The Truth about Shaheed Bhai Bhagat Singh Ji

VAHEGUROOO JI KA KHALSA VAHEGUROOO JI KI FATEH

Daas was once again surfing the world wide web and found this on tapoban website , please take some time to read through it as it contains alot of info

The Truth about Shaheed Bhai Bhagat Singh Ji

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

In most of the films I have seen about Shaheed Bhai Bhagat Singh Ji, the film producers make a big effort to portray him as an athiest, a person with no faith in waheguru, or in sikhi. They try to show him as someone who would abandon his religion for his country, if his country ever required that sacrifice. In addition to this when they show Bhai Sahib being hanged, he is always shown as a mona. I find this funny as the last picture taken of Bhai Bhagat Singh Ji a few days before his execution shows him in full sikhi saroop of Satguru Sri Guru Gobind Singh Ji Maharaj. Also Bhai Sahib under the influence of Bhai Sahib Bhai Randhir Singh Ji, used to do his nitnem everyday. However these facts, are ignored by the film producers.
I have typed up chapter 25 of Bhai Sahib Bhai Randhir Singh Ji's autobiography, in which he describes his meeting with Bhai Bhagat Singh Ji:

AT LAST THE day came, It was 6 P.M. on 4th October, 1930. The news of my release was announced and everyone was very happy about it. I was sitting in a blissful solitude within my cell. All the patriots rushed towards my cell to break the news to me and congratulate me. The first to come and congratulate me was Bhai Gajjan Singh (Master). In a matter of minutes other patriots gathered around me and read joyfully the orders of release. I was overwhelmed not so much by the joy of release as by the separation I would have to bear from devoted friends like Bhai Kartar Singh (of Canada). I was overwhelmed by these dual emotions of joy and sorrow when friends came to bid good-bye with loving embraces. The prison officials stood there ready to carry out the order of my release but my feet were reluctant to move away from such dear companions. I embraced everyone of them and after a few affection­ate words with each one of them, I left them all with tears in their eyes. The stream separated from the river at last.

When I went out of these prison-wards I met Mohammed Akbar near the central dome. He was smiling and coming towards me. On seeing me he congratulated me for my release. Inattentive to his felicitations, I told him that it was time that he should fulfil his promise. He should not miss the chance. He smiled and said that he had already made arrangement for the meeting with Bhagat Singh. You could now meet him for full two hours. I asked him if he had taken permission from the Superintendent.

Daroga: Before I found it necessary to ask him, the Superin­tendent was already worried and puzzled and was seeking a way out of a difficult situation. His worry is that you should be quietly released without giving any chance to outsiders to make much noise about your release. He asked me to find a way out of this difficulty. He said, there are regular pickets of people outside, who are waiting for the news of the release of political prisoners. As soon as a political prisoner is released the news spreads like fire and there is a great noise and hubbub of long processions, which are very disturbing to the Government. The Government has issued strict instructions, that the release should be secret and quiet. You see people sitting near the prison gates in regular pickets till sunset you must make some arrangement to send Randhir Singh out secretly and quietly so that we may not be blamed for anything later on.

At that very moment I asked the Superintendent not to worry and suggested to him the plan, saying, "You remember sir, the day Randhir Singh came to this prison, Bhagat Singh who has been sentenced to death submitted an application for permission to meet him, but you rejected it. I believe that if we now allow him to meet Randhir Singh, the meeting may take about two hours. It will quite dark by then and by 8 P.M. we will send Randhir Singh out. Thus strict secrecy about the release will be maintained." The Superintendent was impressed by this suggestion and gladly issued orders to allow this meeting and you can talk freely as long as you like. I will now give you a warder, who will guide you to Bhagat Singh.
So saying, he sent a prison-warder with me and ordered him to permit us to have an unrestricted meeting. Bhagat Singh was taking his daily stroll in the prison compound. He had been told about the permission granted for this meeting. On seeing me he came running towards me. I was standing outside the fence of the courtyard. He came close to the fence and greeted me with great love and affection, bowing low out of reverence. I also folded my hands and greeted him warmly. The warder moved away when we were together. Even the policemen on duty in the compound kept away from us. We were all alone facing each other.

Bhagat Singh was so overwhelmed by the joy of meeting after months of anxious moments, that tears rolled down his eyes I had hardly met anyone in life who had developed so deep affection and love even before coming into contact with me. It appeared we had known each other for long time. In a rapturous tone he said, "O I can hardly say how happy I am today on having met you at last. Day and night I was restlessly longing for just a short meeting with you. At last the blessed moment has come and my wishes have been fulfilled. After knowing all your great sacrifices and suffering in prison, I had become your keen admirer and passionate devotee. It was the heroism of the great freedom fighters of 1914-15 like you which inspired insignificant patriot like me. All our revolution exploits are nothing compared to the astounding heroic deeds performed by you and your companions. Your own life and struggle for freedom and rights especially impressed me. Munshi Manna Singh perhaps told you with what passionate longing I was thirst­ing to meet you and talk to you. I should say that my inner attachment and admiration for you brought you back to Lahore prison after sixteen years. When I first sent a message to you within this prison, that I was anxious to meet you I received your divine command to keep the Sikh symbols (beard and hair). I am prepared to abide by your wishes. I am really ashamed and am prepared to tell you frankly that I removed my hair and beard under pressing circumstances. It was for the service of the country that my companions compelled me to give up the Sikh appearance and disguise myself as a sannyasin. So it is in association with the irreligious people that I was compelled to show disrespect to my religious symbols, but now I will certainly do whatever you wish me to do.

I was glad to see Bhagat Singh repentant and humble in his present attitude towards religious symbols. I was deeply impressed by his frank statement of facts, but I could not hesitate in expressing my inner feelings and I said:

"Brother Bhagat Singh ji, I am deeply touched by your love for me. I am also impressed by your spirit of service and patriotic zeal, but I must tell you dear brother, that your companions did not give you good advice. You seem to be seeking something very petty and you became a prey to the evil and mischievous suggestions of your companions. Compared to our times the period in which you participated in the freedom struggle, is a period of great awakening. You could fearlessly take part in the freedom struggle and serve your country and humanity as you wished. But you must be knowing that in our times (1914-15) few and rare souls felt inspired to dedicate their lives to the cause of freedom. In the Punjab only a few Sikhs who could be counted on finger-tips were politically awake, felt the patriotic fervor to fight for freedom. There was a great feeling and political opposition to the heroic Ghadar Leaders and patriots who had come from Canada and America. Every child in the Punjab was opposed to them. I will give you only one example of the moral courage of the great patriot of those days. Bhai Nidhan Singh of Chugga village was a great patriot and fighter for freedom, who inspired hundreds of Indians living in foreign countries to come to India and dedicate their lives to freedom struggle. He spent thousands of rupees from his own pocket for freedom struggle. And yet he did not disguise himself. He came openly by sea but the Government at once made elaborate arrangements to arrest him.

He reached India along with his companions without being detected. He could not be arrested. He came to the Punjab and threw himself heart and soul in the freedom struggle. His heroic deeds for the cause of freedom must be known to you. Warrants for his arrest had been issued, his photograph was widely publicized and a price was set on his head. There was an all out attempt to arrest him. He moved swiftly from one place to another organizing the freedom struggle. There was no sympathy and support for these freedom fighters in the public. The patriots depended mostly on Bhai Nidhan Singh for organization and inspiration. Of course in fearlessness there was none so daring as Kartar Singh Sarabha. One day Kartar Singh Sarabha feared that Bhai Nidhan Singh may be arrested. He was the key figure among the freedom fighters and it was necessary that he should not be arrested soon. Keeping only the political interest in view he suggested to Bhai Nidhan Singh that he should dye his beard and thus change his publicized appearance to some extent. Bhai Nidhan Singh boldly answered that he would never do such a thing and tarnish and disgrace his heroism in the freedom fight. "You can use me as best as you like with this appearance only and do not make any suggestions which would make me a coward" he said. His companions wanted him to fall a prey to their evil suggestions but his determination remained unshaken. For organizing the freedom struggle, he traveled twenty to thirty miles a day and sometimes fearlessly passed close by police posts. He performed such heroic deeds compared to which your plans were insignificant. He did not even agree to change the color of his beard, while you went to the extent of removing your hair and beard.

Bhagat Singh: Actually, I did not murder Saunders. I was of course accused of having murdered him. I considered it a great heroic deed and so took the credit for it. I confessed that I killed Saunders. Whether there was any benefit in it or not, I nevertheless got the credit for the whole deed. Even otherwise there was no escape for me.

I: The ideal of a true patriot is never to seek such petty joys of empty credits. For the joy of getting worldly praise you did not hesitate to fall from a higher spiritual ideal of becoming an apostate from Sikhism, nor did you ever repent over this fall from a much higher ideal. All that you have achieved by this wrong step is some trumpeting of your name and heroism by some papers. You gave up the Guru's personality for false glory and empty ambition. If you felt that you made a mistake you should have repented and come back to the Khalsa ideal by maintaining a Sikh-like appearance again. Why did you not do it?

Bhagat Singh: I might have kept the Sikh like appearance again, but then I would have lost the friendship and sympathy of my comrade B.K Dutt. Secondly; I would not have got so much publicity as I am getting now. It is true that my sacrifices are insignificant compared to the sacrifices of the freedom fighters of 1914-15. But after such astounding sacrifices they did not get any publicity or praise in the papers. The Sikh papers had very limited circulation. Even they did not reveal all facts of the heroic deeds of patriots like you, because their timid policy prevented them from writing anything frankly. It is the non-Sikh papers which publicized my name widely and it is through them I have acquired all the glory associated with my name. It is a fact that if I had maintained the Sikh appearance and if I had professed myself to be an orthodox Sikh and kept hair and beard the non-Sikh papers would not have written a word about me, just as they did not write a word about you and your companions. Even out of Sikh papers "The Khalsa Akhbar", Lahore, an urdu paper, dared to write something about you. I know it for certain that Hindu papers are always reluctant to write even a word in praise of Sikh patriots and freedom fighters. They do not like Sikhs being praised for anything. If I had kept hair and beard again and become a Sikh, they would have started belittling me instead of praising me. So I hesitated to keep hair and beard again.

I: On judging what you have said, my dear Bhagat Singh, your ideal of patriotism is very low and frippery. To make such a show of patriotism and service to the country for personal glory is cheap chauvinism and vain jingoism. The patriots of 1914-15 movement suffered and served the country keeping only the selfless service of the motherland in view. They did not have the slightest thought of such cheap publicity and never even in a dream had any ambition of personal glory. It is only in the company of petty minded and evil-motived people that your mind was misled into such vain thoughts of personal glory. The seeking of eminence through newspapers, and honor and glory through propaganda are all superficial things about which it is rightly said in the Guru-Granth Sahib:

Mad are those who trumpet a man's glory,
Shameless is he who accepts such fame,
He is like a rat who has tied a winnowing basket to his waist,
He now finds it impossible even to get into his hole:

On hearing this Bhagat Singh was deeply moved and said "The ideal of Sikhism is no doubt very high. The world in general hankers after empty glory only. I also drifted in the same passion for personal glory. But today I have realized that all these things are idle exhibition of vanity, conceit and self-glorification. I would have been fortunate if I had got the opportunity of living in close association with you for at least three or four months. If I had got this opportunity to live in your company for three or four months, I would have gained much and all my shortcomings would have disappeared. Now I will do whatever you ask me to do. You now want me to become a kesha-dhari Sikh. I now admit that I made great mistake. Even contrary to this healthy family tradition, I went against the Guru's instructions and showed irreverence to the Sikh symbols. But there is one more fact, and I would be committing a sin if I conceal it from you. I kept hair and beard merely because there was a long standing tradition in our family to do so. I am very proud to be called a Sikh. But the hard fact is that I was never religious at heart. You will excuse me if I tell you in quite plain terms that at heart I am an atheist. I still do not believe in God. All my companions know it. With all that I am willing to do anything you ask me to do. If you command me, I will keep hair and beard. Alas! if only I had got the opportunity to stay near you a little longer you could have changed my atheistic views.

I: I am very happy that you have revealed the truth of your inner state of mind and have not concealed what is really in your heart. It is absolutely useless to keep religious symbols like hair and beard while you are an atheist at heart, nor would I be proud of making you do such a thing. I am no more anxious about your coming back to Sikh forms, nor am I sorry that you do not have hair and beard. My only anxiety and wish now is that you should die with faith in God. You will definitely die on the scaffold. It would have been better if your atheism had disappeared before you faced death sentence. Even though you are an atheist remember one thing that you will not die, keep it engraved in your heart that you will not die. You will be born again. Your soul is immortal and ageless. It will never be destroyed. It will be born again and again. Know this for dead certain that you will not die. You will take human birth again. Look within and see what you are? Are you a soul, a spirit (Atmo) or just a lump of flesh and blood? Do you think that this self within you which speaks, understands, thinks, reflects on serving human­ity and expires after doing great deeds, is nothing beyond bones, blood and flesh and do you think it will end with the end of the body? No, never. Your real self will not be destroyed and you will never die".

On hearing these words which were uttered in an inspired mood (by the Grace of God), Bhagat Singh stood there mute and inwardly moved. For a moment he lost his physical consciousness and his mind soared high. Speechless, he bowed low, as if some unknown power had taken possession of him. For quite sometime he remained absorbed in deep silence. I shook him with my hands and helped him to stand. On his face there was a strange glow. He came nearer me and stretching his hands through the fence he tried to touch my feet. I held his hands in mine and said that only the Guru's feet are worth worship and not human feet.
I helped him to stand up and when he had regained control over himself he said "Your words have pierced my heart like an arrow, my disbelief and faithlessness have been terribly shaken, a mag­netic influence has changed my inner being. Deep down in my heart now I believe that I will not die and this belief will remain unshaken in my mind, speech and actions. I am that Spirit that death will not destroy. I will not die. After I give up my body I will be born again. Until my new birth my Atma will remain in everlasting glory. When I die on the scaffold I will die with a great spiritual joy. I was brave through sheer will power and asserted that I did not care for death. Within my heart was the deep hidden sorrow of complete extinction after death. Whenever this thought came to mind there was darkness before my mind. The thought of being reduced to nothing­ness after death created a painful void within my heart. Your words have brought a miraculous change in me. I can now see my future clearly in the light of new consciousness you have given me. The void created by the thoughts of extinction have disappeared. All doubts and delusions have been dispelled.

"I have gained much more strength. I will now die with great moral and spiritual courage. Your exalted life has imparted to me the elixir of spirituality and I feel its ennobling influence. I knew one thing about your life that you always say what you have experienced and your words and actions are always in unison. Not only am I convinced that I will not die, and that I am immortal Atma but I am convinced that there is God and you have had a glimpse of Him. So now you will be extremely pleased to learn that your dear Bhagat Singh is a believer in God and he will die with complete spiritual faith in Sikhism, and according to the Sikh terminology, I will face not death but ascension. The word ascension is a beautiful word and reveals that the soul will rise above the body and go beyond death. After leaving my body my spirit will ascend heaven-wards and will never die. It will be born again and will work for the ideal service of the Motherland and the nation. How fruitful has been this meeting with you.

After this significant end of our meeting we greeted each other and parted in blissful silence. It was quite dark now. I was taken to the office from where I was given unconditional release and sent out of the prison under cover of darkness. I boarded the train from Lahore railway station and came to Amritsar. From Amritsar railway station I walked to the Golden Temple. A Government servant had been given to me to help me in my journey. He carried my bag and bedding and attended to all my needs. Near the clock tower the servant waited with my luggage while I went inside and had a dip in the holy tank. It was 1 A.M. There I sat in peaceful solitude meditating on His Name. I enjoyed this solitude very much. After meditation, I had a mind to meet some friends. But on second thought I wanted to keep this pilgrimage to the Golden Temple, a secret. I knew that if I met some friends there will be unnecessary noise of jubilation about the release and a good deal of trumpeting through processions. I was tempted many times to go and meet Gyani Nahar Singh and Gyani Harbhajan Singh in the Malwai Bunga, but I overcame the temptation. Uptil day break I enjoyed the divine Kirtan of the Golden Temple. Then quietly I slipped out of Amritsar and resumed my journey to Ludhiana.

Taken from Autobiography of Bhai Sahib Bhai Randhir Singh Ji - Meeting with Bhagat Singh, Whe Great Patriot - Chapter 25

ONCE AGAIN COULD YOU PLEASE FORWARD THIS TO EVERYONE , AS I KNOW I HAVE MISSED PEOPLE OUT :o)

VAHEGUROOO JI KA KHALSA VAHEGUROOO JI KI FATEH

"MY ONLY WISH IS FOR THE YOUTH OF TODAY TO TAKE AMRIT"

( SHAHEED BHAI SUKHDEV SINGH BABBAR )

Calming the Mind

Don't give your mind permission to get disturbed

a disturbed mind is easily influenced

This will cost you your peace

Learn to maintain your peace

by freeing yourself from attachments

competing or comparing yourself with others

will not allow you to focus inwards

An inner focus allows you to

keep your eye on your higher self

Remember your original nature

It allows you to forge a like with the Divine

Then it becomes easy to recognise useless thoughts

and replace them with a spiritual perspective

Introversion replaces inner sorrow

with praise for God

you feel delight. You feel renewed.

God is teaching us how to turn within

so listen very carefully.

Keep a check on yourself and change



Don't wait for others to say something.

A calm mind is not just peaceful

It is focussed, self-Directing and Divine.

Lust

There are 5 thieves in which Guru Sahib talks about in Gurbaanee constantly: Kaam, Krodh, Lobh, Moh, Ahankaar, Lust, Anger, Greed, Attachment and Ego. There are also other vices and desires which one has to battle against through Naam and conquer, for example, Selfishness, Jealousy, Hatred and so on, but Guru Sahib says these also come under the 5 Maahaabalee (great/powerful warriors).

ਮੋਹਿ ਨਿਰਗੁਨੁ ਸਭ ਗੁਨ ਤੇਰੇ ॥੧॥ ਰਹਾਉ ॥
mohi nirugun subh gun thaerae
I am worthless and without virtue; all virtues are Yours. 1Pause
ਪੰਚ ਬਿਖਾਦੀ ਏਕੁ ਗਰੀਬਾ ਰਾਖਹੁ ਰਾਖਨਹਾਰੇ ॥
punch bikhaadhee eaek gureebaa raakhuhu raakhunehaarae
The five vicious thieves are assaulting my poor being; save me, O Savior Lord!
ਖੇਦੁ ਕਰਹਿ ਅਰੁ ਬਹੁਤੁ ਸੰਤਾਵਹਿ ਆਇਓ ਸਰਨਿ ਤੁਹਾਰੇ ॥੧॥
khaedh kurehi ar buhuth sunthaavehi aaeiou suran thuhaarae
They are tormenting and torturing me. I have come, seeking Your Sanctuary. 1
ਕਰਿ ਕਰਿ ਹਾਰਿਓ ਅਨਿਕ ਬਹੁ ਭਾਤੀ ਛੋਡਹਿ ਕਤਹੂੰ ਨਾਹੀ ॥
kar kar haariou anik buhu bhaathee shoddehi kuthehoon naahee
Trying all sorts of things, I have grown weary, but still, they will not leave me alone.
ਏਕ ਬਾਤ ਸੁਨਿ ਤਾਕੀ ਓਟਾ ਸਾਧਸੰਗਿ ਮਿਟਿ ਜਾਹੀ ॥੨॥
eaek baath sun thaakee outtaa saadhusung mitt jaahee
But I have heard that they can be rooted out, in the Saadh Sangat, the Company of the Holy; and so I seek their Shelter. 2
ਕਰਿ ਕਿਰਪਾ ਸੰਤ ਮਿਲੇ ਮੋਹਿ ਤਿਨ ਤੇ ਧੀਰਜੁ ਪਾਇਆ ॥
kar kirupaa sunth milae mohi thin thae dheeruj paaeiaa
In their Mercy, the Saints have met me, and from them, I have obtained satisfaction.
ਸੰਤੀ ਮੰਤੁ ਦੀਓ ਮੋਹਿ ਨਿਰਭਉ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇਆ ॥੩॥
sunthee munth dheeou mohi nirubho gur kaa subudh kumaaeiaa
The Saints have given me the Mantra of the Fearless Lord, and now I practice the Word of the Guru's Shabad. 3
ਜੀਤਿ ਲਏ ਓਇ ਮਹਾ ਬਿਖਾਦੀ ਸਹਜ ਸੁਹੇਲੀ ਬਾਣੀ ॥
jeeth leae oue mehaa bikhaadhee sehuj suhaelee baanee
I have now conquered those terrible evil-doers, and my speech is now sweet and sublime.
ਕਹੁ ਨਾਨਕ ਮਨਿ ਭਇਆ ਪਰਗਾਸਾ ਪਾਇਆ ਪਦੁ ਨਿਰਬਾਣੀ ॥੪॥੪॥੧੨੫॥
kuhu naanuk man bhaeiaa purugaasaa paaeiaa pudh nirubaanee
Says Nanak, the Divine Light has dawned within my mind; I have obtained the state of Nirvaanaa. 44125
(Ang 205)

One cannot be liberated until one has total control over the minds desires and the 5 thieves. Gursikhs should learn to control the 5 thieves and not let them control us. One should not be a slave to the mind and one should guide the mind through Athai Pehar Naam Abhiyaas (24/7 meditation) with every breath, and virtuous living, again one will only become virtuous when one is in tune with ones mind through constant meditation. As Guru Sahib says in Gurbaanee, if one forgets the Lord Vahiguroo for even a second ones mind will be filled with evil thoughts for that second which in turn causes evil actions, and destroys ones mind, body and balance of Sehaj (peace and poise). One can live as Gurmukh for most of his/her life but in the space of a second one can mentally or physically be stained through evil thoughts. This is the reason one should always be on guard with the support of something much superior, Naam.

ਹਰਿ ਿਬਨੁ ਰਿਹ ਨ ਸਕਉ ਇਕ ਰਾਤੀ ॥
har bin rehi n suko eik raathee
Without the Lord, I cannot live for even a second.
(Ang 668)


In this dark age of Kal Jug, Guru Sahib talks about Kaam being the Mool Jar(d) (root problem) in furthering ones progression in Naam and becoming one with God. There are two forms of Kaam that Guru Sahib talks about, one is sexual desire and the other is desire in general. The word Kaam comes from Kaamnaavaa(n) which means desires.

What does Guru Sahib say about Kaam and how do we conquer it?

ਜਿਉ ਕਾਮੀ ਕਾਮਿ ਲੁਭਾਵੈ ॥
jio kaamee kaam lubhaavai
Just as the lustful man is enticed by lust,
ਤਿਉ ਹਰਿ ਦਾਸ ਹਰਿ ਜਸੁ ਭਾਵੈ ॥੨॥
thio har dhaas har jus bhaavai
so is the Lord's slave pleased with the Lord's Praise. 2
ਜਿਉ ਮਾਤਾ ਬਾਲਿ ਲਪਟਾਵੈ ॥
jio maathaa baal luputtaavai
Just as the mother holds her baby close,
ਤਿਉ ਗਿਆਨੀ ਨਾਮੁ ਕਮਾਵੈ ॥੩॥
thio giaanee naam kumaavai
so does the spiritual person cherish the Naam, the Name of the Lord. 3
ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਵੈ ॥
gur poorae thae paavai
This is obtained from the Perfect Guru.
ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਵੈ ॥੪॥੧੯॥੮੩॥
jun naanuk naam dhiaavai
Servant Nanak meditates on the Naam, the Name of the Lord. 41983
(Ang 629)

Guru Sahib says one can only conquer Kaam through meditating on Naam, which in turn will cause an open and positive state of mind, also a relaxed mind. When ones mind becomes positive, open and relaxed through Naam one will receive direct Gyaan from Guru Sahib known as divine-knowledge. Once one is blessed with this knowledge one will automatically look at another’s Woman as ones Mother and Daughter, one will also look at Woman being created by the great Lord and admire the Lords creation. At this stage one will see the light of God in every being, and when speaking with a Woman, one will not be affected at the slightest by their physical being, one will only have Pyaar (true love) for the one they are speaking to, as one would treat and respect everyone in the same manner of Love, not judging their physical being in the slightest way. One will accept people for who they are and not what they are. This is the difference between Gurmukh and Manmukh.

Bhai Gurdaas Vaar 6
gurdrSn prSn sPl Cy drSn iek drSn jwxY]
gurudhurushun purushun suful shae dhurushun eik dhurushun jaanai
Blessed is the glimpse and the company of the Guru because there only one visualizes God alone in all the six philosophies.
idb idRSt prgws kr lok vyd gur igAwn pCwxY]
dhib dhrishutt purugaas kur lok vaedh gur giaan pushaanai
Getting enlightened, one identifies the teachings of the Guru even in the secular affairs.
eykw nwrI jqI hoie pr nwrI DI BYx vKwxY]
eaekaa naaree juthee hoe pur naaree dhee bhain vukhaanai
Having one women as wife he (the Sikh) is a celebate and considers any other's wife his daughter or a sister.
pr Dn sUAr gwie ijau mkrUh ihMdU muslmwxY]
pur dhun sooar gaae jio mukurooh hindhoo musulumaanai
To covet another man's property is forbidden (to a Sikh) as the wine is to the Muslim and the cow to a Hindu.
GrbwrI gur isK hoie isKw sUqR ml mUqR ivfwxY]
ghurubaaree gur sikh hoe sikhaa soothr mul moothr viddaanai
The Sikh being householder abnegates tonsure, the sacred thread (Janeu), etc. and forsakes them like abominable faeces.
pwrbRhm pUrn bRhm gÎwn DÎwn gurisK is\wxY]
paarubrehum poorun brehum guaan dhuaan gurasikh sinjaanai
The Sikh of the Guru accepts transcendental Lord as the sole fount of higher knowledge and the meditation.
swD sMgq iml pq prvwxY ]ø]
saadh sunguth mil puth puruvaanai
In the congregation of such people any body could become authentic as well as respectable.

Daas has heard a few Gursikhs in the past saying one should avoid speaking with Women if one can help it. Daas humbly disagrees, as this would make one weaker. One has to remember we are living a Grishstee Jeevan, and throughout our lives we are going to mix with many different people through the commitments of School, work etc, and one should also remember we always represent our Guru in a positive way and not a negative way. The true answer is one should meditate with every breath, speak very little, only speak when needed to speak, live and let live, and just be. One should not avoid any connection with anyone, as this is a sign of trying too hard and also a negative state of mind.

If one just lets be then one is positive and not trying too hard, less chance of getting negative and also more at peace with Naam. Then whenever one is approached by anyone; male or female, one will deal with the situation in the present with a positive mind, and the person approaching will also walk away positive.

Bhai Gurdaas Vaar 20
Bwxw mMnY hukim gur PurmwieAw]
bhaanaa munnai hukam gur furumaaeiaa
The order of the Guru is that the will of the Lord be accepted positively.

Gurmukh should never have a negative mind, as Daas read an article on how to avoid Lust, it was expressing all the negatives about Lust, e.g. think about how many guys Women have been out with, think about how many males they have kissed. The article in general was quite good, but one thing to remember is as Gurmukh one never looks at life with a negative state of mind. Gurmukh can never look at life with a negative state of mind, as the Gurmukh is positive with every breath through the praises of the Lord Vahiguroo. There is only one way to conquer Kaam and that is through praising the Lord Vahiguroo with every breath, every other Karam (action deed) will fail, as Kaam cannot be controlled through physical efforts, one will end up stressing ones self out.

vfy vfy rwjn Aru BUmn qw kI iqRsn n bUJI ]
vuddae vuddae raajun ar bhoomun thaa kee thrisun n boojhee
The desires of the greatest of the great kings and landlords cannot be satisfied.
lpit rhy mwieAw rMg mwqy locn kCU n sUJI ]1]
lupatt rehae maaeiaa rung maathae lochun kushoo n soojhee
They remain engrossed in Maya, intoxicated with the pleasures of their wealth; their eyes see nothing else at all.
1 ibiKAw mih ikn hI iqRpiq n pweI ]
bikhiaa mehi kin hee thripath n paaee
No one has ever found satisfaction in sin and corruption.
ijau pwvku eIDin nhI DRwpY ibnu hir khw AGweI ] rhwau ]
jio paavuk eedhan nehee dhraapai bin har kehaa aghaaee
The flame is not satisfied by more fuel; how can one be satisfied without the Lord? Pause
idnu idnu krq Bojn bhu ibMjn qw kI imtY n BUKw ]
dhin dhin kuruth bhojun buhu binjun thaa kee mittai n bhookhaa
Day after day, he eats his meals with many different foods, but his hunger is not eradicated.
audmu krY suAwn kI inAweI cwry kuMtw GoKw ]2]
oudhum kurai suaan kee niaaee chaarae kunttaa ghokhaa
He runs around like a dog, searching in the four directions. 2
kwmvMq kwmI bhu nwrI pr igRh joh n cUkY ]
kaamuvunth kaamee buhu naaree pur grih joh n chookai
The lustful, lecherous man desires many women, and he never stops peeking into the homes of others.
idn pRiq krY krY pCuqwpY sog loB mih sUkY ]3]
dhin prath kurai kurai pushuthaapai sog lobh mehi sookai
Day after day, he commits adultery again and again, and then he regrets his actions; he wastes away in misery and greed. 3
hir hir nwmu Apwr Amolw AMimRqu eyku inDwnw ]
har har naam apaar amolaa anmrith eaek nidhaanaa
The Name of the Lord, Har, Har, is incomparable and priceless; it is the treasure of Ambrosial Nectar.
sUKu shju Awnµdu sMqn kY nwnk gur qy jwnw ]4]6]
sookh sehuj aanundh sunthun kai naanuk gur thae jaanaa
The Saints abide in peace, poise and bliss; O Nanak, through the Guru, this is known.
(Ang 672)


Guru Arjan Dev Sahib Jee has made it crystal clear that no matter how rich one is, one always wants more, one will never be satisfied and happy through what one has got, one will always want more, one will never be content through desire, one will only suffer. One will only be content through the name of the Lord, as this brings peace, contentment, poise and happiness to ones mind and also fulfils all worldly desires through the blessings of Guru Sahib.

min icMidAVw Plu pwieAw myry goivMdw guru pUrw vyiK ivgsu jIau ]
man chindhiarraa ful paaeiaa maerae govindhaa gur pooraa vaekh vigus jeeo
I have obtained the fruits of my mind's desires, O my Lord of the Universe; I am transfixed with ecstasy, gazing upon the Perfect Guru.
hir nwmu imilAw sohwgxI myry goivMdw min Anidnu Andu rhsu jIau ]
har naam miliaa sohaagunee maerae govindhaa man anadhin anudh rehus jeeo
The happy soul-brides receive the Lord's Name, O my Lord of the Universe; night and day, their minds are blissful and happy.
hir pwieAVw vfBwgIeI myry goivMdw inq lY lwhw min hsu jIau ]3]
har paaeiarraa vuddubhaageeee maerae govindhaa nith lai laahaa man hus jeeo
By great good fortune, the Lord is found, O my Lord of the Universe; earning profit continually, the mind laughs with joy. 3
(Ang 173)

Guru sahib respects his Bhagats amazingly and blesses them with everything they need to get them through Grishstee Jeevan (house holder life). Guru Sahib never gives them too much as Guru Sahib wants them to be content and not fall in to the trap of greed and wanting more.

(Ang 83)
isdku sbUrI swidkw sbru qosw mlwiekW ]
sidhuk subooree saadhikaa subur thosaa mulaaeikaa
Faith, contentment and tolerance are the food and provisions of the angels.
DIdwru pUry pwiesw Qwau nwhI Kwiekw ]2]
dheedhaar poorae paaeisaa thaao naahee khaaeikaa
They obtain the Perfect Vision of the Lord, while those who gossip find no place of rest. 2

Without faith in Satguru Sahib one will never be content, as contentment only comes through faith. Anyway, Daas is going to finish off by a slap by Guru Sahib in the face of Daas please do Ardaas for this worthless servant.

(Ang 1001)
gupqu krqw sMig so pRBu fhkwvey mnuKwie ]
guputh kuruthaa sung so prubh ddehukaaveae munukhaae
You may act in secrecy, but God is still with you; you can only deceive other people.
ibswir hir jIau ibKY Bogih qpq QMm gil lwie ]1]
bisaar har jeeo bikhai bhogehi thuputh thunm gal laae
Forgetting your Dear Lord, you enjoy corrupt pleasures, and so you shall have to embrace red-hot pillars. 1
ry nr kwie pr igRih jwie ]
rae nur kaae pur grihi jaae
O man, why do you go out to the households of others?
kucl kTor kwim grDB qum nhI suinE Drm rwie ]1] rhwau ]
kuchul kuthor kaam gurudhubh thum nehee suniou dhurum raae
You filthy, heartless, lustful donkey! Haven't you heard of the Righteous Judge of Dharma? 1Pause
ibkwr pwQr glih bwDy inMd pot isrwie ]
bikaar paathur gulehi baadhae nindh pott siraae
The stone of corruption is tied around your neck, and the load of slander is on your head.
mhw swgru smudu lµGnw pwir n prnw jwie ]2]
mehaa saagur sumudh lunghunaa paar n purunaa jaae
You must cross over the vast open ocean, but you cannot cross over to the other side. 2
kwim k®oiD loiB moih ibAwipE nyqR rKy iPrwie ]
kaam krodh lobh mohi biaapiou naethr rukhae firaae
You are engrossed in sexual desire, anger, greed and emotional attachment; you have turned your eyes away from the Truth.
sIsu auTwvn n kbhU imleI mhw duqr mwie ]3]
sees outhaavun n kubehoo milee mehaa dhuthur maae
You cannot even raise your head above the water of the vast, impassable sea of Maya. 3
sUru mukqw ssI mukqw bRhm igAwnI Ailpwie ]
soor mukuthaa susee mukuthaa brehum giaanee alipaae
The sun is liberated, and the moon is liberated; the God-realized being is pure and untouched.
suBwvq jYsy bYsMqr Ailpq sdw inrmlwie ]4]
subhaavuth jaisae baisunthur aliputh sudhaa nirumulaae
His inner nature is like that of fire, untouched and forever immaculate. 4
ijsu krmu KuilAw iqsu lihAw pVdw ijin gur pih mMinAw suBwie ]
jis kurum khuliaa this lehiaa purrudhaa jin gur pehi munniaa subhaae
When good karma dawns, the wall of doubt is torn down. He lovingly accepts the Guru's Will.
guir mMqRü AvKDu nwmu dInw jn nwnk sMkt join n pwie ]5]2]
gur munthru avukhudh naam dheenaa jun naanuk sunkutt jon n paae
One who is blessed with the medicine of the GurMantra, the Name of the Lord, O servant Nanak, does not suffer the agonies of reincarnation. 52
ry nr ien ibiD pwir prwie ] rae nur ein bidh paar puraae
O man, in this way, you shall cross over to the other side.
iDAwie hir jIau hoie imrqku iqAwig dUjw Bwau ] rhwau dUjw ]2]11]
dhiaae har jeeo hoe miruthuk thiaag dhoojaa bhaao
Meditate on your Dear Lord, and be dead to the world; renounce your love of duality. Second Pause211

~!Next weeks article why waste time.!~
http://www.abhiyaas.blogspot.com/

Puraatan Narangvaal Smaagams

Bhai Saahib Randheer Singh jee's Puraatan Narangvaal Smaagams

Adapted from Bhai Jodh Singh jee's description in Soan ChiRee ChaRee GaiN and Soora, July 1979.




Introduction

At Poh Sudee Saptmee, during Guru Dashmesh jee's birth Gurpurab, an amazing and wonderful smaagam used to take place at Narangvaal. Remembering those smaagams even today fills one with a sweet sensation. Trying to describe the divine colours of the those smaagams is like "Kaho Kabeer goongai guR khaaiyaa poochhay tay kiyaa kaheeai" (333)

Many days before Poh Sudee Saptmee, Bhai Saahib Randheer Singh jee used to, by hand, write loving invitations and send them off. Those letters were examples of the deep love Bhai Sahib felt for Gursikhs. His excitement to celebrate the Gurpurab with lovers of naam and his close friends burst forth from the lines of the invitations.

Once, a description was included in the "RaN SuhaavaRee Divas Suhaylaa" program. "NirbaaN Keertanee Jatha, the song-bird Bibi's Jatha, The Delhi Resident Bibis' Jatha, The Delhi Singhs' Jatha, Shimla/Kalkaa Jatha, Gurusar Sudhaar Jatha, the Taksali Bibi Jatha [not Damdami Taksal, this was a nickname Bhai Sahib had for another group of Bibis], Bhai Jeevan Singh jee, Bibi Tala Baylee jee, Bibi LaTbauree jee, Col. Pyaaraa Singh jee's amazing keertan, Sree Amritsar Singhs' Jatha, Sd. Avtaar Singh jee and wife's KhaRtaalee Jatha, etc. Due to shortage of space, the description of the entire program cannot be given"

Bhai Saahib would give the Jatha's Singhs and Bibis loving nicknames and descriptions with their names.

Arrival

The love with which the invitation for the Poh Sude Saptmee smaagam was sent, resulted in a thirst within the Gursikh families to arrive at the Smaagam. Slowly the day would arrive and the Singhs and Singhnees would depart for Narnagvaal with enthusiasm. From Ludhiana, the Sangat would arrive at Kila Raipur Station. Old Baba NaraiN Singh jee would have arrived in the dark of night with a lamp. He would take the Sangat to his house which was near the station and the old couple would by hand serve the Sangat. Mata jee would wash the dishes, Baba jee would pump water for the Sangat's baths, and then he would lead the Sangat to Narangvaal.

The Gurmukh friends would proceed singing the praises of the Husband-Lord and sing to please him. On the other side (in Narangvaal) there was no less thirst to meet.

When the slightest sound of keertan could be heard, Bhai Sahib and other darshan-thirsty Gursikhs would go to meet the Jatha with a vaja and dholkee. The two groups would stand before each other and keertan filled with vairaag would echo. Bhai Saahib would sing such shabads as "DhooRee vich luDandRee sohaa(n) Nanak tai shah naalay" and others. An ardaas would be performed. After doing a dandaut, Fateh would be said. The Sangat would meet each other with teary eyes in way that is hard to describe. The way Gursikhs met was a very notable and unparalleled thing. In tight embraces, both sides would rattle the Khanda of Naam and by themselves, naam abhyaas would automatically make their souls blossom.

Beginning of the Smaagam

The Sangat was given a place to stay in nearby houses or the school. In the middle of the night, Gursikhs would bathe in their respective homes and then while doing nitnem arrive at Bhai Saahib's fortress-like house. In the big upper room of the house, the rain of Amrit Keertan would begin from Amrit Vela and echo till 11AM in a great bliss in the joy of Guru Saahib's birth. Then the Sree Akhandpaath would begin. Baoo Mul Singh jee would perform the ardaas which would last at least half an hour. He would use such piercing shabads in the ardaas that it was not possible for anyone to grow tired of it. Then the Akhand Paath Saahib began with Bhai Daleep Singh jee Fulaa(n)vaal. The paath began like a constant rain and it seemed as if all the baaNee had been memorised.

All the Paathee Singhs seemed to do paath in one breath. No one could see them take a breath at all. With glowing faces, half-closed eyes, clasped hands, the paath continued in great colours. All the Akhand Paathees and Japjee Saahib Paathees were sitting near Guru Saahib. Near Bhai Daleep Singh sat Bhai Atmaa Singh Panjokharaa, Bhai Joginder Singh BaRoondee, Bhai Darshan Singh GaRguj, etc. Bhai Saahib was also sitting itn the Sangat. Sometimes Bhai Saahib would hit his KaRas together to join the beat of the paath, which was an unspeakable sight. The entire paath was conducted in a high pitched and sweet voice.

The amazing and spiritual effects of Akhand Paaths were also seen here. On one side the listeners, wrapped in shawls and blankets would sit in deep meditation and on the other, the beloved, divinely imbued Pathees would recite paath in such wonderful ways that the arrows of BaaNee kept piercing the listeners' hearts. During the Akhand Paath, no other keertan smaagam took place. All were earning the true profit by listening to the Paath. The Amrit BaaNee had such an effect that no one grew tired or bored. Those who wanted to receive Amrit were especially encouraged to try and listen to the entire Akhand Paath from start to finish with attention, so that at the time of receiving Amrit they get the most grace from Guru Saahib.

Nagar Keertan



One day before the Gurpurab the Nagar Keertan would begin in the afternoon from the Akaalee Bungaa Gurdvara, just outside of the town. Before the Nagar Keertan, all the alleys and paths and Bazaars were cleaned and water was sprayed on the ground [to prevent dust from rising]. Bhai Saahib would himself begin this Nagar Keertan. Two Singhs on each side would support the vaja and Bhai Saahib would sing keertan in such high notes and with such force that right away the entire atmosphere would be transformed. From one end to the other, the entire Sangat would begin to sway and in one voice begin to sing keertan. Seeing this sight of the Nagar Keertan was also amazing and unparalleled.

At the lead of the Nagar keertan was the nishaan saahib, behind which followed the Panj Pyaaray and behind them, the Singhs were carrying the palanquin of Sree Guru Granth Saahib jee upon their shoulders. Behind that were the Keertanee Singhs and behind them the bibis. Those holding the vaja would change, the tabla players would change, but Bhai Saahib did not let the vaja go.

Too see this Nagar Keertan, sangat from the surrounding villages would arrive and the roofs of the entire town were filled with women and children. At this time, Komal jee (Bhai Harnaam Singh Komal) would take a basket of flowers and go from roof to roof showering flowers upon Sree Guru Granth Saahib. And like this, the Nagar Keertan, with full vigour and coloured in spiritual colours would end at sunset at the Akaalee Bungaa.

Arriving at Narangvaal from Kila Raipur, The amazing welcome and love filled meetings, the Keertan before the Akhand Paath which was filled with a desire to see the divine, the rain of Amrit BaaNee during the Sree Akhand Paath and the energetic Nagar Keertan's loud keertan echoes would have such an effect on some souls that they would lose all sense and could not control their bairaag.

Langar

No organisation of langar was better than at Narangvaal. Humble, and fully devoted tyaar-bar-tyaar sevadaars did seva here. They were simple and fearless Gursikhs with no other interest but service and they considered the Sangat to be the Guru's own form. They did everything to get the happiness of the Guru. All things needed for the langar were naturally available there: milk, ghee, yoghurt, butter-milk, flour, guR, sugar, daals, vegetables, firewood, etc. Nothing was bought, all was available naturally. Make saag, or sabzee or kheer or make degh or palao, but do not say anything but naam or baaNee in the langar. Like Nitnem, Sukhmanee Saahib, Sodar, and other paaths happen at a gurdvara, all took place here in the langar, with ardaas. The main organisers of the langar were Bhai Naahar Singh jee (not the book editor, another Singh) and Bibi Anand Kaur jee. From Amrit Vela 3AM to 10PM at night, the langar continued without stop. Sometimes makee day parshaday were distributed, other times yoghurt, butter, butter-milk, daal, subjee, and of course parshaaday. Sometimes there was hot guR and sugar, or kheer or KaRah Parshaad from GuR or sometimes even sweet rice. One side was the Gur-shabad or food for the soul and on the other was Guru kaa Langar to satisfy the mind and body. All hunger was gone. The big kaRaahaa was always on the fire and was only empty a couple times when it was cleaned with water and a cloth. After cooking all food, it was put in a couple of tubs or smaller kaRaahees. One type of food was distributed and in that time another would arrive. It was "toTaa mool naa(n) aavaiee".

Bhog of Akhand Paath Saahib

On the actual day of Dashmesh jee's birth at Poh Sudee Saptmee, the Akhand Paath would begin to conclude at 4AM. At this time, all the Guru's beloveds would take their place and the rooms and verandas of the house were so packed that one couldn't even find a place for a small seed.

After the Bhog of the Sree Akhand Paath Saahib, Bhai Saahib would begin the keertan in the enthusiasm for Sree Guru Gobind Singh jee's birth. At that time, Bhai Saahib would have a yearning to meet Dashmesh jee that would come out from his glowing face. Right away after the start of the keertan, the entire atmosphere would change and the darshan-thirsty souls would cry out from within in such a way that entire sangat would have a divine current race through them and would become drenched with tears of bairaag and savour the feeling.

In this bairagee Sangat, Bhai Saahib was in such a glowing state that it seemed as if he was lost within the darshan of Dashmesh Pitaa Jee, and was singing every line of baaNee in the love of Kalgeedhaar jee. He would cry out:

"Mohi giyaa bairaagee jogee. Ghat ghat kinguree vaiee…."

From each line of this shabad, he would get darshan and see Patshaah upon his true throne.

Others like Bhai Amolak Singh, who had been on the second vaja beside Bhai Saahib would then recite keertan from the fifth chhaka. Sometimes Bhai Jaan Sukhaalaa or Bhai Surjan Singh would grab a third vaja and sing keertan. Then came the Bibis. There were seven bibis who Bhai Saahib had arranged to learn keertan and all seven took a vaja. All were the emobdiment of simplicity and all were crowned with dastaars. The first shabad Bibi Updesh Kaur Panjokhara valay sang was "Morai Hirdai Basuho Gopal" and the arrows of BaaNee began to fly. They would sing shabads which applied to each chhakaa and with the BaaNee, they would allow the Sangat to see Guru Dasam Pitaa jee through their souls.

At 2pm Bhai Saahib jee would again begin keertan, this time Bhai Surjan Singh jee, swaying to the keertan, sat on the second vaja. Baba jee sang a bairagi shabad in such a piercing voice that the entire sangat was lost. Baba jee himself was swaying like a tree in the wind while sitting at the vaja.

After that Shabad, Bhai Saahib sang "Vaih pragtiyo mard aganmRaa" and other appropriate Shabads. The Sangat was bathing in the pool of the Sant Sangat and were emerging in bliss. "Mayree PaTeea likh dayho sree gopal" and other Shabads were sung and around 5pm, the final chhaka of Aasaa Dee Vaar was recited. In the end, Bhai Saahib concluded the keertan with "Tin ghol ghomaaee jin har sravNee suNiyaa raam"

In the colour of this keertan, all souls would become dyed. The Gurmukh's souls would become perfumed and would give the scent in all directions (this is not just a saying or metaphor, this is a personally experienced and tested truth). In this divine scent, the keertan would go in even more chardee kalaa. The entire sangat would be immersed in their own divine colours and their consciousness was so focused on the Shabad that there was no motivation to look around or move or shift from side to side. On the contrary, the desire to enjoy divine flavour would continue to increase and continually immerse them even deeper. No hunger, no thirst, no boredom, no fatigue. All were lost within themselves. Consciousness was elevated and enjoying some unspeakable nectar. Sometime after noon, the keertan would conclude.

RaN Sabaaee

At 7/8PM, the RaN Sabaaee would begin, which would last till day and then continue with the Divas Suhaylaa which would conlcude the following evening at Rehraas. This was 24 hour keertan. Sometimes it would happen that the keertan started on the morning of the Gurpurab would go till Sodar and then become attached to the RaN Sabaaee and Divas Suhaylaa. So like this, for even more than 36 hours the sangat would sit uninterrupted.

The RaN Sabaaee would take place in the open yard. From the Langar veranda to the outter gates, the Sangat would sit according the words of baaNee: "Satsangat mil raheeyai madho jaisay madhum makheeraa"

Bhai Saahib would begin with the shabad "Saavee(n) satgur aapNaa har simree(n) din sabh raaN". He would then sing other shabads on this theme like "Gurmukh jaag rahay din raatee(n)", "Har uttam har prabh gaaviyaa kar naad bilaaval raag", "Jaagnaa jaagan neekaa har keertan maih jaagnaa", "bhinee raanReeaai chamkan taaray", "aihnis jaagai nee(n)d na sovai". At around 11/12 Bhai Saahib would conclude and the 7 bibi jatha began.

The Ran Sabaaee would be even more amazing than the amrit vela keertan. The effects of keertan and baaNee would become even deeper as they continued from the first smaagams (i.e. 1st keertan, akhand paath, nagar keertan, and amrit vela keertan). Some souls were so intoxicated that like a wind up clock, their Naam Khanda kept going and wouldn't slow down or stop. They were so senseless in this state that they would even have an effect on those around them. The keertan in its own amazing way would continue. All keertanee Gurmukh brother and sisters would enjoy bliss in the keertan from start to finish. No one had even the thought of asking for a turn to do keertan. No one had any need to stand or sleep. All were so immersed that no one had any awareness of their bodies. Only by breaking from the nectar can boredom, fatigue and sleep attack. Keertan was not recited for others but to please the Guru. No announcement took place during the keertan, and when the keertanee was to be changed, it happened through hand motions alone.

A lot of Naam loving brothers and sisters arrived at the Narangvaal Smaagam. No flashy clothes or individuals with unfocussed consciousness were seen. No Nigureys or atheists were around…what work did they have here? But despite this, the meditation on Gurmantar was not done openly. In fact, if some soul was totally struck by the nectar and the Naam Khanda began to go, it would continue to enjoy that condition for the entire night and the keertan would continue in its own place. Some serious individuals would lovingly try to stop them and would say "keep it secret. Meditate within your heart".

The absence of fatigue, and sleep and the ever-increasing immersion in divine colours has one important reason and that was that during the RaN Sabaaee and Divas Suhaylaa, for 24 hours, no Langar besides water was consumed. The enjoyment one can take from naam and baaNee without food cannot be enjoyed after eating and being totally full.

After listening to keertan for 24 hours, after the bhog, the hunger for more keertan increased. Singhs would go to their homes and continue with more keertan or naam abhyaas. There was no question of sleep or hunger. All bodies were light and it felt as if they were floating on air. The echo of keertan would last for many days in each person's ears.

Departure

At departure time, many in the sangat would comment on how Bhai Saahib had listened for so many hours. Even up to 63 and during this time, he had only on two or three times had some honey and lemon-water. But despite this, Bhai Saahib would still be embracing the gurmukhs around him outside the room. He didn't go and hide somewhere to sleep.

The departure from Narangvaal was also an amazing sight. To see the Sangat off, Bhai Saahb would follow the Sangat for a long time even out of the village. With teary eyes and bairaag, he would barely be able to release the sangat from his loving hugs and then he would repeatedly bow and allow the Sangat to leave. Bhai Saahib would continue to watch the Sangat for a long time as it was leaving and would watch it move into the distance. He would remain standing in his place until the Sangat could no longer be seen.

With respected Baoo Mul Singh jee, Bhai Saahib had extreme love. Seeing Baoo jee off, Bhai Saahib's love cannot be described.

But today, all these sights have become only sweet memories.

Notes

1)Today, the form of keertan smaagams has totally changed. Keertanees come only to do keertan and then a little while after doing keertan, they quietly depart like they no longer feel any bliss from singing along with the keertan.

2)Without feeling any ras, reciting Gurmantar is becoming just an empty show.

3)Announcing keertanee positions/times in an Akhand Keertan Smaagam is to break from the Shabad and is only a Manmatt show of haumai.

Gurmukh Jeevan of Dr. Surinder Singh Part II

Dr. Sahib's Jeevanee is truly amazing. Baoo Mul Singh jee used to say that he was the equal of 100 Sants.

Gurmukh Jeevan of Dr. Surinder Singh Part II
Taken From Soora Oct 2001
Translated by Admin www.tapoban.org



Returning to Bhai Sahib

Dr. Surinder Singh jee returned to his job in Bombay. Physically, he was thousands of miles away from Bhai Sahib Randhir Singh jee but his mind was always with Bhai Sahib. While living in Bombay the memory of his meeting with Bhai Sahib in Kumar Hatti kept returning and he wanted to go back and stay with Bhai Sahib. This state of vairaag forced him to resign from his job. Inside, he was anxious to go do Sangat with Bhai Sahib.

Dr. Sahib’s pull was felt by Bhai Sahib in Ludhiana. Bhai Sahib wrote to the Singhs in Bombay that they should tell Surinder Singh not to leave his job and should help him adjust to life there by giving him love. But who could stop this bairagi? Even though the Singhs tried to convince him to stay, Dr. Sahib offered his resignation and after a few days, arrived in Punjab.

He went straight to Bhai Sahib in Ludhiana. Once he arrived he joined with Bhai Sahib completely, that they became like one. They shared their faith in Gurmat, their goal, their path and their love for Vahiguru. Dr. Sahib was always with Bhai Sahib after this. Whatever smaagams took place, Dr. Sahib always took part. He was still very young and his beard was yet growing in, but his consciousness was flying very high. The effect of Bhai Sahib’s Sangat and the smaagams was that he forgot worldly life and Guru Dashmesh jee’s Gurmat took hold over his heart completely. Soon he began to keep Sarbloh Bibek and other Gurmat Rehits.

All day Dr. Sahib would serve in the langar and would not tire. He would not speak with anyone, nor argue and he had a link with no one. He was constantly immersed in his love of Vahiguru.

Dr. Sahib had quite a bit of land but he only took enough money to sustain himself. The rest he would give to the needy for medicine or use to serve Singhs.

Learning Keertan

It was 1953 and Bhia Amreek Singh, Hazooree Ragi Sree Darbar Sahib, was staying at his native village of Kurali where he would teach children keertan. 10 to 15 children were learning keertan from him.

In Kurali lived Dr. Sahibs sister who had a loving relationship with him. Dr. Sahib used to say that whenever he was having problems, he would go to his siter and her love would make him forget all his worldly pains and sorrows. His sister’s husband, S. Guriqbal Singh had a lot of land and was respected in the entire area.

Once, when Dr. Sahib was visiting his sister, Bhai Amreek Singh came to their home. He was blind and had a strong relationship with this family. Bhain jee replied that Bhai Amreek Singh taught keertan. Dr Sahib asked if Bhai Sahib would teach him keertan and his sister replied, “Of course, he is like our child. Why wouldn’t he teach you keertan?”

The next day Dr. Sahib joined the other students and learned the basic notes. Bhai Amreek Singh himself tells that when Dr. Sahib joined his class, he was very effected by Dr. Sahib’s high spirituality. Dr. Sahib gave Bhai Amreek Singh the first edition of the Amrit Keertan which he has kept ever since.

Dr. Sahib’s first shabads were “Darshan daehkh jeevaa(n) gur taeraa”, “Charan kamal kee aas piaaray” and “Too(n) thaakuro bairaagaro.”

Dr Sahib used to sing very softly. Once Bhai Amreek Singh said, “Guru kay laal jee, you should sing the shabad in a loud voice.” Dr. Sahib replied, “Bhai Sahib, I don’t do keertan for others to hear. I am learning keertan only so I can hear it myself.”

Dr. Sahib liked the calm keertan style of puraatan Gurmukhs. He would say that anyone who wanted to enjoy the ras of keertan should listen to Bhai Amreek Singh Hazooree Ragi. Dr. Sahib also gave Bhai Amreek Singh a vaja and told him to teach his new students keertan on it. Bhai Sahib still has this vaja with him. He says that whenever he teaches someone keertan on it, the memory of Dr. Sahib is revived.

Walking to Gurdwara

Dr. Sahib’s nephew, Gurjaspal Singh tells that when Dr. Sahib used to live in Kurali, he used to walk to Chamkaur Sahib and Bhatha Sahib Gurdwaras. One day Gurjaspal Singh said, “Uncle, it is no longer olden times. Buses are very common. Why don’t you take the bus?” Dr. Sahib replied, “When going to the Guru’s sharan, it is better to go by foot. Guru Sahib’s blessings can be obtained this way and your haazree is accepted.”

After some time, Dr. Sahib again returned to Bhai Sahib in Ludhiana and then returned to Bombay.

to be continued........