ਨਸਾਜ਼ੋਨਬਾਜ਼ੋਨਫ਼ੌਜੋਨਫ਼ਰਸ਼॥ਖ਼ੁਦਾਵੰਦਬਖ਼ਸ਼ਿੰਦਹਿਐਸ਼ਿਅਰਸ਼॥੪॥ (ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥)

Akal Purakh Kee Rachha Hamnai, SarbLoh Dee Racchia Hamanai

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Articles & Stories from the Life of Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 07, 2009 07:48AM


Today is the birth anniversary of Bhai Sahib Randheer Singh Jee. Bhai Sahib was born on 7th July 1878. Most of you should already be familiar with his life and seva. He is amongst a group of very few GurSikhs that have been given special seva from time to time by Guru Jee. The seva was given to the Atma so sometimes focusing on the name or body is irrelevant. Through this atma, Guru Sahib gave the seva of reviving disappearing pillars in Sikhi. The most important pillar is Naam, no one has yet been able to explain or show light on true Naam as Bhai Sahib has been able to do. This atma also tried to revive Gurmat principles of Dastar (keski rehat), Sarbloh Bibek, Lareevar Saroop etc amongst the masses. Bhai Sahib has left Gursikhs with invaluable thoughts on Gurmat through his books. These writings are unmatchable because they are based on Gurbanee and his personal Kamaee. Not many can claim to be good writers/scholars and have a high spiritual jeevan, they are either one or the other.

Bhai Sahib was a true Bibeki in every sense. This was shown in actions throughout his life. He was never afraid of anyone nor did he seek praise. He made a stand on Gurmat principles even if it meant hardship or being unpopular.

The other note worthy point is that Bhai Sahib did not do prachar in the way we see others doing prachar rather he adopted the method started by Guru Nanak Dev Jee. There is nothing more powerful than Gurbanee this is why keertan was the medium for parchar. Sometimes humans think that their words can change people but in reality we can’t change anyone. Guru Sahib is the writer of destiny and the changer of destiny.

On this forum we have been privileged to have been given seva of translating some of Bhai Sahib’s thoughts and actions. Some of these posts are around 6 years old, so some readers have not read them. Sangata have also requested that we put some of these posts up again. So we will now be adding the posts surrounding Bhai Sahib’s life up daily on this thread.

Below is the first of these posts.

Sree Maan Akali Kaur Singh jee
By Bhai Sahib Bhai Randheer Singh jee
Translated by Admin www.tapoban.org


Oh! My Divinely Coloured Friend Akali Kaur Singh!

ਸਜਣਮੇਰੇਰੰਗੁਲੇਜਾਇਸੁਤੇਜੀਰਾਣਿ ॥

ਹੰਭੀਵੰਞਾਡੁਮਣੀਰੋਵਾਝੀਣੀਬਾਣਿ ॥੨॥
(Sreeraag M:1, p. 23)

My first imbued sight of this beloved friend came in 1907 at the Rehraas divan outside the Khalsa College Amritsar Gurdvara, when I worked as a Superintendent there. After the ardaas for Rehraas Sahib, a distinct looking young man in Akali garb rose and began giving a lecture. From the very start, whatever words came from this person’s mouth were like flowers. Every word was completely rooted in Gurmat and was a marvel. All the listeners upon hearing these words were completely fixated. My consciousness was also completely attached to the lecture.

Before this time, I had never enjoyed anyone’s lectures and got up and left, or myself stopped the lecturer. I could not bring myself to do either here.

When I looked at his face, I was left astounded. The entire Sangat, everyone, were looking at him and becoming intoxicated. His light complexion, spiritually intoxicating eyes, stunning blue dress and the beautiful black whiskers of a new beard around his face made him look like a heavenly being. This individual kept speaking for about 15 minutes.

And then, suddenly the lecture stopped and just as suddenly the individual disappeared, leaving all the listeners thirsting for more. All voices were full of praise and gave wonderful remarks. His new fans were told that this was some newly discovered beloved of the Guru, who left everyone in an awe-struck state and then, just as he had suddenly arrived, he secretly disappeared. But some of the College nerds began to say that this was some CID agent. They began to search for him with the aim of beating him and roughing him up. I tried to explain to them that they shouldn’t do this and that thinking in such away about a beloved of the Guru is a supreme sin. Anyways, that flown bird could not be found, nor could his admirers ever see him again.

In our hearts, we wondered when we should ever see him again and have the opportunity to have a discussion. And this was also a mystery: who was this person? And then one kind Sikh told us that this was Akali Kaur Singh. He could tell us nothing more. After so deeply affecting our hearts, he had left. But the desire to meet him again also took residence within us.

It so happened that the next day I had the opportunity to go to Patiala. In Patiala, I went to the compound of the late, beloved Bhai Joginder Singh jee. He had just come in from outside and he remarked that he had just had the opportunity to see a new Akali Nihang. “I’ve just come from seeing him now. He’s staying at a Gurmukh’s home.”

Bhai Joginder Singh took me then to that home. This was the second time I saw that Gurmukh. We communicated just through seeing each other. No one spoke any words. With the thought that we would return the next day, we then left. The next day, we found out he had left for Hazoor Sahib. Perhaps this was his second journey to Hazoor Sahib as he had the appearance of a wealthy individual. Even though his baNa was blue, it was of very good fabric. I got the impression at that time, that this was some unaffected yogi, who had been born in the lifestyle of a householder, but had had not been touched by it at all.

My third sight came after many years in the Parkarma of Sree Amritsar Darbaar Sahib. But this time his face seemed down, and his colour and demeanor were not like before. His face had a certain sadness upon it. After asking those who knew him what was the matter, I found out that one of his enemies had made a baseless accusation against him and because of this, he was depressed. I said the following to him and then took my leave:

“ਸੋਡਰੈਜਿਪਾਪਕਮਾਵਦਾਧਰਮੀਵਿਗਸੇਤੁ ॥” (Sree Raag Kee Vaar, p. 84)

My Fourth Meeting

In May of 1930 I had been released from Nagpur jail and was coming towards Lahore jail. I got off at Ataarsee Station to buy some fruit and as I was walking on the platform, I felt a very tight hug, filled with love around me. When I saw the Gurmukh who was hugging me, I saw a white bearded Akali who had grabbed me so tightly, that he would not let me go. I said to him “say something!” When he spoke, I immediately recognized him as Akali Kaur Singh, whom I had thirsted for years to see again. Then what? Then we became inseparable. We spoke and discussed so much. We traveled to Delhi together. The entire conversation can be found in Jail Chitheeaa(n).

Going to Chakaar Kashmir

I was released and returned home. After some years, I received an invitation from Chakaar that said “Come, have a tour of Kashmir.” The invitation also had a request in the form of GurbaaNee:

“ਆਇਬਸਹੁਘਰਦੇਸਮਹਿਇਹਭਲੇਸੰਜੋਗ ॥ (Bilaavaal M: 5, p. 807)

Then, we left for a trip to Kashmir to meet beloved Akali Kaur Singh jee. The feeling with which Akali jee called us and the love with which he kept us (the Jatha) at his Chakaar Ashram for a month is indescribable. Sitting in the Chakaar Ashram’s gallery, Satguru jee gave me the seva of writing the book “Anhad Shabad Dasam Duaar”. And Akali jee also gave us his composition, "Index of Gurbani", at this time as well.

Chakaar’s Spirtually Inspiring Sights

At the peak where Chakaar Ashram is located, the spiritual bliss I felt day and night is indescribable. All around us were wonderful sights, the sights of mountains all around, sweet and cool winds, which took our consciousness in abhyaas to amazing heights. This was a great time to write the book “Anhad Shabad Dasam Duaar”, because we were always engaged in naam abhyaas. The sound of the waterfalls was so helpful in helping us attune our consciousness. Enjoying these divinely inspiring benefits of the Ashram, we could not help but automatically keep blessing and thanking Akali jee. Sree Akali Kaur Singh jee took us for a pilgrimage to Kalyaan Sar which was about seven or eight miles from Chakaar. This place was like a house, but it was very peaceful. I didn’t feel like leaving. Seeing my attitude, Akali jee arranged for tents and other arrangements for a comfortable stay. He was so insistent to do this for us, but how could we endure such troubles on his part? Akali jee had already done so much for us. Who could take more? Finally after pleading with him, we convinced him to let us leave the place. We said we’d spend one night here in whatever condition, and then return in the morning to Chakaar. The spring at Kalyaan Sar is very big and bursts from the ground. The stream of water, regardless of the season remains very thick. At one side there is a very small Gurdvara with mud walls. Sree Guru Granth Sahib jee remain parkaash there. The entire earth is very damp and seeps water. No one can sleep there in the day, even in the seated position. At night it is of course even worse. When the sun set, we began to find a house to spend the night. We fixed up the place enough to spend the night. At a short distance, we found a place, even though it was most rubble. Nearby, a mountain dweller felt some sympathy for us and brought us three or four beds. We had enough bedding to manage and we doubled up on the beds. Those who remained began to but their beddings on the ground. We were all hungry and so we managed to gather some food and prepare a very simple meal. From that meal, we enjoyed such bliss, that we didn’t enjoy even from a feast of delicacies

“ਰੂਖੋਭੋਜਨੁਭੂਮਿਸੈਨਸਖੀਪ੍ਰਿਅਸੰਗਿਸੂਖਿਬਿਹਾਤ ॥੨॥੩॥੪੨॥ ” (p. 1306) This was what we experienced.

At amrit vela, we all rose and bathed in the spring of Kalyaan Sar. The water was so cold that we could barely spend half a minute under it. And the stream of water was so thick that it was hard to bear. There was also a small pond in which the water would gather, but the depth of this pond was unknown, so no one took the initiative to enter.

Sree Akali jee told us that at one point Guru Sahib came here. There is a very long story involved with this, which hasn’t been written down. The elders have passed it down generation to generation so this oral history is even more reliable than the written one.

After completing our baths, we began to recite baaNee and proceeded back to Chakaar. The path was very dangerous but the sights of nature all around us were amazing. At so many places I felt like sitting down and meditating. Only by the third quarter of the day did the party arrive back in Chakaar. Sree Akali Kaur Singh jee had arranged mules for our use so the travel was not difficult. And wanting to stop to enjoy nature, we were not restricted. At so many places, we got off the mules to enjoy the bliss of meditation. We would lie down on the soft grass and the desire to say “wonderful!” “Vao!” kept rising

“ਨਾਨਕਬੈਠਾਭਖੇਵਾਉਲੰਮੇਸੇਵਹਿਦਰੁਖੜਾ ॥ ” (p. 1095)

The urge to use the khanda of naam came while standing, sitting and lying down. Sitting at such an extremely beautiful spot, I could not bring myself to rise again. I was totally lost and left everything behind. One beloved one, Dr. Basant Singh (who has now left for the abode of the Guru) stood with me. Those of our companions who proceeded to Chakaar prepared food in Sarbloh. After eating themselves, they sent food for us as well, right where they had left us. One kind friend, Bhai NaraiN Singh himself came to us and woke us. When we told Akali jee about this lovingly sent food, he became very happy. When he heard about our raN sabaaee [note. It seems Bhai Sahib stayed in this place all night doing naam abhyaas, but doesn't write this explicitly], he was completely astounded. Every one of our hairs was blessing and thanking Sree Akali jee, through whom we had the opportunity to enjoy such bliss. We couldn’t openly thank him, because Akali jee would have become annoyed at this. Hearing his own praise was very painful to him.

Pilgrimage to other Gurdvaras in Kashmir

Sree Akali jee understood our desire to do pilgrimage and then said to us, “let me take you on a pilgrimage of other Gurdvaras in Kashmir”. Wherever Guru jee set foot, Akali jee certainly took us. To describe this pilgrimage, I would need a whole book, but I’ll briefly describe Sree Akali jee’s kindness. After visiting Chakayree, OoRee, and all other places of the Guru, Akali jee took us to Baraa(n)moola. This Gurdvara of the Sixth Emperor is located at the banks of the Jehlum river. After seeing the resting place (Manjee Asthaan) and getting its holy dust, we also saw the houses beside the Darbaar. Our other friends were given a different place to stay, while I was given a wooden hut, by the river, designed for meditation. This hut was constructed for Sree Sant Attar Singh jee. I had the desire to spend some days at this spot. I saw some very famous Sikh Sardaars. We went to Manjee Sahib every day and enjoyed bliss there. Through the Shabads we sang for the Guru, we enjoyed unspeakable bliss.

From here, Akali Kaur Singh took us to Sree Nagar, Kashmir. He showed us the beautiful building of the Sixth Guru’s Gurdvara. All the visiting Sangat used to stay at this spot, but I didn’t feel like spending time in such a busy place. Sree Akali jee understood my desire. He found a place for us to stay somewhere else. By his kindness, we had the opportunity to have the wonderful sight of a Sikh family. This meeting was pre-ordained divine destiny, which was written to occur. Here begins another experience which came through the kindness of Akali jee, but it’s best to stop it here otherwise this article will become too detailed.

This wonderful meeting needed to be recorded, but the folds of time have enveloped it so completely, that I have no hope that those Sanjog will arise again. Nor will separated Akali Kaur Singh jee return to us and nor will those Sanjog come again. For years we kept coming to Srinagar and making trips.

Finally that time came when we had an argument on a certain Gurmat related issue [Trans. Note: see “Conversation with Akali Kaur Singh”]. We had quite an argument. Throughout all this however, I never lost the love or respect for Sree Akali jee from within me. This, despite the fact that I stopped seeing him at every trip to Kashmir. My inner love for him never broke.

I had a brief meeting with Akali jee after he had been uprooted from his nest-like Ashram by the individuals there. I heard that the Chakaar Ashram had been destroyed by certain vile people [Trans. Note, in 1947 Partition], and all the resident students and teachers had been murdered. I did not hear anything about Akali Kaur Singh jee however. Suddenly one day Akali Kaur Singh jee was in Punjab and came before me. I saw him and I began to weep. I heard what had happened from his own mouth and my heart was terribly hurt. But I was thankful that Akali jee was not caught in that devastation.

Today, Akali Jee’s leaving this world is a very painful event, but I am satisfied knowing he stayed true to the Guru. Everyone has to leave, but the departure of Gurmukhs like Sree Akali Kaur Singh jee is very special.

Whichever books Satguru jee has had me write, I have used Sree Akali jee’s Index for the references to GurbaaNee. This Index is a memorial to his kindness, which at every moment refreshes my memory of him. Some photographers in Kashmir took our photo together which remains with me even now. After returning from my stay in jail and under the orders of the Guru Panth I was in the Panj Pyaaray to set the foundation stones for historical buildings, I would see Akali jee, as he would also be included.

Sree Akali Kaur Singh jee’s Gurmat attitude was always focused on kindess and doing good for others. Because of his long stay at Sree Hazoor Sahib, he was very heavily affected by Nihang traditions. But after returning to Punjab and meeting the Singh Sabha, he turned away from the Nihang way of doing things. But a couple of Nihang practices were permanently lodged in him. He had his own way of thinking to a large extent. Akali jee always read “Ik Oankaar” as “Aykee Oankaar.” I discussed this with him at length but he continued in this practice. Leaving these disagreements behind, I had so much love and respect for his Gurmat qualities, which will remain forever. He was four years younger than me, but left before me. He didn’t let my turn come. According to the vaak:

“ਵਾਰੀਆਪੋਆਪਣੀਕੋਇਨਬੰਧੈਧੀਰ ॥ ” (p. 936) my turn to go to the hereafter is also nearby.

ਸਭਨਾਸਾਹੁਰੈਵੰਞਣਾਸਭਿਮੁਕਲਾਵਣਹਾਰ ॥

ਨਾਨਕਧੰਨੁਸੋਹਾਗਣੀਜਿਨਸਹਨਾਲਿਪਿਆਰੁ ॥੪॥੨੩॥੯੩॥ ” (p. 50-51)

Sree Akali Kaur Singh has left me with two eternal mementos, which will keep his memory fresh. One is the Index of Sree Guru Granth Sahib jee and the other is the Index of Bhai Gurdaas Jee’s Vaaraa(n) and Kabit Savaiyaa(n).

Edited 5 time(s). Last edit at 07/14/2010 06:19AM by admin.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 08, 2009 05:22AM

The Gift of Keertan is Given by the Guru
Taken from Gurmat Lekh by Bhai Saahib Randheer Singh
Translated by Admin www.tapoban.org


In truth, the fountain of Har-keertan flows forth in every hair and pore of only those Gurmukhs who are in tune with the vibrations of the shabad and in whom the nectar and heavenly light has blossomed. The raags and naads walk with folded hands behind those cherished gurmukhs of the guru, who sing the praises and virtues of Vaahiguru, drenched in the divine colours of love and devotion. When one becomes coloured in Vaahiguru’s colours and starts keertan in these divine colours, then one attains enlightenment from the heavenly world about the raags. Many personal examples of such keertan experiences come to mind, but here sharing just one experience of the philosopher’s stone like power of keertan will not be devoid of spiritual bliss.

One time, we were engrossed in the joy of simple, straightforward keertan together with all the keertanee Singhs, in the village Tandray, district Ludhiana. Intoxicated in the repetition of the blissful shabad, we were doing keertan, when out of nowhere, a blind tabla playing Singh, who was an expert of raag vidiyaa, came and started playing tabla. Back then, we used to just make do with a dholkee and even now, we make do with this. We didnn’t have even the slightest clue about the ghars of raags and we still don’t. What would be the benefit of making an empty boast? We consider it our good fortune to sing gurbani with child like love and devotion. As well, from the very beginning our primary focus has been on doing keertan of pure gurbanee only. Through the grace of Guru Maharaj, at the very least, we can certainly feel the divine nectar from keertan binding to us. Without knowing the feeling, without the realization of being connected with the ras (pleasure, nectar of keertan), we didn’t consider keertan to have had its effect on our account (lekhaa). As well, keertan was sung to obtain that spiritual nectar. Never was the purpose of keertan to put a show on for people or to please people and this has not been our purpose to this day. Pierced by the divine nectar, we would do keertan for many hours and many pehars (a pehar is 3 hours) without tiring. The celestial colours of keertan would continue blossoming in increasing amounts. The keertani jatha was ecstatically doing keertan at the apex of this blossoming of divine spiritual colours when the blind raag expert, tabla player arrived. Lots of great keertan was done and he also played the tabla with extra enthusiasm.

There was no limit to his astonishment when he found the jatha to be complete in sur and taal. After the completion of the keertan, he began praising the keertan with a member of the sangat who was knowledgeable about raag vidiyaa. He wasn’t aware that a keertania of the jatha was listening to him praising the keertan. A surprising thing that he told was that he had heard that some raagi jathas, filled with pride about their raag-vidiyaa, had said that this jatha only knew how to rip their larynxes apart (by screaming and shouting), and that they didn’t have even the slightest clue about raags. Today however, hearing a Bilaaval raag shabad performed in the beats and measures of raag Bilaaval from this jatha brought more bliss than he ever had from hearing any raagi. The most amazing thing was that the time of day was for singing Bilaaval raag as well.

Hearing this, we kept our laughter and our amazement inside, for we didn’t even know which raag was bilaaval raag, or how to sing it and what the time for singing it was. None of us had learnt how to sing raags from any raag vidiya school. He was overflowing in his praise of our expertise in raag. He thought that the entire jatha had obtained raag vidiyaa from some outstanding raag vidiyaa school. We listened to these words of his quietly and did not let on that we had heard anything.

However, we had full faith and knowledge that we had no quality of raag vidiyaa within us. Rather, we became certain, and it was the first day that our faith became bound in this, that Satguru Jee blesses us with the skills to perform His keertan. Satguru Jee himself assists in the keertan of those who are in a state of longing and drenched in love. Without any conscious effort, the knowledge of raags and naads appears. Countless thanks go to the Guru, the knower of hearts, for Himself getting keertan sevaa done by his devotees. Even us unknowing, naive fools have become receptacles for his gracious glance. Dhan Satgur Nanak Nirankari, Dhan!


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 09, 2009 03:23PM

The Story of Pandit Maan Singh Shastree
By Bhai Sahib Randheer Singh jee in Gurmat Gauravtaa
Translated by Admin www.tapoban.org

Once, at my home in Narangvaal, Sree Guru Granth Saahib was parkaash and I was sitting before Guru jee at amrit vela doing naam abhyaas, when at dawn a Jatha of 25-30 Singhs came before me. Upon arriving, they bowed before Sree Guru Granth Sahib jee and sat down. One amongst them was a very Khalsa-looking Singh with an open beard.

Upon seeing this Jatha, I stood up and respectfully offered my Fateh to all. I said "it is by your grace that at amrit vela I have seen all you Singhs and have been gratified. You have removed all sign of gloom and laziness. Please tell me some worthy seva (for your Jatha) so I can engage myself in it."

From among them, the impressive Jathedar Singh spoke and said "The seva we have come for, just listen to that. No need for any other seva"

I humbly replied "please ask for that seva, it will be done, but later. First make me grateful by giving me the seva of feeding you" They replied that they had already eaten and were completely full. I interrupted them and asked from where they had eaten so early in the morning and they replied that they had eaten everything at the KuTeeaa and they had also spent the night there (Outside village Narangvaal, there are some idols, around which there are the huts of the idol-worshippers. They are commonly called KuTeeaa).

I heard this and sat down. My second question was "you spent last night at the KuTeea(n) of Narangvaal and then you probably stayed at the Devi Puree Sadh Dera of Raipur the night before?" They replied "yes, indeed, we all spent the previous night at the Devi Puree Sadhu Dera and there bathed and ate." I heard this and because of the rising of Khalsa Spirit in my heart, I said firmly, "you look like Guru Dashmesh jee's tyaar-bar-tyaar Singhs, but it is very unbecoming that

" ਜਾਕੋਠਾਕੁਰੁਊਚਾਹੋਈ ॥ ਸੋਜਨੁਪਰਘਰਜਾਤਨਸੋਹੀ ॥੧॥ "

You are the servants of the great Satguru Nanak and Dashmesh then what on earth did you go to the deras of these false and unfaithful ones for? When you say you 'went and stayed there," I hear this and feel so much shame"

Hearing this, the Jathedar Singh spoke plainly, "Singh Sahib jee, you can kill us or leave us, however, we certainly went to not only those two places, but countless others. You will ask why?" so now see his response:

"Before you, in the presence of Guru Granth Sahib I will truthfully tell you. My name (perhaps you've heard of it) is Maan Singh. I'm a Nirmala. Don't be fooled by my appearance, I call myself a great intellectual-champion. I've gone to KanKhal and other Hindu pilgrimage sites. No one has lasted before me in a debate. Many famous Pandits from many different schools of thought have debated me and I've defeated all of them. Snaatanists, Arya Smajists, no matter, all the great debaters from the big schools of thought have been defeated by me in debates. All give me respect. I am also a very refined paathee of Sree Guru Granth Saahib jee, no one can do an Akhand Paath like me, nor read baaNee like me. I'm also an expert in doing Katha of GurbaaNee. All those sitting here are my 24 or 25 students. I've taught many many such students Katha. You can know that I am proud of all my Gurmat and other knowledge. But despite this pride, and despite all my readings and scholarly nature, I'm empty from the inside. I haven't found true peace. I have totally not found the Gurmat Naam that all of GurbaaNee speaks about. I have considered my inner state, and to find the secret inner peace, which I know can only be found through Gurmat, I have left my home. I will find this peace and Gurmat Naam from wherever I can, no matter where I have to go. For this, I have not left visiting any Saadh or Sant, I have not restrained myself from going to any fake person or fake-dera even. I have visited Naamdhaarees, so-called Nirankaris, Radha Swamis, and all the famous Sants of these paths. "

I interrupted him and said "there too you only found confusion, what did you gain?"

Maan Singh replied "I've gained nothing. My inner yearning and chaos hasn't gone away. All the fake Saadhs and Sants I visited (according to your words) just had a ruinous, confusing effect on me. According to their own schools of thought, they did not hesitate from blowing their mantars and I didn't hesitate to take them, but I got nothing from them."

I said to this: "if you got nothing from them, then why have you taken these young souls as your students. To teach them story-telling and to make them fake/empty Gianis? Why are you ruining them? You have committed a massive sin. Knowing that you yourself are empty from the inside, how did you develop a taste for pointlessly ruining these young souls? First, go return to their homes all these students you've made homeless as a result of you teaching them empty knowledge and pointless stories. Then come alone and having mercy on your state, I firmly promise that we will prepare naam abhyaasee, jyot vigaasee Panj Pyaaray, and from these Guru-Form Punj Pyaaray you will receive the Gur-Deekhyaa (Gurmantar) and you will immediately find peace and salvation. In this dark Kaljug, the right to give the salvation-giving, true Gur-deekhyaa has been given to the Punj Pyaaray in the presence of Sree Guru Granth Saahib. A fake Sant can be praised and considered as big as he wants, but he still cannot alone give Gur-Deekhyaa or give salvation."

Hearing these words, Maan Singh gave his assent and immediately turned back, saying "It is my good fortune that I have come here. Your words were rough and firm, but they are very beloved to me. I don't know how many places I was going to go and be ruined. In the future I'll go nowhere else. According to your request, I'll attempt to return all these students to their homes and return the carts and carts of books I carry, so I can be rid of my false pride of being a great Scholar."

For two or three years I eagerly awaited him, but he never returned. Later I found out he died. Now he will be saved in his next life.


The moral of the story is that wandering different pilgrimage sites and debating on religious matters for egotistical purposes brings no spiritual reward. Those who don't eat for spiritual purposes, or those who wander naked, or those who keep silent all cannot find any salvation without the Guru. They can never be spiritually awakened without the Guru. Those fools who destroy their own bodies and throw ash upon themselves lose their honour in this world and in the next as well. Without Naam, all other hypocritical acts are not any good, and Naam can only be found from the Guru. Without Gurmat Naam, no one can be saved.

Submitting one's self to the Guru leads to discovery of the truth. From the True Satguru, the True Naam can be found. By meditating on this Gurmat Naam, ego is destroyed and salvation can be found. Leaving Gurmat and taking on some other false hypocritical path leads to nothing.

ਲਿਖਿਲਿਖਿਪੜਿਆ ॥ ਤੇਤਾਕੜਿਆ ॥ ਬਹੁਤੀਰਥਭਵਿਆ ॥ ਤੇਤੋਲਵਿਆ ॥ ਬਹੁਭੇਖਕੀਆਦੇਹੀਦੁਖੁਦੀਆ ॥ ਸਹੁਵੇਜੀਆਅਪਣਾਕੀਆ ॥ ਅੰਨੁਨਖਾਇਆਸਾਦੁਗਵਾਇਆ॥ ਬਹੁਦੁਖੁਪਾਇਆਦੂਜਾਭਾਇਆ ॥ ਬਸਤ੍ਰਨਪਹਿਰੈ ॥ ਅਹਿਨਿਸਿਕਹਰੈ ॥ ਮੋਨਿਵਿਗੂਤਾ ॥ ਕਿਉਜਾਗੈਗੁਰਬਿਨੁਸੂਤਾ ॥ ਪਗਉਪੇਤਾਣਾ ॥ ਅਪਣਾਕੀਆਕਮਾਣਾ ॥ ਅਲੁਮਲੁਖਾਈਸਿਰਿਛਾਈਪਾਈ ॥ ਮੂਰਖਿਅੰਧੈਪਤਿਗਵਾਈ ॥ ਵਿਣੁਨਾਵੈਕਿਛੁਥਾਇਨਪਾਈ ॥ ਰਹੈਬੇਬਾਣੀਮੜੀਮਸਾਣੀ ॥ ਅੰਧੁਨਜਾਣੈਫਿਰਿਪਛੁਤਾਣੀ ॥ ਸਤਿਗੁਰੁਭੇਟੇਸੋਸੁਖੁਪਾਏ ॥ ਹਰਿਕਾਨਾਮੁਮੰਨਿਵਸਾਏ ॥ ਨਾਨਕਨਦਰਿਕਰੇਸੋਪਾਏ ॥ ਆਸਅੰਦੇਸੇਤੇਨਿਹਕੇਵਲੁਹਉਮੈਸਬਦਿਜਲਾਏ ॥੨ ॥


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 10, 2009 05:14AM

When Bhai Sahib Disrupted A Panthic Divaan
As told by Col. Piara Singh jee to Bh. Manmohan Singh
In Jeevan Chritar Bh. Sb. Randheer Singh
Translated by Admin www.tapoban.org

In the first decade of the 20th Century, there was a very big gathering to commemorate the Shaheedee of Sree Guru Gobind Singh jee’s younger Sahibzaaday at their martyrdom place at Sree Fatehgarh Sahib. Officials from Patiala State and British Government officers were organizing the event. The whole event was planned under the leadership of Patiala State’s Maharaja. There was a very big crowd. Thousands of Sangat were in the tent that the Divaan was being held in. The Maharaja of Patiala along with his officials was also present. I, along with five or six of my fellow soldiers had come to see the festival as well.

It was morning. In the Divaan, keertan of Sree Aasaa Dee Vaar was being sung by one of the Panth’s most famous ragi jathas. When we arrived, we had the idea that before sitting in the Divaan, we would go visit Mata Jee’s Burj [another nearby Gurdwara/tower where the Sahibzaaday and Mata Gurjee were imprisoned] and then we would enjoy the rest of the program worry free. With this thought all us soldiers went to the Burj. Upon entering, we saw an amazing sight:

A young man, dressed in Khalsa clothing and shastar was sitting alone in deep meditation. He was singing Sree Aasaa Dee Vaar with a harmonium and his consciousness was so deep that it was as if he was in a deep trance. His eyes were closed. He was singing keertan with profound reverence and love in a spiritually intoxicated way. At that time, the Aasaa Dee Vaar had almost concluded.

Seeing his amazing love and hearing the unique keertan, we were so moved that we went and sat behind him. Very soon the keertan ended and that young man, with the same spiritually intoxicated, half-shut eyes, rose to perform ardaas. We also stood to join him. But perhaps he did not know we were there. He performed the ardaas with a unique faith. Remembering that time now and recalling that young man’s face even today touches the heart. All of us joined him in the ardaas and the words that young man spoke were like this:

Oh protector of the Khalsa Panth, Dashmesh Pitaa jeeo, At this sacred place you accepted the Shaheedee of this Daas’s two brothers. The beloved Sahibzaaday at such a young age had the great opportunity to embrace martyrdom here. Today, at this sacred place, this younger brother of the Sahibzaaday also presents himself to ask for Shaheedee. Whatever is happening at this place, Daas is unable to bear it. There will be a confrontation with the pleasure-loving and political power-wielding Maharaja and the officials of the English government. I have no hope that they will pay attention to my request. And so Pitaa jee, it is my Ardaas that my life may go but may there be no disrespect of this holy place as it is happening now. To complete this task, I appear here before you to ask for Shaheedee.

The words were something like this, but the faith and determination with which they were said is not expressible. At the conclusion we all bowed.

When that Singh (Bhai Sahib Randheer Singh jee) turned around, we gave him a Fateh. With his half-closed eyes he replied with a Fateh but seemed not to notice or care about our presence. He began to walk towards the main Divaan. We now understood that his ardaas was related to the Divaan and certainly something was about to happen.

We all decided that we would help this Singh and followed him thinking that perhaps he was going to go do something in the Divaan that the organizers would try to stop. We were soldiers and made a strategy to spread ourselves amongst the Divaan so that the cry to hear what the Singh wanted could come all directions.

When that Shastardhari Singh bowed before Guru Maharaj, instead of turning around and trying to find a place to sit, he just stood there. He began to bang the two heavy kaRaas on his hands and in a very loud voice began to sing some Gur-Shabad. The Asa Dee Vaar Keertan was interrupted. A commotion erupted. The organizers loudly began to tell that Singh to sit down and be quiet. But no one was listening. That Singh was facing Guru Sahib and not mindful of anyone, was doing keertan. He had such a loud and echoing voice that the Ragis had to stop their keertan.

After the organizers moved forward to stop that Singh, we (soldiers) began to call from all sides that this Singh should be asked what he wants and the entire Sangat should hear him. Many others joined our voices and this request became the entire Sangat’s request. The organizers were hesitant but saw that they had no choice and asked the Singh what he wanted and what his real purpose was. The Singh came to the stage and said with great sprit:

Sadh Sangat jee, I regret that I am guilty of having broken your consciousness from the holy keertan of Sree Aasaa Dee Vaar. I, with folded hands, request your forgiveness for this offence but would like to say that I have done so under a special compulsion. Before taking this step, I had spoken with the organizers but they did not pay attention to my request and acted as though I had said nothing. At this sacred place, Dashmesh Pitaa jee’s beloved Sahibzaaday spilled their blood. It was here that jagat-mata, Mata Gujree jee sacrificed herself for her faith. GurbaaNee, Dhur kee BaaNee, supreme BaaNee is the greatest of all. At such a sacred place, for such sacred baaNee to be sung, and that too on such a sacred occasion, by such a keertanee jatha which has been kicked out of the Panth by the Akaal Takhat for patit-karams (is unacceptable). According to the orders of Sree Akaal Takhat Sahib, this keertanee jatha does not have permission to sing keertan in any Gurdwara Sahib or Divaan until it appears before the Punj Pyaaray, has its mistake forgiven and then re-takes amrit to become Singhs again.

Ask the leader of this Jatha whether it is true that at the town of Amokay, did he not violate an innocent and pure-souled young girl with his unholy and disgusting actions? And is it not true that because of his disgusting act, has he not been ordered to stop doing keertan? In such circumstances, it is intolerable that such a patit Jatha be doing keertan amongst thousands of faithful Sangat and that too at such a sacred place and at such special occasion. Perhaps this jatha is associated with the organizers and because of this my requests were not heeded earlier, but now I turn this issue over to the entire Sangat.

These words were like magic. The entire Sangat of thousands was silent. These words were said in an unspeakable spirit and determination. The organizers were sitting embarrassedly. That Ragee Jatha, even before the speech had finished, had taken its instruments and gone who knows where? The Sangat began to call out Shame! Shame! and asked that very Singh Sahib (whom they had heard doing keertan just now) to sing the rest of Asaa Dee Vaar. With enthusiasm he sat down and with great happiness and love, with a feeling of thankfulness, sang such keertan that the Sangat was intoxicated.

This was how I first met Bhai Sahib Randheer Singh jee.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 11, 2009 06:16AM

Bibi Taejinder Kaur jee was not married yet, but in 1948 she received amrit at an amrit sinchaar organised by the Jatha. Her family was against her wearing a keskee as well as her rehit and began to bother her. Bibi jee felt as though she had no choice but to take off her keskee.

Bibi Taejinder Kaur jee wrote a sorrowful letter to Bhai Sahib Randheer Singh jee in 1951. She had a sickness of the throat and one lung and sometimes she would cough up blood. She also began to have a light fever.

Bibi jee's older sister decided to take Bibi Taejinder Kaur to the Dera of Vadbhaag Singh to have her fever treated. (Dera Vadbhaag Singh is in the mountains and is a place where people who are "possessed" go to be cured of various diseases, etc.) A false Baba there tried to put her under his control using different mantars and tried to make her do as he wished but Bibi jee began to meditate on Naam very forcefully and he could not do anything. The Baba then gave the Bibi some water he had read a mantar into and she drank it. The fever was lifted but inside she began to feel sorrow that after drinking the amrit of the True Lord Satguru Gobind Singh jee, why had she taken the water from this Baba? She then sent a letter telling her story of pain to Bhai Sahib Randheer Singh jee. The following is Bhai Sahib's reply:

Bhai Sahib's Loving Letter to a Troubled Youth
By Bhai Sahib Randheer Singh jee
Translated by Admin www.tapoban.org

Ik Oankaaar
Vaahiguru jee kaa Khalsa|| Vaahiguru jee kee fateh||

ਅਸਥਿਰਰਹਹੁਡੋਲਹੁਮਤਕਬਹੂਗੁਰਕੈਬਚਨਿਅਧਾਰਿ ॥ ਜੈਜੈਕਾਰੁਸਗਲਭੂਮੰਡਲਮੁਖਊਜਲਦਰਬਾਰ ॥੩॥ (pg 678)

My suffering, most beloved royal child! I have received your anguished letter. I read it and my heart was saddened to no limit. My consciousness was moved and immersed itself in ardaas. From Nitnem, naam abhyaas, and in keertan, my consciousness was very saddened and I was lost in compassion for you. Whatever gurvaak's struck me as being suitable for you, today I have written down. The humble thought that kept arising automatically was that nothing bad can happen to this "bachee raaNee" (royal child). So I've sent all the baaNee with this letter. You too should read this baaNee attentively and let it reside in your heart and go in Chardee Kalaa.

Child, Satguru jee will give his hand and protect you. Shaabaash! You didn't bow before that fake Baba. Wherever you went, you did not falter. This is a sign of your solemn and deep Gurmukh-nature. But child, you showed a weakness: after receiving Khanday Batay kaa Amrit of Guru Kalgeedhar jee from the hands of the Punj Pyaaray, you still drank the mantar-water from that Baba, which you call "amrit".

ਨਾਨਕਅੰਮ੍ਰਿਤੁਏਕੁਹੈਦੂਜਾਅੰਮ੍ਰਿਤੁਨਾਹਿ ॥ (pg 1238)

The Guru's tyaar-bar-tyaar amritdhari souls should not be satisfied with this type of lowly water. Child, if you hadn't already shown weakness by removing your keskee, then Sree Dashmesh jee would have come to your help and you would have remained every breath in Chardee Kalaa. You would not have even gone near these false-hocus-pocus hypocrites at the advice of your family.

ਸੁਖੁਦੁਖੁਤੇਰੀਆਗਿਆਪਿਆਰੇਦੂਜੀਨਾਹੀਜਾਇ ॥੩॥ (p. 432)

This means, sickness comes to all bodies, which are cured according to his divine will. But that massive pain which you have felt, and hearing from you child, I too have felt now, is that your consciousness has stopped from naam abhyaas and won't do it at all. This is due to some hidden mistake of yours. But child, don't become overwhelmed with too much pain. However your naam goes, make an effort to do it. If it doesn't happen automatically, then repeat it with your tongue.

Day after tomorrow, on Sangrand, I'll do an ardaas for you. Satguru jee will help his child. May Satguru jee give me the chance and fortune to hear loving and vairaag filled keertan from your voice again. Satguru jee will help you and fulfil you.

The fact that you didn't bow before that Baba and didn't eat meat or eggs at the advice of your fallen family members [which they believed would help her health] and didn’t falter is a sign of Guru jee's great happiness with you. Child, a naam-abhyaasee's lungs can never be weak. May Satuguru jee give you wisdom so that you can engage yourself in naam's khanda again. No pain or disease will come near you. My blessings are with you. You should not worry. All these sorrows and tortures will be eliminated. May Satguru jee give you faith, conviction and confidence and may he never let you falter.

Child, never forget baaNee:

ਜੈਤਨਿਬਾਣੀਵਿਸਰਿਜਾਇ ॥ ਜਿਉਪਕਾਰੋਗੀਵਿਲਲਾਇ ॥੧॥

May Satguru jee give you even more keertan than before. I hope Satguru jee will make you able and healthy to come to the Delhi Samaagam. I, then, will be very fulfilled and you too will be happy. Child! If you give up worry of pride and honour in front of the world and the nonsense of the faithless, your keertan will go in even more chardee kalaa.

Do ardaas and adorn yourself with a keskee again. Become the wise daughter of Sree Dashmesh jee. Don't keep any other hope in yourself. Satguru jee will give you a Gurmukh husband. Don't try to be too smart [i.e. taking off my keskee will help me find a husband]. Now, with total concentration, repeat the shabads I've attached and also do the khanda of naam. Keep this list of shabads with you at all times. Nothing bad will be able to come near you.

On September 26 I will be leaving Kumarhatti and the next morning I will arrive in Ludhiana. There, in Model Town, house number 126, on September 30 and Octobers 1st and 2nd, there will be an akhand paath smaagam for the birth of my new-born grandson. This will be at the house of my son, Balbeer Singh. The Sangat will gather there. There too your ardaas will be done. On October 6th, with the entire Jatha, we will arrive in Delhi. From October 6th to the 14th, there will be a non-stop smaagam in Delhi. May Satguru jee give you the ability to come and join the smaagam by that time. Now you should return to your residence in Delhi and stay with the Sangat.

Aap daa att piaar kuthRaa,

Randheer Singh

Bibi jee reached the Delhi smaagam that year and Bhai Sahib jee went with her before the Punj Pyaaray and testified that this child has made a mistake, but she will not remove her dastaar again in the future. This was the first time Bhai Sahib jee made such a request before the Punj Pyaaray. Bibi jee's health became much better and until her final breaths in 1997, she did not take off her keskee. She was one of the first Bibis to do keertan in Delhi and would do keertan filled with vairaag.

The Shabads Bhai Sahib sent to this Bibi are as follows:

1) ਸਿਮਰਿਸਿਮਰਿਗੁਰੁਸਤਿਗੁਰੁਅਪਨਾਸਗਲਾਦੂਖੁਮਿਟਾਇਆ ॥ (p. 619)

2) ਜਿਸੁਮਨਿਵਸੈਤਰੈਜਨੁਸੋਇ ॥ (p. 184)

3) ਸੂਕੇਹਰੇਕੀਏਖਿਨਮਾਹੇ ॥ (p. 191)

4) ਤਾਪਗਏਪਾਈਪ੍ਰਭਿਸਾਂਤਿ ॥ (p. 191)

5) ਮਿਰਤਕਕਉਪਾਇਓਤਨਿਸਾਸਾਬਿਛੁਰਤਆਨਿਮਿਲਾਇਆ ॥ (p. 614)

6) ਸਾਂਤਿਭਈਗੁਰਗੋਬਿਦਿਪਾਈ ॥ (p. 200)

7) ਸਗਲੇਦੂਖਮਿਟੇਸੁਖਦੀਏਅਪਨਾਨਾਮੁਜਪਾਇਆ ॥ (p. 1338)

8) ਅਨਿਕਜਤਨਨਹੀਹੋਤਛੁਟਾਰਾ ॥ ਬਹੁਤੁਸਿਆਣਪਆਗਲਭਾਰਾ ॥ (p. 178)

9) ਮੇਰਾਸਤਿਗੁਰੁਰਖਵਾਲਾਹੋਆ ॥ (p. 620)

10) ਜਨਮਜਨਮਕੇਦੂਖਨਿਵਾਰੈਸੂਕਾਮਨੁਸਾਧਾਰੈ ॥ (p. 618)

11) ਸੂਖਮੰਗਲਕਲਿਆਣਸਹਜਧੁਨਿਪ੍ਰਭਕੇਚਰਣਨਿਹਾਰਿਆ ॥ (p. 619)

12) ਗਏਕਲੇਸਰੋਗਸਭਿਨਾਸੇਪ੍ਰਭਿਅਪੁਨੈਕਿਰਪਾਧਾਰੀ ॥ (p. 619)

13) ਨਾਨਕਸੋਈਸਿਮਰੀਐਹਰਿਜੀਉਜਾਕੀਕਲਧਾਰੀਰਾਮ ॥ (p. 543-544)

14) ਦੂਖਰੋਗਭਏਗਤੁਤਨਤੇਮਨੁਨਿਰਮਲੁਹਰਿਹਰਿਗੁਣਗਾਇ ॥ (p. 373)

15) ਬਖਸਿਆਪਾਰਬ੍ਰਹਮਪਰਮੇਸਰਿਸਗਲੇਰੋਗਬਿਦਾਰੇ ॥ (p. 620)

16) ਭਏਕ੍ਰਿਪਾਲਸੁਆਮੀਮੇਰੇਤਿਤੁਸਾਚੈਦਰਬਾਰਿ ॥ (p. 620)

17) ਸੰਤਹੁਹਰਿਹਰਿਨਾਮੁਧਿਆਈ ॥ (p. 620)

18) ਤਾਪਪਾਪਤੇਰਾਖੇਆਪ ॥ (p. 825)

19) ਜੀਅਜੁਗਤਿਵਸਿਪ੍ਰਭੂਕੈਜੋਕਹੈਸੁਕਰਨਾ ॥ (p. 818)

20) ਅਵਰਿਉਪਾਵਸਭਿਤਿਆਗਿਆਦਾਰੂਨਾਮੁਲਇਆ ॥ (p. 817)

21) ਚਰਨਕਮਲਪ੍ਰਭਹਿਰਦੈਧਿਆਏ ॥ (p. 806)

22) ਸਾਂਤਿਪਾਈਗੁਰਿਸਤਿਗੁਰਿਪੂਰੇ ॥ (p. 806)

23) ਤਾਪਸੰਤਾਪਸਗਲੇਗਏਬਿਨਸੇਤੇਰੋਗ ॥ (p. 807)

24) ਛੋਡਿਸਗਲਸਿਆਣਪਾਮਿਲਿਸਾਧਤਿਆਗਿਗੁਮਾਨੁ ॥ (p. 1006)

25) ਆਪਨਾਪ੍ਰਭੁਆਇਆਚੀਤਿ ॥ (p. 826)

26) ਗੋਬਿਦੁਸਿਮਰਿਹੋਆਕਲਿਆਣੁ ॥ (p. 826).


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 12, 2009 03:40PM

Loving Memories: Mata Kartar Kaur
By Bhai Sahib Randhir Singh jee taken from Jeevan Charitar Bhai Sahib Randhir Singh jee
Translated by Admin www.tapoban.org

Time passed and passed well. Our time outside passed well and our time in the dark dungeons passed even better. My entire life has passed in one tone. Beauty outside and splendour in jail. I spent years in dark cells passing my life sentence but it was all in soaring spirits. I considered no real difference between the beauty of the outside and the splendour of time spent inside. Besides Guru Akal Purakhs ever-present divine and spiritual colours and his blessings there was another blessing he gave so that jail never seemed like jail and my life sentence never struck me as a punishment at all. The blessing was this, that Guru Kartar gave me a precious gift that resulted in my every pore being in bliss. How can I describe that gift? My loving memories won’t allow me to describe it. Satguru jee had given me an amazing other-half, divinely-coloured wife. Because of this, I was always in bloom and always happy. I didn’t feel pain when pain came and was able to consider it like pleasure.

My 16 years in jail passed in spiritual intoxication. The torture I suffered seems insignificant. When I recalled my other-half [in jail], I realise I had forgotten about her loving memories. They had become like a dream. After hearing the Fatwa of the life-sentence, according to the Gur-vaak

ਮਰਣੈਕੀਚਿੰਤਾਨਹੀਜੀਵਣਕੀਨਹੀਆਸ ॥

I considered myself dead and the outside world too was dead for us.

This was to such an extent that in this intoxicating bairaag and inadvertent tyaag, I had even forgotten my life-long companion who from the age of 20 until the age of 38 accompanied me in a way that is hard to parallel in the world. For her I was like dead and for me, she too was like dead. From 1916 until 1921 this state persisted.

Then suddenly, in Hazari Bagh jail, the wife who for me was deceased, my other half, Srimati Kartar Kaur came to meet me with her smiling and glowing face.

This was like an amazing dream to me.

The world I considered dead again returned and seemed to spring to life.

This was that time when the political prisoners of 1914 were not allowed to receive any news of the outside world. Forget someone coming to visit them, no one could even dare send them a letter or message. I don’t know about the others, but I had forgotten about the outside world.

But now it felt as though after five years I had again come to live in the world. This was even more blissful for me because my loving-wife came to meet me in high spiritual colours. It was Guru Kartar’s mercy and amazing ways that I was able to see my Kartar Kaur again. There was no sadness or grievance on her face. The Chardi Kala and spiritual colours I saw on her face were just as I had left them.

That Guru-blessed one did not even mention a bit about the hardships she had faced. When Veer Surjan Singh who was accompanying her began to tell about her hard experiences, she tried to stop him but he would not. Her (my other-half’s) high thinking in stopping him was that I already had so many problems, why make me even sadder by telling about her own troubles? But the Veer could not stop. He gave me a summary of what had happened and I was left shocked. It seemed as though the earth had been removed from below my feet.

I was cast into an ocean of sympathy. How the lands had been seized, how she bore the grief of her jeevan-sathi being cast into jail for life, how friends had become enemies, all relations had turned their backs, all doors had been shut and how there was no place for her either inside or even outside their homes. The evil rulers had seized her lands and even wanted to throw her out of her home. But this lioness also reached a point of do or die. She challenged the Tehsildar of the time, where am I supposed to go with my young children? I’ll only leave here after you kill me. Just kill me or send me to be with my husband in jail. At least there I’ll continue to live by seeing my husband.

Hearing this lioness’s spirited reply, the wicked Officer backed down. He never came again nor did he ever come back to ask about her. This is how she secured her nest.

Hearing about her other experiences, I was left shocked and breathless. Then I heard that her worries had caused her to develop dropsy, and had dried up all her blood, I was left like a statue. Around 50 kg of water was removed from her stomach. Miss Brown, when giving her chloroform to take the water out noticed that her pulse was almost gone. Only her desire to see her husband again kept her alive. The operation was completed and this was the first time such an operation had been a success. When she returned to health, she made the long effort of trying to meet me.

This meeting not only revived the world for me, but also had the greatest effect on my consciousness to take note of and value her hidden Gurmat-qualities. She was truly a collection of good qualities. Because of her faith and meditation, my life-sentence was broken and I returned home after 16 years to meet her.

At that time, her body was very frail because of the long separation and hardships. Because of her knees, she could just barely climb to the top of the house. By my coming home, her world again became alive. It came alive in such a way that her health too returned. 20 years passed so well. They passed in beauty but her body too became weak and she was just barely breathing now. And now those [breaths] too have passed. From my time in jail, I include here some examples of the spiritual poetry that my close veer Dr. Trilochan Singh has copied with great effort from my writings.

Bhai Sahib's poetry then follows on his thoughts on Mata Kartar Kaur and the world

Edited 1 time(s). Last edit at 08/04/2009 01:48PM by admin.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 13, 2009 11:24AM

Bhai Sahib Randheer Singh jee & Lessons in Humility
By Bhai Jodh Singh jee in Soan ChiRee, ChaRee GaiN
Translated by Admin www.tapoban.org

Bhai Sahib's Calendar

Bhai RaN Singh jee of Sarhand, who is my good friend, told me that once, when he was sitting beside Bhai Sahib, around 1957, a Singh came. This Singh had secretly printed a calendar with Bhai Sahib jee's photo in the middle. There were about 200 copies, and he gave them to Bibi Daler Kaur (Bhai Sahib's daughter) to distribute to the Singhs. One calendar was hanging inside in a room.

Bhai Sahib was in the veranda lying on a bed and only Bhai RaN Singh was with him. Hearing some whispering, Bhai Sahib immediately called Bibi Daler Kaur and asked "Bibi! Who is it?" Bibi jee replied, "Bapoo jee! Bhai Pooran Singh has come." Bhai Sahib then asked "what is he saying?" Bibi jee enthusiastically picked up a calendar and brought it to Bhai Sahib and said "Look Bapoo jee! What a beautiful picture of yours this is."

Immediately Bhai Sahib got up as if he was very eager to see his own picture. He took the calendar in his hands and Bhai Pooran Singh jee came even closer. Bhai Sahib jee asked him, "Bhai! How many more are there?" Bhai Pooran Singh jee then placed the bundle of the other calendars before him. Bhai Sahib jee then asked, "Is that it? Are there more or is that all?" Bhai Pooran Singh jee happily replied "Jee, there is one more. It's hanging in the room." Bhai Sahib: "Bring that one too."

Bhai Pooran Singh enthusiastically went to the room and took down the calendar, and then placed it with the bundle. Bhai Sahib then very lovingly said, "What was the need to spend so much money?" Hearing this, Bhai Pooran Singh puffed up even more and was very happy. Bibi jee and Bhai RaN Singh were watching all this. They too were very happy. Bhai Sahib jee then said to Bibi jee, "Bibi! Bring the match-box." Bibi jee brought the matches. Bhai Sahib then very lovingly said to Bhai Pooran Singh, "Take all these calendars to the gate over there and burn them." Who could disobey? That poor one then gloomily burnt all the calendars and then asked Bhai Sahib for his forgiveness. Bhai Sahib tenderly explained, "This is idol worship. We aren't worshippers of pictures, we worship Guru-Shabad"

Bhai Sahib's Peshee

The Jathedar of the Punj Pyaaray was Baoo Mul Singh jee, along with Bhai Daleep Singh jee (Master jee), Bhai Atma Singh jee (Panjokhara), Bhai Harnam Singh jee (Komal jee), Bhai Meva Singh jee and I (Jodh Singh) who was youngest by age, and was the most lacking in the amount of Naam needed for this seva. Bhai Darshan Singh jee Garguj was the Pehraydaar and a few other Singhs were also present for any required seva in this smaagam. We were all inside the closed room. No one’s breaths were going without naam simran. We were all completely lost and "loat poat". The Sodh Sudhaaee of the Punj Pyaaray had just finished when Garguj jee came and asked for permission to speak. He bowed before Guru Granth Saahib and gave his "Fateh". He said the following:

Pehraydaar Singh: True King, Bhai Saahib has asked to be peshed (appear before) the Punj Pyaaray.

Jathedaar Sahib: Which Bhai Saahib?

Pehraydaar Singh: Jee, Bhai Saahib! Our Bapoo Jee! (Bapoo jee was what Singhs also called Bhai Saahib Randheer
Singh jee)

Jathedar Singh: Where is he?

Pehraydaar Singh: Jee, he is outside.

Jathedar Singh: Alright, call him in then.

The Pehraydaar Singh went out and Bhai Saahib jee came. He immediately performed a dandaut and for a long time remained prostrated. He gave his Fateh and then while holding his hazooriya with both hands, stood.
The glow and aura of Bhai Saahib’s face was unbearable. His glowing eyes seemed as if they were drinking in amrit. I becgan to see the others’ faces to be the same as well. But the marvel playing out on Bhai Saahib’s face was unique. Dressed in a tyaar-bar-tyaar BaaNaa, with a saffron keskee, and dark blue dastaar, tied in the fashion of regular Singhs (not round and untidy like like some Sadhs and Mahants). On his turban, he had a chakar and above the chakar, a chakar of a mala . He had a 2.5" Khanda on his dastaar. Bhai Saahib wore a black achkan and a white hazooriya around his neck. Both hands had very thick sarbloh karas, which were at least a half kilogram each. He stood as the embodiment of humility, in his kacherra only. All eyes were on his glowing face and were being
coloured in divine ecstasy and amrit ras.

Jathedar Sahib: Give your order Bhai Saahib jee! How have you come here?

Bhai Saahib jee: True Lord! Jee! It is a request, not an order…

Jathedar Sahib: Give your order jee.

Bhai Saahib jee: True Lord, it is a request not an order….

Jathedar Sahib: Fine, tell us then!

Bhai Saahib jee: True Lord! Please have mercy and after hearing the request of Bhai Daleep Singh, who is standing outside, please perform and ardaas for him. He has been hounding me for a long time now. This is my only request.

All of us were overwhelmed and speaking for myself, I felt like grabbing Bhai Saahib’s feet. I don’t know what power prevented me from doing so.

Jathedaar Sahib: Yes, we certainly shall do so. Why did you need to put yourself to so much trouble though?

Bhai Saahib jee: Lord, it is my great fortune that I have had your sight today. I thank you lord, my thanks. You always do bhallaa (good) for all.

And with this, he bowed, said his Fateh and went outside.

Jathedar Sahib: (to the Pehraydaar Singh) Call Bhai Daleep Singh who is standing outside!
Bhai Daleep Singh jee came and bowed and then gave his Fateh. He clasped his hands together and began to cry as he stood there.

Jathedar Sahib: Compose yourself brother! What hardship has come upon you? You could have come yourself, do you think we would have said no to you?

Bhai Daleep Singh: No lord! The truth is that I for a long time have been requesting Bapoo jee to peform an ardaas for me so the hardship in my family can be lifted. He would always refuse by saying that the Ardaas can only be performed by the Panj Pyaaray. He would say "there is no difference between me and you". I would always say "no Bapoo jee, I want you to do the ardaas alone and you keep putting me off!" But today when Bapoo jee rose from keertan, I followed him and said to him "Bapoo jee, you tell me to have an ardaas pefromred by the Punj Pyaaray. Today, please have them perform it for me."

I had just said this, when Bapoo jee said "Alright brother! I too will have their darshan then." He right away took off his pyjama, did a panj-ishnana, and completely ready, he came upstairs. He didn’t say anything. He didn’t even take time to drink any water. Lord, forgive me!"

Bhai Daleep Singh was made to compose himself and Jathedar Saahib jee ordered me, "Brother, perform his ardaas". I was always very shy, but the miracle of the order was working there. I perforemd the ardaas. Bhai Daleep Singh then went outside. Then the non stop naam abhyaas of the Punj Pyaaray began in divine colours for quite some time.

Bhai Daleep Singh used to do seva in the Langar at Shimla Smaagam along with my wife and I, and Bhai Saahib would give him a lot of love.


The essence of this story is that even after reaching such a high spirtual stage, Bhai Saahib would never do an ardaas for someone in the role of a person higher than the regular sangat or as a "Sant." He always did ardaas in sangat or asked that ardaas be done by the Punj Pyaaray. Bhai Saahib never set himself apart from the regular Khalsa Sangat.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 14, 2009 01:21PM

Bhai Sahib Randhir Singh & The Gurudom-Sants
By Bhai Sahib Randhir Singh
In Guru Kanshi Patar, June 1939

Some days ago, over a hundred or so “Sant Mahatamas” who were in to “Gurdom” came to meet me. Akhand Paath Sahib was going on. They wanted to come and bring me outside from the smagam and said, “we want to ask you some things.”

I replied, “you too should listen to the Akhand Paath Sahib. You cannot hear anything higher or better from a simple human being than you will by listening to the voice of Sri Guru Granth Sahib.”

They then said, “No, we want to listen to words from your holy voice.” I then said, “only by attaching our voice to the voice of Sri Guru Granth Sahib does a voice become holy. Here! If you must make my voice “holy” then I will start doing paath and I will join my voice with the paaras voice (of Guru Sahib).”

They kept pressuring me to leave the Akhand Paath Sahib area and come out to hear what they had to say and also speak to them. Eventually, they forced me to come outside the Akhand Paath Sahib mandal.

I had them sit in the next room and said, “hukam karo…” (give your orders…).

One Sant from amongst them then addressed me and said, “Sachay Patshah! It is only this Daas’s benti. What hukam can we give you?”

When the Sant said this unprincipled thing, I immediately scolded him and said that he had committed a very serious mistake that he had called me a simple human being “Sachay Patshah”. I said, “may MY ears burn and YOUR voice burn! Truly this is the punishment I have been given for having left the room where Akhand Paath Sahib Darbar of Sachahay Patshah Sri Guru Granth Sahib was going on.”

I said this and the entire group [of Sants] got upset and left. They did not listen to the Akhand Paath Sahib or benefit from the Akhand Kirtan which followed. Had I replied to them in a polite and flowery way and addressed them the same way they had addressed me, then they would have been very happy. But whose happiness did I want? Guru Sahib’s or from those who go against Guru Sahib’s principles, and wanted to take me away from my position as Sikh and have me try to foolishly equal the position of the Guru?


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 15, 2009 10:03AM

Bhai Sahib & The Jatha's role in Gadar Revolt
By Giani Harbhajan Singh jee
Translated by Admin www.tapoban.org

I was born in July 1895 to Sd. Fateh Singh and Mata Bholee in village Chavindaa Dist. Ludhiana. After passing the 8th grade in 1911, I enrolled in the Junior Class of the Khalsa High School in Ludhiana. My father had died in 1909 at a young age, and I studied in Ludhiana under the guidance of my elder brother. It was here that I found the love of Sikhi. I spent most of my time in a private rented house in FieldGanj. Once a week on the Wednesday, the school had a keertan in which Bhai Sahib Randheer Singh jee used to do keertan. I, like the other children developed the enthusiasm to do keertan, so I began to accompany the Jatha to the villages and enjoyed bliss like this. So in 1914 I received amrit at an amrit sinchaar organized by the Jatha. The Rehits were all very tough and my family began to bother me, so I left home and began to travel with the Jatha.

In the ninth grade, I left school and at the same time the Komagata Maru incident took place as did the destruction of the wall of Gurduara RakaabGanj by the British Government. These incidents filled the Jatha with zeal. At this time, members of the Gadar Party had arrived in India from America after having taken vows to raise a revolution. Thousands of these members were thrown in jail and only a few whirlwind workers were left who continued their mission. They went to the army, Gurduaras, Mandars and schools to encourage the people with these words, "Come, now is the time for revolution. Let us throw the British out of our country and free our State."

In this regard, they had established links in many Army Cantonments. Soldiers from Mamlan, Faizalaabad, Ravalpindi, Lahore, Ferozepur, etc. were prepared to fight for freedom with these Gadar workers. The British were only in the Thousands in all of Hindustan. Even though the Congress leaders did not help these brave workers, they were still so successful that if soldier Kirpal Singh had not become an informer, the revolution would have been succeeded. But Kirpal Singh informed and the Police became aware. I have myself read the news that the Command Officer in Ravalpindi kept the cannons on top of the fort at the ready and in the morning asked forgiveness from his soldiers saying, "I had a suspicion about the Sikhs so because of this, I kept the cannons at the ready. Now I ask for forgiveness, that I suspected you for nothing." But saying this was his cleverness. This happened in every place, and due to Kirpal Singh's information, the British even threw out some soldiers.

In this regard, Gadar Party memebers, Baba Nidhaan Singh, Bh. Uttam Singh, Eeshar Singh, Rangaa singh, Baba Gurmukh Singh, Sd. Kartaar Singh Sarabha, Sd. Boota singh AkaalGaR, Bhai Gaa(n)dhaa Singh, Arjan Singh KhukhraaNaa, etc. all used to come to Bhai Randheer Singh in Narangvaal. At first, Bhai Arjan Singh KhukhraaNaa came to Bhai Sahib Randheer Singh's home and read some poetry from "Gadar Dee Goonj", which I wrote down and memorised and to this day still remember. At that time, reading those poems gave the reader a lot of passion. The reader almost became crazy. I would openly read these poems to all: those sitting in their rich houses and to those farmers working their fields and at all times I would remain in "joash" (passion/zeal/rage). The villagers used to say "These people are going to end up like the Kookas" (the Kookas also started a movement agains the British but were supressed badly. Many were executed and others were deported).

Bhai Arjan Singh KhukhraaNaa told us that in Malva, Bhai Randheer Singh's Jathas and in Majha, Baba Javand Singh jee's horse-mounted Jathas were all prepared to die for this cause. In these days, there was so much zeal in the Jathas that ther were secret meetings in Lohatbudee, Gujjarvaal, DhanDaaree, Narangval and Khanna, etc. in which Bhai Sahib Randheer Singh, Bhai Attar Singh, Bhai Daleep Singh, Bhai SurjaN Singh, Baba Raam Singh and I would all attend. In the big divaan at Langay Mandee Lahore and others, Bhai Sahib's Jatha took part with full force. All of Ludhiana's teachers, lawyers and prominent personalities attended the Langay Mandee divaan due to Bhai Sahib's encouragement and it was due to Bhai Sahib that Mahinder Singh Mansooraa(n) became president of the Langay Mandee Divaan.

Seeing Ludhiana's enthusiasm for this movement, that time's Governor, in a conference, said, "the People of this town should not be misguided. They should follow their leaders (i.e. the Loyalist traitors)." The devotee of the British, Sardar Bhadar Gajjan Singh Narangvaal said "We wanted to make this conference a big affair, but some crazy brothers (i.e. the revolutionaries) have forced us to keep it small."

At this point, because of Bhai Randheer Singh's revolutionary brothers' agitation, the District was thrown into crisis, but despite this, some people still preach that Bhai Sahib was exclusively religious and had no association with the Freedom movement or regime change. So, to destroy this false propoganda, for the knowledge of the common people, I write my true personally seen and experienced account which will show what role Bhai Sahib played with the Gadar-Revolutionaries and in throwing off British rule.

The date for the revolution had been set for February 21, 1915 at 12 midnight. At this time, individuals in each district and in each Cantonment would come together, take up arms and would start the revolution. Because Kirpaal Singh informed of this date, the leaders changed the date to February 19, 1951. This change was made known secretly from place to place.

Kartaar Singh Sarabha and Bhai Sahib had the duty of going to Ferozepur, getting arms from the soldiers there and attacking the fort. Because of this, Kartaar Singh personally met Bhai Sahib on the pathway from village Gill to DhanDaaree. Kartaar Singh knew the Jatha would pass by this spot, so he arrived there in advance. When the Jatha arrived, he met Bhai Sahib and told him that due to Kirpal Singh's treachery, the date of the revolution had been changed from the 21st to the 19th . At this time, Bhai Sahib asked Kartaar Singh a lot of questions and he too gave quite a few instructions. For example, Bhai Sahib asked how many cars were available to which Kartaar Singh replied that the cars were in the towns, which would be all disposable for the revolution. Kartaar Singh also said, "The soldiers are with us. Don't bring any weapons with you, we'll get them all there (at Ferozepur) when we arrive."

But Bhai Sahib said, "The battle-axe (safaajang), chakar and kirpaan that we always have, will definitely remain with us. Beyond that, whatever you give us, we'll take."

Kartaar Singh then said "On a bright moonlit night, a black turban can be spotted easily, so take off your black turbans." But Bhai Sahib said "Our weapons, clothes and turbans will remain as they are. They cannot be taken off."

After this discussion, Kartaar Singh left but before leaving he received a pat on his back from Bhai Sahib.The Jatha then left for Chhotee DhanDaaree. This happened on February 14, 1915.

After going to DhanDaaree, an akhand paath saahib took place which concluded on February 17th. After this, a closed-door meeting took place in which Bhai Sahib placed the issue of going to Ferozepur on the 19th and joining the soldiers for revolution before the sangat. Bhai Surjan Singh opposed this move, that the Khalsa has no business with issues of the regime and shouldn't go. But Bhai Sahib in a special way said "we have no desire for ruling, but the British tore down the wall of our Gurdvara (RakaabGanj) and this job is to give our country freedom from this slavery, so we should definitely go and fight against the British rule."

Then what? A resolution was passed in this favour and all were instructed to go to Bhai Sahib's house in Narangvaal on February 19th, and all would assemble there.

As per the decision at DhanDaaree, from the morning of February 19th, the Sangat began to arrive at Narangvaal. Guru Saahib was parkaash. The Shaheedee Fauj (those going for martyrdom) all appeared before the Punj Pyaaray and had their mistakes forgiven. Limitless Karah Parshaad degh was distributed. Because of Kartaar Singh's words on the black turbans, a 40 Yard roll of khaki cloth was brought and a yard each was given to everyone. All were instructed that when they entered battle, they should tie this cloth over their dastaars so the black dastaar did not become a target for bullets.

After noon-time, the Sangat did a Shaheedee ardaas and left from Mulaa(n)pur station. On the way, Bhai Uttam Singh, Eeshar Singh and Rangaa Singh were also met. The train was to leave around 6pm. When we got to the train platform, Kishan Singh Zaildaar was getting off a train from Ludhiana. He knew both me and Bhai Sahib. Because of his testimony, we would later get jail sentences and as a reward for this, he was given a large allotment of land. The day he got the order for the land reward, that same day he had a son born in his house. He considered his newborn son to be lucky, so he named his "Khushkismat" or "lucky"(This son in the past has been the district president for the Congress party).

We got on the train and left for Ferozepur Cantonment. On the way, all we did was keertan of Chaupaiee Saahib. There was such an effect on the Sangat to become martyred and free the country that all were openly and care-freely, singing. The revolutionaries also left, reading "Gadar Dee Goonj."

On the way, at Moga and Jagraon, Singhs kept joining us. The Jatha grew to about 40 or 50 members. When we arrived at the Cantonment, the Jatha got off the train, and Kartaar Singh was waiting to greet us. He led us through the British barracks, into the place where the battle would take place. This place was sandy and deserted. Kartaar Singh had us sit down and himself returned to the fort. At this place, 150-200 people had gathered. For quite a while, Kartaar Singh did not return, and in this state, the revolutionaries became so impatient, that while clutching their revolvers they kept saying "the time has come. It's not twelve, it's now 1AM, but why is no one issuing the orders?" Bhai Gaa(n)dhaa Singh, standing beside me was saying these words, but Kartaar Singh not returning was making all the revolutionaries very anxious. Finally, after 1AM, Kataar Singh returned after walking around the Cantonment, and with pain-filled words he said, "Brothers, those soldiers who were to give us weapons and ammunition have been taken out of the Cantonment for quite a few days now and taken somewhere unknown. Our gathering here, weapon-less as we are, is senseless. So, however you can, disperse." Hearing this, all the revolutionaries and the Singhs present to give their shaheedee were completely devastated, and all dispersed in frustration.

Then, for the rest of the night, we stayed in a hut, and early in the morning by way of Feemaa, we went to Naamak Station and returned to Mulaa(n)pur and from here, we returned to our houses.

After many months, on June 21sth, due to the information provided by government-witness/approver Bhagat Singh, raids were suddenly conducted in Gujjarval, Falovaal, Narangvaal and Chamindaa. After the searches, we were taken into custody. After being taken to Ludhiana, I and Surjan Singh, fearing being forced to become approvers, ran away from the police station when everyone was out to eat dinner. We stayed away from our homes for five or six months and roamed around in Hoshiarpur, Anandpur, Ludhiana, Patiala and Nabha. Raam Singh, a Nanbardaar of Javadee, took me and Bhai Daleep Singh Fulayvaal to Rampuraa-Fool station and had us arrested from there. We were brought back to Ludhiana and after two days, we were sent to jail. On October 28, 1915, we and forty or fifty others were transferred to Lahore.

In Lahore, our court case went on for five months. In the end, six were given the death sentence, about 40 were given deportation to Kaalaa-PaaNee, and a few (four or five) were given three year prison terms. I was sentenced to life in prison i.e. Kaalaa-PaaNee, and all my property was seized. This decision later was changed to three years imprisonment. I endured this entire sentence and was released on two bail warrants, so I could live on the outskirts of my village.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 16, 2009 02:43PM

Bhai Sahib & The Miracle of Degh
By G. Nahar Singh in Jeevan Chritar Bh. Sb. Randheer Singh
Translated by Admin www.tapoban.org

Bhai Sahib had a firm belief that if Degh of KaRah Parshaad is prepared according to Maryada and then taken before Guru Granth Sahib jee and has Ardaas and kirpaan-bhaet, it may be distributed in any way but it will never run out.

Once a bhog happened in someone’s house in Narangvaal and Bhai Sahib distributed the degh and it ran out. Bhai Sahib said that there was something wrong. The Sangat said, you gave a very big serving of degh to everyone and because of this it has run out. Bhai Sahib replied that a vaak should be taken about this. When the vaak was taken, it came,

ਚੋਰਕੀਹਾਮਾਭਰੇਨਕੋਇ ॥

ਚੋਰੁਕੀਆਚੰਗਾਕਿਉਹੋਇ ॥੧॥  (662).

Bhai Chanda Singh, the one who prepared the degh was summoned. He said that the woman who’s bhog it was, had at first given the proper rations to prepare degh but later she took some gheeo (clarified butter) back out. The theft in the preparation of degh was proven and the truth of the vaak was clear. After this, the woman was given a tankhah.

Bhai Sahib used to say that Guru jee’s power is in degh. Whoever receives even a small bit of Degh will eventually adopt Sikhi and be liberated. In this way the miracle of Kaljug Udhaariaa Gurdev will take place and souls will come into the home of Guru Nanak and be saved.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 17, 2009 03:55AM

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:

ਸਭਅਪਨੀਅਪਨੀਉਰਝਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮਕਾਹੂਨਪਛਾਨਾ ॥
Everyone placed his own interest first and foremost and did not comprehend God.


ਜੇਪ੍ਰਭੁਪਰਮਪੁਰਖਉਪਜਾਏ ॥ ਤਿਨਤਿਨਅਪਨੇਰਾਹਚਲਾਏ ॥
All the great men created by me started their own paths.

And also,

ਜਿਨਿਜਿਨਿਤਨਿਕਸਿੱਧਕੋਪਾਯੋ ॥ ਤਿਨਤਿਨਅਪਨਾਰਾਹੁਚਲਾਯੋ ॥
Whosoever attained a little spiritual power, he started his own path.

ਪਰਮੇਸਰਨਕਿਨਹੂੰਪਹਿਚਾਨਾ ॥ ਮਮਉਚਾਰਤੇਭਯੋਦਿਵਾਨਾ ॥੧੬॥
None could comprehend the Lord, but instead became mad, saying “I” (with ego)16.

ਪਰਮਤੱਤਕਿਨਹੂੰਨਪਛਾਨਾ ॥ ਆਪਆਪਭੀਤਰਿਉਰਝਾਨਾ ॥
Nobody recognized the Supreme Essence, but was entangled within himself.


ਸਭਤੇਅਪਨਾਨਾਮੁਜਪਾਯੋ ॥ ਸਤਿਨਾਮੁਕਾਹੂੰਨਦ੍ਰਿੜਾਯੋ ॥੨੭॥
He caused all to utter his name and did not enshrine (driR) Satnaam of the Lord to anyone.

So this is clear from the words of Sri Nanak Dashmesh that ਸਤਿਨਾਮੁਕਾਹੂੰਨਦ੍ਰਿੜਾਯੋ .

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,

ਅਕਾਲਪੁਰਖਬਾਚਇਸਕੀਟਪ੍ਰਤਿ ॥
The Words of Akaal Purakh to this insect:

And Akaal Purakh’s hukam is as such:

ਮੈਅਪਨਾਸੁਤਤੋਹਿਨਿਵਾਜਾ ॥ ਪੰਥਪ੍ਰਚੁਰਕਰਬੇਕਹੁਸਾਜਾ ॥
I have appointed you as my son and hath created you for the propagation of the Panth

ਜਾਹਿਤਹਾਂਤੈਧਰਮੁਚਲਾਇ ॥ ਕਬੁਧਿਕਰਨਤੇਲੋਕਹਟਾਇ ॥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:

ਠਾਢਭਯੋਮੈਜੋਰਿਕਰਬਚਨਕਹਾਸਿਰਨਿਆਇ ॥
I stood up with folded hands and bowing down my head, I said:

ਪੰਥਚਲੈਤਬਜਗਤਮੈਜਬਤੁਮਕਰਹੁਸਹਾਇ ॥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.
ਗੁਰਮੁਖ ਪਾਈ ਦਾਤ ਇਲਾਹੀ

Yes, ਬਾਬਾ ਪੈਧਾ ਸਚ ਖੰਡ ਨੌਨਿਧਿ ਨਾਮ ਗਰੀਬੀ ਪਾਈ॥

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.

ਗੜ੍ਹ ਬਗਦਾਦ ਨਿਵਾਇਕੈ ਮਕਾ ਮਦੀਨਾ ਸਭ ਨਿਵਾਯਾ॥
After making Baghdad, the citadel (of pirs) bow, Mecca, Madina, and, all were humbled.

ਸਿਧ ਚੌਰਾਸੀਹ ਮੰਡਲੀ ਖਟ ਦਰਸ਼ਨ ਪਾਖੰਡ ਜਣਾਯਾ॥
He (Baba Nanak) exposed the eighty four siddhs and the hypocrisies of the six schools of Indian philosophy.

ਪਾਤਾਲਾਂ ਆਕਾਸ਼ ਲਖ ਜਿੱਤੀ ਧਰਤੀ ਜਗਤ ਸਬਾਯਾ॥
Hundreds of thousands of underworlds, the skies, earths and the whole world were conquered.

ਜਿਤੀ ਨਵਖੰਡ ਮੇਦਨੀ ਸਤਨਾਮ ਕਾ ਚਕ੍ਰ ਫਿਰਾਯਾ॥
Subjugating all the nine divisions of earth he established the cycle of Satnaam.

ਦੇਵਦਾਨੋ ਰਾਕਸ ਦੈਂਤ ਸਭ ਚਿਤ੍ਰ ਗੁਪਤ ਸਭ ਚਰਨੀ ਲਾਯਾ॥
All the gods, demons, raksasa, daitys, Chitragupt et al. bowed at his feet.

ਇੰਦ੍ਰਾਸਣ ਅਪੱਛਰਾਂ ਰਾਗ ਰਾਗਨੀ ਮੰਗਲ ਗਾਯਾ॥
Indra and his nymphs sang auspicious songs in his praise.

ਭਯਾ ਅਨੰਦ ਜਗਤ ਵਿਚਿ ਕਲਿ ਤਾਰਨ ਗੁਰ ਨਾਨਕ ਆਯਾ॥
The whole world came into bliss as Guru Nanak came to save those in Kaljug

ਹਿੰਦੂ ਮੁਸਲਮਾਨ ਨਿਵਾਯਾ॥
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 ਕੋਟਿਬ੍ਰਹਮੰਡਕੋਠਾਕੁਰੁਸੁਆਮੀਸਰਬਜੀਆਕਾਦਾਤਾਰੇ ॥ 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 ਜੀਅਦਾਨੁਦੇਭਗਤੀਲਾਇਨਿ 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

ਕੇਤੇਇੰਦਚੰਦਸੂਰਕੇਤੇਕੇਤੇਮੰਡਲਦੇਸ ॥
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 ਕੇਤੇਇੰਦਚੰਦਸੂਰਕੇਤੇਕੇਤੇਮੰਡਲਦੇਸ ॥ 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:

ਨਾਲ ਲੀਤਾ ਬੇਟਾ ਪੀਰ ਦਾ ਅਖੀਂ ਮੀਟ ਗਿਆ ਹਵਾਈ॥
Guru Nanak Dev taking along with him the son of the pir, melted into thin air.

ਲਖ ਅਕਾਸ਼ ਪਤਾਲ ਲਖ ਅਖ ਫੁਰਕ ਵਿਚ ਸਭ ਦਿਖਲਾਈ॥
And in a wink of eye showed him the hundreds of thousands of upper and lower worlds.

And also,

ਭਰ ਕਚਕੌਲ ਪ੍ਰਸ਼ਾਦ ਦਾ ਧੁਰੋਂ ਪਤਾਲੋਂ ਲਈ ਕੜਾਹੀ॥
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.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 18, 2009 02:42PM

Bhai Sahib Randheer Singh jee & The Seva Panthi Mahant
By Bhai Darshan Singh jee GaRguj
Translated by Admin www.tapoban.org

In 1941 I received a letter from Srinagar, by Bhai Sahib, that asked me to attend the Akhand Paath and Keertan Smaagam at S. Harnam Singh Daar jee's home in Abbotabad. I replied that I would attend. By Satguru jee's grace, I arrived. This smaagam took place in the first week of October.

The Akhand Paath Saahib concluded and Akhand Keertan began. I remember clearly that during the keertan, Mahant Karam Chand of Shaah Jeevanaa Mandee Dist. Jhang (from Bhai Ghanaeeyaa jee's Seva Panthi order), came and sat right in front of Bhai Sahib. Mahant jee, in his own respect, maintained a lot of respect an honour from the community. I was sitting very close to Bhai Sahib as well. The seventh PauRee, "Sayv keetee Santokheeiee(n)…" concluded and Bhai Sahib gently asked me, "who is this devotee?"

Mahant jee's beard was very beautiful but he had cut his hair and had a white cap (traditional to many Seva Panthis) on his head. He used to go around in this form only. In response to Bhai Sahib jee's question, I answered that this was Mahant Karam Chand from the seat established in Shaah Jeevanaa Mandee. Bhai Saahib then said, "Now I will see him again, only in Khalsa form." What were these words? It was like a mystical arrow, which cut across a period of eight years and finally hit its target.

It is said that in 1948, Mahant Karam Chand and some followers went to Sree Hazoor Saahib for a pilgrimage. One evening, this group was in the parkarma of Sree Takhat Saahib jee when they received a vision of Dasam Paatshaah. This was not only a vision, but Guru jee's following words hit them like arrows: "What kind of sham appearance have you made for yourself?"

Mahant jee's heart could not bear this blow and he became faint. His followers were with him and they began to massage his hands and feet. After quite a while, when he became aware again, he said "According to the previous program, we will not depart tomorrow, we will stay here 10 or 20 more days." In these days, he received the gift of amrit. From Karam Chand he became Hardarshan Singh.

The next year, in 1949, Ludhiana's Kalgeedhar Singh Sabha Gurdvara was having a RaN Sabaaiee Keertan when Hardarshan Singh came and sat right in front of Bhai Sahib again. When he came and sat down, my mind recalled Bhai Sahib's words eight years previous. The RaN Sabaaiee began with the shabad "Sayvee(n) satgur aapaNaa har simree(n) din sabh raN."

When the shabad finished, I asked Bhai Sahib who was the person in front of him. He immediately replied that this was the devotee from Abbotabad who had now become a Guru kaa Singh.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 19, 2009 08:25AM

Bhai Sahib Randheer Singh jee's Keertan Style
By Pr. Gurmukh Singh jee
In Soora, July 1996
Translated by Admin www.tapoban.org


It's my guess that Bhai Sahib Bhai Randheer Singh jee stared doing keertan at the start of the 20th century. He was not related to any classical raag gharaanaa in any way. At that time in Punjab, there were only a few keertanees who sang in pure raag and then there were some Sants who did keertan in joTeeaa(n) with chimTay and dholkees.

Bhai Sahib jee would sit for five or six hours straight and do keertan non stop and he himself would become the embodiment of the keertan. At the same time, many in the sangat would also be enchanted with the keertan. Only that person can listen to keertan for hours upon hours who has a connection to the keertan internally.

Today's professional keertanees do their job to make a living. Neither they themselves are lost in the keertan nor do they have much of an effect on the sangat. There is now a custom of having keertan darbaars and there too professional raagees are prominent but there's no real spiritual upliftment at these places.

Mostly, when raagees do keertan, they spend most of the time playing the vaja and little time singing. But those who saw Bhai Sahib do keertan can testify that he never ever tried to save his voice or worried about his throat. Inside him, waves of keertan rose and he would do keertan at the highest of notes (sur) for hours on end. And then, he would sing each line so sweetyly and repeatedly that many souls would be in the state of

" ਰੰਗਿਹਸਹਿਰੰਗਿਰੋਵਹਿਚੁਪਭੀਕਰਿਜਾਹਿ ॥ "

I myself saw so many people with teary eyes. In keertans like this, it was hard for the organisers to show their watches and draw the keertan to a close. There was such nectar from the keertan, that it seemed as if time did not exist. Keertan just kept going.

When I went to the Delhi Smaagam for the first time in 1953 and saw Bhai Sahib and his companions doing keertan in divine colours, this whole scene was a wonder to me. The keertan would start at 4AM at Tilak Nagar and Asa Dee Vaar would end at 5PM. Perhaps because the keertan went on for hours that people began to call Bhai Sahib's keertan style "Akhand Keertan", which is a term from baaNee:

" ਅਖੰਡਕੀਰਤਨੁਤਿਨਿਭੋਜਨੁਚੂਰਾ ॥ ਕਹੁਨਾਨਕਜਿਸੁਸਤਿਗੁਰੁਪੂਰਾ ॥੮॥੨॥ " (p. 236)

Bhai Sahib spent sixteen years in prison during the independence movement. In the dark cells of the prison, Bhai Sahib made his sarbloh kaRas instruments for keertan. He relied upon naam and baaNee and keertan to make his life sentence worthwhile. He remained steadfast in the will of the Satguru. Keertan was not his job, it was the food for his soul. When in the final two years, the doctors discouraged Bhai Sahib from doing keertan, he said the following words to me, "What's the matter with these doctors? They've tried to stop my keertan…."

Until Bhai Sahib's time, women were prohibited form doing keertan at big events and usually they just got together in different houses and after doing Sukhmani Sahib, they would sing shabads with a dholkee and chhaiNey. Bhai Sahib Randheer Singh jee used to encourage women to sit equally with others at big deevans and do keertan. The result of this is that in the keertans of the Akhand Keertanee Jatha, where Singhs do keertan, women also are given time.

Islam does not give women freedom to go to the mosque [i.e. unless special provisions are made] and Hindu women are considered unsuitable for worship due to sootak and they believe the gods may become upset. Under this Brahmanistic influence, in the 18th and 19th centuries, Sikh women used to also stay back. In the 20th century, Bhai Sahib Randheer Singh jee encouraged women to come forward. Even to this day in Sree Darbaar Sahib Amritsar, because of the influence of Brahmanism, women are not allowed to do keertan. Why this discrimination in the Guru's darbaar between Singhs and Singhnees? How long will this continue?

Bhai Sahib also started another tradition: the refusal of money for keertan. Wherever the Akhand Keertanee Jatha is, they do not sell keertan. Considering keertan to be food for the soul, they themselves eat and also give it to the sangat.

It is not an exaggeration to say that in Bhai Sahib's and his companions' old shabad tunes, where the shabad is filled with vairaag, the tune too also reflects the vairaag and highlights it. Where the shabad was about happiness and meeting loved ones, the keertanee would use a tune to reflect this as well.

Gupurvasi Col. Piara Singh jee used to say to me that Bhai Sahib could hear divine keertan within himself. Hearing the keertan tunes within, he would then bring them out as well [and do keertan in sangat according to those tunes]. Bhai Sahib used to be very happy and eager to hear keertan from those who had the kirpaa of Satguru jee and were playing in dasam duaar.

The special feature of Bhai Sahib's keertan was that he would sing GurbaaNee very sweetly and enjoy the nectar. The new keertanees of today have not seen Bhai Sahib do keertan nor are there any tapes that they can listen to, and because of this, they remain away form this divine style of keertan. Both shabads of vairaag and happiness are sung to tunes from show-business/movie tunes. Keertan is a divine gift, not an art and not a mastery of the notes and scales.

Neither Bhai Sahib himself nor any of his companions used to do dhunee of gurmantar (doing Vahiguru Vahiguru). Sometimes one could hear the sounds of "guroo guroo" coming from his lips but the keertan remained akhand or unbroken. Today, some 30-35 years after his leaving us, the keertan style he showed, has been totally changed. New keertanees think that the keertan can be akhand/unbroken or not but the abhyaas of Gurmantar in sangat should be akhand. If they are going to do 30 minutes of keertan, at least half that time is spent on "Vahiguru Vahiguru". Because of this, the keertan does not remain akhand keertan nor is it akhand abhyaas. It should be remembered that Bhai Sahib did keertan of gurbaaNee only. The custom of abhyaas in sangat like this only started after 1960. The custom of sangat abhyaas keertan is now even more in vogue today. I fear that in the coming time, the Jatha's name may be changed to the "Sangatee Akhand Abhyaasee Jatha". Abhyaas should be done secretly at amrit vela, in keertans, only pure keertan is suitable.

Leaving Bhai Sahib's style, Bh. Mohinder Singh SDO started a new style. This is the style of theme-keertan. If there was a keertan for someone's death, he would start a shabad and then leaving it, would sing examples out of baaNee on the same theme in different ear-pleasing tunes. And in between he would do dhunee of gurmantar and sometimes a little bit of explanation/katha as well. He would do keertan of Bhai Gurdaas jee's Vaars for hours. Sometimes I'd think whether singing keertan of the vaars was equal to that of singing gurbaaNee. The vaars are to clarify some hidden meanings in baaNee. But this practice continued for quite some time. Even now many brothers copy Bh. Mohinder Singh SDO's style and in such keertan, the intellect remains occupied but the consciousness does not attach itself. Going from theme to theme, without deep study of gurbaaNee there is a big chance of the keertan being without nectar.

If we want to grasp Bhai Sahib's keertan style properly, then we should sing baaNee with a lot of love and with enjoyment. First we should attach ourselves to the Guru's feet. In Sangat there are many that are thirsting for keertan-nectar. We should discourage ourselves from doing keertan for the intelligence and to show smartness. The foundation of this keertan gathering is loving-devotion/prema-bhagtee. Those who came to this gathering to show their knowledge left empty-handed. Only singing praises with love and enjoyment is of any use.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 20, 2009 08:55AM

My Inspiration: October Smaagam, 1953
By Pr. Gurmukh Singh in Soora, March 1992
Translated by Admin ww.tapoban.org

In the Ardaas, there are many deep and meaningful concepts, and if our consciousness focuses on them, a lot of bliss can be achieved.

For the first time, in October 1953 at Dussehra, I along with Col. Piara Singh jee went to Delhi for the annual Akhand Keertan Smaagam. The Sangat that was attending the smaagam, including Bhai Sahib Randheer Singh jee, were staying at the home of Daar jee Bhai Darshan Singh jee (Food Commissioner).

At Amrit Vela, around 1:30AM or 2, the sounds of Singhs doing Ishnaan and Nitnem began to be heard. This was all a wonder to me. By 4AM, all the Sangat had taken their morning meal and were leaving for Sree Sees Ganj Sahib. Bhai Sahib at that point would do keertan for four or five hours and still not feel any fatigue. This was despite the fact that his age was 74. Bhai Darshan Singh jee Dilrubaa, Bh. Mehar Singh, Bh. Harminder Singh; Sindhan Bibi Meeraa(n), etc. are some of the keertanees I remember. Bhai Sahib's poster used to lovingly record all the names of the Jathas:

"Bibi Mahinder Kaur's genuine Jatha, Col Piara Singh jee's amazing keertan, etc."

Those Singhs who met Col. Piara Singh, would embrace him and then for so long would keep doing abhyaas. When they would say Fateh, their eyes would be filled with tears. This was the first time I had seen Puraatan Singhs meet in this way with loving embraces and teary eyes. I was amazed and knew that this way of meeting was good, but I couldn't understand why everyone who met Col Piara Singh began to cry or get vairaag?

I understood later, after a long time when I myself would feel this vairaag. Bhai Sahib Randheer Singh jee had such a magnetic personality that all the Singhs around him who were in the keertan akhaaRaa also got this magnetism. I shouldn't stray from the topic at hand though.

In 1961 I was in Dhooree. I had the sevaa of holding a Sree Akhand Paath Sahib and Ran Sabaaiee. Veer Dr. Surinder Singh jee was our guide for this. He himself did a lot of sevaa and guided us on how to do sevaa as well. Countless Sangat had arrived form Ludhiana and Ambala.

When Bh. Harcharan Singh jee from Ambala Cantt. arrived the night of the RaN Sabaaiee, he met Veer Surinder Singh in an embrace. I don't know what happened, but Veer Surinder Singh lost all consciousness in that hug. Until the next morning, he just lay in the keertan hall, off to one side. When the Ardaas began the next morning, he himself got up. From this aside, I want to say that Singhs who met in such loving naam hugs got so much out of it. But naam hugs are now lost. From these embraces we find out that those Singhs were after what we do ardaas for every day "ਸੇਈ ਪਿਆਰੇ ਮੇਲ, ਜਿਨ੍ਹਾਂ ਮਿਲਿਆਂ ਤੇਰਾ ਨਾਮ ਚਿੱਤ ਆਵੇ "

My next point will about keertan. I used to see Ragi Singhs doing keertan. They used to put a lot of effort into playing their instruments and on the alaaps to show their knowledge of raag. They used to be very protective of their throats. After all, they called themselves 'artists'. But those who are divinely inspired to sing keertan, they follow the instructions "Thaakur gaaieeai aatam rang." They don't care about their throats and no concern about showing off any art. Their consciousness is always immersed in divine colours. For many many hours, at the highest notes, they sing keertan and it gives their consciousness even more speed. They take food for their souls from the keertan.

" ਅਖੰਡਕੀਰਤਨੁਤਿਨਿਭੋਜਨੁਚੂਰਾ ॥ ਕਹੁਨਾਨਕਜਿਸੁਸਤਿਗੁਰੁਪੂਰਾ ॥੮॥੨॥ " (p. 236)

Most regular ragis stay hungry from this food.

But I was talking about the 1953 October Smaagam. Bhai Sahib was doing keertan in the Tilak Nagar Gurdwara Sahib and Chanee jee was playing tabla. All the other companions were around Bhai Sahib and were singing the shabad

" ਮੋਹਿਗਇਆਬੈਰਾਗੀਜੋਗੀਘਟਿਘਟਿਕਿੰਗੁਰੀਵਾਈ ॥੯॥ " (907).

Bhai Sahib was enjoying the nectar and echoing, "ਮੋਹਿਗਇਆ.....ਮੋਹਿਗਇਆ..... ਮੋਹਿਗਇਆਬੈਰਾਗੀਜੋਗੀ "

In one instant, Bhai Sahib in a high pitch sang " ਮੋਹਿਗਇਆ " and then his consciousness was attuned. Other Singhs must have seen this before but this was my first time seeing such an amazing thing, that someone could be totally immersed and lost in keertan. Bhai Sahib stopped playing the vaja and the tabla also stopped. The bells also stopped. The Singhs began to quietly do naam abhyaas. For some time, everything was silent. Then Bhai Sahib came back and picked up the same line and began again "ਮੋਹਿਗਇਆਬੈਰਾਗੀਜੋਗੀ"

Once again the hall began to echo. These days, things like this no longer happen in keertans and rarely do we see the soul immersed into the shabad. Now, Keertanees finish their time and get up with their companions from the stage. But before, this never happened. All keertanees sat together and would never grow tired of enjoying keertan. They didn't even have the desire to go outside. It was because of this that the keertans were in such high spirits and immersed in naam. If only those experiences could be had again!

In 1953, I was completely ignorant, but the above incident made a deep impression on me. This incident inspired me to receive amrit at this Smaagam.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: July 30, 2009 07:34AM

Bhai Sahib Randheer Singh jee on Pad-Chhed
By Bhai Sahib Randheer Singh je in "GurbaaNee Deeaa(n) Lagaa(n) Maatraa(n) Dee Vilukhantaa" pg. 123
Translated by Admin www.tapoban.org

***When discussing a common mistake made by most scholars when separating a particular tuk of GurbaaNee, Bhai Sahib says the following…***

"So because of this, to print or have printed pad-chhed beeRhs of Guru Granth Saahib jee is Maha-Manmat (supreme manmat). This is because they, according to their own wisdom/knowledge, separate the words. Then, printing pad-chhed Siree Guru Granth Saahib is the work of shallow/ignorant knowledge. There are also many other reasons that the boat of GurbaaNee (to ferry across the worldly ocean), Siree Guru Granth Saahib, should not have pad-chhed beeRhs printed. Even writers, printers and scholars who are aware of the grammar rules of GurbaaNee make mistakes when doing pad-chhed, as will be shown ahead…"

Thus Bhai Sahib Randheer Singh jee clearly spoke out against pad-chhed and called it a "Maha-Manmat". This was even before the practice of pad-chhed had become common or accepted. So all Sikhs and especially the Jatha should take special care that Lareedaar Saroop is present at all smaagams. Printing pad-chhed is "Maha-Manmat."


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 03, 2009 03:05PM

By Prof. Thakur Singh
Translated by Admin www.tapoban.org


[Prof. Thakur Singh was the nephew of Baoo Mul Singh jee and was very close to Bhai Sahib both before and after Bhai Saahib's time in jail]

When I was studying at Khalsa College Amritsar, I played for the hockey team. The Captain was Jai Singh of Darolee Kalaa(n) and the Club President was Dr. Dunncliffe (Chemistry Prof.). In those days, WW I was raging (1915). Dr. Dunncliffe left the College and went to Lahore to be a recruiting agent. He recruited Jai Singh through an "Emergency Commission" and sent him to Basra, near Iran [present day Iraq]. He passed through many dangers but by the time he returned, he had made a lot of money. He had more than Rs. 100 000. He came to meet us at Khalsa College. We would play hockey every day and then a lot of the time, in the evening, we'd go to Sree Darbaar Saahib. Every day Jai Singh would fill a dish with KaRah Parshaad and offer it. After the ardaas, parshaad we would receive, we'd share amongst ourselves.

One day we were standing outside eating KaRah Parshaad when a reckless player, who was quite a trouble-maker, said "Here at Darbaar Saahib we listen to GurbaaNee keertan. Why don't we go to the Bazaar and listen to some other raags [i.e. in dancing girl quarters]"

The player knew that Jai Singh would cover the cost. He, through his joking and light manner, convinced everyone to go. I was still deep in thought. I couldn't understand what to do. When the rest of the boys started going towards the Bazaar, I too followed. I didn't have enough confidence to say I wouldn't go, but my soul was cursing me and crying out "where are you going in the company of this bad sangat???"

One by one, all the boys climbed the stairs and were entering the room. I too climbed up and when I was putting my foot into the room, Satguru jee blessed me. Sree Maan Bhai Saahib Randheer Singh jee came and stood before me [at this time, Bhai Saahib was physically in jail]. My eyes were open wide but I couldn't see anything. My heart was beating so fast and I was in such a panic, I wasn't fully conscious. I still remember, that foot which was entering the room, came back onto the stairs. In one second I descended. I still couldn't see anything and in my panic, I ran with all my strength through the bazaar, like a thief who is running after having stolen something. After a 100 yards, I arrived in Haal Bazzar and the light returned to my eyes. I stood up and my panic slowly subsided. I thanked Satguru jee who put Bhai Saahib jee on guard duty and saved me from bad Sangat. I then arrived at Sree Darbaar Saahib. I clasped my hands together and begged for forgiveness and thanked Satguru jee for having blessed me and having given the duty of protecting me to Sree Maan Bhai Saahib.

When Bhai Saahib returned from jail, on one or two occasions he would hint and say "Even while sitting in Jail, I had to look after the children." Truly he was very spiritually powerful.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 05, 2009 02:32PM

Bhai Sahib on Governments & Khalsa Raaj
By G. Nahar Singh in Jeevan Chritar Bh. Sb. Randheer Singh
Translated by Admin www.tapoban.org


' ਕੋਊਹਰਿਸਮਾਨਿਨਹੀਰਾਜਾ '

Bhai Sahib considered Guru Akaal Purakh's government to be the only true one and always went about fearlessly. During his court case [after being arrested for his involvement in the Gadar Rebellion] he did not show any fear at all. He kept his faith in Guru Kartar always intact and when needed, he also showed this.

One day, the police officials brought Bhai Sahib and the other accused (all Singhs, who numbered about 70) to the court early. The courtroom was also in a block of the Lahore Jail. At that time, not even the lawyers had arrived. Bhai Sahib, at that time, lovingly sang the shabad

"ਕੋਊਹਰਿਸਮਾਨਿਨਹੀਰਾਜਾ ॥

ਏਭੂਪਤਿਸਭਦਿਵਸਚਾਰਿਕੇਝੂਠੇਕਰਤਦਿਵਾਜਾ ॥੧॥“

There was no vaja joRee there, so Bhai Sahib used his hand to make music. All the Singhs in their united voice sang such keertan that the entire court house began to echo. This was just one example of his fearlessness and faith in Vahiguru

Khalsa Raj

At bhogs, Bhai Sahib used to sing the dohiraa "Agiyaa bhaiee akaal kee" and "raj karaygaa Khalsa" ਰਾਜ ਕਰੇਗਾ ਖਾਲਸਾ। ਆਕੀ ਕਹੇ ਨਾ ਕੋਇ।। very loudly and used to say that Khalsa Raj was coming. In October 1958, in house 78 Model Town Ludhiana, we were talking to him and the issue of his health came up and someone said, "You say that Khalsa Raj is coming, but your body is deterioriating. How will you see Khalsa Raj?"

Bhai Sahib replied, "Even after I leave here, it's not as if I won't see Khalsa Raj. I'll still see it!"

Bhai Sahib on Sikhs in Hindustan

Bhai Sahib was very upset at the Sikh leadership during the time of Partition. He believed that by taking the side of the Congress, the Sikhs had forgotten their supremacy and not showed faith in the protection of Guru Sahib. He had encouraged the Panth and specifically Maharaj of Patiala to join him in a march to Punja Sahib to celebrate Vaisakhi there and also punish those who had committed atrocities upon the Sikhs. He had asked for 500 Singhs for this task, but no Panthic Leader supported him. Here is part of his address to the Panth at that time:

"If there was truly dharmic spirited pain in their [Sikh leaders' hearts, then they would have abandoned all other work and punished those dushts who were wreaking havoc. Using their Khalsa-Power and glory, they would have destroyed them. Nothing was more important than this. But with regret, forever now regrettably, even after seeing and hearing of all the atrocities in Pothohaar (now Pakistan), their blood did not boil and instead they just stalled and delayed action. True Khalsa spirit has disappeared from them. The reason, and only reason for losing this spirit was that they lost faith in the support of Guru Akaal Purakh and began to look at the support of others (non-Sikhs) and violated Guru Sahib's mukhvaak: Jab lag Khalsa rahai niaaraa. Tab lag taej deeo mai(n) saaraa. Jab eh gaheh(n) bipran kee reet. Mai(n) naa(n) karo(n) in kee parteet.

Now by joining up with these Brahmins, they are crying out that by going shoulder to shoulder with the Congress government, Hindustani independence can be maintained, and not otherwise. It is clear now that the true and powerful faith of faithful Guru's Singhs is no longer in them. They don't feel any shame in saying If Hindustan does not survive, how will the Panth survive? Don't they know that Dashmesh jee's created Panth freed all of Hindustan from six centuries of oppressive Muslim rule and saved the enslaved Hindus? Now why are they shaking like cowards that if Hindustan doesn't survive how will the Panth?

It is because this cowardice has enshrined itself in their very being and true Khalsa spirit is no longer in them. The faith of true and brave Gurmukh Soorbeer Singhs has not remained. The belief that the Panth rests on the State will drown them and has already sent them into falling spirits. It is taking them to hell and disgracing them.

May the Guru be graceful and may they wake up and realize true Singh warrior spirit. In this way, and in only this way, will they be forgiven from the house of the Guru. Otherwise, they should remember that in the end, after being defeated they will leave the fold of the Congress just like their earlier leaders had to leave in shame. Before, they too were hardcore Congress members and Gandhi-Bhagats, who today are opposed to them as being anti-Panthic [reference to former Sikh Congress members who left]

Edited 1 time(s). Last edit at 07/14/2010 06:27AM by admin.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 05, 2009 02:33PM

Sri Guru Dashmesh Patshah’s Khanda Philosophy
By Bhai Sahib Randhir Singh in “Gurmat Vichaar”

The fearless state of “parupkaar” or beneficence is the pinnacle of naam maha-ras kamaiee. Only after reaching this state can someone be a par-upkaari (person dedicated to help others). Those whose spiritual state, through the power of meditation and baani, becomes such that it is beyond the body; those who make their jeevan rise above the self with spiritual power; those who are intoxicated with naam ras and have transcended their body and whose personal bhagti kamaiee is such that:

ਕਬੀਰਤੂੰਤੂੰਕਰਤਾਤੂਹੂਆਮੁਝਮਹਿਰਹਾਨਹੂੰ ॥

ਜਬਆਪਾਪਰਕਾਮਿਟਿਗਇਆਜਤਦੇਖਉਤਤਤੂ ॥੨੦੪॥

The meaning of the above vaak applies to them; those in whose every pore chardi kala bir ras is rising in waves, only that person can be a par-upkaari. The meaning of having this bir ras for par-upkaar is that if in front of them there are atrocities being inflicted on the weak, dharma is being insulted, injustice and tyranny are happening, they will have the instinct to protect the weak and defend the faith. But in this instinct, there is not even a trace of enemity or anger or ego. This instinct is the desire to sacrifice the body, mind, wealth and everything else. Only then can we know that true bir ras for par-upkaar has been born.

As this bir ras works inside, the naam khanda begins to vibrate with double the intensity. Inside this naam khanda is beating and outside, the sarblohi khanda is moving and destroying the tyrants and opposition. The internal connection to naam is not broken for even an instant: this is the mark of a bir-ras coloured par-upkaari warrior.

Sri Dashmesh jee says the following about this avastha:

ਧੰਨਜੀਓਤਿਹਕੋਜਗਮੈਮੁਖਤੇਹਰਿਚਿੱਤਮੈਜੁਧੁਬਿਚਾਰੈ ॥

ਦੇਹਅਨਿੱਤਨਨਿੱਤਰਹੈਜਸੁਨਾਵਚੜੈਭਵਸਾਗਰਤਾਰੈ ॥

ਧੀਰਜਧਾਮਬਨਾਇਇਹੈਤਨਬੁੱਧਿਸੁਦੀਪਕਜਿਉਉਜੀਆਰੈ ॥

ਗਯਾਨਹਿਕੀਬਢਨੀਮਨਹੁਹਾਥਲੈਕਾਤਰਤਾਕੁਤਵਾਰਬੁਹਾਰੈ ॥੨੪੯੨॥

The par-upkaari warrior has no fear of death and doesn’t care about dying. He is not afraid of an army of hundreds of thousands facing him. He is jeevan mukat and those whom he dispatches with his sword, he gives them the sherbet of shahidi and makes them immortal. He then himself becomes a shahid. No one dies by his hand, instead, those who become a sacrifice for his Sri Sahib become immortal. It is for this reason that whenever any soldier in the opposing army was pierced by Sri Dashmesh jee’s arrow he would say “vah vah” and go into bliss, regardless of if he was Hindu or Muslim.

Tasting the shahidi ras of Baba Deep Singh jee’s khanda, even those hearts burnt by hatred and enmity became cool and calm.

Shahid Baba Deep Singh’s head was separated from his body, but the smiling and glowing face with its calmness remained unchanged. Having completed this game of sacrifice Baba jee’s head rested on his left hand and watching the Hola of Shahidi around him. The headless body was still swinging the khanda and dispatching hundreds to death. No! No! Giving them a taste of shahidi sherbet! News of this is spreading far and wide and as a result the enemy army is scattering like ants in an instant. History is witness to this and Baba jee’s name will remain for ages to come.

This is one example of the warrior spirit of the Guru-ghar’s par-upkaar incarnate servants. This example is enough to demonstrate the bir-rasi parupkari’s shaant ras (calm) avastha. This is the ideal of the bir-ras and shaant-ras Gurmat parupkar.

The meaning of this is that only those beloved Gurmukhs who rise above the body, walk with their head on their palm, with unbreakable connections (to naam) can become parupkaari bir-rasi bibekis whose connection is so solid that even under unspeakable torture it will not break and their glowing foreheads and internal shaant ras remain unchanged.

What power is it that kept warriors like Bhai Taru Singh, the embodiment of shaant ras, completely unmoved as his scalp was being removed? What power was it that kept beloved Bhai Vir Singh Naurangabad unmoving like a mountain, in smaadhi , as cannons boomed around him? What divine power was it that kept Bhai Mati Das, as he was being sawin alive, and Bhai Dayala jee in the boiling pot from feeling any pain? Which miraculous power was it that kept Bhai Mani Singh as he was being cut piece by piece, and Bhai Subeg Singh being broken on the wheel from even thinking of uttering a cry? It was only that solid connection to naam maha-ras. This is the enjoyment of supreme bliss. This is the state of chardi kala soorbirta. This is the true peace of treating pain and pleasure as the same. This is the high state of spiritual colours. This is the fearless state born from the true love and fear (of Vahiguru).

Without attaining this very state, true bir ras and the spirit of par-upkaar born from this are impossible. Here (in this state), bir ras and shaant ras are indistinguishable. This is the philosophy of Kalgidhar Paatshaah’s Sarblohi Khanda, which Buddhists, Jains and Ahimsa-followers are unable to understand.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 05, 2009 02:39PM

Bhai Sahib Randheer Singh jee on Death
By Bhai Sahib Randheer Singh jee
Translated by Admin www.tapoban.org

ਨਹਬਾਰਿਕਨਹਜੋਬਨੈਨਹਬਿਰਧੀਕਛੁਬੰਧੁ ॥
ਓਹਬੇਰਾਨਹਬੂਝੀਐਜਉਆਇਪਰੈਜਮਫੰਧੁ ॥(254)

Many many have left this world and many keep leaving, but the deluded individual, stuck in the web of maya and illusion and deceived by desire does not believe that he too will have to leave. The closest and most beloved friends have left before his eyes and keep leaving, but the friend left behind keeps believing and has convinced himself that he will never leave. He has this false hope that he will remain at this place forever.

The nagaara (drum) of death may beat at everyone’s head but everyone everywhere believes that “this drum is not for me, it is only for others”. Some are completely unaware that we too one day will be the prey of this death. And some deceive themselves by thinking that remembering death is a trouble and think, “when it’s time to die, death will come itself. To think about death before that is pointless. Enjoy your days of youth and enjoy life while you have it. When death comes, we’ll worry about it then. It is not as though life is finished quite yet.”

But they who say this do not understand “ਮਰਣਿਨਮੂਰਤੁਪੁਛਿਆਪੁਛੀਥਿਤਿਨਵਾਰੁ ॥” (1244) and nor do they have news that “ਹਮਆਦਮੀਹਾਂਇਕਦਮੀਮੁਹਲਤਿਮੁਹਤੁਨਜਾਣਾ ॥”(660).

What trust can we put on our breaths? A breath could come or not come. Death is not bound by the condition that it must only come in old age. Some leave in the prime of youth. Some do not even come into youth and leave in childhood. When we daily see death take away lives like this every day, then how can we have hope of more life? And what anticipation of a long life can remain? And what purpose or benefit are those days that pass under this false hope and desire?

Living life while unaware of death and wanting a long life is something that falls in the pages of sin. According to the gurvaak “ਵਾਟਵਟਾਊਆਇਆਨਿਤਚਲਦਾਸਾਥੁਦੇਖੁ ॥”, we should know death to always be upon our heads yet at the same time we should not live life in fear of death, but in fear of sin and tremble in the terror of committing sin. And in this solemn and fearful state we should put right our lives and make our life-journey worthwhile. In this way we can remove the fear of death from our minds. In this state, death is not death, it is liberation. In a state of fearlessness of death, leaving is not death, it is Akaal ChalaaNaa (leaving for the timeless one). In this way, dying as a MarjeevaRaa (one who has died while alive ie. Gursikh) is not death but having set right one’s death.

Blessed are the lives of those individuals who have died this way and set right their deaths. “ਜੀਵਤਸਾਹਿਬੁਸੇਵਿਓਅਪਨਾਚਲਤੇਰਾਖਿਓਚੀਤਿ ॥” (1000). We hear about those sacred souls in the Guru’s home who have completed their life-journey according to the given gurvaak and had Akaal ChalaaNaa. But has the enthusiasm to follow the example of such individuals ever arisen in our hearts? If it has not, then know that as of yet, within our souls, that seed of dharma (faith) has not grown which will give life to our God-oriented Panthic jeevan.

Otherwise, our panthic history is completely filled with sacred examples to follow. In this present time too, before our eyes, there are many individuals with Gurmukh jeevan who do Akaal ChalaaNaa and give us their example to encourage us. But we do not notice them at all and we do not change. Nor does the fear of death touch us nor does the desire to imitate the soul of one who does Akaal ChalaaNaa rise within us.


Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 08, 2009 02:43PM

Bhai Sahib on Coffee & Tea
By Bhai Jodh Singh in Soan ChiRee ChaRee GaiN
Translated by Admin www.tapoban.org

One day Bhai Sahib was sitting during a stay at Kumarhatti when Rattan Singh of Shimla (now Chandigarh), whom Bhai Sahib lovingly used to call Mastaana came and said, "Bapoo jee, you've stopped us from drinking tea, but can we drink coffee? Coffee is made from seeds and there's no trace of tobacco in it."

Bhai Sahib, in a very humorous way said very sweetly, "Bhai! There's no difference! Tea is horse urine (ghoRay daa pishaab) and coffee is a donkey's urine (gadhay daa pishaab)!"

Everyone doubled over in laughter. Bhai Rattan Singh was laughing the most after hearing this.

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