Tuesday, January 31, 2006

Japji Sahib

Japji Sahib - the song of the soul.

Jap means to repeat and Ji means soul. The repetition of Japji gives you a consistent projection and allows you to access your own infinite source of inspiration and depth. Japji is one of the five daily prayers of the Sikhs. It was written by Guru Nanak, the first Sikh Guru who, with his companion, Mardana, traveled thousands of miles on foot teaching and inspiring people to live exalted and simple lives through his divine songs. Stated very clearly, "Guru Nanak spoke Japji as a way to guide and enlighten other human beings about the reality of the Divine within the visible and invisible Creation. Japji is a teacher for anyone seeking truth. The sound current of Japji and the meaning of its words, when meditated upon with openness and love, awakens a soul to its destiny. Step by step, Japji gives you the comprehensive power to know yourself as you are, and to be with God's Creation in a spirit of joyful surrender." Ek Ong Kaar Kaur Khalsa

The power of Japji comes from the combination of its sounds. This is called naad Sounds have profound effects on the psyche, and when they are produced using the science of naad, they have very specific transformative power. In past Shabd Guru articles ( Aquarian Times), we have explored and discussed this transformative power and the specific practical effects of reciting different stanzas—or pauris—of Japji.

Yogi Bhajan has taught that by reciting any one of these pauris eleven times a day, one can produce very specific effects. Reciting the Mool Mantra, for example, gives an experience of the depth of your soul and can change your destiny and grant prosperity. Similarly, it is said that the total knowledge of God and ecstasy is contained in the first pauri. Recitation of this pauri eleven times a day will lift you from the deepest depression, insecurity, nightmares and loss. Meditation on each of the remaining 38 verses offers an equally unique, rich, and powerful pathway of healing, self-discovery, and revelation. With the complete recitation of Japji, it is said that every problem can be solved and dissolved.

The structure of Japji is beautifully technical and precise. There are 40 pauris. The word pauri means 'step.' Japji is actually a spiritual staircase. Yogi Bhajan has stated that Japji starts from God and comes to earth. There are five elements or tattvas of which all matter is composed—earth, air, fire, water, and ether. Additionally, there are eight chakras (including the aura.) Mathematically, five times eight equals forty—the number of pauris in Japji. When you take the first 'step' of reciting the Mool Mantra, this is associated with the eighth chakra at the frequency of ether. As you continue to recite, you work progressively through the chakras and the tattvas until you end at the 40th step with the first chakra at the frequency of earth. In this way, reading the entire Japji completely adjusts "all the elements in all of the chakras as well as your subtle and physical bodies."

- Dev Soroop Kaur Khalsa - Aquarian Times 2003

Monday, January 16, 2006



Pauri 34 of Siri Jap jee Sahib explains Dharam Khand. This is the khand where our soul goes to after death. This is where Dharam Rai is stationed. Almost every religion explains this khand in some form or the other. This Khand is huge and this is where heavens and hells are. Dharam Rai has an army of millions and millions jammdoots who control the whole Dharam Khand. Siri Jap jee Sahib summarizes this Khand as follows:

There are countless seasons, waters, fires, fires and low-lands like Pataal. Amidst such wide variety of things is the land of Dharam Khand. There countless kind of creatures reside. These creatures are there suffering punishments or getting rewarded for their good deeds. Everybody is judged according to their deeds done on Karam Bhoomi (our Earth or likes of it). The darbar of Dharam Rai is based on truth. Panch Jan i.e. the accepted Gursikhs get recognition and respect there. Such Gursikhs are recognised by the nishaan (symbol, or mark) on their forehead that appears as we do bhagtee of True Naam. All this may seem like fiction here but once we get there, we will realize how true it is (Nanak, Gaiyaan jaapai jaaye).


No matter who one is, everyone has to come to Dharam Khand. Gursikhs go there as well as Manmukhs. The difference is that when the Gursikhs arrive there, no record of them is found there and because of the divine mark on their forehead, they are very well respected there. Manmukhs on the other hand get stiff punishments there and are sent to hell and thereafter back to earth to go through the 8.4 million forms, depending on their karma.

Gursikhs and other good people who are above heaven move on to the next khand i.e. Gyaan Khand. This is a very huge Khand and references to this Khand too are found in various religious books. This is where most of the prophets and saints of other religions fall.

The ones who worship Siri Krishna, Vishnu jee, Shiv jee, and Mohammadans etc. fall in this Khand. This is where Baikunth i.e. residing place of Siri Krishna and his devotees, Buddha, and other great religious leaders are. This place is very beautiful and there are countless Krishna, Shiv jees, Buddhas there. The bhagats like Dhru reside in this Khand. This Khand is very great Khand and only fortunate ones reach here. The only drawback is that the residents of this Khand are not eternal. When Vaheguru takes back his creation, this Khand gets destroyed.


This is the third Khand and hereon it is impossible to describe the Khands. Sharam Khand and the two Khands above this i.e. Karam Khand and Sach Khand are beyond description. One thing is for sure that the way we are today, we cannot comprehend anything there in Sharam Khand. For this reason when one reaches this Khand, one gets new senses, mind, intelligence and surti. The reason is that with old senses and mann, budh, we cannot comprehend anything there. Sharam Khand is essential for Bhagats before they can enter Karam Khand and Sach Khand. Sharam Khand is like prep Khand for entering Karam Khand and Sach Khand. This Khand is extremely beautiful. Everything there is just too beautiful to describe. Guru Sahib just says that no one should bother to describe anything there as it would be futile and such person who tries to say anything about this Khand have to regret.

Karam Khand and Sach Khand exist in such fashion as a house and varaandaah exist. Varaandah is like the outskirts of a house but within the boundery of the property. Normally the top of the varandaah is ceiling. From Karam Khand one can view the inside of the house and know what is going on inside but can’t go inside. There is immense Anand (Bliss) in this Khand. Only real warriors who have subdued all bikaars can enter this Khand. This Khand – Karam Khand is accessible mostly to Gursikhs of Guru Nanak Dev jee but some rare ones who do kamaayee of Kirtam Naam (qualitative names like Raam, Gobind etc.) and give their best shot to it, but are not Gursikhs of Guru Nanak can reach Karam Khand. Both Karam Khand and Sach Khand are eternal Khands.

Sachkhand is accessible only to Gursikhs. There Vaheguru resides in comprehensible form to Gursikhs. Gursikhs stay absorbed in the bliss of Darshan of Vaheguru. Sach Khand is huge and the whole creation including other 4 Khands are within Sach Khand. Sach Khand surrounds the whole creation and is inside the whole creation. In essence Sach Khand is Vaheguru himself. In Sach Khand, the bhagats don’t lose their identity. The Ten Gurus occupy the top position along with Vaheguru. It is futile to write anything about it. Guru Nanak Sahib has written that to describe Sach Khand is like chewing iron (Nanak, Kathna KaraRaa Saar).

Dasam Duaar is a shortcut to Sach Khand. It is like a door to Sach Khand. Sitting here, one can have all the Anand of Sach Khand and know what is going on there.

When I hear naive stories of some pro-Raagmala people, I only can do afsos at their meagre thinking and intelligence. One of the story has been spread by a so called sant and it narrates how when Bhai Sahib died and was being taken to Sach Khand, he was stopped by the doormen outside Sach Khand. They told Bhai Sahib that since he did not read Raagmala, he cannot enter Sach Khand. What can you say of such childish stories. People who spread such stories have no idea what Sach Khand is and what Dasam Duaar is. Bhai Sahib used to stay in Sach Khand even while he was in this Earth. For him death was no change at all. Who would have stopped him from going to Sach Khand? And there are doormen in Sach Khand? All this is totally abusrd and nonsense.

What I have written is based on reading Gurbani, Bhai Sahib Randhir Singh jee’s books, Bhai Sahib Vir Singh jee’s books and talking to Gursikhs. If I have written anything against Gurmat, Sangat Baksha lavay, Guru Sahib baksh layen.

Kulbir Singh

Sunday, January 08, 2006

Effect of Meeting a Gursikh: Dr. Surinder Singh jee

Dr. Surinder Singh jee was an amazing Gursikh from the times of Bhai Sahib Randhir Singh jee. More about his life can be found in the Inspirational Stories section and also in previous posts.

Effect of Meeting a Gursikh: Dr. Surinder Singh jee
By Sd. Preetam Singh in Sooraa, June 1984
Translated by Admin www.tapoban.org

Dr. Sahib on the left
Dr. Surinder Singh jee must now be in Vahiguru jee’s feet, absorbed in naam and basking in the divine colours but I can never forget the twenty years of love he gave me. He spoke very little. He was always coloured in naam and vairaag and in Gurmat Smaagams, he would always be sitting apart, lost in naam.

My First Meeting
20 years have passed now. It was 10 at night and it was winter. It was very cold and in those days I pulled a rickshaw to support my family. Bhai Sahib (Dr. Sahib) in this bitter cold was dressed only in a simple chola. He was wearing no pyjama and on his feet he had a regular shoes. His face was glowing with naam. He was already handsome because of his light complexion and because of the naam his face was reflecting, I was drawn to meet him. Blessed are Guru Gobind Singh jee’s Singhs who do not feel cold even in the dead of winter.

I was returning home but I was drawn to this person. I began to take my rickshaw behind him. I did not have the courage to speak to him but I had a deep desire to serve him by carrying him in my rickshaw and take him to where he was going. After some time, Bhai Sahib’s glance fell on me and Vahiguru jee gave me the strength to utter “Vahiguru jee kaa Khalsa, Vahiguru jee kee fateh!”

Bhai Sahib, slowly in a sweet voice, answered my Fateh and came to stand by my rickshaw. I humbly requested, “Bhai Sahib jee, let me take you on my rickshaw to where you want to go. Where are you going? I feel like doing your seva.”

Bhai Sahib did not reply and after silently standing for two minutes, he got on the rickshaw. Bhai Sahib was going from the Jagraon bridge to Bharat Nagar Chownk. After Bhai Sahib had gotten on, I did not have the courage to ask where he was going because Bhai Sahib was lost in the deep colours of naam. I gathered my courage and began to take the rickshaw to Bharat Nagar Chownk. I had just gotten to the Chownk when Bhai Sahib told me to go to a home behind the New Model Town Singh Sabha Gurdwara Sahib. In those days, Bibi Mahinder Kaur used to live in this house.

I arrived in front of the house and then Bhai Sahib motioned for me to come with him inside. I was astonished and began to follow him. There was a water hand-pump beside the door. Bhai Sahib began to pump and had me do a punj-ishnana and with his hands, motioned for me to accompany him in. I put the rickshaw near the hand-pump. Bhai Sahib went straight to the kitchen.

The Divine Milk in Sarbloh

Bhai Sahib spread a mat and asked me to sit down. I sat crossed legged with my hands folded together. For such a long time Bhai Sahib boiled milk in a Sarbloh bata and played in Vahiguru’s divine colours. For over an hour his consciousness was completely absorbed. I was bound by his order to sit but was getting anxious to go home because I was tired from pulling a rickshaw all day.

When a big bata of milk was brought to me, I began to drink and right away I began to be coloured in naam. Some divine colour came over me. My simran began to go automatically. My body began to feel like it was flying. My eyes filled with tears of vairaag and I was losing consciousness. After some time when I regained awareness, Bhai Sahib put a bata of kheer in front of me. As soon as I had eaten this, I completely lost consciousness and had no awareness of where I was.

Bibi Mahinder Kaur’s Pain

When I became conscious again after some time, I found that Bibi Mahinder Kaur, the person who was in the house, was feeling pain in her stomach. She could not bear the pain. Bhai Sahib knew about medicine and he gave her some medicines but none brought her peace.

I had an idea and remembered how Bhai Sahib before giving me the milk and kheer had gazed into the milk for such a long time and as a result, it was also coloured in divine colours. I took some water and after gazing into it while doing sirman, gave it to Bibi jee and she felt better.

Bhai Sahib Asked, “Why did you do that??”

Bibi jee felt better but the feeling of divine colours left me. Bhai Sahib saw how sad I was and asked, “Why did you do that?” I felt upset over my mistake and began to cry, which would not stop. Bhai Sahib took my hand and kept doing simran beside me. It was now three in the morning. Again, I was taken by the divine colours and Bhai Sahib told me to accept bhaaNaa (God’s will) in the future.

Bhai Sahib gave me five rupees and a lot of sarbloh utensils. I told him that I could not afford to use desi ghee but he said to use saro(n) da tael instead.

Getting Peshed with My Family

With Bhai Sahib’s encouragement, I gave up pulling a rickshaw and took a job at the post office as a guard. From there I became a packer, then a postman then a clerk and today I have received a promotion to Under-Postmaster. My memories of Bhai Sahib have been refreshed today and so I wrote some lines.

With Dr. Sahib’s support, my wife and children began to wear the Khalsa’s BaaNa and seeing this, Baoo Mul Singh jee was very happy. He blessed us and had us appear before the punj pyaaray and we became tyaar-bar-tyaar. I am forever bowing my head before Gursikhs like Bhai Sahib Randhir Singh jee, respected Baoo Mul Singh jee, Dr. Surinder Singh and other high Gursikh souls in Sachkhand and beg, “Daeho sajjan aseesReeaa(n) jio hovai sahib sio(n) mael”

Please do not forget me! I am Your humble servant

This Shabad is by Bhagat Ravi Daas Ji in Raag Gauree on Ang 345

ਰਾਗੁ ਗਉੜੀ ਰਵਿਦਾਸ ਜੀ ਕੇ ਪਦੇ ਗਉੜੀ ਗੁਆਰੇਰੀ
raag gourree ravidhaas jee kae padhae gourree guaaraeree
Raag Gauree, Padas Of Ravi Daas Jee, Gauree Gwaarayree:

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥
ik oa(n)kaar sathinaam karathaa purakh guraprasaadh
One Universal Creator God. Truth Is The Name. Creative Being Personified. By Guru's Grace:

ਮੇਰੀ ਸੰਗਤਿ ਪੋਚ ਸੋਚ ਦਿਨੁ ਰਾਤੀ ॥
maeree sa(n)gath poch soch dhin raathee
The company I keep is wretched and low, and I am anxious day and night;

ਮੇਰਾ ਕਰਮੁ ਕੁਟਿਲਤਾ ਜਨਮੁ ਕੁਭਾਂਤੀ ॥1॥
maeraa karam kuttilathaa janam kubhaa(n)thee 1
my actions are crooked, and I am of lowly birth. 1

ਰਾਮ ਗੁਸਈਆ ਜੀਅ ਕੇ ਜੀਵਨਾ ॥
raam guseeaa jeea kae jeevanaa
O Lord, Master of the earth, Life of the soul,

ਮੋਹਿ ਨ ਬਿਸਾਰਹੁ ਮੈ ਜਨੁ ਤੇਰਾ ॥1॥ ਰਹਾਉ ॥
mohi n bisaarahu mai jan thaeraa 1 rehaao
please do not forget me! I am Your humble servant. 1Pause

ਮੇਰੀ ਹਰਹੁ ਬਿਪਤਿ ਜਨ ਕਰਹੁ ਸੁਭਾਈ ॥
maeree harahu bipath jan karahu subhaaee
Take away my pains, and bless Your humble servant with Your Sublime Love.

ਚਰਣ ਨ ਛਾਡਉ ਸਰੀਰ ਕਲ ਜਾਈ ॥2॥
charan n shhaaddo sareer kal jaaee 2
I shall not leave Your Feet, even though my body may perish. 2

ਕਹੁ ਰਵਿਦਾਸ ਪਰਉ ਤੇਰੀ ਸਾਭਾ ॥
kahu ravidhaas paro thaeree saabhaa
Says Ravi Daas, I seek the protection of Your Sanctuary;

ਬੇਗਿ ਮਿਲਹੁ ਜਨ ਕਰਿ ਨ ਬਿਲਾਂਬਾ ॥3॥1॥
baeg milahu jan kar n bilaa(n)baa 31
please, meet Your humble servant - do not delay! 31

ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ ॥
baegam puraa sehar ko naao
Baygumpura, 'the city without sorrow', is the name of the town.

ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ॥
dhookh a(n)dhohu nehee thihi t(h)aao
There is no suffering or anxiety there.

ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ ॥
naa(n) thasavees khiraaj n maal
There are no troubles or taxes on commodities there.

ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ॥1॥
khouf n khathaa n tharas javaal 1
There is no fear, blemish or downfall there. 1

ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ ॥
ab mohi khoob vathan geh paaee
Now, I have found this most excellent city.

ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ॥1॥ ਰਹਾਉ ॥
oohaa(n) khair sadhaa maerae bhaaee 1 rehaao
There is lasting peace and safety there, O Siblings of Destiny. 1Pause

ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥
kaaeim dhaaeim sadhaa paathisaahee
God's Kingdom is steady, stable and eternal.

ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥
dhom n saem eaek so aahee
There is no second or third status; all are equal there.

ਆਬਾਦਾਨੁ ਸਦਾ ਮਸਹੂਰ ॥
aabaadhaan sadhaa masehoor
That city is populous and eternally famous.

ਊਹਾਂ ਗਨੀ ਬਸਹਿ ਮਾਮੂਰ ॥2॥
oohaa(n) ganee basehi maamoor 2
Those who live there are wealthy and contented. 2

ਤਿਉ ਤਿਉ ਸੈਲ ਕਰਹਿ ਜਿਉ ਭਾਵੈ ॥
thio thio sail karehi jio bhaavai
They stroll about freely, just as they please.

ਮਹਰਮ ਮਹਲ ਨ ਕੋ ਅਟਕਾਵੈ ॥
meharam mehal n ko attakaavai
They know the Mansion of the Lord's Presence, and no one blocks their way.

ਕਹਿ ਰਵਿਦਾਸ ਖਲਾਸ ਚਮਾਰਾ ॥
kehi ravidhaas khalaas chamaaraa
Says Ravi Daas, the emancipated shoe-maker:

ਜੋ ਹਮ ਸਹਰੀ ਸੁ ਮੀਤੁ ਹਮਾਰਾ ॥3॥2॥
jo ham seharee s meeth hamaaraa 32
whoever is a citizen there, is a friend of mine. 32

Friday, January 06, 2006

Dastaar for Women

Dastaar (turban) is a very important part of Sikh religion. To Sikhs it is more than what is a crown to a king or queen. Sikh Gurus showed a great respect to turban. But some people think it is only for men and women are not required to wear it. This article will explain why Sikh women should wear Dastaar (turban).

First I will quote from Guru Granth Sahib. Guru Ji says "Saabat Soorat Dastaar Sira" means "Let your total awareness be the turban on your head" (Page 1084). This clearly states that a Sikh is instructed to live a natural life and have unshorn hair and to protect and keep those hair clean he/she must wear a Dastaar on his/her head. This line does not make an exception to women. Sikh Gurus gave women the equal rights. Both men and women are given the same message which means the above line implies to both not only to men. If we are Sikhs of Guru Granth Sahib Ji then we must wear Dastaar doesn't matter if you are male or female.

Guru Gobind Singh Ji and Rehtname make very clear points about women wearing Dastaar. Guru Gobind Singh Ji said "Jab Lab Khalsa Rahe Niara, Tab Lag Tej Diyoon Mein Saara" which means "As long as Khalsa preserves its uniqueness and follows the path of true Guru I will bless them with all of my powers." This clearly shows that Khalsa must have its uniqueness which means to have that uniqueness one must have a Dastaar on his/her head. Furthermore, when Bhai Jait Mal Ji presented the head of Guru Tegh Bahadur Ji to Guru Gobind Singh Ji, Guru Ji said "I will give my Sikh a distinct and unique appearance which will allow him to be recognized while standing in millions". This uniqueness comes from following the path of Sikhi which is to have unshorn hair and wearing Dastaar on the head. One can easily recognize a Sikh by looking at his appearance and most of that does come from Dastaar. Guru Ji did not say that he would give uniqueness only to men. When Guru Ji said "Khalsa" he meant men and women both. Men and women both are Khalsa. Guru Ji gave the same Rehat Maryada, same uniqueness, same message, same symbols, same religious Bana (dress) and same rights then how are women excluded from wearing Dastaar. Guru Ji made no distinction and referred to men and women as Khalsa and instructed them to wear Dastaar. In above line the word "Niara" clearly means different from others and it does mean wearing Dastaar. It doesn't say only men have to be "Niara".

Furthermore, Guru Gobind Singh Ji said "Khalsa Mero Roop Hai Khaas" which means "Khalsa is my own self image." Again, Khalsa means men and women both. Guru Ji did not make two different Sikhs or Khalsa. He made one Sikh and there can only be one type or kind of Sikh. There is only one Khalsa. Women make different hair styles, color their hair, and tie them in the back which is prohibited. Those women are nowhere near Guru Gobind Singh Ji's image. Guru Ji always wore Dastaar. Not only Guru Gobind Singh Ji but all of the other nine Gurus practiced wearing Dastaar. So how are women who dye their hair "Roop" (image) of Guru Gobind Singh Ji? They are not. Guru Ji had one image not two. Guru Ji had unshorn hair and wore Dastaar. Women without Dastaar do not even come close to that image. When those women look in the mirror, do they see Guru Gobind Singh Ji? I don't think so. Dastaar is a sign of dignity. Men still have their dignity but where is women's dignity? They have lost it in fashion. Not many Sikh women wear Dastaar but their numbers are growing. Even white Sikhs men and women wear Dastaar. Women must wear turban as instructed by Guru Ji himself because that's what makes them unique and an image of Guru Ji.

Right up to the reign of Maharaja Ranjit Singh, Sikh women had been steadfast in following the edicts of the Satguru in respect to their spiritual inner life as well as dress, including Dastaar. That is what J. D. Cunningham himself saw and wrote in the middle of the Nineteenth Century when he wrote his book, History of the Sikhs. He writes: "The Sikh women are distinguished from Hindus of their sex by some variety of dress but chiefly by a higher top knot of hair." Even after the Punjab came under the British rule, Dastaar was conspicuously seen in case of Sikh women as well as men right up to the Gurudwara movement and the establishment of the Shiromani Gurudwara Prabandhak Committee in 1926. Until then, no one - man as well as woman was allowed to be baptized (by taking Amrit) at Sri Akaal Takhat Sahib without Dastaar. At the end of the nineteenth century and the beginning of the present one, as a result of the Sikh renaissance movement, a number of Khalsa schools for girls were established in Punjab. Small Dastaar was prescribed as an obligatory head dress for students as well as teachers in such schools at Jaspalon, Ferozepur and Sidhwan in Punjab.

Many famous Rehatname also support wearing of Dastaar. Here are some quotes:

"Each candidate for Baptism be made to wear kachhehra, tie hair in a topknot and cover the same with Dastaar; wear Sri Sahib (Kirpan) in Gaatra (shoulder belt). Then he/she should stand with folded hands." (Rahitnama Bhai Daya Singh Ji)

"...Waheguru Ji Ka Khalsa should keep his hair unshorn, have flowing beard and have simple Dastaar which saves him from impiety. Then the Sikhs asked what would happen to those Amritdhari who start cutting their hair or do not keep their hair covered. The Guru replied that they would be stupid and will lose their sensibility It is a blemish to remain bareheaded...Always keep two turbans. When the bigger turban is removed, the smaller be kept. The smaller turban should not be removed."(Bijai Mukat Dharam Shastra - Sakhi-8)

"(A Sikh) who eats food with turban removed from the head (i.e., bareheaded) is destined for 'Kumbhi' hell." (Rahit Rama Bhai Prahlad Singh Ji)

"One who combs hair twice a day, ties turban fold by fold and cleans teeth everyday will not come to grief." (Tankhah Naama Bhai Nandlal Ji)

"Whosoever roams about bareheaded, takes food bareheaded and distributes the 'prasad' bareheaded is considered punishable." (Uttar-prashan Bhai Nandlal Ji)

"Women should tie their hair in topknot and should not keep them loose." (Rahitnama Bhai Daya Singh Ji)

"Keshas be washed. Turban or Dastaar should not be placed on floor but should always be kept with due respect. Food should not be eaten bareheaded." (Bijai Mukt Dharam Shastra, Sakhi 70)
It is thus, absolutely clear from the above quotations that remaining bareheaded at any time (except when washing, drying, and combing) and keeping hair loose and unknotted are basically against the Sikh Code of Conduct, which is applicable to all, men and women alike. For obvious reasons, therefore, the use of Dastaar is indispensable. There is no other way to keep the head covered all the time. Sikhs women who wear only dupattas, mostly remain bareheaded, at least in the privacy of their own homes, while taking food, etc., and thus are, perhaps unconsciously, infringing the Sikh Code of Conduct in this respect.


1. Well-known Sikh historian Bhai Sahib Bhai Santokh Singh has given a somewhat detailed description concerning Mai Bhaag Kaur (commonly known as Mai Bhago) of Forty Muktas fame in his well known historical work GUR PARTAP SOORAJ. He mentions that Mai Bhaag Kaur had reached the highest stage of enlightenment and had almost lost her body consciousness...so much so that when her clothes became worn to shreds, she did not care to replace them. Sahib Sri Guru Gobind Singh Ji called her in His Holy presence and instructed her to always stick to the Gursikh dress as prescribed in the Code of Conduct. In particular, she was ordered to wear Kachhehra and Dastaar. In fact, according to some chroniclers, the Dastaar was tied on her head by the Satguru himself. If this Dastaar was not a part of Sikhi, where was the need to include this item in the instructions given to a lady who had reached almost the Brahmgyan stage? It apparently shows that the Satguru gave very high importance to Dastaar.

2. In the Museum of Maharaja Ranjit Singh's fort at Lahore and Victoria Museum at Calcutta, the pictures of Sikh women of old time can be seen even now, depicting them with Dastaar.

3. Bhai Sahib Veer Singh, in his well known poetical work, RANA SURAT SINGH, depicts Rani Raj Kaur as a Saint Soldier or Rajyogi of the highest order. Her very impressive picture given in the book depicts her with a well-tied Dastaar, on which is also affixed a khanda-chakkar, the emblem of Sikhism. In another of his book "Mata Satwant Kaur" Satwant Kaur is shown as wearing Khalsa dress including Dastaar.

4. The Sikh women belonging to the Jatha of Bhai Sahib (Sant) Teja Singh Ji of Mastuana, have been seen doing Kirtan in congregations wearing Dastaar. He was instrumental in establishing Akaal Academy - a Higher Secondary School at Baru in Himachal Pradesh wherein all students - boys as well as girls - are required to wear Dastaar as a prescribed school uniform.

6. Jathedar of Damdami Taksaal Baba Gurbachan Singh Ji Khalsa Bhindranwale's whole family, including his wife, two sons and their wives practiced wearing Dastaar.

7. It is a historical fact that there was a time when a price was put on the head of a male Sikh. Greedy and unprincipled people, both Hindus and Muslims, availed of this opportunity to make money. When they could no longer find male Sikhs in the villages and towns, they started beheading Khalsa women and presenting their heads as the heads of young unbearded teenager Sikh lads. Even in those dark times Sikh women did not stop wearing Dastaar. It was only because of fashion and their misunderstanding of Sikh faith that they stopped wearing Dastaar and started piercing nose and ears.

8. S. Shamsher Singh Ashok who has been an active member of the Singh Sabha movement and an erstwhile Research Scholar of the S.G.P.C., while discussing the prevalence of the use of 'Dastaar', states: "...and, consequently in the Amrit-Parchaar at the Akaal Takhat Sahib, this was a precondition even for ladies before they could be baptized there. Any woman who was not prepared to wear Dastaar was not baptized. This practice continued even after the end of the Gurudwara movement. Relaxation was made only when Giani Gurmukh Singh Musafar became the Jathedar of the Akaal Takhat."

The wearing of Dastaar enables Sikh women to show their distinctiveness of being Sikh or Khalsa like men. The importance of this Khalsa distinctiveness has been clearly emphasized by the Tenth Guru for the Khalsa as a community, both men and women, and not for men only. At the time of the baptismal ceremony, the same Amrit (Khande-Ki-Pahul) is administered to all without any distinction, including that of sex. The title of Khalsa is bestowed on all of them. The same way of life and Code of Conduct is enjoined upon all of them. All of them are forbidden to roam about, take food, etc. bareheaded. How, then, have women become exempt from any of these injunctions? Dastaar is the only answer to this contradiction.

In view of all the aforesaid, it is clear that Dastaar has been traditionally worn by Sikhs, or Khalsa men and women, right from the birth of the Khalsa Nation. This practice has been enunciated and strongly emphasized by the Satguru himself. Akhand Kirtani Jatha, white Sikhs and a few other individuals and organizations are preserving this dignified Khalsa tradition with Guru's grace. Having become aware of these facts, the Sikh intelligentsia has also started showing a remarkable response in this regard. If the Khalsa is to live in accordance with the Rules of true Gurmat , both Khalsa men and women have to accept it. Dastaar is the crown bestowed by the Satguru for the head of the Khalsa, whether man or woman, who stands bestowed with the special form of the Satguru himself. By refraining from the use of Dastaar, a Sikh becomes a follower of his own ego instead of the Will of the Satguru. Wearing of Dastaar by Sikh women is decried mainly because modern day Sikhs want their women to fall in line with other women with respect to the so called modern way of life, including the modern fashions of dress. Sikhs - both men and women - will continue to be guilty of showing disrespect to the sacred hair by keeping them uncovered. In fact, it is the Dastaar's non-acceptance (and not its acceptance) that is very unconsciously eviscerating the Rehtname of their "tremendous and literally unlimited potency that operates on the collective subconscious level" of the Sikhs in general. One fails to understand how the use of Dastaar "...destroys the purity of the Khalsa and sabotages the unity of the Khalsa", as alleged by some. In fact, the shoe is on the other foot. If Dastaar is accepted by all Khalsa men and women, it will help in maintaining the purity and ensuring the unity of the Khalsa, as even women of the Khalsa faith, like the Khalsa men, will be distinguishable.

by bhai Tarunjeet Singh

Wednesday, January 04, 2006

Gurmukh Jeevan of Dr. Surinder Singh jee

Dr. Surinder Singh was a very spiritual Gursikh who even predicted some things for the future. We will try to present some of his life here:

Gurmukh Jeevan of Dr. Surinder Singh jee
Taken from Soora, August & September 2001
Translated by Admin www.tapoban.org


Dr. Surinder Singh jee was the son of Subedar Harbachan Singh and mother Tej Kaur. Subedar Harbachan Singh jee was a Gursikh friend of Bhai Sahib Randheer Singh jee whom he wrote about in the book Ranglay Sajjan ( http://www.tapoban.org/The%20Most%20Beloved%20Friend.pdf ). Heera Harbachan Singh jee, when Dr. Sahib was born, was living in Chakk Number 12 in District Montgommery. Subedar Harbachan Singh and Baoo Mul Singh jee served in the army together and were allotted land together, after their retirement. Their houses backed onto each other.

Before the birth of Dr. Surinder Singh, Subedar Harbachan Singh and Mata Tej Kaur had given birth to ten children but all ten died very young. Dr. Sahib’s mother was a very Gurmukh soul and despite all her children dying, she remained firm in her Sikh faith. If she ever felt sadness, she would go before Sree Guru Granth Sahib in total humility and express her deepest feelings and then after would accept Guru Sahib’s hukam and be satisfied. Sometimes though, she would ask her husband how long this difficult time would last, where all her children would die. Gurmukh Piaaray Bhai Harbachan Singh would say that the children born in their home were bhagats from their last lives. They would take birth only to receive amrit and then when they were blessed by Guru Sahib, they would leave for SachKhand. For this reason, he said, they should not feel sad.

Birth of Dr. Surinder Sngh

But how long could a mother bear such separations? When the eleventh child was to be born, Mata jee did an ardaas before Sree Guru Granth Sahib, “Lord, bless us that this child that you are sending to our home has a long life.” She also promised that this child’s naam sanskaar (naming ceremony) would take place at Sree Hazoor Sahib.

Birthee kaday na hovaiee jan kee ardaas. (819).

Vahiguru heard and accepted this ardaas. On October 30, 1926 a blessed soul was born and after one year, his naam-sanskaar took place at Sree Hazoor Sahib. He was named Surinder Singh. This was the first child of the couple that survived.

Bhai Surinder Singh was the oldest child in his family. He later also had one brother and two sisters. After Dr. Sahib there is his sister Bibi Harjeet Kaur. Her husband, Oankaar Singh jee is a retired judge and they live together in Poanta Sahib. They have one son, Bhai Gursharan Singh who had the Sangat of Dr. Sahib and currently lives in Herbertpur zilaa. Dehradun.

His other brother is Amarjeet Singh who lives in England and his sister Bibi Mahinder Kaur.

Passing of His Parents

Dr. Sahib was still a child when his parents left this world. After this, he lived with his maternal grandparents and later with his uncle. His uncle, S. Hardit Singh lived in Meeruth and Bhai Harbachan Singh had breathed his last here.

S. Hardit Singh had no children and was very happy to have the children live with him. He had a very big mansion in Meeruth with many servants. He even had a small zoo. The children had whatever facilities they could want at this house.

Dr. Sahib was of a saintly nature from his birth. He was very merciful as a child. He would love the animals in the house’s zoo. He would daily give the chickens in the house their feed. One day, there was a party and the servants took the chickens and butchered them in front of Dr. Sahib. He was so severely affected by this that he did not eat for two or three days and then also became sick with fever. His sister too fell ill, but she recovered soon. Dr. Sahib did not regain his health for some time. After this, his aunt forbid the servants from even touching the animals the children had raised. Dr. Sahib was so soft-hearted that he could not bear to see anyone’s pain.

Early Education

Dr. Sahib received his early education in Meeruth and Dehradun. He studied up to the fifth grade in Meeruth and then his uncle was transferred to Dehradun where the entire family moved. Dr. Sahib was enrolled in Saint Joseph Academy where he earned very high marks. The children, during their education, lived like royalty. Whatever they ordered, everyone obeyed. The servants would take them to school in cars and would pick them up as well. But Dr. Sahib never spoke harshly to any servant nor did he ever give them any orders. If someone scolded the servants in front of him, he would ask, “Are they not human?”

Later he went to college and received a BA and then also earned a diploma in automobile engineering.


Dr. Sahib finished his education by 1944. He went to Delhi where his sister Harjeet Kaur lived and there he began to work in the firm “Piare Lal & Sons.” Where he worked until 1948.

After this, he went to his sister who lived in Bombay. There he began to work in the Firestone Company. When he was working here, he received a message from his maternal grandmother who wanted to see him. She had only seen them as children. Dr. Sahib’s maternal grandmother had lived in a village near Goindval Sahib, but sold all her land and gave it to the Guru Ghar. She then moved to Anandpur Sahib and lived in a room at Takhat Sree Keshgarh Sahib and only occasionally would visit her village.

Dr. Sahib took a leave from his job and then went to Anandpur Sahib. His grandmother showed him a lot of love and it was here that Dr. Sahib learned the Gurmukhi language. He began to do paath of mool mantar at the instructions of his grandmother and would attend the Asa Dee Vaar Keertan at Takhat Sahib.

Soon Dr. Sahib learned Gurmukhi and began to do paath. He memorized nitnem and whenever he was given leave from his job, he would come visit his grandmother. In 1950, Dr. Sahib received amrit at Sree Keshgarh Sahib.

Living at Anandpur Sahib, Dr. Sahib began to study homeopathy and medicine. After deep study, he began to treat the needy for free. It is because of this that he is called Dr. Sahib in the Jatha.

Meeting Bhai Sahib Randheer Singh for the First Time

Young Bhai Surinder Singh had heard of his father’s spiritual nature and he was very touched by those stories. Hearing of his father, he would be lost in vairaag and tears would form in his eyes. Even being schooled in a Christian academy did not effect his spiritual yearnings. He was convinced that without amrit, Gursikhi would not be possible. So with the influence of his grandmother, who strictly observed amrit vela and had a bibekee life, Dr. Sahib too became amritdhari.

After some time in Anandpur Sahib, Dr. Sahib went to meet his uncle in Dehradun. Col. Piara Singh jee was Subedar Harbachan Singh jee’s very close friend. One day Col Sahib’s daughter phoned and asked that Surinder Singh come and take a basket of fruit to Bhai Sahib Randheer Singh jee on behalf of her father. Dr. Sahib went to Mansooree where Col Sahib was staying with his daughter.

Col Sahib told Bhai Surinder Singh the route to go to Kumar Hatti where Bhai Sahib was staying and the next day, after amrit vela and nitnem, Dr. Sahib left for Kumar Hatti. He put the basket of fruit on his head and went to the train station. Dr. Sahib did not know that giving this gift would change his life.

Dr. Surinder Singh was doing simran on the train and as he arrived nearer to his destination, he began to feel an internal pull. He had never before seen Bhai Sahib but had heard quite a lot about him. After arriving at Kumar Hatti station, he put the basket on his head again and took the route Col Sahib had explained to him. But on the way, it felt as if someone was guiding him.

Dr. Sahib himself used to tell about his meeting with Bhai Sahib. When telling this story, tears would begin to fall from his eyes and he would get up mid-story for a walk so no one would see them.

Upon arriving at Bhai Sahibs place of meditation, he saw Bhai Sahib’s daughter, Bibi Dalaer Kaur. He told her that Col. Piara Singh sent him and asked where Bhai Sahib was. Bibi jee pointed towards the nearby Gurdwara. Dr. Sahib entered the Gurdwara and saw that there was one Singh on tabla and Bhai Saib was on the vaja singing keertan in a loud voice at the highest notes. He was deep in a trance. There was no one else in the Gurdwara but it felt as though there were countless listeners. After the finish of keertan, Sodar Rehras began. After Ardaas, hukumnama and sukhasan, Bhai Sahib began to walk to his room for rest. Bhai Sahib was walking in his spiritually intoxicated way when bib Dalaer Kaur approached him and said that Col Sahib had sent a basket of fruit for him. Bhai Sahib asked, “Who has brought them?” Bibi jee replied, “Subedar Harbachan Singh’s son, Surinder Singh.” Bibi jee had said just this much when Bhai Sahib began to look at Dr. Sahib as though he was a lost diamond. Bhai Sahib grabbed him in his embrace and clasped him very tightly.

It was as if two separated souls had been united. Bhai Sahib would not let Dr. Sahib go from his embrace. Both their eyes were filled with tears. Bhai Sahib was seeing his veer Harbach Singh’s soul in Surinder Singh. Bhai Sahib’s bairaag was indescribable. Dr. Sahib would say, “When Bhai Sahib embraced me, the love my father gave me in my childhood began to run coolly through me again and it seemed as if Bhai Sahib was my everything. The embrace opened and they looked in each other’s eyes and Bhai Sahib said, “today you have refreshed my memory of my departed brother Veer Harbachan Singh.”

The next day, Dr. Sahib asked Bhai Sahib for permission to return home. Bhai Sahib grabbed Dr. Sahib’s hand and while looking with his piercing eyes said, “you will leave me and go? I won’t let you. I live with your support.” Saying this, Bhai Sahib again came into bairaag. Dr. Sahib himself came into bairaag and went outside.

The third day, Dr. Sahib again asked for permission to return and again Bhai Sahib said he could not go. Dr. jee again stayed. All day Dr. Sahib waited for a time when Bhai Sahib would not be in such bairaag so he could ask to go, but Bhai Sahib was always in the same state. Finally, Dr. Sahib asked Bibi Dalaer Kaur to get permission for him to return to Dehradun. Bibi jee went near Bapoo jee and said, “Bapoo jee, the boy wants permission to return to Dehradun.” Bhai Sahib asked, “where is the boy?” Bibi jee replied, “he is outside”. Bhai Sahib called him and said, “Kaka Surinder Singh, must you go?”
Dr. Sahib: “I don’t want to, but I must return to my job.”
Bhai Sahib: “If you must go, then you may.”

After getting many blessings, Bhai Sahib said, “tell Col. Piara Singh that the joy I got from his fruit was surpassed by the joy I got from meeting the one who brought them.”

Dr. Sahib began to walk towards the train station but his spirit remained behind. He kept looking back. He later would say that leaving Bhai Sahib was very difficult and that only someone with courage could meet him and then leave.

On Marriage

Whenever anyone brought up the issue of marriage, Dr. Sahib would delay the issue. Col Piara Singh had considered marrying his granddaughter to Dr. Sahib. Dr. Sahib was very simple and at first did not openly refuse. Later it turned out that the girl’s mother wanted Dr. Sahib to tie his beard and upon hearing this, he refused to do so and turned down the marriage offer. He was completely dedicated to Gurmat principles. After this, he gave up even thought of marriage and never thought about it for the rest of his life.

When he was staying with Bhai Sahib Randheer Singh jee once, his sisters Harjeet Kaur and Mahinder Kaur asked Bhai Sahib to tell Dr. Sahib to get married or himself should arrange his match with a Gursikh family. Bhai Sahib, at this time, was in Ludhiana sitting on his bed in his room. Dr. Sahib was sitting on the ground on a rug. Bhai Sahib had the following, unique conversation with him:

Bhai Sahib: What is this Bibi saying?
Bhai Sahib: It’s very difficult. Think about it.
Dr. Sahib: Many have done it.

Then Bhai Sahib, who knew everyone’s feelings said, “Bibi, he will not get married. He will be chakarvarti.” After that day, no one compelled him to get married.

To be continued…

Tuesday, January 03, 2006


Sometimes I hesitate before I face the mirror...
it's like a game with the friend you know is always right
it's like a battle with your ego and your conscience
it's like... a playful laugh... "i don't like you..."
"i love you."
it's like that.
me and my dastaar.
it's like i wake up in the morning and look skyward...
and then i look down...
and then left and right and back and forward and all i see is that...
that love, that light - omniscient and divine.
my dastaar ...
Dastaar... i cannot call it mine
anything beyond you is not yours -
A closed fist can't stop the river flow,
A wide open mouth won't drink all the rain,
I can't envelope your sunshine
I can just embrace it
The water I gather in my hands
someday slips out...
but it is that... that purity, clear and concise
nirmal, nirbhau, nirvair, nirlobh, nirlep, nirvaan
the dastaar...
they call it a crown, a symbol of
whose reign?
of majestic benevolence - the Almighty
And exhibition of grace and dignity
of honour and beauty
of balance and coordination
of direction and dedication
of belief and faith
of love and truth
the dastaar - is all these things -
I feel the light of Truth on my face... I see the waves of love overtaking me...
I feel the tears of gratitude gracing me...
I feel the challenges of life facing me...
I feel the rush of Maya chasing me..
I feel the arms of the Guru embracing me ...
with each time I tie the Dastaar.

For this post and inspirational photos
Click Here

Monday, January 02, 2006

Dr. Preetam Singh jee AnjaaN, Jalandhar valay

Author: Admin
Date: 09-24-03 18:34

A lot of the Sangat has just recently discovered this Singh's keertan and everyone loves it. Dr. Sahib's life shows why his keertan is so amazing. I think Dr. Sahib's relationship with his Singhnee is also very touching and examples are included in this biography

Dr. Preetam Singh jee AnjaaN, Jalandhar valay
In Soora, July 1999
Translated by Admin www.tapoban.org

Dr. Preetam Singh jee was born in the home of Bhai Jasvant Singh jee and Mata Jasbeer Kaur jee on April 24, 1961. Dr. Sahib's father was a leading Singh in the Jalandhar AKJ and Mata jee was also a leading keertanee. So, according to past karma Dr. Sahib was born in a religious atmosphere and from his childhood remained coloured in naam. He would go to smaagams with his mother and father and would pass through the sangat and come to the front and sit beside the keertanee Singhs and be lost. From amongst his two brothers and six sisters, Dr. Sahib was the best in his schooling and studied homeopathic medicine. Along side his difficult medical studies, he also studied Gurmat with full dedication and received training from his parents and other Gursikhs.

Dr. Sahib had a lot of baaNee memorised and besides his nitnem of 5 baaNees, he would recite many others as well. His consciousness was so attuned to shabad that when he'd sing GurbaaNee Keertan, he would be so attached to the meanings of the baaNee that he would be lost in vairaag and divine colours and leave the listeners immersed as well.

Dr. Sahib's heart was always tormented by the rise of bad practices in the Sikh Panth and with his writings, he would speak out against them. He would also encourage his companions to resist these wrong practices as well.

Writing about unnecessary and thoughtless "PramaaN" or examples in keertan Dr. Sahib wrote (sarcastically), "We Jatha Singhs, what need do we have to study GurbaaNee? We've studied from the Divine Court of course and are leaders. The rest of the world is stuck in "churaasee" or reincarnation. Using unsuitable examples (PramaaN) and attaching unsuitable lines from baaNee to our keertan and doing dhunee of Gurmantar at inappropriate places has become our identity." Then Dr. Sahib prays, "Oh God, keep us away from such an identity, and give us such a rebirth that we only consider ourselves capable of judging ourselves and finding our own mistakes. Let us reflect on GurbaaNee Paath, Keertan, GurbaaNee veechaar and Guru-History with such humility but sharp intellect that our identity becomes that of only Naam-loving Ranglay Sajjan."

Dr. Sahib made the lines "Prithmai man parbodheh apnaa paachhai avr reejhaavai" or " First, he instructs his own mind, and then, he leads others" apply to his life completely. He would encourage his companions to look at themselves first and shape their lives according to GurbaaNee. His heart was a spring of faith for GurbaaNee. As a sign of this faith, he wrote a pothee of the 5 baaNees with his own hands and give it to his wife as an amazing gift.

Dr. Sahib was always ready to help the needy. He wouldn't care for his own life when helping others. Once when going to Delhi, someone's house was on fire. In that house a young child was trapped. Dr. Sahib fearlessly went through the flames to pick up the child and bring him out. He became the subject of the child's parents and others blessings.

Bhai Preetam Singh jee AnjaaN wanted to live every part of his life according to GurbaaNee. He didn't just desire this, he always tried to bring it into practice as well. He called himself the most lowly and addressing his wife, he wrote: "I'm bitter, dirty and shameless and all other things, but I've always been afraid to do wrong. Perhaps this fear will one day bring some big change within me and I'll become a good person and then become a good life partner for you. When loving words and baaNee become our life, then the desire to meet in [Barahmaha's] Vaisakh and Jayth's desire to unite will become our fortune. Then I don't know why our luck is so bad. Let's work together and according to Guru Sahib's description of both these months let's have the pangs of love and bring Gursikhi jeevan into this love. Both of our births falling in the month of Vaisakh are no small or insignificant thing. Nor is it just usual. It's important for both of us to understand the meaning of this."

Dr. Sahib would read Bhai Sahib Bhai Randheer Singh jee's books with great interest and seeing the example of a great Sikh in these books would try to bring his example into his own life and encourage others to do the same. Being influenced by these books, Dr. Sahib warned about the weakness coming into the practice of Tat Gurmat: "Today, we need a Tat Khalsa which Guru Gobind Singh prepared by giving amrit. We shouldn't try to just administer amrit and increase the number of amritdhaarees, but today we need religious and Naamee Singhs who live practical Gursikhi Jeevans. Bhai Sahib Bhai Randheer Singh jee writes in Ranglay Sajjan about amrit sinchaars in those times. What kind of Punj pyaaray and what kind of abhilakhees there were and what kind of lifestyle they should have. Only those Punj Pyaaray who are coloured in GurbaaNee in mind and body can choose worthy candidates who know the value of Amrit. But today in the Sikh Panth and our Akhand Keertanee Jatha, there are changes being made according to individual mindsets, which are bringing a downfall in the Khalsa Panth. Bringing our own changes into the rehit maryada has resulted in apostasy and prevalent drug use in the Sikh youth."

In this way Dr. Sahib always desired the chardee kalaa of the Khalsa Panth and attempted to guard the Tat-Gurmat lifestyle. If we try to write about other examples in his life for this goal, we could write an entire book.

Like puraatan Gursikhs, by being coloured in naam, Dr. Sahib knew that his final days were approaching but didn’t' tell anyone about it. Sometimes though, his words gave hints about this. In a Smaagam at Bastee Sheikh at Jalandhar, he unconsciously said, "I'm going to be wounded in my head. There's little time and so much to do."

Knowing about his final days, Bhai Sahib did not let any weakness or change enter his life. He desired to obey the divine orders only. Some time before, Dr. Sahib's mother had a dream of his dying in a car accident. Instead of saying something else to confuse his mother, he said "Thank Guru Sahib. Maybe Guru Sahib is giving you a signal and preparing you to accept his will."

Finally that time arrived on June 27, 1998. The Sangat of Ludhiana had called him to do keertan at a RaN Sabaaee, and even though he didn't feel like going due to both bodily and mental fatigue, he accepted the orders of the Sangat and left for Ludhiana. Seeing his arrival, the Sangat of Ludhiana was very happy and for 1.25 hours he sang the shabad "Man mayray sachay naam vitho(n) bal jaao" and he kept doing svaas svaas Khanda of Naam.

After this, he played joRee (tabla) for some time and enjoyed the bliss of keertan. According to divine will, Dr. Sahib rose at amrit vela 3AM from sangat and taking the blessings of sangat and doing naam hugs with other Singhs, he left with his wife and children. 5KM from Filaur on the road to Goraaiyaa(n), Dr. Sahib's jeep was in an accident and just like his mother's dream, he was injured in his head and left for his place at the Guru's feet. At his final moments, his mind and voice were both repeating Gurmantar which was heard by a guard who stood nearby who then told the Singhs who came to get the body.

Dr. Preetam Singh jee was an amazing NirbaaN Keertanee but was also a very sweet Akhand Paathee. When he read BaaNee, it was like arrows piercing the listeners' hearts. He was a total bundle of good qualities. Whoever did his Sangat, could not help but make an eternal place for him in their hearts.

Amrit Vela

Some usefull threads on Amrit Vela:

Amrit Vela is very important for a Sikh. It is prime time to mediate and become one with Vahiguroo. We must do simran. We find it hard to get up at Amrit Vela, the following are some personal tips one can try.

Alarm Clock:
I often find my self turning the alarm of first thing. So you set up one clock near you to go of 10 minutes earlyer. Set up another alarm clock away from your bed so you have to get up to turn it of. If you have a mobile one idea is to get it on that with a loud keertan as the alarm.

Some people find it good to have a CD player nearby so they can press play and have keertan playing which may help you in waking up.

Night before get to sleep early. Most important is before you sleep after Kirtan Sohila do an ardaas asking for blessing of Guroo Sahib to help you get up at Amrit Vela. I found this to be one of the most important factors whithout which I would never have felt the russ of amrit vela.

Keshi Ishnaan:
Wash your kesh in water only. Tie your keski around your waist placing kangha in it. You dont need to drench them. The water must be cold and then directed to the skull rubbing water in. Your kesh will become damp, this helps you to wake up and become more alert. Use a micro fibber towel, these are said to soak in the water as they are very fine, these are available from sports shops.

Try and have your ishnaan with cold water. It can be hard but it helps to wake up your senses and gets your body doing naam simran naturally.

These are some tips which I hope help. I found the following on www.SikhiUnleashed.com I hope it is of use. There are numerous quotes in gurbani to amrit vela. It is all about kirpa do ardaas from your heart and Guroo Sahib does kirpa.

Author: Admin
Date: 07-27-04 08:52

Waking Up For Amrit Vela
By G. Udham Singh in Gurmat Sidhaant Saagar
Translated by Admin www.tapoban.org

1. That Sikh who remembers Vahiguru at Amrit Vela will achieve liberation.

2. Ishnan, nitnem and simran/abhyaas at amrit vela can transform the individual

3. Only that person can wake up for amrit vela who forsakes laziness and remembers death.

4. It is just as essential for every Gursikh to wake up in the last quarter of the night, amrit vela, as it is to do simran.

5. That person that remains asleep at amrit vela goes without the blessings and grace of Vahiguru

6. The best way of waking up for amrit vela is to eat little at night and to go to sleep on time.

7. It is at amrit vela that currents of Vahiguru's blessings are flowing but those who remain asleep at this time cannot enjoy them

8. Until the stars disappear, it is the fourth quarter of the night, amrit vela,
which is considered the most conducive time to meditate and worship Vahiguru.

9. That person that longs to wake up at amrit vela will be woken up on
time by some secret power.

10. After doing Sohila Sahib, and before going to sleep, doing ardaas for the ability to wake up at amrit vela is very beneficial.

11. That Gursikh who is thirsting for naam and baaNee will find that this thirst will be like the alarm which wakes him/her up.

12. Even cows, birds and roosters wake up at amrit vela. If a Sikh does not, it is his own bad karma.

13. It is a natural phenomenon that at amrit vela, even flowers blossom and spread their scent more than at any other time.

14. That person who wants to meditate on Vahiguru must make it a daily habit to wake up at amrit vela.

15. It is not enough to just wake up at amrit vela, ishnaan and simran are also essential.

16. Those individuals who spend their nights lost in vices and evil and then sleep through amrit vela are destroying their own lives.

17. The way in which our minds can be attached to simran and baaNee at amrit vela is not possible at any other time.

18. All great saints, rishis, munis, bhagats and Gursikhs all have woken up at amrit vela.

19. That person's life is fruitful and worthwhile who wakes up every day at amrit vela and remembers Vahiguru.

Amrit Vela, Usefull Tips
Why is Amrit Vela Important?

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