————————————-Kundalini Surjee Satsangat——————————————-posted by pjs

ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥
kunddalanee surajhee sathasangath paramaanandh guroo mukh machaa ||
The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss. (Ang 1402, SGGS Ji)

The Bhatts have mentioned Kundalini in Dhan Dhan Guru Granth Sahib Ji Maharaj. This discourse will talk about the meaning of Kundalini and how it is awakened, as explained by Gurbani.

Kundalini, also known as the energy of life or the energy of the awakened, lies in a coiled form in the region just below the navel. The name ‘Kundalini’ comes from the coiled state of this energy. This energy sleeps in a coil just like a snake sleeps wrapped up. Snake Charmers often play ‘Been’ (a type of wind instrument) to awaken the coiled up snake. The snake ‘hears’ the sound of the been, wakes and raises its head upwards. The real energy of life is just like such a snake – it sleeps in a coil with its head downwards. When this energy is awakened by Jap and Tapp, it rises upwards, penetrates and crosses a row of 6 Chakras, finally reaching the ‘Agya Chakra’, the supreme state of conciousness and bliss. This Kundalini energy rises with naam rass, Ram rass, and if it starts going downwards, it is because of kaam rass. So, because of kaam rass, flow of life flows downwards, while its upward flow is all due to naam rass. It is this naam rass, the Waheguru Mantra, the Gurbani, that awakens the energy and makes it rise upwards.

The first chakra right above the navel is called the ‘Mool-Adhaar’. The second chakra above it is the ‘Sav-Dishtaan’. Above Sav-Dishtaan chakra, there lies the third chakra called the ‘Manipur’. The fourth chakra above it is called ‘Aahat-Anaahat’ chakra. When the awakned energy reaches the ‘Kanth’ and crosses it, the chakra at the Kanth is called ‘Vishudhh’. And the last chakra out of all the chakras is the ‘Agya Chakra’. These chakras can be thought of as the stages in the path of spirituality that the energy must cross in order to reach the supreme state of bliss.
There is a strong desire in human beings to achieve that supreme bliss. However, there is rass downwards, and there is rass upwards – there is rass for the form; and there is rass for the formless.

Just like water flows downwards automatically, human energy also automatically flows downwards. One does not need any motivation to become arrogant, greedy, kaami, dishonest; it happens automatically. But, efforts are required if one has the desire to be honest, content, patient, etc. Just as pressure needs to be applied to water to make it rise upwards, similarly certain ‘pressure’ is mandatory to make one rise from the base, and that sole pressure is Jap. Guruji describes it as:

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰੁ ਅਪੁਨਾ ਸੋਇਆ ਮਨੁ ਜਾਗਾਈ ॥੨੩॥
simar simar simar gur apunaa soeiaa man jaagaaee ||23||
Remembering, remembering, remembering my Guru in meditation, my sleeping mind is awakened. ||23|| (Ang 758, SGGS Ji)

From ages, our life energy has been sleeping. One often spends the entire lifetime sleeping in this slumber. When this energy rises up with the efforts of Jap, the desire of kaam is destroyed; one does not find pleasures in kaam rass anymore. This is because kaam rass lies below the energy base, while the energy has already risen above its base. Thus, kaam rass is destroyed when the energy rises up. But even though desires of kaam get destroyed, the energy has not reached the supreme state of bliss.
Those individuals, whose energy has not even risen from its base, the observation is that their kaami desires do not get diminished even after reaching a ripe old age.

ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥
punddar kaes kusam thae dhhoulae sapath paathaal kee baanee ||
Your hair is whiter than the jasmine flower, and your voice has grown feeble, as if it comes from the seventh underworld.

ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥
lochan sramehi budhh bal naathee thaa kaam pavas maadhhaanee ||
Your eyes water, and your intellect and strength have left you; but still, your sexual desire churns and drives you on. (Ang 93, SGGS Ji)

Bhagat Trilochan Ji says that even at the old age, where have have turned white, eyes cannot see properly, the voice shakes with weakness, the desires of kaam keep churning in the empty, dry pot. There is only way to escape this desire, and that way is Jap.
If the energy goes down, it gives birth to human form; it it rises up, it gives birth to the formless within. If the energy goes down, it ends the human in dust; if it rises up, it merges the soul with Akal Purakh. A Person that has no desire for kaam left in him and finds no attraction in the physical form shows clear signs of the risen energy.

ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥
roopai kaamai dhosathee bhukhai saadhai gandt ||
Beauty and sexual desire are friends; hunger and tasty food are tied together. (Ang 1288, SGGS Ji)

That person will see the formless in all humanity and nature – he will savour Akal Purakh in all the exreme objects of beauty. Otherwise, there is only the world of desires below the base of the energy. If one has not been able to rise up from the base, then even the visits and prayers said at religious places is solely to get worldly desires fulfilled. It is often observed that people sitting at the religious places are busy praying to that effect. Therefore, anyone who lives in a world of desires (kaamna) is a kaami.

ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥
thum keheeath ha jagath gur suaamee ||
You are called the Lord and Master, the Guru of the World.

ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥
ham keheeath kalijug kae kaamee ||1||
I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji)

Bhagat Ravidas Ji has made it clear – human desires have risen to extreme levels in the present age, and as a result, man has become extremely kaami. Prayer is meant to achieve Akal Purakh, not worldly objects. One cannot get the whole world with prayers, and without true prayers, one cannot find Nirankar.

The second chakra is the “Sav-Dishtaan”, which is above the base of the energy. With continuous Jap, an abhiyaasi’s energy rises up from the base and slowly but steadily penetrates and cross this second chakra. What is the sign that this chakra has been crossed? Such a person will have no fear of death, for he has risen above the fear of death altogether. Nobody can scare such a person with fears of death. Actually, anybody who threatens others with fears of death clearly shows the sign that he still is living below the level of second chakra.

ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥
kahu kabeer sukh sehaj samaavo ||
Says Kabeer, I am now immersed in intuitive peace and poise.

ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
aap n ddaro n avar ddaraavo ||3||17||
I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, SGGS Ji)

Kabir Ji says, I’ve reached that world where I do not get scared, nor I scare anybody. Often, it is the individuals who have fear in themselves scare others. Guru Teg Bahadur Ji also describes the same signs of a person who has no fear in him.

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||
One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||
- says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, SGGS Ji)

When one’s energy crosses the Sav-Dsihtaan, the world of complete fearlessness starts. Guruji says:

ਡਰਪੈ ਧਰਤਿ ਅਕਾਸੁ ਨਖ੍ਯ੍ਯਤ੍ਰਾ ਸਿਰ ਊਪਰਿ ਅਮਰੁ ਕਰਾਰਾ ॥
ddarapai dhharath akaas nakhyathraa sir oopar amar karaaraa ||
The earth, the Akaashic ethers and the stars abide in the Fear of God. The almighty Order of the Lord is over the heads of all.

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਡਰਪੈ ਡਰਪੈ ਇੰਦ੍ਰੁ ਬਿਚਾਰਾ ॥੧॥
poun paanee baisanthar ddarapai ddarapai eindhra bichaaraa ||1||
Wind, water and fire abide in the Fear of God; poor Indra abides in the Fear of God as well. ||1||

ਏਕਾ ਨਿਰਭਉ ਬਾਤ ਸੁਨੀ ॥
eaekaa nirabho baath sunee ||
I have heard one thing, that the One Lord alone is fearless.

ਸੋ ਸੁਖੀਆ ਸੋ ਸਦਾ ਸੁਹੇਲਾ ਜੋ ਗੁਰ ਮਿਲਿ ਗਾਇ ਗੁਨੀ ॥੧॥ ਰਹਾਉ ॥
so sukheeaa so sadhaa suhaelaa jo gur mil gaae gunee ||1|| rehaao ||
He alone is at peace, and he alone is embellished forever, who meets with the Guru, and sings the Glorious Praises of the Lord. ||1||Pause|| (Ang 998, SGGS Ji)

Guru Arjan Dev Ji says that, in a sublime way even the stars, planets, etc. are struck with fear, that is why they are in discipline. It is true one needs discipline in life to remain on the right path but a person who always lives in fear becomes paranoid. He always worries about health, loss of weath, death, lack of respect, etc. On the other hand, those who have crossed the second chakra, only fear God and no one else. That fear is out of pure love and respect for God and desire to listen to Akal Purakh’s word grows within.

ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
niramal bho paaeiaa har gun gaaeiaa har vaekhai raam hadhoorae ||
In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord’s Presence before you. (Ang 774, SGGS Ji)

Anybody who has worldly fears will never be able to purify himself. On the other hand, anybody who fears only God will never get impure. Guru Amar Das Ji says in Baba Farid Ji’s saloks:

ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥
bhai paeiai than kheen hoe lobh rath vichahu jaae ||
In the Fear of God, the body becomes thin, and the blood of greed passes out of the body.

ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥
jio baisanthar dhhaath sudhh hoe thio har kaa bho dhuramath mail gavaae ||
As fire purifies metal, so does the Fear of the Lord eradicate the filth of evil-mindedness. (Ang 949-950, SGGS Ji)

Just fire removes all impurities and purifies gold, similarly, fear of God puts all evil desire within to rest. So, with regular and continuous Jap, one raises the energy above to the destination of ‘Agya Chakra’ where God is realised. This Agya Chakra is in the head, which makes it clear that one will have to raise the energy upwards.
Often, it is observed that although water under pressure rises up, when the pressure finishes, the forces of gravity drag the risen water down again. Similarly, a person raises himself above the base with good sangat and guidance of religious scriptures, but the worldly attraction starts dragging him down again.

Thus, there is an attraction for both directions – the materials and Akal Purakh. If one looks at the universe, all the elements live in mutual attraction. Sun, planets, etc. are not suspended by any wires nor supported by any pillars. Similarly, when we look at the family members, they also exist in mutual attraction. Husband has an attraction for the wife and vica-versa, children have a pull towards parents and parents live in the affection of their children. Sometimes, it is seen that a star that breaks this attraction falls and gets destroyed; it ceases to exist. Similarly, when the mutual attraction finishes between husband and wife, children and parents, they start breaking and falling apart. Thus, this entire universe lives in attraction. Now, on one hand, there is attraction for Akal Purakh.
The day one’s energy level rises and reaches the boundaries of God, it becomes impossible to bring him down. For example – it is said that the perimeters of earth’s atmosphere are approximately 300 miles in radius. Any object that leaves that radius will be free from earth’s gravity and then earth will not be able to pull it back down. Similarly, there is a limit to the attraction for worldly objects. When one sincerely recites God’s name and meditates, he crosses that boundary where no importance remains for objects or beauty; things that could pull him down – the state of conciousness rises beyond controls of other factors.
With constant Jap, the energy of an abhiyaasi rises up further and reaches the third chakra, the ‘Manipur’ – the world of thoughts. When this chakra is crossed, the chattering thoughts die down, the futile running of the mind stops and one is blessed with a peaceful state. Journey to the next level begins instead, which is full of emotions.
Religious scholars say there are three type of ‘worlds’ in which one exists: The world beyond intellect, the world below intellect and the world of intellect. The world below the intellect is the world of animals; such a world does not have any noisy thought process. That is why, animals have remained almost the same since ages, they have not shown any signs of development. The reason is that they just cannot think at all. Then, life in the world of intellect is the human life. Here, civilizations develop, social rules are born, politics evolves. Then, there is yet another world that is beyond the reach of reasoning. That world is a world full of emotions. Dr. Mohd. Iqbal explains this to the man of logic:

Tere seene mein damm hai, dil nahi hai
Tera damm garam yeh mehfil nahi hai;
Nikal jaa akal se aage se yeh noor
Chiraag-e-raah hai, manzil nahi hai.

He says, cross the boundaries of reason and logic, for these are mere tools of guidance. Try to reach the destination, do not revolve around the lamp. But those who are revolving around it are at least humans; what about those who do not have the lamp lighted at all? Those are still living the lives of animals. And then there are those who have crossed and went beyond the realms of intellect; they are the dervishes and farishtas as they have become one with Akal Purakh. Since such people do not get along with the material ideologies of humans, they are often mistaken as madmen. People living below and far beyond the levels of intellect often appear to be crazy. The former will talk absolute nonsense, which goes below the feet, and the latter talks about things that go above the head.
One can observe the animals – they eat, reproduce, take care of their young ones for a while; that is their life. Animals never get bored, they never go mad. The only animals that may go mad are the ones that are made to live in the company of humans. The reason they do not get bored is because animals have no brains to think; and one has to think to get impatient, bored or even mad. Thus, all the intellectual people in this world are also the most impatient, dissatisfied. Ghalib says:

‘Pareshaaniyan saare jahan ki samet kar jab kuch na bnaa, to mera dil bna diya’

Another poet says:

‘Kudrat ki aahar ik ko aksaan se azhal se,
Jo shaks jis cheez ke kaabil nazar aaeya.
Bulbul ko diya naala to parwane ko jalna,
Ghum hamko diya sabse jo mushkil nazar aaeya.’

Therefore, impatience, anxiety, is a clear sign that a person is thinking too much. There are only two solutions to escape this: Either that person falls below the levels of intellect, or rises and transcends the limits of intelligence. It is easier to fall down, and that is why most intellectuals start consuming alcohol and end up falling into the world of animals. The other way is the way of the Gurbani – to rise above the levels of intellect. The only thing is, this ‘wine’ is not sold in shops, it has to be made by own self. Guru Nanak Dev Ji says in Janam Saakhi:

‘Naam Khumari Nanaka Charri Rahe Din Raat’

It is often said that the journey to God starts where the limits of intellect and logic finish. That is why, God can never be realised nor felt by a person confined in the realms of logic and reasoning.

The only external tempters of man are The objects of Sensation. These, however, are powerless in themselves until they are reflected in his mind as desirable objects to possess. His only enemy, therefore, is his coveting of the objects of sensation. By ceasing to covet objects of sensation, temptation and the painful fighting against impure desires pass away. This ceasing to covet objects of sensation is called the relinquishing of desire ; it is the renunciation of the inner defilement, by which a man ceases to be the slave of outward things, and becomes their master.

Temptation is a growth, a process more or less slow, the duration of which can be measured by the sage who has gained accurate knowledge of the nature of his thoughts and acts and the laws governing them, by virtue of having subjected himself to a long course of training in mental discipline and self-control. It has its five stages, which can be clearly defined, and their development traced with precision. But the man who is still immersed in temptation has, as yet, little or no knowledge of the nature of his thoughts and acts and the laws governing them. He has lived so long in outward things—in the objects of sensation—and has given so little time to introspection and the cleansing of his heart, that he lives in almost total ignorance of the real nature of his thoughts and acts which he thinks and commits every day. To him, temptation seems to be instantaneous, and his powerlessness to combat the sudden and, apparently, unaccountable on slaught, causes him to regard it as a mystery, and mystery being the mother of superstition, he may and usually does fall back upon some speculative belief to account for his trouble, such as the belief in an invisible Evil Being, or power, outside himself who suddenly, and without warning, attacks and torments him. Such a superstition renders him more powerless still, for he has sufficient knowledge to understand that he cannot hope to successfully cope with a being more powerful than himself, and of whose whereabouts and tactics he is altogether unacquainted ; and so he introduces other beliefs and superstitions which his dilemma seems to necessitate, until at last; in addition to all his sins and sufferings, he becomes burdened with a mass of supernatural beliefs which engross his attention, and take him farther and farther away from the real cause of his difficulty. Meantime he continues to be tempted and to fall, and must do so until by self-subjugation and self-purification he has acquired the ability to trace the relation between cause and effect in his spiritual nature, when, with purified and enlightened vision, he will see that the moment of temptation is but the fulfilment of those impure desires which he secretly harbours in his own heart. And, later, with a still purer heart, and when he has gained sufficient control over his wandering thoughts to be able to analyse and understand them, he will see that the actual moment of temptation itself has its inception, its growth, and its fruition.

What, then, are the stages in temptation ? And how is the process of temptation born in the mind ? How does it grow and bear its bitter fruit? The stages are five, and are as follows .

1. PERCEPTION
2. COGITATION
3. CONCEPTION
4. ATTRACTION
and
5. DESIRE

The first stage is that in which objects of sensation are perceived as objects. This is pure perception, and is without sin or defilement. The second stage is that in which objects of sensation are considered as objects of personal pleasure. This is a brooding of the mind upon objects, with an undefined groping for pleasurable sensation, and is the beginning of defilement and sin. In the third stage objects of sensation are conceived as objects of pleasure. In this stage the objects are associated with certain pleasurable sensations, and these sensations are conceived and called up vividly in the mind. In the fourth stage objects of sensation are perceived as objects of pleasure. At this stage the pleasure as connected with the object is distinctly defined, yet there is a confusion of pleasure and object, so that the two appear as one, and a wish to possess the object arises in the mind; there is also a going out of the mind towards the object. The fifth and last stage is an intense desire, a coveting and lusting to possess the object in order to experience the pleasure and gratification which it will afford. With every repetition, in the mind, of the first four stages, this desire is added to, as fuel is added to fire, and it increases in intensity and ardour until at last the whole being is aflame with a burning passion which is blind to everything but its own immediate pleasure and gratification. And when this painful fruition of thought is reached, a man is said to be tempted. There is a still further stage of Action, which is merely the doing of the thing desired, the outworking of the sin already committed in the mind. From desire to action is but a short step.

The following table will better enable the mind of the reader to grasp the process and principle involved.

Inaction – Holiness ; Rest.

1.    Perception.          Objects of Sensation Perceived as such.

2.    Cogitation.          Objects of Sensation Considered as a source of pleasure.

3.    Conception.        Objects of Sensation Conceived as affording pleasure.

4.    Attraction.          Objects of Sensation Perceived as pleasurable in possession.

5.    Desire.              Objects of Sensation Coveted as such: i.e., desired for personal delight and pleasure.

Action—Sin; Unrest.

Every time a man is tempted, he passes, from inaction, though all the five stages in succession, and his fall is a passing on into Action. The process varies greatly in duration according to the nature of the temptation and the character of the tempted ; but after much yielding and many falls, the mind becomes so familiar with the transition that it passes through all the stages with such rapidity as to make the temptation appear as an instantaneous, indivisible experience.

The sage, however, never loses sight of the duration of time occupied in the process of temptation, but watches its growth and transition; and just as the scientist can measure the time occupied in the transition of sensation from the brain to the bodily extremities, or from the extremities to the brain, which, ordinarily, appears not to occupy duration, so the sage measures (though by a different method) the passage from pure perception to inflamed desire in a sudden experience of temptation.

This knowledge of the nature of temptation destroys its power, or rather its apparent power, for power exists in holiness only. Ignorance is at the root of all sin, and it fades away when knowledge is admitted into the mind. Just as darkness and the effects of darkness disappear when light is introduced, so sin and its effects are dispersed when knowledge of one’s spiritual nature is acquired and embraced.

How, then, does the sage avoid sin and remain in peace ? Knowing the nature of sinful acts—how they are the result of temptation; knowing also the nature of temptation-how it is the end—and fruition of a particular train of thought, he cuts off that train of thought at its commencement, not allowing his mind to go out into the world of sensation, which is the world of pain and sorrow. He stands over his mind„ eternally vigilant, and does not allow his thoughts to pass beyond the safe gates of pure perception. To him “all things are pure” because his mind is pure-He sees all objects, whether material or mental, as they are, and not as the pleasure-seeker sees them —as objects of personal enjoyment; nor as the tempted one sees them—as sources of evil and pain. His normal sphere, however, is that of Inaction, which is perfect holiness and rest. This is a position of entire indifference to considerations of pleasure and pain, regarding all things from the standpoint of right, and not from that of enjoyment. Is, then, the sage, the sinless one, deprived of all enjoyment ? Is his life a dead monotony of inaction—inertia? Truly, he is delivered from all those sensory excitement which the world calls “pleasure”, but which conceals, as a mask, the drawn features of pain ; and, being released from the bondage of cravings and pleasures, he lives without ceasing in the divine, abiding joy which the pleasure-seeker and the wanderer in sin can neither know nor understand; but inaction in this particular means inaction as regards sin ; inaction in the lower animal activities which, being cut off, their energy is transferred to the higher intellectual and moral activities, releasing their power, and giving them untrammelled scope and freedom.

from http://james-allen.in1woord.nl/?text=the-shining-gateway

- James Allen was an amazing Christian mystic. His writings are inspiring and filled with practical advice for seekers. Most are available from the following link.

Here are the set of part 1 questions:

1. What is the relationship between 5 elements and energy(daiv shakti)?

2. How matter and energy are related to each other?

3. What role does yoga play is Gurmat and comcept of Raj jog which has been used in bani.?

4. To explain the Bhai Gurdas Ji’s vaar which talks about “Gurmukh Patanjali the (supposed) incarnation of the Sesnaga”. Why is Patanjaliis called a gurmukh??

5. Should we give our Granthi Singh(s) more power than the pardhans? Would this help us reform our current system?

Here is the part 2 question:

1. Many beleive bhagats got mukhti through sri guru nanak dev ji nirankar? Please shed some light on avtar theory?

Here are the set of part 3 questions:

1. Is Ugardanti dasam bani, and if so what is the role of Chandi in Sikhi? In other words, who or what is Chandi and how is the idea of Chandi different in Sikhi from regular Devi worship in Hinduism?

2. What happens to Singhs who have attained Shaheedi for the panth but may not have achieved Brahmgyan/Nirvikalp Samadhi before this happens?

3. How many elements shaheed singhs are made of?

4. What is the meaning of bedah mukht avastha? How’s bedah mukht avastha relates with parlabadh karam?

5. Where does one go after bairaag?

6. Please explain bit about 5 khands?

7. What is the avastha of small kids?

8. Seems like Sikhs today just don’t have the warrior spirit we were once famous for. Sikhs are getting bullied, beaten-up, ridiculed more and more. How can we become like our Khalsa forefathers, possessing their courage, bir-rass, bhagati?

9. Gurbani talks about – Shabad Guru, surat dhun chela? Please expand on this shabad.

10. Is the true that in bhramgyan avastha, surat rises above shabad?

11. Gurbani talks about- vaho vaho bani nirankar hai||. In this shabad, is bani consider vachak of nirgun paratama?

12. Is there any karam in bhramgyan avastha?

Here are the last set of questions:

1. In sri akaal ustat there is kabit by sri dasam patsah- Jaise ek aag tei konka aag uthaie ||. Please expand on this kabith and maha parloa?

2. Can we give atma saroop of sargun for understanding?

3. Is there difference between doing kirtan and abhyaas of vahiguroo gurmantar? Also is there any difference between kirtam naam and vahiguroo gurmantar? Are they both capable of being blessed with bhramgyan?

4. If man has perfect faith, even though he may not have bhagti but his faith is perfect, can his ardas move mountains?

5. There are two margs to reach bhramgyan in Sikhi- bairaag and gyan marg?

6. What is difference between Sikh and advaita vedanta?

All set of questions can be download from the link below.

Note: You will need winrar to uncompress them. You can download and install free version from www.rarlabs.com

Right click on the link below and save target as:

Questions and Answers with Sant Jagjit Singh Ji Harkhowale April 2009 Visit to Canada

One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace ||

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

A person always has some sort of expectation of reward everytime he/she performs any action (karam). If that reward is not recieved by committing to that action , it is like a sown seed could not develop at all, like a planted tree could not bear any fruit. A gardener, who dedicatedly takes care of the flowers and plants he planted, feels really disappointed if his plants dry up despite his efforts. We get up and perform our daily actions of doing Nitnem in the morning, the reward or fruit of these actions according to Gurbani is presented as follows:

There are approximately (Maskeen Ji guesses) 150 or so questions in the Dasam Granth. Each of these questions, found in the Akaal Ustat, is extremely valuable and important. These questions are the very questions a seeker of Truth often faces on his journey from time to time. But, the Bani only puts forth the questions and does not provide any answers. People who have had the fortunate opportunity to see (darshan) of Dasam Granth Ji will know this, although these days people don’t even seem to have time to visit Guru Granth Sahib Ji.

I [Maskeen Ji] would like to clarify the doubts as to why Dhan Guru Gobind Singh Sahib Ji Maharaaj did not register his Bani in the Dhan Dhan Guru Granth Sahib Ji. The point that I [Maskeen Ji] often put across to explain this are these:

1. Firstly, the entire Bani of Dhan Dhan Guru Granth Sahib Ji Maharaaj is about Brahm Gyaan, pure Knowledge of God. However, in Dasam Granth Ji, Dhan Guru Gobind Singh Ji’s own discourse and story is also present.

Ab mY ApnI kQw bKwno ] qp swDq ijh ibiD muih Awno ]
Now I relate my own story of how God sent me in the world while I was absorbed in meditation. (Panna 132, Sri Dasam Granth Ji)

This is the autobiographical discourse by Guru Gobind Singh Ji like, where and why he was born, how he spent his childhood, and the wars he fought which are explained in vast detail in the Bani Bachittar Natak. In Dhan Dhan Guru Granth Sahib Ji, however, is pure Brahm Gyaan, one will not find any mention of any historical facts, for example where and when was Guru Nanak Dev Ji born and so forth. Therefore, keeping this fact in consideration, Guru Gobind Singh Ji chose not to register his Bani in Dhan Dhan Guru Granth Sahib Ji Maharaaj.

2. The second argument often given is this: Why did Guru Gobind Singh Ji write his life story himself? In general, the life story of prophets and great religious figures (Avtaari Purash) has been written by people other than themselves. For example, the story of Sri Ram was written by Tulsi and Valmiki and people like Pandit Hirda Ram, etc. Similarly, the entire life history of Sri Krishna was written by Ved Vyaas, and by people like Kavi Nirotam, Kaisho Dutt and others. So, the question that is asked is while there were people who could write the life history of Guru Gobind Singh Ji, why did he choose to write it himself?

A writer who wishes to write about any avtaari purash needs both the true feeling and knowledge about him. If the story is told with pure emotional feelings, the work would be nothing but wrong meanings. I [Maskeen Ji] have read books written by such people, and they were full of emotional exaggerations with no real knowledge behind it, so much so that miracles have been attached to even the trivial of things. For example, Tulsi, in his emotional outburst has written saloks where he has gone as far as calling Sri Ram the God incarnate. In the same fashion, Surdaas, Nirotam and others write about Sri Krishan and call him God. However, if even deep knowledge has no emotional element attached to it, then arguments take place. So, there has to be a proper balance between both these two elements.

Guru Gobind Singh Ji was aware of the difficulty of keeping the right balance. He was concerned that some sikh, flowing in the sea of emotions, might end up equating him with God while writing his life history. That is why, Guruji decided to write his autobiography, and wrote the following in it:

jy hm ko prmysr aucir hY ] qy sB nrk kuMf mih pir hY ]
Those who call me God, will fall into the pit of hell.

mo kO dwsu qvn kw jwno ] Xw mY Byd n rMc pCwno ] 32 ]
Regard me as a humble servant of the Lord and have no doubt about it.

mY hO prm purK ko dwsw ] dyKn AwXo jgq qmwsw ]
I am a slave of the Supreme Being and have come to witness the drama of the world. (Bachittar Natak, Sri Dasam Granth)

God is the supreme power, and Guru Gobind Singh Ji clearly states that he is not God, but just a human being.

I [Maskeen Ji] was reading a book by Khushwant Singh in which he writes there are about 84 people in India who call themselves Bhagwaan, that includes people like Rajneesh. Sadly, there are few others, like the Nirankaaris, who like to be called as Nirankaars. Blindly, fools started following them without even realising the meaning of the word ‘Nirankaar’. Nirankaar word means One that has no form, then how can someone made of five elements be a Nirankaar? Such people are in our panth as well who call themselves Gurus and Sants and persuade people to follow their royalty and their own ways. Such people try and break people from our Guruji rather than bonding them closer to the true Gurus. Anyhow, sooner or later, maybe in the next century, the whole world will have to accept the fact that a human being made of flesh and bones can never be God. Anyone who attracts people to his own belief system is a cheat. Our Ten Gurus never told us to worship them and treat them as God. Instead, the whole effort of Gurus is to connect us to the words written in the praise of God.

Now, I [Maskeen Ji] would like to present some really beautiful thoughts written by Guru Gobind Singh Ji in Sri Dasam Granth in regards to various aspects of life and religion. Another reason that Guru Gobind Singh Ji did not add bani in Guru Granth Sahib Ji Maharaaj is that Guruji has done teeka of various other religious scriptures, the philosophies of which Guruji do not endorse, it is just a teeka of the religious texts for understanding.

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||

I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491. (Panna 1133, Sri Dasam Granth)

As you might be aware, Banis like Ram Avtar, Krishna Avtar, as well as discourses on Chaubees Avtar are present in Sri Dasam Granth. The discourses on the twenty four avtars was originally completely written in Sanskrit. In those days, a brahmin used to teach Sanskrit to fellow brahmins only because they used to believe that understanding of Sanskrit is right of only the brahmins. As such, common man was unable to decipher what was written in those texts. Guru Gobind Singh Ji, with his infinite wisdom, did teekas of all the 24 avtars at Sri Paonta Sahib so that even the common man could know what it is all about. Even though Guruji wrote these texts, he made it absolutely clear that these are not his thoughts. For instance, after completing Krishna Avtar, Guruji wrote:

ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥
Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||

I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434. (Panna 732, Sri Dasam Granth)

The reason Guruji felt the need to write these lines after Krishna Avtar is to dispel any thought that Guruji worships Krishna. Sadly, some people still misunderstood, like Bhagat Chela Ram. He has written a book called ‘Murali Mehma’. He writes in the preface of the book that Guru Gobind Singh Ji has accepted Krishna as the most superior amongst all the Avtars. And although he could not continue to go into detail, but he did let his intentions know. Guru Gobind Singh Ji wanted to let the masses know what the ’secret’ knowledge is all about, because brahmins used to claim that nobody else except them have the right to gain this knowledge.

Before the Chaubees Avtar Bani comes the autobiography of Guru Gobind Singh Ji, called ‘Bachittar Natak’. In Akal Ustat, there is no mention of any kings, it is pure praises of Akal Purakh. There are a few questions in Akal Ustat that I [Maskeen Ji] would like to present before you:

ਕੋ ਸੂਰਾ ਸੁੰਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥
Ko sooraa sundar kavan kahaa jog ko saar||

Who is hero and who is beautiful? What is the essence of Yoga?

ਕੋ ਦਾਤਾ ਗਿਆਨੀ ਕਵਨ ਕਹੋ ਬਿਚਾਰ ਅਬਿਚਾਰ ॥੧੦॥੨੧੦॥
Ko daataa giaanoo kavan kaho bichaar abichaar||10||210||

Who is the Donor and who is the Knower? Tell me the judicious and injudicious.10.210. (Panna 78, Sri Dasam Granth)

Guruji talks about the things in this world that atrracts and influences a person. Similarly, Guruji asks:

ਕਹਾ ਨੇਮ ਸੰਜਮ ਕਹਾ ਕਹਾ ਗਿਆਨ ਅਗਿਆਨ ॥
Kahaa nem sanjam kahaa kahaa giaan agiaan||

What are the observance and restraint? What are the knowledge and nescience. (Panna 78, Sri Dasam Granth)

There are many more questions that Guruji puts forward, and all of them are the topics which we are not always clear about, and often misunderstand and misinterpret their real meanings. However, anyone who has understood these questions and has found the answers to them, consider such a person as having the knowledge of all the four directions of the Dharam.

Lets discuss the following question:

ਕੋ ਸੂਰਾ ਸੁੰਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥
Ko sooraa sundar kavan kahaa jog ko saar||

Who is hero and who is beautiful? What is the essence of Yoga?

So, who is brave? One that has got great strength in his body? Or someone who is ready to take others’ turbans off all the time? No. The peak of Bhagti is:

ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥
kahu kabeer sukh sehaj samaavo ||

Says Kabeer, I am now immersed in intuitive peace and poise.

ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
aap n ddaro n avar ddaraavo ||3||17||

I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, Dhan Sri Guru Granth Sahib Ji)

Guru Teg Bahadur Ji says:

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||

One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||

- says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, Dhan Sri Guru Granth Sahib Ji)

It is said that the answers to these questions were originally present in Sri Dasam Granth, but somr part of it has been lost. Wise men believe that a part of Dasam Granth was lost during the time when wars were being fought against Mughals. Yet another set of scholars believe that Guruji has embedded subliminal answers to these questions within the questions themselves. Such a shabad by Bhagat Kabir Ji is in Dhan Sri Guru Granth Sahib Ji, where question is the answer and answer is the question.

ਜਉ ਤੁਮ ਅਪਨੇ ਜਨ ਸੌ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥
jo thum apanae jan sa kaam ||1|| rehaao ||

if you require any work from Your humble servant. ||1||Pause||

ਇਹੁ ਮਨੁ ਬਡਾ ਕਿ ਜਾ ਸਉ ਮਨੁ ਮਾਨਿਆ ॥
eihu man baddaa k jaa so man maaniaa ||

Is this mind greater, or the One to whom the mind is attuned?

ਰਾਮੁ ਬਡਾ ਕੈ ਰਾਮਹਿ ਜਾਨਿਆ ॥੧॥
raam baddaa kai raamehi jaaniaa ||1||

Is the Lord greater, or one who knows the Lord? ||1||

ਬ੍ਰਹਮਾ ਬਡਾ ਕਿ ਜਾਸੁ ਉਪਾਇਆ ॥
brehamaa baddaa k jaas oupaaeiaa ||

Is Brahma greater, or the One who created Him?

ਬੇਦੁ ਬਡਾ ਕਿ ਜਹਾਂ ਤੇ ਆਇਆ ॥੨॥
baedh baddaa k jehaan thae aaeiaa ||2||

Are the Vedas greater, or the One from which they came? ||2||

ਕਹਿ ਕਬੀਰ ਹਉ ਭਇਆ ਉਦਾਸੁ ॥
kehi kabeer ho bhaeiaa oudhaas ||

Says Kabeer, I have become depressed;

ਤੀਰਥੁ ਬਡਾ ਕਿ ਹਰਿ ਕਾ ਦਾਸੁ ॥੩॥੪੨॥
theerathh baddaa k har kaa dhaas ||3||42||

is the sacred shrine of pilgrimage greater, or the slave of the Lord? ||3||42||(Ang 331, Dhan Guru Granth Sahib Ji)

Those who have the knowledge of the grammer of Gurbani and those familiar with this style of writing will know that the questions have got the answers within them. Kabeer Ji says the one whose mind has agreed to Akal Purakh is greater. Similarly, the one who has known Akal Purakh is greater, because one might never know God exists if there are no Sants around who have found the True Creator. A great soul came on this earth in a small village Talwandi, only then it became Nankana Sahib, it never existed before Guru Nanak Dev Ji. Similarly, Sheesh Ganj in Chandni Chowk, where Guru Tegh Bahadur Ji gave Shaheedi became a pilgrimage, otherwise it was just a ordinary place. So, has that place given importance to Guru Tegh Bahadur Ji or has Guru Tegh Bahadur Ji has given birth to that place? It is Guru Tegh Bahadur Ji’s Shaheedi that created that place.

Download katha
-Taken from www.sikhawareness.com by Amardeep

Sacrificing and giving of all possessions

One time Gurmukh Singh gathered whatever money he had, his warm lohee (shawl), mattress, his books, and whatever possessions that belonged to him and took them to Mahpursh Sant Baba Gurbachan Singh Ji Khalsa and placed them on a table in front of Mahpursh. Totally lost in Anand, colored in Naam with no attachment for anything of his own Gurmukh Singh was about to say,

Maharaaj, please accept my offerings!

However knowing all, Sant Baba Gurbachan Singh Ji got up and before Gurmukh Singh could say a word, started an Ardaas on behalf of Bhai Gurmukh Singh Ji and directed the question Bhai Gurmukh Singh Ji was going to ask into the lap to Guru Sahib saying,

Dear Trurthful Lord, Bhai Gurmukh Singh Aurdeesa sacrifices all his belongings and entirety to your Sangat. In return please bless Bhai Gurmukh Singh Ji with the love of your name and have him forever imbued in this love of your name across all planes.

The Ardaas was said in such a way, that hearing such an Ardaas would bring a tear to ones eyes, and an amazing rejuvenating feeling would have overcome them. Gurmukh Singh’s spirit was greatly uplifted. A Singh also witnessing this later, asked Mahpursh,

Hey maharajah, if he gave up all these normal usual items that you yourself gave him, how is that giving everything (sarbans)?

Absorbed in Naam, Sant replied,

Singho! Understand this. Gurmukh Singh sacrificed all that he had from head to toe, and sacrificed all that he felt belonged to him. Whatever he thought was his, he gave it all to Guru Sahib Ji, and this is called Sarbans Daan, sacrificing everything. It doesn’t matter if you have a little or a lot. Whatever you think is yours if you give it all up then that alone is sarbans daan. But not anyone can just do this.

Through countless hours of seva serving in serving Sangat, Guru Sahib blessed Bhai Gurmukh Singh Ji with such kirpa to do such a thing (give up everything he had).

May I Forever be with Sant Ji

One day upon being pleased by Gurmukh Singh’s Seva-Simran Jeevan, Sant Baba Gurbachan Singh Ji approached Gurmukh Singh Ji and said,

Come, Bhai Aurdeesa Ji! Ask for what your heart desires. I am very pleased and delighted with your service here.

Gurmukh Singh Ji with folded hands then requested,

Maharaaj! I have no other desires except for my one desire that I pass from this life with you and not have to spend this life without you and then repeated the following lines of Gurbani,

O Saint, You are attuned to the Lord. Please stand by me, Architect of Destiny; please take me to my destination, Great Giver.

Sant joyfully replied,

By the grace of the Great Guru, and with the Guru’s supreme and divine blessings, then you too can pass with me.

At that time the other Singh’s who were present, did not understand the deeper meanings as to what Mahpursh and Bhai Gurmukh Singh Ji’s conversation was all about All they understood about the conversation was that, Bhai Gurmukh Singh Ji, was asking, Mahpursh that since they brought him into the Jatha, to allow him to remain with the Jatha until his end. The reality of what Gurmukh Singh Ji and Mahpursh talked about and the deeper meanings of saying until the end came to light, at Kiratpur Sahib Patalpuri, when Gurmukh Singh jumped into the angeeta sahib and clutched Mahpursh and held onto them close, being burned alive and cremated alongside them,

Those who witnessed Bhai Gurmukh Singh Ji Aurdeesa jump into the flames that day where all shocked and left speechless. From Singhs of the jatha, Panthic leaders, politicians, people of great honor and reputation , police and those in civil service where all unable to hide there shock at what they had seen when they witnessed Gurmukh Singh Ji, jumped into the flames with Mahapursh Sant Baba Gurbachan Singh Ji. The only thought that repeated in the minds of all sangat present was,

Blessed is the Guru, Blessed is the Guru’s Sikh, Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale, and blessed is Bhai Gurmukh Singh Ji Aurdeesa.

Bhai Gurmukh Singh ji on Sant Gurbachan Singh ji's funeral pyre

-from www.sikhawareness.com

For those interested in learning the truth behind the horrifying events during and leading up to Operation Bluestar in 1984, AR Darshi’s book “The Gallant Defender” is a must read. Written by a man with an impeccable resume, including serving as a magistrate and Joint Secretary to the Punjab, he had access to behind the scenes knowledge of Bluestar. Unfortunately, those who wish for the truth to remain hidden attempt to explain away explanations of the events, claiming that they are written by Sikhs and therefore must be false. If it matters to anyone, Mr. Darshi is a Hindu.

The entire book is available at: The Gallant Defender

This is the prologue:

I have ventured to make a humble effort to write this book for some compulsive reasons and meaningful purpose. The first reason is that during my long service in Punjab in the capacity of Judicial Magistrate, Sub Divisional Magistrate, Additional Deputy Commissioner and Joint Secretary to Government of Punjab, I have carefully watched and monitored all politico-religious agitations and consequent developments right from the reign of late Partap Singh Kairon to the present day government of Parkash Singh Badal which is still crumblingly lurking on till this last day of 1998. The second reason is that during the long stint of my service in Punjab I have developed very close and cordial relations with the top leaders of all the political parties especially with the leaders of the Shiromani Akali Dal. I have the privilege of having “personal close relations with late Baba Joginder Singh, father of Sant Jarnail Singh Bhindranwale, Jathedar Gurcharan Singh Tohra, President of the Shiromani Gurdwara Prabandhak Committee and Jathedar Jagdev Singh Talwandi, who had been the President of the Shiromani Akali Dal from 1977 to 1980. He at present is the Senior Vice President of Shiromani Akali Dal. Thirdly, being a post graduate in Political Science and Psychology I have developed very keen interest in political affairs and day to day politics. And, therefore, I have been keenly observing all political developments for the last three decades. However, my service in the capacity of PCS officer in Punjab was simply incidental. Therefore, whatever matter I have included in this book is either based on my personal conversations held with the political leaders or my direct knowledge derived from political and other events. These events include intra-contradictions prevailing among the Akali leaders; their confrontation with the discriminatory Congress governments; their conflicts with Sant Jarnail Singh Bhindranwale; and last but not the least, Sant Bhindranwale’s’ struggle against the offensive launched by the Nirankaris headed by Gurbachan Slngh, to subvert the Sikh religion.

Activities of the Akalis carried out behind the scene were confided to me by Jathedar Jagdev Singh °Talwandi, Gurcharan Singh Tohra }ate Balwant Singh and others while Congress leaders such as Darbara Singh and Beant Singh, both late Chief Ministers, leaked out their own strategies and tactical manoeuvres. Comrade Harkishan Singh Surjit, with whom I have had the oldest relations, kept me feeding with political wheel-deals and other developments that had been taking place at the national and the state levels. Comrade Surjit, who is a very shrewd politician and always keeps himself at the centre stage, has been maintaining close relations with Badal, Tohra, Talwandi, Surjit Singh Barnala till today. Late Balwant Singh and Longowal always sought his advice on all matters. Very often than not these leaders of all hues and shades discussed subjects of political interests among themselves collectively and severally. So I used to get continuous feedback on the latest political developments through all these leaders.

So when I touched a delicate and sensitive subject of the agreement that had been reached in 1977 between Badal, Tohra and Talwandi that Tohra would be the Chief Minister of Punjab, it is not in any way a hear say story: Both Tohra and Talwandi confidentially but separately revealed and confirmed this episode of trust and mistrust. Tohra was treacherously deceived and deprived of his just right to ride the chair of Chief Minister. Unfortunately he is still being kept at bay by Badal and his supporters. Similarly when I referred to the agreement that had been reached in respect of Punjab in 1983 in the tripartite meeting held at Delhi, from which agreement Indira Gandhi had later resiled, is also not a newspaper story. It was confided to me personally by Comrade Surjit who had participated in that tripartite meeting.

The purpose of writing this book is twofold. Firstly, it is to recall and commemorate the outstanding contribution made by Sant Jarnail Singh Bhindranwale who had raised the emaciated spirit of the Khalsa. Secondly, it is for the loving memory of Sant Bhindranwale who had made an unparalleled and unique sacrifice in defense of the faith and the philosophy of the Khalsa so fondly created and nourished by Guru Gobind Singh.

Although this book was written in 1985, after assassination of Longowal, yet it could not be published then, Now I am prompted to publish it so that it may precede or coincide with the tercentenary celebrations of birth of the Khalsa. I am deeply pained to observe that those leaders whose role during the Bhindranwale time was anti-panthic, have now come to the forefront to farcically celebrate this auspicious event. And none of these failed leaders has bothered to remember or even mention his name.

They have conveniently forgotten the outstanding services rendered by Sant Bhindranwale who has resuscitated the dead spirit of the Khalsa with his blood. Hence this book is being published on this auspicious occasion to refresh and revive the forgotten memory of the gallant defender.

Some items of interest related to the 1984 attack on the Sikh community:

-Documentary on the effects of the attack on British Sikhs

-Bleeding Punjab documentary

-Examination of the fortifications used in defence of the Akaal Takht complex (note that defenders were aware of plans for the attack well in advance as the Indian army had been practicing the assault on mockups for months beforehand).

Some informative websites:

-Never Forget 1984

-Saint Soldiers

The Life of Gurmukh Singh Aurdeesa

Gurmukh Singh Aurdeesa, was by birth a Hindu and born into a poor Hindu family. Coming from a poor family he was made at an early age to leave home in search of work and moved around before settling down in Calcutta.

Due to good deeds in his past lives Gurmukh Singh would visit various Gurdwara Sahibs and with utmost devotion and love do Seva in the Langar of washing the dirty pots and pans. It was with such good Karm that Gurmukh Singh found Sangat of many famous sadhus and saints. It was this same good Karm that brought Gurmukh Singh into the sangat where he heard the glorious praises of Sahib Sri Guru Granth Sahib Ji recited by such holy Sikh Saints as those of Sant Baba Ajaib Singh Ji, and learned of Gurmat and the Gurmat way from the spiritually uplifting dharna Kirtan and Katha of Sant Baba Isher Singh Ji (Rara Sahib).

The darshan and sangat of such great Sikh Mahpursh (Saints) led, Gurmukh Singhus mind to be filled with Gurmat and Gursikhi thoughts. Even while being Hindu, Gurmukh Singh started to keep his Kes (hair) and started to lead a life in accordance with Gurmat.

Everyday after spending a laborious day at work in the factory Gurmukh Singh would come and devote whatever time he had, to the service of the Sangat at the Gurdwara Sahib. Only after spending countless hours lovingly washing and cleaning dirty dishes, in the service of the holy Sangat of the Guru would Gurmukh Singh feel content and at peace and feel all his desires fulfilled. Such satisfaction is told of in Sri Rahiraas Sahib (evening prayer),

Jin Har Sevaiya Tin Mukh Paiya ||
Those who serve You find peace.

Upon the request of Sangat, Sant Baba Gurbachan Singh Ji Khalsa and jatha visited Calcutta. On arrival Sri Akhand Paht Sahib paths where started at Gurdwara Sahib Jugat Sudaar. Kirtan and Katha darbaars where also organized and done on behalf of the Jatha.

During Katha, vadiyaartis (students) would sit and have Sri Pothi Sahibs open and follow along as Mahpursh did Katha. Listening to the Katha of Mahpursh and seeing the love and devotion all the students had for Gurbani, topped it off for Gurmukh Singh and his mind now wanted nothing more but to learn more about Gurbani and Gurmat and he craved for nothing more but to take Amrit and join the Khalsa fold.

When the seed of the karma of past actions sprouted, I met the Lord; He is both the Enjoyer and the Renunciate.
My darkness was dispelled when I met the Lord. O Nanak, after being asleep for countless incarnations, I have awakened.
-(Raag Gauree, Ang 204)

Gurmukh Singh wanting to do darshan of Mahpursh (Sant Baba Gurbachan Singh Ji Khalsa) went up to Mahpursh when they where not holding a diwan and with folded hands went to bow his head at the feet of Mahpursh, when Mahpursh stopped him and said,

Hey Premia (Lover of the Guru) !! You should only bow your head to Sahib Sri Guru Granth Sahib Ji. Instead you should meet me with folded hands and say, VAHEGURU JE KA KHALSA, VAHEGURU JE KE FATEH !

Some nearby Singhs who where friends of Gurmukh Singh and knew of his hearts desires then said out loud,

Mahpurkho, this premi is from a Hindu family, but today after hearing your Katha his heart has been set to join with you and the Jatha and learn more about Gurmat and be trained in reading of Gurbani. He does tremendous amounts of Seva and the sangat here loves him dearly.

Sant Mahpursh then replied,
“First this premi should take Amrit and be on the path of the Guru. Then he must abide by the conditions set for all Singhs who wish to be part of the Jatha. If he is willing then he can come and be trained in Gurmat.

Hearing this Gurmukh Singh was extremely pleased with being able to take Amrit and join the Guru’s Fauj (army), and have the privilege to learn Gurmat vidyia from the Jatha. In the following days an Amrit Sinchaar was organized and Gurmukh Singh took Amrit from the punj pyarai (five beloved) who then changed and kept his name as Gurmukh Singh.

That evening when Gurmukh Singh met with Mahpursh Sant Baba Gurbachan Singh Ji, Mahpursh called for Giani Pritam Singh Ji and told them,

“This premi (Gurmukh Singh) was born into a Hindu family, but today he has taken Amrit from the Punj Pyarai who have bestowed upon him the name of Gurmukh Singh. He has a deep interest in learning Sikhiya from the Jatha. Let it be known that he is now with the Jatha. Not only is he a gurmukh but that is also his name.

Baba Lohara Singh Ji was also sitting close by, and mahpursh called to them and instructed them as such,
Lohara Singh Ji, this Singh has studied in a Hindu school and can read and understand Hindi. He can also read Gurmukhi. Sit with him and help him get started on his schooling in Gurbani.”

Then on behalf of Baba Loharaa Singh Ji, Bhai Kartaar Singh Ji “premi” & Bhai Kishan Singh Ji, Gurmukh Singh learned the proper ucharan of Gurbani and in no time became an Akhand Pathi, and quickly memorized his Nitnem and other banian.

Although many students would further there gyian in such areas as Katha or Kirtan, Gurmukh Singh instead preferred to do Seva in the Langar where he would prepare the dough, start the fires, prepare roti, wash the dirty dishes, distribute the langar alongside any other duties that needed doing. However no matter what task Gurmukh Singh took on, he did it with full enthusiasm and with great amounts of devotion and love, while always remaining humble.

Whenever Mahpursh where physically ill or tired Gurmukh Singh would help take care of them. In the summer times, Gurmukh Singh would take on the Seva of fanning sangat and spent much time in the Seva of Mahpursh.

During Amrit Vela, Gurmukh Singh would recite Sri Sukhmani Sahib for the older Singhs, and for the Singhs who where preparing Langar. Regardless of whatever else was going on, Gurmukh Singh would always complete his Nitnem and never tire or get sloppy while doing Seva.

No matter what the situation Gurmukh would never act lazy and Mahpursh respected and held Gurmukh Singh in high esteem for the amount of Simran, & Seva that he did and with the love and respect he would show to all those around him while doing it.

-From Sikhawareness

Das has recently returned from a well deserved vacation. I will resume posting soon.

In the meantime, Sikhawareness is back up and running. Currently, Sikhawareness is the best Sikhi forum on the net. I usually learn something new, and often something useful, from that forum. That’s more than I can say about any other sikh forum at this time.

Bhakti Yoga

There are certain Do’s and Dont’s for the spiritual journey, called yam and Niyam. These are ten each in numbers as per details :

Yam : – (X)

1. Non-Violence :- Do not cause harm to anybody, through mind, body, intellect or speech. Pray from the core of your heart, “The glory of Name Divine is highest. Let all human beings be happy by the grace of God.”

2. Truthfulness :- Live truthful life and indulge not in hypocrisy.

3. Theft :- Theft of body and mind is avoided. Theft of mind means when you do some bad act behind the curtain, i.e. in aloofness so as there is no witness to your act, like act of adulteration etc. To conceal other man’s articles is theft of body.

4. Brahmcharya :- Celibacy is an essential requirement for the spiritual journey. It is like fuel of the body, which must be preserved. Married persons should be faithful to each other observing moderation.

5. Patience o not feel agitated over trifles. Patience brings power- Saints must have patience in abundance.

6. Forgiveness :- When you have the strength to harm somebody, but you forgive him and don’t harm him, you are on the right path.

7. Mercy :- Mercy is a must for meditation. Those who kill animals for palate, cannot imbibe mercy. You kill today and you will be killed tomorrow. That is the Divine law.

8. Tender Heart :- Be of tender heart, and do not be stone-hearted or a hypocrite. Don’t indulge in rebukes and slander. Always speak softly, politely and truthfully.

9. Self-discipline :- Eat less and feel contented. Follow the dictum of the Guru :-

“Eat moderately, sleep less, show mercy and forgiveness and love your prime possession, the real self. (Guru Gobind Singh)

There are three kinds of food that we eat viz. pertaining to

i) tamoguna (ii) rajasguna (iii) satoguna

‘tamas’ food, includes intake of meat, fish, wine eggs etc. This food brings laziness to the man. He is likely to turn away from God and his God-consciousness is diminished. In ‘rajas’ is included pertaining of spicy and rich food for the sake of palate only. Heavy and rich food leads to numerous diseases.’ Eat a bit less than your requirement. ‘Satoguna’ food includes partaking of vegetables, milk, curd, butter and cereals etc. 10. It means purity of mind, purity of body, purity of speech, purity of clothes, and purity of thought. These are ten ‘yam’ principles

THE TEN NIYAM (RULES)

1. Penances and devotion :- Yoke yourself to the service of humanity. Service is of three kinds ie. pertaining to rajas guna, tamas guna and sats guna. The service of Guru is at the top of all the Penances.

2. Charity :- Charity is also of three types – rajas, tamas and sats charity. In tamas, one gives away something in charity under duress and in anger and at inappropriate time which may result in sin. In rajas, one distributes alms to earn glorification. While in sats guna, one gives away in all humility with a faith in the fact that everything is gift of God. This kind of generosity is rewarded.

3. Contentment :- There cannot be full satisfaction without contentment. Unless there is contentment, the mind writhing in desire wanders in wilderness.

4. Theistic intellect means a staunch believer in Guru’s teachings.

5. Worship :- Worship of the Guru. It should not be external and ceremonial only, but with all the mind and soul accepting Guru as embodiment of God.

6. Faith in the shabad of Guru. If you have faith in Gurbani, you will be rewarded. If you sit quietly with closed eyes, but you don’t have in Gurbani, it is of no avail. Have full faith in Gurbani.

7. Abide by teachings of Gurbani. Mould your life accordingly. Don’t go against the tenets of Gurbani.

8. Peaceful Mind :- Let anger not disturb your mind at all, even when provoked by somebody. Keep cool and have perseverance.

9. Nitnem :- Keep regularity in you daily prayers, meditation and recitation of Gurbani.

10. Brahm-hom means feeding the hungry Hom implies burning of ‘I’ and I-am-ness, effacing ego of every type. Inviting Saints and Gursikhs for partaking food is known as Brahm-hom.

These are two disciplines – Yam and Niyam and third is ‘Asan’.

Asan :- Find out quite place, where there is no noise, and where one can sit comfortably without any disturbance. Make a seat (asan) for meditation and use this ‘asan’ daily for prayers and meditation.

from Atam Marg magazine  by Sant Isher Singh ji.

http://khojee.wordpress.com

Section II

The meaning of Sadh or Sant: The English word ‘Saint’ does not mean the same as the ‘Sant’ in Gurbani. The former commonly means someone canonized by the church or the Vatican, while a Sikh Saint or Sant is someone who has achieved spiritual perfection and mastery over the personal self through Guru’s mercy. Being the most humble person on earth, a Sant lives without any regard to recognition by people or by a religious body.

A Sant is an extremely rare soul (1123:3). This should not discourage us, confuse us, or cloud our understanding that Sant is the model of a perfect Sikh, the person that Gurbani urges us to become. As Guru Ji says, “The season comes over and over, but a seed germinates only if it were whole” (468:17), in order to understand Gurmat properly, we must remember that Sikh Panth is an inner journey, a path of Bhakti or Divine love. Without this insight, we can gain only a fragmented understanding of Gurmat.

A Sant is someone who is devoted only to God and always lives in God’s presence. Gurbani emphasizes upon company of a Sant as an essential, so we can learn the correct way (e.g., 999:12, 622:1, 610:7-12). Obviously, these verses are of little value to those who are not mystically inclined, and most people are not. To them, Sant is, at best, an idyllic dream of perfection, a state unattainable in the real world. It is difficult to interpret Gurmat and make it palatable to the masses as well.

Panth thrives only on account of those few Gursikhs who quietly practice the edict ‘Guru Granth and Guru Panth’ in the real sense. Others attempt to reinterpret Gurbani to make it fit us just as we are, as if we, the ordinary and ignorant Sikhs constitute ‘Guru Panth’ and that we do not need to seek someone better and more advanced than us. As a result, instead of aspiring to realize these supreme goals, seeking and respecting our venerated Sikhs, and striving to follow Gurbani as it was meant to be followed, we have succeeded only in lowering its high standards down to the level of our own mediocrity and stolidity. For example, we delegate the recital of our Guru’s Bani to paid singers and CD players. Then we wonder what went wrong. This is sad.

Our greatest foes are not outside. They are living among us. At one extreme are those teachers who misrepresent Gurmat. In an apparent effort to save us from the charlatans, they shroud and suppress our need to adore perfect Gursikhs as our role models, by distorting the meaning in Gurbani. At the other extreme, people revere some individuals as a Guru, when Guru Ji makes it clear that only Shabad, not a person, is the Guru. We also see people creating division in the Sangat, on the basis of which Sant which Jatha or which Dera is genuine. Such acts should be declared off limits in the Panth, because all such acts create splinter groups, destroying our unity. Panth is meant to be a family of humans following one God under the umbrella of Gurbani and Sadh Sangat, not under some person or some religion.

So, what would a Sant look like today? With the institution of Sangat, the Panj Piyare, and with the rules laid down for the Khalsa Panth, if followed correctly, Guru Ji has eliminated all danger from impostors. We submit only to the Panj Piyare in the physical form of the Guru, Guru Granth Ji in the spiritual form, and we seek the company of a Sant in the Sangat, not in someone who claims to be a Sant. Those who claim to be a Guru or a Sant, leading the Sikhs away from mainstream Panth, are the ones we need to worry about. Additionally, we must avoid those teachers who disregard the Rehit prescribed by the tenth Master. Today’s Sikh Sant is a Gursikh who keeps the Rehit of Khalsa, and someone who would not lead people into joining a ‘Jatha’ or a ‘Dera’ and thus, would not engage in fragmentation of the mainstream Sangat.

It is imperative that every Sikh learns to be responsible and not promote someone living as, a Sant. As we know, a “Puran Gursikh” (perfect Sikh) would be an acceptable designation of a Gursikh living today whom we may respect and revere. Ignoring this simple but important rule is, in a way, defiance of the institution of the Panj Piyare. Such acts contradict Guru Ji’s goal to eliminate our differences and to unite us, nay, to unite the entire world some day.