Kurbani - Book Online

 For Kurbani Please Click the Link Below Where You Can Read Online. Kurbani is a short magazine which was produced to highlight the facts surrounding the 1978 Vaisakhi Amritsar Massacre. 

 

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Bhai Sahib on Coffee & Tea

By Bhai Jodh Singh in Soan ChiRee ChaRee GaiN 

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

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

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

Bhai Sahib Randheer Singh jee on Death

ਨਹਬਾਰਿਕਨਹਜੋਬਨੈਨਹਬਿਰਧੀਕਛੁਬੰਧੁ ॥
ਓਹਬੇਰਾਨਹਬੂਝੀਐਜਉਆਇਪਰੈਜਮਫੰਧੁ ॥(254)



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

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

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

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

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

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

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

Sri Guru Dashmesh Patshah’s Khanda Philosophy

By Bhai Sahib Randhir Singh in “Gurmat Vichaar”


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


ਕਬੀਰਤੂੰਤੂੰਕਰਤਾਤੂਹੂਆਮੁਝਮਹਿਰਹਾਨਹੂੰ ॥

ਜਬਆਪਾਪਰਕਾਮਿਟਿਗਇਆਜਤਦੇਖਉਤਤਤੂ ॥੨੦੪॥

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

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

Sri Dashmesh jee says the following about this avastha:


ਧੰਨਜੀਓਤਿਹਕੋਜਗਮੈਮੁਖਤੇਹਰਿਚਿੱਤਮੈਜੁਧੁਬਿਚਾਰੈ ॥

ਦੇਹਅਨਿੱਤਨਨਿੱਤਰਹੈਜਸੁਨਾਵਚੜੈਭਵਸਾਗਰਤਾਰੈ ॥

ਧੀਰਜਧਾਮਬਨਾਇਇਹੈਤਨਬੁੱਧਿਸੁਦੀਪਕਜਿਉਉਜੀਆਰੈ ॥

ਗਯਾਨਹਿਕੀਬਢਨੀਮਨਹੁਹਾਥਲੈਕਾਤਰਤਾਕੁਤਵਾਰਬੁਹਾਰੈ ॥੨੪੯੨॥


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

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

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

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

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

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

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

Bhai Sahib on Governments & Khalsa Raaj

By G. Nahar Singh in Jeevan Chritar Bh. Sb. Randheer Singh 

' ਕੋਊਹਰਿਸਮਾਨਿਨਹੀਰਾਜਾ '

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

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

"ਕੋਊਹਰਿਸਮਾਨਿਨਹੀਰਾਜਾ ॥

ਏਭੂਪਤਿਸਭਦਿਵਸਚਾਰਿਕੇਝੂਠੇਕਰਤਦਿਵਾਜਾ ॥੧॥“

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


Khalsa Raj

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

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


Bhai Sahib on Sikhs in Hindustan

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

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

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

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

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

Bhai Sahib By Prof. Thakur Singh

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

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

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

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

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

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

Bhai Sahib Randheer Singh jee on Pad-Chhed

By Bhai Sahib Randheer Singh je in "GurbaaNee Deeaa(n) Lagaa(n) Maatraa(n) Dee Vilukhantaa" pg. 123 

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



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

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

My Inspiration: October Smaagam, 1953

By Pr. Gurmukh Singh in Soora, March 1992

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

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

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

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

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

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

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

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

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

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

Most regular ragis stay hungry from this food.

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

" ਮੋਹਿਗਇਆਬੈਰਾਗੀਜੋਗੀਘਟਿਘਟਿਕਿੰਗੁਰੀਵਾਈ ॥੯॥ " (907).

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

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

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

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

Bhai Sahib Randheer Singh jee's Keertan Style

By Pr. Gurmukh Singh jee
In Soora, July 1996 

 



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

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

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

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

" ਰੰਗਿਹਸਹਿਰੰਗਿਰੋਵਹਿਚੁਪਭੀਕਰਿਜਾਹਿ ॥ "


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

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

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


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

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

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

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

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

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

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

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

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

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

Bhai Sahib Randheer Singh jee & The Seva Panthi Mahant

By Bhai Darshan Singh jee GaRguj 

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

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

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

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

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

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

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

Bhai Sahib & The Miracle of Degh

By G. Nahar Singh in Jeevan Chritar Bh. Sb. Randheer Singh 

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

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

ਚੋਰਕੀਹਾਮਾਭਰੇਨਕੋਇ ॥

ਚੋਰੁਕੀਆਚੰਗਾਕਿਉਹੋਇ ॥੧॥  (662).


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

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

Bhai Sahib & The Jatha's role in Gadar Revolt

By Giani Harbhajan Singh jee 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bhai Sahib Randhir Singh & The Gurudom-Sants

By Bhai Sahib Randhir Singh
In Guru Kanshi Patar, June 1939



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

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

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

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

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

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

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

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

Bhai Sahib Randheer Singh jee & Lessons in Humility

By Bhai Jodh Singh jee in Soan ChiRee, ChaRee GaiN 

Bhai Sahib's Calendar


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

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

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

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



Bhai Sahib's Peshee


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

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

Jathedaar Sahib: Which Bhai Saahib?

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

Jathedar Singh: Where is he?

Pehraydaar Singh: Jee, he is outside.

Jathedar Singh: Alright, call him in then.

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

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

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

Jathedar Sahib: Give your order jee.

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

Jathedar Sahib: Fine, tell us then!

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

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

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

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

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

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

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

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

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

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

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

***********

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

Loving Memories: Mata Kartar Kaur

By Bhai Sahib Randhir Singh jee taken from Jeevan Charitar Bhai Sahib Randhir Singh jee 

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

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

ਮਰਣੈਕੀਚਿੰਤਾਨਹੀਜੀਵਣਕੀਨਹੀਆਸ ॥

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

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

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

This was like an amazing dream to me.

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

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

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

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

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

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

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

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

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

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

Bhai Sahib's Loving Letter to a Troubled Youth

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

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

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

By Bhai Sahib Randheer Singh jee  

Ik Oankaaar
Vaahiguru jee kaa Khalsa|| Vaahiguru jee kee fateh||
Kumaarhatii
15.9.51



ਅਸਥਿਰਰਹਹੁਡੋਲਹੁਮਤਕਬਹੂਗੁਰਕੈਬਚਨਿਅਧਾਰਿ ॥ ਜੈਜੈਕਾਰੁਸਗਲਭੂਮੰਡਲਮੁਖਊਜਲਦਰਬਾਰ ॥੩॥ (pg 678)



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

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

ਨਾਨਕਅੰਮ੍ਰਿਤੁਏਕੁਹੈਦੂਜਾਅੰਮ੍ਰਿਤੁਨਾਹਿ ॥ (pg 1238)

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

ਸੁਖੁਦੁਖੁਤੇਰੀਆਗਿਆਪਿਆਰੇਦੂਜੀਨਾਹੀਜਾਇ ॥੩॥ (p. 432)

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

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

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

Child, never forget baaNee:

ਜੈਤਨਿਬਾਣੀਵਿਸਰਿਜਾਇ ॥ ਜਿਉਪਕਾਰੋਗੀਵਿਲਲਾਇ ॥੧॥

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

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

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

Aap daa att piaar kuthRaa,


Randheer Singh
******************************************



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

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

1) ਸਿਮਰਿਸਿਮਰਿਗੁਰੁਸਤਿਗੁਰੁਅਪਨਾਸਗਲਾਦੂਖੁਮਿਟਾਇਆ ॥ (p. 619)

2) ਜਿਸੁਮਨਿਵਸੈਤਰੈਜਨੁਸੋਇ ॥ (p. 184)

3) ਸੂਕੇਹਰੇਕੀਏਖਿਨਮਾਹੇ ॥ (p. 191)

4) ਤਾਪਗਏਪਾਈਪ੍ਰਭਿਸਾਂਤਿ ॥ (p. 191)

5) ਮਿਰਤਕਕਉਪਾਇਓਤਨਿਸਾਸਾਬਿਛੁਰਤਆਨਿਮਿਲਾਇਆ ॥ (p. 614)

6) ਸਾਂਤਿਭਈਗੁਰਗੋਬਿਦਿਪਾਈ ॥ (p. 200)

7) ਸਗਲੇਦੂਖਮਿਟੇਸੁਖਦੀਏਅਪਨਾਨਾਮੁਜਪਾਇਆ ॥ (p. 1338)

8) ਅਨਿਕਜਤਨਨਹੀਹੋਤਛੁਟਾਰਾ ॥ ਬਹੁਤੁਸਿਆਣਪਆਗਲਭਾਰਾ ॥ (p. 178)

9) ਮੇਰਾਸਤਿਗੁਰੁਰਖਵਾਲਾਹੋਆ ॥ (p. 620)

10) ਜਨਮਜਨਮਕੇਦੂਖਨਿਵਾਰੈਸੂਕਾਮਨੁਸਾਧਾਰੈ ॥ (p. 618)

11) ਸੂਖਮੰਗਲਕਲਿਆਣਸਹਜਧੁਨਿਪ੍ਰਭਕੇਚਰਣਨਿਹਾਰਿਆ ॥ (p. 619)

12) ਗਏਕਲੇਸਰੋਗਸਭਿਨਾਸੇਪ੍ਰਭਿਅਪੁਨੈਕਿਰਪਾਧਾਰੀ ॥ (p. 619)

13) ਨਾਨਕਸੋਈਸਿਮਰੀਐਹਰਿਜੀਉਜਾਕੀਕਲਧਾਰੀਰਾਮ ॥ (p. 543-544)

14) ਦੂਖਰੋਗਭਏਗਤੁਤਨਤੇਮਨੁਨਿਰਮਲੁਹਰਿਹਰਿਗੁਣਗਾਇ ॥ (p. 373)

15) ਬਖਸਿਆਪਾਰਬ੍ਰਹਮਪਰਮੇਸਰਿਸਗਲੇਰੋਗਬਿਦਾਰੇ ॥ (p. 620)

16) ਭਏਕ੍ਰਿਪਾਲਸੁਆਮੀਮੇਰੇਤਿਤੁਸਾਚੈਦਰਬਾਰਿ ॥ (p. 620)

17) ਸੰਤਹੁਹਰਿਹਰਿਨਾਮੁਧਿਆਈ ॥ (p. 620)

18) ਤਾਪਪਾਪਤੇਰਾਖੇਆਪ ॥ (p. 825)

19) ਜੀਅਜੁਗਤਿਵਸਿਪ੍ਰਭੂਕੈਜੋਕਹੈਸੁਕਰਨਾ ॥ (p. 818)

20) ਅਵਰਿਉਪਾਵਸਭਿਤਿਆਗਿਆਦਾਰੂਨਾਮੁਲਇਆ ॥ (p. 817)

21) ਚਰਨਕਮਲਪ੍ਰਭਹਿਰਦੈਧਿਆਏ ॥ (p. 806)

22) ਸਾਂਤਿਪਾਈਗੁਰਿਸਤਿਗੁਰਿਪੂਰੇ ॥ (p. 806)

23) ਤਾਪਸੰਤਾਪਸਗਲੇਗਏਬਿਨਸੇਤੇਰੋਗ ॥ (p. 807)

24) ਛੋਡਿਸਗਲਸਿਆਣਪਾਮਿਲਿਸਾਧਤਿਆਗਿਗੁਮਾਨੁ ॥ (p. 1006)

25) ਆਪਨਾਪ੍ਰਭੁਆਇਆਚੀਤਿ ॥ (p. 826)

26) ਗੋਬਿਦੁਸਿਮਰਿਹੋਆਕਲਿਆਣੁ ॥ (p. 826).

When Bhai Sahib Disrupted A Panthic Divaan

As told by Col. Piara Singh jee to Bh. Manmohan Singh
In Jeevan Chritar Bh. Sb. Randheer Singh 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Story of Pandit Maan Singh Shastree

By Bhai Sahib Randheer Singh jee in Gurmat Gauravtaa 

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

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

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

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

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

" ਜਾਕੋਠਾਕੁਰੁਊਚਾਹੋਈ ॥ ਸੋਜਨੁਪਰਘਰਜਾਤਨਸੋਹੀ ॥੧॥ "

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

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

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

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

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

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

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

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


**********

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

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

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

Q & A With Sant Darshan Singh Dhakki

(Definitions of Eastern terminology or phrases listed at end)

The following conversations being of a private one on one nature, were not something that I was ever intending to share publicly. Circumstances have changed, at this time the spiritual personality central to this letter - Baba Darshan Singh, known to his devotees simply as Babaji - has been placed in jail in Punjab, India as a result of his refusal to endorse and support the current political leadership in the state of Punjab (India). Efforts are being made worldwide to raise awareness of the current situation in Punjab in the hope of freeing the young mystic (he's 34). This letter at the request of some of his devotees in India and in the West is a part of those efforts.

The following is an excerpt of conversations with Babaji late during the evenings, over a period of approx. a week in order to get deeper insights or confirmation on various points of understanding,

Q. How long have you been on the spiritual path?
A. Since childhood, I was always drawn to God. Then at age 12 I left home and traveled around India, and kept the company of many saints of different religions. I got a chance to study the insights of all the different religions to realize that they're all coming from the same one God.

(Note: The logo of Babaji's organization is an emblem with the symbols of 4 of the major world religions with the Ik Oangkaar symbol in the middle to illustrate that the one God is the origin of all religions).


Q. How long did you remain wandering before you found what you were looking for?
A. At age 25 I went to Dhakki Sahib, which is a jungle near Ludhiana, and went into intense meditation for a year. During that year I wasn't very aware of my external reality. (He didn’t eat any solid food the whole year, taking very small amounts of either water or milk every few days).

Q. What did you experience within during that one year of intense tapasaya?
A. That everything is within myself.

Q. What happened after that?
A. After that I received my hukam (spiritual command/will of God) of what role I was to play in the years to come. In 1984 there was a great saint who wrote down everything that was to occur starting from Dhakki Sahib. At that time no one could inhabit Dhakki Sahib, since on the spiritual plane, it is the residence of a number of Mahatamas (completely enlightened souls). People had tried to cultivate it for farming and failed miserably. Passing army officers would try to take pieces of wood to start a fire and go blind or be unable to find their way out until they returned the wood. The only people who could take wood from the jungle were the genuinely poor who were in need. This saint wrote that a young man will come here in 1989 and do a lot of tapasaya (intense spiritual austerities such as prolonged meditation) at this site, making it habitable for spiritual devotees and a center for humanitarian projects. He wrote in great detail that there would be horses and elephants here, along with thousands of people, that kirtan (spiritual songs) would be sung and Gurbani (the main Sikh scripture) would be recited 24 hours a day. This saint said that he would be leaving his body soon, and requested his disciples to pass on the manuscript to the young man in question, detailing the time to find him, his whereabouts, and appearance. In 1989 his disciples came to me and gave me that manuscript, which details my hukam. Part of it has already come to pass, another part has yet to occur and includes works in many foreign nations.

Q. What is the role of these Mahatamas that you say inhabit Dhakki Sahib?
A. Look upon it like this, the Mahatamas (enlightened souls on the spiritual plane) do their spiritual work through the Atma (soul which is in human form). So the Atma has to go through a lot of preparation first before that can occur, the ego has to be diluted through spiritual disciplines. The Atma gets it's hukam from the Mahatamas, and the Mahatamas in turn get their hukam directly from Paramatama (God/the Infinite). That's the flow of command from the relative viewpoint, but from the absolute viewpoint, these 3 are really one and the same since everything is God.

Q. Gurbani (main Sikh scripture) says that the world reality is actually just a projected appearance by God within His consciousness just like our dreams at night which seem to be intensely real, but which turn out to be completely non-existent when we wake up in the morning. Gurbani says again and again that we should wake up from this jagrat state (waking dream) to the 4th state (Turiya which is the source substance of the first three and the sole reality). You've meditated and experienced that everything is inside yourself, not on the outside, that it's all truly just a dream within your own consciousness. So why then do you do all these charitable projects such as the blood camps, de-addiction centers, why do you run around for so many hours each day giving so many discourses at so many different Gurdwaras, when you know none of this really exists, no one is really suffering and no one is really helped, that it's all a dream as Gurbani states. Why do you do something instead of nothing?

A. It's completely true that all this is just a dream in reality, it doesn't really exist, but I do what I do for 3 reasons. First of all it's my hukam to do whatever I'm doing. Secondly, I like the role I've been given, I'm able to help others within this dream, it's a good role. And thirdly due to the love of the people in the dream. But the most important of the three is the hukam. None of this exists outside, the whole world is a dream within just like the seemingly intense physical solidity of the world in your own dreams at night, but still the most important thing to do in this dream is to honor and follow God's hukam. In truth everyone is following God's hukam, everyone without exception is doing exactly what God wants them to, but 99% of the people are unaware of this, you can't even have the thought that makes you take a certain action or take a breath without God's hukam. The whole universe exists and is in motion by Wahe Guru's (God's) hukam alone.

(Note: The above point stated by the true mystics of all diverse spiritual paths consistently throughout the centuries is illustrated in a very compelling manner in the movie THE MATRIX, which is metaphysically very accurate on the spiritual front except on two points. In the movie what you wake up to - by the deliberate design of the writers - is bondage, creating the conflict necessary in a movie drama. However in the realm of spirituality according to Gurbani and all the true mystics, what you wake up to is the highest good, being that infinite consciousness (Wahe Guru) which is your real Self and the one true Self of all. In the movie the central character alone is the One, but in the realm of spirituality, according to all the true mystics everyone and everything is the One being. The 4 states of existence are: jagrat the waking dream whereby we dream with our eyes open, the sleeping dream at night whereby we dream with our eyes closed, dreamless sleep whereby we rest without any dream, and finally awakening also known as turiya which is the substratum and source substance of the first three just as an ocean is the substratum of all waves within it).

Q. If your hukam is to be tortured on a red hot plate, as was the case with one of our Gurus, does it physically hurt and do you feel pain while you're for example also being poked all over your body with burning red hot irons?
A. No, because of your surrender to the will of God, it feels very sweet.

Q. If you're following your hukam to provide dream help for dream people with dream suffering, why aren't there more enlightened saints to do the same?
A. If everything was made of gold, it would no longer have any value. Scarcity is what makes something valuable. God wants his truth to be of the highest value.

Q. Right now we're supposedly in the Kaal Yug (age of darkness, one of the 4 ages), if and when the Saatch Yug (age of light/truth) comes, does that mean everything is good or there's still a mixture?
A. If everything is good, how would you know what was good? If everything was bad, how would you know what was bad? The four yugs (ages) don't occur in a linear fashion one after the other. All four are always in motion at exactly the same time, however one is always a bit more dominant than the others. Hence in the Kal Yug the darkness is dominant but you also have some saatch (light/truth/wisdom), and in the Saatch Yug you will also have some kal (darkness/ignorance), but the saatch will be dominant. Right now the kal is dominant, but it doesn't last.

Q. What's the purpose of all this creation?
A. It's all God's play. God throws you out within Himself (here Babaji flicks his finger as though flicking a small marble ball away) and then says "Find me" (here Babaji illustrates the point by at the same time urging the ball to return to him with a motion of his fingers). And all this is leela (God's eternal play) that's going on infinitely and spontaneously without intention, It's God playing and expressing Himself in infinite different roops (forms).

(Because God doesn't need a reason to do anything and has nothing to achieve or purpose to fulfill, or else he wouldn't be God. Everything is the spontaneous eternal play of the Infinite for Self-expression and Self-experience).

Q. Even the purest souls have conflicts, and God is even in those who conflict with them. How would you sum up the purpose of conflict within the universe?
A. (Here Babaji holds up two fingers of one hand, and in front of them raises up two fingers of the other hand putting them in front of each other and says): If there's no opposition team, there's no match.

Q. I don't perceive you as a Sikh, but rather as a soul - a bubble of consciousness that happens to be in a Sikh body. If it were God's hukam (will/command), he could have just as easily put you in a Hindu or Muslim family and you'd now be singing Hindu or Islamic spiritual songs instead and have a different appearance and set of mannerisms. So why did God put you in the Sikh form, and what's the purpose at this time. Sikhism had it's 10 Gurus, after them it devolved into organized religion which is a very diluted reflection of what the Gurus stood for, there hasn't been any enlightened saint on a large scale after them that I've heard of. So why did God put you in a Sikh form at this time?
A. Because the Sikh path has been down for long enough, it's God's hukam that it now rise. On the spiritual plane Gurbani (main Sikh scripture) is a very very high truth and tremendously revered. Here it's not recognized for It's true greatness and depth, and It's God's will that it be known for what it truly is.

Q. Considering that all this is a dream, and that in the dream recognition of the truth is what helps you wake up, on a personal level I'm not affected or inspired by the fact that you have horses, elephants, thousands of followers, etc at Dhakki Sahib. So what purpose does all that show on the outside serve?
A. In Punjab, the Sikh psyche has been crushed by many years of defeats and ongoing injustice, leaving very little pride in the masses for their spiritual history or path. All this show merely inspires pride in their own culture, taking them to a certain point until they mature spiritually and realize what they're looking for is within themselves. All this on the outside is Raj Yoga (the royal path, playing the role of a king) but it doesn't really mean anything in and of itself, the real jewel for each person is always within. But this apparent grandeur on the outside raises their pride in their own culture, which is necessary for them to first take their path seriously enough before they will actually walk down it. What inspires people in India will not be what inspires people elsewhere, every country is a little different and the need differs also, the doctor has to adapt his medicine to the needs of the patient. But all this show at Dhakki Sahib on the outside has happened spontaneously by God's hukam.

Q. It's my understanding that God projects the field of Maya (the world illusion) within Himself, then projects all the individual souls also within Himself, and that these supposedly individual souls are in reality never separate from Wahe Guru (God), but when placed in a body with limited senses and a mind, they forget their true nature and think they are separate beings so that all the dramas can be enjoyed with greater intensity. Is it true that God and the Atma are always one, never separate at any time and that in reality all bondage or suffering is only due to a lack of perception or realization on this front?
A. It's true that the Atma (individualized soul in a body) and Paramatama (God) are always one, there is never any separation, but the Atma is made to forget this truth via ignorance and has to go through various disciplines to realize it's true nature. God is in each person, but God isn't Maya (the world illusion which appears to be real via ignorance).

Q. Yes, but isn't it true that the very shakti (life force) in the field of Maya is none other than Paramatama (God/the Infinite)? That in truth God is the very source substance of the field of Maya, but in that instance God is simply appearing in a different form?
A. Yes, that's true, it is God, but the roop (form) is different. Everything and everyone is God, but appearing in a different roop.

Q. Is it true that the only veiling curtain between man and God is the thoughts of the mind alone since God is one, but the thoughts of the mind always perceive things in terms of diverse contrasts (such as good or bad, cold or hot, rich and poor) instead of recognizing the unity of everything at the source substance level?
A. Yes, Wahe Guru (God) is everywhere, but because of the mann (mind) thinking 'meh' ('me' or 'I'), the ego is formed which perceives reality as separation and diversity (instead of recognizing everything as one, the mind makes the soul perceive everything inside the body as 'I', and everything outside as 'you' or 'them'). This hides the true reality. When the mind is purified and made transparent through simran (making the mind one pointed on God), then the underlying reality of Wahe Guru (God) is recognized as the sole reality. Dualistic thoughts (seeing things as separate and distinct) are the veiling curtain that hide God from our awareness even though He's everywhere.

Q. When the eyes are closed and the mind is emptied of thoughts for even only 5 seconds, even though you're not thinking and the mind is empty for a short while, there's still a very subtle but clear awareness that you exist which seems to have it's center in the heart rather than the mind, That subtle awareness or consciousness of existing is colorless, formless, and very calm and seems to be never changing or moving, until thoughts are projected upon It, like a movie projected on a screen. It's the easiest thing in the world to lose one's balance by getting mixed up in the movies created by one's thoughts, but going back to the root awareness in those moments seems to have an instantly centering and balancing effect, because even in the middle of even intensely happy or unhappy experiences, looking within with the mind empty even for only a few seconds, that very subtle awareness that one exists still seems to be perfectly calm and completely still and in peace. So what I wanted to ask was, is this neverchanging subtle awareness that you still exist when you have no thoughts even for a few seconds Wahe Guru, is it your real Self?
A. Yes, that awareness or consciousness within your heart is Wahe Guru (the Infinite), but what you're experiencing is a small glimpse of your real Self. As you gradually get more and more anchored in that, it expands into infinity. What you're experiencing is a drop which is your Atma (the individual soul), and as you go deeper you'll experience that the drop - your Atma - has always in reality been an ocean which is Paramatama, the sole ocean within which everything exists. Then when you return from the experience of realizing that you are the ocean, that awareness will be with you at all times even when your eyes are wide open. A person in this state is called a Jiwanmukta (awakened while still in body).

(Note: When the eyes are closed and the mind is emptied of thoughts for even only 5 seconds - because anyone can achieve that for at least 5 seconds - what remains in the absence of thoughts is an awareness that you exist. The sensation of the eyes is a bit of a distraction at first even though they're closed, but getting past that gradually, if one pays attentions, the subtle awareness that you exist reveals itself as originating in the chest area, in the heart rather than the mind).

Q. Does the mind in such a person completely dissolve, leaving only the spiritual heart as the sole guide or discriminating faculty?
A. No, the mind doesn't completely disappear, it remains, but in a purified state. The mind before, being the cause of your ego had become your master, now it becomes the dutiful servant of the heart (your real Self). Your real Self is not the body, or mind but spirit (consciousness) which has it's origin in your spiritual heart. That spirit is everywhere though, but in your body you'll find it's root in your heart.

Q. How do you function after the mind has been purified to reveal the underlying source substance of all reality?
A. Your spiritual heart determines the direction to go, while the mind analyzes, dissects and figures out the best way to get from point A to point B. Again the mind doesn't determine direction or desired end, only how to get there within the dream world. Through simran and meditation, the mind becomes one pointed making it transparent and acutely sharp, but because it's conditioning has been thinned out almost completely dissolving the ego, it becomes a complete servant of the heart, which is your real Self and one with the Infinite. God resides in every heart, persevere and surrender to that and you're free.

Q. You're referring to the spiritual heart slightly to the right, not the physical organ to the left?
A. Yes, the spiritual heart is consciousness, from that comes the shakti which animates the mind and your body.

Q. Is the ego completely dissolved or some portion is left in order for you to be able to keep your feet on the physical plane?
A. A very small trace of ego is left after you recognize the unity of all creation. However that small amount of ego is so transparent that a Self realized saint is unmoved by whatever happens on this plane, having recognized the truth. And that small trace of ego is there by the choice of the saints so that they can function on this physical plane and fulfill their hukam, otherwise they would be on another plane, and not in their body.

Q. What does one do in that state? Realizing that all this is eternal leela (God's play), simply do the appropriate thing at the appropriate time, simple natural actions, lead a natural spontaneous flowing life, following the spiritual heart without too much thinking in the mind, as espoused in Gurbani and the Yoga Vasistha?
A. Yes, that and if there's a specific mission to also fulfill your hukam (honoring the will of God).

Q. Some people prefer to think of God in human form as a saint or avtar, my perception without intention happens to be of the Infinite in the formless state, as spirit or indivisible consciousness that is manifest within everything. My frame of reference keeps returning to the central point that everything is God, so what I wanted to ask you is, is there anything wrong with this angle of vision, or is there a better way to approach all this? Am I doing anything wrong, should anything be changed?
A. No, there's nothing wrong with thinking God is everything, it's very good. And no, there's no need to change anything, continue doing whatever you want.

Q. Some mystics have given others an experience by a simple touch, can you give me the experience of samadhi?
A. (Babaji smiles and says): Via simran, it will come by itself.

Q. It's a psychological truth that you actually become whatever your dominant thought is, whatever you think about all the time, that becomes your reality, but how would you personally define the purpose or benefit of doing simran?
A. Without simran you are like a little child lost in a mela (fairground/festival) and can easily lose your way or be easily overwhelmed by all the diverse rides, games, sights and sounds. The only obstacle to realizing your true nature is your ego, and the ego is only a child of your mind which is only made up of thoughts. Simran gradually makes your mind one pointed on one thought, until it purifies the mind so that it dissolves and becomes transparent enough to reveal your true underlying nature. After that you are like the child who returns to the playground holding a finger of your Father's (God's) hand. Then you can go on any ride you want without ever again losing your way in the fairground or getting overwhelmed with all the attractions, sights and sounds, and for the first time are fully able to enjoy the mela (fairground/festival) as a free person realizing it for what it is.

Q. Although I already have a mantra, would you like to give me one of your choice to be used for simran?
A. Were you initiated into the mantra?

Q. Yes, by a female mystic called Ammachi a year and half ago.
A. In that case holy initiation once is enough, and it's better to stick with the first one because initiation is a very sacred thing, and also because there's no difference since the shakti (life force/energy) via all the differing initiations from diverse spiritual paths comes from always the same source. The words of the mantra are irrelevant, the essential invisible thing is the shakti that was transferred and that is put into motion every time you recite it silently within.

Q. I have a firm belief in the concept that - praise or blame, both are the same, since the source substance of both is the same one Infinite - and that as a result we should be even and balanced inside in both situations. The praise part is easy to get a handle on, but blame is of course always a little more difficult, so I prayed for some practice on this front. Is it OK to be even and balanced inside in the event of blame or abuse, or should one be in bliss even in that?
A. It's very good to be even within in the event of blame or abuse, remaining even and balanced is a very high state. Beyond that later on comes a state where you are in bliss even during blame, but that's going deeper still.

Q. Why is there still so much suffering and poverty in India for so many?
A. Because where you have extreme good as in the case of all the Mahatamas and enlightened saints, you must also have extreme bad to balance it all. Everything in the universe is a perfect balance. Here in America, you don't have extreme good, and hence you also don't have extreme bad, although you do have bad. It takes more of the apparently bad to outweigh the good since the apparently good is always more powerful than bad. So India is very extreme on both ends for a completely perfect balance between the two. On the surface of India, you see only the apparently bad, but below the surface India has the highest good too in the form of all it's awakened sages, who have always been beneficial to the whole planet. That's the country that has produced all the enlightened sages and given the world all it's religions.

Q. What do you see as the biggest problem in India today?
A. Lack of education and negative thinking.

Q. Do men in India treat their women better these days, or is divorce becoming more prevalent there?
A. The ideal is one thing, but unfortunately the reality is generally something else. The reality is that if the women of India had economic independence as generally do the women here, then India would lead the whole world for divorces. It's only because of majboori (economic difficulty, mutual need for security) that couples stick together, there's often not true love or mutual respect as the base of the marriage. But here in America, the majboori isn't there, but there's a big lack of commitment. A marriage formed in the mutual love of God is the highest.

Q. Is it true that the purpose of all religion is to simply realize your real self, and nothing else?
A. Absolutely true, that's why in Gurbani it says many times "Aapna mul pashaano" (recognize your true nature/know thyself, the source substance/substratum of your very existence). All the rest of religion is just preparation for that, to mature and make us ripe for the real work which is to stop being distracted by externals, dive within our own heart and realize our true nature which is purely spiritual, not physical. The true nature of everything and everyone is spiritual, the whole universe appears in the spirit of Wahe Guru (the Infinite) who is the sole reality in all things.

Q. Guru means anyone or anything that dispels the darkness of ignorance. It's said that there can and will be many gurus in many forms, including books and communication via dreams, but that for each person there is precisely one Sat Guru (highest guide), so how do you recognize the Sat Guru?
A. Sat Guru is the one that takes you all the way to anand (bliss).

Q. Is the real nature of the guru with form (human body) or without form?
A. Without form (infinite spirit, consciousness). As a result all the true Gurus are one.

Q. Is it better to do just simran, meditation or both?
A. Meditation is like winding up a clock in the morning, giving you the momentum to do your simran the whole day. One is fine, both together is better.

Q. Is contemplating God as being within everyone and everything at all times the same as doing simran?
A. Contemplating God at all times is good, but without simran it's difficult to progressively ascend the ladder of consciousness.

(The effects of simran are based upon the psychological truth that you become whatever your dominant thought is, since our reality is always colored & formed by whatever we saturate our consciousness with for the majority of the time).

Q. Are there other planes of existence or dimensions where there is more peace or bliss?
A. Yes, there are planes where there is nothing but bliss, then there are some below. Compared to the spiritual planes, this plane of existence is nothing, the happiness here is nothing compared to the happiness on the spiritual plane. But before getting there the soul has to evolve through many life forms. Towards the end that soul will once again be put in a human body for one or two more lifetimes, and will be given a role whereby it does nothing but physical seva for all from youth to old age and death, in order for that soul to get past theory and completely experience that God is truly equally within everyone and everything, that everything is God.

Q. What's the deal with people touching your feet, how do you feel about that, is that good or bad?
A. When they do it, shakti is transferred through this body to them, but I never ask anyone to touch my feet, because God is equally within everyone. However no matter how many times I asked people not to do this in India, they would still insist on doing it perhaps for their own peace of mind or comfort. As a result, after some time I became quiet on the issue if people continued to want to do that. But it doesn't make any difference to me, my role is to help them realize that God is equally within everyone and that the real jewel is within their own heart. That their highest happiness and what they are actually looking for is really inside their own heart, but not many are ready for that immediately, preferring someone or something tangible outside. So certain disciplines or rituals are given to them according to their nature to thin out their conditioning, until gradually they're ripe to recognize this truth and work towards realizing it by finally diving within their own consciousness via meditation and simran.

Q. If the public donates funds for a public project to an organization such as a Gurdwara (Sikh church) set-up for the public good, should all donated expenditures be fully publicly displayed, or kept private to prevent or minimize fights for control of the organization and money?
A. People call me a saint, I didn't win any elections for this position nor do I have any term limitations, but still on principle we show publicly in our monthly magazine where every last rupee came from and precisely how and where all public funds are expended for all the various public programs such as the de-addiction centers, blood camps, eye camps, food and clothing for the poor, etc. Everything is done in broad daylight, we even ask people to write us each month to tell us if we're doing anything wrong, and if their point is invalid we explain our reasoning, and if their point is valid we openly admit our mistake and make an immediate change. We encourage open dialogue, suggestions and criticism because our role is to serve the sangat (congregation), not vice versa.

Q. How would you define your role?
A. To lead people's hearts to God, to join them with God, that's my only role. Sometimes that will be achieved through external social service, sometimes through devotion or an emphasis on meditation or through gyan (dispersing knowledge of the truth). The doctor has to adapt his medicine according to the differing needs and nature of the patient.

Q. (Doug asks): Why do saint's who are able to cure thousands of incurable diseases themselves get ill?
A. Because they take your illnesses onto themselves.

Q. Have you had any experience in curing people of physical illnesses?
A. Thousands. In many cases doctors send us their hopeless cases and their lives are saved, and as a result their faith in God is often transformed and becomes unshakable. This all happens due to karma.

Q. How do you heal such people?
A. Through a blessing, we have one day a week where anyone can come to see us for any reason, whether it be a question or illness. We have a line of thousands of people, and I meet each person individually so it takes a long time.

Q. When you have a line of thousands and each one comes to you individually and you bless him or her, what really is going on, how do feel inside, what do you see and what are you transferring to that person in reality? Is it just faith or is there a genuine transfer of something?
A. When I see each person, I can see within their consciousness what they need. And there is a genuine transfer of shakti (life force/love), but that shakti isn't mine, it just flows through me, this body is only a channel.

Q. How does that shakti flow from you to the devotee, from what point within the body?
A. It flows from the hands, feet, knees, feet, eyes, mouth and knees.

Q. How can it flow from the knees?
A. Sometimes a devotee will touch my feet and his head accidentally touches my knees, then shakti is transferred. But really the whole body is a broadcast center, those are just the main points of transfer.

Q. Do you always equally transfer the same amount of shakti to every devotee?
A. Yes, the broadcaster always gives the same amount to everyone, the difference is only in the receiver. If the receiver lacks faith or has a very big ego, he or she receives very little shakti, but it's only due to their own inability to receive. The broadcaster always gives equally to all.

Q. Are there ever any special exceptions?
A. Very rarely but yes sometimes I get a hukam (spiritual command) that a certain individual is to get an extra strong shot of shakti (life force/love) due to their karma, and I comply.

Q. What if someone comes to you with an illness, and they got that due to their karma, do you still cure the illness? What if their karma was to forbear the illness due to some prior negative actions, what then?
A. If it's their karma to be healed, my hukam is to heal them. If their karma is to forbear that illness due to past transgressions, due to their karma, then I give them a shot of shakti which gives them the wisdom to realize the error of their ways, and the strength to change, but the illness is left alone. Again, this is not my shakti or decision, it's all according to the hukam from above. These sessions are scheduled to last only 2 hours but due to the size of the crowd usually go on for 10 to 12 hours non-stop until every last person has been attended to.

Q. Considering that you're standing there for 10 to 12 hours non-stop, attending to each person without taking any break or eating anything, don't you feel tired or hungry?
A. No, you never feel tired or hungry when you're giving. When you are taking or being selfish, you will always get tired after a certain point, but you never get tired when giving. Rather than losing energy you gain strength through giving, because what you're really giving or sharing is love, and when you give, love or energy does not decrease, but on the contrary expands.

Q. (Question asked by Kay) I have really bad dreams that the world is going to end soon, we're doing so many crazy things these days. What should I do about that?
A. Those who fear that the world will end should pray to God that it doesn't. That will make a difference. In reality this world will never end, existence never comes to an end. All this creation is happening on such an endlessly infinite scale that the mind can't even begin to comprehend the scope of God's eternal creation. Forms and circumstances change, but life, existence never had a beginning or birth and will never come to an end or death.

Q. (Kay asks): When will you get married?
A. (Babaji smiles and pointing upwards says): I'm already married.

Q. (Kay asks): But what about a family, won't you miss out on having a family without marriage?
A. (Babaji replies quietly): I have a beautiful and very large family. Many people with their hearts full of pure love call me Son or Brother, and then many others call me Father, even though they are many decades older than me.

Q. (Sikh devotee present on this evening asks): The 10th Guru formed the Khalsa, and then before he left said that the Sri Guru Granth Sahib would be our only Guru after his departure. These days some Sikhs wear the five external symbols of a member of the Khalsa, many don't but follow the teachings of Gurbani. Do you have to have that appearance to be a Sikh?
A. You should do whatever your Guru asks you to do.

(Sikh devotee replies): Yes, but Gurbani says nothing about the Khalsa, nor about any rituals, nor about any type of appearances to keep. In fact Gurbani says in some places that appearances are useless, that only truth within the heart alone counts in God's court.

(Babaji remains silent)

Q. How does one reconcile the need for a certain external appearance as set by the 10th Guru and necessary during a time of political oppression resulting in violence, and at the same time follow only Gurbani (the main Sikh scripture) as your only living Guru as proclaimed by the same 10th Guru, considering that Gurbani denounces religious appearances & external rituals as being useless, and states that truth leading to the purity of the heart alone counts?
A. (Babaji replies quietly): The essential thing on the spiritual path is to settle your mind at one place, and make it one pointed. One place is not higher or lower than another, but whatever place you pick, you must sincerely settle and make your mind one pointed upon that place and whatever your chosen Guru or ideal says on that path. As a result your mann (mind) will become purified, transparent, and the end result is always the same because there is only one end. So, if for you, your highest Guru is the 10th Guru, then do everything EXACTLY as He said. If your Guru says walk naked, then walk naked. If on the other hand if your Sat Guru is only the Sri Guru Granth Sahib, then do exactly what that says. The important thing is to settle at one place and become completely one pointed on whatever your Guru prescribes so that you become purified and progress.

Q. You said that Mahatamas (enlightened souls) guide the Atma (individual soul), and Paramatama (the Infinite) guides the Mahatamas. How does this manifest on your own personal front?
A. Whatever I say spiritually is not my thought or idea, it flows from above through this body. To be very honest with you, sometimes things come out of my mouth that astonish even me, because I know I'm not capable of such deep insights. This body is only a channel, the real power or shakti comes from above, but that shakti being Wahe Guru Himself is in reality everywhere, both inside and outside, above and below, to the right and left, front and behind, here and now it's by It's own will chosen this body as one channel to express It's love. Again, none of this is my doing, and this type of thing is happening in many places in the universe, not just through me, this body is only a channel for the grace of the Infinite which is everywhere.

Q Considering that you're working from the moment you get up to the moment you go to sleep, don't you ever get tired or fed-up with all the demands that are made on you?
A. Yes, when people ask the same selfish questions day after day, you do tend to get a little jaded.

Q. What do you do then?
A. Then I go into deep meditation to anchor even more deeply into my real Self, and come out basically completely refreshed.

Q. I hope I'm not tiring you with all these questions? If you wish I'll go now and we can maybe carry on another day?
A. No that's not a problem. When people ask selfish self centered questions, I'll still answer them or give them a blessing, but I may not like it on the inside but everyone is always blessed equally. But when someone asks unselfish or high-minded dharmic questions, consider it for me as the deepest relaxation. You will get tired before I will. (And he was right, at 4am I was tired and had to leave for sleep while he was still as fresh as a baby).

Q. Do you eat or sleep at least in small doses on a regular basis, because I haven't seen you doing much of either during the past few days?
A. I eat very little because otherwise the body gets heavy and the mind sinks into it, making it more difficult to elevate one's consciousness to more subtle higher things. And I've never slept much from childhood.

Q. So what do you do all night?
A. I usually just sit on the bed with my arms crossed, or I do simran, or if others are up we'll do kirtan (singing the praises of God through spiritual songs).

Q. Do you do kirtan for prolonged periods?
A. If I had my choice we'd be doing kirtan all day and all night long, but it's my hukam to run all these projects and do all the seva, but kirtan is very sweet. I would do it at all times if I had permission.

Q. What's the most important thing on the spiritual path?
A. Pursuing the truth, nothing is more important that that. If a man can prove to me that God doesn't exist, I'm willing to follow that man, because truth is all that counts.

Babaji, thank you very much for your time and your frankness in answering our questions.

TERMINOLOGY:

Atma: soul/spirit that resides within the human form, thus animating and giving it life.

Gurbani: the main Sikh scripture, considered to embody the living spirit of the Infinite and considered the highest Guru within Sikhism.

Gurdwara: Sikh church/temple.

Gyan: knowledge/wisdom.

Hukam: spiritual command, the will of God, direction from the Infinite.

Ik Oankaar: spiritual phrase meaning there is only one Creator

Jagrat: the waking state, one of the four states of consciousness, being waking dream, sleeping dream, dreamless sleep and awakening from the first three to the sole reality which is known as turiya and additional differing labels.

Karma: the concept of what goes around comes around, the sum total of all past actions determining your direction.

Khalsa (saint/soldier brotherhood that takes initiation, maintains a specific appearance, follows certain rituals and abstains from certain foods. The ideal of a member of the Khalsa to become a perfect balance between a saint who becomes one with God and a soldier who upholds justice.

Kirtan: singing of spiritual songs.

Mahatama: enlightened souls, spirits, saintly beings residing on a spiritual plane.

Majboori: difficulty, i.e. economic difficulty.

Mann: mind.

Mantra: a word or set of words recited either verbally or mentally to make the mind one pointed, hence thinning out it's dense dualistic conditioning.

Maya: the world illusion perceived as real due to ignorance. Maya is to see the real as unreal and unreal as real.

Mela: Fairground or festival.

Paramatama: another label for God, the Infinite.

Samadhi - when body limited consciousness unites and becomes one with infinite consciousness.

Sangat: congregation of Sikhs.

Shakti: power, energy, life force, force of love.

Simran: Making the mind one pointed by focusing on one thing, such as a thought or word or set of words.

Sri Guru Granth Sahib: Same as above - the main Sikh scripture, considered to embody the living spirit of the Infinite and considered the highest Guru within Sikhism.

Sufna: dream.

Tapasaya: spiritual austerities or disciplines such as reciting a mantra or sitting down traditional meditation.

Wahe Guru: another label for God, the Infinite