Tag Archives: bhagti

Sant Gurbachan Singh ji’s Diwali Bachan

On the night of Diwali at 1 am many devi devtay do ishnaan in the sarovar at Sri Harmandir Sahib. Only God knows how many bhagats, rishis, munis do tapp that day with greater efforts than other days. Das only knows that he has been told that Sant Gurbachan Singh ji bhindrenwale gave bachan that this day is considered special and that devtay do ishnaan at 1 am  every Diwali.

Those who do kamai of whatever shabad that feels appropriate to get their iccha (desires) pooran (complete), will have that happen so long as they keep full sharda. Do abhyaas of whatever shabad seems appropriate from 8:30 pm to 1:30 am and do ardass for Guru Maharaj to fulilll your icha. If Maharaj does kirpa then you’ll get it.

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Baba Nand Singh ji’s Pooranmashi Bachan

Guru Nanak Sahib ji graced the mortal coil in human form during pooranmashi (full moon). Since then,  Sikhs have celebrated this anniversary every pooranmashi for hundreds of years.

Baba Nand Singh ji Kaleranwale has blessed the Sikh panth by teaching a viddhi (method) by which we may make spiritual progress by leaps and bounds. Those who remain awake on the night preceding the day of the pooranmashi will attain the spiritual merit of doing one month worth of amritvela. Those who remain awake the whole night preceding the pooranmashi of Guru Nanak Sahib Maharaj ji’s advent to this world will attain the kamai (merit) of one year worth of amritvela! The point is to remain in yaad of Guru Nanak sahib ji the whole night. This year pooranmashi of Guru Nanak Sahib ji’s prakash diharra is on the 21st of November. This means you need to start on the night of November 20 and continue at least until the sun rises (or as much as you possibly can do). Das has heard that Baba Nand Singh ji said that Guru ji took avtar at 12:21 AM.

People sometimes do nindya of such things as they fall outside the bounds of ordinary human logic. However Gurmat has its own logic, it is internally consistent. But this does not mean that one can figure out the ocean of Guru Granth Sahib ji through mere philosophizing. If that were true the ocean would in reality be a mere puddle. Gurbani unequivocally states that the bachan of a True Sant automatically comes true. Have sharda in your Guru’s bachan about the sants.

 

Naam Abhiyaas tips from Sant Jagjit Singh Ji Harkhowal Wale

Naam Abhiyaas
Sriman Sant Jagjit Singh Ji Harkhowal Wale


Abhiyaas’ is a name given to that persistent effort with which mind is brought under control. The effort involves repeatedly stopping the mind from habitual indulgence and tuning it in contemplation of that Supreme Being instead. Mind’s disposition is to wander here and there, it focusses its attention on worthless things, but one cannot find stability this way. The real aim is to realise Waheguru Ji and that can only happen if we turn our attention away from insignificant things and towards the infinite Brahm. The Abhiyaas, the effort, happens through meditation and mind comes under one’s control with that. Meditation is the best medicine for controlling the mind and helps in eradicating diseases like ego, anger, etc. Thus, true Abhiyaas is when there is a constant effort to tune the mind so that it can remain in the constant remembrance and contemplation of the Brahm.

Helpful tips for Abhiyaasis

1. A lot of time is needed for Abhiyaas, i.e. invest as much time as possible in spiritual contemplation. Just as weighing scale tilts to one side when weight is added to it, the time spend in Abhiyaas strengthens the power of simran which will eventually suppress the vices. But if we keep adding more negativity within us, it will outweigh all goodness. Thus, the motive is to reduce badness, so do not commit bad deeds from now on and outweigh the old ones with goodness.

2. It is important to be in Aasan at a specific place and time and to stick with Jaap of a particular Mantar only. Changing Mantars or recitation techniques, sitting for contemplation at random places and at random times are all obstructions in attaining concentration of the mind. It is very important to be punctual.

3. Abhiyaasi should be devoted to the Guru, lover of naam, very determined and focussed, neutral in hunger, thirst, happiness and sadness. He/she should stay away from slander, gossip and unnecessary debates – difference in opinions for instance. There should be undying devotion to Shabad Guru Sri Guru Granth Sahib Ji Maharaj and trust on the bachans of Mahapurashs. Only true devotees can receive true knowledge, sceptics will never be able to gain anything.

4. Abhiyaas must be done with full devotion regardless of whether one is successful or not. Instead of becoming impatient, acknowledge that it is our own fault; Then do benti for success in the lotus feet of Maharaj, He will surely honour the modesty. Do not do Abhiyaas for the sake of success.

5. Abhiyaasi should not get disappointed with any number of previous failures. Do not get desperate, or spend time in futile calculations. One should keep trying tirelessly till the time knowledge of the Self is realised.

6. Abhiyaasi should not be deterred by any difficulties in the way; keep doing simran with utmost conviction and devotion. Use skill (jugat) to trap the snake-like mind back into its box. Enthusiastic Abhiyaasi will definitely taste success, so keep marching on the path holding on to the thread of love.

7. It is very important for an Abhiyaasi to have absolute control on his/her needs. Practice proper restraint on eating, drinking, speaking, walking, sleeping, etc. Do not waste time, keep yourself immersed in simran and contemplation, do sangat of mahapurashs to keep mindset clean and focussed, do darshan of holy Granths. Stay away from cheap dances, plays, and other such rasful kriyas (activities). Practice restraint on speech, i.e. do not talk more than needed. Time is precious, spend it in Simran and meditation. Kaami chats, books, magazines, sangat of kaami men and women is strictly forbidden for Abhiyaasis. Always remember death, serve the Guru with body, mind and wealth. Remain ego-less, get blessings of Mahapurashs, do not get attached to material objects, keep attention focussed in Guruji’s lotus feet to develop inner consciousness. Without Abhiyaas, mind can never come under control. Abhiyaas provides Shaastar (spiritual) and Shastar (martial) dexterity. It is through Abhiyaas one can be skilful in horse-riding, Gatka, spear-throwing, archery and weaponry. Swimming, Yoga Abhiyaas, Ridhi and Sidhis, Awareness of Self, Brahmgyan, worldly knowledge, intertwining with the infinite Brahm, all become possible with Abhiyaas. There are people that do ‘Abhiyaas’ of Maya and toil day and night and are successful at it. But these are nothing but temporary worldly joys. The true utopian happiness and supreme internal bliss can be achieved only by Abhiyaas of Naam and Bani.

Four Types of Abhiyaasis

1. First type: Those quacks who read few scriptures and claim to be the doctor; they rely solely on bookish knowledge to describe techniques of doing Abhiyaas. They do not practice what they preach and use fancy words to sound like a real Abhiyaasi. Be extra careful of such fake individuals.

2. Second type: Those who dress up in religious garbs, close their eyes and pretend to be in Samadhi while their real aim is to get material rewards or fame in return. They use glycerine to cry crocodile tears so that people can consider them great Bairaagis. Such people are extremely devious, they play mind games to lure people in their trap. Be careful of these people also.

3. Third type:
Those who do make efforts but their minds are rarely free from vices. There is a lack of Abhiyaas but at times their mind does come under control. The treatment will not work effectively if one takes right medication but does not keep appropriate precautions. Thus, renounce anything that becomes obstruction in the path of attainment of true contemplative state. Keep increasing the levels of Abhiyaas, real victory lies in the persistent effort; do not get disheartened.

4. The fourth Avastha is that of true lovers – their mind remains merged in the vastness of the Brahm. They forever stay away from Vikaars (vices); they do not let bad habits establish their roots in them as they do not participate in bad sangat at all. Such Abhiyaasis enjoy the real fruits of contemplation.

Spiritual Gains from Naam Abhiyaas

Although mind does come under control with Abhiyaas, however without Bairaag the spiritual elevation does not last for long. Mind is extrovert in nature; with Abhiyaas, one should maintain internal state of Samadhi and ignore external influences. Sometimes, Abhiyaasis force themselves into this state of Samadhi but the reward is less than satisfactory. Therefore, Abhiyaas needs the company of Bairaag if one wants to develop state of supreme ecstasy. A Bairaagi person remains indifferent to material objects, he/she becomes true to ‘Tinne Viche Maya Paayea’. So, train the mind so that it can remain in simran; consider everything worthless except Waheguru Ji for only He is the only absolute truth. When such Avastha is attained, new, fragrant thoughts will start sprouting within. These rivers of thought will eventually submerge the mind into the limitless ocean of Brahm; salvation and oneness with eternal light will be obtained. Now the thing is, this Avastha is obtained with great efforts and one must be extra careful till the end so that it does not go to waste. Take the support of Murshad (the Guru) and Sangat to cross this treacherous ocean and be a Pargramee; do not be boastful after making it to the other side and consider yourself forever under the debt of the Guru and the Sangat who made it possible. Then, be a loyal son/daughter of the Guru and emancipate the fellow Gursikhs also. Guruji says:

ਮਾਨ ਮੋਹ ਅਰੁ ਲੋਭ ਵਿਕਾਰਾ; ਬੀਓ ਚੀਤਿ ਨ ਘਾਲਿਓ ॥
Pride, emotional attachment, greed and corruption are gone; I have not placed anything else, other than the Lord, within my consciousness.

ਨਾਮ ਰਤਨੁ ਗੁਣਾ ਹਰਿ ਬਣਜੇ; ਲਾਦਿ ਵਖਰੁ ਲੈ ਚਾਲਿਓ ॥੧॥
I have purchased the jewel of the Naam and the Glorious Praises of the Lord; loading this merchandise, I have set out on my journey. ||1||

ਸੇਵਕ ਕੀ, ਓੜਕਿ ਨਿਬਹੀ ਪ੍ਰੀਤਿ ॥
The love which the Lord’s servant feels for the Lord lasts forever.

ਜੀਵਤ ਸਾਹਿਬੁ ਸੇਵਿਓ ਅਪਨਾ; ਚਲਤੇ ਰਾਖਿਓ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥
In my life, I served my Lord and Master, and as I depart, I keep Him enshrined in my consciousness. ||1||Pause||

ਜੈਸੀ ਆਗਿਆ ਕੀਨੀ ਠਾਕੁਰਿ; ਤਿਸ ਤੇ ਮੁਖੁ ਨਹੀ ਮੋਰਿਓ ॥
I have not turned my face away from my Lord and Master’s Command.

ਸਹਜੁ ਅਨੰਦੁ; ਰਖਿਓ ਗ੍ਰਿਹ ਭੀਤਰਿ; ਉਠਿ ਉਆਹੂ ਕਉ ਦਉਰਿਓ ॥੨॥
He fills my household with celestial peace and bliss; if He asks me to leave, I leave at once. ||2||

ਆਗਿਆ ਮਹਿ ਭੂਖ, ਸੋਈ ਕਰਿ ਸੂਖਾ; ਸੋਗ ਹਰਖ ਨਹੀ ਜਾਨਿਓ ॥
When I am under the Lord’s Command, I find even hunger pleasurable; I know no difference between sorrow and joy.

ਜੋ ਜੋ ਹੁਕਮੁ ਭਇਓ ਸਾਹਿਬ ਕਾ; ਸੋ ਮਾਥੈ ਲੇ ਮਾਨਿਓ ॥੩॥
Whatever the Command of my Lord and Master is, I bow my forehead and accept it. ||3||

ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਠਾਕੁਰੁ ਸੇਵਕ ਕਉ; ਸਵਰੇ ਹਲਤ ਪਲਾਤਾ ॥
The Lord and Master has become merciful to His servant; He has embellished both this world and the next.

ਧੰਨੁ ਸੇਵਕੁ, ਸਫਲੁ ਓਹੁ ਆਇਆ; ਜਿਨਿ ਨਾਨਕ ਖਸਮੁ ਪਛਾਤਾ ॥੪॥੫॥
Blessed is that servant, and fruitful is his birth; O Nanak, he realizes his Lord and Master. ||4||5|| (Ang 1000, Dhan SGGS Ji Maharaj)

6 Characteristics of a true friend

There is a slok in Sanskrit:

ਪਾਪਾਨ ਨਿਵਾਰਿਯਤ ਯੋਜਯਤਿ ਹਿਤਾਯ
ਗੁਰਯੇ ਚਗੋਹਯਤਿ ਗੁਵਾਨ੍ਰ ਪ੍ਰਕਟੀ ਕਰੋਤਿ ॥
ਆਪਤ ਗਤਾਂ ਨ ਜਗਤਿ ਦਦਾਤਿ ਕਾਲੇ
ਸਨਮਿਤ੍ਰ ਲਖਯਣੰ ਲਖਯਣੰ ਪ੍ਰਵਦੰਤਿ ਸੰਤਾ:॥

A true friend should:

1. eradicate evil i.e. should forbid us from committing sins;
2. help connect to the true love, to the contemplation and meditation of Waheguru Ji;
3. keep secrets (faults of friends) i.e. should not slander friends in public;
4. help bring out good qualities of others;
5. stick by friends in need, should help solve the crisis on hand; and
6. help satisfy necessities like money, food and clothing etc. in times of need.

The Bairaag State of Abhiyaasi

A slok in Sanskrit says:

ਨ ਕਾਂਖਸ਼ੇ ਵਿਜਯੰ ਗਮ ਨਚਦਾਰ ਸੁਖਾਦਿਕੰ ॥
ਭਕ੍ਵਿੰ ਏਵ ਸਦਾ ਕਾਂਖਯੇ ਤ੍ਵਯਿ ਬੰਧਵਿ ਮੋਚਨੀ ॥

Meaning – I do not desire to rule nor want pleasures like women, etc. I only need the meditation of Your lotus feet. True Abhiyaas can only be practised by a person who has supreme Bairaag for lotus feet of the Lord.

6 types of Sanctuary

ਅਨਕੂਲਸਯ ਸੰਕਲਪ: ਪ੍ਰਤਿਕੂਲਸਯ ਵਰਜਨੰ ॥
ਰਖਿਸ਼ਯਤਿ ਇਤਿ ਵਿਸ਼੍ਵਾਸੋ ਗੋਪਿਤ੍ਰਤ੍ਵੇ ਵਰਣੰ। ਤਥਾ:
ਆਤਮ ਨਿਖਸ਼ੇਪ ਕਾਰਪਨਯੰ ਖਟ ਵਿਧਾ ਸਰਣਾਗਤਿ:।

1. Servant must adapt to the ways of the Master.
2. Renounce participations in worthless contradictions and arguments.
3. Have undying faith that Lord will forever protect me.
4. Constant prayers for protection, more protection.
5. Surrender everything (self, mind, and wealth) in the lotus feet of Guruji i.e. drop worldly attachments.
6. Admit cowardice i.e. never hide your weakness in front of Guruji. Show your humility by saying, ‘I am a sinner, I cannot serve you well! Please bless with prudence!’ and Maharaj will surely honour your modesty.

Then:


ਜੋ ਸਰਣਿ ਆਵੈ ਤਿਸੁ ਕੰਠਿ ਲਾਵੈ ਇਹੁ ਬਿਰਦੁ ਸੁਆਮੀ ਸੰਦਾ ॥
The Lord lovingly embraces whoever comes to the Lord’s Sanctuary – this is the way of the Lord and Master.

ਬਿਨਵੰਤਿ ਨਾਨਕ ਹਰਿ ਕੰਤੁ ਮਿਲਿਆ ਸਦਾ ਕੇਲ ਕਰੰਦਾ ॥੪॥੧॥੪॥
Prays Nanak, I have met my Husband Lord, who plays with me forever. ||4||1||4|| (Ang 544, Dhan SGGS Ji Maharaj)

This is how an Abhiyaasi is able to find the sanctuary of the Lord. Waheguru Ji forever protects his true devotees. It is our duty to make constant efforts, so keep doing that.

Hukam of Maharaj for a Gursikh Abhiyaasi
ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord’s Name.

ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.

ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord’s Name.

ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥
One who meditates on my Lord, Har, Har, with every breath and every morsel of food – that GurSikh becomes pleasing to the Guru’s Mind.

ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥
That person, unto whom my Lord and Master is kind and compassionate – upon that GurSikh, the Guru’s Teachings are bestowed.

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2|| (Ang 305, Dhan SGGS Ji Maharaj)

Guruji has clearly explained the entire Abhiyaas Kriya for a Gursikh. A persistence and determined Abhiyaasi will eventually get freedom from cycle of birth and re-births.

Four Obstacles in Naam Abhiyaas

1. Laziness;
2. Flights of fancy (Furney);
3. Dependency on Sleep; and
4. Occult (Ridhi Sidhis)

Abhiyaasi should always pray in the lotus feet of Waheguru Ji to keep him/her free from these obstacles. Waheguru Ji then becomes the protector and makes sure that the path remains smooth to tread. There are many other examples and inspirational material available on this subject. No single article can be considered complete and words alone will not do anything, although they can guide us on the right path. Thus, a benti in your feet: Please let us all make efforts, become true Abhiyaasis so that we can cross this treacherous ocean and reach the other side.

ਇਸ ਤੇ ਊਪਰਿ ਨਹੀ ਬੀਚਾਰੁ ॥
Beyond this, he has no other thought.

ਜਾ ਕੈ ਮਨਿ ਬਸਿਆ ਨਿਰੰਕਾਰੁ ॥
Within his mind, the Formless Lord abides. (Ang 292, Dhan SGGS Ji Maharaj)


Please forgive me for the countless mistakes made while writing this article.
Gurfateh Jeo!

Shudh Uchaaran Importance (ਸ਼ੁੱਧ ਉਚਾਰਨ ਮਹਾਨਤਾ)

Shudh Uchaaran Importance (ਸ਼ੁੱਧ ਉਚਾਰਨ ਮਹਾਨਤਾ)

Sakhi Bhai Gopala Jee (ਭਾਈ ਗੋਪਾਲਾ ਜੀ):

Upon the victory of the Second Hargobindpur(ਹਰਿਗੋਬਿੰਦਪੁਰ) battle, Guru Hargobind Sahib Jee had set up a congregation for the sangat(ਸੰਗਤ ) and the fallen Shaeeds(ਸ਼ਹੀਦਾਂ). After the war Gurusahib’s state of mind was one of gratitude and calmness. GuruSahib looked to the sangat and did Benti to all his sikhs. He asked if there is any sikh who can recite Sri JapJi Sahib Jee correctly(ਸ਼ੁੱਧ) with all the characters(ਲਗਾਂ) and full focus(ਇਕਾਗ੍ਰਤਾ). One of GuruSahib Jee’s sikhs, Bhai Gopala Jee obtained shudh santhya (ਸ਼ੁੱਧ ਸੰਥਾ) from Guru Arjun Dev Sahib Jee himself. Bhai Sahib gets up and does Benti(ਬੇਨਤੀ) to Guru Hargobind Sahib Maharaj to give him the strength and blessing to recite Sri Jap Ji Sahib. Pleased, GuruSahib gave Bhai Gopala Jee a seat(ਆਸਨ) at the highest point of the congregation. Bhai Santokh Singh Jee in Sooraj Parkash (ਸ੍ਰੀ ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਗ੍ਰੰਥ) writes:

ਬੈਠਯੋ ਸਨਮੁਖ; ਲੱਗਯੋ ਉਚਾਰਨ॥ ਸਿਮਰਯੋ, ਗੁਰੂ ਨਾਨਕ ਸੁਖ ਕਾਰਨ॥

Sitting infront of GuruSahib, Bhai Gopala Jee first contemplated on Sahib Sri Guru Nanak Dev Sahib Jee’s name and then began to recite Sri JapJi Sahib Jee.

ਪੂਰਬ ਕਹਿ, ਇੱਕਓਅੰਕਾਰ॥ ਸਤਿਨਾਮੁ ਕੋ, ਬਹੁਰ ਉਚਾਰ॥

With full focus and concentration he recited Ik Oankar (ਇੱਕਓਅੰਕਾਰ) with correct pronounciation and characters(ਲਗਾਂ). Then he continued in the same manner with Satnam(ਸਤਿਨਾਮੁ).

ਇੱਕਓਅੰਕਾਰ, ਜਬ ਮੁਖੋਂ ਉਚਾਰਾ॥ ਨਮਸਕਾਰ ਕਰ, ਗੁਰ ਕਰਤਾਰਾ॥

Upon hearing the beautiful Banee, Guru Hargobind Sahib Jee bowed down to the Gurshabad Banee.

ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸੁਨਿ ਕਰ ਜੋਰਿ॥ ਨਮਸਕਾਰ ਕੀਨੀ, ਸਿਖ ਓਰਿ॥

Then Gurusahb proceeds to clasp his hands and pay reverence to Bhai Gopala Jee.

ਦੋਹਰਾ॥ ਅਤਿ ਪ੍ਰਸੰਨ ਸਤਿਗੁਰ ਭਏ; ਸੁਨਤ ਪਾਠ ਨਿਰਧਾਰ॥ ਨਿੱਜ ਮਨ ਮੈਂ ਐਸੇ ਕਹਾ; ਕਿਆ ਦੇਵੋਂ ਇਹ ਵਾਰ॥

Upon hearing the Banee, GuruSahib was overcome with euphoria(ਵਿਸਮਾਦ). He was so pleased with the way Bhai Gopala Jee was doing Banee that he thought to himself, what could I possibly give in return for hearing Banee so beautifully? If I make him emperor of the world, thats temporal. What should be given to award such beautiful recitation of Banee?

ਦੋਹਰਾ॥ ਦਿਲੀ ਪਿਆਰਾ ਸਮਝ ਕੈ; ਬੋਲੇ ਗੁਰ ਕਰਤਾਰ॥ ਅਚੱਲ ਰਾਜ ਦੇਵਨ ਲੱਗੇ; ਕਿਆ ਕੀਨੀ ਇਹ ਕਾਰ॥

With their heart full of love, Guru Hargobind Sahib Jee decided to give him the one kingdom that was eternal: Guru Nanak Dev Sahib Jee’s Throne (ਗੁਰਗੱਦੀ). Guru Sahib moved one of his knees to get up from their throne and give the Gursikh their seat(ਸਿੰਘਾਸਨ). At that point, JapJi Sahib had reached the final stanza (ਸਲੋਕ). After seeing GuruSahib get up, Bhai Gopala jee’s concentration was dissrupted, a thought(ਫ਼ੁਰਨਾ) crossed his mind that Guru Sahib was leaving. Bhai Gopala Jee thought if Guru Sahib did not leave, Guruji would gift him a royal horse from GuruSahib’s stable. Understanding BhaiSahib’s sudden thought, GuruSahib gets up at the completion of JapJi Sahib and hugs Bhai Gopala Jee. Guru Sahib tells him that ‘I was about to give you Guru Nanak Dev Jee’s crown had you not asked for a horse.’

ਧੰਨ ਜਨਮ ਅਬ, ਤੁਮਰਾ ਭਯੋ॥ ਜਨਮ ਮਰਨ, ਸਗਲਾ ਦੁਖ ਗਯੋ॥

GuruSahib was so pleased that he gave Bhai Sahib blessings (ਵਰ )after granting him the royal horse. Bhai Sahib’s life was blessed and he was free from the birth and death cycle. He was liberated from all his sorrow and pains in the physical and afterlife.

ਜੋ ਤੁਮ ਮਨ ਮੈ, ਇਛਾ ਧਾਰੋ॥ ਸੋ ਲੇਵੋ; ਨਹਿੰ ਦੇਰ ਬਿਚਾਰੋ॥

Guru Sahib goes on further to say that any wishes that you may ever have will come to fruitation instantly.

The importance of doing Shudh Banee cannot be understated. If GuruSahib himself was about to give his throne(ਗੁਰਗੱਦੀ) based on the correct recitation of Bani, imagine how much significance reciting Shudh Banee holds.

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥ If His humble servant believes, and acts according to the Words of the Guru's Bani, then the Guru, in person, emancipates him. ||5||

Bhai Gurdaas Jee:

Guru Arjun Dev Sahib Jee had given respect to Bhai Gurdaas Jee’s Banee calling it the key to opening the treasure of Guru Granth Sahib Jee. In Bhai Gurdaas Jee’s Kabits (poems), there is one that deals with the importance of Shudh Ucharan and each individual character.

ਜੈਸੇ ਲਗ ਮਾਤ੍ਰ ਹੀਨ ਪੜਤ ਅਉਰ ਕਉ ਅਉਰ ਪਿਤਾ ਪੂਤ ਪੂਤ ਪਿਤਾ ਸਮਸਰਿ ਜਾਨੀਐ ॥

If a word is not pronounced with the proper characters(ਲਗਾ ), it loses meaning and becomes incoherent. Its like calling a father the son, or a son the father both in pronounciation(replacing the sihari(ਿ) with Dolankre(ੂ) and literal meaning.

ਸੁਰਤਿ ਬਿਹੂਨ ਜੈਸੇ ਬਾਵਰੋ ਬਖਾਨੀਅਤ ਅਉਰ ਕਹੇ ਅਉਰ ਕਛੇ ਹਿਰਦੈ ਮੈ ਆਨੀਐ ॥

Just like a human without sense and intelligence is called insane, whatever they intend to say with their heart comes out as something completely different when they choose to speak.

ਜੈਸੇ ਗੁੰਗ ਸਭਾ ਮਧਿ ਕਹਿ ਨ ਸਕਤ ਬਾਤ ਬੋਲਤ ਹਸਾਇ ਹੋਇਬਚਨ ਬਿਧਾਨੀਐ ॥

Just like a mute person cannot say anything infront of an educated crowd, when they try to say something, people ridicule and laugh at them

ਗੁਰਮੁਖਿ ਮਾਰਗ ਮੈ ਮਨਮੁਖ ਥਕਤ ਹੁਇ ਲਗਨ ਸਗਨ ਮਾਨੇ ਕੈਸੇ ਮਾਨੀਐ ॥੨੬੪॥

On the path of a Gurmukh, there is no place for Manmukhs, they cannot keep up. Just like people who induldge in worldly pleasures cannot realise the true path.

In that same manner, if these characters (ਲਗਾਂ) were not important to pronounce, why would they have been written in Banee? They all serve a purpose just like Bhai Sahib states.

ਕੋਟਨਿ ਕੋਟਾਨਿ ਛਬਿ ਰੂਪ ਰੰਗ ਸੋਭਾ ਨਿਧਿ ਕੋਟਨਿ ਕੋਟਾਨਿ ਕੋਟਿ ਜਗਮਗ ਜੋਤਿ ਕੈ ।

Praising millions of millions of beautful, blissful and natural objects

ਕੋਟਨਿ ਕੋਟਾਨਿ ਰਾਜਭਾਗ ਪ੍ਰਭਤਾ ਪ੍ਰਤਾਪੁ ਕੋਟਨਿ ਕੋਟਾਨਿ ਸੁਖ ਅਨੰਦ ਉਦੋਤ ਕੈ ।

Praising millions of millions of kingdoms, Honourables and various feelings of happiness

ਕੋਟਨਿ ਕੋਟਾਨਿ ਰਾਗ ਨਾਦਿ ਬਾਦ ਗਿਆਨ ਗੁਨ ਕੋਟਨਿ ਕੋਟਾਨਿ ਜੋਗ ਭੋਗ ਓਤਪੋਤਿ ਕੈ ।

Praising millions of millions of knowledgeble musicians, vocalists,

ਕੋਟਨਿ ਕੋਟਾਨਿ ਤਿਲ ਮਹਿਮਾ ਅਗਾਧਿ ਬੋਧਿ ਨਮੋ ਨਮੋ ਦ੍ਰਿਸਟਿ ਦਰਸ ਸਬਦ ਸ੍ਰੋਤ ਕੈ ॥੨੬੫॥

That same praise is next to nothing when it comes to Banee. The praise to see Banee with your eyes (ਦ੍ਰਿਸਟਿ ਦਰਸ)and to hear Banee with your ears and see all the characters (ਸ੍ਰੋਤ ਦਰਸ) is not possible. You just have to bow down and give up all attempts to describe its praise.

In that same manner, it is impossible to see Gurbani inside unless all the characters (ਲਗਾਂ) are being pronounced. The importance of articulating all the characters(ਲਗਾਂ) is more important when the Banee is being listened to.

The importance of Shudh Ucharan with all the ਲਗਾ was heavily favoured by Sant Baba Gurbachan Singh Jee. Mahapursh loved everyone who recited Banee with all the ਲਗਾ. One time when the Jatha was at Nabha Sahib (ਨਾਭਾ ਸਾਹਿਬ), Bhai Kapoor Singh Jee, a Singh in the jatha began to argue with Sant Baba Gurbachan Singh Jee. All the Singhs that were sitting beside Mahapursh began to get angry at the tone in which Bhai Kapoor Singh Jee was speaking. As soon as Bhai Sahib leaves the room, Santji began to smile. All the Singhs were awestruck what just transpired and how Santji is reacting. Sant Baba Gurbachan Singh Jee looks at all the Singhs and says ਮਸਤਾਨਾ ਉਚਾਰਨ ਬੜਾ ਲਗਾਂ ਲਾ ਕੇ ਸ਼ੁੱਧ ਕਰਦਾ ਹੈ (This Singh’s recitation of Banee and its characters is very accurate).

When Baba Jaswant Singh Jee (BhagatJee) tells this story, he relates to the dealings that Vadde Mahapursh(ਵੱਡੇ ਮਹਾਂਪੁਰਸ਼) had with everyone. In Jatha, highest order was given to Guru Banee jee Sahib.

www.gursevak.com

Sadh Sangat ji, in the past I have spent time learning santhya from a traditional santhya teacher, as well as from a mahapursh, and I have taken a university Punjabi course. Out of all these methods, das has found the method of santhya taught through Gursevak.com to be the easiest, the quickest, and the most effective in developing shudh uchaaran. Please do seva of spreading knowledge of this method to others so that they may benefit. As you can see from the above post, it is an immense seva.

Gurbani is the embodiment of the Guru
And the Guru is the embodiment of Gurbani
In the whole of Gurbani is contained the nectar
If the attendant acts upon what Gurbani enjoins
The Guru in person saves him
banee guroo guroo hai banee vich banee amrit saaray.
gur banee kahai sayvak jan maanai partakh guroo nistaaray.
(Natt 4th Guru, page 982)

The Gurbani of the true Guru
Is the embodiment of truth
Through Gurbani, mortal becomes perfect
satgur kee banee sat saroop hai gurbaanee banee-ai.
(Vaar Gauri 4th Guru, ang 304)

The Guru is the word
And the word is the true Guru
The holy word shows the way to emancipation
satgur bachan bachan hai satgur paaDhar mukat janaavaigo.
(Kanra 4th Guru, ang 1309)
O the disciple of the Guru,
Know that the Guru’s hymns are perfectly true.
God the creator himself causes
The Guru to utter them with his mouth
satgur kee banee sat sat kar jaanhu gursikhahu har kartaa aap
muhhu kadhaa-ay.
(ang 308)

Spiritual Q&A from Bhai Rama Singh ji

Roop Gobind Ka Raj Khalsa Ka Sika Sonne Ka By  Bhai Rama Singh

Gurmat Discussion (Some of my replies to questions asked by Gursikhs from time to time.)

(A) “Bhai Sahib Ji, how can one quickly reach the spiritual stage, so that Waheguru resides in one’s mind and salvation is achieved?”

I explained, “It takes the effort of many life times to reach this stage. After taking many births there comes a time when, through the grace of Waheguru, this stage is achieved. There is a need for a lot of simran.” Bhai Sukhdev Singh, “Bhai Sahib Ji, what should one do in this life?” I said, “To meet Waheguru, one has to give up three things:”These three things one must give up are: early morning sleep; another’s wealth and another’s body (i.e. extra-marital relations). “Rise at Amrit vela (early in the morning) and contemplate on the praise of Waheguru.” (Jap Ji Sahib: SGGS p. 2).”If one follows these principles, attends Guru Ji regularly and does simran early in the morning, then Guru Ji helps such a person. If one is unable to get up then Guru Ji sends Shaheed Singhs to wake a Sikh up. When the Shaheed Singhs come to wake up a Sikh, from that day his mind gets totally immersed in simran. When a Gursikh reaches this stage, then Waheguru is very close to him and saves him from the three things mentioned above. These are the first three steps to reach Waheguru. The one who passes these three steps reaches the fourth. Then Waheguru Ji shows many kautaks (unusual experiences) to such an individual. In this stage the physical body remains here and the ethereal body escapes through the dasam duar (tenth gate – see Glossary) to see numerous phenomena of nature and then returns into the physical body again.When the soul returns to the body, then the chant of Waheguru starts in the body in such a way that it is difficult to stop it. If a person reaches this stage then it is important to beware of haumai (ego-centricity or arrogance). “When I started simran, Waheguru made me experience many unusual phenomena. Many Gursikhs reach this stage, but cannot remain unaffected and humble. They tell others and the word spreads. Waheguru Ji is not happy when this happens. It takes a great deal of effort to reach this stage again.

“Indulgence in useless dramatic exhibition of magic, (From such practices) Godly people (refrain because they) are ashamed (to compete with God).” (Bachittar Natak Patshahi 10)

If Waheguru has blessed someone then one should not tell others. The same happened with me at the beginning; I would see kautaks and tell others about them. This was a great loss to me. Then it would take me many months of simran to reach that stage again. If you tell people then you cannot make further progress. Once Giani Amolak Singh Ji advised me, that just as someone who has wealth, will not talk about his bank balance; not even to his own family, so Naam is real wealth, the more silent you remain about it, the better. After that I did not talk to others about my spiritual experiences.

B) “Bhai Sahib Ji, what are the things which interfere with the path of bhagti (meditation on God’s Name)?”

I replied:-Firstly, Gursikhs must have complete faith in the Guru. When doing simran, a Gursikh should regard the Guru as ever present with him.

“My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever.” (SGGS P. 394)

A Gursikh’s mental make-up should be so disciplined that he or she should remain even tempered (unaffected) by pain or happiness. Simran should be done with such conviction as if it is being recited to Guru Ji, Who is sitting right in front of the Gursikh. Some Gursikhs take Amrit but fail the first test set by Guru Ji. If they experience any sorrow they start complaining to Guru Ji. They do not have total faith in Guru Ji. Any good or bad life experience should be regarded as the Will (Hukam) of the Guru. The Will of Guru Ji should be accepted in total faith and gratefully[1]. Pray to Guru Ji:- “Satguru Ji, please spare us any trials (tests); we are not strong and may waver. Give us the strength to accept Bhana (Your Will)” Simran erases all bad deeds of past lives and this life. When they have been totally eradicated, one starts enjoying a state of bliss in simran (due to a clear conscience through repentance, humility and sewa). As Guru Ji says:-“But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.” (SGGS p. 4) It is only through simran that dirt of sins is washed away from the mind. “The mind of the faithless cynic is like a crazy elephant. It wanders around the forest, distracted by attachment to Maya (see Glossary).” (SGGS p. 415) Guru Ji says, that caught in the vicious cycle of maaya (worldly attachment and craving for more), the mind is charging around like a mad elephant. It is important to control this mind. It is also important to take Khanday Baatay da Amrit (Ambrosial Water (Amrit) of the double edged sword (khanda) and the iron bowl (bata) and accept the Guru’s Hukam (Will and Order). One should follow the orders of the Panj Piaray given during the Amrit Sanchaar ceremony, to get up early in the morning and to recite the Five Banis. The Amrit vela starts at 1.00 o’ clock[2] in the early morning. At first, sleep will trouble the devotee; the cure for that is to sprinkle the eyes with cold water, or do simran aloud. It takes some years to overcome the problem of sleep. It took me 15 to 20 years. Secondly, the mind will wander while doing simran[3]. When some thoughts begin to trouble the mind then start a loud chant of “Waheguru, Waheguru” to bring the mind back to simran. When Naam resides in the swas (each life breath), then thought concentration is achieved. The tongue also stops and nothing is heard by the ears. The soul is enjoying the bliss of Naam (The God’s Being or Holy Presence). The body becomes light. Much simran is needed to reach this stage. It took me 15 to 20 years to reach this stage. That is my experience. Some Gursikhs expect this stage immediately on taking Amrit. Many unusual experiences are felt when doing simran, but it takes a long time to start enjoying the true bliss of Naam (feeling at one with the Divine Being). Thirdly, the five evil influences, lust (uncontrolled sexual desire), anger, greed, attachment and self-centred conceit (ego) trouble the mind. Lust troubles most. It poses a great challenge and it is very difficult to free oneself from this basic human instinct. I too have suffered from it for many years. At times my mind became very unsteady and troubled me. I would keep thinking, “I do simran, I get up early in the morning, but why do these thoughts and dreams trouble me so. Sometimes, I became depressed and would begin to doubt this path of bhagti (meditation on and devotion for Waheguru’s Naam); in great distress, I would pray to Waheguru Ji to free me from the bad dreams. When I became very distressed then a, achint Shaheed Singh (appearance of a martyr Singh outside my thoughts) would console and encourage me and ask me to rise for Naam simran. Then I would take heart again and felt the presence of Satguru with me. I have noticed that these days almost everyone is caught up in maaya’s net in the form of female attraction. Whatever true wealth (of Naam) they save, is looted by the Five bandits (the Five evils mentioned above). The spiritual credit of Naam simran – the true wealth – is lost.

(C) The meaning of subtle (or unseen) haumai(ego).

I explained, that people do not recognise the unseen haomai. After doing research of Bani I understood that sewa, simran, humility and charity (doing good deeds for others) are the four pillars of Sikhi. If the four supports of a bed get infected by woodworm, they become weak from the inside. The effect of unseen haumai is likethat. The symptoms are: to be jealous of someone; to condemn others and to gossip about others; to feel happy listening to own praise; and, to think bad about others. In this way the unseen haumai affects a person from the inside. The victim does not realise this until that person misses the main objective of life. This haumai is most dangerous. “Whoever I see is diseased. Only my True Guru, the True Yogi, is free of disease.”(SGGS p. 1140) Only the Satguru is without haumai. “Naam is the medicine for all types of disease.” (Sukhmani: GGS p. 274) There is only one way to save yourself from this disease of unseen haumai and that is through continuous Naam simran; do this as long as you can and say and pray to Waheguru Ji. “I run around in all directions, searching for the love of God. The five evil enemies are tormenting me; how can I destroy them? (Guru’s response:) Shoot them with the sharp arrows of meditation on the Name of God. O Lord! The way to slaughter these terrible sadistic enemies is obtained from the Perfect Guru.” (SGGS p. 1363) In this Shabad, Sri Guru Arjan Dev Ji is praying to Waheguru Ji, “My desire is to recite Your Name, but the Five (lust and anger etc.) are so powerful that they prevent me from doing this.” Waheguru Ji replied, “To control these (evils) and to free yourself from these, shoot the sharp arrows of Naam.” A person should not give up in disappointment. Staguru Ji come to the rescue at times to ensure that a person does not waver. At times one hears kirtan and sometimes feels as if one is in the presence of Guru Ji. The mind experiences these positive aspects of Gursikhi and becomes steady again. Sometimes, one becomes proud about doing simran. Thus, this subtle form of haumai pollutes the mind, for you cannot have two swords in the same sheath. So where there is haumai, Naam cannot reside there. To get rid of haumai, one should go to the Gurdwara and do sewa (service in humility) of cleaning Sangat’s footwear.

(D) “Bhai Sahib Ji, what is the difference between doing simran at home and doing simran in Sangat at the Gurdwara!”

I explain: One has to make a special effort to go to the Gurdwara. If a person walks to the Gurdwara, his feet are purified. Those who go in a car, also spend their time usefully. If one decides to go to the Gurdwara, but is unable to attend, in the Age of Kalyug, even that intention is rewarded because the intention was good. When a person goes to the Gurdwara then the dust of the feet of Sangat touches one’s forehead. The spiritual fruit of cleaning Sangat’s shoes early in the morning is great. Eyes are purified by Guru Ji’s darshan (holy sight) early in the morning. The tongue is purified by simran. The resonance of Naam simran by the Saadh Sangat, increases the effect of simran many times. If one hundred Gursikhs are doing simran the impact on the soul, and, therefore, the benefit, will be multiplied one hundred times. Sri Guru Nanak Dev Ji has given the Sangat the highest status.If one does Naam simran in the presence of Guru Ji in the morning then the sins of many previous life cycles are washed away. “The bumble bee is greedy for the flower’s fragrance; finding it, it traps himself in the flower. Just so, the humble Saints love the Lord; beholding the Blessed Vision of His Darshan, they are satisfied and satiated.” (SGGS p. 708) An insect loves the fragrance of flowers but meets its death in the bosom of the flower. However, look at the praise of the Guru, that a Gursikh sitting in His lap (presence) becomes immortal (i.e. is freed from the cycles of birth and death). Many people prefer to sit at home to do simran with own family. In that way they can redeem their own family only but cannot help others. Sri Guru Nanak Dev Ji could have done the same, but His main aim was to connect every human being to the Guru’s Charan (holy feet of the Guru, symbolic of concentration on Guru’s Shabad in total humility). The people redeemed by Guru Ji included such sinners as Sajan Tthag, Kauda Rakhash, Vali Kandhari and many such evil doers. Guru Ji went to these people to redeem them. If we, the Sikhs of Guru Nanak sit aloof like yogis, then what is the difference between us and the monastic yogis.

(E) “Bhai Sahib Ji, is it important to live the life of a house-holder?”

Yes, if an individual is seeking salvation then the family life is important. If one attempts to do meditation without being married, then the mind will remain unstable.This is the Age of Kalyug and the unstable mind continuously runs towards worldly attractions and wasteful life style. It takes many years of simran to stabilise the wandering mind. Even then lust is a great evil force and will continue to trouble the mind. Most of the great avatars (saints and prophets) who came to this world, were married. Of the Ten Gurus nine were married (Sri Har Krishan Ji’s Light merged with Waheguru Ji when He was only 8 years old). Sri Ram Chandar Ji, Bhagwan Krishan, Shiv Ji, Mahatma Budh, Brahma and Muhammed Sahib, they all had families. So, it is important to get married. Akal Purakh (Waheguru) established all creation in two parts, for example, man/woman; night/day; birth/death; youth/old age; sunlight/darkness; earth/sky and sorrow/happiness etc. Akal Purakh has established this meaningful system. The day is for working and the night is for resting. Married life is for procreation, so that life may continue. Those saadhus and sants who say that one should not get married are breaking the Divine Law. However, there are other great saints who did not get married because they were sent for preaching religion; they have been sent by Guru Ji Himself. Examples of such holy people are: Sant Baba Atar Singh Ji Mastuanay-waalay, Sant Baba Karam Singh Ji Hoti Mardan, Sant Baba Jwala Singh Ji Harkhowal, Sant Baba Gurmukh Singh Ji Patialay-waalay, Sant Baba Isher Singh Ji Rare-waalay, Sant Baba Bhan Singh Jagraon, Sant Baba Nand Singh Ji Kaleran-waalay and many others; no one can equal their saintliness. They would recite Bani all night and do simran. It is my own experience how troublesome lust (sexual urge) can be when one engages in Waheguru meditation I too spent life as a family man for five or six years. I used medicine too to control this distracting force. From the day I was blessed by Guru Ji’s darshan, my mind did not waver. This was a gift of Naam. My life changed. For controlling this distracting influence, it is necessary to do simran for 10 to 12 hours a day. Then a stage is reached where lust cannot trouble a devotee. Some Gursikhs ask me, “Being family people, how can we do so many hours of simran?” The way this can be done is that if two members of a family sit together to do Paatths of Nit Nem and Sukhmani and simran, then it becomes a Sangat and the reward doubles. In the same way while doing daily chores one should keep reciting all the Bani one knows by heart. Proceeding in this way, with Guru Ji’s blessing, one achieves spiritual success while living a normal family life.”

(F) “Bhai Sahib Ji, tell us something about cult and yogic powers.”

Any Gursikh who does simran early in the morning (Amrit Vela), earns the credit of Guru’s Shabad, he or she certainly acquires spiritual powers (which cannot be explained by worldly science). The first indications of these are through dreams when one sees unusual sights and get some advance knowledge of a future event. For example, one gets to know beforehand of some sad or happy event in the family. If one wants to go and see someone, one knows beforehand if that person is likely to be at home. This has happened with me on occasions. At the next stage many kautaks (unusual happenings) take place and one is not left in any doubt. If a Gursikh, who does regular Nit Nem does not get up in time, the Shaheed Singhs encourage the Gursikh to rise and do Nit Nem. Then Guru Ji makes one experience other kautaks. When a Gursikh is awake and alert, he suddenly starts doing the Paatth of Mool Mantar, Gurmantar (“Waheguru”) or Sukhmani. One experiences a strange pleasant sensation at such a time. Sometimes one is witness, in a dream, to the Prakaash of Guru Ji; the Sangat is there and one can hear kirtan. Ordinary people acquire spiritual powers. However, Gursikhs, after taking Amrit should control such powers. One should not gain worldly benefit from such spiritual powers. One should pray to Guru Ji in order to aspire to the next stage by controlling, and not misusing or announcing such spiritual achievements. Boasting to others about such powers detracts from the spiritual attainment and a great deal more effort is required to reach the same stage. A Gursikh should remember the Guru’s Order. You can impress people with spiritual powers, but suffer a great loss in the wealth of Naam, and you would be turning away from the Guru. It is the Guru’s Order that Gursikhs must not use cult powers. They should rise high above these and attain salvation during this lifetime. Once I decided to go to India. I was staying at Bhai Amrik Singh’s house at that time. Bhai Sahib said, “As you are going to India, do go and see Bhai Bhan Singh Ji. He is a true Braham-giani (one who knows all by being at one with The One ). I went to Bhai Amrik Singh’s village and told his brother, “I would like to do darshan of Baba Bhan Singh Ji.” We both started off for Baba Ji’s darshan. As we were travelling in the bus, Bhai Amrik Singh’s brother told me, “One day Baba Ji said to the Sangat that his time to go to Sach Khand was near.” Braham-gianis know about such things beforehand. Baba Ji wanted to know the views of the Sangat. The Sangat asked, “Baba Ji, if you go to Sach Khand, who would you appoint in your place? If someone is appointed, the sewa and simran will continue.” Hearing this, Baba Ji fell silent. There were two sewadars doing sewa at Baba Ji’s dera (establishment) for many years. Baba Ji decided to make one of them the main sewadar. He decided to test both. The one who had started doing sewa first, had acquired certain powers from Baba Ji. He became too arrogant, got upset with Baba Ji and went and settled in another village. He started using his powers there and the villagers were impressed. They started looking after him. However, after a few days, whatever he tried to do with his powers, the opposite would happen. He lost face. No one bothered about him and stopped serving him food even. He returned to Baba Ji, who smiled and said, “You have come back empty”, meaning, he had lost all that he had earned spiritually. The second sewadar was humble and never displayed his spiritual powers. Baba Ji decided to appoint him in his own place. I was very pleased to do darshan of Baba Ji and we discussed Gurmatt. One who goes beyond yogic displays of power will get closer to Waheguru Ji. This is the first sign that one is on the right path to meeting Waheguru Ji. Sri Guru Gobind Singh Ji’s life is like a light-house regarding acceptance of Waheguru’s Will (Bhana). He, gratefully, regarded the “loss” of his four sons as the safe return of what had been entrusted to him by Waheguru Ji. His Ardaas at the time, was an Ardaas of thankfulness! That is Guru Ji’s guidance by example, for us regarding acceptance of sorrow or pain as Waheguru’s Hukam.

Editorial note: The central theme of Gurbani is to control the aimless wandering of the mind which harms both, worldly and spiritual objectives of this life. Whether some experiences described by Bhai Sahib Ji can be explained logically or (psychologically) is to miss the point. Regrettably, the modern (clever and arrogant) mind will insist on scientific/logical explanations; but then Gurbani says that everything is within His Will and everything can (ultimately) be explained once His Will (Hukam or Order of Scheme of Things) is understood. The Gursikhi stress in this life is on continual and continuous mind-focus on Naam. the Omnipresent, Omniscient and All Pervading Presence of The Ultimate Reality, “Waheguru”, the One and Only Mystical Formula (Mantar) for a Gursikh. No power is “supernatural” and no power is greater than the All Powerful Positive One (Ik) Creator (Oangkaar).

Akali Baba Prem Singh explains Simran Techniques

Akali Baba Prem Singh explain Sikh meditation techniques of the mantra Vahiguru, and what happens as a person progresses.

Tandahi – nutritional support

This is a recipe for a drink that provides nutritional support for those who do lots of brainwork, such as students and serious meditators. The drink also can help if someone has a nose that runs whenever it is cold. Sometimes people meditate a lot but still have problems with concentration. In SOME cases this is due to an underlying nutritional deficit, and this drink can provide the nutrients to fix this concentration problem over time, when taken every day. The recipe was given to dass by Giani Thakur Singh ji

-soak almonds for minumum several hours and then peel the skin.

-grind almonds (after wiping dry) and charay mugaj and couscous (poppy seeds) in a coffee grinder, or crush them using mortar and pestle. I use about equal amounts of each b/c I’m not sure what is the best ratio to use.

-Also take whole grains of unground black pepper, grind them. You don’t need too much black pepper.

-Add all ingredients to milk in pot, also add micerey (crystallized sugar you get from indian stores, not regular sugar). Bring milk slowly to a boil.

update: This should make cleanup easier

update: This also helps with those who suffer from the effects of indulging in kaam (lust) too much. Cease and heal your body with proper nutritional support!