Monday, February 27, 2006

Tuhi Tuhi

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh,%20UK)/03_-_manpreet_singh_-_tuhi_tuhi%20(pz014).mp3

Maharaj, you are so beautiful. Please bless the whole world with the ability to accept your hukam.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

The family of Sant Baba Kartar Singh Ji

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Sant Gyani Baba Kartar Singh Ji Khalsa Bhindranwale treated jatha singhs like his family. He loved each and every Gursikh very much. Every gursikh used to say that Sant Ji loved him more than others.

Sant Ji would get new clothes for gursikhs first and then for him. One time a rich man brought new blankets and jackets to Mehta for all gursikhs. Sant Ji called a singh whom he had hardly spoken to before and said, “Your blanket is very old and you don’t have a jacket in these cold days. You do Aasa Di Vaar in the morning and you feel very cold. So here, pick one blanket and a jacket of your choice.” Gursikh was surprised at how Sant Ji knew all this so he picked one from the top of the pile. Sant Ji told him to put those away and took one blanket out from the middle of the stack and one jacket and gave them to Gursikh and said, “These are the best ones. You do seva and kirtan so you deserve to have the best ones.”

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Friday, February 24, 2006

Prakash Diwas Of Bhagat Ravidas Ji

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

When Bhagat Ravi Das arrived at years of discretion he began to wait on saints. He used to present them with everything he could get from his father's house. His father was displeased at this and gave him a seperate place to live. Though his father was a rich man, he gave nothing to his son.

In due time Bhagat Ravi Das was married and supported himself and his wife by making shoes, and lived very happily. Whenever he saw a holy man he supplied him gratuitously with covering for their feet.

Bhagat Ravi Das was ever immersed in his devotions a circumstance which lef to the abandonment of his trade and the deterioration of his circumstances. He soon presented all the external marks of poverty and hard life, yet his heart was glad and happy in the contemplation of Waheguru. It was during this period of distress that a holy man desired to render him assistance. Bhagat Ravi Das gave him bread to eat and lavished every attention on him.

His visitor in return presented him with a philosopher's stone, explained its qualities and told him to keep it carefully. Bhagat Ravi Das replied that he did not require it, as his property and wealth consisted in the name of Waheguru. When the visitor saw that Bhagat Ravi Das absolutely coveted nothing, he implored him to accept the philosopher's stone.

Bhagat Ravi Das told the visitor that he might leave it in the thatch of his house, by which he meant that the article was not worth acceptance. The visitor obeyed and departed. On that ocassion Bhagat Ravi Das composed the following hymn:

God's name is the great wealth of God's saints;
Day and day it increases and in no way decreases,
Nothing can steal it either by day or by night; its possessor sleeps secure in his home.
O God, what is the need of a stone for someone who possesses this wealth?

After thirteen months the visitor returned and found Bhagat Ravi Das Ji, in the same circumstances as before. He asked what had become of the philosopher's stone. Bhagat Ravi Das Ji said, 'It must be where you put it; I have been afraid to touch it.'

Upon this the visitor took it from the thatch and departed, fully satisfied that Bhagat Ravi Das desired nor required no earthly wealth.

This Shabad is by Bhagat Ravi Daas Ji in Raag Gauree on Ang 346

gourree bairaagani
ik oa(n)kaar sathigur prasaadh ||
sathajug sath thaethaa jagee dhuaapar poojaachaar ||
theena jug theena dhirrae kal kaeval naam adhhaar ||1||
paar kaisae paaeibo rae ||
mo so kooo n kehai samajhaae ||
jaa thae aavaa gavan bilaae ||1|| rehaao ||
bahu bidhh dhharam niroopeeai karathaa dheesai sabh loe ||
kavan karam thae shhootteeai jih saadhhae sabh sidhh hoe ||2||
karam akaram beechaareeai sa(n)kaa sun baedh puraan ||
sa(n)saa sadh hiradhai basai koun hirai abhimaan ||3||
baahar oudhak pakhaareeai ghatt bheethar bibidhh bikaar ||
sudhh kavan par hoeibo such ku(n)char bidhh biouhaar ||4||
rav pragaas rajanee jathhaa gath jaanath sabh sa(n)saar ||
paaras maano thaabo shhueae kanak hoth nehee baar ||5||
param paras gur bhaetteeai poorab likhath lilaatt ||
ounaman man man hee milae shhuttakath bajar kapaatt ||6||
bhagath jugath math sath karee bhram ba(n)dhhan kaatt bikaar ||
soee bas ras man milae gun niragun eaek bichaar ||7||
anik jathan nigreh keeeae ttaaree n ttarai bhram faas ||
praem bhagath nehee oopajai thaa thae ravidhaas oudhaas ||8||1||

Gauree Bairaagan:
One Universal Creator God. By The Grace Of The True Guru:
In the Golden Age of Sat Yuga, was Truth; in the Silver Age of Trayta Yuga, charitable feasts; in the Brass Age of Dwaapar Yuga, there was worship.
In those three ages, people held to these three ways. But in the Iron Age of Kali Yuga, the Name of the Lord is your only Support. ||1||
How can I swim across?
No one has explained to me,
so that I might understand how I can escape reincarnation. ||1||Pause||
So many forms of religion have been described; the whole world is practicing them.
What actions will bring emancipation, and total perfection? ||2||
One may distinguish between good and evil actions, and listen to the Vedas and the Puraanas,
but doubt still persists. Skepticism continually dwells in the heart, so who can eradicate egotistical pride? ||3||
Outwardly, he washes with water, but deep within, his heart is tarnished by all sorts of vices.
So how can he become pure? His method of purification is like that of an elephant, covering himself with dust right after his bath! ||4||
With the rising of the sun, the night is brought to its end; the whole world knows this.
It is believed that with the touch of the Philosopher's Stone, copper is immediately transformed into gold. ||5||
When one meets the Supreme Philosopher's Stone, the Guru, if such pre-ordained destiny is written on one's forehead,
then the soul blends with the Supreme Soul, and the stubborn doors are opened wide. ||6||
Through the way of devotion, the intellect is imbued with Truth; doubts, entanglements and vices are cut away.
The mind is restrained, and one attains joy, contemplating the One Lord, who is both with and without qualities. ||7||
I have tried many methods, but by turning it away, the noose of doubt is not turned away.
Love and devotion have not welled up within me, and so Ravi Daas is sad and depressed. ||8||1||

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Thursday, February 23, 2006

Vadha Tera Darbaar

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh,%20India)%20(pz031)/Vada%20Tera%20Darbaar/Vadha%20Tera%20Darbaar.mp3

The Power of Satguru Sri Guru Gobind Singh Ji Maharaj - by Akaal Purakh Di Fauj
Once Satguru Sri Guru Gobind Singh ji Maharaj was camping on a hill. Armies of the rajahs came to engage him in battle. "Khalsa ji, go and fight the rajahs," ordered Guru Ji.
At Guru Ji's command the Khalsa proceeded to fight the rajahs. The rajahs, however, far outnumbered them and the Khalsa could not hold its own against them. They sent a horseman to their beloved Guru with this report, "The Khalsa is retreating under pressure of the rajahs."
Maharaj at once took his bow and arrow in his hands, stood on his throne,touched the earth with his arrow on the four sides, and in a loud voice recited the sloka:
"Degh Tegh Fateh Bedrang Simrite Guru Nanak Fateh Guru Gobind Singh."
"Victory in battle, and prosperity; Concentrate on Guru Nanak, victory is with Guru Gobind Singh."
Reciting this he pulled the bow string with all his might and shot the arrow into the sky. The sky echoed and the mountain shuddered.
All men standing on the hill fell to ground because of shuddering, and repeatedly beseeched Maharaj to protect them. The hills shuddered for some time. Soon it was calm again. Guru Ji sent the horseman back to the Khalsa with the message, "Go and fight the rajahs without any fear. Victory will be yours." At this command and the blessings from their king the Khalsa pounced upon the rajahs, and crushed them.
For more sakhis visit the Sikh Sakhian Forum
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Wednesday, February 22, 2006

Sri Maan Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale and his daughter

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Khushwant Singh reports:

'On a later visit to Amritsar I got an inkling into the reasons of Bhindranwale's popularity. I will narrate two incidents to illustrate this. One day a young girl came to see Bhindranwale. ..... She clutched his feet and sobbed out her story of how she was maltreated by her husband's family for failing to extract more money from her parents and of her husband's unwillingness to take her side.

Bhindranwale asked her name and where she lived. "So you are a daughter of the Hindus," he said.

"Are you willing to become the daughter of a Sikh?" She nodded. Bhindranwale sent a couple of his armed guards to fetch the girl's family. An hour later a very frightened trio consisting of the girl's husband and his parents were brought to his presence.

"Is this girl a daughter of your household?", he demanded.

They admitted she was. "She tells me that you want money from her father. I am her father." He placed a tray full of currency notes before them and told them: "take whatever you want". However, the three instead craved forgiveness.'

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh


Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
It is the spiritual glow caused by concentration of intense meditation. The ardour of mind, restrained and concentrated, acquires power over things. To make ourselves pure metal we have to pass through the fires of discipline. We cannot be made anew unless we first become ashes. Akaal Purakh strips us of everything that we possess so that we may draw near to him.The usual translation of tapasya as penance is misleading. The concept of penance and mortification of the body by self-inflicting austerities, was introduced by Hatha yoga, Jains and extremist Buddhist monks. It is in a way supernormal energizing of consciousness in moral and spiritual life. In sikhi the words tapasya, jati(yati) sat (satya) are used in the context of Sikh doctrines, and have quite different connotation.
Satguru Sri Guru Nanak Dev Ji Maharaj defined tapasya to his beloved sikh, Bhai Prithi Mal thus:
(1) Restrain your eyes from looking at things and persons who detract you from noble thoughts, and concentrate on the study of Gurbani.
(2)Close your ears to calumny and illwill of other; never listen to evil minded criticism of others. Listen to the praise of Waheguru.
(3)Do not allow your tongue to indulge in falsehood and lies but use it for sweet speech, and praise of Waheguru.
(4)Do not use your hands for stealing or misappropriating other peoples property but use them for charity and service to the poor and needy.
(5)Let not your mind and body never be tired of meditating and contemplating Waheguru. This is tapasya according to Sikhi.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Tuesday, February 21, 2006

Feel the Power...

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
"In Putran ke sis par var diye sut chaar
Chaar mooye to kia bhaya jeevat kayee hazar"
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Monday, February 20, 2006

Waking up for Amrit Vela

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

I recieved this in a email today.

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

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.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale and the revival of Sikhi

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
According to Khushwant Singh:
'...Bhindranwale's amrit prachar was a resounding success. Adults in their thousands took oaths in public to abjure liquor, tobacco and drugs and were baptized. Video cassettes showing blue films and cinema houses lost out to the village gurdwara. Men not only saved money they had earlier squandered in self-indulgence, but now worked longer hours on their lands and raised better crops. They had much to be grateful for to Jarnail Singh who came to be revered by them as Baba Sant Jarnail Singhji Khalsa Bhindranwale.'

When Sant Bhindranwale was staying in the Darbar Sahib complex during 1982 and 1983, four to five hundred persons were administered Amrit each Wednesday and Sunday. On April 13, 1983 over ten thousand were initiated and during the month ending on April 13, 1984, forty-five thousand Sikhs received Amrit. This revival was extremely significant and Sant Bhindranwale was emerging as the leading figure in the Sikh faith and a role-model for the youth...'
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

'Now we can not live in India: 'We need a separate home.'

Waheguru Ji Ka Khalsa Waheguru Ji Ki FatehReligion and politics are inseparable and synonymous in Sikhism. This concept is a great contribution of Guru Hargobind Sahib to Sikhism. We are considered anti-national. We wish to live in India, but are the Government of India prepared to keep us in India? We want to live in India as first-rate citizens, which, as at present, we are not.
We would like to live on par with other citizens, rather than slaves. As we made 90% sacrifices in the freedom struggle of the country, we are not prepared to live like slaves. Now it is for the Centre to state whether it wants to keep us as slaves or as equal citizens. I am opposed neither to Khalistan nor in favour of it.
It is for the government to decide whether it wishes to keep us in India or concede Khalistan. We will accept it; we will not repeat the 1947 blunder. My mission is to ensure that every one- Hindu, Sikh, Muslim remain true to one’s religion, and there is unity among all sections of people, that the modesty of woman is not violated, that all social evils are eradicated. For all this, I am dubbed as extremist. And, I do not mind being known as extremist; rather I am proud to be such an extremist.
This is what Sant Jarnail Singh Bhindrawale had said at different times during Dharam Yudh Morcha (1982-84) and it has been reported in the SGPC White Paper, 1996 (Truth About Punjab).
But on June 3, 1984, when the Golden Temple was under the siege of the Indian Army, Sant Bhindrawale did say unequivocally
‘Now we can not live in India: ‘We need a separate home.’
Earlier too, he had expressed and repeatedly said that the day the Indian Army attacked the Golden Temple and Akal Takht, foundation of Khalistan would be laid, A R Darshi says so in his renowned book, Bhindrawale the Gallant Defender (1999). Dhan Dhan Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale the current jathedhar of Satguru Sri Guru Gobind Singh Ji Maharaj's damdami taksal.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Saturday, February 18, 2006

How to attain unity with Waheguru

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.

Thursday, February 16, 2006

Surrendering to Waheguru's Will

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

What if we knew for certain that everything we're worried about today will work out fine?

What if...we had a guarantee that the problem bothering us would be worked out in the most perfect way, and at the best possible time?

Furthermore, what if we knew that three years from now we'd be grateful for that problem, and its solution?

What if...we knew that even our worst fear would work out for the best?

What if...we had a guarantee that everything that's hap­pening, and has happened, in our life was meant to be, planned just for us, and in our best interest?

What if...we had a guarantee that the people we love are experiencing exactly what they need in order to become who they're intended to become?

Further, what if we had a guarantee that others can be responsible for themselves, and we don't have to control or take responsibility for them?

What if...we knew the future was going to be good, and we would have an abundance of resources and guidance to handle whatever comes our way?

What if...we knew everything was okay, and we didn't have to worry about a thing? What would we do then?

We'd be free to Love our beloved Waheguru

The will of God will never take you,
Where the grace of God cannot keep you,
Where the arms of God cannot support you,
Where the riches of God cannot supply your needs,
Where the power of God cannot endow you.

The will of God will never take you,
Where the Spirit of God cannot work through you,
Where the wisdom of God cannot teach you,
Where the army of God cannot protect you,
Where the hands of God cannot mold you.

The will of God will never take you,
Where the love of God cannot enfold you,
Where the mercies of God cannot sustain you,
Where the peace of God cannot calm your fears,
Where the authority of God cannot overrule for you.

The will of God will never take you,
Where the comfort of God cannot dry your tears,
Where the Word of God cannot feed you,
Where the miracles of God cannot be done for you,
Where the omnipresence of God cannot find you.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Man jeetay Jag Jeet

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
This salok by Bhagat Farid ji really struck me deep inside. The main reason why this salok hits me deep is that this is Waheguru himself, Akal Purakh himself uttering it in first person.
Most of the bani is addressed to Waheguru, mind, seeker or Gursikhs. But this salok is of great importance because Waheguru himself is addressing us.
Waheguru speaks in first person as follows:
O Farid, if you beautify yourself, if you fix yourself, then you will be able to meet me and by meeting me, you will get immense happiness (sukh).
O Farid, I assure you that if you become my own from your heart, then the whole world will become yours i.e. will become in your hukam (order).
What a great saying by Waheguru himself to his seekers. If we walk in his hukam then the world will walk in our hukam. This is the gist of this salok just as in "Man jeetay Jag jeet". Waheguru has spoken through his bhagat - Bhagat Farid ji. May Waheguru himself give us power to obey this hukam of Waheguru.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Wednesday, February 15, 2006

Hau tau sahee, lakhai je koyee

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
The meaning that I understand of this pankiti is that Waheguru does exist for sure, only if we can realize this. This pankiti can play role in one's life on everyday basis. When faced with adversities in life, one should concentrate on this pankiti and get the mountain like faith that "Waheguru is there, Waheguru is there". What a relief this feeling has. Waheguru, the controller of this world is there. One gets further relief when one realizes that this immensely powerful power - Waheguru is on one's side.
Waheguru is there to help and give us support but it is our misfortune that we don't realize this. So this pankiti simply means that if we realize and have faith that Waheguru is there, then alone we can take advantage of his immense powers. These powers are such that one's mind cannot comprehend their end. In Siri Rehraas Sahib Guru Sahib has stated that merciful Waheguru keeps all these powers on the palm of his hand. It is for us - his Sikhs - to take advantage of these powers.
To ready ourselves to accept Waheguru, we will have to first accept Satguru - Guru Nanak Sahib and his teachings that comprise Naam, Gurbani and Rehit. Then alone we can have Waheguru.
Hai tau sahee, lakhai je koyee
(Uh hai zaroor. Kaash asee iss gall sahee noo mann sakeeye)
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Tuesday, February 14, 2006

Sikhi and Valentines

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Today is Valentines Day which for many is a time when people show their partner how much they love them and everything, and will show it with a card, flowers, chocolates, emails, texts, etc, etc. All restaurants will be booked for those romantic candle-lit "table for two" situations in the evenings, many will be going out with their partner to the cinema to watch a romantic film and whatever else these 'weirdos' want do to show their partner how much they love them. For some people they will also show their parents, relatives, close friends, etc. of how much they love them and care for them by giving them a card and gift today as well.
I don't know the history of Valentines Day and how or 'why' it ever came about, but it has been commercialised into a day where you have to show your loved one how much you love them and show them that you love them, on this particular day than any other day.
Now for Sikhs, Valentines Day means nothing just as Christmas, Easter, St. Particks Day has no signifance for Sikhs. However, the message of Valentines Day is about Love and that has a very high significance to Sikhs! Now for those of you who may not have known, February 10th was marked as the Shaheedee Purb of Dhan Dhan Baba Deep Singh Jee Shaheed. His Shaheedee gives Sikhs the message of Love that we need to aspire to.
Many of you may be familiar with this Gurbani tuk from Dhan Dhan SriGuru Nanak Dev Jee Maharaaj:
jau qau pRym Kyln kw cwau, isru Dir qlI glI myrI Awau ]
(Sri Guru Granth Sahib Jee: Ang: 1412)
jou taou praem khaelan kaa chaao sir dhhar talee galee mairee aao
If you desire to play this game of love with Me, then step onto My Path with your head in hand.
In this Tuk, Guru Sahib is telling us what the cost is of Love, which is to be able to give your head for that Love. Now the Shaheedee of Baba Deep Singh Jee is the shining and living example of the words of this tuk. There is no other record in history of a man who was able to walk with his head in his hand. And by what power was Baba Deep Singh Jee able to do this. What was the force behind this man, which enabled him to be able to achieve this act. Simple... it was Love! Love for Guru Sahib, Love for Akal Purakh, Love for Matyrdom (Shaheedee), Love for his Bachan, Love for the Sanctity of Harmandir Sahib! This Love is what drove him to stand up after being beheaded in battle and to walk a few kilometres with his severed head held high in his hand, and then to finally lay it down at the parkarma of Harminder Sahib, just as he promised Guru Jee he would. Now is there no Love greater than that which has been shown by Baba Deep Singh Jee! But the meaning of this tuk isn't just to beable to walk with your head on your palm to show your Love to Guru Jee. The essence of the tuk and to what it is saying is simply: If you want to show your Love for Me (Vaheguru) then come onto My Path and be ready to lay down your head for Me! Again, the living and shining examples of the meaning of this tuk are etched everywhere in our history. Countless unnamed Sikhs of our history have had to lay down their heads to be able to stay on this Path, and have done so without Hesitation. This shows how True there Love really is for Guru Sahib.
One of the greatest examples is that of Vaisakhi 1699 when Guru Gobind Singh Jee made the call for the head of a Sikh without any question. Again, those that had the above tuk from Guru Nanak Dev Jee etched into their hearts and souls stood up and without hesitation and surrendered their heads to Guru Sahib, only to be brought back to life to become the Five Beloved Ones (Panj Pyaarey) of Guru Gobind Singh Jee. Further examples of this Untold Love was shown and illustrated by those Sikhs that were hunted, beheaded and had their heads stuck on poles to be paraded around by the Mughuls in front of Auranzeb. For some it is a gruesome and hideous sight to see the heads of these beautiful Sikhs being put on poles.
The painting of this particular event brings saddness to many Sikhs. But to me, it has become a sight Of beauty, a sight of adounrment, a sight of honour. This painting now shows to me the True Love these Sikhs had for Guru Sahib. These Sikhs weren't sad or hurt at having to be beheaded, they were glad to give their heads, this is what they had done anyway when they took Amrit, and now they had the chance to finally physically give their heads for Guru Sahib. This painting shouldn't be seen as a gruesome sight of history, Sikhs should marvel and adore it as an expression of Love for a Sikh and His Guru.
This painting, and all those many other paintings of Sikh men, women and children laying down their lives for Guru Sahib, should be seen as expressions of Love, not of anguish, pain and suffering. If you were to see the faces of these Shaheeds you will see none of them in pain, crying or moaning, they faces are glowing just as one does when the bride, having being separated for so long, finally meets and joins their Beloved Husband.
These are the Soul Brides who have now courted marriage with their Beloved Husband Lord (Vaheguru) and have merged into one with Him.This is what the cost of True Love is. There is no other greater cost than to surrender your head and your life. This is the cost of walking on this Path. This is the cost of walking towards Guru Sahib. This is the cost of walking on the Path of Truth and Righteousness. This is the cost of playing the Game of Love. This is the cost of True Love. Can there be any other greater Love to pay this cost for?
In this world there are many kinds of Love: temporary Love, selfish Love, conditional Love, unrequitable Love, obsessive Love, passive Love, aggressive Love, etc. etc. But what is this Love that these Shaheeds expressed? What is this Love that costs you your head? Simple...
Unconditional Love! But not a Love that the western world would like us to perceive and believe. It is a Love that goes beyond all human imagination, beyond the Cosmos, beyond the Nether worlds. An Unspeakable and Undescribable Love that no poet or romance novelist could write about. A Love that not even Shakesphere could ever write or describe in the ('never could ever understand it') language of his! A Universal Love, which isn't Love for oneself, for your partner, family, friends, humanity, but a Love for ALL! For every single living existing thing imaginable! Wherever His Creation resides, Love for that Creation abides, for each Creation is all but just a little part of the Creator (Karta Purakh)! A Love that overflows the capacity of our human body and flows like rivers of nectar through the nine gates of the body until it then flows through the Tenth gate, by which Union with our Husband Lord is inevitable! This Love can only be found and taught by Guru Sahib through His Bani!
There is no other scripture in the Universe, which talks about Love at such a level beyond the Cosmos. Guru Granth Sahib Jee is the Ultimate Love Story. An Infinite Dialogue between a Soul Bride and her longing and yearnings to meet her Beloved Husband Lord and attain Union with Him.
Now this is not common knowledge but at the same time period when Guru Arjan Dev Jee was compiling Aad Granth Sahib Jee, Shakesphere was writing Romeo and Juliet. Now you tell me, which is the greatest piece of writing on Love known to Mankind today???? If you were to go on to (Gurbani Search Engine) and do a search for the word "Love", you will be amazed and shocked to see the countless and innumerable Gurbani tuks relating to the word 'Love' from our Beloved Sri Guru Granth Sahib Jee.
Let us commemorate this Valentines Day by showing our Love for Guru Sahib. Let us contemplate the sacrifices of Shaheeds like Baba Deep Singh Jee and try to imagine what Love they must have had for Guru Sahib. How ready would we be to lay down our heads in order to express our Undying and Unconditional Love for Guru Sahib? When we 'metha taek' to Guru Sahib, are we mentally and spiritually as well as physically laying our heads down at the Lotus Charan of Guru Granth Sahib Jee? Do we truly surrender our heads to Guru Sahib when we 'metha taek'? Are we really ready to play this Game of Love, which has the cost of surrendering our heads? Is our Love for Guru Sahib True or not? If we were to give our heads to Guru Sahib, what to you think he would do for us? What would he give us in return for our heads?
What would he give us in return for our Love? Simple.... InfiniteBlessings..., which is all a Sikh, asks for?
Today is a day when people all over the world will be thinking of ways of expressing their love for their loved ones. Let this be a day when Sikhs can contemplate on their Love for Guru Sahib. Let the memories and pictures of the Shaheeds of our past be shining examples of the Expressions of Love of a Sikh for His Guru! The painting with the Sikhs heads being carried on poles shouldn't be looked at with saddened faces. Think of the poles with the heads of Sikhs on top as a bunch of colourful flowers being offered to their Husband Lord. Flowers for Guru Jee coloured with the colour of Naam. A sight, which is all too pleasing to Guru Sahib. A sight which would've brought a tear to Guru Sahib for the Undescribable sacrifice these Sikhs made to express their True Love for Guru Sahib. Let the Shaheedee of Baba Deep Singh Jee be recalled upon as the living example of that famous Gurbani tuk by Guru Nanak Dev Jee.
Let us Love our Beloved Guru and Lord the same way as these countless,innumerable and unnamed Sikhs did in the past. Only through Gurbani and the Teachings of Guru Sahib Himself will we learn this ourselves. Only by following Guru Sahib can we learn about and be able to express the Love that is Infinite, Unlimited, Undescribable, Unspeakable, Untold of and Unconditional.
Let Valentines Day and every other day be days of constant expressions of this Love. Let the world be shocked to see just how much a Sikh Loves His Guru....
Yours humbly,One of you
Name ???From ????

Source: Gurmat Study Circle
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Sri Maan Sant Gyani Baba Kartar Singh Ji Khalsa Bhindranwale and Gurbani Vichaar

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
One time, Sant Ji was sitting in his room with couple of gursikhs doing Gurbani vichaar. Sant Ji always sat equal to sangat, never higher. Just then a gursikh entered, said fateh and sat on Sant Ji’s bed. This gursikh considered him a great katha vaachak who had studied Arabic, and Sanskrit granths. Gursikhs sitting with Sant Ji were about to throw him down but before they could get up Sant Ji stopped them and smiled. Sant Ji humbly asked his haal chaal and then served him jall paani. Then Sant Ji said, “I have a question. Will you answer it?” Gursikh said yes. Sant Ji said, ““Gur Seva Tay Bhagat Kamayee, Tab Eh Manas Daihee Payee” what does it mean?” Gursikh said, “We have come into human form after serving Guru Ji and doing simran.” Sant Ji questioned that if after serving Guru and doing simran we come into human form then what would liberate us from this human form because surely simran and seva will only bring us back to human form according to you.
Hearing this gursikh was a bit surprised and had no answer. Then he folded his hands and said, “Please enlighten me with real meanings.” Sant Ji said, “First sit equal to sangat on the floor then we will talk.” Gursikh got up from the bed and sat on the floor then Sant Ji explained the meanings with so many examples. After hearing such beautiful veechar the gursikh left. He said he thought that Sant Ji probably did not have much understanding of Gurbani but he was wrong.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Monday, February 13, 2006

Unprinted works of prof.puran singh

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Unprinted works of prof.puran singh
A new-comer, fresh from the white eternity into the world, the eyes of the Khalsa glow with the vision of the Invisible. The whispering millions on the other side of the River of Life mingle their voices and the Khalsa is truly one in many. On the bed of thorns, he lies as if on roses. What matters for him is not the husk or the shell, but the seed or the kernel within. The Khalsa looks at the world from a supreme height, blessing all, helping all, loving all. He has found the common Centre of Life and enshrined God in the temple of his heart.
This world with all its gay gardens is to the Khalsa but a camping ground. He holds the present life to be but a journey and an interlude. Death has no sting for him, nor extinction any terror. If a child is born, he is a "Guru's soldier come," if he dies, it is a "Guru's soldier gone." The Khalsa sees life as a whole and believes all is good, nothing is amiss. It is, therefore, that when he prays, he utters himself in accents of steel, flint, fire and lightning that move the heavens with him.
The tent of the Khalsa is a temple. The Khalsa is the Dharamshala for all. He gives a drink, and a hymn of the Guru to all who pass by. He has evolved a language whose flaming words reflect the inner glory of national realization, and that of joy which is supreme in its conquest over the sorrows of the world. In fact, the idiom of the Khalsa is as opulent and vast as the amplitude of his soul.

The Khalsa was literally baptized in the shadow of the sword. He lived poised on its sharp edge, and he died kissing its cold steel. Indeed iron had gone into his soul at his nativity. But it would be a great mistake to associate the Khalsa with wanton wars and bloodshed. He took to the sword because of a crisis of conscience.
I find such a crisis even in Walt Whitman. It is my faith, he is the Guru's Sikh born in America to plant his Khalsa ideal in the modern mind. John Bailey in sketching the spiritual change that the declaration of war in America wrought upon Walt Whitman tells us how his poetry thereafter acquired a deeper majesty and an unspeakable serenity. The poet of peace rose one morning and found himself the poet of war. "No soldier," writes Mr. Bailey, "who fought in the ranks showed more than Whitman of these greatest gifts of war, and the war, taught him not only how to do his chosen work in the hospitals but how to give shape to his thoughts and experiences in some of the noblest war poems which have been written. Certainly there are none in the world which are closer to the actual facts. Only a few of those written in the Great War can compare with them in beauty which is afraid of no truth and the truth which in all its nakedness is yet seen to be beauty." Again, "all genius has inconsistencies which to the measures of mere logic make it appear untrue to itself. Literature partakes of the rarity and fluidity of life, whereas logic and science have a rigid fixity, which, however necessary, seems like death to the freed eyes of art." So here in these Drum-Taps, we have Whitman returning boldly upon himself. He who had ridiculed war as the forgotten and superceded theme of the poets of the old world, sounds is trumpet call with a note of the most uncompromising insistence:
Beat! beat! drums! –blow! bugles!
Through the windows-through the doors-burst like a ruthless force,
Into the solemn church, and scatter the congregation,
Into the school where the scholar is studying;
Leave not the bridegroom quiet-no happiness must he have now with his bride, [1]
Nor the peaceful farmer any peace, ploughing his field or gathering his grain,
So fierce you whirr and pound you drums-so shrill you bugles blow.

I see in the poems of war by Whitman a poetic history of the Great Revolution of the spirit in the Punjab caused by Guru Gobind Singh's spiritual genius.
On the banks of the Five Rivers in the Punjab were planted comrades thick as forests, making the poetic ambition of Whitman an ocularly visible fact centuries earlier. A great poetic experiment of socializing the great truth of soul was performed with success by the Gurus, and Whitman is calling the Khalsa out of the prairies and churches and cities of America. The songs of peace adorning the Guru Granth were being sung as usual at Anandpur, the seat of the Master, but he had a large drum especially made to sound forth his Song of the Sword. He called it the Ranjit, the Victory Drum. It was of an enormous size.

So did the Master declare the armed age even as Whitman did in "Eighteen Sixty-one" :
Arm'd year-year of the struggle,
No dainty rhymes or sentimental love verses for you terrible year,
Not you as some pale poetling seated at a desk lisping cadenzas piano,
But as a strong man erect, clothed in blue [2] clothes, advancing, carrying a rifle on your shoulder,
With well-gristled body and sunburnt face and hands, with a knife in the belt at your side, [3]
As I heard you shouting loud, your sonorous voice ringing across the continent,
Your masculine voice, O year, as rising amid the great cities.

At Anandpur stood Guru Gobind Singh by the side of his drum, contemplating the liberty of his people. There is a complete change of colour and shape in the gathering of the disciples around Him. A new nation had arrived. The Sikh history shows how the Khalsa fought, but it was all a poetic action. It was waged in the songs of the Great Guru to inspirit his people. The war had commenced in the Guru's poems. His impassioned lyrics of war, "the Battle of Bhangani," in Chandi-Charitra sound in our ears still. Life rooted in the Truth was allowed by Guru Gobind Singh to take the new course of the flood and the storm. The war-like tones and that clash of the steel and that spiritual impatience to die which we find in the pages of our history have a true correspondence in Whitman's poems. Surely, no historical accounts show us the poetic genius of Guru Gobind Singhmanifested and enlarged in those wars which were waged insensately on him by the enemies of his thought and ideals. The pint-sized Hindu princess and the mighty Mughals could not endure Guru Gobind Singh being hailed as the "True King" of the people. Their attitude towards him reminds us of the causeless jealousy of the Jews towards the Son of God. Crucifixion of the Christ is seen here in our history as the crucifixion of the multitudes. In those poetic wars of Guru Gobind Singh, even the saints enlisted themselves as ordinary soldiers in love of Him. And our saints who chanted songs were the first in the world to organize a society similar in purposes to the present-day Red Cross Society. They visited the camps of friend and foe alike serving the wounded with water and victuals.

Guru Gobind Singh saw that there was no other way to breathe life into the dead masses of the Punjab, but by arming them and beating drums, and by flashing sabers in the glare of the sun. Dead ye are, rise to die, perchance to catch the spark of life in the battle-field! Earlier, Guru Har Gobind had roamed as the sun did set on the battle-field of Amritsar, wiping blood from the faces of his wounded disciples, nursing them and pouring into their soul his comfort and blessing. And now Guru Gobind Singh flashed upon the Muktsar battle-field like the divine father of his children, giving them his soul.


The Khalsa verily issued from the head of Guru Gobind Singh, as Minerva from Jupiter. We, the Sikhs, had our Resurrection en masse at the Master's word sung in our ears in the battle-fields. War gave us the fiery baptism of God's warm blood. We died. And that is how our Master said we should live. There is no other door to everlasting life but through death, like this, through love, and obedience like this. Very little life is in the ego of man; all is there in the shining sun of His soul. He knew all about the after-death. He led us on.
Those who lay too much stress on peace and non-violence have yet not got rid of the ignorance which shuts them away from the Realities of the Unseen beyond the wall of Death. Their ethics are not cosmic and "spherical," but only "geometrical" and hence mere artificial and conceptual ethics, which have no relation with life, its growth and destiny. These miserable ethics of the "geometrical" conceptual minds like those of the hair-splitting moralists and philosophers of yore are but lifeless rules and regulations, so made to soothe the excited intellects of those who are gods to themselves, and who wish to cast the cosmic processes of the universe in their own thinking. Our Guru, in communion with the cosmic processes, concentrated his consciousness on the problem of making man alive, natural and free. "I announce natural persons to rise; I announce the justification of candour and pride." It is not the so-called ethical conduct that shall be counted, but the character of life that shall be formed by passing through a thousand fires and waters and hells of vice and heavens of virtue. Small and miserable are those conceptualists who conceive the moral law in terms of their likes and dislikes, their oughts and ought-nots. The moral law is cosmic, and it prevails in spite of our wars and peace, in spite of our vice and virtue. Seeds are scattered here by the winds and the blossoms burst forth on the tree of life in the Unseen. Those who know of this and that side of death do not take any account of the man-made artificial ethics, for these all partake of human ignorance.

We Sikhs- the soldiers of the Master- are already on the march on the open road and we feel the war poems of Walt Whitman indistinguishably mingle with the chants of our Master. It is difficult to translate our chants, what with their rousing sounds and martial rhythms. The one below seeks to capture the poetry of arms:
Khag, Khand, bihandang khal dal khandung,
Ati run mandang barbandang,
Bhujdand akhandang teg parchandang
Jot amandangang bhan prabhang
Sukh santang karang durmat darning,
Kil bith harang, as saranang
Jai jai jag karnang srista ubarang
Mum pratiparang jai tegung

Thou art the Destroyer, the Annihilator
of the hosts of ignorance and evil,
the Embellisher of the battlefield.

Thy punishment is stern and inexorable,
They aspect refulgent, thy glory and splendour
dazzle even the sun.

Thou bring'st happiness to the holy,
Thou crush'st the wicked and scatter'st sinners,
I seek thy refuge.

Glory, O Glory to thee, O Sword,
The Primordial Promoter, Guardian
of the Universe, my Protector and Sustainer.

In the chants of our Master, the cannon boom, the arrows fly, the swords clash. And the very repetition of his chants makes us fly like flames, crying liberty, liberty, liberty.


The Brotherhood of the Tress-knot was inaugurated by Guru Gobind Singh. It is the Brotherhood of Knights of Honour who live the inward life of Nam and Simrin. They are those whose presence sheds the nectar of peace all around. They desire neither crowns here nor paradise hereafter, they only yearn for His love, His mercy. They desire neither the mystic joys of Yoga, nor the sensual pleasures of Bhoga, they only long to be filled with the Nectar of His Love, their little chalice of heart brimming over with the dew of His psalms. They are full of the philosophic sorrow of life, and they cry and fly as rain-birds to catch the auspicious drop of Heaven with which to quench their thirst, and the thirst of all those who suffer. It is by the repetition of the Beloved's name that they can maintain their spiritual state, and as their thirst for it is infinite, their repetition, like the songs of birds, incessant.
The inspired personality of this Brotherhood is song-struck, love-strung, strong and gentle, fearless, death-despising, even death-courting, seeking no rewards for perpetual self-sacrifice in the name of the Master, dying like moths round the lamps, living like heroes, shining like orbs intoxicated, sweetly exhilarated ever moment of life, elevated above sorry details of things, wishing well to the whole universe of life, and desiring nothing but the lyrical repetition of His Name.

As the Guru says, the modus operandi of realizing such a dynamic personality, all so impersonal like one of God, is by keeping the lamp of Nam burning forever in the shrine of one's heart. "He who has the light of life burning for twenty-four hours in the shrine of the heart is the pure Khalsa."

The symbolic representation of that light is the repetition of the Name. The breath of man is to resound with it, his pores to flow with its nectarian bliss. The eyes go themselves half-upward under the upper lids, the forehead seems to be filled with Nectar as if it were a fountain, and a thousand crystal streams flow down from this Himalaya, fertilizing not one person, but all those who come under the influence of such a one.

He is in union, by the impersonal nature of his holy unselfishness, with the soul of Nature. He is as the mountain, the river, the cloud, the flower. Wherever there is a rose, it must scent the surroundings. The Brother must fill the corner of the earth he is in with the sweetness of his soul, but also with active sympathy. He is always the Prince of Compassion.
In fact, sympathy and compassion are the warp and woof of Sikh life. Guru Amar Das could not bear the weeping of a widow on the death of her husband, nor of a mother on the death of her son. And it so happened that the whole Govindwal, the Master's seat, had no such sorrow during his lifetime. Such a strange uniqueness bespeaks unearthly genius. Guru Teg Bahadur could not endure human suffering; his hymns are full of tears, of infinite renunciation, if thereby the creature man could be happy and free. Guru Gobind Singh's renunciation out of compassion for the miserable slaves of India is infinite. He sacrifices even his God for the amelioration of suffering humanity.
Consistent with the spiritual ancestry of the Ten Gurus and their disciples, the Brother keeps the torch of inspiration burning, not in pursuance of any vows, not for the sake of any gain, but as so ordains Guru Gobind Singh, and so constrains without constraining and so restrains without restraining. The Brother is the vehicle of His Spirit. As the lamps of Simrin burn out, the Sikh dies. As the tree blossoms, so the Sikh blossoms with the joy of Nam and Simrin. As the tree offers its best to the roving winds, so the Sikh offers his all to all.
And so I am the Guru's Sikh- his covenanted soldier and disciple. For my ethical conduct, not I, but He is responsible, who produces the shoots of trees in the spring, who makes the stars shine. I have learnt the secret of life, and I let myself be but as a piece of cloud, raining when He bids me, and flashing lightning when He so desires. My acts are in consonance with my feelings- such is His pleasure. All events to me are also set in the same dreamy rhythm- such is His pleasure.
My Brotherhood is scattered in the history of man enshrined in rare persons. It is scattered in wind and water, in fire and cloud, in the sun and the star. I hear a greeting of this sacred secret Brotherhood from the petals of flowers, from the musical, sculptured shapes of natural scenery. The river is my brother, and the wind my sister. The cloud sympathises with me. And the sun's love for me is limitless and unconditional. There is glory in the crowds of men and women- a rare gleam that is not seen in mere individuals, a flash that like the gathering of clouds comes out of the gathering of men. In all these are the gleams of the shining crest that the Master of this Brotherhood wears, and rides past on His fiery purple steed by the door of the Brothers, by the door of the Faithful.
All those who call themselves Brothers but are not inwardly, spiritually, intentionally, intuitionally, and sub-consciously of the Guru, are struck off the rolls. All those who attain the Khalsa state of the life of the spirit find entrance into the Court of Guru Gobind Singh and they are of us.
Come, then, ye the Sikh youth of the Punjab, hold aloft the Flag of the Guru, renouncing all in His name! Let us be Brothers of the Tress-Knot of Guru Gobind Singh and refuse to belong to any mushroom growth of orders or societies, or clubs of street prophets that are like weeds in this forest of life. The Brothers that have gone before us live on the other side of death. They come to us to aid us if we just turn our face towards them and desire their aid. We are innumerable if we raise our souls and renounce the bodies, keeping them as mere vehicles. As that Great Brother of this Sangha, the Christ, said of his body, it was but the vehicle of the "Spirit of the Father."

When the Guru's Sikh is seen,
I fall down, I fall down at his feet,
Great is the idea of Brotherhood,
Indescribable is the pitch of life in which,
The brothers gather, the brothers gather.
-Guru Nanak


In the constitution of the Khalsa State, the greatest act of genius was when the Guru transferred the divine sovereignty vested in him to his chosen people, the Khalsa. The Guru speaks for the people whose personality is transmuted into divine personality of selfless being. As the chemist talks of pure elements occurring in nature, the Guru refers to pure people of the cosmic spirit, not as they are found in their blind animal instincts. In this one act lies our history and the future history of human progress.
At Chamkor, when all was lost, he made His Five Disciples the symbol of the Guru, and gave them his insignia of Guruship and saluted them. The constitution of the Khalsa was thus built on the heart-shrines of humanity inspired with the love of God on the God-Consciousness of disciples, not on law books. Guru Gobind Singh would have died fighting n the battlefield even, as awhile before, his two young sons had obtained the merit of the death of a Sikh soldier. But these "Five Enthroned" asked him to go and yet do for the people, the Khalsa, what only he, Guru Gobind Singh, could do. So he went. And here the Guru's benign submission to the will of the Khalsa was complete and unconditional. To obey, to continue to live instead of fighting and dying, even in that hour of great personal affliction when his sons and his dear disciple-soldiers lay slain before him; yea, to go and live for them, as bidden by them, is the supreme self-sacrifice of God for man, out of whose red streams of blood is born this Khalsa with his mysterious destiny.
Guru Gobind Singh's polity is to transfer the sovereignty of the soul of a True King to a whole people. In the Khalsa constitution, the people inspired by the natural goodness of humanity, by the spontaneous Divinity of the Beautiful and the Good, by the Guru's mystic presence in all things, are made supreme. They are the embodiment of Law and Justice fulfilled in the supreme love of the Guru, and in His love is filled even the love of man. In this Khalsa State, the law of man's natural goodness is the only law.


Sikh history will ever be in the uncut, uncouth, wild, burning words of poet-labourers and artisan-singers. The names of the Ten Gurus inspire us with life and love, and we sing their praise and live and die in a sweet, soft, continuous inebriation. God brought us here. He takes us away. Pain and pleasure are His gifts, dispensations of His love. Thinking of Him we pass. When called by Him, we give up our lives. We know not what is good, what is bad. What pleases our God is the best. The act of the Guru is the truly moral act. He is beautiful. he is truth and He fascinates our souls. We live remembering Him and ploughing and sweating and labouring and toiling as He told us. This is for us the only way to transcend the physical and be spiritual. Such is His will, such is His pleasure. The Guru is verily, verily our personal God. This indeed is the motif of Sikh history, poetry, life and death. And the Guru has saved us from the horrors of mere man-worship because his vision is of the infinite and his association is of the living God of invisible spiritual realms.

If you wish to know a Sikh, love him. There is a gleam under the shack of hay that Moses saw at Sinai. The Sikh bodypolitic is a heap of immense matter in which still scintillates the spirit.
"Profound, O Vachha, is this doctrine; recondite and difficult of comprehension, excellent and not to be reached by mere reasoning, subtle and intelligent only to the wise, it is a hard doctrine to learn for you who belong to another sect, another faith, another persuasion, another discipline and sit at the feet of another teacher." (Quotation from Buddha and the Gospel of Buddhism)
The idealism of the Khalsa is broadly based on the magic realism of the Creator. Their joy is the blossoming of their infinite pain in sympathy with life. Their pure and easy breathing of the Spirit of God is their religion. It is the life of a well-blown flower living in the great expanse of the sunlight or moonlight, elevated above all pain of goodness. The Guru-man is the personal God 'round whom humanity is to revolve from life to life, from god to god, from mystery to mystery. The study of the Word and the lives of the Gurus, therefore, cannot but be essential for all the seekers of creative originality of human thought.
In the realm of the soul, each is to have his own measure of the Guru's joy and sorrow and love and feeling and spiritual delight, according to his individual capacity. This will constitute the measure of the real aristocracy of each one's genius; but bread and raiment, the barest necessities of the physical bodies, shall, in this kingdom of human love for the guru, never be denied to anyone. In the Guru's ideal state, no one will thenceforward die of hunger and nakedness. Death can not be prevented, the difference cannot be destroyed, but physical privation will be prevented here on this earth by man himself. Let mountains be high, flowers small and grass low, but all shall be clothed with the beauty of God and fed with His abundance.

The true vindication of the Khalsa Commune and its ideals, as announced by Guru Gobind Singh, has yet to materialize in the daily life of the Guru's labourers. The modern world is, however, busy evolving the Guru's Khalsa state out of social chaos. This much be said at once, that the Khalsa state is more than a mere republic of votes and ballots. It is more than the [former] Soviet, which aims at the ideal of equal distribution through a change in political environment and law. Without the transmutation of the animal-substance of man, there can be no true Soviets. The Guru Khalsa state is based on the essential goodness of humanity which longs to share the mystery and secret of the Creator, and longs to love the Beautiful One living in His creation. the Guru thus admits man to an inner kingdom of the soul where each and every one receives so much richness of pleasure and the beauty of His love that selfishness dies of itself. Inspiration of higher life drives out the lower. Each one, according to his worth and capacity to contain, has enough of the inner rapture of the beauty of God in him, so that he lives, quite happy and contented, without interfering in anyone's affairs. This endless self-sacrifice in utter gladness of a new realization is the sign and symptom of the true Nam culture of the Guru. The Guru has inspired him with His ownself, and however small the spark of that life, man sees that the "otherness" and "selfishness" are two most ugly specters that cannot survive n that wholly moral and spiritual aroma of delight. The "I" that has ceased to be "I" continues in its new life of spiritual delight, pride and candour. No one can be a member of a truly human and great society who has not obtained this spark divine and who has not imbibed a heavenly nobility that urges him to leave everything alone and gaze at the Lord with unending rapture and renunciation. Man needs to be a divine aristocrat within to be truly democratic without.


Our Master, Guru Gobind Singh, called us to death and extinction, for he felt that it was no use living at all without the sense of liberty aglow in us. He gave such a vital and martial timbre even to our prayers that we, for the first time in the history of India, saw that the great love to which our Master was calling was not a prayer of the crushed people, but a prayer of the victorious. Guru Nanak, the first True King, had called us not to love the beautiful God-Persons of Nature and creation only, but to be so beautiful as to be loved by Him. The Bhakti feelings of our devotion to God are not of the miserable man who in his utter smallness dares to evolve systems by which to perfect himself as a lover, as a saint, as a seer, but we wait in intense activity to be loved by Him. Few understand this silent revolution of ideals. To the terrified slaves of this country, Guru Gobind Singh said, "Rise and fight and die fighting on horseback." This is an oceanic burst of the same glow of life and this too is of Him. It is more glorious to die than to live as miserable wretches. He poured into our veins that life which could not live without song and freedom. We rose as individuals and as masses shouting for liberty and victory. He gave us freedom of the soul and we cried for the freedom of our life. We cried for the freedom of our life. We died for it. Touched by his inspiration we could no more remain slaves.

Here is almost a new race created by the Guru, imbibing a tradition of fire and steel sacrifice and death. Every page of Sikh history burns with a hundred star-like names; one name is enough to thrill a whole life with the noblest of spiritual heroism. The names of Guru Arjan Dev, Guru Teg Bahadur, Guru Gobind Singh, his Four Sons and the Five Beloved Disciples, and of the Sikh martyrs and devotees of the heroes of war and peace, provide the Sikh with an inexhaustible and intense past which no other race with centuries of history behind it can match in its life-giving, death-despising, self-sacrificing powers of inspiration.
Assuredly, the Sikh's is not the Mughal Padshahi, but a state representing an uncrystallised constitution of some future society. And only the future perfection of the state will make clear the significance of the Guru's Khalsa. There is a distinct Utopian and prophetic strain in these prefigurations. The Khalsa is verily a great tree whose roots are deep in the bowels of the earth, but whose branches touch the skies above.


[1] The call went forth from the Master, and Joga Singh left his bride in the temple, service still uncompleted, on to the battlefield.
[2] The Akali armies of Guru Gobind Singh were clad in blue clothes and in shining steel, sword, chakra, arrow and bow.
[3] Every Sikh even now has to carry a knife in the belt at his side- it is called a Kirpan.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Saturday, February 11, 2006

Attributes To Gain Vidiya Started by Satguru Sri Guru Gobind Singh Ji Maharaj

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

source: The society of Saints

The attributes to Gaining Vidiya as Started by Guru Gobind Singh Ji.Guru Gobind Singh Ji Maharaj formed a few rules for the person who wanted to gain knowledge at Guru Ki Kashi, Damdama Sahib. If a student followed these rules then he or she could obtain success in learning vidiya. Those rules were

:a) One should be an Amrit Dhari and shouldn't consider anyone as a Guru except for Guru Granth Sahib. He should wear the kirpan and the gatra and stay within in the limit's of the 5k's in order to be saved from the 5 evils. He should follow the rule of reciting Nitnem each day. He should do the path of panj granthi and apart from the entire nitnem, should also know Panj Granthi orally;

b) One should practice Mool Muntra, Gur Mantra & Amrit Naam in solitude;

c) One should be polite and not quarrelsome. They should be affectionate to everybody;

d) One should respect and regard the entire sangat as the embodiment of the Guru's image. He should not be partial to anyone;

e) One should always consider himself involved in the activities of the Khalsa Panth (Khalsa Community). He should not go against the panth or criticize it and should have strong belief in it. One should remain armed like a brave person ready to offer his head in the cause of the panth if situation arises, and should not be coward;

f) One should be able to recite path of Siri Guru granth Sahib without mispronunciation and should follow whatever is told within it;

g) One should consider Siri Guru Granth Sahib from "ikonkar" to '18 Dasbees' (it's a path within SGGS where bhog is done. Some say Raagmalla is not part of SGGS but it is.) As one;

h) One should read the meanings of Bhai Gurdas Ji's and Bhai Nand Lal Ji's banis and one should read the entire dasam bir;

i) One should have read the books of other religions and have knowledge about them;

j.) One should believe in the One God and have strong faith in him.

k) One should not hate or criticize any other religion by thinking that God is in all. One should be against any cruelty to anyone;

l) One should have whole gian of mind, should recite kirtan and do service of the Sadh Sangat.

m) One should not exhibit his own talents and achievements and should not criticize other weak points. One should not give pain to living beings and should not be cunning;

n) One should be Gursevi and should not keep company of wrong men. One should put Gursikhi above everything else and keep Gurmat the top priority above any gian, and thus recite Naam. The giver of Mukti- naam, should strengthen it, One should remain content during good and bad times.

o) One should meditate on naam with determination. The determination for naam comes when taking Amrit from the five beloveds.

p) One should not consume alcohol or any type of drugs. One should be vegetarian and not eat meat, eggs, fish, etc;

q.) One should not backbite; be jealous or involved in making separate groups;

r) One should restrain himself/herself from being led by the give evils of lust, snger, attachment, pride and greed;

s) One should sleep less, talk less, and should be painted in the color of Naam. One should have strong belief in Amrit Naam;

t) One should be strong in religious beliefs and should study with heart. One should not have unreasonable arguments and doubts of religious belief, or criticize them unnecessarily. One should be smart and a quick learner, and should not be lazy;

v) One should get up in the mornings, bathe and learn from the sangat and their elders;

w) One should give knowledge away without asking for anything in return. That person should not limit themselves to a country or community. They should preach about Sikh religion through teachings of Gurmat, and what they have gained should be passed onto the sangat with affection;

x) One should respect others more than their regard for themselves. One should not cheat or tell lies, and in every suitation should stick to Sikhi. They should believe in God all their heart should believe all the Guru’s is listening;

y) One should recite naam himself and explain to others to do the same to attain freedom from life.The above rules are for those Gurmukh students who wish to learn meanings through reading bani, and thus gain awareness of God.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Gurmat Wisdom from Sant Baba Attar Singh Ji

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Gurmat wisdom from Sant Baba Attar Singh Ji

1. Nitnem (Daily religious observance)
One should always do 'Nitnem'. It is the treasure, asset, wealth and property of a sikh.

"Amrit Vailey Uth Kae jaae Ander Dariaao Nahuande Sahaj Samadh Agaadh Vich Ek Mun Hoae Gur Jap Japande,Mathe Tikke Lal Lae Sadh Sangat Chal Jaae Behande,Sabad Surat Liv Leen Hoae Satgur Bani Gaae Sunande,Bhaae Bhagat Bhai Varetmaan Gur Sewa Gurpurb KarandeSanjhe Sodar Gavana Mun Male MilandeRaat Kirat Sohila Kar Aarti Parshad VandandeGurmukh Sukh Fal Piram Chakhande." (Bhai Gurdas Ji)

It is the sacred obligation of every baptised Sikh to daily recite at least the following five banies (Holy Hymns) of Nitnem :Early Morning : Japji Sahib, Jaap Sahib, Sudha Swaiyae, Chaupei, Anand Sahib followed by Ardas (offering prayer)Evening : Rehraas SahibNight : Kirtan Sohila

"Gursikh Rahat Sunho Hae Meet Parbhate Uth Kar Hit CheetWaheguru Gurmantra Su Jaap Kar Ishnan Parae Jap JaapSandhiya Samae Sunae Rehraas Kirtan Katha Sunnae Har YaasIn Meh Nem Ju ek Karaae So Sikh Amarpuri Meh Jaae" (Bhai Nandlal Ji)

Sant Ji Maharaj Also preached that one should recite Nitnem before coming to the morning Dewan (holy congregation) otherwise he fails to do it afterwards.

2. Meditation on the Divine Name is the Prime righteousness of all human beings.

"Jinee Aaesa Har Naam Na Cheteo Se Kahe Jag Aayae Ram Raje" (450)
"Sodhat Sodhat Sodh Beechara Bin Har Bhajan Nahi Chhutkara" (260)

3. Wondrous power of meditation.

All the time continuous meditation on the Divine Name with full devotion and concentration, creates a wondrous power that is keeping billions of Suns, Moons, spheres and the entire creations of the Universe moving.

"Naam Japat Kot Soor Ujjaraa Binsae Bhram Andheraa" (700)

Sant Ji Maharaj uttered these words when an engineer was showing him a power plant where electricity was being generated by fast rotation of the dynemo.

4. Method of Nam - Simran (Meditation)

Feel the presence of the Almighty within, with full faith and devotion, recite the Divine Name with the tongue in the beginning - the lips and the tongue continue gently moving up and down and slowly go on uttering 'Waheguru', 'Waheguru' at a stretch with love and attention; then by and by continue uttering 'Waheguru', 'Waheguru', gently with the tip of the tongue touching the palate and the lips remaining almost still; in the third stage with breathing - 'Wahe' should go along with the breath while inhaling and 'Guru' should emerge alongwith the breath while exhaling.

"Bahar Bhitter Eko Janaho Eh Gur giam Batai" (684)

By reciting the Divine Name in this way and after continuous intense meditation, the fourth stage is bestowed upon the searcher in which the Divine word and the devoted mind become one and merge.

"Kabir Too Too Karta To Hoohaa Mujh Meh Raha Na Hoohn.Jab Aappa Par Ka Mit Gayaa Jat Dekhau tat Too" (1375)

But the essential requirement of all these steps of Nam-Simran is that one should do it realizing the presence of Akal Purakh within and every where.

"Gur Kee Murat Mun Meh Dhiaan.Gur Kae Shabad Mantar Mun Maan.Gur Kae Charan Ridae Lae Dharon.Gur Parbrehm Sada Namaskaro" (864)

5. The occult powers (ridh-sidh) are of no avail.

The realization of God consciousness, 'Atam-Pad' is a far higher stage.

"Ridh sidh Sabh Moh hae Naam Naa Vasse Mun Aayee" (593)

"Achar Chare Tan Sidh Hoi Sidhi Te Budh Paee.Prem Ke Ser Laage Tan Bhiter Taan Bhrum Kateyaa Jaayee" (607)

6. Spiritual Humility is not possible without selfless service.

"Sewa Karat Hoi Nihkami Tis Ko Hot Prapat Swami" (286)

"Kar Kirpa Jiskae Hirdae Gareebe Bassave.Nanak Eehaan Mukat Aagae Sukh Paave" (278)

"Gur Sewa Te Sukh Oopjae Phir Dukh Na Lage Aaaye.Jaman Marna Mit Gayaa Kaale Ka Kichh Naa Basai" (651)

7. Rising above the trinity of Tamo, Rajo and Sato is considered as achieving the stage of God consciousness or opening of Trikuti.

Realizing the God within is the opening of Dasam Dwaar.

"Trikuti Chhutae Daswa Dar Khule Tan Mun Khiwaa Bhai" (1123)

"The Chand Na Suraj Pawan Na Pani. Sakhi Jaagi Gurmukh Jaani." (974)

"Dinas Na Raen Baed Nahi Shastra Tahaa Basse Nirankara" (484)

"Begampur Saher Ko Naun. Dookh Andoh Nahin The Thau" (345)

"Gurmukh Anter Sehaj Hai Mun Charyaa Daswai AkaasTithai Oongh Na Bhuk Hai Har Amrit Naam Sukh VaasNanak Dukh Sukh Viaapat Nahi Jithe Atam Ram Pargaas" (1414)

8. Sabad Guru Surat Dhun Chela (943).

Sant Ji Maharaj clarified that our guru is 'Shabad' only. Never was body guru nor it will be in future. It is not appropriate to worship 'body'.

"Bani Guru Guru Hai Bani Vich Bani Amrit Saare' (982)

"Wah Wah Bani Nirankaar Hai Tis Jewad Avar Na Koi.Wah Wah Agam Athah Hai Wah Wah Sacha Soi" (515)

9. All Jantras, Mantras and Tantras fade away with the supremacy of Gurbani (The Divine Hymns).

"Dhur Kee Bani Aayee. Tin Sagli Chint Mittai" (628)

"Sunat Japat Har Naam Jass Tan Kee Door Ballai.Mahan Mantra Nanak Kathe Har Ke Gun Gaaee" (814)

"Kajar Koth Meh Bhaee Na Kaaree Nirmal Baran Banio Ree.Maha Mantra Gur Hirdai Basio Acharaj Naam Sunio Ree" (384)

"Ram Nam Jo Jan Japae Andin Sad Jaagai.Tant Mant Nah Johee Tit Chhakh Na Lagai" (817)

10. 'Panth' means Gurmat Way of Life.

Masses does not mean Panth. Those who follow the messages of Dashmesh Pita are Panth.

"Charan Chalo Marg Gobind.Mittae Paap Japiai Har Bind" (281)

"Poora Satguru Janiai Poore Poora That Banaya.Poore Poora Sadhsang Poore Poora Mantra Dhrirayaa.Poore Poora Param Ras Poora Gurmukh Panth Challayaa.Gurmukh Panth Suhelraa Manmukh Bareh Vaat Phirande.Gurmukh Paar Langhidaa Manmukh Bhawjal Vich Doobande." ( Bhai gurdas ji )

"Santa Sangat Paayeea Jit Jamke Panth Na Jaeeyai" (132)

"Gur Satgur Daatte Panth Battaiya Har Milyaa Aaye Prabh Meri.Andin Anand Bhaiya Vadbhagi Sabh Aas Puji Jan Keri" (170)

"Mere Heeare Preet Ramrai Ki Gur Marag Panth Bataiya" (172)

11. One should not make an appeal for money is Sangat in the holy presence of Sri Guru Granth Sahib Ji.

If everybody contributes his 'Daswandh' (One tenth of one's income) there will be no shortage of funds and all the programmes will run smoothy.

"Ghal Khai Kich Hathon Deh Nanak Rah Pacchane Sayee" (1245)

12. In holy congregation, Ardas (prayer) need to be performed briefly and the requests too be short.

"Vin Boliaa Sabh Kich Janda Kis Aagee Keechai Ardas NanakGhat Ghat Eko Vartada Sabad Kare Pargaas" (1420)

Sant Ji Maharaj also used to advise that it is not appropriate to stand with a naked sword in hands before Sri Guru Granth Sahib Ji while offering prayer (Ardas). It is befitting to make a request with folded hands before the Master.

13. One should always use one's tongue for meditation and praising the bounties of the Almighty.

It should not be used for evil speaking, back-biting, uttering hateful words, or bestowing good fortunes and curses.

"Rasna Japti Toohee Toohee" (1215)

"Rasna Japae Na Nam Til Til Kar Katiai" (1363)

"Rasna Gun Gopal Nidh Gayan.Shant Sehaj Rehus Mun Upjio Saglae Dookh Palayan" (174)

14. The highest degree of meditation is to bear adusive, harsh or rough language of any one without any reaction.

"Ustat Ninda Dou Tiagae. Khojae Pad Nirbana" (219)

"Nindo Nindo Moko Log Nindo. Ninda Jan Ko Khari Piyari" (339)

"Ridae Sudh Jao Ninda Hoe. Hamre Kaprae Nindak Doe" (339)

"Ninda Kare so Humra Meet. Nindak Mahe Hamara Cheet" (339)

"Loken Kee Chaturae Upmaa Te Baesantar Jaar.Koee Bhala Kahao Bhavae Boora Kahao Hum Tan Deeo Hai Daar." (528)

15. Those are the religious deeds which lead to the achievement of the God consciousness (Atam Pad).

"Sarab Dharam Meh Shresht Dharam.Har Ko Naam Jap Nirmal Karam" (266)

16. Feelings of brotherhood and fraternity are achieved only by listening to the holy hymns in congregation (Sangat).

"Beesar Gai Sabh Taat Parai Jab Te Sadh Sangat Mohe Paayee.(Pause) Na Ko Bairee Nahe Bigaana Sagal Sang Hum Ko Ban Aaee.Jo Prabh Keeno So Bhal Manieo Eh Sumat Sadhu Te Paaee.Sab Meh Rav Rehaa Prabh Ekae Pekh Pekh Nanak Bigsaaee" (1299)

"Sabh Ko Aaesae Teree Bettha Ghat Ghat Anter Too Hai Vootha.Sebhe Sanjhiwal Sadain Too Keesae Na Dishe Bahara Jio." (97)

"Gursikha Eko Piar Gur Mitaa Pootan Bhaieean Gur Satguru Bolho Sabh Gur Aakh Guru Jeevaeea" (648)

17. One who craves to make a speech, should not and one who does not like, should deliver a speech; when requested.

"Aaver Updesai Aap Na Karae Aavat Javat Janmae Mare" (269)

"Pareea Jeti Aarjaa Pareh Jete Sas Nanak Lakhae Ek Gal Hor Haumai Zakhna Zakh" (467)

"Kaetae Kaheh Vakan Keh Keh Jawna Ved Kaheh Vakhiaan Ant Na Pawna Pareea Nahi Bhed Bujhia Pawna" (148)

One who want to make a speech, his lecture would be based on his egoism or cleverness but one who does not have such a craving, he would be guided in his lecture by the Almighty and words uttered by him would flow smoothly from his inner soul.

"Re Jan Mun Madho Sio Laeeya Chaturae Na Chaturbhuj Paieya" (324)

"Keh Kabir Bhagat Kar Paiya Bholae Bhai Milae Raghraiya" (324)

18. Peace will prevail in this universe when all the human beings will get up early in the morning, take bath, medidate on The Divine Name recite holy hymns, and sing praises.

"Gur Satgur Ka Jo Sikh Akhae Su Bhaalke Uth Har Naam Dhiawae.Udam Kare Bhalke Parbhati Ishnaan Kare Amrit Sar Nahvae.Updes Guru Har Har Jap Jape Sabh Kilbikh Paap Dokh Leh Javae.Phir Cherae Diwas Gurbani Gavae Behndia Uthdia Har Naam Dhiavae.Jo Sas Giraas Dhiae Mera Har Har So Gursikh guru Mun Bhaivae.Jisno Dyal Hovae Mera Swami Tis Gursikh Guru Updes Sunnave.Jan Nanak Dhoor Mangae Tis Gursikh Kee Jo Aaap Jape Aurah Naam Japavae" (305)

19. Unless one gets away with the attachment of body and ego, the veil of ignorance is not dispelled and he would not be able to achieve the sphere of God consciousness.

"Sadho Eh Tan Mithia Jano.Ya Bhitar Jo Ram Basat Hai Sacho Tahe Pachano" (1186)

20. Concentration on Akal Purakh and a stage of oneness with Him cannot be achieved unless one shuns attachment with the worldy materialistic things.

"Drisatmaan Hai Sagal Mithena. Ek Mangao Daan Gobind Sant Rena" (1083)

"Jo Deesai So Sagal Binasae Jio Badar Kee Chaaee.Jan Nanak Jag Janeo Mithia Rehio Ram Sarnaee" (1204)

"Eh Jag Dhoae Ka Pahar Tai Sacha Maniea Kih Beechaar" (1187)

"Re Nar Eh Sachi Jie Dhaar Sagal Japat Hai Jaisae Supna Binsat Lagat Na Bar" (633)

21. Living to the Will of the God and obeying His command is real Gursikhi.

Whatever He does is right. There is peace in His Will.

"So Sikh Sakha Bandhap Hai Bhaee Je Gur Ke Bhanee Vich Aavae" (601)

"Hukam Maneia Hovae Parwan Tan Khasmae Ka Mehal Piaesee" (471)

"Hukam Razaee Chalna Nanak Likhia Naal" (1)

"Jo Hoaa Hovat So Jaanae. Prabh Apne Ka Hukam Pachaanae" (286)

"Mane Satgur Hukam Hukam Manaiya Bhana Manae Hukam Gur Phurmaya" (Bhai Gurdas Ji)

"Ek Mun Ek Aradhna Baber Jande Varaj Rahaave.Hukmee Banda Hoi Kai Khasmae Da Bhana Tis Bhowae." (Bhai Gurdas Ji)

22. One should never indulge in rough or harsh talk while sitting in Sangat in the holy presence of Sri Guru Granth Sahib Ji.

"Gaafal Gian Vihoonia Gur Bin gian Na Bhal Jio.Khichotaan Veegochiae Bure Bhala Duae Naal Jio.Bin Shabdae Bhae Ratia Sabh Johi Jamkaal Jio" (751)

"Bahoota Bolan Zakhan Hoi. Vin Bole Jainae Sabh Soe" (661)

23. One should come in time to attend the holy congregation.

Sant Ji Maharaj always emphasized on this and advised, "Late comers hurt the feelings of those who sit attuned with Him. Let it be raining torrentially or there is a storm, one must be punctual and stick to the given timings."

"Zakhar Zhangi Meeh Varsae Bhee Gur Dekhan Jaee Samund SagarHovae Bhoo Khara Gursikh Langh Gur 8 Peh Jaee." (757)

24. Peace will prevail and the country will have no problems when you will have a common kitchen.

"Sabhee Sanjhiwaal Sadain Too Keesae N Dishae Bahra Jio" (97)

By Harcharan Singh

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Thursday, February 09, 2006

Sant Gyani Baba Kartar Singh Ji Khalsa at a nagar kirtan

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Sant Kartar Singh Ji started many Nagar Kirtans after he became jathedar of Taksal.

At one nagar kirtan, sangat stopped in one village to rest a little. Few men standing at some distance were talking among themselves and were trying to recognize who Sant Ji was.

Sant Ji never dressed any different than jatha singhs so they couldn’t really figure out. Sant Ji came running to them and said “Khalsa Ji, this body’s name is Kartar Singh.” And then Sant Ji went back to his vehicle. They were really surprised at this but true gursikhs know everything.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Monday, February 06, 2006

Sant Gyani Baba Kartar Singh Ji Khalsa and the Akhand Pathi

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

During Sant Kartar Singh Ji’s time it was very common for dhahddis, parcharaks and kirtanis to be non-Amritdharis. Sant Ji always preached that if Sikh preachers don’t follow rehat then how can we expect other people to follow it. Not only that many Akhand Paathis would have someone from sangat do their duty and then they would leave. At many such occasions Akhand Paath was not properly done. Unfortunately this bad habit came to jatha though all members of the jatha were amritdharis.

The jatha went to Nabha Sahib, and Akhand Paath was going on. One singh was given the duty of “pehraydaar” to wake up the gursikhs for rauls because alarm clocks were not available everywhere. One gursikh’s raul was at 12am. Soon after he called the pehraydaar and gave him the signal to sit on Japji Sahib raul. Then he went to his room and fell asleep. Both Akhand Paathi and JapJi Sahib paathi sat for six hours.

Then singhs for 6am raul woke up and sat for their raul. When Sant Ji found out about this, he called the patthis who did not wake up. They blamed it on pehraydaar for not waking them up. Pehraydaar came and told everything. He said that he could not wake up anyone because the paathi of 12am raul left and never came back. Sant Ji punished that paathi and sent him home. Then he warned other singhs to never do it again and read bani to enjoy not because they have to.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Saturday, February 04, 2006

Sant Gyani Baba Kartar Singh Ji Khalsa and the glasses of smundar

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Baba Thakur Singh Ji Khalsa Bhindranwale would always prepare smundar for Sant Gyani Baba Kartar Singh Ji Khalsa Bhindranwale every night. He would always have two glasses of smundar (full garvee), one for Sant Ji and one glass for any other Gursikh sitting with Sant Ji.
One night Baba Ji prepared two glasses of smundar and was sitting with Sant Ji. One Gursikh sitting near was reading Bani. Suddenly, four gursikhs came in the room. Sant Ji told Baba Ji to serve smundar to gursikhs. Baba Ji covered the garvee with a cloth and started filling up the steel glasses. All four gursikhs drank smundar and after a while all left.
Sant Ji then said “Baba Ji, please give me and this Gursikh some smundar too”. Baba Ji filled two glasses and gave ‘em to Sant Ji and the Gursikh. Then Baba Ji left and Sant Ji told the Gursikh to leave. As the Gursikh was leaving he looked in the garvee and there was still some smundar left. Six glasses came out of a garvee of two. This was the power of true Gursikhs.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Wednesday, February 01, 2006

Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale and his sweater

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Sant Kartar Singh Ji had started the nagar kirtans and Sant Jarnail Singh Ji continued with it.
Sant Jarnail Singh Ji with his jatha of about 100 singhs was on parchar tour in Ludhiana District. They stayed in a village with a family who had so much piyar for the Jatha that they opened their whole haveli for the singhs and the jatha stayed there for 20-25 days.
A person from the same family had much sharda and in their own way had prepared a hand knitted wollen sweater (underwarmer) in pure white wool and had kept with themselves as the person was shy to offer the same to Sant Ji in case Sant Ji got offended.
[Every one kept bhyai (fear out of respect) of Sant Ji as Sant Ji was a Ghambhir (very serious) Person]
Sant Ji never accepted anything from sangat and if someone brought anything it will be distributed in sangat.These were winter days. Sant Ji did ishnan in the amritwela and sat on his dewan in his kachera keski and was not putting on any clothes.
He sat like that for a while. Sensing that something was not right as to why sant was not putting on any clothes the singhs around asked Sant Ji if everything was OK. Sant ji in his own manner told them to bring his sweater. Puzzeled by sant ji's response they asked which sweater and Sant Ji just kept repeating bring my sweater. The singhs were now more puzzeled.After sant ji had sat for about 30-40 mins like that a Singh from the same family remebered that this particular member of their family was knitting this white sweater in pure white soft wool.
This singh went straight to the family member and asked them for whom they had knitted that underwarmer and the obvious reply was Sant Ji and the person said that they just couldnot have the courage to give to sant Ji by themselves.Such was the humilty of the humble servants that even after laboriuosly preparing a thing they would not know the way to offer it and such was the Chardikala of Gursikhs that they will know.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Sant Baba Gurbachan Singh Ji Khalsa and jall paani

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Taksal had a very strict rule. Jatha would never go to anyone’s house uninvited.

Sant Gurbachan Singh Ji was once invited by someone to have “jall paani”. So Sant Ji went with jatha of few gursikhs. The family was very religious so they did seva with pure heart. Sant Ji said the jatha will have smundar (milk) and then they will leave. So they put milk on the gas and after few minutes one girl put salt in the milk instead of sugar. No one knew about it. They served the milk to everyone. Sant Ji and all the singhs drank the milk, one singh did ardaas. No one complained, no singh was upset. The jatha left.

After a couple of minutes, one of the family members tasted the milk and could not even get one sip down his throat. All the family members ran after Sant Ji, caught up and asked for forgiveness. Sant Ji asked “why are you asking for forgiveness?” The eldest man said, “Sant Ji, one girl mistakenly put the salt in the milk. Please forgive us.” Sant Ji said, “I did not taste any salt. The milk was very sweet.” The man said, “how can that be? There was too much salt in it.” Sant Ji replied, “Your seva made it sweet. Jatha came to your house because of your love not milk.” Then the jatha left.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh