ਪ੍ਰਥਮਰਹਿਤਯਹਿਜਾਨਖੰਡੇਕੀਪਾਹੁਲਛਕੇ॥ ਸੋਈਸਿੰਘਪ੍ਰਧਾਨਅਵਰਨਪਾਹੁਲਜੋਲਏ॥

Akal Purakh Kee Rachha Hamnai, SarbLoh Dee Racchia Hamanai


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Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 09, 2009 02:51PM

Bhai Saahib Randheer Singh jee's Puraatan Narangvaal Smaagams

Adapted from Bhai Jodh Singh jee's description in Soan ChiRee ChaRee GaiN and Soora, July 1979.
Translated by Admin www.tapoban.org




http://img17.imageshack.us/img17/9070/narangwal.png





Introduction


At Poh Sudee Saptmee, during Guru Dashmesh jee's birth Gurpurab, an amazing and wonderful smaagam used to take place at Narangvaal. Remembering those smaagams even today fills one with a sweet sensation. Trying to describe the divine colours of the those smaagams is like

"ਕਹੁਕਬੀਰਗੂੰਗੈਗੁੜੁਖਾਇਆਪੂਛੇਤੇਕਿਆਕਹੀਐ ॥੪॥੭॥੫੧॥ " (334)


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

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

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



Arrival


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

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

When the slightest sound of keertan could be heard, Bhai Sahib and other darshan-thirsty Gursikhs would go to meet the Jatha with a vaja and dholkee. The two groups would stand before each other and keertan filled with vairaag would echo. Bhai Saahib would sing such shabads as "ਧੂੜੀਵਿਚਿਲੁਡੰਦੜੀਸੋਹਾਂਨਾਨਕਤੈਸਹਨਾਲੇ ॥੨॥ " and others. An ardaas would be performed. After doing a dandaut, Fateh would be said. The Sangat would meet each other with teary eyes in way that is hard to describe. The way Gursikhs met was a very notable and unparalleled thing. In tight embraces, both sides would rattle the Khanda of Naam and by themselves, naam abhyaas would automatically make their souls blossom.



Beginning of the Smaagam


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

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

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



Nagar Keertan


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

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

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

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



Langar


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



Bhog of Akhand Paath Saahib


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

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

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

"ਮੋਹਿਗਇਆਬੈਰਾਗੀਜੋਗੀਘਟਿਘਟਿਕਿੰਗੁਰੀਵਾਈ ॥"

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

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

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

After that Shabad, Bhai Saahib sang "ਵਹ ਪ੍ਰਗਟਿਓ ਮਰਦ ਅਗੰਮੜਾ ਵਰੀਆਮ ਇਕੇਲਾ ॥" and other appropriate Shabads. The Sangat was bathing in the pool of the Sant Sangat and were emerging in bliss. " ਮੇਰੀਪਟੀਆਲਿਖਿਦੇਹੁ....... " and other Shabads were sung and around 5pm, the final chhaka of Aasaa Dee Vaar was recited. In the end, Bhai Saahib concluded the keertan with "ਤਿਨਘੋਲਿਘੁਮਾਈਜਿਨਪ੍ਰਭੁਸ੍ਰਵਣੀਸੁਣਿਆਰਾਮ ॥"

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



RaN Sabaaee


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

The RaN Sabaaee would take place in the open yard. From the Langar veranda to the outter gates, the Sangat would sit according the words of baaNee:

"ਸਤਸੰਗਤਿਮਿਲਿਰਹੀਐਮਾਧਉਜੈਸੇਮਧੁਪਮਖੀਰਾ ॥2॥"

Bhai Saahib would begin with the shabad "ਸੇਵੀਸਤਿਗੁਰੁਆਪਣਾਹਰਿਸਿਮਰੀਦਿਨਸਭਿਰੈਣ ॥". He would then sing other shabads on this theme like

"ਗੁਰਮੁਖਿਜਾਗਿਰਹੇਦਿਨਰਾਤੀ ॥)",

"ਹਰਿਉਤਮੁਹਰਿਪ੍ਰਭੁਗਾਵਿਆਕਰਿਨਾਦੁਬਿਲਾਵਲੁਰਾਗੁ ॥",

"ਜਾਗਨਾਜਾਗਨੁਨੀਕਾਹਰਿਕੀਰਤਨਮਹਿਜਾਗਨਾ ॥",

"ਭਿੰਨੀਰੈਨੜੀਐਚਾਮਕਨਿਤਾਰੇ ॥",

"ਅਹਿਨਿਸਿਜਾਗੈਨੀਦਨਸੋਵੈ ॥".

At around 11/12 Bhai Saahib would conclude and the 7 bibi jatha began.

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

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

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

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



Departure


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

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

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

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







Notes

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

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

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

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 12, 2009 04:44AM

Bhai Sahib's Celebration of Gurpurab in Prison
By Bhai Sahib Randheer Singh jee in Jyot Vigaas
Translated by Admin www.tapoban.org







It was the year 1918. The Avtaar-DihaaRaa, or Gupurab of Poh Sudee Saptmee was fast approaching. Only a couple days remained. The 40 Sikh political prisoners in Hazaaree Baagh jail, all in separate cells, were very anxious to celebrate this occasion. But what celebration of the Gurpurab could there be for confined prisoners? There was no permission to sit together and all the prisoners, like lions, were kept in separate cages. The most allowance that could be expected was a break from jail work for the day and being allowed to meditate or read Gurmat books and tracts by themselves in their solitary cells.

But we all had made arrangements to celebrate this Gurpurab in a special way. We had arranged so that we could recite stories very loudly in our individual cells so that everyone could hear them and in this way we could celebrate together. It was a celebration "together" in the sense that each person would recite some baaNee or story in a very loud voice and the rest of us would concentrate very hard and attempt to hear them.

The Gupurab of Poh Sudee Saptmee of the year 1918 had arrived and I had the enthusiasm that this time, those brothers amongst us who write poetry would compose poetry on Sree Dashmesh jee for the Gurpurab and then write it on slates and then pass it around the jail block so all could enjoy it. Of all the poetry writing brothers amongst us, the most skilled and well known was Bhai Mounshaa Singh "dukhee". At first, Dukhee jee would just write patriotic poems, but in Hazaree Baagh prison, at my encouragement and requests, he began to write beautifully on religious topics as well. This new-found love of the Guru Ghar became so strong, he would at many times become inspired and write something in praise of the Guru and then secretly have it passed on to me. Dukhee jee was in the jail block beside the one I was in and so his voice could not be heard. Because of this, two days before the Gurpurab, I asked had the Chief-Head-Warden of the jail give him a message on my behalf, that Dukhee jee please compose bairaag-drenched poetry on Sree Dashmesh jee.

Dukhee jee sent the reply that first I should send him some inspirational words or theme to get him started. I sent the reply that I did not know how to make a theme or inspiration. Nor do I know how to write poetry and I have never read poetry either. What would I know about a "theme" or "inspiration"? But veer Mounshaa Singh replied a third time, and said "For Guru's sake" I should do as he asked. He wrote "No, Baba jee. If you give me the theme, only then will I be able to compose the poetry." Dukhee jee used to call me "Baba jee" out of love and respect.

What a cry he had made. And I was silent. The Chief Warden gave this order to me and left, saying that by tomorrow I should certainly have a theme ready and he would take it from me. What a difficult situation it was. Considering Dukhee jee's loving request, I didn't know what to do. How could I cause pain to Dukhee jee's sensitive heart and then expect to enjoy the Gurpurab as well?

Night fell and Amrit Vela arrived. At 2AM in the last part of the night, I rose and bathed and then fell into meditation. In the block behind mine, my beloved brother, Sree Bhai Attar Singh jee recited such an echoing Sree Sukhmanee Sahib paath that could pierce the heart.



Seeing a Glimpse of Dasam Paatshaah in Hazaaree Baagh and the Inspiration of a "Theme"


The day of Sree Dashmesh jee's birth was fast arriving. Those in love with Dashmesh jee began to feel their desire to meet him double within their hearts. While in divinely-coloured meditation, he gave his glimpse. Yes! Sree Dashmesh jee, beloved lord, gave his instantaneous glimpse and left leaving only enchanting joy in his wake. In the next instant he was gone. After this moment, a lightning like scream arose from within the heart, begging for his darshan "Aavee(n) dholaa, darsh dikhaavee(n), paavee(n) thanD kalayjay noo(n)" [Come o beloved one! Give your darshan! Make my heart serene and cool].

This call came over and over again. My every hair was calling out. Oh, what a wonderful theme was inspired! Sree Dashmesh jee himself inspired it. But nothing else came to me beyond this. In this mood, keeping the form of Sree Dashmesh jee before myself, such an amazing naam abhyaas started, such a wonderful blooming colour, that my consciousness was immersed until day-break. When the consciousness returned, and I became aware again, I began to wait anxiously for the Chief Warden so I could send this theme to beloved Kaviraj jee (I used to call Dukhee jee Kaviraj out of love as well).

I waited all day for the Chief Warden but he did not come. After asking, I found out that he had unexpectedly left on leave and perhaps he would not return the next day as well. Now I had the worry of how to get this theme to brother Mounshaa Singh. The messenger I needed had left. The next day was the Gurpurab and Veer jee was to send his composition to me before 9AM. I saw no way out. I was disappointed but then my heart found one support, and the ardaas rose from within me that "Oh Sree Dashmesh Guru Patshaah, miraculous one! In the same graceful manner in which you put this theme in my heart, your glance of mercy and your grace can put this theme in the mind of veer Kaviraj jee as well.

" ਕਾਠਕੀਪੁਤਰੀਕਹਾਕਰੈਬਪੁਰੀਖਿਲਾਵਨਹਾਰੋਜਾਨੈ ॥ ਜੈਸਾਭੇਖੁਕਰਾਵੈਬਾਜੀਗਰੁਓਹੁਤੈਸੋਹੀਸਾਜੁਆਨੈ ॥੩॥ " (206).

With this, I became free of worry. The next night was the period in which Sree Dsahsmesh jee was born in Patna. So, for that night, the desire to stay awake in love arose. How this night passed is not possible to describe here. In silence, most beloved darshan was given of our most beloved friend and I was immersed. The dark night melted and the sun spread its light everywhere.

We in Block Two were sharing stories of Dashmesh jee when the Chief Head Warden came with a slate filled with poetry by Veer Mounshaa Singh and Veer Kartaar Singh Canadian (Nava(n) Chand). There were numerous poems in different measures, but the top poem of only four lines was written by veer Mounshaa Singh. When I saw the opening line, my wonder knew no bounds, because it was the same "Aavee(n) dholaa darsh dikhaavee(n)…", written in clear letters. There were three more lines in this poem, but my heart desired that Dukhee jee would have kept writing and allowed us to hear more.

Some days after the Gurpurab, I had the opportunity to come close to Veer Mounsha Singh and I repeatedly asked him to recite that poem and he obliged every time. I asked him many times, very lovingly, "Veer jee, why did you write such a small poem of just four lines? Why did you not expand?" He would reply, also very lovingly, "Baba jee! I couldn't make anymore than this. What could I do? You didn't let me. If the current of poetry could have continued as strongly as the first lines, it would have been joyful to continue, (but alas…)"

When I asked how he came up with the first line, he replied "Baba jee! You inspired it and as you inspired it, it came to me." Then I said, "Veer jee! Don't praise me, just a lowly human. This is all Satguru jee's work and he blessed you." This was in fact the truth. We were both just wooden dolls, the puppeteer, Satguru jee, could make us move as he wanted and make one of us get the idea first or the other. We can't say who was first and at what time.

So then what? The story leaves off here. In 1920, veer Mounsha Singh along with 18 other brothers was released and came out and the rest of us under the divine-order remained for some time longer, detained in Hazaaree Baagh jail. After some golden days in Raj Mandree Jail, we were again sent to Nagpur Jail. Many more years passed and many Gurpurabs of Saptmee passed. From 1918, the cycle of time brought me eventually to 1930. This was the last Saptmee Gurpurab I would pass in captivity, but what did I know this would be the last? But yes, the feeling of spiritual joy within my soul did seem to hint that this type of Gurpurab celebration would come to an end here.

In a small confined cell of Nagpur Jail, the feeling of " ਨਾਗਨਿਵਾਸਾਂਦੇਰਹਿਣਾ ॥ " came and these lines also began to echo. That Saptmee Gurpurab, that ਨਾਗਨਿਵਾਸਾਂ vala final Gurpurab would be celebrated all alone. No, no!. It was celebrated within me in the service of the lord of Lakhee jungle with savaa-lakh present [A Singh is always sava-lakh i.e. equal to 125 000. This is a reference to a shabad in which the Guru calls his Khalsa together in the Lakhee jungle and all the Khalsa assembled there right away].

All my companions were in separate jails and my only brother and companion, my spiritual friend, Bhai Kartar Singh Canadian, who was in the same jail, was separated from me and imprisoned in some distant corner of the jail. Where my cell was, no human or any thing else ever came close. Well, it was fortunate. It was a solitary place of meditation. I could meditate with the Khandaa of Naam as much as I wanted and there was no one to stop me or restrict me. There was an order that no jail employee could come alone nearby. It was peace both day and night. It was a beautiful atmosphere.



The Echoing of the Jail Jungle


The blessed time of the Saptmee Gurpurab was passing. Beloved! Beloved Sree Guru Dashmesh! This sava-lakh servant of yours, separated from your Lakhee Jungle, has once again heard the call of his master! This feeling had arisen and "ਮਿਤ੍ਰਪਿਆਰੇਨੂੰਹਾਲਮੁਰੀਦਾਂਦਾਕਹਿਣਾ ॥" began to be felt within me. The entire jail-jungle echoed. Such keertan happened! It was as if countless gifted Keertanees and Gurmukhs were singing together in one voice. Ah! The desire to remain awake all night rose and the longing to see the lord also intensified. My eyes rolled up.

In the jail cell, standing imprisoned by the cell, grasping the jail-bars, I was swinging in love. And then, someone gently put a copying-pencil in my fingers that were grasping the bars. This one, longing for darshan and with closed eyes, again remembered those lines from twelve years past, "Avee(n) dhola, darsh dikhaavee(n), paavee(n) thand kalayjay noo(n)". This line rose within in me like a wave and automatically more lines of poetry began to follow. It was as if the curtain on poetry had lifted and it would not stop. I gained some awareness as my consciousness returned and I felt the encouragement to record the poetry that was rising within. I looked and saw that there was a pencil stuck in my fingers. I understood Guru jee himself was doing this and giving the encouragement. But then I could not find any paper to write on. How could there be any paper? Nothing was here. And on the other side, the stream of poetry kept coming while I kept hurrying to find paper. Then, I got an idea that the book on Bhai Gurdas jee's vaars was with me. On the pages, all around the print, there was a large margin and I began to write in it.

Then what? I grabbed the pencil and began to write. I kept writing the poetry as it kept coming. Till late in the night, the lantern was kept alight in front of me. In divine ecstasy and in the desire for darshan, I continuously kept writing for seven days and seven nights. The current of poetry would not stop and I would not stop writing. For these seven days and nights, no one came on rounds and no jail officer or visitor came. Until the stream itself did not stop coming, I did not stop writing.

Whatever my inner state was while writing this, can bee seen from the writing itself.

So, writing the above lines as the introduction to the book Jyot Vigaas was very important, and thus I wrote them. However it came to me, I wrote it here. I am grateful to Guru Kartaar countless times that even though I had written this book, it stayed with me for the rest of my time in jail in a secure manner and also came with me when I was released.

Some months after my release, I got the feeling that this writing should be re-copied by someone with beautiful printing. Those brothers who helped copy this book, to them, I am very thankful. I had left this book, "Jyot Vigaas" with my close friends, from whom some spiritual Gurmukhs could take and read it. Some amongst these Gurmukhs and my very close and beloved friends felt the desire to publish this book so that it would be maintained as a gift to the worthy coming generations of the Panth. I had to bow my head before their wishes. May Satguru jee give fruit to their worthy ambitions.


Laykhak premee-jan, ladhovariaa(n) daa mul khareedee laalaa golaa,
Dass,
Randheer Singh

Dagshaiee
5 July, 1936.

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 20, 2009 05:27AM

Bhai Sahib Randheer Singh jee's Tapoban (Kumarhatti)
By Pr. Gurmukh Singh jee
Translated by Admin www.tapoban.org



Kumarhatti is a small road in the Shimla Hills in District Solan and falls on the Kalka-Shimla road and is the next stop after Dharampur. By road, it's 31 Km from Kalka and 68 Km from Chandigarh. There is also a small railway station here.

In 1939-40, Bhai Sahib Randheer Singh jee decided to spend some of the summer months in the Shimla Hills. At that time, the mountain above Kumarhatti, Dagshai, used to be the Brigade Headquarters. Bhai Sahib used to spend his summers in Dagshai. Many Sikh Officers and other Sangat used to come to meet Bhai Sahib here and do Sat Sangat. Later, Bhai Sahib took a home on the peak below, in Kumarhatti. Across the street from this home, there was a Gurdwara with Sree Guru Granth Saahib jee's parkaash and Bhai Sahib used to go here for darshan. The founder of this Gurdwara was Maaee Eeshar Kaur. She encouraged Bhai Sahib to rent this house from her for only Rs. 100 a year. After 1940, Bhai Sahib began to spend the summers here, from April to the middle of October until the Dussehra Smaagam. The Dussehra Smaagam started with the encouragement of Bhai Darshan Singh jee Daar jee in 1944-45 and have been going since then. Although, Bhai Sahib's attachment to Delhi first started in 1914 during the Sree Rakaab Ganj Sahib agitation when he was prepared to sacrifice everything to counter the British Government's destruction of the Gurdwara's boundary walls.

Kumarhatti's beautiful nature, greenery, the peaceful mountains, and healthy mountain air inspired Bhai Sahib to write his books. The seva of having this Gurmat Literature written went to the late Giani Nahar Singh jee Gujjarvaal.

Giani jee was an old companion of Bhai Sahib and spent four years in jail with him. The letters in "Jail Chithheeaan" used to come to Giani jee secretly and after Bhai Sahib returned from jail, due to Giani jee's forceful insistence, the book "Jail Chithheeaan" was published. Bhai Sahib tried to stop Giani jee from publishing this book for quite some time but this book has attached many many people to the Guru's feet. Now it's available in English too and the present Sikh youth are reading it and being inspired

Kumarhatti became a type of "Kartar-hatti" and Master Joginder Singh BuRundee used to come in the summer and work on editing Bhai Sahib's books.

In those days, some of the Punjab Government offices would shift to Shimla during the summer. After 1947's Partition, many Satsangis from West Punjab used to come visit Bhai Sahib here, and many of them took jobs in Shimla. Many people from Kalka, Ambala and PanjokhaRa Sahib used to give Bhai Sahib a lot of love (and visited at Kumarhatti), including Bhai Harcharan Singh, Bhai Atma Singh, Bhai Harsaroop Singh, Bhai Thakur Singh, Bhai Durlabh Singh, Bhai Tara Singh, Bhai Nauhaureeaa Singh, and also Baboo Mul Singh jee, Sant Jvaalaa Singh jee, Col. Daljeet Singh jee and Bhai Indar Singh of Shimla (who used to take Bhai Sahib to Shimla Smaagam).

Kumarhatti is considered Bhai Sahib's second tap-asthaan or place of meditation. The first was of course the dhaab (pond) which was 1Km from Gujjarvaal. Bhai Sahib used to sit on the side of the pond and do hours of simran.

The Maaee who gave Bhai Sahib the house for rent passed away, but she sold the place to Bhai Sahib's son, Bhai Balbir Singh before passing. Later, some more property was bought from the Maaee's relative Saudagar Singh by Bhai Balbir Singh.

After Bhai Sahib Randheer Singh jee left us on April 16, 1961, the Sangat of Dagshai, Solan and Shimla encouraged Bhai Balbir Singh to take care of Bapoo Jee's Tap-Asthaan as a memorial to him. After 1961, Bhai Bava Singh, Bhai Atma Singh and Bhai Harsaroop Singh began to take care of the Tap-Asthan. According to need, the building was extended a bit.

Today at that place is Gurdwara Tapoban which still is a place for meditation for the Sangat and the sangat still gathers to do naam and keertan.

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 25, 2009 02:33PM

Bh. Sb. Randheer Singh jee's wife: Mata Kartaar Kaur



The following was found in a old newspaper describing the yearly gathering of the Central Sikh League in October 1920 .

"On one side of the hall, the daughters of Mata Sahib Kaur were appearing. At this, our royal meeting, the Singhnis present appeared to the Panth in the image of Mai Bhago. From amongst them, Bibi Kartar Kaur jee (wife of Bhai Randhir Singh ji) was in the uniform of an Akali of old. It was said that she was in truth the picture of a female Singh of ancient times" [Akali Newspaper, October 23, 1920, page 2]

Mata jee was dressed like an Akali of Guru Sahib's time in a chola and dumalla and shastar. What an amazing sight it must have been!

Bhai Sahib Randheer Singh jee's Singhnee, Mata Kartaar Kaur jee is a modern day role model for Sikh women. She had an extremely high spiritual state. When once Bhai Sahib was eating, he suddenly stopped and his mother asked from Mata Kartaar Kaur why this had happened, Mata jee replied that Bhai Sahib was feeding his Sarblohi fellow Gursikh Bhai Atma Singh who was at that time in Bhai Joginder Singh's house in Patiala. Bhai Atma Singh later came to Narangvaal and when he was asked about this, admitted that this indeed was what had happened.

On another occasion, Bhai Sahib and other Singhs were doing keertan and were lost in divine colours and skipped dinner time. In Ranglay Sajjan in the story of Bhai Sarwan Singh, Bhai Sahib writes,

"We were so lost in the Kirtan, that we passed into deep meditation. My wife, Kartar Kaur, visioned all this and came along late at night with our dinner. She shook us out of our stupor and had brought the steel utensils for serving food to the four persons. After getting our hands washed, the food was served. With half-closed eyes, drenched with Divine Love, while we were eating we watched this lady, a picture of true loving devotion. Bhai Sarwan Singh uttered a cry of pure love at her sight. In humility he had his head on her feet, saying “The holy sight of this Revered Mother has killed my hidden imperceptible ego. This ego had led me to believe, that I alone enjoyed the super-vision, extra-ordinary. I see visions in normal life and was feeling proud. This self-conceit has been destroyed today. I wonder how this Mother envisioned our presence here from a distance of one mile and known our exact number to bring food and utensils for four of us.” She partook of the food left by me. She always remained without food, till such time that I ate first. It was past mid-night." (translated by Bhai Jaspinder Singh jee)

When Bhai Sahib was jailed, Mata jee endured days of extreme hardship and had all her property confiscated and could not even meet her beloved husband in jail.

When Bhai Sahib returned, Mata Jee's joy could not be described.

Bhai Sahib too had no less love for his wife. When Mata jee became very ill and it appeared she was close to passing, an ardaas was done at the Shimla Smaagam in 1951 during the amrit sinchaar for her health. As the Ran Sabaaee progressed that night, it was coming to a close at 5.30AM when a phone call arrived that Mata jee was absolutely fine and no one need worry. Bhai Sahib then took the vaja at 6AM and continued to do keertan for two and a half hours till 8.30 AM, even though the sangat had planned to leave by train at 6AM. The program finally ended at 10AM with an ardaas thanking Guru Sahib for curing Mata jee.

It was at the 1952 Jalandhar Smaagam Ran Sabaaee on January 26-27 that Bhai Sahib was sitting in keertan and lost in divine colours when suddenly, Bhai Sahib opened his eyes at 2.30AM and looked towards Baoo Mul Singh jee and said "Look! Sree Kartaar Kaur jee has ascended!" and then again he was lost in keertan. At 4AM a Singh arrived from Ludhiana and the news spread in the rest of the Sangat that Mata jee had left this earth. Bhai Sahib and Mata jee's souls were so close, that he knew the moment she left this earth and didn't need anyone to tell him. Such is the closeness that is the ideal between a Sikh man and wife.

Mata Kartaar Kaur is an example for all of us and an ideal Sikh Woman.

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: August 28, 2009 07:51AM

The Final Moments of Bhai Sahib's Earthly Life
By Bhai Trilochan Singh in Sankhaep Jeevan Bh. Sb. Randhir Singh
Translated by Admin www.tapoban.org



http://img188.imageshack.us/img188/8556/finalbhaisahib.gif



In 1960 Bhai Sahib's leg veins became weak due to having spent so much time in the dark dungeons, though the rest of his body was healthy. He only had trouble walking about. On April 13, 1961, all the Jatha came to see Bhai Sahib for Vaisakhi. On April 14th he wished good bye to everyone and sent them off. On April 16th, in the morning, he prepared to leave for Gurpuri.

It was a Sunday. On Saturday night, his entire bed had moved and his body seemed very restless as though the time had arrived for that great soul to leave his body.

From Amrit Vela, Veer Balbir Singh [Bh. Sb.'s son], Veer Sajan Singh, Bibi Dalaer Kaur, I and my Singhnee along with some others sat beside Bhai Sahib. At 7 am, I rose to have some words with Bhai Balbir Singh who was in the yard when Bhai Sahib raised both his arms, motioning for me to remain seated. I sat near him. He lovingly called Bibi Dalaer Kaur and he tightly clasped my right arm. I took his other hand and put it to my chest. A very strong current passed through my body.

Everyone began to feel that the moment was drawing near. Everyone wanted to say some words to him or at least hear some final words but that holy soul who had spent his final days in peace, happiness and Sehaj avashtaa, also made his final moments miraculous.

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

This happened at 7.30am on April 16, 1961. His saskaar (cremation) happened at the pond between Gujjarwal and Narangwal.

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: December 04, 2009 02:31PM

A Discussion About Meat With Akali Koar Singh
by Bhai Sahib Randheer Singh jee

(Which took place in Sri Nagar in September, 1944).


Akali ji arrived to meat me at the house of Sir Diaal Singh, where a few other Sikh friends were also gathered. He reached out with his arms, to give a welcoming hug, as he approached me. At which point I boldly stated –


Daas – I will never hug you; a greeting from afar is fine.

Akali Koar Singh – (with a cunning smile) Why, what have I done?

Daas – You have committed two murders. I don’t hug murderers.

Akali Koar Singh – (a little angered) Which murders have I committed? Please enlighten me and tell me to what you are referring?

Daas – Here is a letter from Narinder Singh, from Mahindipur, the one who you served the chicken to having killed it with your own hands. He has passed away. For eight or nine years he was ill from tuberculosis, but he was such a believer in his faith that he refused to eat meat and eggs, though many doctors had advised it strongly. Even many of his close friends attempted to convince him, but he remained true to his faith. Due to his faith, his condition began to get better and better, he even put on eighteen pounds in weight. All the doctors were amazed. Everyone admitted that it was his faith which brought on this improvement.
From the day that you fed him that chicken, his health has deteriorated. After a few days, the eating of the meat had taken his life. Firstly you are responsible for ‘murdering’ his faith, secondly you murdered him and thirdly you murdered the chicken. All this rests upon your head. I don’t know how many other sins you have committed, in addition to these three, and to hug you would be like ‘murdering’ the true spirit of act act of hugging someone. Poor soul. Dear Narinder Singh became a victim of your crooked thinking.

Akali Koar Singh – I never killed a chicken, never fed it to him and never even said a word which convinced him to eat meat.

Daas – The only thing that proves is that you do not have ethics enough to confess to what you have done. Present today are some people from Mahindipur who have heard exactly the same thing, as I have stated.
All the people who were gathered there supported what I had stated and said to

Akali Koar Singh, you say that you did not advise him at all. But, I know for a fact that that you scolded many Sikhs during heated discussions in Bijey Nagar, and stated that a any Sikh who does not eat meat, has fallen from the ideals of Sikhism.
Upon hearing this the Akali hung his head and in a low, weak voice denied ever saying such things. Perhaps to liven up the discussion, I may have said one or two things.

Daas – To completely insult the whole of wondrous teaching of the Sri Guru Granth Sahib is not an act to liven up the discussion. What was the point of bringing up the topic of meat? If one act of a person is worthless, does that mean every other act is worthless too? Is there no good at all! The way that I answer meat-eaters who want to discuss the matter is by referring to the truths which are found in the Guru Granth Sahib. For you to state that if a person does not eat meat then he is not a Sikh, is biased and bigoted. In making such a declaration, you have made every none meat-eating Sikh, out to be unworthy of Sikhism, and have caused pain to the hearts of those proud Sikhs who followed the true path of religion. The very text (Guru Granth Sahib) that you criticism so strongly, does not even contain a trace of support for eating meat. You said what you did in order to cause pain to those Sikhs who do not eat meat.
Those people who were listening to what you said were like saints. I have heard they did not display their disgust, and kept it raging inside them. The stage director tried on many occasions to prevent you from going too far, but you did not stop. Truthfully, if I had been there I would never have let you speak and would have argued against you and the lies you were telling. What right did you have to say anything at all. By not admitting to your saying such things, you show that you do not even have a grain of morality in you. Please tell me now, using which verse from the Gurbani did you kill that chicken? When it is clear in the Guru Granth Sahib that Gurbani page 225 end of first para.
How would you commentate on such a verse? How can you kill and eat a chicken, when it is clearly forbidden in this verse?

Akali Koar Singh – Sire, this verse has been written for customs of Muslims, not of Sikhs.

Daas –

ਪਰਥਾਇਸਾਖੀਮਹਾਪੁਰਖਬੋਲਦੇਸਾਝੀਸਗਲਜਹਾਨੈ
Great men speak the teachings by relating them to individual situations, but the whole world shares in them.
states that God can comment on every custom, and this comment applies to all. The sacred ‘Bani has not only been written for Sikhs.

Akali Koar Singh – (becoming a little worried) This verse is solely for Muslims.

ਜਉਸਭਮਹਿਏਕੁਖੁਦਾਇਕਹਤਹਉਤਉਕਿਉਮੁਰਗੀਮਾਰੈ ॥੧॥
You say that the One Lord is in all, so why do you kill chickens? ||1||
This proves what I say.

Daas – How! Are us Sikhs not believers of the ‘ਜਉਸਭਮਹਿਏਕੁਖੁਦਾਇਕਹਤਹਉ’ verse? Even Hindus believe it, as do the Christians. It is a principle of religion that we all belong to one God. Do you disagree with this?

Akali Koar Singh – I cannot disagree with it, but this verse has been specifically addressed to Muslims.

Daas – This is your lack of faith and is also your stubbornness. What you want to establish is that it is forbidden for Muslims to kill chickens, but not for Sikhs.

Akali Koar Singh – You can understand it which ever way you like but, this verse is addressed solely to Muslims.
Daas – First of all then, I will dispel this myth of yours and then I will show you that this verse is not dedicated solely to Muslims. Read the first extract –

ਬੇਦਕਤੇਬਕਹਹੁਮਤਝੂਠੇਝੂਠਾਜੋਨਬਿਚਾਰੈ
Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false.

ਜਉਸਭਮਹਿਏਕੁਖੁਦਾਇਕਹਤਹਉਤਉਕਿਉਮੁਰਗੀਮਾਰੈ ॥੧॥
You say that the One Lord is in all, so why do you kill chickens? ||1||

The first part of this two-line extract clearly states that is is addressed to Hindus and Muslims, and not only Muslims. ‘You say that the One Lord is in all’. Those who believe this will feel the impact of the verse. Those people who have been addressed in this verse, are bound by the same rules towards killing poultry. Hindus do not feel the impact any lesser than Sikhs, and Muslims do not feel the impact any more. In the same way, you cannot escape from the impact of this verse.

Akali Koar Singh – That means no one can escape from the verse’s impact.

Daas – At least you admit that the killing of poultry is wrong in principle. You should know that no one can get away with committing a crime. If there are others committing a crime, does that make your committing the crime, a lesser criminal act? First you would claim that Muslims were the criminal and, because you were a Sikh, you were not guilty of the same crime. But know that it has become apparent that everyone is effected by the impact of the verse, you have changed your stance, and now believe that no one can live a crime-free life.
The crime that is done by all, is that crime acceptable? But how can you state that everyone commits crimes? The crime that are mentioned here, only relate to those who kill poultry.
Everyone who kills poultry is a criminal, whether it be a Hindu, Muslim or Sikh.

Akali Koar Singh – What I mean to say is, in breathing, drinking and walking on the earth we kill animals. Can you say that this is not the killing of animals?

Daas – Is it true we do that? Do we kill animals for food and do we forcefully slaughter them? The killing of animals for our own taste is a crime, though if a act does not take us away from our natural diet, then we cannot be guilty of any crime. Breathing is merely an act of survival, not an act of consuming little animals. In the same way, our walking on the earth is not a deliberate act to kill small insects. By walking around, breathing, eating and drink, if we consume minute creatures, we will not be found guilty of a crime.

Akali Koar Singh – All of us cannot escape the evil from slaughtering animals if in everyday life we continue to kill them. So, by killing a chicken, it isn’t if I gained a great deal more guilt. In breathing we cannot escape killing animals.

Daas – (biting the inside of his cheek) Amazing! What a great point of view you have taken!
Using paan and tobacco, smoking the pipe and smoking cigarettes are all forbidden to Sikhs. But you tell me, having travelled throughout India, you must have boarded many trains and buses on your travels. If you board a train which is full of smokers who are filling the air with cigarette smoke. Should you, during your time on that train, inhale some of that smoke during the natural act of breathing, would that make you a sinner? The fact is that you cannot avoid inhaling the smoke of the cigarettes. If the smoke is wafting into your face, clothes and hair, it means that you cannot avoid being effected by it. What a weak argument you put forward.
At this point the Akali became very agitated, and was incapable of an answer. He hung his head and a silence followed. Then a short while later, the Akali responded:

Akali Koar Singh – Brother, I came here to ask you if you would come and meet with the rest of my group who will become baptised Sikhs (amrit shakna) , but you set the conversation in a completely different direction. I will ask you to accompany me. I came to ask you this in Narangwal also.

Daas – You can keep you invitation to yourself. It is possible to see Sikhs being baptised on many other occasions, and as I said to you in Narangwal, the state of being a baptised Sikh forbids one to eat meat. Those people who do not eat meat should be the ones who present themselves for baptism.

Akali Koar Singh – At least come along. Ask them to refrain from eating meat, and they will.

Daas – Akali ji, please talk sense; do not stray. You have vast experience in religious circles but you still hold the view that it is a Sikh’s religious right to consume meat. It is a shame that you haven’t been able to positively influence your followers in any way. If you did not lecture on eating meat, they would eat meat by following your actions. Actions speak louder than words.


Three hours of debate followed, during which the Akali was put-down from every angle. Even with these put-downs, he would not give up his stubbornness. He didn’t leave his stubbornness, but he did leave us.
All the objectives of this discussion have been met. Therefore, there is no need for extra narrative or dialogue. I will leave you with one final outcome.
Having heard first-hand that Akali Koar Singh had taken the first steps to changing his thinking about meat, made me happy. He began to lecture on the true religious stance concerning meat and didn’t touch it again from that day on.
I had hoped that this manuscript would be completed while Akali Koar Singh was still alive, but that wasn’t to be the case.

 



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

Sree Guru Granth Sahib jee's Respect
By Bhai Sahib Randheer Singh jee
Translated by Admin www.tapoban.org



Before doing paath from Sree Guru Granth Saahib jee or taking a vaak, the Singh going to the taabiyaa (attendance) should do a panj-ishnaanaa (washing of 2hands+2feet+face=5). Sitting like this in taabiyaa is a sign of total respect and honour. Those people who in a rush shamelessly go and sit in taabiyaa without punj ishnaanaa and with the same unwashed feet that had shoes on them can not call themselves faithful Sikhs. This is a very big disrespect. Those people who sit at attendance of Sree Guru Granth Sahib jee with pyjamas they wore while going to the washroom are committing a very big error. True purity is in removing the pyjama and doing a punj ishnaanaa when sitting in attendance. Those people who aren't wearing kachheras or are wearing knicker-type "kachheras" are afraid of being exposed and sit in taabiyaa with their pyjamas.

For women, it is the hukam that when going in taabiyaa of Guru Granth Saahib jee, they should wear a separate pyjama and should never wear their usual soiled pyjamas. They should wash their feet before sitting. That pyjama which has touch the shoes should not be worn to taabiyaa. There is no doubt that a clean salvaar/pyjama is proper attire for the Guru Darbar. The reason is that at Sree Amritsar Darbaar Saahib (Harmandar Sahib), Guru Saahib's sevaadaars wear pyjamas. But it should be kept in mind that these pyjamas used for sevaa are specially kept for this task and they only wear them when doing seva, not for regular use. A sevaadaar who does not keep this full respect is accountable to Guru Sahib. Those individuals who shamelessly imitate these sevaadaars and wear dirty pyjamas to Guru Granth Saahib's taabiyaa are unaware/uncaring of the proper respect and rehit. Their dedicated devotion will never be completely fruitful (if they continue like this).

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: December 07, 2009 07:36AM

Pronouncing The Complete Gurmantar
Taken from Gurmat Naam Abyass Kamayee - Khalsey Da Gurmat Gurmantar Kehrha Hey
Written by Bhai Sahib Randheer Singh Jee



The thought of Gurmat is to pronounce the complete letters of the complete Guru Shabad (Naam), this praise of recitation is in all of Gurbanee but the maternal mystery of completeness is presented through one part. The absence of Gurmat Naam in its complete letter form not being written follows a continuous distinct deep source of unknowable written knowledge. The maternal mystery is presented in the following Gur Parman


ਵਾਹੁਵਾਹੁਕਰਤੀਰਸਨਾਸਬਦਿਸੁਹਾਈ ॥

ਪੂਰੈਸਬਦਿਪ੍ਰਭੁਮਿਲਿਆਆਈ ॥

ਵਡਭਾਗੀਆਵਾਹੁਵਾਹੁਮੁਹਹੁਕਢਾਈ ॥

ਵਾਹੁਵਾਹੁਕਰਹਿਸੇਈਜਨਸੋਹਣੇਤਿਨ੍ਕਉਪਰਜਾਪੂਜਣਆਈ ॥

ਵਾਹੁਵਾਹੁਕਰਮਿਪਰਾਪਤਿਹੋਵੈਨਾਨਕਦਰਿਸਚੈਸੋਭਾਪਾਈ ॥੨॥




As like the previous Gur Parman (Referring to ਗੁਰੂਗੁਰੁਗੁਰੂਗੁਰੁਗੁਰੂਜਪੁਪ੍ਰਾਨੀਅਹੁ ॥ - Shabad from the previous page) the “Guru Guru” here is referring to the True Gurmat Naam of the complete Shabad. In the same way “Waho Waho” in the above Parman is too referring to the complete Shabad letters of the Gurmantar.

Only with Waho Waho and Guru Guru merging can the rasna repeat the complete Gurmantar. It is not befitting for the rasna to do Jap without the “Guru” Shabad. Neither is saying Guru Guru without Waho Waho allowing the rasna to express the complete Gur Shabad Gurmantar Gurmat Naam.

It is only when the two parts of the complete Gurmat Naam Gurmantar Naam are merged can you call it the complete Shabad.





Note : Bhai Sahib Randheer Singh has quoted “ਵਾਹੁ” as this is the term used in the shabad however he is referring to the letters “ਵਾਹਿ” in the Gurmantar.

 



Re: Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: December 13, 2009 03:39PM

Sachian Dhaarhian
By Bhai Sahib Randheer Singh
Translated by Admin www.tapoban.org


http://img704.imageshack.us/img704/8706/truebeards.gif]
(Vaaraa(n) tay vadheek, salok M:3, p. 1419)


The clear meaning of this gurvaak’s pangtee (line) is that those good and true Gurmukh beards are true and pure that touch the Guru’s feet. Meaning, those straight bearded Gurmukhs, are true Gurmukhs, who when going to the Guru’s feet, automatically have their straight Gurmukhi beards touch the Guru’s feet. How can trimmed or tucked beards touch the Guru’s feet? When trimmed and tucked bearded ones go to bow before Satguru Guru Granth Sahib, their trimmed and tucked beards do not touch the Guru’s feet. These days it has become a fashion that however many Sikhs we see, all compete to bend and twist their beards upwards. Some tuck them up so high after slicking them that it’s as if they don’t even want people to know they have a beard. Before it was just army Sikhs who rolled their beards but now all the Sikh employees of every department roll them. They also come to the Gurdwara. The bow before Guru Granth Sahib and their beards cannot touch the Guru’s feet. They are following into the imitation of the Hindus.

In their hearts they wonder why did they ever get a beard? But now they must keep the beard they have. They want to keep calling themselves Sikhs but also want to keep their Departmental Officers pleased. But even then they are not pleased. Those people would be happy only if all Sikhs became cleanshaven like them. The self-seeking Sikhs cannot fall into the habit of trimming their beards like the Hindus, but by twisting and bending their beards up, they try to get the selfish happiness of the Hindus. This self-interested selfishness will be of no use to the Sikhs and it will end up ruining their spirituality.

Those Sikhs who are spoiled by self-interest will make excuses that, “how will rolling one’s beard ruin spirituality? Spirituality is related to the mind/heart.” In reply to those tucked bearded ones, we reply,

ਕਬੀਰਮਨੁਮੂੰਡਿਆਨਹੀਕੇਸਮੁੰਡਾਏਕਾਂਇ ॥ ਜੋਕਿਛੁਕੀਆਸੋਮਨਕੀਆਮੂੰਡਾਮੂੰਡੁਅਜਾਂਇ ॥੧੦੧॥ (p. 1369).

At this, those who cut the hair on their faces and heads cannot think of any reply, but rely on the next vaak:

ਭਾਵੈਲਾਂਬੇਕੇਸਕਰੁਭਾਵੈਘਰਰਿਮੁਡਾਇ ॥੨੫॥ (1365).

They do not understand the true meaning of this Gurvaak. The true essence of this vaak is criticism of the manmati practice of growing one’s hair like dread-locked non-Sikhs do and then keeping them unnaturally by making them to into dust matted dreadlocks. It has been clearly explained that to unnaturally grow ones hair in this way or to cut them off are both practices to be abandoned. Kesh come naturally and one should leave them in their natural state. The practices of making the hair fashionable or to decorate them are both proscribed. Hearing this answer, people with cut hair and beards cannot think of any further reply and their mouths are locked.

But our brothers who roll their beards, and especially those who tie them into a ball on their chin, make the excuse that “Look, hair on the head are kept in a knot, if we keep our beards in a knot or roll it up, what’s the problem?” It is enough of an answer to them to say that a Gursikh must keep Dashmesh jee’s rehit as paramount and to obey all his orders. For example, “Kangha dono(n) vakat kar, paag chunay kar baa(n)dhaiee.”

A dastaar can only be tied on the head “chuN kay” if the kesh on the head are kept from scattering and are kept in a jooRaa. But there is no need to do this with the beard by slicking it and twisting and rolling it. It is even a greater manmat to tie a thaathee or net on the beard and then come to the divan. I have seen many faithful rehit-keeping Sikhs who while spending their entire lives in the army did not roll their beards. It is also a maha-manmat for army Sikhs to obey such a law that says Singh-Soldiers must roll their beards. To obey this is a very big weakness. This weakness has occurred to such and extent that seeing the Sikh soldiers, Sikhs in other departments have also begun to roll their beards. It is now to such an extent that without any shame, employees from all the departments now come to the Guru’s Divaan with tied beards. It is considered a thing of pride to come to the divaan with a tied beard. Today in the Guru’s Divaan, you will see very few such Sikhs who have Gurmukhi beards. Otherwise everyone is in the habit of coming to Divaans with tied beards and will not feel and shyness about it. These self-interested so-called Sikhs feel that obeying their so-called Government’s order is prime. It is because of this that they have turned their back on the true Government’s true orders. It is a danger that the state of some of these so-called Sikhs may not reach such a level that they drown in the atheist movement and become atheists. Hopefully they will not turn their backs altogether on beard and kesh in the desire for higher offices and positions, like many employees and government officers, especially army ones have, cutting their kesh and beards, all for false offices. The false ranks of Captain, Colonel, General, etc. will be of no use to them and they will be left here. In the Guru’s court they will receive such shoves that their false government’s appeals will not be enough and they will be left in regret.

It is not at all my belief that every Sikh who ties his beard can even dream of such a thing. They have a firm belief in keeping the beard and kesh, they are simply stuck in the custom of tying the beard after seeing others do the same. But this is such a horrible custom that it is growing every day. It is to such an extent that no Sikh from any department can be found who does not tie his beard. It is with regret that I say that there are some Sikhs, whose wives like to see their husbands with rolled beards.

Many cases have been peshed in the Jatha where Singhs have been asked why they are not living with their wives and they answer clearly that their wives want them to remove their black hairs and only then will they live with them. But these faithful Singhs did not accept this manmat-filled order of their wives and thought it best to leave them. After investigation it has been found out that some did indeed pull out their black hairs. Some so-called Sikh women do not find it manmat to remove their other bodily hair. Those half-baked Sikhs are maha-manmatis who disrespect their beards for their perceived physical beauty. To make the beard look beautiful by tucking, twisting and bending is a big manmat.

ਸੋਸਿਖੁਸਖਾਬੰਧਪੁਹੈਭਾਈਜਿਗੁਰਕੇਭਾਣੇਵਿਚਿਆਵੈ ॥ ਆਪਣੈਭਾਣੈਜੋਚਲੈਭਾਈਵਿਛੁੜਿਚੋਟਾਖਾਵੈ ॥” (601-602).

According to the above Gurvaak, those manmukhs that daily cut their beards abandon Vahiguru’s will and go by their own mind’s decisions, they will be lost and receive pains. Those true Sikhs who accept Guru-Vahiguru’s will, as the true will never cut their beards or kesh in defiance of Vahiguru’s bhaaNaa.

Only those are the Guru’s sevak Sikhs who accept every hukam from baaNee as true. To meditate on naam with every breath and every second is the true service of Vahiguru. Those Guru’s Sikhs who serve like this are day and night in bliss. Those are Guru Nanak’s true beloved ones who have true Gurmukhi beards. These Guru’s beloveds appear as Gurmukhs in Vahiguru’s Dargah as well. They recite Vahiguru’s true naam every second from their mouths and on their faces are true and beautiful Gurmukhi beards. From their Gurmukhi mouths, the true naam’s simran occurs with every breath. At every breath they are earning the wealth of true naam. In their hearts, the true Gurmat roopee word “Vahiguru” is always residing. And because of it being in them at every second, they are always absorbed in Satguru Guru Vahiguru’s true form. Because they are patrons of the capital of the true naam, they are the truly wealthy ones and the wealth of true naam is always with them. It is because of this that those Gurmukhs with Gurmukhi beards, from the house of the Guru, attain the highest levels. The sound of true naam always comes in their ears at every second because in every way, their faith and trust rest in naam simran. Because of this, they only engage themselves in the true task of reciting naam. Only the presence of these Gurmukhs is beautiful and appropriate in Vahiguru’s true court and only these Gurmukhs are absorbed in Vahiguru’s form. Guru Nanak Sahib says that without a true Satguru, the true naam of Vahiguru cannot be attained. Those manmukhs, who refuse the orders given in GurbaaNee, are always caught in the web of delusion and leave the world in delusion.

This writing is the explanation of the essence of the Gur-Shabad given at the beginning of the article. The meaning of the entire shabad is that only those Gurmukhs who have Gurmukhi open-beards have successful (naam) earnings. And those are the ones who will be secure in the next world.


Reasons for the Disrespect of the Beard

Those who are misguided from Tat-Gurmat and then for selfish reasons twist and bend their beards are in serious danger of one day becoming patit from Sikhi by cutting off their beards. These self-interested individuals can be classified in the following categories for the reasons they twist their beards:


a)It is most important to mention first those hypocrites who tuck their beards in order to get married. It is a set belief in their minds that without tucking their beards they will not be able to get married or engaged. Some such hypocrites have been seen who for the reason of marriage have for years kept their beards rolled but their enagement or marriage still has not taken place. During this long period, their tied beards have grown even longer. What can these unfortunate ones do? IT was for fear of the long beard that they started rolling it and now their fear has materialised so that their beards are even longer than before because they were always busy with beautifying and decorating them. Some have diamonds (white hairs) come into their beards and they don’t fear even plucking them. Some even put dung (dye) on so that they look like boys and they can catch some young girl. Those who have been given faith by Satugur, they never fall into these practices.

Here I have remembered the example of a faithful Singh whose example is essential to write here. One rehitvaan faithful Singh had his Singhnee pass away. His friends and associates encouraged him to get married again and even arranged an alliance. When the engagement had taken place, the worldly people began to tell this faithful Singh that he should either colour his beard or pluck his white hairs. That faithful Singh gave such a reply that slapped everyone in the face: “I don’t have any need to accept such an alliance for which I have to colour my face black. First you tell me to make my face black (colour my beard) and then you’ll tell me to tie my beard. Secondly, that which you’ve said about plucking my white hairs is a manmat thought, totally against Gurmat. Gurmat teaches us that these are not white-hairs but diamonds. Should I sell them for nothing?”

It happened before me that many manmati men and women tried their hardest to make him fall from his trust and faith in Gurmat but that Guru’s beloved had such good and beautiful intentions that he did not listen to anybody.

He married with his beautiful Gurmukhi beard which had diamonds in it that stayed just the way they were. I myself was at this marriage. His anand kaaraj took place in chaRdee kalaa with his full beard along with the diamonds. Even today that marriage is solid and blissful. I am a sacrifice to such a Guru’s Singh who has such beautiful sentiments.

So those individuals who are stuck in Aan-mat (non-Gurmat) and tie and tuck their beards, are in the end just left that way. It is such stubborn individuals who consider their belief in tied bards to be true Parm Gurmat, according to their own mind, and preach it as well. Ahead these deluded people will have blows to their faces who while calling themselves Sikhs do not stop from advising people to tie their beards and remove their diamonds (white-hairs).


B) The second type of self-interested people who tie their beards are those who do so for the sake of their jobs. These people who are interested in their jobs have put their faith and trust-filled Sikhi at a very big risk.


C) The third category contains those Sikhs who only for reasons of embarrassment split their beards into two parts and tie it when they go to work and when they come to Sangat, make it straight and Gurmukhi.. One Singh who was a professor was about to begin doing keertan with his beard rolled but I did not let him sit and told him to open his beard. In a desperate tone he said that “at least in this town, where I am a professor, give me permission to do keertan with my beard rolled. We did not agree at all. It came out that the boys in his college where he was professor would call him “Mullah-MullahNa” and tease him when he would open his beard. Those Gursikhs who are the Guru’s stars and have true faith in Gurmat have for years been headmasters in schools and principles in colleges but they maintained their Gurmukhi beards. They did not even waver a little.

 



Re: Articles & Stories from the Life of Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: June 01, 2010 02:55PM

Nirankari Saroop Guru Nanak Nirankari
By Bhai Sahib Randhir Singh jee
Translated by Admin www.tapoban.org



ਸਤਿਗੁਰੁਮੇਰਾਸਦਾਸਦਾਨਾਆਵੈਨਜਾਇ ॥ ਓਹੁਅਬਿਨਾਸੀਪੁਰਖੁਹੈਸਭਮਹਿਰਹਿਆਸਮਾਇ ॥੧੩॥ (panna 759)


According to the above words of the Guru, miraculous Guru Nanak Sahib, who was always with his faithful Sikhs when he took his nirankari bodily form, is still even now always visible to them. But he is only visible to those Gursikhs who have the same faith in him as puraatan Singhs did. Bhai Gurdaas jee says:

“ਥੰਮੇ ਕੋਇ ਨ ਸਾਧੁ ਬਿਨੁ ਸਾਧੁ ਨ ਦਿਸੈ ਜਗਿ ਵਿਚਿ ਕੋਆ॥" (Vaar 1, PauRee 22).

Only Guru Nanak Sahib is the pillar of strength and support which can save the entire world. Besides Guru Nanak's Nirankari form, no other Guru/Sadh has existed and none other will ever exist. All are without Gurus (ni-guray) and themselves just become so-called Gurus. No one has the real signs and marks of true Guruship. According to Sree Guru Gobind Singh jee:

ਘਰਿਘਰਿਹੋਇਬੈਠਹੈਂਰਾਮਾ II ਤਿਨਤੇਸਰੇਨਾਕੋਊਕਾਮਾ II੧੨II

When in Guru Dashmesh jee's own time there were various Gurus with their own centres. Guru jee knew that in the future, in this dark age, there would be many more who would call themselves gurus bu they would not be able to solve anyone's problems like a true Guru. Thus, Satguru Dashmesh jee made it so that "ਆਦਿਅੰਤਿਏਕੈਅਵਤਾਰਾ ॥". The power of Guru Akaal Purakh Vahiguru would lie in the Punj Pyaaray in the presence of Sree Guru Granth Sahib jee. With this, Guru Dashmesh jee ended the whole issue of dehdhaaree (human) Gurus.

No one Pyaaraa from the Punj Pyaaray can call himself a Guru. In the Punj Pyaaray as a whole is the true divine power and Guruship vested and forever will it lie there. After the ten Pathshaahees, the Human Gurudom ended.

Besides Satguru Nanak Nirankari, all are Ni-guray false Gurus. The first mark of a true Guru is that from the Divine Court he is given Naam. All others are without naam and fake who have decided to become Gurus without having received Naam. The True Naam was given only to Guru Nanak. No one else has received the true Naam before and none will in the future.

Guru Nanak is always with the faithful Gursikhs. Do not think that Guru Nanak only showed himself when he had taken his bodily form. Even now he does this. He has not gone anywhere and is present in all places. To consider Guru Nanak Nirankari as a regular Guru who is stuck in the cycle of reincarnation is the work of "Sikhs" who have very low intellect. The beloveds of the Guru who have reached the highest spiritual plains even now consider Guru Nanak to be close and all pervading. To those blessed Gursikhs, Guru Nanak still gives his darshan and is always there to be seen, just like he had shown himself in the past. Guru Nanak, being the form of Nirankaar is beyond death. He is not in the cycle of coming and going.

No one besides Guru Nanak can call himself a true Saadh or Guru. This title was given to Guru Nanak from the Divine Court. Those so-called Gurus who are without Naam and call themselves true Gurus are totally without the power of true Guruship. Guru Nanak Nirankari is the Guru of God's Court. The worldly Gurus can have as much show and pomp as they wish, they cannot attain the level of Guru Nanak.

People accept these false showy gurus as gurus to fulfil their worldly desires, but their desires are fruitless as these false gurus have not even a trace of true Guruship. These fake, Naam-less "gurus" will regret their actions in the end and will be punished for them. In the true Dargah, they will be beaten and there they will wail and scream but no one will hear them. Those same people who took them as a guru will beat them badly. But the taste and desire of becoming a fake guru is so intense these false individuals, without even a trace of the qualities a true Guru possesses, attempt to become Guru Nanak's equals.

Only Guru Nanak is the all powerful Guru who is with those Sikhs who have faith in him, in every place and every position. He protects them everywhere and releases them from all hardships. Those people who consider Guru Nanak to be far off are under a very serious misconception. They think Guruship can only lie in a body. This is their false understanding and this will certainly be exposed as false.

ਇਕਾਬਾਣੀਇਕੁਗੁਰੁਇਕੋਸਬਦੁਵੀਚਾਰਿ ॥੨II (panna 646).

According to this Gurvaak, at one time, there can only be one Guru. And only that one Guru who has been gvien the gift of the true-Shabad and its abhyaas from Dargaah. If we see the rush of gurus everywhere in the light of the above baaNee, the truth comes forward that this rush is false. According to GurbaaNee, only one Guru, blessed from the Divine Court, can be the true Guru. This blessing of true Guruship lies forever with Guru Nanak Nirankari. This cannot be given to any other, regardless of their show and pomp. All the false ones calling themselves gurus then are all just for show. Who would we call a real guru out of all these ones?

Some are such big actors, that they try to copy the Satguru by composing and speaking false nonsensical "baNee". But according to the following Gurvaak, even that show is not going to be successful:

ਸਤਿਗੁਰਕੀਰੀਸੈਹੋਰਿਕਚੁਪਿਚੁਬੋਲਦੇਸੇਕੂੜਿਆਰਕੂੜੇਝੜਿਪੜੀਐ ॥ (ang, 304).

 



Re: Articles & Stories from the Life of Bhai Sahib Randheer Singh Jee
Posted by: admin (IP Logged)
Date: June 01, 2010 03:03PM

Dharma Propagating Dusht Daman Dashmesh Guru
Taken from Gurmat Parkash by Bhai Sahib Randhir Singh
Translated by Admin www.tapoban.org



ਹਮਇਹਕਾਜਜਗਤਮੋਆਏ ॥ ਧਰਮਹੇਤਗੁਰਦੇਵਿਪਠਾਏ ॥

ਜਹਾਂਤਹਾਂਤੁਮਧਰਮਬਿਥਾਰੋ ॥ ਦੁਸਟਦੋਖੀਅਨਿਪਕਰਿਪਛਾਰੋ ॥੪੨॥

ਯਾਹੀਕਾਜਧਰਾਹਮਜਨਮੰ ॥ ਸਮਝਲੇਹੁਸਾਧੂਸਭਮਨਮੰ ॥

ਧਰਮਚਲਾਵਨਸੰਤਉਬਾਰਨ ॥ ਦੁਸਟਸਭਨਕੋਮੂਲਉਪਾਰਨ ॥੪੩॥


In the above Mukhvaak of Sri Guru Dashmesh, is contained the true meaning and ideal of Sri Dasam Guru Patshah Kalgidhar Maharaj’s birth. This ideal and message is for the salvation of the world and not restricted to any particular group or sect. In the beginning of the above Sri Mukhvaak it is clearly written “ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵਿ ਪਠਾਏ ॥” meaning, the God of gods, true Gurdev, Akaal Purakh sent us to spread Dharma in the world.

The purpose of Sri Dashmesh jee’s birth is to spread dharma in the world. He came to the world to save it and came in the form of Guru Avtar. He came to the world for the world. It was not just for those where he was born. After being born in Patna city, the fact that he later came to Punjab and unfurled his banner and beat his drum this was symbolic of the fact that it was necessary according to the time, to begin his work of saving the world there. Tyranny was at its height and particularly out of the whole world, it was so in India and in India it was at its peak there, where this divinely sent incarnation of Dharma came and began his work of salvation of the world in his childhood at Sri Patna Sahib. Not only did he begin his work, but for ages to come, he planted the foundation of the unshakeable pillar of world salvation.

On the godly and sacred earth of Sri Anandpur Sahib at the special place of Sri Kesgarh, Sri Dashmesh jee created the eternal, dharma-protecting, dharma-spreading, dharma-creating, world-saving, and celebrated Khalsa Panth. That Khalsa Nation, which upon its birth, with the power of its birth-giving Lord, shook the roots of the centuries old entrenched tyrannical rule and began the proliferation of true dharma and benevolent rule. For propagating dharma, saving those practicing dharma and uprooting those against dharma, for the salvation of the earth, he gave the sacrifice in the sacred fire of this world of the lives of dharmic individuals which created the eternal foundation for the ever sacrifice-giving Khalsa Kaum.

Yes! Only dharmic individuals can sacrifice. Without this dharma and life giving seed, millions of residents of Hindustan were dying like cowards after becoming the victims of the violence of tyrants. Like sheep, without any faith, they were accepting the oppression of tyrants. No national leader had any integrity or courage to make a sacrifice for the sake of country or nation, in order to save dharma. The reason for this was that none had any portion of true dharma in their lives.

People ignorant of Sri Dashmesh jee’s ideals and those with lowly intellect cannot understand why in the above mukhvaak by Sri Dashmesh jee, two opposing concepts are present of spreading dharma and destroying tyrants. They see these as two contradictory riddles. In fact these are not contradictory. Without destroying the tyranny of tyrants, salvation of the world and spread of dharma is impossible. By destroying the tyranny of tyrants, Dusht-daman Dashmesh Guru jee is saving the tyrants. He does not kill the tyrants but stops their tyranny. If the tyranny of the tyrants cannot be removed by any other means, with his marvelous hands, he puts them on the edge of his Khanda and finishes their births and deaths and puts new life in them. It was by placing them on the edge of the Khanda that Sri Dashmesh jee transformed those who were living as tyrants and by taking the sacrifice of their lives, gave them immortal and sacrifice-giving life. He did so to such an extent that he created the Khalsa Panth of such immortals and gave the sacrifice-giving Khalsa life which will continue through the ages. Whenever there will be the ignominy of tyranny and unrighteousness in the world, this eternal Dharmic Panth will give unceasing sacrifices and revive Dharma and destroy unrighteous tyranny and sin.

Without implanting the seed of dharmic living in the people of the world, the disease of tyranny cannot be cured and curing this disease of tyranny is most essential. Satguru Dashmesh jee gave those people living life like tyrants, engrossed in clutches of the five evils the medicine of eternal life and by putting them on the edge of the Khanda, revived them and implanted in them the divine light of the Khalsa Dharma and turned them into brave, righteous heroes, and created a divine Panth of those warriors committed to the service of others. He put in each one, the spirit of 125,000. In this way, through the help of these chosen ones, he saved the countless oppressed innocents who were burdened with the load of tyranny. Even now, when the world, currently burning in the fire of oppression and desire, will need to be saved, it will be through Sri Dashmesh jee’s eternal, warrior-spirit filled, sava-lakh fighting, limitless power-wielding, righteous people [Khalsa].

Those whose consciousness is oppressed by the five demons (lust, anger, greed, attachment, ego), how can they be saviors or save anyone? Those who themselves are loaded with the weight of desire, jealousy, hatred, selfishness, etc. how can they boast of saving or reforming others? Characterless, powerless, lifeless, heroism-less, unrighteous bravery-less, insincere, power-seeking reformers and those “patriots” who constantly fight each other, even in bands of millions, cannot save any state or nation.

Those who have not corrected their own lives and have not improved themselves, who have not reformed their own character, who have not defeated their desiring mind, how can they, themselves prisoners of their own corruption, free their country from slavery? I accept that these freedom-mongers don’t want spiritual freedom, but those enslaved by the five [spiritual] demons cannot break the bonds of political slavery either.

Our Dusht Daman, dharma-protecting, dharma-spreading Dashmesh Pita first broke the chains imposed by the inner-demons and then ,by giving them the gift of life and spirituality, made them righteous warriors and then had them save the country and nation and had them destroy the outer demons and tyrants. By making them righteous warriors, he taught them the recitation of the Nitnemi-Chaupaiee which teaches the destroying of tyrants. In the daily Rehras of these righteous warriors, every night, the Ardaas to destroy these inner and outer tyrants and demons is performed. When they recite with supplication, ਹਮਰੇ ਦੁਸ਼ਟ ਸਭੈ ਤੁਮ ਘਾਵਹੁ ॥ their reference is to the common tyrants of the entire state and nation and primarily, to stop the tyranny of the tyrants, then also to destroy the tyrants who oppose dharma and oppress the people, and also, finally, to the destruction of the inner five demons, for which they pray every instant. Righteous Dashmesh Jee’s tyrant-destroying army doesn’t discriminate between their own and others. A tyrant, oppressor, enemy of dharma, enemy of the people and dishonest person may be even from their own country or own nation or area, they must all be reformed and [the Khalsa] will only rest after their tyranny destroyed.
This is the tyranny-destroying righteous Khalsa Panth Sri Dashmesh jee has created and the seed of helping others and destroying tyranny will never be finished from them. Such selfless souls will eternally be born in Khalsa Panth whose progeny will continue forever.

Don’t worry that today, those atheists, greedy for charitable offerings have grown from our Panth and have dared to seize Gurdwara funds. They will all, each and every one, be punished. Masand-ism will be shattered, atheism will be destroyed and the barbarity of the atheists will also be wiped away. In the end, Dusht Daman’s beloved Panth will unravel the seams of tyranny. The benevolent and righteous rule of the Khalsa will come and no tyrant will remain defiant. The barbarians will be eliminated. Those who are lost and deluded will come on the right path and following Sri Dashmesh’s ideals, the country will be saved. What of the country, the entire world will be saved and all evil-doers and tyrants will be destroyed.

The great and righteous, maryada-parshotam Satguru Dashmesh jee has announced the Akali order that:

ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਟਭੀ ਚਲਾਇਉ ਪੰਥ॥
ਸਭ ਸਿਖਨ ਕਉ ਹੁਕਮ ਹੈ ਗੁਰੁ ਮਾਨ੍ਹਿਉ ਗ੍ਰੰਥ॥
ਗੁਰੂ ਗ੍ਰੰਥ ਜੀ ਮਾਨਿਉ ਪ੍ਰਗਟ ਗੁਰਾਂ ਕੀ ਦੇਹ॥
ਜੋ ਪ੍ਰਭ ਕਉ ਮਿਲਬੋ ਚਹੈ ਖੋਜ ਸਬਦ ਮਿਹ ਲੇਹ॥

and by doing so, destroyed the foundation of false gurudoms. Just as in his great dusht-damani life battle, Dusht Damani Dashmesh Satguru by his own hands destroyed the gurudom of the masands, in the same way, Satguru Dashmesh’s creation, Dusht-Daman-Khalsa-Panth will destroy the currently growing gurdoms and whenever this disease will grow, the Guru Khalsa will remove it without discrimination.

 
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