Naam Vairaag

Taking Amrit

2006-12-31T19:51:00.000Z

Taking Amrit

Monday 18 December 2006

Waheguru ji ka Khalsa Waheguru ji ki fateh

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

Waheguroo ji ka khalsa, waheguroo ji ki fathe!

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

Amritwela

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

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

Eat less before going to sleep and eat before 7ish
Sleep early
You could also drink a lot of water before sleeping, so when the alarm goes off you will have to go to the toilet
Put your alarm further away from your bed so that you will have to get out of your bed and walk to switch it off.

Ishnaan

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

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

iqn kw KwDw pYDw mwieAw sBu pivqu hY jo nwim hir rwqy ]
The food and clothes, and all the worldly possessions of those who are attuned to the Lord's Name are sacred.

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

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

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

Keski

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

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

Jaaping Naam

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

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

Talking less

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

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

Sangat

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

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

Sarbloh / Bebik

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

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

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

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

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

Watching TV

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

Amrit Sanchar

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

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

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

Mind - five vices, jealousy, hatred, deception etc

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

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

Waheguroo ji ka khalsa, waheguroo ji ki fathe!

Facial Hair

2006-11-21T14:57:00.000Z

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

Kurbanee Kaur (about facial hair)

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

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

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

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

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

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

Anand bhaiaa mayree maa-ae satguroo mai paaiaa
O i am in ecstasy o my mother, for i have found my True Guru. I have found the True Guru with such natural ease, and my mind resound with the Music of Divine bliss.
The jeweled melodies and celestial harmonies have come to sing the Shabad, the Word of God. The Lord dwells within the minds of those who sing the Shabad. says Nanaak i am in bliss for i have found my True Guru.

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

It brought her back to the present.

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

It had taken so many years for her to be able to find the courage to receive Amrit. When ever she would hear that Amrit was to be given, she would head away from the camp, or Gurudwara.
She didn't want to make a commitment she couldn't keep. Still she tied a white turban, when ever she went to the Gurudwara dressed in her tight white knit dresses, and leggings. One day as she told her self how devoted she was to Guru and how much love she had.. a voice replied, "yes devoted, but not enough to take Amrit, or learn to read nitnem, or get up early in the morning for sadhnah."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

http://rskhalsa.blogspot.com/2005/10/kurbanee-kaur-about-facial-hair.html

Major, Baldev Singh Ghuman

2006-08-13T18:17:00.000+01:00

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

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

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

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

http://www.tapoban.org/phorum/read.php?f=1&i=36869&t=36869

Bhagat Puran Singh Ji

2006-08-13T15:32:00.002+01:00

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

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

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

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

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

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

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

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

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

Source: www.pingalwaraonline.org

More can be found including pictures on: http://forums.waheguroo.com/Bhagat-Puran-Singh-Ji-t9690.html

Bulleh Shah witnesses Khalsa rise

2006-08-08T12:03:00.000+01:00

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

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

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

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

Another one:

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

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

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

http://www.tapoban.org/phorum/read.php?f=1&i=109057&t=109057

How Do We Do Simran?

2006-08-03T20:50:00.000+01:00

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

Technique of Naam Abhyaas

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

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

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

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

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

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

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

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

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

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

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

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

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

Daas,
Kulbir Singh

How Do We Do Simran?

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

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

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

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

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

HOW TO MEDITATE

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

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

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

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

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

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

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

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

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

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

Gupt Wannabe Naam Abhiyaasee

A True Nihang: Shahid Bhai Avtar Singh Brahma Part I

2006-08-01T07:57:00.000+01:00

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

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

Introduction

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

Early Life

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

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

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

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

With the Nihang Singhs

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

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

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

Meeting Baba Jarnail Singh

Baba Daya Singh and Baba Jarnail Singh

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

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

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

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

The Next Phase

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

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

War on Invaders

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

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

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

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

A Newspaper Report

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

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

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

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

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

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

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

To Be Continued...

Bhai Sahib Randhir Singh on Salvation Before Guru Nanak

2006-07-21T18:32:00.000+01:00

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

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

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

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

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

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

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

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

Also,

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

And also,

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

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

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

Finally,

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

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

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

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

And Akaal Purakh’s hukam is as such:

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

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

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

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

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

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

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

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

He set this example and continued to set it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And also,

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

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

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

A Sikh of the Guru

2006-07-21T09:36:00.000+01:00

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

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

Now lets go through it step by step.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is easily the most misunderstood gurbaNi tukk there is.

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

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

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

http://akj.org.uk/literature/article.asp?b=t&s=naam&f=asikhoftheguru

Surbloh

2006-07-19T06:47:00.000+01:00

This report is very intresting for everyone who is or isnt Surblohi bibek.

Cooking pot 'cure' for anaemia

Cooking pots can raise iron levels in food

Cooking food in iron pots could help reduce anaemia in developing countries, according to UK research.
Anaemia is the most common nutritional problem in the world and mainly affects women of child-bearing age, teenagers and young children.

In some developing countries almost 50% of women and children and 25% of men suffer from the condition, which is mainly caused by iron deficiency.

But researchers conducting laboratory and community experiments in Ethiopia which compared iron and aluminium cooking pots found surprising results.

Children fed meat or vegetables cooked in iron pots had higher levels of haemoglobin, the substance that makes blood red, and grew more quickly.

Anaemia comes in many forms and can be caused by poor diet, the body's inability to absorb iron effectively or infections such a s malaria.

It can cause lethargy, weakness, susceptibility to other infections and slow mental development.

It is usually treated with iron supplements, but the researchers, led by Abdulaziz Adish, say using iron cooking pots may be a more popular way of combatting the condition.

Pots

Writing in The Lancet, they say: "Iron pots are not alien to rural communities - their introduction might face less cultural resistance, be logistically easier and cost less than other strategies to control anaemia."

The cost of providing iron supplements to a population of 10,000 for a year is estimated at $20,000. The cost of providing iron pots to the same number of people is only around $5,000.

In a commentary in The Lancet, Bernard Brabin of the Liverpool School of Tropical Medicine, said: "If the reduction in prevalence of anaemia and benefits in growth demonstrated in this Ethiopian study can be reproduced on a larger scale, then real gains in child, adolescent and maternal health should be possible at low cost."

http://news.bbc.co.uk/1/hi/health/286606.stm

How To Get Rid Of Bikaars

2006-07-17T19:38:00.000+01:00

rhqrhqrihjwihibkwrw]
gurpUrykYsbidApwrw]

Many times gursikh veers and bhains ask this question. How to get rid of vikaars (5 vices). Siri Bavan Akhri has given this answer so beautifully as stated above.

The bikaars are destroyed through the Apaar (great) Shabad of Guru. The answer is simple. The act seems to be simple but when it comes to engaging our mind or our surat in Gur-Shabad, we find out how difficult this act is. In the beginning stages, there is a lot of struggle involved. The mind that is used to wandering in 10 sides finds it hard to focus on Gur-shabad. Only after it starts deriving rass from Gur Shabad, does it start enjoying focusing on Naam.

No matter how hard it seems to get focus on Gur-shabad, our duty as humble slaves of the true Guru is to continue to focus on Gur-shabad. Gur-poora has bestowed us with Gur-shabad and we have received this Gur-shabad by offering a very big price - our head. We should not relax and forget Naam. Whether we get rass or not, we should just keep japping Naam, like a crazy person.

Kulbir Singh

Without The Naam ....

2006-07-04T22:21:00.000+01:00

Bhairo M5 Astpadhíá ghar 2

Ik Ongkar Satigur Prasad

He alone is a great king, who keeps the Naam, the Naam of the Lord, within his heart ||
One who keeps the Naam in his heart - his tasks are perfectly accomplished ||
One who keeps the Naam in his heart, obtains millions of treasures ||
Without the Naam, life is useless. ||1||

I praise that person, who has the capital of the Lord's Wealth ||
He is very fortunate, on whose forehead the Guru has placed His Hand. ||1||Pause||

One who keeps the Naam in his heart, has many millions of armies on his side ||
One who keeps the Naam in his heart, enjoys peace and poise ||
One who keeps the Naam in his heart becomes cool and calm ||
Without the Naam, both life and death are cursed. ||2||

One who keeps the Naam in his heart is Jivan-mukta, liberated while yet alive ||
One who keeps the Naam in his heart knows all ways and means ||
One who keeps the Naam in his heart obtains the nine treasures ||
Without the Naam, the mortal wanders, coming and going in reincarnation ||3||

One who keeps the Naam in his heart is carefree and independent ||
One who keeps the Naam in his heart always earns a profit ||
One who keeps the Naam in his heart has a large family ||
Without the Naam, the mortal is just an ignorant, self-willed manmukh ||4||

One who keeps the Naam in his heart has a permanent position ||
One who keeps the Naam in his heart is seated on the throne ||
One who keeps the Naam in his heart is the true king ||
Without the Naam, no one has any honor or respect. ||5||

One who keeps the Naam in his heart is famous everywhere ||
One who keeps the Naam in his heart is the Embodiment of the Creator Lord ||
One who keeps the Naam in his heart is the highest of all ||
Without the Naam, the mortal wanders in reincarnation. ||6||

One who keeps the Naam in his heart sees the Lord manifested in His Creation ||
One who keeps the Naam in his heart - his darkness is dispelled ||
One who keeps the Naam in his heart is approved and accepted ||
Without the Naam, the mortal continues coming and going in reincarnation ||7||

He alone receives the Naam, who is blessed by the Lord's Mercy ||
In the Saadh Sangat, the Company of the Holy, the Lord of the World is understood ||
Coming and going in reincarnation ends, and peace is found ||
Says Nanak, my essence has merged in the Essence of the Lord. ||8||1||4||

SGGS Pana 1155

http://forums.waheguroo.com/index.php?showtopic=15143

THE ASTROLOGER & THE SAINT

2006-06-14T10:42:00.000+01:00

From interview's with Tarawati Sofat, Nairobi

Yes, this is a photograph of Babaji. That's how we called him, 'Honoured Father'. His proper name was Puran Singh. He lived in Kericho where he had a furniture-making business. How did we meet? My late husband Baburam Sofat, who had come to Kenya when he was fifteen, worked in the Labour Department for 40 years! He would go to Kisumu and Kericho to give out pay. He met Puran Singh in Kericho and by 1942 they were fast friends. No, my husband was not a Sikh like myself, he was a Hindu Punjabi. He was an astrologer and palmist, so he was known as Jyotshiji. He had very many people coming to him. Even many Europeans. They were crazy about him. He'd be busy from morning until 6 pm. He didn't charge when he started. He wrote to his Guru (in India) about this. The Guru, Swami somebody, allowed him to charge 20/-. When my husband first met Babaji, he said to him, 'I want to read your hand.' When he saw Babaji's hand lines he said, 'You are a saint.' But nobody' else knew it.

When my husband first met him, Babaji was living quietly in Kericho. I don't know anything of his background, but here is the "Sikh Sandesh" published in London (11/8/83) after his death which tells all about him. It's written in our language Gurumukhi but I can translate it for you. It says that Babaji was born in the Punjab in 1898, that he left school when he was twelve to work as a carpenter. Then in 1916 he and his elder brother Isher Singh, with whom he'd been working, came to Kenya. He worked in Eldoret for five years and in Kitale for four. In 1930 he started his own business in Kericho, making furniture. He brought his family over (he had two sons and four daughters).

This article says he had been very religious since he was a young boy. Although he worked hard in his business, his main interest was praying. He employed many people in his workshop and he would go around and supervise them, then sit in a corner and meditate. He'd make the rounds again, then go back and meditate. He and my husband had so much in common. My husband could sit three for four hours in prayer.

When Sofatji went to Kericho he'd stay with Babaji and they'd talk about religion and things. But Babaji didn't talk like that with other people, he never tried to attract people to him. At first nobody knew be was a holy man. He looked like other people, wearing a suit for business, although at home he put on white pyjamas and a white shawl. He always kept his beard loose (and encouraged his Sikh followers to do likewise). He had amazing powers.

One time my husband went to Kericho with Babaji. They stopped at Naivasha by a big rock to eat the lunch they had carried with them. Suddenly my husband noticed a lion coming very close. Babaji spoke to the lion. 'Do you want to share our lunch?' He put some food on the ground. The lion came and took it and walked away. Sofatji, he was shaking he was so afraid, couldn't believe it.

They continued their trip. It was during the rainy season. A large tree had fallen across the road, a huge tree. The tree was shaking. Babaji went in to it, amongst the branches. The tree shifted so there was room to drive past. Sofatji said he could hardly believe his eyes.

At that time Babaji still was unknown. When he came to Nairobi, he never stayed with his own relatives because they ate meat and drank. Mainly he stayed with Jaswant Singh in the Railway quarters, but he'd also spent a day or two with us. When we built this house (in South B) Babaji laid the foundation himself. Every time he came he gave us light. You couldn't see the light but you felt it.

In 1941 Babaji came to our house. He didn't know I was expecting, and that I was scared because I thought something was wrong. (No, it wasn't my first pregnancy, it was my third.) He said, is something troubling you? Don't worry.' And he blessed me, saying 'God is great. You must pray all the time. He will look after you.' He explained that God looks after us, just the way we hold a cup that is cracked so it won't fall apart. He always spoke slowly and with just a few words, and then left you to think about what he had said.

My baby girl was born all right. But after sixteen days I became ill, and I was three months in bed. In 1941 there were no clever doctors here, no good medicines. The doctor wanted to put me under anaesthetic. Then Babaji came. 'Don't worry,' he said as he blessed me. And I got better without any operation.

Slowly people came to know he was a holy man. They talked about him and his reputation spread. We started having meetings in the South C gurdwara when he was here, so people could see him, have darshan. When Babaji realised he was known he made a society. Jagjeet Singh was the leader of our sangat. That was about 30 years ago.

We would meet twice a week for prayers. Once every six months or so we would all go up to Kericho for an 'Akand Path', three-day continual prayers. Big crowds would gather at Babaji's. He would clear out his workshop and we would have the meeting there, with prayers and singing. No one asked why you came, you were just made welcome. Everything was ready, food and bedding for everyone. Babaji's wife was helping. Baiji looked after him very well, his clothes and his food. She was a simple woman, very good hearted. She loved people, both grown-ups and children.

Babaji would sit there, talking with the people up until 11 pm. He'd be laughing and chatting. He wasn't a serious man. When you met Babaji you felt very fresh. He'd give you a great look, a great smile. Even one word from him made you feel good. He gave us his light. I think Babaji had a gift from God. God gives different gifts. (He gave me the gift of singing nicely.) Babaji had the gift of healing, of making people feel better.

According to this article he first realised he had some power when he was very young, when he cured his father of a terrible pain in his neck. But he never demonstrated his powers publicly, only when you went to him. Or he would come to you.

Around 1970 Babaji went to live with his son in London. The other son died but his son Billy still lives in Kericho. Yes, that was the one you met, his real name is Ragbeer. Babaji had a huge following in UK.

About ten years ago (May 29th 1983) Babaji had a heart attack. He said that it came from God and he accepted it. His son wanted him to go to hospital. Babaji said, This is my last day. If I go to hospital I don't come back.' His son insisted -and after two or three hours Babaji was gone.

Here we are not so many now. My husband Sofatji passed away in 1989. Jagjeet Singh, the leader of the sangat here, has also died. Babaji's followers have dispersed. We no longer have meetings at the gurdwara. Those of us who believe in him, we pray at home. He still gives us his light.

Baba Puran Singh Ji with Sangat members at the Gurdwara Makindu on Mombasa Road. The Sikhs had built a small place for worship, which was 100 miles from Nairobi and 200 miles from Mombasa (port), during the building of the railways.

Legend has it that an African who took care of the place, used to see a Sikh horseman in beautiful attire, get off the horse and pay obeisance on the steps of the Gurdwara. He saw this horseman quite a few times and told the Sikhs about it. From his description it was deduced that it could be no one other than Guru Gobind Singh. This legend is well known till this day. This Gurdwara, middle of nowhere, is visited by thousands of people of all castes and creed everyday going to and fro Nairobi and Mombasa. Langar is available 24 hours a day and the place looks like a 3 star hotel now-a-days, with rooms to stay the nights. Simply a masterpiece and a feather in the turban of the Sikhs.

Baba Ji was one of the first persons to come to this Gurdwara regularly and perform keertan and paths and eventually it caught on and now this Gurdawara can be classified amongst the top gurdwaras of the World - income and visitation vise.

ridh sidh

2006-06-09T14:10:00.000+01:00

Author: Harjas Kaur
Date: 06-09-06 04:18

If a person has spiritual development, the riddia siddhia comes from within. He doesn't have moral shortcoming to use innappropriately or to harm.

If a person does not have spiritual development, he is acting with aid of bhoots, jinn, and evil beings. These people are possessed. Even before his end he is under influence of destruction. Life is hell, and death is hell. No one can have real happiness at the expense of suffering of others. All you will have is delusion of happiness, and then great emptiness and deep regret. You will suffer all that you cause others to suffer. It is divine law.

There is a power which is light and joy and peace and healing and good. There is a power which is cruel and ugly and evil and hateful and sickening.

You choose what you become.

Aleister Crowley

Adolf Hitler

Indira Gandhi

Hair

2006-06-09T13:39:00.000+01:00

Why the hair?

June 09, 2006

Waheguru ji ka Khalsa Waheguru ji ki fateh

A Gurmukh Singh was telling daas of his experience when he was in University. It was a conversation between him and another student:

Student: “Singh why have you got long hair and a big beard?”

The Gurmukh Singh was very clever and questioned back to him:

Gurmukh: “Why haven’t you got the hair? It was there in the first place but you have cut it off. Why have you cut it off?”

Saying this the other student couldn’t answer and just made up some excuse about cutting hair makes a person look more clean.
Daas can say the true fact is that the ones who cut their hair aren’t clean and are getting slapped by nature every morning. When one cuts his beard and shaves it regularly the next day it comes back. Thus proving that hair was actually meant to be there in the first place. Daas believes that this nature slapping us on the face telling us how foolish we are.
Daas remembers distinctly a conversation he had with a mona (one who cuts hair) and remember him saying he can understand Sikhi but never why one has to keep their hair long. Even though daas had given him a good explanation on why the hair is essential he still questioned it and never accepted what I was saying. This is because ones mind becomes so blackened with filth that they follow what there minds tell them. Like sheep they follow each other and never use Guru Sahib’s teachings.

dyKw dyKI sB kry mnmuiK bUJ n pwie ]
They all show off and pretend, but the self-willed manmukhs do not understand.

What daas means by ‘Like sheep they follow each other’ is that the ones who cut their hair are just copying what others have done and without understanding or logic they cut their hair as if it is nothing. This is what sheep do. Sheep run around in fields following each other without understanding of what they are doing. In this same way the self-willed manmukhs are copying each other. The women are following the men by cutting their hair shorter and men are copying the women by wearing earings. In Kaljug everything is becoming opposite.
Here is an extract daas found on the internet regarding this topic. It is an extract from Bhai Sahib Bhai Randhir Singh’s book, Undhiti Duniya.

START OF EXTRACT------------------------------------------------------------------

The mortal of evil leaning, burning the evil desires, wear evil adornments and ruin thir lives even in the next world. All the adornments and beauty of falsehood are transitory and of no avail after death. Aping the false adornments the women of other faiths, the women who forsake their own dress-code of Sikhism in pursit of the latest fashion, come to grief, as the following Gurbani quotes illustarte:

mwiT guMdwe^ØI ptIAw BrIAY mwg sMDUry ]
I have woven my hair into lovely braids, and saturated their partings with vermillion;

AgY geI n mMnIAw mrau ivsUir ivsUry ]
but when I go before Him, I am not accepted, and I die, suffering in anguish.

Leaving aside the simple way of Gursikhi God-Oriented Gurmukh ladies, is to have trss-knot at the top of the head covered with turban, as per the khalsa dress code. Those who delve in fashionable hair-dos and make-up are paving their way to hell. The above Gurbani makes it clear, delving in fashion leads not to true love, but only to wailing and grief in the Court-Divine. Should these sikh ladies have fear of awaiting Justice-Divine, so well explained repeatedly through the Wisdom of the Guru, they would not dare to delve in falsehood of fashion and spoil their life in the hereafter.
Fearlessness of the futre life after death and the non-belief in its existance is to get engrossed in the filth of characterlessness. Even in this world, the schorching of characterlessness leads many to their living verily in hell in prime of their youth. The worst may still be awaiting them when they depart in disgrace. Here is gurbani qoute to illistrate this.

dohwgxI KrIAw ibllwdIAw iqnw mhlu n pwie ]
The abandoned brides cry out in their suffering; they do not attain the Mansion of the Lord's Presence.

dUjY Bwie krUpI dUKu pwvih AwgY jwie ]2]
In the love of duality, they appear so ugly; they suffer in pain as they go to the world beyond. ||2||

Deprived of the love of the Beloved Lord, the true Union of Love, depicted inGurmat, the mortal beings delving in the evil adornmants truly lament as the discarded beings here in this world and also in the next. Their miserable plight of wailing and grief has been witnessed by Satguru as also by the ones graced with Divine-Sight, Saintly Gursikhs and devotees. Says the Guru, the unfortunate ones are not destined to find the Lord's Abode nor is it feasible. Given to worldly fashion, adopted bt women of ill-repute, like adornments of lustful gaudiness make a person appear ugly and unclean. Such ones are bound to suffer in the hereafter. Unlimited shall be their misery and sufferings. Rest assures there is no escape from this fate. Never slacken your vigil regarding life that awaits in the hereafter, for the mind- oriented shall certainly be meted out punishment there.

END OF EXTRACT---------------------------------------------------------------------------

Daas would like to end this post by saying that the keeping the hair is accepting the divine will of Waheguroo and it is a basic principal of Sikhi. It is known to be the Moar (stamp) of Sikhi and without hair one can never be classed as Sikh of Guru Sahib. Keeping hair itself is Gurmat and accepting hair is accepting the will of Waheguroo which leads to a better life. Remember Gurmat itself is beautiful as one learns to live for Naam and not for himself. Without accepting the will of Waheguroo and keeping long hair one can never progress spiritually and is left spiritually blocked.

http://www.abhiyaas.co.uk/

Meeting a Miracle Working Yogi

2006-05-31T11:25:00.000+01:00

Author: Admin
Date: 07-30-04 12:13

This is an extract from the autobiography of Bhai Sahib Bhai Randhir Singh jee, translated by Dr Tarlochan Singh. A Singh has done this great sewa of typing this up.

Everyone is requested to read this and other writings of Bhai Sahib Bhai Randhir Singh jee.

Admin.

Meeting a Miracle Working Yogi

A strange incident took place before I sat for examination. On day, I was returning from college thinking that I should meet and seek guidance from some saint who had achieved a high spiritual state. Suddenly I saw a Yogi dressed in woollen robes. As he walked in a carefree manner he appeared to be absorbed in spiritual self-intoxication. When he came close to me, he cast such a piercing look at me that I felt intensely drawn towards him. I threw away my books and followed him in a heedless craze. Bhakta Kabir’s following Sloka was ringing in my mind:

Sayeth Kabir: leave not the company of the saint,
Follow his footsteps on the Path.
On seeing him the mind becomes pure.
On meeting him you remember the Name of God.
(Kabir Sloka: p. 1371)

I followed him immediately. One of my companions picked up my books and followed me. I persuaded him not to accompany me but he would not turn back until I also went back with him. Another Sloka of Kabir reminded me that I should meet the saint alone:

Sayeth Kabir: when you go to meet a saint,
Do not take anyone with you;
Turn not your back but go ahead, come what may.
(Kabir Sloka: p. 1371)

Such thoughts, from my readings of scriptures, came to my mind repeatedly and I somehow succeeded in sending my companion back. I followed the Yogi and felt impelled by some unknown power to follow him. I lost all sense of shame, hesitation or discrimination and followed him in hypnotic fascination. I even forgot where I was and in which city and on which road I was moving. I did not take my eyes off his personality, even to have a look sideways. My eyes were fixed on the carefree gait of the Yogi. Like a shadow I followed him at a distance but I was afraid to get too close to him. Many sweetmeat vendors offered him sweets, fruit sellers gave him fruit but he did not care to accept anything. He did not even look at them. Although he was walking with his back towards me, his magical appeared to be fixed on me and reflected from his back. It was the sight of these fascinating eyes that was continuously dragging me on.

At last, we reached a small fountain in the courtyard of the High Court (then known as the Chief Court). Water was perpetually flowing out of the fountain and the water basin around it was always full. There was complete solitude in the place and the atmosphere was very peaceful. The Yogi took off his woollen robes and stood there almost naked with his matted hair flowing at his back. He looked at me sternly, probably to frighten me but I did not fear from him in the least. From a distance I watched his strange actions. He then drank some water from the fountain basin with cupped hands, and then with closed eyes and folded hands; he lay prostrate on the ground in profound salutation. I felt that the Yogi was a man with a deep spiritual vision, he saw the all-pervading Presence of the perfect Lord in front of him and he was offering devout salutation to the infinite Spirit. A sensational thrill passed through my body at that moment. The recitation of Japji resounded within my whole being in a sweet musical tone. I felt a little giddiness and then all the earthly sights disappeared from my sight. Then I suddenly felt elevated to a sublimer state, which I had never experienced before. I could see only an endless space of sublime realm. My ears heard the recitation of Japji resounding from within; I could neither see the Yogi not the fountain nor the garden in front of me. Then there was another wave of giddiness and I fell prostrate on the ground. Even in this fall I did not feel hurt but felt a peculiar joy.

After some time, I do not know how I regained consciousness. When I was on my feet again, I saw the same garden and the same fountain and water basin and the Yogi was still lying prostrate on the ground in devout salutation to the Infinite. I squatted on the ground near the Yogi. After some time he got up and picking up his blanket, wrapped it around his body. He looked at me and hinted by a sign that I should go back, but I could not leave him. He walked on the Mall in a carefree and leisurely sporting gait and I followed him.

After some time, we were about two miles outside the town near Lawrence garden. On both sides of the road there were large bungalows. Sometimes the Yogi walked into these bungalows and well guarded houses. No one checked him. I also followed him and no one stopped me. It appeared that we saw everyone but no one saw us. In this way we went beyond Lawrence garden. I had never visited t his area of the city before. He then took me to such strange places which I had never seen. He took me all over Lahore. Sometimes we went up and down a number of two or three storeyed buildings. No one questioned or stopped us. He then took me through various classrooms of Chiefs’ College where professors were moving about and classes were in progress. No one questioned or stopped us. Having taken me all around the city he came at sunset to Shah Alami gate square and sat near a shop. Here there were many sects of Sadhus sitting in groups, but he did not join any group. He sat in a secluded corner.

People placed before him many things as offering but he did not even seem to know what was lying before him. His eyes were fixed in some distant vision and would not even wink. It appeared he saw the whole panorama of the universe in a vision of deep ecstacy. I stood at a distance admiring him. I was not aware that some one might be looking at me. It was getting dark and I suddenly remember that I must say my evening prayers (Rehras). When I finished the evening prayer, I could not find the Yogi anywhere in that place. I anxiously searched him all round but could not find him. In utter disappointment I came back to Nabha House, my hostel. Without spreading the bedding I lay on the cot in order to get some sleep. I did not eat or drink anything. The night passed in a restless mood, anxiously brooding over the desire to meet the Yogi again.

Early in the morning my college mates compelled me to accompany them to college. When we reached Old Anarkali one of my friends expressed his desire to buy a watch. We all went to a watch seller’s shop. I was anxiously looking out lest I might by chance see the Yogi. I was just thinking of him when the Yogi suddenly appeared before the shop. He stood there and smiled at me. I felt so helplessly drawn towards him that I followed him. I even left my books there. I completely forgot that I was to go to the College. In a fit of hypnotic attraction I followed him again. As on the previous day, he first went to the garden foundation. There he appeared to stand in meditation. I could not resist going near him. I went forward and bowed to touch his feet but he held me up with his hands. I stood there dumbfounded like a statue while he walked away. He had gone only a short distance when I regained my consciousness and I followed him. Without describing the details, it is sufficient to say that I followed him all the day, remaining about five steps behind him. He sometimes attracted me and sometimes repelled me but I kept on following him. He did not speak a word. He had been observing silence since many years. I had firm faith in the following words of Kabir:

Sayeth Kabir: Leave not the footsteps of a saint,
Follow the path he shows.
Thou shalt become pure on seeing him
And will remember God on meeting him
(Kabir Sloka: p. 1371)

So I followed him and went on the path shown by him. At that time I took these lines of Kabir literally and understood them in their plain meaning. As on the previous day, I saw wonderful buildings and palatial mansions and many other sights that I had never seen even in a dream.

Turning Away from the Yogi

Like the previous day the wanderings in wonderland ended in the same place at sunset. My faith in him had increased and my mind was about to drift away into strange paths when suddenly something unexpected happened. The Yogi appeared to have renounced everything and was observing silence for many years. Worldly goods did not attract him at all. I also believed that he did not eat anything and was probably Pavanahari: one who sustains himself on air. People offered him fruit and delicious foods but he did not even look at them. Suddenly, I saw a shocking sight. A man brought and Indian pipe (chillam) for him and without any hesitation he began to smoke. On seeing this I was disillusioned. My tender faith in his saintliness was shattered and I felt the very earth slipping under my feet. I fainted. There was a great commotion. I do not know how I regained consciousness. As soon as I got up I turned away from him. The Yogi who did not care for anyone and who had maintained silence for many years spoke to me saying: “Well, is that all you can tolerate? You have been tested in such a short time. Your faith is shaken and you are turning away from me?” I replied: “I cannot have any more faith in you even if you become the very image of God now” and I uttered this couplet:

I considered him a saint having swan-like purity,
That is why I sought his association.
If I knew he was hypocrite like crane,
I would have kept away from him all my life.
(Shaikh Farid Sloka: p. 1384)

After saying these words I left the place. A man came running behind me and after overtaking me said: “Listen friend, the Yogi who has never talked to anyone for many years and has never cared for anyone, has called you back. Why are you turning away from him? It is indeed your great misfortune that you are leaving a saint and recluse who has attained such high spiritual state. He is a Kashmiri Brahmin of high caste and he has been observing silence for many years. As a recluse he wanders about deeply absorbed in supreme spiritual state. For the first time after many years he has spoken to you. What has made you turn away from him?”

To this I replied: “No matter hoe great a saint he is, I must judge him by the ethical standards of Sikhism. His birth in high Hindu caste and family is not what really matters to me.”

The humblest among those of humble birth,
The lowliest among the low caste,
Are my friends and brothers.
What have I to do with the rich and proud.
(Guru Nanak: Sri Rag p. 15)

“ What evil have you seen in him?” the man asked. I said, “I am not concerned with the evils in any man. He does not appeal to me. My faith in him is shaken. I find him hollow and weak. The image of his saintliness has been demolished from my mind. What is the necessity of discussing it beyond this. You may go your way leave me to my fate.” The man had to depart. I went to Golbagh and sat there for my evening prayers which I recited in a deeply meditative mood. After that, I prayed to God thus: “O True Lord, today Thou hast saved this bewildered child wandering in search of Thee, from the wrong path through Thy mercy. It is Thou who hast made me a passionate seeker of your presence. Thou alone can test and accept the deserving. Thou alone can help in fulfilling the aspirations of my love. Bless me with a poised faith in the Guru’s supreme ethical code of conduct.”

This prayer restored my peace of mind. I came back to my residence and went to sleep. I got up early in the morning and after taking my bath, I left my hostel with the idea of visiting a Sikh temple where I could join some holy congregation. I suddenly made up my mind to go to the Gurdwara Shahid Ganj built in memory of Bhai Taru Singh, the martyr.

Meeting A Mysterious Sage

When I read the gates of Bhai Taru Singh’s Gurdwara, I met a very saintly old Sikh with a white beard. I greeted him with folded hand. He gave a pat on my back and blessing me said: “Now, go into the temple; the Guru’s blessing is with Thee. It is good that you were not attracted by the smoker Yogi. Go inside the temple and you will see the holy Guru Granth Sahib, the Divine Word of the Guru, which is the source of true illumination in this Dark Age. Follow it and you shall be liberated. Seek its sacred presence every morning and read the hymns every day.” After saying these words the mysteriously saintly sage with the white beard disappeared.

Overwhelmed with renewed inspiration of love, I entered the shrine, bowed before the holy Guru Granth Sahib and read a few hymns. I do not remember which they were, but they inspired me with thigh spiritual ideals of Guru’s wisdom. From that day, reading at least one passage from Guru Granth Sahib and reflecting on it became part of my daily worship. I got frequent opportunity to meet and serve Sikh Sangats (congregations). The secret treasures of divine knowledge and the Guru’s wisdom began to be intuitively revealed to me and as all other knowledge appeared to be false knowledge, I could not apply my mind to secular studies.

B.A. examination started. Those were the days when spiritual aspiration and thirst for the knowledge of the Guru’s philosophy was deep and profound. Every moment of my life was occupied by religious thoughts and emotions. Even while answering the examination papers, a wave of spiritual emotion would overwhelm me and my pen stopped writing. I lost all consciousness of the fact that I was answering a question paper. I could not answer the paper any further. The pen would not move on. Who could move it? He who holdeth the pen was absorbed in something else. My mind was so deeply absorbed in divine love that no one dared to disturb me. In this condition of passionate thirst I somehow passed the time. Father received all the news about e. So he came and took me away. He tried to divert my mind to something else. He procured an appointment of Naib Tehsildar for me without consulting me. I will relate in some other letter how I had to pass this time.

Bhai Randheer Singh Ji - Rangley Sajjan - The Imbued Ones ( Chapter 01 )

2006-05-14T10:50:00.000+01:00

VAHEGUROOO JI KA KHALSA VAHEGUROOO JI KI FATEH!!! Once again with some kirpa daas has found some interesting stuff for you all to read there are many chapter's gur kirpa naal they will also be sent to you all at a later date , wont say much more ... just read it NOW Chapter 01: Baba Ram Singh and Mata Prem Kaur Ji

The couple were both deeply religious and resided at village Phalewal, about five kms South of Narangwal. Baba Ram Singh Ji was employed in the Army, but had quit at the early age of 33. He had always been greatly attracted towards spiritualism. His plan was that, after leaving the service, he would get baptised and would devote completely to a religious life. While in service, he had a vision that his desire would be fulfilled through a ?Nirban Kirtani Jatha? of dedicated Gursikhs, selflessly devoted to Kirtan and meditation. That is where he would experience true spiritualism and life of religious service, as one of the Jatha.

Prompted by his vision, he left Army to realize his wish. He had landed property in the village and his family was just his issueless wife. She was a very obedient lady. Both decided to get baptised soon. Baba Ram Singh had already been named according to the Sikh rites and his wife was now named Prem Kaur. She came to be popularly known as ?Mata Prem Kaur?. There marriage ceremony was also conducted again according to the Sikh rites ?Anand Karj? during baptism. From then on the couple were life long dedicated members of the Jatha, always happy to serve. Following the Sikh tenets, their life occupation became Nam meditation, service, and sharing. Their service in langar, free kitchen, was exemplary. They were both peace-loving, open-hearted and self-contended people. Their lives were dedicated to service tirelessly with utmost humility. They were the pillars of service in Langar at the Samagms for many years. Never was there a shortage of food or lack of service. Their humility was infectious for all those partaking food in the Langar. Their sweet words mingled with the holy food, prepared by them, to produce the Soul lifting experience. Their meditation was continuous and not even a breath was wasted without Nam. This combination of service and meditation led to their going in deep meditation at times in the Langar, that was specially located close to the place of Akhand Pathh and Kirtan. This enabled Bhai Ram Singh and Mata Prem Kaur Ji to listen to Gurbani while engaged in service. This double action of holy service and Divine word brought glorious shine to their faces and their faces appeared as fonts of Elixir to the beholders causing ripples of spirityal joy in their hearts. They were the ideal couple, the very picture of ?two bodies but one in spirit?. Their spiritual advancement was made even as complete illiterates. This is in accordance with Gurbani:

?The one who meditates on the Lord, attains the highest spiritual Glory whether a scholar or illiterate.?

Thus this couple was illiterate but educated surpassing many of the scholarly persons in Divine knowledge. They were always cheerful. Whenever somebody wanted something from the Langar, they would entertain with sweet words and supply the need. Their virtues of perseverance, contentment and tolerance were a rare sight and most commendable. They would offer all their earnings from their farm land in the name of the Guru. They had a unique cow, that yielded milk all the year round. The cow could be milked anytime, even at mid-night. We had named this cow ?Sura Gaoo? (the divine cow). Whatever they sowed meditatively in their land, after a shower, would grow, yielding a rich crop. Such was the Divine Blessing. Their home grown pulse of whole Manh (phascolus radiatus), prepared in an iron utensil was most delicious. No matter how many people ate, there was never a shortage.

The simple minded, Mata Prem Kaur Ji, attained the state of Divine Revelation. I discovered this, when I would find that she had churned butter milk and specially baked bread of mixed grains, ready for me on my unannounced visits to Phalewal at all odd times. Once I asked her as to how she had come to prepare all fresh food whenever I visited without any notice. She smilingly pointed towards Bhai Sarwan Singh as the source of her information, giving details of departure and arrival as also the number of people accompanying me. Accordingly the food was prepared. I scolded Bhai Sarwan Singh for misuse of the occult powers. However he pleaded that it was not him, but the direct revelation to the Mata. This was just her modest way to put me off.

Such happenings very many. All this was the result of selfless service to God and Nam. Mata Prem Kaur kept her occult powers a hidden secret and never showed off. Occasionally before my jail term, she would say, ?Bai (Elder brother)! There is going to be a prolonged separation. May God be with us.? I would tell her that His Will would be done. This couple served with full dedication up to 1914, with ever more eagerness.

Baba Ram Singh?s serenity and tolerance were limitless. He had so much love for me, that he would not stay without me. There were always Samagams and gatherings of Akhand Kirtan. If ever there was a break, he would come to Narangwal accompanied by Bhai Sarwan Singh. There we would do Simran and Kirtan together. He was extremely regular in attending Kirtans. Once the entire Jatha went to the village Sarhali of Sri Babu Mal Singh Ji in district Amritsar. Enroute we were singing (Kirtan) hymns. Baba Ram Singh fell in deep meditation even while walking. On reaching sarhali Akhand Pathh Samagam started. As usual this couple took up the service in Langar. They were enjoying listening to the Pathh while engaged in service. Many a time elder brother of Babu Ji, Sri Bhai Waryam Singh Ji, would visit Langar to find out if anything was in short supply there. Every time Sri Baba Ram Singh Ji would assure him. There was never really a shortage with the divinely contented couple around.

Along with many others of the Jatha, I was imprisoned in the Ludhiana jail. After some time Bhai Ram Singh was also brought there. He had already prayed for joining us. However he suffered great hardships in jail due to old age and his rigorous discipline of Sarabloh Babek, cooking and eating in iron utensils. The unjust British Rule had orignaly sentenced all of us to life imprisonment, but the revised term for Bhai Ram Singh was for two years. Thus he was freed much ahead of our release, yet his prayerful yearnings for our company were always there.

While still waiting for a reunion, he left for his heavenly abode about four months prior to my release. Even while departing his soul visited me in jail to bid 'Gur Fateh'.

The happy news was that he remained dedicated to the last in God-Love. The loss was just unbearable for Mata Prem Kaur. Though still alive on my return after imprisonment, yet she was a withdrawn person, a caricature of her old self living in a world of her own. She met me very affectionately and had heart to heart talk. In a period of three years she also departed from this world, to join Baba Ram Singh at the Eternal abode.

Here is an example of Baba Ram Singh?s kind, bounteous and compassionate nature. In his extended family relationship, there was a family that had unreasonable sense of animosity towards him since long. One of their members had gone abroad to Chinese and Malayan islands to make his fortune. When he returned with considerable wealth, he had a terrible disease. A young man of six feet height and broad chest, his whole body got stiffened suddenly, incapable of bending or moving. He could only be helped by at least four persons either to lie flat or stand erect, without moving. He had tried all medical help abroad, but to no avail. He returned disappointed to Phalewal and wished to see Bhai Ram Singh. When Baba Ji learnt of this request and his state of illness, he forgot all about the old inimical relationship and wished to be as helpful as possible. This was the time when the entire Jatha happened to be visiting Baba Ji. Taking leave of the Jatha, he went to see the ailing person. The patient cried bitterly while explaining his affliction. He made a request for an Akhand Pathh to pray for his well being, particularly when the Jatha happened to be there of Divine healers. He said that if he died after such an Akhand Pathh, he would be redeemed and if he regained health he would seek baptism along with the entire family to live a dedicated life. The Baba on return repeated the request to the Jatha with moistened eyes. He prayed for the well being of the patient to the holy congregation, with the faith in efficacy of the Divine word and the prayer of holy ones. Who would ever have denied a request from Baba Ji? The next day preparations were made for the Akhand Pathh. The patient was brought by four persons in the presence of Sri Guru Granth Sahib. The Baba was in attendance of Sri Guru Granth Sahib, waving the fly-whisk while standing. Seeing the patient, he addressed with Divine fervor. ?You have erred seriously, that you are not aware of at present . Describe your promise to the Guru in your prayer, while proceeding to make fortune in the foreign lands.? It all came back to the memory of the patient and he told that, ?Yes, Sir! I had made the promise to set aside tithe in the Guru?s name from my earnings. However I sinned against this. In the past ten, twelve years I made a lot of money. While the tithe amount kept mounting, I was lost in worldly pleasures, forgetting all about the promise. This is truly a serious lapse, which is the cause of my affliction.? It was decided, that the correct amount of tithe after calculating, be sent to Hazoor Sahib before the Akhand Pathh was started. The patient immediately dispatched the requisite money through his brother. Now that the Samagam was to start, Baba Ji put the condition, that he would listen to the entire recitation of the Pathh. He readily agreed and asked for permission to listen while lying on the ground, because of his ailment. This was granted. Baba Ji then gave him encouraging words of faith and hope. The Kirtan of Asa-Di-Var started at 4:00 A.M. and ended at 11:00 A.M. There was a congregational prayer before starting the Pathh. The patient was held by four persons in the standing position for the prayer. His body was just like a plank of wood. At the end of the prayer he fell in prostrate position in front of Sri Guru Granth Sahib. To everybody?s amazement he sat up on his own, without help. Sri Karah Prasad was distributed when Sri Jap Ji was read from Sri Guru Granth Sahib. The Baba had prepared Karah Prasad and distributed also. Offering the Prasad to the patient, he said, ?This is the Elixir of Five elements, the most efficacious medicine of all. Eat this.? Soon after he ate, he felt rejuvenated and asked to be left on his own. The miracle was wrought by the Grace of the Guru and he was in normal health by the end of Sri Akhand Pathh. He could walk about normally. The entire assembly was wonder struck as also the medical practitioner. The whole family got baptised singing the Gurbani:

?O, Lord of the weak! With Faith in Thee, I have put my entire family on Thy Ferry.?

This hymn was sung by the entire family. There was ?Guru Ka Langar? and shortly there after he again left for the foreign lands. Baba Ji in particular and the Jatha in general was highly praised for this miraculous feat. Baba Ji wanted all the Jatha to leave immediately to avoid hearing the praise. This is an example of his magnanimity and aloofness from any praise or condemnation.

Hearing of the events concerning this couple from my wife, Kartar Kaur, pertaining the period of my jail term, I would often be moved. However it would render this narration very long, if those were to be included. Thus we end it here.

Chapter 2 , will be email soon :o)

here are som insperational audio sakiyan from bhai sahib bhai randheer singh ji's time's listen to them carefully ...

Awakening of Faith - English - 31m 30sec Approx [download]

Healing through Gurbani - English - 21m 30sec Approx [download]

The Sadhu and Bhai Sahib - English - 33m 30sec Approx [download]

also one last thing here are some pic's of some nice shaster ... ENJOY

The Final Moments of Bhai Sahib's Earthly Life

With the power of his breaths, he said "Vahi" and raised the swaas from his naabh kanval and with "Guru" he took his breaths to teh Gagan Mandal of Dasam Duaar. Again for the second time and then the third time he said "Vahiguru" he put his swaas in Dasam Duaar and then took his place in Gurpuri.

Akali Singh & The Thugs

2006-05-12T06:42:00.000+01:00

Author: Kulbir Singh
Date: 03-25-03 06:45

I have come across an amazing life of a nameless Akali Singh whose jeevan I feel very compelled to share with all of you. Akali jee was 81 years old in 1973, when his life was first written. Akali jee instructed the original author to withhold his name as he did not like to advertise his greatness. Akali jee always stayed in Akali baana and was never seen without shaster (weapons). He led a very simple life and was a great rassiya of Gurbani and Naam. His humility was unmatched and his speech was sweet as honey.

He was arrested by the British government in 1916 and till 1932 he stayed in jail for playing part in the independence of India. After getting released, he went to jail many times and in 1942 he was in jail with Jawahar Lal Nehru; the first prime minister of India. After the independence of India, Akali jee stayed fully independent of worldly responsibilities and led his life helping out others. He forever stayed merged in the Naam of Vaheguru. He would stay in one place for few months and then move on. He did not have any attachments in the world and had no belongings to worry about.

In 1962, he came to the Sipri town of Madhya Pardesh (largest state of India). Sipri town of Madhya Pardesh was greatly infected with crime at that time. There was a small Gurdwara Sahib in the town and Akali jee stayed there during his stay in this town.

One evening, Akali jee finished doing his Rehraas Sahib paath and went out for a walk. While he was coming back from the walk and was walking by a water tank, he heard the moaning of a woman that grew in a loud scream as if she heard someone walk by. Akali jee stopped and started walking towards the back of the water tank and saw about 8-10 men removing the clothes and jewelery of a struggling woman. He also saw a young man tied to a tree.

Akali jee tried to stop the thugs from committing this crime but they did not pay any attention to a old person. How could Akali jee tolerate such cruelty on a helpless woman right in front of him? He did realize his age which was about 71 years at that time, and that he was against about 10 badmaashs (thugs). He briefly closed his eyes and remembered Siri Guru Gobind Singh jee and reminded him of his bachan of Sava laakh se ek laraayoon i.e. I will make my Khalsa fight with 125,000 persons. Akali jee felt immense power at the end of the ardaas and he took his 2 feet long stick and started beating the thugs with it.

When the thugs got hurt with the stick, they all took out their Rampuri knives and attacked Akali jee. Akali jee who was an accomplished player of gatka, immediately changed his paintra and took out his kirpaan. He played gatka in such a way that no badmash could even come near him, let alone hit him. Many of the badmashs got severely injured with his attack. They could not believe that they were being beaten by a 70+ years old man. They tried to subdue him but all in vain. Eventually they all ran away.

Akali jee opened the ropes of the tied young man. He then tried to lift the half unconscious young woman, who was constantly repeating, bachaayo bachaayo (help me, help me). Akali jee took her head in his two hands, brought her near his heart, like a father would do to his distressed daughter, and said, Beta, oh chale gaye hunn. Chal ghar chaliye. (O daughter, they are gone now. Let us go home).

Hearing his comforting voice, she regained her consciousness and the three started walking back to their house. They went to the Gurdwara Sahib but the doors of the Gurdwara Sahib had been locked and the sewadaars did not open the doors even after heavy knocking. At this the three of them walked towards the couple house. The relatives were anxiously waiting for the couple as they had been gone for a long time. When they heard how Akali jee had saved their honour, they wanted to thank Akali jee, but Akali jee had left for the Gurdwara Sahib by then. He stayed outside the Gurdwara all night as the doors were closed.

The girl belonged to a very influential family in the town. At the rise of the day, when everyone found out about the incident, they all came to the Gurdwara Sahib to get the darshan of Akali jee. The Police chief himself came with a lot of people and the press to see Akali jee. The girl who was saved by Akali jee too was along with the huge crowd that came to the Gurdwara Sahib.

The police chief asked the girl about the person who had saved her honour and life. Hearing this the young woman, moved forward and tearfully hugged Akali jee and said, Yeh mere baapoo jee hain, Inhon ne meri jaan bachaayee thee (He is my father who saved my life and honour). This is all that the girl could say and then she burst into tears. The whole atmosphere became very emotional and Akali jee comforted the girl by slowly patting her back.

The people gathered a large amount of money and presented to Akali jee but Akali jee refused to accept it. When they persisted, Akali jee took the money and then in front of them placed the money in front of Siri Guru Granth Sahib jee. The police chief asked Akali jee to stay in the town and that he would ensure that Akali jee got pension for life. Akali jee politely declined the offer saying that after taking the amrit of Siri Guru Gobind Singh jee he has done naukri (job) of only Panth and did not want anything in return.

Hearing such high ideals of Akali jee, the whole crowd started praising him. How could a singh of Guru Gobind Singh jee hear his praise. The newspapers wrote about him too. He left the town and moved on to another unknown destination after that. This story was originally written by Sardar Chanda Singh Bareli and published in 1973.

Plant Today Reap Tomorrow

2006-05-04T17:15:00.000+01:00

If you plant honesty today, you will reap trust tomorrow.
If you plant goodness today, you will reap friends tomorrow.
If you plant humility today, you will reap greatness tomorrow.
If you plant perseverance today, you will reap victory tomorrow.
If you plant consideration today, you will reap harmony tomorrow.
If you plant hard work today, you will reap success tomorrow.
If you plant forgiveness today, you will reap reconciliation tomorrow.
If you plant openness today, you will reap intimacy tomorrow.
If you plant patience today, you will reap improvements tomorrow.
If you plant faith today, you will reap miracles tomorrow.

But:

If you plant dishonesty today, you will reap distrust tomorrow.
If you plant selfishness today, you will reap loneliness tomorrow.
If you plant pride today, you will reap destruction tomorrow.
If you plant envy today, you will reap trouble tomorrow.
If you plant laziness today, you will reap stagnation tomorrow.
If you plant bitterness today, you will reap isolation tomorrow.
If you plant greed today, you will reap loss tomorrow.
If you plant gossip today, you will reap enemies tomorrow.
If you plant worries today, you will reap wrinkles tomorrow.
If you plant sin today, you will reap guilt tomorrow.

So be careful what you plant today, it will determine what you will reap tomorrow.

The seeds you now scatter will make life worse or better your life or the ones who will come after. Yes, someday, you will enjoy the fruits, or tomorrow you will pay for the choices you plant today.

~ Author Unknown ~

source

GURSIKHI JEEVAN OF APRIL 2006

2006-04-29T07:30:00.000+01:00

At Vaisakhi, it seems appropriate to remember the 13 Gursikh Shaheeds of 1978. Most people are now familiar with Great Shaheed Bhai Fauja Singh Ji. So we thought we should look at some of the other Gursikhs. Each Gursikh was special in their way. This month we have chosen Jathedar Bhai Amrik Singh. He became a martyr at a very young age. He did so much seva and parchaar that he was honored at Siri Akaal Thakht Sahib Ji for his seva. Let’s remember this special soul.

Shaheed Jathedar Amrik Singh Ji

Shaheed Jathedar Amrik Singh Ji was born in 1957 to Harbhajan Kaur Ji and Kundan Singh Ji in the village of Kajala in Amritsar. He has one older and four younger brothers.

Though only a young man, he was honored with the title of Jathedar by Sri Akaal Takht Sahib because he persuaded many people to go there and take Amrit. He himself took Amrit from Sri Akaal Takht Sahib six years earlier.

After completing his primary education, he was not interested in studying any more. He had a great love for Gurbani and Sikh History.

He was a very compassionate soul and felt distressed at the sight of needy people. Without hesitation, he helped them by giving money and things from his house and even the clothes he was wearing. Once when he was doing Seva for the Guru’s Sangat, he could not get the money he needed so he sold a golden ring from his home.

He had a daily routine of reciting Naam-Bani at Amrit Vela. No matter how late he was in Satsang the night before, he would always be awake for Amrit Vela. At Rehraas time, he would stop his work no matter how important it was, and be present for the Rehraas Divaan and bring others with him. This was a part of his Nitnem. As for the morning Nitnem he would not eat any food before doing Darshan of Guru Sahib Ji.

Bhai Amrik Singh was always in the Sangat of Gurmukhs or Sangat at the Guru’s house. He kept a strict rehat according to Gurmat Bibek. He also acquired a love for Sarbloh Rehni (eating in iron utensils) and kept his Baata (iron utensil) shining. He would not let those who had not taken Amrit use it.

He persuaded the workers who helped his mother and father with the farming work, and many other people, to tread the Guru’s path. Even though his family was well off, he still wore simple Gursikhi clothes. He would never tolerate anybody who showed disrespect towards Guru Sahib.

On Vaisakhi day, Bhai Amrik Singh woke up at Amrit Vela and did his Ishnaan and Nitnem. He went to Gurudwara Saheb and then went to meet Jathedar Kala Singh who was staying at room number five at Guru Nanak Niwas. He left his shoes there and bathed at the Holy Amritsar Sarowar. He walked around Akal Takht Sahib, did Darshan of the Shastars, thought about the Shaheeds and did Ardaas that he may also be able to give Kurbani for his Guru and Panth. He then walked around the Nishaan Sahib reading parts of the Hukamnama:

ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥
Kaya Kagad Mun Parwana ||
The body is the paper, and the mind is the inscription written upon it.

ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥
Sir Ke Lek Na Parey Iana ||
The ignorant fool does not read what is written on his forehead.
(Dhunaasari Mahalla 1, Angg 662)

He met a Gurmukh on his way and that Gurmukh said to him: “Singh of the Guru, today is the time for Kurbani, Guru Ji is in need of a head. The Singhs are preparing to go and stop the insults being shouted against our Guru, you should also be present”. Hearing this, Bhai Amrik Singh walked towards the Guru’s Army. As he was walking he was about to drink water to quench his thirst when some other Gursikh took the glass he reached out for. He did not care for water or Langar, or even about wearing his shoes; he went forward to offer Shaheedi. As he received bullets, he shouted out Fateh and died a Shaheed.

Dhan Gursikhs!!

www.DiscoverSikhi.com

SHAHEED BHAI PARTAAP SINGH JEE

2006-04-25T00:05:00.000+01:00

Author: Kulbir Singh
Date: 05-08-03 06:07

MORE ON LIFE OF SHAHEED BHAI PARTAAP SINGH JEE

BIRTH AND CHILDHOOD

Sardar Partaap Singh jee was born on September 21, 1898, in district Gurjraanwala in present day Pakistan. His father's name was Sardar Saroop Singh and mother's name was Bibi Prem Kaur. He was brought up in pure Gurmat atmosphere as both his parents were gursikhs.

From early age, his outlook was very different. Not that we believe in going to pandits but many astrologers and sants who saw him predicted that this child will grow up to be a king, bhagat or someone great. When ever Bhai Sahib saw any opportunity to do sewa or if there was ever talk of independence movement, he would jump to do sewa.

JOB AND MARRIAGE

When he passed his 10th grade, his brother who was working in the military and stationed at Simla, called him over. He was afraid that Bhai Sahib would indulge in political activities and get in trouble. He had him hired in the military.

At age 19 he got married to Bibi Harnaam Kaur who was 15 years old at that time. Bhai Sahib used to do a lot of paath and was quite oblivious of worldly things.

AN INTERESTING INCIDENT

Shaheed Partaap Singh jee had a friend who worked as a doctor. One day his friend's son who was two years old died. That doctor was a very good Gursikh and he totally accepted the bhaana of Vaheguru and did not let anyone to cry.

When Bhai Sahib saw his doctor friend’s such great state of accepting will of Vaheguru and not crying at the death of his son, he made a pledge to himself that he too would not cry if he has to face a similar situation. He said to himself that if he ever has a son born to him and if he was to die, he too would not cry and would accept bhaana of Vaheguru.

Soon a very beautiful son was born to the Bibi Harnaam Kaur, wife of Bhai Partaap Singh jee. When his son grew to age two years, he died in an accident. The accident was horrible as the kid got almost boiled in hot water. I am not sure of the details how this accident occurred but basically he died as a result of pouring of boiled water on him.

Bhai Sahib at that time was not home and was informed of this accident by his neighbour’s wife. Bhai Sahib by now had a good spiritual state and used to do massive paath. He remembered his pledge of not crying over his son’s death and to accept the will of Vaheguru. He stopped everyone from crying and said that Guru Sahib was testing him and he did not want to fail this test. He not only did not cry but he called a music band to be played in front of the funeral procession.

Such was the spiritual state of Bhai Sahib that he accepted the bhaana of Guru Sahib with open heart. Not once did he complain or cry. He stayed in full chardi kala.

LEAVING JOB

During these days, Bhai Sahib was transferred to Rawalpindi and his family came along with him. This was the peak time of the Akali movement and the government did not let anyone wear Black turban. Bhai Sahib went to work wearing a Black turban. His British officer objected to him wearing a Black turban and told him that he would not be allowed to come to work wearing a Black turban. Hearing this Bhai Sahib gave his resignation and came home.

After getting free from job, Bhai Sahib became a staunch Akaali. He burned his normal clothes and started wearing only baana and that too of Khaddar fabric only. Khaddar is hand-woven cotton that Akalis used to wear and later Mahatma Gandhi too adopted this fabric for his followers.

SHAHEEDI

He started participating in all Akali movements and on the fateful day of November 16, 1922 he along with other sangat decided to serve langar to the prisoners of Jaito kaa Morcha, who were to pass through Punja Sahib. When he and the sangat heard that the government had decided to not stop the train at Punja Sahib, they decided to stop the train at all cost.

Bhai Sahib and the other sangat sat right on the railway tracks and got crushed by the train. The details of his shaheedi have already been posted above. He had an amazing shaheedi. It seems like he did not feel pain. Even after getting crushed, he refused to be helped unless his brothers – the prisoners – were served langer.

He stayed alive till next day – amrit vela. He recited whole of Siri Jap jee Sahib himself and did ardaas himself. After ardaas he left his body. He must have gone straight to Sach Khand. What a great life!!

Daas,
Kulbir Singh

A great story - true story of Punja Sahib Saaka

2006-04-24T06:56:00.000+01:00

Author: Kulbir Singh
Date: 05-07-03 09:51

Please read the following interview of the wife of a Shaheed. You will love it. I love this story so much.

PUNJA SAHIB INCIDENT – AN EYE-WITNESS ACCOUNT

In 1922, during the “Guru kaa Baagh” morcha a great incident occurred at Siri Punja Sahib in Hasan-Abdaal, Pakistan. The singhs arrested during the Akali Morcha of Guru kaa Baagh, were being taken to the jails of Attock and Kamalpur. The Rawalpindi sangat found out that the trains taking the prisoners of morcha were going through the Punja Sahib railway station. Sangat decided to serve langar to the passing Sikh prisoners.

The British government found out that the sangat of Rawalpindi was going to prepare langar for the prisoners of Morcha of Guru kaa Baagh, and as such decided not to stop the train at the Punja Sahib railway station. When the sangat found out that they were not going to stop the train at the railway station, they said that they would stop the train at any cost. Bhai Partaap Singh jee who was their able Jathedaar, said fearlessly that an ardaas has been performed to provide langar to the Sikh prisoners of the morcha and as such Guru Sahib will himself stop the train at the Railway station.

BEGINNING OF THE INTERVIEW

Giani Bhajan Singh, a very good Sikh writer, himself went to Bibi Harnaam Kaur the wife of Shaheed Bhai Partaap Singh and interviewed her on what exactly happened at Punja Sahib railway station. Following is the the translation of Giani Bhajan Singh jee’s interview with Bibi Harnaam Kaur jee:

Giani Bhajan Singh: Mata jee (wife of Shaheed Bhai Partaap Singh jee), could you please tell us something about the Punja Sahib incident? I have specially came to see you to get first hand information from you.

Bibi Harnaam Kaur: Why won’t I tell you what happened on that fateful day at Punja Sahib? I remember the whole incident as if it occurred yesterday. I was one of those people who were sitting on the railway tracks to stop the train. I was sitting just behind my martyr (shaheed) husband. I have been getting the urge for long time, to tell the true story of Punja Sahib incident but no one took the effort to write what I had to tell. I am glad to hear that you came specially to hear about this incident and would be writing the story as I tell you.

Giani Bhajan Singh: How did this whole incident occur? Please tell me in detail. Assume that I don’t know anything and you are telling a new person this incident.

Bibi Harnaam Kaur: This was the time of Guru kaa Baagh Morcha (1922). Police had arrested the singhs and trains of these arrested singhs of Morcha, were being taken to the Attock and Kaimelpur jails. Two trains had passed Punja Sahib. My shaheed (martyr) husband approached the station master, who was a very kind Hindu gentleman and asked him why he was not informing the Sangat of the arrival of the trains carrying the Sikh prisoners. My husband told him that the sangat wanted to do some sewa of the Sikh prisoners.

At that time my husband was the member of the managing committee of Siri Punja Sahib and he served in the capacity of the treasurer. Prior to that he served as the general secretary of the committee. Anyway, one day, the Hindu station-master informed my husband that next day at 8am the train was scheduled to arrive at the Punja Sahib railway station. As soon as the sangat heard of this, they started preparing langar for the Sikh prisoners. After the completion of the morning congregation (diwaan), an ardaas was performed as follows:

“O Sache Paatshah (True King), we have prepared Parshaada (food) for your Gursikhs. Please fulfill our wish of feeding langar to our gursikh brothers and grant us the boon that we come back to the Gurdwara Sahib only after serving langar.”

After the ardaas (prayer) when we arrived at the station, we were informed by the station master that as per orders from the top, the train will not stop at the station. The sangat was at once overwhelmed by sadness and anger. They got together and decided through a Gurmata that langar would be served to the sangat at any cost and that they would not let the train proceed further without this. After this decision, the despondence that the sangat was in, at once disappeared.

Giani Bhajan Singh: What was the total number of sangat?

Bibi Harnaam Kaur: It must have been about 300.

Giani Bhajan Singh: Then what happened?

Bibi Harnaam Kaur: When the train arrived, all the sangat sat on the railway tracks with their legs crossed and started doing paath. Some men sat by the signal.

Giani Bhajan Singh: Did anyone flee after seeing the train arriving?

Bibi Harnaam Kaur: There was no question of fleeing. Everyone had decided unanimously. At that time, those present there did not have any fear of death. Motivating lectures and motivated everyone to die for this noble cause.

Giani Bhajan Singh: Then what happened:

Bibi Harnaam Kaur: The train arrived, it whistled but no one got up. At the front of everyone, my shaheed husband Sardar Partaap Singh jee was sitting. Along his side was Sardaar Karam Singh. The train hit my husband and crushed him and Sardar Karam Singh. Many were thrown off the track by the bumper of the train.

My husband and Sardaar Karam Singh got shaheed there and six others who had been crushed under the train did not die but had their legs and arms severed. I too suffered massive wounds and stayed in the hospital for many months.

Giani Bhajan Singh: Did Sardar Partaap Singh get shaheed right at the spot, or later? Please tell me everything.

Bibi Harnaam Kaur: Shaheedi did not occur right on the spot. When the train stopped, people rushed to see the singhs crushed under the train. My shaheed husband, who was very seriously injured at that time said: “First go and serve langar to the gursikhs prisoners, then come for our care. If you take us out of from under the train, the driver would take the train away and we will not be able to serve langar to our brothers”.

After serving langar to the prisoners, then my husband was taken out. Bhai Karam Singh left his body within few hours but my husband gave his life at amritvela, next day.

Giani Bhajan Singh: Please tell us something about the time between he got crushed under the train and till he died the next day.

Bibi Harnaam Kaur: When I tried to go near him, after he got severely injured, he said, “If you are my wife, then don’t come to me crying, rather be happy because I have passed my test of Gursikhee”. His jaw was severely injured and had been ripped apart from one side. His forehead had a very severe and deep cut. He himself kept thanking Vaheguru that he was able to fulfill his vow of serving langar to Gursikh brothers.

Giani Bhajan Singh: Please tell me some incident of his life. How old was he?

Bibi Harnaam Kaur: At the time of shaheedi his age was about 24 or 25. We had been married for about 4 years. He was serving in the military back then but had to leave job for wearing Black turban. We came to Rawalpindi (a city near Punja Sahib, Pakistan) and started living there. He was in the forefront when the jatha went to free the Punja Sahib Gurdwara Sahib. After relinquishing Mahant control from the Gurdwara Sahib, my husband was appointed the first Manager Secretary of the Gurdwara Sahib. He kept working without any pay or salary. At that time, we got by, by selling our possessions. We did not have any money with us but my husband did not care about these things. When he attained martyrdom, at that time too he was working in the management.

Before shaheedi, we had a son who died when he was 2 years old. At his death, my husband gave proof of obeying will of Vaheguru by accepting the will of Vaheguru. He did not cry at all and not only that but he called a band group and played the band in the front of the procession as my son’s dead body was taken for cremation. I gave birth to our second child, few months after the shaheedi of my husband. That child is our only daughter – Joginder Kaur (She was standing by us).

A GREAT MIRACLE

Giani Bhajan Singh: Can you mention any other significant incident related to this great Saaka (incident) of Punja Sahib?

Bibi Harnaam Kaur: The driver of the train was an Araayeen Muslim from Gujrat city of Pakistan. I don’t remember his name. The government had filed a case against him and he was investigated by a retired judge as to why he stopped the train despite orders not to do so. That driver gave a statement in front of that tribunal and this statement is of great historical significance. His statement was as follows:

“I had been given orders to not stop the train at any cost. As per the orders, I did not stop the train and it was moving at full speed. When the train hit shaheed Partaap Singh, I felt as if it had hit a huge mountain. I fell down and my hand got lifted from the speeder and the train stopped. After investigating the engine, it was found that the brake had not been applied. I felt that some unseen, hidden power (Vaheguru) stopped the train”.

This driver was subsequently fired from his position. His statement proves that Satguru jee himself stopped the train.

END OF INTERVIEW.

I will be posting more information on Sardaar Partaap Singh jee and Sardaar Karam Singh jee, in the near future.

Daas,
Kulbir Singh

The Frog Experiment

2006-04-20T19:47:00.000+01:00

The Frog Experiment
Author: Kulbir Singh
Date: 03-27-03 10:23

Vaheguru jee ka Khalsa Vaheguru jee kee fateh!

If you place a frog in a pot of boiling water, it will immediately try to scramble out. But if you place the frog in room temperature water, and don't scare him, he'll stay put. Now, if the pot sits on a heat source, and if you gradually turn up the temperature, something very interesting happens. As the temperature rises from 25 to 35 degrees, the frog will do nothing. In fact he'll show every sign of enjoying himself. As the temperature gradually increases, the frog will become groggier and groggier, until he is unable to climb out of the pot. Though there is nothing restraining him, the frog will sit there and boil.

The FROG EXPERIMENT AND THE POLITICAL SITUATION OF THE SIKHS

This is the frog experiment that I promised I would post. When the Sikhs are directly attacked from outside, we immediately tend to fight back and get all upset about it. The perfect example of this is the Operation Blue Star. Like the frog who immeditately tries to get out when placed in a pot of boiling water, the Sikhs too fought back with vigour when they were attacked directly.

When the Sikhs are attacked by indirect means as the RSS is doing, Sikhs don't realize that they are being attacked and actually enjoy attention up to some extent just as the frog enjoys when the temprature is gradually increased from 25 degrees to 35 degrees. After that the frog gets groggier but does not really try to free himself. Eventually he just sits there and gets boiled. I am hoping that we the Sikhs, will not just sit there and boil.

THE FROG EXPERIMENT AND THE PERSONAL REHIT OF KHALSA

Now this whole experiment can also be looked at from a personal point of view. I am pretty sure that if any of us (the Tapoban Sangat) is prompted to commit any of the 4 bajjar kurahits, we will vehemently fight against it. We will actually feel disgusted with even the thought of it. This is comparable to the frog jumping out of the boiling water.

Now let us compare our situation to the frog sitting in room temparature water pot and the temparature is increased to 35 degrees. This happens when a Khalsa who is not a player of advance stages of spirituality, sits in front of TV to watch news for example. After watching it for sometime, he might get tempted to switch channels and might notice a very good movie playing (the pot is heating up). He or she tells his mind that this movies is harmless. This way slowly, he or she is entrapped into watching inappropriate stuff on TV. It all began with watching only news and there is nothing wrong in doing so. But we need to keep ourselves aware of the traps we might fall into.

Same thing happens with internet while chatting or other form of communication by youngsters with the opposite sex. What starts as a innocent, harmless and sometimes religious conversation, slips down to developing feelings for that person. Then that Khalsa youngster gets stuck in the pot and the temparature rises beyond 35 degrees. The Khalsa begins to notice that this inappropriate chatting or communication is effecting his or her spiritual life but like that frog in the pot, he does get groggier but fails to jump out of the pot i.e. fails to break such relationships. Eventually he or she gets boiled in this terrible pot of maaya.

Fire can burn a house but fire also has numerous benefits. If we misuse fire we can do a lot of damage to ourselves and to others. Water too is of great uses but if one just jumps in deep water one can drown. The viraat-roop of water can be viewed by looking at Niagara Falls. TV, Internet or other such things are like fire and water. They are not bad on their own but when we misuse them, they can destroy your life.

The choice is ours. Do we want to be like this frog and get boiled or we want to be vigilant about what we do and always place our spiritual life above everything.

What happens when we do other things and sacrifice amritvela? We lose amritvela and on the other hand the things or tasks that avoided the amritvela do not grow out to be fruitful. If we keep our spiritual life as top priority, we cannot lose in any field. Guru Sahib never lets his Sikh down anywhere and in front of anyone.

Daas,
Kulbir Singh
http://forums.waheguroo.com/index.php?showtopic=14221&pid=114275&st=0&#entry114275

Part 4 - SINGHAN DA PANTH NIRALA

2006-04-20T19:39:00.000+01:00

Author: Panthic
Date: 03-30-06 13:15

Continued... [Final Part]

C.K: Yes! This is absolutely right. The evil minds have plenty of excuses to justify their wrongdoing. The non-abiding Sikh ladies are often heard to say "How does a turban increase faith in Sikhi? True faith is in Naam and Bani."

S.K: How much could they be devoting to Naam, Purifier of mind? Their embroilment in fashion, as fashion-models is a clear indication of the polluted minds. They cannot be regular in Nit-Nem, daily prayers. How can they spare time for Naam Baani?

Their life is too full with rate-race of worldliness. The modern fashionable girls may perform Gurbani Kirtan just for show, lacking in depth of inner feeling of the enshrined Gurbani. They do try to impress with artistry in music, only if they really lose themselves in love for Gurbani Kirtan, they would derive personal benefit of inner spiritual enhancement and the audience will also feel enchanted. The real devotional attitude leaves no scope for interest in artificial make-up for self-conscious show of appearance. It only promotes abiding faith and discipline, eagerness to comply with Gurmat. Indeed submitting dutifully to all the Commands of Guru is True Rehat, Code of living.

The topmost priority is to devote to Naam Contemplation. However all the other discipline is essential to prepare the foundation for spiritual edifice. If one fails to carry out the preliminary instructions, how can one be expected to comply with stricter and more demanding discipline? If somebody claims to be a Naam-devotee in self-effacement, what is there to hold back from adopting Guru-ordained distinct identity? Such a false claim is merely in frivolous argumentation. In fact a fashionable girl and Gurbani Kirtan are just not compatible, with opposite nature of orientation.

Pothohar, especially Rawalpindi (now in Pakistan) was centre of acclaimed Kirtan. Sadly the love for ‘Mod’ fashion also originated from there, seeking to wear a look for public admiration. However this proved to be undoing of the Sikh Nation. Rare is the person who becomes of high spiritual stature, but the numbers of lowly fallen abound. Performing Kirtan, lacking in depth, the ‘Mod’ Kirtania girls were swayed away by fashion without a respite or recovery. They were distanced from Gursikhi and Gurmat discipline. The erstwhile followers with Keski were swept away by the desire to go about bareheaded shamelessly. It is not intended to encourage mere showmanship of outer Sikh religion and Khalsa wear.

The inspired love for Sikhi discipline from within is really proper and commendable. Who says that abiding Sikh ladies with Keski do not contemplate Naam and say their daily prayers, Nit-Nem and Bani. For abiding Sikhs, it is improper to boast of their Sikhi discipline, unlike the pretending ‘Mod’ ones. The abiding Sikh ladies not only reflect the glory of their Sikhi Regalia but also the spiritual splendour on their forces.

C.K: Truly the youthful glory of the newly baptized faces is unbearable. It is also undeniable that Kirtan by the abiding Sikh girls is beyond comparison, spiritually touching and their faces reflect their innermost high spirituality. In my own experience, I remained in high Sikhi spirits as an abiding Sikh girl and I had great dedication to Naam and Baani.

Performing Kirtan, I would lose myself totally in Kirtan and the listeners were enchanted too. Sadly this did not last long. I was given away in marriage to a tardy Sikh youth, who did not believe in ‘Kakkars’. His unspirited Sikhi had direct effect on me. This Sikhi only in name degraded my original love to lowly depths. The glory of these days is like a dream now. After baptism, I was given the name ‘Sugarh Kaur’, but my in-laws did not approve of this. My old dead name was revived and I remained ‘Chattar Kaur’ only. In the view of ‘Evil mind thinking up countless excuses’, my mind started thinking justification against ‘Keski’ that was dearer to me than life. In reality the unworthy husbands of young abiding sikh girls are responsible for their down fall from the upkeep of ‘Keski’ Kakkar. This is also true that an abiding Sikh match of young elegible men is a rarity these days.

S.K: It is not a rarity, but the will to find is not there. The match-seekers often look for a well to do family, prosperous in worldly wealth and comfort. Sikhi and Sikh values are no-where in the reckoning. It is not only the parents to blame. If Sikhi and Gurmat is dear to the eligible girls they can hold on to their values determinedly and no power on earth can change them.

C.K: You are very right, but personal values do get affected by peer-pressure and company that one keeps, specially in the case of immature girls, like me. Rare are the abiding ones who dare to stick to their Faith in Gurmat ordained ideals through thick and thin. Very rare indeed are exemplary beings like Bibi Daler Kaur, not every one can willingly make the required sacrifice.

S.K.: Bad example is readily followed, just as you gave up ‘Keski’ to conform to the general appearance of Hindu women. You ought to have displayed some determination in Sikhi-Faith and resistance to undermine Gurmat values. Even now, it is not too late. Satguru will surely provide help for you to awaken spiritually and re-establish your original values.

C.K: I agree, dear sister! Pray for me. What shall follow will be according to Guru’s dispensation. Let me make one more admission of guilt. After falling from the ordained Sikh discipline, I was instrumental in weaning away other abiding Gursikh ladies from their Faith. I did this through argumentation of negativism. I seek pardon for this sin, also, I am now so determined that even if my husband is unwilling to accept me as abiding Gursikh, I shall still not abandon Sikhi. My marital relationship with him will depend upon his accepting Sikh Faith in totality. I now request for my rehabitation as abiding Gursikh.

S.K: Well done! Sister you are indeed ‘Sugarh Kaur’. You must readopt this name only. The other name is dead for you. It is no good to carry the carcass of old name that must be discarded. On the next seventh of ‘Poh’ month Samagam Gurpurab, you will be presented before The Five Beloved Ones, at the place of initiation Ceremony, Amrit-Sanchar. There you will receive the Commands for restoration of your faith and ever thereafter you will be blissful both here in this world as well as in the hereafter.

----------------------

Vaheguroo Jee Ka Khalsa, Vaheguroo Jee Kee Fateh!

Part 3 SINGHAN DA PANTH NIRALA - by Bhai Sahib Randhir Singh

2006-04-20T19:38:00.000+01:00

Author: Panthic
Date: 03-30-06 13:02

Continued...

C.K.: Why not? "Kangha" can be carried in a pocket.

S.K.: "Kangha" is not meant to be carried in a pocket, but in the hair. Somebody may come up with the suggestion of carrying the "kachhera" in a pocket. We know better than that. Just as "kachhera" is to cover our bare body, the hair needs the "keski" in order to be covered and the top knot of hair is a must for keeping the "kangha". The right place for the "kangha" is in the hair on the head and not in a pocket.

C.K.: It is not essential to tie a knot of hair at the top. It may also be tied at the back at the "kangha" can also be kept there.

S.K.: O yes sister! There are ladies, who are semi-fashionable, keeping knotted hair at the back and claiming to be abiding Sikhs and yet unable to resist fashion. It is not just the knotted hair at the back but so also is their sense that lies buried there. Firstly, these ladies are unlikely to keep a "kangha". Most would keep clips in their knotted hair. Where is the place for the "kangha"? Kangha cannot be supported below the knot and when placed above it, it interferes with fashion. Have you ever seen them with a "kangha"? The "kangha" aside, even their fashionable head cloth keeps slipping from their head.

C.K.: This is true. The level head, having knotted hair at the back, cannot support the slipping head cloth. That is why the fashionable girls have done away with the head cloth.

S.K.: It is not even done away with completely. Rather, they put it around the neck abiding with the latest fashion. Head-cloth around the neck and bare is the scalp and head. Is this dress befitting for Sikh ladies?

C.K: Of course it is not befitting. You are right there. This is unworthy copying of others’ fashion in blind following.

S.K: This is an evil custom that does not befit us. It is highly degrading the "kes" that are regarded holy in Gurmat, blessed with holy Amrit at "Dasam Duar", top of the head and thus the "Kes" becoming highly venerable. Exposing the "Kes" all the time, even while roaming around the streets and market places, is disgraceful. The dust covers the exposed hair, and this is condemned in Gurbani in Asa-Dee-Vaar: "Flying dust keeps falling in the hair and the watching public ridicules this." An uncovered head invites all this shame.

It is strange that our modern, fashionable ladies are immune to this self-inflicted shame of two braids hanging at the back of their uncovered heads. However, for them the shame lies in tying a turban. For winning admiration of the evil rogues, it is essential to comply with the latest current fashion. Their husbands are equally shameless who allow their wives to stray around inviting lustful glances of the wicked who are "seeking other women forsaking their wedded wives." Is this noble behaviour? All this delving in fashion amounts to attracting the attention of other men’s lustfulness.

Even the parents of Sikh school and college girls, parading in groups with bare heads, are accepting the sway of evil fashion without a whimper. On the other hand, they take pride in their darlings as models of fashion. To fall in line, such parents also submit to fashion in preference to Guru-ordained discipline. The current fashion, characterless exhibitionism is regarded as the most admirable turnout.

Cursed be such evil-thinking parents, the so-called Sikhs, who gladly permit their daughters and daughters-in-law to indulge in evil ways and evil company. They should all shun the evil instead of shunning Gurmat discipline. What is there to fear from general non-acceptance? "The one living in sin should be afraid, while a righteous being is always in high spirits." The righteous beings should abide by ordained Gurmat discipline and keep flourishing in high spirits, without a care to run for general acceptance and compliance with current styles.

C.K: Whatever you have said is a hundred percent correct. The school and college girls are generally spoiled. Parents should not send them for studying. What is there to lose in forgoing such studies?

S.K: Just a blind following. Many Sikh families are stuck in this cursed practice. Are the girls going to join some sort of service after studying?

It is merely to attract educated boys for marrying their daughters. The seeking for educated boys is high. According to Gurbani quote, "Such an educated person is an idiot, who is ridden with greed, avarice and ego", education, without mind enlightenment, makes a person idiotic. It is asking for affliction of suffering by going into a relationship with greedy and egotistical boys. How can there be peace in such a case? The worldly greedy parents, thinking an educated boy to be well earning, give their daughters in marriage to such boys who think highly of themselves. This is a foolish self-entrapment.

C.K: Why do parents not send their daughters to religious institutions? Are there no such schools for Sikh girls?

S.K: Plenty! However, these are no different. They are named as religious institutes without imparting religious education. There are no teachers of religious outlook nor are any organized courses for building religious background among students. Even the classes for the "Giani" course are prescribed with ill-advised romantic novels that pollute the minds, much opposed to Gurmat of Divine fear and love. In reality, not only girls but even boys go to such institutions.

Sikh institutions are the bases of embroilment in evil. In these dens of sin, life is rotten. Students do not get enlightened. Without character building, studying is useless. These institutions are contradictory to Gurmat-discipline. The products of non-religious Sikh colleges are generally non-religious, atheists and keep bad company.

C.K.: It is now clear that without the "keski" the baptised man/woman is not an abiding Gursikh. It is also established that the baptised ladies having braids are without a "kangha". How come such violations of Gurmat discipline are taken so lightly?

S.K.: This is their misfortune and misdeeds of polluted thinking. Says Guru Gobind Singh Ji, "I love righteous Gurmat living of a Sikh and not mere Sikh in name." Further he says "Only the abiding Sikh, observing Gurmat discipline is my Sikh." If an abiding happens to remain without a
‘Kakkar’ involuntarily, by mistake even, he forgoes food and drink till he seeks pardon through a prayer. The Sikh ladies, who knowingly ignore ‘Keski’, are confirmed guilty and punishable. Their husbands, who eat with them and have relationship, are also guilty.

C.K: It is improper to show any respect to husbands, who fail to ensure their wives observing Sikhi discipline.

S.K: The slaves to way-ward, undisciplined wives are certainly not shown the respect due to an abiding Sikh in House of the Guru.

C.K: This fact of withholding deference must be apparent and noticeable by the erring Sikh husbands.

S.K.: What can be more apparent than non-acceptance of these husbands for selection to ‘Five Beloved’ in Amrit-initiation ceremony. They are considered equally guilty as their erring wives, without ‘Keski’

C.K: What is the punishment for committing strictly prohibited violations against Sikh discipline of Gurmat?

S.K: The defaulters are pronounced apostates. Those having relationship with apostate wives are also considered apostate. They have to get rebaptised and whatever punishment is prescribed during re-initiation with Amrit, they have to undergo.

C.K: Obviously initiation of only one of the couple is not acceptable. It appears mandatory for both husband and wife to be baptized.

S.K: Wife is considered ‘better half’ for the husband and both join to make a married couple. Any one of the couple is denied baptism singly. It may only be made an exception, if the person seeking baptism undertakes in presence of Sri Guru Granth Sahib and The Five Beloved Ones to abstain marital relationship with the unbaptised partner till such time that he/she gets baptized.

C.K: At few places, specially at Akal Takhat, singles are freely baptized, without any condition. Thus baptism is left to free will.

S.K: This is a grave omission. The practice of old priests still persists. Modern Akalis are queer persons. Following Gandhism, they are even willing to lose their separate identity from Hindus and Muslims. However Guru Sahib has clearly prohibited relationship with Smokers, Killers of baby-females and persons from Sikh families, who shave off hair, by abstaining eating with them or inter-marrying. Yet, these half-baked Akalis of Gandhism, are least bothered about Guru-ordained discipline. They have no fearful respect of abiding Sikhi. They freely eat with smokers. If such Godless people are in authority for Amrit-administering, they could not be bothered to check elegibility or otherwise conforming to Gurmat standards.

It is this devil-way-care attitude that has destroyed pride in Sikhi of outstanding merit, distinctiveness, glory and firmness of character. They have nothing in common with righteousness of Khalsa Akali Singhs nor do they reflect the high character of the Brave singhs of yesteryears, nor their activity or polity reflects Gurmukh humility. Sikh-discipline of Gurmat is totally missing in them. Losing their distinct identity, they have become immune to Gurmat teachings and discipline. They have no love for Gurbani or Naam nor faith. They are enamoured by worthless power-politics and avarice for worldliness and in pursuit of this, they have acquired slaving mentality for selfish ends.

The high ideal of spirituality is nowhere in their reckoning. Some of them, who show concern for Panth, have heavy leanings towards others of different faith. Their intermingling with Hindu masters leaves no scope for essence of Khalsa personality. Lost to touch of spirituality, they are just dancing to the tune of others. They are happy to transform their wives in the customs and outlook of Hindu wives, conforming to their masters. They are happily adorning them with skirts and saris, but making no allowance for pride in Gurmat way of dressing. The outer wear has lot of influence on the inner mind and thinking. The Gurmukh-way of dressing of Guru-oriented Singhs reflects every bit of their Gurmukh personality and abiding faith, when we behold Gurmukh - like beard, double turban of a ‘Brave Khalsa’.

A tied-up beard and western dress of coat and pants, topped with fashionable multi-coloured turban never can give an impression of the person as a Gurmukh Gursikh. Further, their doll-like fashionable wives in Saris, wearing gilted bangles instead of a ‘Kara’, accompany them shoulder-to-shoulder. What to talk of their hair fashion of bare-heards, ladies with red-painted lips walking by the side arm-in-arm, can such fashion model person be Akali-Khalsa? In self-justification, they make their empty utterances to the effect, "The essence is purity of mind. What use is the outer display of Kakkars?" How would they reply to the questions, "If the mind is pure, how come the face is smeared? Why the lips are painted?"

The fashionable exterior is indeed a reflection of a lowly mind, that would never be ever be clean. Instead of righteous thinking, their polluted minds yearn for sinful deeds. The ill-advised, shameful dress is only the initial step!

To be continued...

SINGHAN DA PANTH NIRALA

2006-04-20T19:36:00.000+01:00

Author: Panthic
Date: 03-28-06 08:51

Continued...

C.K.: It is said that there was no female among the Five Beloved Ones, so females are not eligible for Amrit.

S.K: This is a foolish argument. Guru Sahib laid down a principle that whosoever, whether male or female, is readily willing to offer in Sacrifice his/her all, mind, body and family is eligible for being initiated into Panth. It so happened that in the call of first selection, Bhai Daya Singh Ji, Bhai Dharam Singh Ji, Bhai Himat Singh Ji, Bhai Mohkam Singh Ji and Bhai Sahib Singh Ji offered themselves for the sacrifice. Had a female made such an offering, she too would have been included in the Five Beloved Ones.

The Guru just established the example, that any sacrificing individual is eligible for being initiated with Gurmat Amrit. Some ignorant people are so lowly in thought that they consider eligible only those who belong to the castes same as the castes of The Five Beloved Ones. However, The Guru, having established the ideal of sacrificing Beloved Ones got countless men and women baptized in his own presence. This Amrit was same, of the Double-edged sword that was first administered to the The Beloved Ones. Thus many women became Singhanian and countless men of different castes became singhs and renounced casteism. There was no more discrimination after getting baptized.

"One Sikh, two from Sadh Sangat and WAHEGURU is personified in the gathering of five" and the "exalted ones are recognized and they are acknowledged leaders," Gurbani quotes formed the basis by Guru Sahib for selecting only Five, after testing their mettle. He dropped the scene at that or else many Gursikhs were ready for the demanded sacrifice. Subsequently, many deserving persons got initiated with Amrit. Those, who were destined and ready, availed the opportunity and this process shall go on eternally. The discrimination on the basis of sex or caste is unthinkable nor is there any waiting for a propitious time for this.

C.K.: It is established that the Amrit of the double-edged sword is common for all, men and women alike, from the time of Sri Guru Dasmesh Ji. However, it is still felt that living code for men and women should be distinct.

S.K.: Why so? Amrit is the commonality between everyone, Amrit-Naam Gurmantar is the same and all are ordained to abide by the same Naam-devotion and the four strictly forbidden practices are the same for men and women. The Baptised Singh is committed to forsake sexual relations with other than his wife and the Baptised lady is equally strongly committed to forsaking sexual relations with the exception of her husband. Any violation of this discipline makes a man/woman apostate.

C.K.: Yes, but there should be some difference in the code of the five Kakkars.

S.K.: On what basis?

C.K.: Women shy away from tying a turban.

S.K.: Ladies of other faiths may be shy of tying a turban. However, how can Singhnian, baptized ladies feel ashamed in abiding by the ordained conduct. Prior to 1900, there were many Sikh wives, who felt shy of wearing a "kachhera." This was a parallel case of resistance to the tying of the turban at the present time. Even the half-baked Singhs felt odd about their wives wearing a "kachhera". Thus such women remained uninitiated and without Amrit. Only when the Guru Panth decided against sexual relationships with unbaptised wives was this resistance broken. It was thus made compulsory for a Sikh wife to be baptized and wear a "kachhera". In both cases, the resistance is created by fool-hardy self-oriented minds and a rebellion against Guru’s command of Gurmat.

C.K.: Yes, the question of resistance to the "kachhera", one of the
"kakkars", was unreasonable and was justifiably settled, but how is
"dastar" a "kakkar"? It is a "D" in this case and not a "K", like "kachh", "kara", "kirpan", and "kangha". How can you replace "kes" as a "kakkar" with "dastaar"?

S.K.: This is where the major mistake lies. The fifth kakkar is "keski" and not "kes". "Kachh, kara, kirpan, kangha, keski, abiding by this discipline of "Five Kakkar" alone is a Sikh." In the "Rehatnamas" of Guru Gobind Singh Ji’s ordained "Rehat", "Keski is clearly stated as a "Kakkar". It is by omission that "Keski" was reduced into "Kes" and over a period all "Rehatnamas" aligned with the omission. It is debatable whether the omission was an innocent one or purposely made by dishonest persons. However, there is no ambiguity in the fact that "kes" cannot be a "kakkar". The confusion created by the omission came handy to all those opposing the turban.

C.K.: How can keeping "kes", unshorn hair, be called manmat or self-indulgence?

S.K.: It is punishable to say a word against keeping unshorn hair.
Sikhi is about maintaining one’s "kes" to the last breath. To do away with hair is not mere self-indulgence, rather it is an apostate deed. However, it is manmat to think of "kes" as a "kakkar". If a baptised person is without a "kakkar" that person is not considered apostate, rather the person is given a minor punishment and says a prayer for pardon. Removing any hair, on the other hand, calls for re-baptism. Calling "kes" a "kakkar" is to reducing the importance of "kes" and the worst manmat. It is prohibited to keep "kes" uncovered. Thus, it is mandatory to keep "kes" covered with a "keski" and to keep a "kangha" in the "kes". Any voluntary violation calls for punishment.

Involuntarily misplacing a "kakkar" is a minor offence that does not amount to a major offence and does not necessitate re-baptism. However, a person short of any "kakkar" cannot be called an abiding Sikh. Without a "keski", a baptised lady falls short of two "kakkars".

C.K.: How come?

S.K.: Without a "keski", a baptised lady is not tying a knot of hair at the top of her head and is likely to have parted hair and braids or have pleated hair in order to conform with fashion. In either case, she cannot keep a "kangha" in her "kes".

To be continued...

Cooking and Eating

2006-04-18T10:33:00.000+01:00

ngn hoey bwhr jo iPrY, ngn sIs jo Kwey ngn prswid jo bWteI qnKweI bfo khqie

pwg auqwr prswd jo Kwy sy is`K kuMBI nrk isDwvY

Whoever calls him self a SIKH but goes about his daily business with KESH UNCOVERED, eats bareheaded, etc is a committing a big sin and will go to narak, meaning will get SEPARATED from GURU Jis BAKSHEESH.

dsqwr hmySw sjw ky r`KxI cwhIdI hY[ Bwv kdy isr nMgw nhIN r`Kxw, nMgy isr Bojn nhIN krnw[ rwq dy smyN CotI dsqwr Bwv kyskI sjw skdy hW pr isr nMgw nhIN r`Kxw XQw :

"p`g rwqI lwh ik sovy, so BI qnKwhIAw[
nMgy kysI iPry, rvwl pwey, so BI qnKwhIAw[
nMgy kysI mwrg tury, so qnKwhIAw[
nMgy kysI Bojn kry, so qnKwhIAw[
pgVI lwh ik is`K pRSwid pwey, so qnKwhIAw["

(rihqnwmw BweI caupw isMG jI)

ngn hoie bwhr iPrih, ngn sIs jo Kwie[
ngn pRswid jo bwteI, qnKwhI bfo khwie[
(qnKwhnwmw BweI nMd lwl jI)

p`g auqwir ky pRswd jo pwvy,
ngn hoie jo nwvih, kuMBI nrk Bogy[
kys ngn r`KY, so mhW nrk Bogy[
kys Fwp r`Ky[
(rihqnwmw BweI dXw isMG jI)

“jUVw sIs ky m`D Bwg myN rwKY, AOr pwg bVI bWDy”[
(rihqnwmw BweI dysw isMG jI)

True is that service, which leads one to merge in the Naam.

2006-04-07T11:15:00.000+01:00

This Shabad is by Guru Amar Daas Ji in Raag Dhanaasree on Anng 664

DnwsrI mhlw 3 ]

dhhanaasaree mehalaa 3 ||

Dhanaasaree, Third Mehl:

sdw Dnu AMqir nwmu smwly ]

sadhaa dhhan a(n)thar naam samaalae ||

Gather in and cherish forever the wealth of the Lord's Name, deep within;

jIA jMq ijnih pRiqpwly ]

jeea ja(n)th jinehi prathipaalae ||

He cherishes and nurtures all beings and creatures.

mukiq pdwrQu iqn kau pwey ]

mukath padhaarathh thin ko paaeae ||

They alone obtain the treasure of Liberation,

hir kY nwim rqy ilv lwey ]1]

har kai naam rathae liv laaeae ||1||

who are lovingly imbued with, and focused on the Lord's Name. ||1||

gur syvw qy hir nwmu Dnu pwvY ]

gur saevaa thae har naam dhhan paavai ||

Serving the Guru, one obtains the wealth of the Lord's Name.

AMqir prgwsu hir nwmu iDAwvY ] rhwau ]

a(n)thar paragaas har naam dhhiaavai || rehaao ||

He is illumined and enlightened within, and he meditates on the Lord's Name. ||Pause||

iehu hir rMgu gUVw Dn ipr hoie ]

eihu har ra(n)g goorraa dhhan pir hoe ||

This love for the Lord is like the love of the bride for her husband.

sWiq sIgwru rwvy pRBu soie ]

saa(n)th seegaar raavae prabh soe ||

God ravishes and enjoys the soul-bride who is adorned with peace and tranquility.

haumY ivic pRBu koie n pwey ]

houmai vich prabh koe n paaeae ||

No one finds God through egotism.

mUlhu Bulw jnmu gvwey ]2]

moolahu bhulaa janam gavaaeae ||2||

Wandering away from the Primal Lord, the root of all, one wastes his life in vain. ||2||

gur qy swiq shj suKu bwxI ]

gur thae saath sehaj sukh baanee ||

Tranquility, celestial peace, pleasure and the Word of His Bani come from the Guru.

syvw swcI nwim smwxI ]

saevaa saachee naam samaanee ||

True is that service, which leads one to merge in the Naam.

sbid imlY pRIqmu sdw iDAwey ]

sabadh milai preetham sadhaa dhhiaaeae ||

Blessed with the Word of the Shabad, he meditates forever on the Lord, the Beloved.

swc nwim vifAweI pwey ]3]

saach naam vaddiaaee paaeae ||3||

Through the True Name, glorious greatness is obtained. ||3||

Awpy krqw juig juig soie ]

aapae karathaa jug jug soe ||

The Creator Himself abides throughout the ages.

ndir kry mylwvw hoie ]

nadhar karae maelaavaa hoe ||

If He casts His Glance of Grace, then we meet Him.

gurbwxI qy hir mMin vswey ]

gurabaanee thae har ma(n)n vasaaeae ||

Through the Word of Gurbani, the Lord comes to dwell in the mind.

nwnk swic rqy pRiB Awip imlwey ]4]3]

naanak saach rathae prabh aap milaaeae ||4||3||

O Nanak, God unites with Himself those who are imbued with Truth. ||4||3||

dastar

2006-04-06T23:02:00.000+01:00

Author: jugroop singh
Date: 06-11-05 01:34

Date: 08-05-04 08:24

VahiGuruJiKaKhalsa,VahiGuruJiKiFateh!

Sadh Sangat Jio,

...i am reminded of the UK-based Gursikh Bhai Jarnail Singh (Jathedar of the UK jatha), who was asked to address the Sangat in Bristol. This must have been the first time the local Sangat, who were mostly monae, saw so many women as well as men adorning Keski).

He spontaneously decided to use this opportunity to describe Keski in the following manner (i have paraphrased him here):

(he stood up and began talking) 'We meet VahiGuru via our Dasam Duaar. Our Dasam Duaar is located on top of our head. We do all different types of Seva to please Vahiguru, yet we must remember to do the Seva of adorning our Dasam Duaar because it is here where we meet Vahiguru. Keski is the seva of Dasam Duaar'. (he finished talking and sat down)

Beyond all debates regarding Kes/Keski as the Kakaar, this very short piece of Katha, delivered quietly and with such Khalsa dignity, had a deep impact upon me...VahiGuru.

VahiGuruJiKaKhalsa,VahiGuruJiKiFateh!

Extract From "SINGHAN DA PANTH NIRALA"

2006-04-01T11:19:00.000+01:00

By Bhai Randhir Singh Ji
Translated by: Jaspinder Singh sqn.ldr (Retd) I.A.F

Among Sikh young men religious faith has suffered on account of the missing beard and among Sikh ladies such down fall is the non-belief in ‘Keski’ as part of Sikhi Rehat, the Code of ‘Five Kakkars’. The two evils have ushered in the epidemic of apostasy.

Here is question-answer dialogue between an abiding Sikh girl with Keski and another fashionable ‘modern’ Sikh girl:-

Chatter Kaur: O sister Suchet Kaur Ji! Since when did the usage of turban tying start among Sikh females?

Suchet Kaur: Turban tying among Sikh ladies has been in usage ever since Sri Dasmesh Ji created Khalsa-Panth. Now you tell me since when has the lowly practice of tying hair in pleats, parting hair in the middle and hanging braids at the back started among you?

C.K.: This has ever been in vogue with the females. The men are distinguished by their turban that the ladies do not wear.

S.K.: Is this distinction right from birth?

C.K.: No, it is not from birth.

S.K.: When is a female distinguished?

C.K.: Right from birth

S.K.: What is mark of distinction then? At the time of birth, a baby girl has no pleats nor parting of hair.

C.K.: (Interrupting S.K.) The new born have no hair, fit for pleating.

S.K.: You only stated that pleats and parting of hairs starts from the very birth of females.

C.K.: What I mean is that whether it is a boy or a girl is known from the very birth. Is it not a distinction?

S.K.: But this distinction is of the sex-organs and not the hair. All other body parts are just the same.

C.K.: This is right.

S.K.: Now you agree that hair is not a distinguishing feature. In both cases ears and nose are not pierced. The natural gift of hair is cared for in the natural way only by Gursikhs. The nursery of Gursikhi, young boy and girls are taught to care for their hair in accordance with Gurmat-Code of living from the very beginning. All those of other faith are not particular concerned for maintaining natural hair as these grow.

C.K.: In the case of children the hair are taken care of by pleating by braiding from the earliest custom.

S.K.: The Sikh families, defying Gurmat and following-mind-wardness, copy the custom of braiding hair otherwise the abiding Sikhs comb the hair of their children with wooden comb and the grown hair are combed twice and tied in a knot over the head, irrespective of the child’s sex.

C.K.: The usage of pleating is also followed.

S.K.: Mere copying another’s custom does not make it the ordained
Gurmat Code of living.

C.K.: However a good custom does not call for negation.

S.K.: What is good about tying up the hair in pleats and braids?

C.K.: The hair is nicely kept and grows faster.

S.K.: What is the urgency for fast growth of hair? Gurmat sanctions normal natural growth. The artificial growing or shortening is self-orientation instead of ordained Gurmat. There cannot be a better care for hair than combing, tying their knot at the top of head and covering the head with a turban. The mind-oriented ladies part the shortened hair of their children or make long braids at the back. This is ill-advised copying of others, non-sikhs. The lazy mothers are thus negligent of their duty to comply with Gurmat Rehat (code of living) and get the heads of their children infested with lice. The caring mothers comply with Gurmat practice of combing, making a knot at the top of head and tying a turban. Not only the hair is cared for and kept clean there is no scope for infestation with lice. The Gurmat ordained discipline ‘Combing twice and tying the turban layer by layer’ is maintained.

C.K.: Of course the change is mere copying others.

S.K.: The Gurmat Code is not following any custom, but a well thought of principle.

C.K.: However it is difficult to comply with.

S.K.: What is difficult about it? On the other hand making pleats and then picking up lice is cumbersome. The Gurmat style is unique and different from other customs. The difficulty is in parting from the old wrong practices. Tell me, is it better to part with wrong practices or sticking to them in fool hardiness?

C.K.: No doubt Gurmat way is good and easy, yet the common people are prone to regard this as inferior and difficult.

S.K: Leave aside what common people believe, let us talk about the discipline of Guru’s House. The abiding Sikhs are forbidden to follow fashion of parting hair and having long braids at the back.
Non-compliance of Gurmat is rebellion against Guru.

C.K: Some cunning preachers state that Sri Guru Gobind Singh Ji never administered Amrit of The Double-edged Sword to ladies. They could only be initiated with Amrit of Kirpan, ordinary sword.

S.K.: This is an utterly foolish statement. There is only one kind of initiation with Amrit. All get initiated with Amrit of The Double-edged sword irrespective of sex, according to Gurmat. "O, Nanak! There is only One Amrit and none other." This quote in Gurbani confirms Gurmat belief.

Dasmesh Guru administered Double-edged-sword-Amrit Himself and then through the Five Beloved Ones to one and all, without discrimination of male of female or caste at Sri Kesgarh, Anandpur Sahib.

To be continued...

The Truth about Shaheed Bhai Bhagat Singh Ji

2006-03-31T21:54:00.000+01:00

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

2006-03-26T18:51:00.000+01:00

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

2006-03-20T19:28:00.000Z

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

2006-03-08T10:34:00.000Z

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

2006-03-02T16:48:00.000Z

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. Sahibâ€™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 Sahibâ€™s Sangat and the smaagams was that he forgot worldly life and Guru Dashmesh jeeâ€™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 sisterâ€™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, â€œOf course, he is like our child. Why wouldnâ€™t he teach you keertan?â€

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. Sahibâ€™s high spirituality. Dr. Sahib gave Bhai Amreek Singh the first edition of the Amrit Keertan which he has kept ever since.

Dr. Sahibâ€™s first shabads were â€œDarshan daehkh jeevaa(n) gur taeraaâ€, â€œCharan kamal kee aas piaarayâ€ and â€œToo(n) thaakuro bairaagaro.â€

Dr Sahib used to sing very softly. Once Bhai Amreek Singh said, â€œGuru kay laal jee, you should sing the shabad in a loud voice.â€ Dr. Sahib replied, â€œBhai Sahib, I donâ€™t do keertan for others to hear. I am learning keertan only so I can hear it myself.â€

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. Sahibâ€™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, â€œUncle, it is no longer olden times. Buses are very common. Why donâ€™t you take the bus?â€ Dr. Sahib replied, â€œWhen going to the Guruâ€™s sharan, it is better to go by foot. Guru Sahibâ€™s blessings can be obtained this way and your haazree is accepted.â€

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

to be continued........

Guru Hargobind Sahib on How to Meet Vaheguru

2006-02-26T11:41:00.000Z

One day gursikhs called Bhai Bhagvaan Daas, Bhai Bodla Malik, Pirthee Mal, Dalloo Bhagat, Shyaam Daas and Sunder came to the darbar of Guru Hargobind Sahib. They did matha tek to Guru Sahib and pleaded before Guru Sahib to show them the way to swim across this terrible ocean i.e. unity with Vaheguru.

It is written in the Sikh history that Guru Sahib gave them the following lessons to attain unity with Vaheguru:

1) Make a dharamshaala (Gurdwara) in your town.
2) Get up at amritvela and assemble at the Dharamshaala.
3) Do Naam abhyaas during amritvela.
4) After Naam abhyaas recite Gurbani.
5) Then spend some time to discuss and interpret the meanings of Gurbani.
6) Perform ardaas at the end of the diwaan.
7) During the day earn your living through honest means.
8) Never subscribe to dishonesty and fraud.
9) During the evening time assemble at the Dharamshaala.
10) Recite Rehraas Sahib and do kirtan.
11) After ardaas return to your homes and sleep after doing Sohila.
12) Help out poor Sikhs who need help.
13) Celebrate Gurpurabs.
14) Keep your mind humble and kill your ego.

The Sikhs who had done benti obeyed the hukams of Guru Sahib and this is how they swam across this terrible ocean of life and death.

By Bhai Kulbir Singh Jee

Simran

2006-02-06T07:09:00.000Z

A few hours at amritvela everyday would be best but i think thats still a long way away for most of us... so here's a few ways to pack simran into the rest of your day:

- 5-10 minutes right after waking up while still in bed
- 30 minutes before and/or after nitnem
- 15 minutes after coming home from somewhere [school/work]
- 15 minutes before and/or after rehraas sahib
- 30 minutes before sleeping
- simran in the car and while walking
- 2 minutes of simran for every minute spent on the computer

If simran is done at night before sleeping, you'll automatically wake up doing simran. doing simran throughout the day like this also helps keep simran on your mind at all other times.

This is some advice a elder Gursikh Veer gave me regarding Amritvela and simran [hope he doesn't mind me posting it here]:

QUOTE
Do as much as you can, The reason you find it hard is because your hunger and thirst of naam has not come to a level where it surpasses other feelings such as sleep and tiredness.

So rather than push amrit vela. i would advise you to concentrate on your Rehras. Build an abyass routine with your rehras and slowly build it stronger. Try and get to a situation where you do an hour or two of simran abyass everyday. I tend to listen to rainsbhai kertan when I do abyass. Within one month, you will build good consistency in your abyass. You will get more Rass, and you will slowly automaticaly wish to increase your Rass. With this your Amrit vela will come because your body will wish to feel more rass.

It sounds easy, but you will find alot of distractions. That is where the battle of the mind happens. limit your distractions and maximise your potential.

source

Small Siman tracks

Japji Sahib

2006-01-31T12:38:00.000Z

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

SHARAM KHAND, KARAM KHAND AND SACH KHAND

2006-01-16T17:13:00.000Z

DHARAM KHAND

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).

GYAAN KHAND

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.

SHARAM KHAND, KARAM KHAND AND SACH KHAND

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 canâ€™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 â€“ 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 donâ€™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 jeeâ€™s books, Bhai Sahib Vir Singh jeeâ€™s books and talking to Gursikhs. If I have written anything against Gurmat, Sangat Baksha lavay, Guru Sahib baksh layen.

Daas,
Kulbir Singh

Effect of Meeting a Gursikh: Dr. Surinder Singh jee

2006-01-08T20:31:00.000Z

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 jeeâ€™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 jeeâ€™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 Sahibâ€™s glance fell on me and Vahiguru jee gave me the strength to utter â€œVahiguru jee kaa Khalsa, Vahiguru jee kee fateh!â€

Bhai Sahib, slowly in a sweet voice, answered my Fateh and came to stand by my rickshaw. I humbly requested, â€œBhai 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.â€

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 Vahiguruâ€™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 Kaurâ€™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, â€œWhy did you do that??â€

Bibi jee felt better but the feeling of divine colours left me. Bhai Sahib saw how sad I was and asked, â€œWhy did you do that?â€ 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 (Godâ€™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 Sahibâ€™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. Sahibâ€™s support, my wife and children began to wear the Khalsaâ€™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, â€œDaeho sajjan aseesReeaa(n) jio hovai sahib sio(n) maelâ€

Please do not forget me! I am Your humble servant

2006-01-08T16:11:00.000Z

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

Dastaar for Women

2006-01-06T06:54:00.000Z

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.

A FEW HISTORICAL AND OTHER FACTS 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

Gurmukh Jeevan of Dr. Surinder Singh jee

2006-01-04T21:34:00.000Z

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

Introduction

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. Sahibâ€™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 Sahibâ€™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, â€œLord, bless us that this child that you are sending to our home has a long life.â€ She also promised that this childâ€™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 houseâ€™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 anyoneâ€™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, â€œAre they not human?â€

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

Employment

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 â€œPiare Lal & Sons.â€ 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. Sahibâ€™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 fatherâ€™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 jeeâ€™s very close friend. One day Col Sahibâ€™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 Sahibâ€™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, â€œWho has brought them?â€ Bibi jee replied, â€œSubedar Harbachan Singhâ€™s son, Surinder Singh.â€ 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 Singhâ€™s soul in Surinder Singh. Bhai Sahibâ€™s bairaag was indescribable. Dr. Sahib would say, â€œWhen 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 otherâ€™s eyes and Bhai Sahib said, â€œtoday you have refreshed my memory of my departed brother Veer Harbachan Singh.â€

The next day, Dr. Sahib asked Bhai Sahib for permission to return home. Bhai Sahib grabbed Dr. Sahibâ€™s hand and while looking with his piercing eyes said, â€œyou will leave me and go? I wonâ€™t let you. I live with your support.â€ 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, â€œBapoo jee, the boy wants permission to return to Dehradun.â€ Bhai Sahib asked, â€œwhere is the boy?â€ Bibi jee replied, â€œhe is outsideâ€. Bhai Sahib called him and said, â€œKaka Surinder Singh, must you go?â€
Dr. Sahib: â€œI donâ€™t want to, but I must return to my job.â€
Bhai Sahib: â€œIf you must go, then you may.â€

After getting many blessings, Bhai Sahib said, â€œtell 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.â€

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 girlâ€™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: Itâ€™s very difficult. Think about it.
Dr. Sahib: Many have done it.

Then Bhai Sahib, who knew everyoneâ€™s feelings said, â€œBibi, he will not get married. He will be chakarvarti.â€ After that day, no one compelled him to get married.

To be continuedâ€¦

Dastaar

2006-01-03T09:06:00.000Z

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..."
pause...
"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

Dr. Preetam Singh jee AnjaaN, Jalandhar valay

2006-01-02T21:24:00.000Z

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

2006-01-02T14:25:00.000Z

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.

Keertan:
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.

Ardaas:
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?

There are many more search forums, www.sikhiunleashed.com.

2006... New Years Reolutions..

2005-12-30T22:30:00.000Z

New Years Reolution..
Nimrita Sath Benti..

Benti suggestion of new years resolution for Sikhs all around the world.

1. Naam Simran.
Meditate on his naam through simran, keertan, amrit vela. Take one step at a time try to build up your amrit vela.

Simran is so important it shall bring us peace and sort out everything. Do not worry about anything leave it to vahiguroo do simran. Get up at amrit vela and do simran of gurmantar vahigurooo and jaap of mool mantar. You can repeat the first Saloak of Sukhmani Sahib:

aad gur-ay namah.
jugaad gur-ay namah.
satgur-ay namah.
saree gurdayv-ay namah. 1

Read this article on how to do Simran on Gupt Wannabe Naam Abhiyaasee blog.

2. Let us all do khoj of gurbani.
Let us all look at gurbani and try to begin and understand what Guroo Sahib is saying from here we will see the pyar (love) ignite with in out hearts. Gurbani is all we have as Sikhs

Read hukamnama of Sri Harimandir Sahib from internet and listen to it at same time. Get a ramdom shabad of www.sikhitothemax.com or listen to a shabad and do a search. Try and learn more gurbani do more nitnem.

3. Stop Kesh Katal.
Those who do kesh katal/kesh di bedbi take the new year to make a change. Make a fresh start do ardaas for Guru Sahibs kirpa and to keep kesh. Cut, pluk ,shave, colour nimrita benti to take a difference and stop. Keep Guroo Sahibs moore and his sampooran roop and if you keep your kesh make a pran to tie dastar/keski. This besnti is to my Veerjis and Penjees.

4. Learn and Teach a Shabad.
Learn and teach at least one other person two shabads this year of by heart. With or with out an instrument. You do not need an instrument to sing gurbani. You need pyar, nimrita and determination to meet vahiguroo to sign a shabad which will touch the hearts of all around you.

Teaching and or learning you will have a profane effect on you life and that of the other person. They will not forget the seva you are doing and will remember you in years to come even If they start to drift away from Sikhi one day Guru Sahib will do kirpa on them and you pyar and nimrita may change there lives for the better now or in years to come. Is it not worth changing not only your life but that of someone around you?

5. Seva
Do seva where you live, at Gurdwara, for you neighbour, at high school, University. Any where and everywhere for anyone and everyone like Bhai Ghanayia Ji, see Akaal Purkh inside everyone and do seva for them help them. Do not do seva for reward here or after do it for pyar with pyar and nimrita for Akaal purkh. Put aside your jathabandis and differences of rehit and come together as one Khalsa Panth owing allegiance to only Sri Akal Takath Sahib and one Guroo, Guroo Granth.

Please pass this on other forums, emails, etc, and let us all make a difference in 2006 let is kep these promisies to go vahiguroo.

Why Did Guroo Nanak Mahraj come to world

2005-12-28T22:41:00.000Z

Our mind often asks one question after another. One question is why did Guroo Nanak Sahib Mahraj come to this earth. Guroo Sahib gave us Gurmantar of VahiGuroo which is the ultimate jap from Akal him self. We do not realise how great this one word is. this word which will bring us out of darkness of Kuljug and saying it once changes out mood from sad to happy in anand. This is what respected Bhai sahib Bhai Gurdaas Ji says about GUroo Nanak Sahib comming to this earth.

This Shabad is by Bhai Gurdaas Ji in Vaars Bhai Gurdaas on Pannaa 1

ਸੁਣੀ ਪੁਕਾਰ ਦਾਤਾਰ ਪ੍ਰਭ ਗੁਰ ਨਾਨਕ ਜਗ ਮਾਹਿੰ ਪਠਾਯਾ॥
sunee pukaar dhaathaar prabh gur naanak jag maahi(n) pat(h)aayaa
The benefactor Lord listened to the cries (of humanity) and sent Guru Nanak to this world.

ਚਰਨ ਧੋਇ ਰਹਿਰਾਸ ਕਰ ਚਰਨਾਮ੍ਰਿਤ ਸਿੱਖਾਂ ਪੀਲਾਯਾ॥
charan dhhoe rehiraas kar charanaamrith skhiaa(n) peelaayaa
He washed His feet, eulogised God and got his Disciples drink the ambrosia of his feet.

ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ਕਲਿਜੁਗ ਅੰਦਰ ਇਕ ਦਿਖਾਯਾ॥
paarabreham pooran breham kalijug a(n)dhar eik dhikhaayaa
He preached in this darkage (kaliyug) that, saragun (Brahm) and nirgun (Parbrahm) are the same and identical.

ਚਾਰੈ ਪੈਰ ਧਰੰਮ ਦੇ ਚਾਰ ਵਰਨ ਇਕ ਵਰਨ ਕਰਾਯਾ॥
chaarai pair dhhara(n)m dhae chaar varan eik varan karaayaa
Dharma was now established on its four feet and all the four castes (through fraternal feeling) were converted into one caste (of humanity).

ਰਾਣਾ ਰੰਕ ਬਰਾਬਰੀ ਪੈਰੀਂ ਪਵਣਾ ਜਗ ਵਰਤਾਯਾ॥
raanaa ra(n)k baraabaree pairee(n) pavanaa jag varathaayaa
Equating the poor with the prince, he spread the etiquette of humbly touching the feet.

ਉਲਟਾ ਖੇਲ ਪਿਰੰਮ ਦਾ ਪੈਰਾਂ ਉਪਰ ਸੀਸ ਨਿਵਾਯਾ॥
oulattaa khael pira(n)m dhaa pairaa(n) oupar sees nivaayaa
Inverse is the game of the beloved; he got the egotist high heads bowed to feet.

ਕਲਿਜੁਗ ਬਾਬੇ ਤਾਰਿਆ ਸੱਤਨਾਮ ਪੜ੍ਹ ਮੰਤ੍ਰ ਸੁਣਾਯਾ॥
kalijug baabae thaariaa saathanaam parrh ma(n)thr sunaayaa
Baba Nanak rescued this dark age (kaliyug) and recited ‘satinam’ mantr for one and all.

ਕਲਿ ਤਾਰਣ ਗੁਰ ਨਾਨਕ ਆਯਾ ॥23॥
kal thaaran gur naanak aayaa aa
Guru Nanak came to redeem the kaliyug.

Bhai Sahib Jeevan Singh

2005-12-12T13:10:00.000Z

BUMPING INTO A MONA

One evening, we had just finished doing keertan at Singh Sabha Slough. A singh phoned and said he had booked kirtan in Hounslow, and we should come straight away. Bhai sahib said lets go quickly, we should always be on time.

As Bhai sahib, his singhni, myself and another youth walked downstairs into the joorian section. A mona was walking in the Gurdwara. He bumped into Bhai sahib. He said sorry, and looked in Bhai sahib face. Those who knows bhai sahib know how enigmatic his smile his, and how his face always shines.

Bhai sahib said to him, I came here to especially see you, I have something for you. Bhai sahib took off his dastaar and handed it to him. The mona could not believe it was said to him with so much pyaar and humilty.

From that day that mona kept his kesh and came into sikhi...

BHAI SAHIB AT THE WORLD SIKH SAMELLEN
When Proffessor Manjit Singh was the Jathedar of the Akal thakht Sahib. He called a World Sikh Smellan, which is basically a Sarbat khalsa. Every Gurdwara, sikh group, jatha around the world were invited and days of Panthik veechaar were done at Siri Akal thakht sahib. All Panthik matters were discussed. Thousands of Sikhs gathered, including all the luminories of the Panth.

Many people like political leaders, or jathedars were of self interest and wanted special treatment but everyone was treated equally. No dignatory was treated any more special. However for some reason the Panj Jathedars of the Thakhts sat on a sofa and the complex where this was happening. I saw a picture of it in The Spokesman.

As days of the veechars happened everyone gave their views on many subjects from rehit to khalistan. Proffesor Manjit singh wanted to get this vision of the World Sikh Council passed.

As the A-Z of Sikh leadership and intelligensia sat in the sangat on the floor. A simple gursikh walked into the complex building. He walked in humbly and mattha tekked, and went to sit in the sangat. However straight away, the Jathedars got up and ran over to him, and said to him, he must sit on the sofa. Totally embarrased he refused. But they brought him over and sat him on the sofa. He sat uncomfortably because he is not one for that kind of attention.

That Gursikh was Bhai Jeevan Singh. The picture came in the Spokesman. It goes to show how highly Bhai sahib, his jeevan, his seva, and his nimarta is respected in the Panth, that only he was given such attention.

It is the virtues of Guru such a pure humility that pull peoples hearts.

BHAI SAHIB MAKES PEOPLE FEEL SO SPECIAL

Pyare jio, I attended Toronto smagam some years back. A few other young Gursikhs from Uk also attended.

Bhai sahib was at the Smagam, with many other special Gursikhs, all singing Guru jis bani, in Guru jis supreme presence. It was such a wonderful experience.

The day that we arrived, in the evening, we attended the keertan. After the keertan, the sangat were just mingling with each other. Bhai sahib as always was the center of attention. People wanted to talk to him and take pictures with him.

Suddenly Bhai sahib came up to me and said fateh, and hugged me with his enigmatic smile. Another Singh had a camera, and said Bhai sahib, I want to take your picture. Bhai sahib said take my picture with these Gursikhs.

On the opposite side of the room was a young Gursikh that I know. He is quite humble. He rarely comes to the foreground. In his mind, he told me later, he thought, I wish I could have my picture taken with Bhai sahib. I wish he would notice me aswell.

Bhai sahib straight away left us and walked swiftly over to him, and said to the photographer Singh. "Take one more with this Gursikh aswell". The youth could not believe it, Bhai Sahib smiled at him.

The youth said afterwards, as soon as i thought that, he came. Bhai Sahib knew exactly what I was thinking. He just smiled at me, and I know he knew what I was thinking then aswell.

The Gursikh was over whelmed after wards when speaking to us, and almost came to tears as he explained his emotions.

This is the thing about a jeevan wale Gursikh. It is the small things, that they use to bring so much joy to people in their lives.

Tapoban.org

Loneliness

2005-11-30T21:39:00.000Z

We are alone and that is true we come alone into this world and leave alone from this world. Yet we have with us the one and eternal truth, Vahee Gurooo. Why do we then feel this state of loneliness when we know we are not alone.

We get attached to our family, friends, Partner and spouse. We think forever we will stay in there warmth and comfort. Love is what we disguise the attachment with saying "I Love you." When we loose the person we feel cut up. We feel hurt. True love is that where we will move heaven and earth to be with the being. True love with the one all mighty can be obtained yet we can not see him, we can not feel him of find him.

It probably doesn't make sense but anyway just something I have been thinking about.

Longing For Naam

2005-11-30T20:29:00.000Z

I long for naam.
I long to Jaap naam with each breath my body takes.
I long to not speak or think foully but to think of One.
One day just one day if he is willing maybe I will get there.
When you are always on my mind and a see and speak with your naam.
When all I hear is the wind echoing Vvaaaheee Guurrrooooh

When I experienced once the high of naam, Jaaping for a moment left me transcended for ages.
All my stress, my worries disappeared, no chinta, Just the echo of Ik OannKaarr ringing through my ear.
Oh that moment why could I not keep it.
My struggle for naam
My longing for naam
Will all but continue.

Bhai Rama Singh 9 - Last message on Bhai sahib ji

2005-11-08T21:08:00.000Z

From: "jagjit singh"
Date: Fri Aug 9, 2002 9:18 am
Subject: Last message on Bhai sahib ji

Waheguru ji kekhalsa, waheguru ji ke fateh

Pyare jio, todays message is the last on Bhai sahib Rama Singh ji. Tomorrow is his funeral.

It is very easy to say not to have attachment (Moh) with anyone, but not so easily done. However it is important to remember that tommorrow, all that we will see is Bhai Sahib jis body. This is just the vessel in which Bhai sahib was. It is not him. The soul was free along time ago long before even when he left this earth. The vessel will just be dust, and we should not attach ourselves to the vessel. If we want to remember Bhai Sahib then we should remember his words, his kindness, his smile, and the sparkle in his eyes everytime he looked at us. This was Bhai Sahib, his soul, which is free.

For a while now, Bhai sahib had left, even while alive. He did not live at the house, or live amongst us, he just visited to give his darshan, fulfill his worldly tasks, and finish the seva and tests that Guru maharaj had given him. I have seen in my short time in sikhi, many Gursikhs, that live in their own worlds. They remain quite and secluded, involving in the worldly game, and doing the seva that they can, but experiencing their own unique Rass from the real world that revealed itself to them. For they are the ones who realises what Kalyug actually is, as everytime they return to this world, its workings, it is kalyug. Hence these Gursikhs, plead that they always remember Waheguru in their hearts, for a even a second in kalyug is too much, as guru sahib himself states in bani, that even a second without your presence is too much for me to bear.

We should all be happy for Bhai sahib for he has gone to the place that he deserved, something far better than anything on this earth. And wish that we ourselves can just become half the Gursikh he was, then that would be an achievement.

I am not sure if anything that I have written has been helpful, but I thougth I would do my best for someone, who was one of the best living examples of sikhi that I have ever seen.

waheguru ji ke khalsa,waheguru ji ke fateh

http://forums.waheguroo.com/index.php?showtopic=10270&view=findpost&p=93530

Bhai Rama Singh 8 - Shabad on Bhai sahibs personality.

2005-11-06T22:19:00.000Z

From: "jagjit singh"
Date: Thu Aug 8, 2002 10:29 am
Subject: Shabad on Bhai sahibs personality.

Waheguru ji kekhalsa, waheguru ji ke fateh

Pyare jio, continuing on this week long celebration of Bhai sahib jis life on akj egroup. I thought this one I would send to all egroups, as I think everyone will relate to this. Rather than writing stories, today I thought we would share a shabad of Sahib Siri Guru Tegh Bahadhur, which discusses the Sadhu, a Gurmukh. I have below include much discussion on this shabad. Compiling what many poeple have written, the whole shabad reminded me of bhai sahib ji. I did want to go into Mooh ( attachment ) of bhai sahib. Praise should only be of Guru and Waheguru, hence I thought this shabad is more appropriate. It is a long e-mail, but like I said, I thought it most appropriate.

Bani Of Sahib Siri Guru Tegh Bahadhur ji.

Sadho man ka man tyago

O seekers of truth, cost down your vanity,

Lust, wrath and wicked companions;

Flee, flee them day and night. Refrain.

That man has understood the essence of existence,

Who in happiness and suffering,

Remains poised with equanimity;

Who in glory and shame,

Feels just the same,

Who is detached from joy,

As well from sorrow and pain;

Who cares not for praise;

Not even for blame.

But seeks the state of Nirvana.

Says Nanak, it is an arduous game,

Which few Divine sages comprehend.

Translated by Bhai Tarlochan Singh ji Delhi

It was once said, “ They, whose minds are not disturbed, when the sources of the disturbance of present, are truly brave.” For all seekers of Truth, two fundamental things are necessary. They must completely discard lust, wrath, and the company of wicked men. They must renounce those passions, which blind, man's vision of truth, and blunt his feelings for doing good in this world. They must strive to attain the highest state of an enlightened man, the Gurmukh: the saint-soldier- whose face is always turned towards Divine light. Sahib Siri Guru Arjan Dev ji calls the person a Brahm-gyani, a mystic philosopher, to whom God has revealed Himself.

He proclaims by his character and achievements the man can rise above the limitations which nature puts on him. He is sovereign of the soul. Strong and self-poised in self-control. He takes pain and pleasure, heat and cold, glory and injury alike. With his mind free from all dark forces, he senses sublimated, he lives in the joy of inner illumination and knowledge of truth. Tranquil in spirit, free from all fear, the gravest grief does not disturb his inner peace. He is stainless, serene, well balanced, un-perplexed, with his mind ever fixed on the love of God.

The Chinese philosopher, Confucius, amazing describes, the Gurmukh as a superior man, and contrasts him with the inferior man, what we refer to in Gurbani as a Manmukh. “ The superior man understands what is right; the inferior man understands what will sell. The superior man loves his soul; the inferior man loves his property. The superior man is liberal towards other's opinions, but does not completely agree with them; the inferior man complete agrees with other's opinions, but is not liberal towards them. The superior man blames himself; the inferior man blames others. The superior man his broad-minded towards all and not partisan; the inferior man is partisan and not broad-minded towards all. The superior men is always candid and at ease; the inferior man is always worried about something. The superior man develops upwords; the inferior man develops downwards. The superior man is dignified but not proud; the inferior man is proud but not dignified.”

Sahib Siri Guru Tegh Bahadhur ji calls such a man a Gurmukh, one whose face, mentality and spirituality, is always turned towards Divine Light of God. Such a man is known by his character and the main motivation of his life is that he aspires after the supreme mystic state of Nirvana (khojai pad Nirbana) or Sehaj. It is the wisdom of this aspiration and the Enlightenment, progressively achieved, which complete changes the character of such seekers of Truth. It is the arduous journey on the path of Nirvana, which Sahib Siri Guru Nanak Dev Ji states, it's sharper than a double-edged sword and narrower than a hairs breadth, which gives the seeker of Truth joy, serenity, and the consciousness of inward strength and ultimately liberation. Nirvana in Sikhi, is inner grasp of immortality, and a personal communion with Truth and Beauty. Nirvana,or Sahej is a state at inner illumination to attained here while alive, not any paradise or heaven after death. It is within the reach of every human being in every race, nationality, and colour. It is only through this path does man progressively comprehend the eternity of Truth, in the sentiency of complex and changing earthly life.

In this state of Sehaj, God reveals His Power, His Grace and Wisdom to man. Sehaj is a gift of God to men with pure hearts, noble intentions and rare insight. Through illumination and actions it inspires, God asserts the ultimate victory of the Truth over falsehood, freedom over despotism, and fearlessness over terror and tyranny. This is “Waheguru ji ke khalsa, waheguru ji ke fateh”. Such a Khalsa, is recognised in society by his compassion, goodness, virtues and in history by his service of humanity. Such a man is distinguished by his Unique character. He seeks neither applause nor gratitude. He passes through the turmoil of the world, undisturbed by the destructive egoism of men of position and power, continues to serve humanity. The problems of life neither depress or anger him. He breaks through egotism and fully trusts in God. So serene is his nature that he never takes offence. He forgets every illness and injury, and never complains of wrongs done to him.

The seeker of Sahej, the Gurmukh, mystic philospher, saint soldier, he steadfast in his inner composure, and his disinterested mind sinks into the serenity are illumined consciousness. He gladly accepts whatever happens as the tragic and comic acts of a purposeful human drama. Such Gurmukhs, up are the path-makers who blazed a trail that other men follow. They see the Light shining on mountain heights in the early morning (Amritvela), while their fellows sleep in the valleys below. Such a person was Bhai sahib Rama Singh, aptly described by Sahib Siri Tegh Bahadhur Ji. Just a simple Gurmukh, and it is in simplicity, that everything exists in.

Waheguru ji kekhalsa, waheguru ji ke fateh

http://forums.waheguroo.com/index.php?showtopic=10270&view=findpost&p=93529

Bhai Rama Singh 7 - Amrit - Bhai Sahib Rama Singh ji and sahej

2005-11-06T22:11:00.000Z

From: "jagjit singh"
Date: Wed Aug 7, 2002 9:23 am
Subject: Bhai Sahib Rama Singh ji and sahej

Waheguru ji ke khalsa,waheguru ji ke fateh

Pyare jio, continuing in this process of celebrating Bhai sahib Ji`s Jeevan.

I remember a while ago, we met at a rainsbhai keertan in Hitchin. I was sitting in the langar hall with my 18 months old little nephew, who was quite restless. Bhai sahib came up and hugged us. He always loved little children, and always gave them good "Assissan". We sat there having langar, talking about parchaar in the North of England. He was really happy so many more youth were realising the value of gurbani in the North. I said to him, they are progressing towards sikhi, but still do not have Panthic Spirit, which would make them more dedicated sevadaars for the Panth. He said to me, panthic spirit only comes when a person has Panthic dard. Maharaj would bless them.

In that week, there had been a petty argument happening in the punjabi national papers, between two individuals over dasam granth. In all the silliness, one had gone on a complete tangent and written about Bhai sahib, saying he was a "Low caste indian government agent." Many people had been incensed by this including me. Bhai Sahib was a Khalsa, and one of the most Panthic people that I had met. He had left everything for sikhi, and dedicated himself for the Panth. In the eight years since I kept my kesh, I have heard many poeple talk of panth, and only a handful actually do something for the Panth. Bhai Sahib did something.

I said to Bhai sahib, I think a response should be written by the youth. He put his hand on my shoulder and said,"leave it, it is irrelevant. Do you let anyone distract you from the seva for the Panth". He said, "At the times of Guru Nanak, so many people put Guru ji down, swore at him, and were jealous of him. But it is Guru Nanak who is remembered everywhere today. All them gallan are forgotten. "

Bhai sahib was right, sometimes we are so easily distracted from our seva. People are always going to say things. But they are irrelevant. Seva is a blessing, and one should focus on that. I remember sitting their thinking, how some poeple must have such "mare karam", that they could of had darshan of Sahib Siri Guru Nanak dev ji, they lived when he walked with his darshan on this earth. Yet they slandered him, and were jealous of him. In the same way, whoever wrote that, probably never met bhai sahib, but chose to slander him. We should not be incensed, but realise our mare karam and flaws and do saanjh, and appreciate what is around us, and hopefully we also will never do the same.

Bhai sahib was above praise and slander, both were irrelvant to him. He had attained Sehaj, which is one the most difficult stages to attain. Can anyone ever remember Bhai sahib raising his voice, or doing anything negative. He always had a smile, filled with contentment. It is his pyar, grace, affection, humility, virtues which are ever-present on the stage on Sehaj. He loved everyone, and did no difference with anyone. Such is the value of a Jeevan, and these were the virtues of Sahib Siri Guru Nanak Dev ji, and Bhai sahib was his sewak.

Waheguru ji kekhalsa, waheguru ji ke fateh

http://forums.waheguroo.com/index.php?showtopic=10270&view=findpost&p=93528

Bhai Rama Singh 6 - Bhai sahib Rama Singh ji, Bhai sahib Jeevan Singh ji and humour

2005-11-06T22:04:00.000Z

From: "jagjit singh"
Date: Tue Aug 6, 2002 10:20 am
Subject: Bhai sahib Rama Singh ji, Bhai sahib Jeevan Singh ji and humourWaheguru ji ke khalsa, waheguru ji ke fateh

I remember a few years ago, when it was Gravesend rainsbhai. A friend and myself were just about to enter the Gurdwara, when we met Bhai sahib Rama Singh just outside the gurdwara. He greeted us with a Gurfateh. As we all walked into the foyer. Coming out of the restroom was Bhai sahib Jeevan Singh. My friend nudged me saying, look this is probably the two greatest souls we are likely to see in our lifetime.

Bhai Rama Singh ji and Bhai Jeevan Singh ji walked straight towards each other, and exchanged fateh. Then Bhai Jeevan singh ji said, "Bhai Sahib you have some dirt on the bottom of your Chola, let me clean it for you", bending down at Bhai Rama Singh ji`s feet. At once Bhai Rama Singh ji also bent straight down grapping Bhai jeevan singh ji`s feet. Next we saw the most hilarious sight of the these two Gursikhs have a mini-wrestling match touching each others feet. Both laughed and hugged each other, before moving further in to the foyer. There was so much pyar between the two of them.

Bhai Rama Singh ji was an introvert, quiet and serene. But he had an excellent sense of humour. Bhai Sahib was always radiant, smiling with shining eyes, but when he laughed his face shone.

I remember once on the way back from a camp, we stopped at a petrol station. While the others went inside, Bhai sahib said to me lets go and sit on that bench and do Mool mantar da jap. When the others got back, they asked Bhai sahib about the camp, and what he thought. He started telling them a story about a mixup between 2 bibian and their cameras. I cannot remember the exact story, but he thought it was hilarious. We didn`t get the joke, but seeing Bhai Sahib burst into laughter, made everyone else burst into laughter aswell.

Once I dropped Bhai sahib off at home after a programme. I usually did not go in because I wanted to respect the privacy of the family he lived with. I did not think it good if loads of us were always hanging around. So many families in Southall wanted Bhai sahib to live with them. They used to say to us sometimes to tell Bhai sahib to come and live with them. We always replyed it is Bhai sahib decision where he wishs to live, it is not for us to say. The family that Bhai sahib lived with is a really nice family. This day Bhai sahib specifically kept saying to me to come in. I think he wanted to speak about something. I said fateh to the family, and Bhai sahib showed me his garden. He loved nature. We spoke for quite a while that day. later when we came back sitting in his room, I said to him, " Bhai sahib, the family you live with is really nice. He said to me, that they have known each other from previous lives. The singh and Bhai sahib used to fight in Guru sahib ji`s fauj together. At this Bhai sahib burst out in laughter, and said to me that in them days he was the tall and big one, and the other singh was short. (The Gursikh bhai sahib used to live with is very tall and muscular).

Bhai sahib rarely talked about such things. He always emphaised nirmarta and the need to build a jeevan. I think this why his book was such a revelation to alot of people, that he said so much. But I know there was so much he still kept gupt. Bhai Sahib only wrote what he wrote to help people towards the true path. He wanted to clear so many superstitions, and predjudices. He wanted people to realise how special sikhi is and what everyone can achieve with Udham. It was not written with ego or for fame, bhai sahib has always had fame, even before the book. Everyone knew he had something special. Bhai sahib wanted poeple to strive forward to create a khalsa raj, realise their potential, and the blessings of Guru maharaj.

Waheguru ji kekhalsa, waheguru jike fateh

http://forums.waheguroo.com/index.php?showtopic=10270&view=findpost&p=93527