ate the food without offering him., Incidentally next time he had to stay at a Gurdwara and Bhai ji of Gurdwara not only gave him good food but also a cot and a glass of milk afterwards., without asking for any sewa for Gurdwara. After this Bhagat Puran Singh didn't even thought twice and became a Khalsa.

He set out in life for the service of the suffering humanity- the greatest religion. He founded Pingalwara in 1947 with a few discarded patients. He was also a writer as well as publisher and an environmentalist. Pingalwara is a very big home of human service. Bhagat Ji's contribution in spreading awareness about the global dangers of environment pollution, increasing soil erosion etc are also commendable. His dedication was awarded with heaps of honours by many quarters. Prestigious among these was the Padamshri award in 1979, which he surrendered in the wake of the army attack on the Golden Temple in 1984. He left for his heavenly abode on August 5, 1992.

As a sturdy youth of moderate means about 70 years ago, Bhagat Puran Singh saw a little boy who couldn’t walk. He decided to be the boy’s carrier "Until the latter could use his own legs".

The boy never did and Bhagat Puran Singh carried him on his shoulders until the time he himself became too frail to walk. And he decided to collect humans who did not have the abilit to help themselves. His Pingalwara became a home for orphans, mentally retarded persons and, the totaly deprived sections of society. It was a primitive place and neither society nor the State helped. The media winked a lot, took occasional notice and lapsed back to winking. But Bhagat Puran Singh carried on.

He remained an avid collector ever since. He collected "human pebbles" from the streets and housed them in Pingalwara. He collected funds, in driblets rather than droves, to run it. And he collected all the purposeful articles in the newspapers and magazines writings on the economy, environment, public health, population, etc. -- published booklets of these and distributed them free to interested people. The front page of newspapers never interested him. It was amazing to see how his eyes went straight to reports and write-ups dealing with human problems and welfare. He lived all his life for others and packed 72 hours of activity in a normal day.

At this time Pingalwara is run by Dr Inder Jit Kaur, she is also President of All India Pingalwara Charitable Society(Regd). She has embarked upon a mission to produce a movie on the life of Bhai Puran Singh Ji. Please spread this information.


More can be found including pictures on:

Tuesday, August 08, 2006

Bulleh Shah witnesses Khalsa rise

Author: Dalbir
Date: 08-03-06 17:19

This is interesting. Apparently written by Bulleh Shah (1680-1757), a famous sufi who was a contemporary of Guru Gobind and lived in the Panjab after the Gurus passing and witnessed the rise of the Khalsa misls himself.

"Ulte hor zamane aaye,
Hun asaan bhed sajjan de paaye. | (sajjan=beloved)
kaa(n) laggad nun maaran lagge, | (laggad=hawk)
chiriyan jurre khaaye | (chiriyan=birds;jurre=a bird of prey)
iraqiyan nun chabuk paunde, | (iraqiyan=a breed of horses)
gade khood khavaye | (gade=donkey;khood=green fodder)
aapneyan vich ulfat naahee, | (ulfat=love)
ke-he chaachche taaye | (chaachche=father's younger brother;taaye=elder)
piyo putran ittfaak naa kaahee, | (piyo=father;putran=sons)
dheeyan naal naa maaye | (dheeyan=daughters;maaye=mother)
sachcheyan nun hun milde dhakke, | (sachcheyan=truthful;dhakke=push around)
jhoothe kol bahaaye | (jhoothe=liars)
agle jaaye bankaale baithe,
pichliyan farash vichaye | (farash=floor)
(one line is missing here, somebody please complete it)
Bullah jina hukam hazooron andaa,
tina nun kaun hataaye."

"Perverse times have come,
I know the mystery of the beloved
crows have begun to hunt hawks,
and sparrows feed on falcons
horses bear the whipping,
while donkeys graze on lush green
no love is lost between relatives,
be they younger or elder uncles
There is no accord between fathers and sons,
Nor any between mothers and daughters
The truthful ones are being pushed about,
the tricksters are seated close by
The front liners have become wretched,
the back benchers sit on carpets
Those in tatters have turned into kings,
the kings have taken to begging
O Bulleh, that which is His command
who can alter His decree."

Another one:

The Mughals quaff the cup of poison.
Those with coarse blankets are up.
The genteel watch it all in quiet,
They have a humble pie to sup.
The tide of the times is in spate.
The Punjab is in a fearsome state.
We have to share the hell of a fate.

Compare with following observation by Polier sometime between 1776 and 1802:

In their [Sikhs] excursions they carry no tents or baggage with them, except perhaps a small tent for the principle chief; the rest shelter themselves under a blanket, which serves them also in the cold weather, to wrap themselves in, and which on a march covers their saddles. They have mostly two horses a piece, some three; their horses are middle sized, but exheedingly good, strong and high spirited, and mild tempered.

Thursday, August 03, 2006

How Do We Do Simran?

Daas was asked about swaas simran, also about teaching it and how it is done. I have therefore got relevant articles together and pasted them below.

Technique of Naam Abhyaas

Author: Kulbir Singh
Date: 04-20-04 18:36

It is hukam of Punj Pyaaray to not teach the Gurmat technique of Naam abhyaas to anyone, nor give naam to anyone. Only the Punj Pyaaray have right to do so.

Bhai Sahib Randhir Singh jee has written about Sant Hira Singh jee Daudpuri, who started giving naam to others. Sant Hira Singh jee was a very accomplished gursikh and used to do naam abhyaas day and night. He was one of the main companions of Bhai Sahib Randhir Singh jee. While doing Naam abhyaas, he used to start floating in the air.

In the village he lived, many became tyaar-bar-tyaar Khalsa, as a result of his sangat. His personal kamaayee increased manifolds. Once a bibi saw Sant jee coming and accosted him, "Vey Hira Siyaan, suniya hai tu jiss dey sirr uppar hath rakh deven, uss noo hosh nahi rehindi. Vey mere sirr uppar vee hath rakh dey" (O Hira Singh, I have heard that on whom you touch on head, he loses consciousness. Place your hand on my head too".

Sant Hira Singh laughingly placed his hand on that old lady's head and she really lost consciousness. Swaas swaas naam started vibrating in her body, with great alacrity. She remained in these colours for more than 24 hours.

This way, playing miracles forbidden by Guru Sahib, Sant Hira Singh jee lost all his kamaayee and one day, he discovered to his horror, that he could not retrieve the darshan of Jyot of Vaheguru. He tried and tried but all in vain. He would go to the side of wells at midnight and do Naam abhyaas, standing on one leg, for hours and hours but all in vain. He could not retrieve his old spiritual state. His inside became dark like normal people. No longer he could view the charan-kamal of Vaheguru. No longer he could get into Dasam Duaar. No longer the divine lotus in his navel would blossom. He did not know what to do.

In such distressed state, he arrived back at Narangwal, the village of Bhai Sahib Randhir Singh jee. Bhai Sahib jee and other accomplished Singhs already knew why he had come. The Singhs at that time had all 5 Akali Shaktis (spiritual powers) and knew everything in and out. They knew the purpose of arrival of Sant Hira Singh jee but kept ignoring him. They did not heed to his requests and supplications.

Sant Hira Singh's agony knew no bounds. His bairaag was uncontainable. He would stay seated where the shoes of sangat were kept and his eyes kept shedding divine tears.

After many days or weeks, the Singhs realised that the time for embracing Sant Hira Singh jee had arrived. They organised an amrit sinchaar and subpeonoed Sant Hira Singh jee. Bhai Sahib Randhir Singh jee has written what happened inside, very beautifully. Basically, the Punj Pyaaray made him realise that he had lost all his spiritual state because he had started giving naam and technique all alone. They said that this was the sole right of the Punj Pyaaray and no one else had any right to give naam.

Sant Hira Singh jee repented his mistake and within moments, his spiritual state came back. He was back in his old spiritual state in no time.

From this saakhi, we clearly learn that we don't have authority to teach naam to anyone. By the same token, if Singhs are doing naam abhyaas in their house where non-amritdharis too live, they don't have to do it gupt abhyaas. They can do it loudly as long as they are in their room. If they are absorbed in abhyaas and some sees them or hears them, they don't lose anything.

If sangat at a gurdwara sahib is doing abhyaas and a person who has not got naam driR comes, there is no need to stop doing abhyaas. We cannot stop anyone from coming to Gurdwara Sahib and it is not right to do so either. If someone comes, and has not got naam driR, that person will not come second time, as he will have no idea what Singhs are doing. Only that person, who has got naam driR, can do abhyaas with singhs. Others would freak out and not come second time.

Rest Guru Sahib knows. This is all I have learned from sangat.

Kulbir Singh

How Do We Do Simran?

Daas feels very upset when ‘Amritdhari Gursikhs’ approach to me and ask ‘how do we do simran?’ Worst of all is when these Gursikhs have been Amritdhari for some time. Majority of the time Daas is led to believe it is not all their fault. Sikhi is a very spiritual religion, infact, probably the most spiritual religion ever created and ever to be created. However, how can we be spiritual and call ourselves Gursikhs without meditation (Simran).

Ik Pal Khin Visrehi Too(n) Suaamee Jaanao Baras Pachaasaa
If I were to forget You, for a moment, even for an instant, O Lord Master, it would be like fifty years for me.

Daas’ opinion is when Abhilaakees (Candidates for Amrit) go to take Amrit, it is the duty of the Panj Piaare (Five beloved ones) to teach these Gursikhs how to do Simran and the Panj Piaare should also be Jeevan vale Singhs, Abhiyaasee Singhs, (very spiritual). This is so they can inform the Abhilaakees about ups and downs that they may face in their lives, different stages of spirituality, Amritvela, Athai Pehar Simran (24 hours simran) etc, so, the Abhilaakees get a fine idea that the path they are going to tread on is not easy and it is the strict path of meditation, leading us in reunion with Vahiguroo again.

Daas is a firm believer in sharing Spiritual wisdom, as it improves our Jeevan (life) and someone else’s Jeevan aswell.

Aap Japo, Avraa Naam Japaavo
(Meditate yourself and inspire others to meditate).


If we have not been taught how to meditate by the Panj Piaare, Daas recommends one should go and present ourselves (pesh) to the five beloved ones, as they will teach us meditation. Daas know of one Jathebandee that carry’s out this type of practice, namely the Akhand Keertanee Jathaa, there may be more. All Panthik Panj Piaare should carry out this type of practice, for the upliftment of the Panth.
BASICS OF SIMRANFirst of all we meditate out loud using our lips and tongue, as you can imagine this type of practice can not be carried out 24 hours a day (Athai Pehar).

KhaR Dargaihi Painaaeeai Mukh Har Naam Nivaas
They are dressed in robes of honor in the Court of the Lord; the Name of the Lord
is on their lips. 3

Secondly comes Swaas Swaas Simran. This is what the five beloved ones teach us, even this practice becomes difficult do 24 hours a day, because of worldly affairs etc. Bhai Raghbir Singh Bir, in Bandginama, talks about this practice, he says, “When you say Vah you breathe in and when you say Guroo you breathe out”

Saahi Saahi Thujh Sunmulaa Kudhae Na Visaaraeo
With each and every breath, I dwell upon You; I shall never forget You.

Third comes meditating in the mind and contemplating the Shabad. So, basically listening to the Mantar and contemplating it at the same time, this can only be achieved through dedication and plenty practice. When we contemplate the Shabad we think about how beautiful Vahiguroo is and he created this beautiful creation, automatically ‘Vah Vah’ (Great, Great) comes out of our mouth; this naturally gives us Naam Ras, Prem Ras, Amrit Ras. Daas will write about this subject in depth later on. Now this is the time we can do Simran Athai Pehar (24 hours) without anyone knowing what is going on inside, but we are in total ecstasy, people will know there is something different about us but they will not know what, as their spirits will be attracted to ours without their body knowing. AURA ENERGY PRESENCE.

Gurmukh Man Samjhaaeeai Aatham Raam Beechaar
The Gurmukhs train their minds to contemplate the Lord, the Supreme Soul. 2

Then comes the fourth stage when the concentration of the Shabad goes in to the Dasam Duaar, this is an amazing stage because life becomes very easy and meditation carries on by itself in Sehaj (peace). We just accept Guroo Sahibs Bhaana (will) as sweet, our mind is not affected by any negative thoughts or actions at all just Anand and Sehaj (peace and poise) total contentment. The concentration has reached the crown Chakraa and there is no coming back down, total upliftment. This stage comes with Mahaaraj’s blessings and past Karam (deeds) plus plenty of Abhiyaas.

Hirdhae Pargaas Giaan Gur Gunmith Gagan Manddal Mehi Dhiaanaanaa
My heart is illuminated by spiritual wisdom; meeting the Guru, I meditate in the Sky of the Tenth Gate.

Oodh Kaval Jis Hoe Pargaasaa Tin Sarab Niranjan Deethaa Jeeo
Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere.

Daas would just like to finish off by saying Simran in Sikhi is not about technique for meditation, it is about loving the Lord Vahiguroo and what he created.

Gupt Wannabe Naam Abhiyaasee

Tuesday, August 01, 2006

A True Nihang: Shahid Bhai Avtar Singh Brahma Part I

Author: Balpreet Singh
Date: 04-07-05 13:17

A True Nihang: Shahid Bhai Avtar Singh Brahma Part I
Based on Jujharu Yodhay by Maninder Singh Baja


One of the most famous and effective Khalsa generals to have taken part in the Sikh Liberation Movement was Bhai Avtar Singh Brahma. The name of “Brahma” used to strike terror into the hearts of Indian Security Forces. Bhai Brahma also had a very special relationship with Canadian and other Western Singhs who had gone to fight for Sikh Freedom. Bhai Avtar Singh was a true Nihang Singh of Guru Gobind Singh and when the Panth needed his head, he was prepared to make the sacrifice.

Early Life

Bhai Avtar Singh Brahma was born in 1951 in village Brahmpura, which falls in the Tarn Taran area of Amritsar district. Bhai Brahma’s parents were S. Sohan Singh and Mata Chanan Kaur. Bhai Avtar Singh was the youngest of four brothers. His three elder brothers, S. Balkar Singh, S. Sadha Singh and S. Hardev Singh continue to live in the village and farm for a living.

Bhai Avtar Singh completed his early education until the fifth grade in the village primary school. After this, he began to work in the family’s farm.

In 1966, Baba Daya Singh jee from the Sursingh Nihang Jatha (Baba Bidhi Chand Dal) came to village Lohar along with his Singhs. There was a week long Gurmat Smagam in which there was an Akhand Paath Sahib, gatka demonstrations and finally at the end, an amrit sinchaar. Bhai Avtar Singh and his brother Bhai Sadha Singh worked until noon time one day and then decided to go to nearby village Lohar to see the gatka. Bhai Avtar Singh was so impressed that he decided to become amritdhari at the amrit sinchaar being held. After this, Bhai Avtar Singh began to live a strict Gursikhi jeevan and stayed with the Bidhi Chand Dal. He would only occasionally take a leave from the Dal to meet with his family and parents.

The Jathedar of Bhai Bidhi Chand Dal, Baba Daya Singh, saw the seva and simran of Bhai Avtar Singh and because he was also from village Brahmpura, began to call him Bhai Brahma Singh. After this Bhai Avtar Singh began to be called either Bhai Brahma Singh or Bhai Avtar Singh Brahma.

With the Nihang Singhs

Bhai Avtar Singh used to do seva in the langar and also took care of the Dal’s horses. Bhai Avtar Singh was a master of Shastar Vidiya. He could do a gatka demonstration for two hours straight, all by himself. Bhai Avtar Singh was also famous for being able to ride on two horses at once and then stand up, with one leg on each. He would even do a demonstration in which he would lie down on the backs of two horses and have them run at top speed. Bhai Avtar Singh was a master of all weapons including swords, spears, pistols and even rocket launchers.

Once, Baba Daya Singh was talking with Baba Bishan Singh, Jathedar of Tarna Dal (Baba Bakala) when they began to discuss an article in the newspaper which said that a French horse rider had such skill that he could race a horse at full speed and be able to spear a target on the ground with a lance at the same time. The Singhs began to discuss if this was even possible, when Bhai Avtar Singh entered the conversation. Bhai Brahma had been sitting quietly but then spoke up and said “If the Frenchman can do that, then a Guru ka Singh can ride TWO horses while standing and do the same thing.”

The Singhs were surprised by this claim and challenged Bhai Avtar Singh to prove it. Bhai Avtar Singh brought two horses and while riding one, held the reigns of the other. He began to race the horses and when they had reached top speed, he stood up on both. Bhai Brahma with his neja (spear) then pierced a stake in the ground, which was placed as his target, and threw it up into the air. Everyone watching was amazed at the skill and after this incident, Bhai Avtar Singh became very well known not just among the Nihang Dals, but also amongst the common villagers.

Meeting Baba Jarnail Singh

Baba Daya Singh and Baba Jarnail Singh

Baba Daya Singh Sursinghvale and Baba Jarnail Singh Bhindranwale were very close and the two used to meet quite often. Baba Jarnail Singh had begun the Dharam Yudh Morcha to fight for Sikh rights and this movement had become very popular amongst the Sikh youth. Baba Jarnail Singh’s words had spurred Sikh pride and revived the Sikh spirit in Punjab. Bhai Avtar Singh too heard Baba Jarnail Singh speak and felt the urge to help free the Sikh people from the clutches of the Brahmin government.

Sree Darbaar Sahib had been surrounded by now and it was clear that the government was preparing for a fight. On May 30, 1984, Bhai Avtar Singh Brahma and Bhai Amreek Singh JauRa decided that as Khalsa warriors, it was their duty to fight for Sikh freedom. They asked for leave from Baba Daya Singh and after saying their final Fateh to the other Singhs in the Jatha, left Sursingh for Sree Darbaar Sahib.

Bhai Avtar Singh and Bhai Amreek Singh went directly to Sree Akaal Takhat Sahib and presented themselves to Baba Jarnail Singh. With Baba jee were other Singhs such as Baba Thara Singh, Bhai Amrik Singh, Bhai Durga Sigh, Bhai Major Singh Nagoke, etc. Bhai Avtar Singh explained that they had come to defend Sree Darbaar Sahib and give their Shaheedee. After some discussion, Baba Jarnail Singh addressed the Singhs and said, “Your Shaheedee here will not be of as much value is it could be. The army has surrounded us and is ready to attack. Who knows what will happen in a few days? Go back to your villages and do simran. When the time is right, Singhs will come get you themselves. I am sending some other Singhs out of the complex today as well to continue the struggle after us. Jathedar Durga Singh will come get you when the time is right. You must go now so that the fight can continue…”

Bhai Avtar Singh and Bhai Amreek Singh returned to their villages and waited. Three days later, the Indian Government attacked Sree Darbaar Sahib along with 37 other Gurdwaras. Thousands of Sikhs were butchered and Sree Akaal Takhat Sahib was destroyed.

The Next Phase

Baba Jarnail Singh had prepared for the next phase of the battle. Singhs like Bhai Durga Singh, Bhai Manbir Singh ChaheRu, Baba Gurbachan Singh Manochahal, Bhai Sukhdev Singh Sakhira, Bhai AruR Singh, Bhai Gurdev Singh Usman Vala, etc. had been sent out of the complex to organize the resistance. As promised, Bhai Durga Singh came and met Bhai Avtar Singh Brahma. A meeting had been organized in which a new Jathebandee, the “Khalistan Liberation Force” was created. The central Singhs of this jathebandee were Bhai Durga Singh, Bhai Kuldeep Singh Muchhal, Bhai Gurdeep Singh Vakeel, Bhai AruR Singh and Bhai Gurdev Singh.

Bhai Avtar Singh Brahma was an active Sikh fighter but when Bhai Arur Singh was captured by the Police and then martyred, Bhai Brahma rose to prominence as he was appointed the next Jathedar of Khalistan Liberation Force.

War on Invaders

Indian Security Forces had now flooded Punjab. The Central Army, Central Reserve Police Force, National Guard, Border Security Force, RAW, etc. had been deployed in full force in Punjab. These outsiders already had a dislike for Sikhs and now as they began to roam the villages and roads of Punjab, took special pleasure in humiliating Sikhs. Rapes became common and the sight of jeeps filled with soldiers became an all too regular terror.

Bhai Avtar Singh decided that these invading forces had to be taught a lesson. It was decided by the Jathebandee that a direct war should be waged. When CRPF, BSF or Army jeeps would come on a round, the Singhs would attack. The jeep was either stopped by a bomb and then showered with bullets or simply surrounded by Singhs.

In one instance, in village Baler, Bhai Brahama and the other Singhs surrounded a CRPF jeep. The CRPF men tried to flee while firing their guns, but were shot dead. The Singhs stripped them of their weapons and ammunition. The CRPF was furious. They went to village Baler and arbitrarily shot two farmers, Chatter Singh and Hazara Singh. To hide their ineptitude, the CRPF told reporters that in a major encounter, the CRPF men had been killed but they had also managed to shoot two “terrorists”. Bhai Avtar Singh sent a personal message to the newspapers and made clear that those who had been shot were innocent and not part of the Sikh Resistance. The CRPF was put to shame.

Where before the Indian Security Forces patrolled the streets to terrorize the Sikh villagers, it was now their turn to be terrorized. The Jeeps stopped patrolling many areas. Sikh fighters began to conduct their own patrols and entire areas of the Punjab were under the Khalsa’s control.

A Newspaper Report

Newspapers began to carry reports of the new Sikh rule and the powerlessness of the Indian Forces. One article carried the following report: “Accompanied by the district flood committee members, the Deputy Commissioner began his tour from Harike on the banks of the Sutlej downstream. As the convoy of vehicles containing all the officials was a little short of the last vulnerable point of the Indian side on the river, the team spotted three “babas” (a term used for terrorists) walking in the barata (sandy island on the river course).

Initially, there was panic as not many had actually seen a terrorist in real life. The three terrorist who had draped shawls around themselves obviously seemed to be carrying arms and were coming in from across the border as beyond that point was alien land.

On seeing the vehicles and the security personnel accompanying the DC, the three did not try to flee but just sat down. According to some, they took up positions.

An accompanying Superintendent of Police from Tarn Taran, Dharam Singh, took a few men and advanced towards the terrorists in an attempt to scare them, but the officials of the Irrigation and Drainage Department present suggested they avoid any provocation as very often repair work was being carried out in these areas and if the terrorist were harmed their accomplices would get even with these officials. The SP therefore came back and the plan to go any further for inspection was also dropped.

All this while, the three terrorists were sitting on the banks, but the moment the vehicles reversed to leave, they got up and began to cross the river, seemingly in a haughty mood.”

The report also says that Sikh fighters “have also set up their own check points and persons who have to go beyond those points to work in their farms are frisked b them”. It concludes with the story of a CRPF patrol being intercepted by a tractor driven by Sikh fighters and the patrol being fired upon.

As jeeps upon jeeps of Indian Security Forces were beginning to be destroyed, and many areas becoming inaccessible to Indian Security, the Hindustani government was afraid that Punjab was fast slipping away.

To Be Continued...

Friday, July 21, 2006

Bhai Sahib Randhir Singh on Salvation Before Guru Nanak

Author: Balpreet Singh
Date: 07-21-06 10:02

I found this article very interesting as it also talks about Sikhi on other planets and universes.

Salvation Before Guru Nanak?
By Bhai Sahib Randhir Singh in “Gurmat”, September 1959

One friend has raised the doubt that if Satnaam (the true naam) has only been given by Guru Sahib and if humans can only be saved and liberated by Satnaam, how were humans liberated before the arrival of Guru Nanak Sahib jee?

It has been proven [in other books] through Gurmat principles that true salvation is only possible through Satnaam.

In reply to this, with the beat of a drum and in a thundering voice I say not once but hundreds of thousands of times that true salvation for humans and true liberation is only possible through Satnaam and this Satnaam has only been revealed by Satguru Nanak Sahib.

Sri Guru Nanak Dashmesh jee in his bani, Bachitar Natak has made it very clear that all those Avtars, Prophets etc. who came to this earth were sent by Akal Purakh for the salvation of humanity however, Guru Sahib has said about them:

ਸਭ ਅਪਨੀ ਅਪਨੀ ਉਰਝਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥
Everyone placed his own interest first and foremost and did not comprehend God.


ਜੇ ਪ੍ਰਭੁ ਪਰਮ ਪੁਰਖ ਉਪਜਾਏ ॥ ਤਿਨ ਤਿਨ ਅਪਨੇ ਰਾਹ ਚਲਾਏ ॥
All the great men created by me started their own paths.

And also,

ਜਿਨਿ ਜਿਨਿ ਤਨਿਕ ਸਿੱਧ ਕੋ ਪਾਯੋ ॥ ਤਿਨ ਤਿਨ ਅਪਨਾ ਰਾਹੁ ਚਲਾਯੋ ॥
Whosoever attained a little spiritual power, he started his own path.

ਪਰਮੇਸਰ ਨ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ ਮਮ ਉਚਾਰਤੇ ਭਯੋ ਦਿਵਾਨਾ ॥੧੬॥
None could comprehend the Lord, but instead became mad, saying “I” (with ego)16.

ਪਰਮ ਤੱਤ ਕਿਨਹੂੰ ਨ ਪਛਾਨਾ ॥ ਆਪ ਆਪ ਭੀਤਰਿ ਉਰਝਾਨਾ ॥
Nobody recognized the Supreme Essence, but was entangled within himself.


ਸਭ ਤੇ ਅਪਨਾ ਨਾਮੁ ਜਪਾਯੋ ॥ ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ ॥੨੭॥
He caused all to utter his name and did not enshrine (driR) Satnaam of the Lord to anyone.27.
So this is clear from the words of Sri Nanak Dashmesh that ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ .

Before Satguru Nanak, Satnaam was not given and enshrined (driR) by anyone. How could they give it since this Satnaam was not obtained from the Dargah (court) of Akaal Purakh by anyone except Guru Nanak?

How could they obtain it since no one (none of the earlier prophets) cared about the true salvation of humanity? They were all just concerned about themselves. They became full of themselves because of the fact that they had heard a celestial voice tell them to help save humanity. [The voice] said that they were appointed leaders of men and with this they became egotistical. Only Guru Nanak-Dashmesh jee were saved from this egotistical way. Ah! With what amazing humility does Sri Guru Dashmesh jee say,

ਅਕਾਲ ਪੁਰਖ ਬਾਚ ਇਸ ਕੀਟ ਪ੍ਰਤਿ ॥
The Words of Akaal Purakh to this insect:

And Akaal Purakh’s hukam is as such:

ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥ ਪੰਥ ਪ੍ਰਚੁਰ ਕਰਬੇ ਕਹੁ ਸਾਜਾ ॥
I have appointed you as my son and hath created you for the propagation of the Panth

ਜਾਹਿ ਤਹਾਂ ਤੈ ਧਰਮੁ ਚਲਾਇ ॥ ਕਬੁਧਿ ਕਰਨ ਤੇ ਲੋਕ ਹਟਾਇ ॥੨੯॥
"You go therefore for the spread of Dharma (righteousness) and stop the people from foolish actions".29.

Look at the humility in Sri Dashmesh jee’s answer to this hukam of Akaal Purakh:

ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥
I stood up with folded hands and bowing down my head, I said:

ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥
"The Panth shall prevail in the world, when you give your assistance."30.

Satguru Nanak jee came, being sent from Akaal Purakh with the orders from Dargah, and whenever he came to perform the selfless task of offering salvation of the countless universes, Guru Baba did not do anything of his own will. He went to Sachkhand and took the orders from there and accepting Akaal Purakh as his Guru, took the Guru Deekhyaa (initiation). He took the true initiation deekhyaa and every time [he came], kept taking it.

Yes, he obtained the Gurmukh divine gift of nau-nidh naam gareebee. gurmuK pweI dwq ielwhI

Yes, bwbw pYDw sc KMf nOiniD nwm grIbI pweI]
Baba[Guru Nanak] reached Sachkhand wherefrom he received Naam, the storehouse of nine treasures and humility.

He set this example and continued to set it.

After obtained the true gift of Satnaam from the Lord’s Court, Guru Baba, Satguru Nanak Sachay Paatshaah distributed Satnaam to the human world. Not only on this land of Bharat (Hindustan) but in all directions of the world he sent out Satnaam.

gVH bgdwd invwiekY mkw mdInw sB invwXw]
After making Baghdad, the citadel (of pirs) bow, Mecca, Madina, and, all were humbled.

isD cOrwsIh mMflI Kt drSn pwKMf jxwXw]
He (Baba Nanak) exposed the eighty four siddhs and the hypocrisies of the six schools of Indian philosophy.

pwqwlW AwkwS lK ij`qI DrqI jgq sbwXw]
Hundreds of thousands of underworlds, the skies, earths and the whole world were conquered.

ijqI nvKMf mydnI sqnwm kw ckR iPrwXw]
Subjugating all the nine divisions of earth he established the cycle of Satnaam.

dyvdwno rwks dYNq sB icqR gupq sB crnI lwXw]
All the gods, demons, raksasa, daitys, Chitragupt et al. bowed at his feet.

ieMdRwsx Ap`CrW rwg rwgnI mMgl gwXw]
Indra and his nymphs sang auspicious songs in his praise.

BXw AnMd jgq ivic kil qwrn gur nwnk AwXw]
The whole world came into bliss as Guru Nanak came to save those in Kaljug

ihMdU muslmwn invwXw]
The Hindus and Muslims were all made to bow.

Not only this world, but hundreds of thousands of Universes and galaxies and planets were won by Satnaam. Yes! Guru Baba spun the chakar of Satnaam in hundreds of thousands of planets like ours and saved countless universes with the support of Satnaam.

Yes! It is true! He being koit bRhmMf ko Twkuru suAwmI srb jIAw kw dwqw ry ] Master of millions of universes, the Giver of all beings. He is the resident of countless universes and giver to countless beings.

He is the giver of the gift of jIA dwnu dy BgqI lwiein The gift of life and he is the one who attaches to Bhagti.

Scientists have discovered only now that in sky, in the stars we see, there are countless planets like ours and countless suns like our sun. It was regarding this that 500 years ago Satguru Nanak Dev said boldly

kyqy ieMd cMd sUr kyqy kyqy mMfl dys ]
So many Indras, so many moons and suns, so many worlds and lands.

Not only did he say this boldly, he made countless Gursikhs aware of the amazing giaan in Giaan Khand.

He showed the reality and scene of kyqy ieMd cMd sUr kyqy kyqy mMfl dys ] in clear form.

The research of scientists is yet very little and still not developed but Satguru Nanak showed Pir Dastgir’s son in the blink of an eye, all the hundreds and thousands of universes and galaxies. In the blink of an eye he took him on a trip through the galaxies and universes. To prove the truth of the vastness of creation to Pir Dastgir, who only believed in Islam’s 7 upper and nether regions, and to make him board the boat of true faith and belief, Guru Sahib did all this:

nwl lIqw bytw pIr dw AKIN mIt igAw hvweI]
Guru Nanak Dev taking along with him the son of the pir, melted into thin air.

lK AkwS pqwl lK AK Purk ivc sB idKlweI]
And in a wink of eye showed him the hundreds of thousands of upper and lower worlds.

And also,

Br kckOl pRSwd dw DuroN pqwloN leI kVwhI]
From the nether world he brought a cauldron full of parshaad and handed some over to the Pir

From this it is clear and proven that before offering salvation to this world, Satguru Nanak had spread the order and cycle of Satnaam in countless universes and galaxies and saved them. And Guru Baba’s Sangat in the nether worlds was enjoying Karah Parshad just like the sangat here does [it was from this sangat that Guru Sahib brought the karah parshad back for Pir Dastgir].

The lord of the entire creation cares about and is concerned for all his creation. And just like this, he is concerned about the goings on in each epoch.

A Sikh of the Guru

This is a famous SHABAD but it is worth reading again and again until it sinks in. See the Pauree at the end of it for those who choose to ignore Guru Jee's instructions.

FOURTH MEHL: One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord?s Name. Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord?s Name. One who meditates on my Lord, Har, Har, with every breath and every morsel of food ? that GurSikh becomes pleasing to the Guru?s Mind. That person, unto whom my Lord and Master is kind and compassionate ? upon that GurSikh, the Guru?s Teachings are bestowed. Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. || 2 ||

Now lets go through it step by step.

One who calls himself a Sikh of the Guru,
the True Guru, shall rise in the early morning hours
and meditate on the Lord's Name.

The Satguru's Sikh wakes up early. When exactly? Well, other gurbaNi tukks (verses) tell us "picchal rati". That is last pehar (out of 8 pahers in a day). Which means at *least* by 4 am.

Once up, the sikh starts doing simran (meditation) on naam. Which is "waheguru waheguru".

Upon arising early in the morning,
he is to bathe,
and cleanse himself in the pool of nectar.

Then the sikh does isnan (bath). (Note simran should start as soon as one is conscious). Then afterwards, when the consciousness (surat) is focused on Naam, the sikh should bathe.

There are two isnans mentioned in the above tukk. One is the normal isnan, then isnan in the "pool of nectar" - that means, in the amrit of naam within us.

Following the Instructions of the Guru,
he is to chant the Name of the Lord, Har, Har.

All sins, misdeeds and negativity shall be erased.
Then, at the rising of the sun, he is to sing Gurbani.

Then at dawn of day, a sikh sings gurbaNi. In other words, naam has to be meditated upon from about 4 am till about 7 am. Roughly 3 hours.

Let us all reflect upon this. Satguru tells us to jap (repeat) naam for 3 hours and how much time do we, the so called sikhs, spend on naam?

Whether sitting down or standing up,
he is to meditate on the Lord's Name.

Then during the day, a sikh japs naam whenever possible. This really is only possible when a sikh japs naam at amrit vela because 'Vaahi-guroo Vaahi-Guroo' carries on inside all day long without too much effort.

One who meditates on my Lord, Har, Har,
with every breath (saas) and every morsel of food (graas)
that GurSikh becomes pleasing to the Guru's Mind.

Again, let us all reflect. Are we pleasing to the Guru's mind?

That person, unto whom my Lord and Master is kind and compassionate
upon that GurSikh, the Guru's Teachings are bestowed.

Now the interesting part. The Sikh who obeys the above instruction of the Guru, to that Sikh the Guru bestows the Guru's teachings. What are those teachings - those are Vaahi-guroo's teachings. waheguru is shown to the Sikh to be everywhere, within and without.

Servant Nanak begs for the dust of the feet of that GurSikh,
who himself chants the Naam, and inspires others to chant it.

After the above has taken place, then and only then, can a Sikh inspire others.

So the order (hukam) to "avra naam jaap-vay" is for sikhs who already have spent their life in Sikhi and have received the Guru's Supreme instructions (parm updhesh) and darshan (vision) of waheguru.

This is easily the most misunderstood gurbaNi tukk there is.

Every tom, dick and harry thinks they have the right to tell others to jap naam (like this fool is doing right now). But upon close inpection this tukk is for the Sikhs who have attained to Vaahi-Guroo jee. These GurSikhs are rare indeed and are described in more detail in the second part of the shabad.

'PAUREE: Those who meditate on You, O True Lord, they are very rare. Those who worship and adore the One Lord in their conscious minds through their generosity, countless millions are fed. All meditate on You, but they alone are accepted, who are pleasing to their Lord and Master. Those who eat and dress without serving the True Guru die; after death, those wretched lepers are consigned to reincarnation. In His Sublime Presence, they talk sweetly, but behind His back, they exude poison from their mouths. The evil-minded are consigned to separation from the Lord. || 11 || Panna305/306

So pyareoooo, enough of talk. Now it is time for action. Those of us who do not jap naam, should reflect upon gurbaNi and start as soon as possible. Daas believes now is the best time.
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