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i would strongly recommend you listen to this short audio by Bhai Parminder Singh in English...it will answer your question. http://www.gurunanakacademy.com/audio/English%20Katha/Bhai%20Parminder%20Singh%20Ji/Bhai.Parminder.Singh.%28Guru.Nanak.Academy%29--Pain.mp3

your married singh surely this is a discussion you should have with your wife...asking sangat if you should kiss your wife is a bit weird

Is there a schedule available for where and when they will be doing Katha at other GuruGhar?

The main purpose of this thread is to create an awareness against the caste system in Sikhism which has no place in our religion.

I posted this on another thread, take it whatever you will:

I'm not kidding. They soothe the throat.

I don't usually write on this forum, but I feel it is justified in this situation. First point: The reason this dera is not considered part of sikhi is because maharaj ji tells us not to do their sangat when we take amrit. We are told not to do the sangat of teer maleehe when we take amrit. This dera is from that linage. Second point: Don't compare this dera to a brahmgiani like Sri Maan Sant Baba Isher Singh Ji Rara Sahib wale. If you listen to the story Baba Ji has a conversation with the muslim fakeer that possessed the person. After the instance the person was no longer possessed. This dera on the other hand mess have a totally different tactic. People who have problems (i.e. no boy in there family, money problem, physical/mental problems etc) go to the dera as some random aunty usually recommends that they'll sort out their problems. Dhan Dhan Sri Guru Granth Sahib Ji maharaj already informs us that: ਦਦੈ ਦੋਸੁ ਨ ਦੇਊ ਕਿਸੈ ਦੋਸੁ ਕਰੰਮਾ ਆਪਣਿਆ|| ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ||੨੧|| (Ang 434) Dadda: Do not blame anyone else; blame instead your own actions. Whatever I did, for that I have suffered; I do not blame anyone else. ||21|| This dera, whatever the problem, state that someone has done some ridia sidia on them. Put them in doubts. Get them scared. Tell them they'll sort it. Only they don't. Most people within a few months are much worse than when they came. I've personally seem people who were perfectly fine before who due to a small issue go to these pakandees and after a few months they a very paranoid and irrational. After a sort time when the person gets worse they blame the ridi sidis and say to the victims that they need to go to there dera in the Himalayas and the pakandi baba will sort them out. In Jap Ji sahib we are informed by maharaj ji that: ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ|| He Himself is the Supreme Master of all; wealth and miraculous spiritual powers, and all other external tastes and pleasures, are all like beads on a string. They mess around in things which maharaj ji says are "Avra Saad" i.e. other tastes. If we want to become good sikh we need to avoid this ridia sidia stuff and the pakandis that mess around with them: ਛੋਡਿ ਛੋਡਿ ਰੇ ਪਾਖੰਡੀ ਮਨ ਕਪਟੁ ਨ ਕੀਜੈ|| ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਤ ਨਿਤਹਿ ਲੀਜੈ||੧||ਰਹਾਉ|| Guru Maharaj Ji says avoid their sangat when we take amrit. Gurmukh pyare inform us to avoid them also. So simply put avoid them.

Some good points about committees, one thing still unanswered is I wanted to know what about the marriages in India when many poor couples are married in one big ceremony, what about those who are not Sikhs in those couples, surely it is a very big seva of getting underprivileged couples married in proper ceremonies.

Jaimal Singh indeed was an Amritdhari who wanted reform within Sikhi as a response to the corruption that had increasingly crept in after 1849. Under Jaimal Singh the title deeds to the land at Beas were rightfully held in the name of SGGS Ji Maharaj. Similarly, Dayal Singh of the Nirankari's merely opposed idolatory practises that had crept up within Sikhs after 1849. We also see that Baba Ram Singh (that the Namdhari's claim as their own) was in fact a wholly committed Amritdhari who never claimed to be a living Guru. The "Living Guru" concept only arose when certain folks in the 20th century started realising it was a license to print money. On top of that Indira started funding them big time by pushing the line that sehajdhari's are not Sikh. By our own leadership de facto accepting that definition that sehajdhari Sikhs are effectively Hindu's (a premise which is clearly false) the result was that hundreds of thousands sehajdhari Sikhs ended up in the clutches of these fake Dera's.

Who ever he is he must have love to sit up on stage !! Waheguru !!!

What's the equivalent of Guru Granth Sahib Ji owning a building in the UK? As far as I know in the UK this would not be possible, so I assume that's why our elders set Gurdwaras up as the trusts, charities etc in order to safeguard the Sangat's property. Interesting to check the property deeds of your local Gurdwara(s) and see who owns them. Is it a group of trustees or an individual? This is very important to know particularly if you are contributing your daswand to a Gurdwara, at the end of the day you may simply be building an individuals property portfolio as the Gurdwara building is not Sangat owned. You can see who owns your Gurdwara building/assets by requesting the property deeds on the link below http://www.landregistryservices.com/?gclid=CJXUjqPRnbECFRIjfAodsDMLeQ

The Messiah Is Here ... and It Is Us July 6, 2012by SANTBIR SINGH Source: www.sikhchic.co We all suffer at times, weighed down with personal traumas, disappointments and regrets. According to the Buddhists, the primary truth of all of human existence is suffering. But in Sikhi, while our Guru acknowledges that there is much suffering in life, there is more to life and the universe than mere suffering. No, life is so much more than suffering. The primary truth of the human condition that the Guru shows us, is that we are grand and divine. We are god-like. That is our Guru's vision: O mind, you are an aspect of the Divine Light. Connect with your true self. O mind, God is with you always; through the Guru's wisdom learn to revel in God's love. [GGS:441] But how can we move from inevitable suffering to a recognition and an embrace of this divinity? How are we to transform on a personal level and as a nation in taking this next step? The first instance of trauma that our community faced was the shaheedi (martydom) of Guru Arjan. Guru Hargobind's response to Guru Arjan's torture and execution has become the template of the Sikh response to trauma. We didn’t respond by cowering with fear and disavowing our faith so that we could save ourselves from persecution. Nor did we respond in kind to dominion and abuse, becoming tyrants ourselves and engaging in communal war, destroying innocent communities in retaliation for the Mughal government’s excesses or the betrayals by some of their Hindu minions. No, the Sikh response was unique and inspiring. There was defiance and a call to arms, but more so, there was a grasping of dignity: an affirmation of our divine nature. The Guru was tortured. The Guru’s body was broken. But the Guru was not broken. No, the Guru instead affirmed the central tenet of Guru Nanak credo: A Sikh is sovereign. We are not just sovereign in this life or the next, or in this world and the “spirit” world, but in all places and all times and in every conceivable manner; we are free. From that time forward, the same dignified response occurred again and again, regardless of the trauma we as a nation suffered. Perhaps the most dramatic instance of this impulse was the panthic response to the Great Holocaust in 1762, the day that thirty to forty thousand Sikhs were slaughtered. It was perhaps the darkest moment in Sikh history, when half of the Sikh nation was massacred. The panth was decimated. What remains after such a monumental tragedy? How can a community begin to come to terms with that type of loss, let alone move forward? And yet somehow, almost implausibly, the panth not only overcame its losses but was able to free Punjab within two decades and, in the process, fatally cripple the Mughal empire, while also seriously damaging the expansionist Afghan empire. The spirit of Chardi Kala has perhaps never shone brighter. Then, a hundred years later, we suffered a comparable disaster: the Anglo-Sikh Wars of the 1840s ended with the British annexing Punjab. We lost our land, our government and our independent army. We lost all tangible aspects of our earthly sovereignty. We had gone from having our own nation state to living as a colonized people, unable even to control our own religious institutions. Our leadership was then composed primarily of morally bankrupt collaborators, intent on profiting from the new regime, where the wealth of our history, tradition and community was not valuable to these foreign markets. And yet, within two decades, the reform movements of the 1870s sprang forth, then the scholarly and artistic renaissance of the Singh Sabha Movement, followed by the Gurdwara Reform Movement, and, finally, the Independence struggle. Today, many of us ache with private and public pain, be they the relics of sexual abuse, torture, broken relationships, drug use, discrimination or a myriad of other causes. From this dark place, how do we make real the great promise of Guru Nanak: That within his house and on this path we undergo the ultimate transformation, to experience a true rebirth? And what of our homeland today, the Punjab that Sikhs fought for, defended, and freed over the centuries? Today the waters of the five rivers are toxic. Her land is cracked and broken from drought. The locks of hair, the gift of Guru Gobind Singh that Puran Singh sang about so elegantly, have been cut in a thousand barber shops. The spirit of the Sikh has been diluted with the addict's needle. The vision of Guru Nanak Sahib’s world, his Kartarpur, a place of unbridled Creativity, has been aborted in medical clinics, by the millions crimes of gender alone. We are thus faced with two challenges as we contemplate the quest of the Guru’s promise: realizing rebirth in our own lives, and as a nation. For a Sikh always has two roles to play: our own personal journey on the path laid out by Guru Nanak, and that same journey as a member of the Panth. Yet, as in all things Sikhi, there is not really a dichotomy in this seeming split. These are not two paths - only the one. For if we are to live the principle of rejuvenation, if we are to embrace our true selves, then the panth will be reborn as well. The Khalsa Panth is not an amorphous, mystical force. It is a very real entity, made up of people. It is us. You and me. We are the Guru. The Khalsa of the 1700s did not free Punjab overnight. The Sikhs of the 1880s did not rejuvenate the panth in an instant. There was no supernatural transformation and the end results were not guaranteed. How were these tasks achieved then? It was the result of women and men, working together, for something much greater than themselves. These were never simply political or military movements. They were cultural and social revolutions as well, that occurred due to personal transformations. The community needed to reassess its past so that it could reaffirm its commitment to the vision of Guru Nanak. It needed to reforge Sikhi’s relationship to time and place, to reassert its relevance and its strength. Gurbani needed to be understood, Sikh history needed to be retold. Connections to our past that had been heedlessly severed needed to be rewoven, thread by thread, stronger than ever before. And therein lies our answer. For we are not just individuals, desperately searching for truth in the empty void of existence. No, we are not even followers of someone with the light. We are the light. We are the Guru that Guru Gobind Singh himself bowed down to. When he begged the Five for amrit, it was us He was pleading with. How does a Sikh remain in Chardi Kala? How does the Panth respond to trauma? It responds as the Guru did. The Khalsa does not live in the trauma of the past. It does not ask what could have been. It does not trap itself in a cycle of suffering and pain. Neither does it ignore the past. It does not pretend there was no pain or hurt. No, it acknowledges the past. It commemorates it and enshrines it. And then it asks, What can we learn from this so that we can uphold the vision of Guru Nanak? How do we realize the promise that everyone of us has the capability to transform this world for the better, while transforming ourselves? Twenty-five years after the Great Holocaust, the Khalsa ruled over Lahore and all of Punjab was free. Twenty-five years after the second Anglo-Sikh War, the Singh Sabha renaissance was in full force and the panth underwent a dramatic cultural and social transformation. Here we are, almost thirty years after 1984. There will be no messiah. There will be no reckoning from heaven. We will not be made free and delivered to salvation as passive agents in the hands of some omnipotent force. Our pain will not be erased or numbed, our trauma will not be healed through some supernatural miracle. No, sisters and brothers, stand up. There is work to be done. We should never forget the Master who has given us our bodies, our every breath. With this body, with our own hands, let us complete our work ourselves. [GGS:474]

I understand that it is important to understand the laavan and have faith in Guru Granth Sahib ji if you want to take part in Anand Karaj, but I have a question. I know of Raagis in India who get poor couples married infront of Guru Maharaj in a ceremony where a large number of couples are married- I consider this as a huge seva as people who can't afford anything are getting married in proper ceremonies, would people want to go and stop these forcefully aswell as some of the couples may not be Sikh? Secondly I also don't understand that if we consider the human race as one, why don't we teach the couples getting married what the Anand Karaj means so they understand what they are doing, this includes Sikhs instead of forcefully stopping these weddings. Shouldn't the Gurdwara committees check whose getting married when they book the ceremonies instead of stopping it in the last minute and giving a chance to the media and everyone else to class sikhs as extremists.

WJKK WJKF Sadh sangat ji can any one tell me where i can get this book or if somebody has it can they somehow upload it for the entire sangat. I am sharing some things about this book in which Bhai Sahib gave us a lot of information. Read it for urself to believe it: Roop Gobind Ka Raj Khalsa Ka Sika Sonne Ka By: Bhai Rama Singh (translated by Bhai Gurmukh Singh) Gurmat Discussion (Some of my replies to questions asked by Gursikhs from time to time.) (A) "Bhai Sahib Ji, how can one quickly reach the spiritual stage, so that Waheguru resides in one's mind and salvation is achieved?" I explained, "It takes the effort of many life times to reach this stage. After taking many births there comes a time when, through the grace of Waheguru, this stage is achieved. There is a need for a lot of simran." Bhai Sukhdev Singh, "Bhai Sahib Ji, what should one do in this life?" I said, "To meet Waheguru, one has to give up three things:"These three things one must give up are: early morning sleep; another's wealth and another's body (i.e. extra-marital relations). "Rise at Amrit vela (early in the morning) and contemplate on the praise of Waheguru." (Jap Ji Sahib: SGGS p. 2)."If one follows these principles, attends Guru Ji regularly and does simran early in the morning, then Guru Ji helps such a person. If one is unable to get up then Guru Ji sends Shaheed Singhs to wake a Sikh up. When the Shaheed Singhs come to wake up a Sikh, from that day his mind gets totally immersed in simran. When a Gursikh reaches this stage, then Waheguru is very close to him and saves him from the three things mentioned above. These are the first three steps to reach Waheguru. The one who passes these three steps reaches the fourth. Then Waheguru Ji shows many kautaks (unusual experiences) to such an individual. In this stage the physical body remains here and the ethereal body escapes through the dasam duar (tenth gate - see Glossary) to see numerous phenomena of nature and then returns into the physical body again.When the soul returns to the body, then the chant of Waheguru starts in the body in such a way that it is difficult to stop it. If a person reaches this stage then it is important to beware of haumai (ego-centricity or arrogance). "When I started simran, Waheguru made me experience many unusual phenomena. Many Gursikhs reach this stage, but cannot remain unaffected and humble. They tell others and the word spreads. Waheguru Ji is not happy when this happens. It takes a great deal of effort to reach this stage again. "Indulgence in useless dramatic exhibition of magic, (From such practices) Godly people (refrain because they) are ashamed (to compete with God)." (Bachittar Natak Patshahi 10) If Waheguru has blessed someone then one should not tell others. The same happened with me at the beginning; I would see kautaks and tell others about them. This was a great loss to me. Then it would take me many months of simran to reach that stage again. If you tell people then you cannot make further progress. Once Giani Amolak Singh Ji advised me, that just as someone who has wealth, will not talk about his bank balance; not even to his own family, so Naam is real wealth, the more silent you remain about it, the better. After that I did not talk to others about my spiritual experiences. ------------------------------------ B) "Bhai Sahib Ji, what are the things which interfere with the path of bhagti (meditation on God's Name)?" I replied:-Firstly, Gursikhs must have complete faith in the Guru. When doing simran, a Gursikh should regard the Guru as ever present with him."My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever." (SGGS P. 394) A Gursikh's mental make-up should be so disciplined that he or she should remain even tempered (unaffected) by pain or happiness. Simran should be done with such conviction as if it is being recited to Guru Ji, Who is sitting right in front of the Gursikh. Some Gursikhs take Amrit but fail the first test set by Guru Ji. If they experience any sorrow they start complaining to Guru Ji. They do not have total faith in Guru Ji. Any good or bad life experience should be regarded as the Will (Hukam) of the Guru. The Will of Guru Ji should be accepted in total faith and gratefully[1]. Pray to Guru Ji:- "Satguru Ji, please spare us any trials (tests); we are not strong and may waver. Give us the strength to accept Bhana (Your Will)" Simran erases all bad deeds of past lives and this life. When they have been totally eradicated, one starts enjoying a state of bliss in simran (due to a clear conscience through repentance, humility and sewa). As Guru Ji says:-"But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name." (SGGS p. 4) It is only through simran that dirt of sins is washed away from the mind. "The mind of the faithless cynic is like a crazy elephant. It wanders around the forest, distracted by attachment to Maya (see Glossary)." (SGGS p. 415) Guru Ji says, that caught in the vicious cycle of maaya (worldly attachment and craving for more), the mind is charging around like a mad elephant. It is important to control this mind. It is also important to take Khanday Baatay da Amrit (Ambrosial Water (Amrit) of the double edged sword (khanda) and the iron bowl (bata) and accept the Guru's Hukam (Will and Order). One should follow the orders of the Panj Piaray given during the Amrit Sanchaar ceremony, to get up early in the morning and to recite the Five Banis. The Amrit vela starts at 1.00 o' clock[2] in the early morning. At first, sleep will trouble the devotee; the cure for that is to sprinkle the eyes with cold water, or do simran aloud. It takes some years to overcome the problem of sleep. It took me 15 to 20 years. Secondly, the mind will wander while doing simran[3]. When some thoughts begin to trouble the mind then start a loud chant of "Waheguru, Waheguru" to bring the mind back to simran. When Naam resides in the swas (each life breath), then thought concentration is achieved. The tongue also stops and nothing is heard by the ears. The soul is enjoying the bliss of Naam (The God's Being or Holy Presence). The body becomes light. Much simran is needed to reach this stage. It took me 15 to 20 years to reach this stage. That is my experience. Some Gursikhs expect this stage immediately on taking Amrit. Many unusual experiences are felt when doing simran, but it takes a long time to start enjoying the true bliss of Naam (feeling at one with the Divine Being). Thirdly, the five evil influences, lust (uncontrolled sexual desire), anger, greed, attachment and self-centred conceit (ego) trouble the mind. Lust troubles most. It poses a great challenge and it is very difficult to free oneself from this basic human instinct. I too have suffered from it for many years. At times my mind became very unsteady and troubled me. I would keep thinking, "I do simran, I get up early in the morning, but why do these thoughts and dreams trouble me so. Sometimes, I became depressed and would begin to doubt this path of bhagti (meditation on and devotion for Waheguru's Naam); in great distress, I would pray to Waheguru Ji to free me from the bad dreams. When I became very distressed then a, achint Shaheed Singh (appearance of a martyr Singh outside my thoughts) would console and encourage me and ask me to rise for Naam simran. Then I would take heart again and felt the presence of Satguru with me. I have noticed that these days almost everyone is caught up in maaya's net in the form of female attraction. Whatever true wealth (of Naam) they save, is looted by the Five bandits (the Five evils mentioned above). The spiritual credit of Naam simran - the true wealth - is lost. ------------------------------ © The meaning of subtle (or unseen) haumai(ego). I explained, that people do not recognise the unseen haomai. After doing research of Bani I understood that sewa, simran, humility and charity (doing good deeds for others) are the four pillars of Sikhi. If the four supports of a bed get infected by woodworm, they become weak from the inside. The effect of unseen haumai is likethat. The symptoms are: to be jealous of someone; to condemn others and to gossip about others; to feel happy listening to own praise; and, to think bad about others. In this way the unseen haumai affects a person from the inside. The victim does not realise this until that person misses the main objective of life. This haumai is most dangerous. "Whoever I see is diseased. Only my True Guru, the True Yogi, is free of disease."(SGGS p. 1140) Only the Satguru is without haumai. "Naam is the medicine for all types of disease." (Sukhmani: GGS p. 274) There is only one way to save yourself from this disease of unseen haumai and that is through continuous Naam simran; do this as long as you can and say and pray to Waheguru Ji. "I run around in all directions, searching for the love of God. The five evil enemies are tormenting me; how can I destroy them? (Guru's response:) Shoot them with the sharp arrows of meditation on the Name of God. O Lord! The way to slaughter these terrible sadistic enemies is obtained from the Perfect Guru." (SGGS p. 1363) In this Shabad, Sri Guru Arjan Dev Ji is praying to Waheguru Ji, "My desire is to recite Your Name, but the Five (lust and anger etc.) are so powerful that they prevent me from doing this." Waheguru Ji replied, "To control these (evils) and to free yourself from these, shoot the sharp arrows of Naam." A person should not give up in disappointment. Staguru Ji come to the rescue at times to ensure that a person does not waver. At times one hears kirtan and sometimes feels as if one is in the presence of Guru Ji. The mind experiences these positive aspects of Gursikhi and becomes steady again. Sometimes, one becomes proud about doing simran. Thus, this subtle form of haumai pollutes the mind, for you cannot have two swords in the same sheath. So where there is haumai, Naam cannot reside there. To get rid of haumai, one should go to the Gurdwara and do sewa (service in humility) of cleaning Sangat's footwear. ------------------------------ (D) "Bhai Sahib Ji, what is the difference between doing simran at home and doing simran in Sangat at the Gurdwara!" I explain: One has to make a special effort to go to the Gurdwara. If a person walks to the Gurdwara, his feet are purified. Those who go in a car, also spend their time usefully. If one decides to go to the Gurdwara, but is unable to attend, in the Age of Kalyug, even that intention is rewarded because the intention was good. When a person goes to the Gurdwara then the dust of the feet of Sangat touches one's forehead. The spiritual fruit of cleaning Sangat's shoes early in the morning is great. Eyes are purified by Guru Ji's darshan (holy sight) early in the morning. The tongue is purified by simran. The resonance of Naam simran by the Saadh Sangat, increases the effect of simran many times. If one hundred Gursikhs are doing simran the impact on the soul, and, therefore, the benefit, will be multiplied one hundred times. Sri Guru Nanak Dev Ji has given the Sangat the highest status.If one does Naam simran in the presence of Guru Ji in the morning then the sins of many previous life cycles are washed away. "The bumble bee is greedy for the flower's fragrance; finding it, it traps himself in the flower. Just so, the humble Saints love the Lord; beholding the Blessed Vision of His Darshan, they are satisfied and satiated." (SGGS p. 708) An insect loves the fragrance of flowers but meets its death in the bosom of the flower. However, look at the praise of the Guru, that a Gursikh sitting in His lap (presence) becomes immortal (i.e. is freed from the cycles of birth and death). Many people prefer to sit at home to do simran with own family. In that way they can redeem their own family only but cannot help others. Sri Guru Nanak Dev Ji could have done the same, but His main aim was to connect every human being to the Guru's Charan (holy feet of the Guru, symbolic of concentration on Guru's Shabad in total humility). The people redeemed by Guru Ji included such sinners as Sajan Tthag, Kauda Rakhash, Vali Kandhari and many such evil doers. Guru Ji went to these people to redeem them. If we, the Sikhs of Guru Nanak sit aloof like yogis, then what is the difference between us and the monastic yogis. ------------------------------ (E) "Bhai Sahib Ji, is it important to live the life of a house-holder?" "Yes, if an individual is seeking salvation then the family life is important. If one attempts to do meditation without being married, then the mind will remain unstable.This is the Age of Kalyug and the unstable mind continuously runs towards worldly attractions and wasteful life style. It takes many years of simran to stabilise the wandering mind. Even then lust is a great evil force and will continue to trouble the mind. Most of the great avatars (saints and prophets) who came to this world, were married. Of the Ten Gurus nine were married (Sri Har Krishan Ji's Light merged with Waheguru Ji when He was only 8 years old). Sri Ram Chandar Ji, Bhagwan Krishan, Shiv Ji, Mahatma Budh, Brahma and Muhammed Sahib, they all had families. So, it is important to get married. Akal Purakh (Waheguru) established all creation in two parts, for example, man/woman; night/day; birth/death; youth/old age; sunlight/darkness; earth/sky and sorrow/happiness etc. Akal Purakh has established this meaningful system. The day is for working and the night is for resting. Married life is for procreation, so that life may continue. Those saadhus and sants who say that one should not get married are breaking the Divine Law. However, there are other great saints who did not get married because they were sent for preaching religion; they have been sent by Guru Ji Himself. Examples of such holy people are: Sant Baba Atar Singh Ji Mastuanay-waalay, Sant Baba Karam Singh Ji Hoti Mardan, Sant Baba Jwala Singh Ji Harkhowal, Sant Baba Gurmukh Singh Ji Patialay-waalay, Sant Baba Isher Singh Ji Rare-waalay, Sant Baba Bhan Singh Jagraon, Sant Baba Nand Singh Ji Kaleran-waalay and many others; no one can equal their saintliness. They would recite Bani all night and do simran. It is my own experience how troublesome lust (sexual urge) can be when one engages in Waheguru meditation I too spent life as a family man for five or six years. I used medicine too to control this distracting force. From the day I was blessed by Guru Ji's darshan, my mind did not waver. This was a gift of Naam. My life changed. For controlling this distracting influence, it is necessary to do simran for 10 to 12 hours a day. Then a stage is reached where lust cannot trouble a devotee. Some Gursikhs ask me, "Being family people, how can we do so many hours of simran?" The way this can be done is that if two members of a family sit together to do Paatths of Nit Nem and Sukhmani and simran, then it becomes a Sangat and the reward doubles. In the same way while doing daily chores one should keep reciting all the Bani one knows by heart. Proceeding in this way, with Guru Ji's blessing, one achieves spiritual success while living a normal family life." ---------------------------------------- (F) "Bhai Sahib Ji, tell us something about cult and yogic powers." Any Gursikh who does simran early in the morning (Amrit Vela), earns the credit of Guru's Shabad, he or she certainly acquires spiritual powers (which cannot be explained by worldly science). The first indications of these are through dreams when one sees unusual sights and get some advance knowledge of a future event. For example, one gets to know beforehand of some sad or happy event in the family. If one wants to go and see someone, one knows beforehand if that person is likely to be at home. This has happened with me on occasions. At the next stage many kautaks (unusual happenings) take place and one is not left in any doubt. If a Gursikh, who does regular Nit Nem does not get up in time, the Shaheed Singhs encourage the Gursikh to rise and do Nit Nem. Then Guru Ji makes one experience other kautaks. When a Gursikh is awake and alert, he suddenly starts doing the Paatth of Mool Mantar, Gurmantar ("Waheguru") or Sukhmani. One experiences a strange pleasant sensation at such a time. Sometimes one is witness, in a dream, to the Prakaash of Guru Ji; the Sangat is there and one can hear kirtan. Ordinary people acquire spiritual powers. However, Gursikhs, after taking Amrit should control such powers. One should not gain worldly benefit from such spiritual powers. One should pray to Guru Ji in order to aspire to the next stage by controlling, and not misusing or announcing such spiritual achievements. Boasting to others about such powers detracts from the spiritual attainment and a great deal more effort is required to reach the same stage. A Gursikh should remember the Guru's Order. You can impress people with spiritual powers, but suffer a great loss in the wealth of Naam, and you would be turning away from the Guru. It is the Guru's Order that Gursikhs must not use cult powers. They should rise high above these and attain salvation during this lifetime. Once I decided to go to India. I was staying at Bhai Amrik Singh's house at that time. Bhai Sahib said, "As you are going to India, do go and see Bhai Bhan Singh Ji. He is a true Braham-giani (one who knows all by being at one with The One ). I went to Bhai Amrik Singh's village and told his brother, "I would like to do darshan of Baba Bhan Singh Ji." We both started off for Baba Ji's darshan. As we were travelling in the bus, Bhai Amrik Singh's brother told me, "One day Baba Ji said to the Sangat that his time to go to Sach Khand was near." Braham-gianis know about such things beforehand. Baba Ji wanted to know the views of the Sangat. The Sangat asked, "Baba Ji, if you go to Sach Khand, who would you appoint in your place? If someone is appointed, the sewa and simran will continue." Hearing this, Baba Ji fell silent. There were two sewadars doing sewa at Baba Ji's dera (establishment) for many years. Baba Ji decided to make one of them the main sewadar. He decided to test both. The one who had started doing sewa first, had acquired certain powers from Baba Ji. He became too arrogant, got upset with Baba Ji and went and settled in another village. He started using his powers there and the villagers were impressed. They started looking after him. However, after a few days, whatever he tried to do with his powers, the opposite would happen. He lost face. No one bothered about him and stopped serving him food even. He returned to Baba Ji, who smiled and said, "You have come back empty", meaning, he had lost all that he had earned spiritually. The second sewadar was humble and never displayed his spiritual powers. Baba Ji decided to appoint him in his own place. I was very pleased to do darshan of Baba Ji and we discussed Gurmatt. One who goes beyond yogic displays of power will get closer to Waheguru Ji. This is the first sign that one is on the right path to meeting Waheguru Ji. Sri Guru Gobind Singh Ji's life is like a light-house regarding acceptance of Waheguru's Will (Bhana). He, gratefully, regarded the "loss" of his four sons as the safe return of what had been entrusted to him by Waheguru Ji. His Ardaas at the time, was an Ardaas of thankfulness! That is Guru Ji's guidance by example, for us regarding acceptance of sorrow or pain as Waheguru's Hukam. Editorial note: The central theme of Gurbani is to control the aimless wandering of the mind which harms both, worldly and spiritual objectives of this life. Whether some experiences described by Bhai Sahib Ji can be explained logically or (psychologically) is to miss the point. Regrettably, the modern (clever and arrogant) mind will insist on scientific/logical explanations; but then Gurbani says that everything is within His Will and everything can (ultimately) be explained once His Will (Hukam or Order of Scheme of Things) is understood. The Gursikhi stress in this life is on continual and continuous mind-focus on Naam. the Omnipresent, Omniscient and All Pervading Presence of The Ultimate Reality, "Waheguru", the One and Only Mystical Formula (Mantar) for a Gursikh. No power is "supernatural" and no power is greater than the All Powerful Positive One (Ik) Creator (Oangkaar). ---------------------------------- My Beautiful Dream - Khalsa Raj After five or six months of doing simran with the Sangat at the Gurdwara, in a dream one day, I reached Sri Harmandar Sahib. Sri Harmandar Sahib was decorated with white, red, blue, green and orange diamonds. I wanted to continue seeing it. I cannot describe the splendour of the scene before me. The building was studded with such shining stones, that their light was many times more than ordinary electric bulbs.Yet it was not glaring but soothing. They were not hot like bulbs. At that time there was a slight drizzle and I thought that my clothes were wet; but when I touched them they were dry. I bowed before Sri Guru Granth Sahib Ji, did matha tekan and sat down.The raagi Singhs were doing kirtan of this Shabad: "The Supreme Lord God, through the Divine Guru, has Himself protected and preserved His children. Celestial peace, tranquillity and bliss have come to pass; my service has been perfect. || 1 || Pause || God Himself has heard the prayers of His humble devotees. He dispelled my disease, and rejuvenated me; His glorious radiance is so great! || 1 || He has forgiven me for my sins, and interceded with His power. I have been blessed with the fruits of my mind's desires; Nanak is a sacrifice to Him. || 2 ||" (SGGS p. 819) I became so immersed in kirtan that my only desire was to keep listening. On completion of the Shabad, I realised that I had come to see Khalsa Raj. I got up and went to see Sri Akal Takhat Sahib. Akal Takhat is such an Immortal Throne of Spiritual and Worldly Sovereignty, that there Truth reigns and truth is the final outcome. "There, only the Truth is judged true; the sinners are picked out and separated." (SGGS p. 463) "True in the Primal beginning, True throughout the ages. True here and now. O Nanak, forever and ever True." (SGGS p. 1) The Panj Piaray were doing simran at Sri Akal Takhat Sahib. I announced Gur Fateh "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh." When they replied, it seemed to me that the resonance of the Gur Fateh was coming from the whole of Des Panjab. After darshan of the Panj Piaray, I was in a state of bliss. I felt as if I was doing darshan of my Guru, Sri Guru Gobind Singh Ji through the Panj Piaray. "Khalsa is in my image. In Khalsa do I reside." (Sarab Loh Granth) I can never forget this scene all my life. They said, "Have you come to see Khalsa Raj?" I confirmed asking them to help me. Then I had a conversation with them.They sent a Khalsa Singh with me. First of all he took me into an underground tunnellike cavity. As I stepped in, a melodious chant of "Waheguru" started and I was so emotionally struck that my eyes flooded with tears. I could not contain myself. These were tears of bliss and happiness. I did not have the courage to step further. From where I was standing, I bowed to Sri Guru Granth Sahib Ji and sat down.The throne of Guru Ji was decorated many times more resplendently than the most majestic Thrones of the ancient Maharajas. The gold Palaki (structure on which Sri Guru Granth Sahib Ji is placed) was studded with many varieties of diamonds and rubies; the glitter of which had a charming effect on the mind. The overhead Chanani too was covered with star shapes and pearls. I was left completely amazed. The Gursikhs sitting in this massive underground place were doing simran of Waheguru to the accompaniment of a large variety of natural musical sounds. There was divine bliss in these sounds and I became completely absorbed in them. "The Sound-current of the Naad (octave) vibrates there, and countless musicians play on all sorts of instruments there. So many raags (musical "moods" of the Indian musical system), so many musicians singing there." (SGGS p. 6) I was not conscious of myself and my concentration was totally in Sri Guru Granth Sahib Ji. Darshan of Sri Guru Granth Sahib Ji made me feel that Waheguru Ji, Akal Purakh (the Timeless Being), was present right in front of me. From the Prakaash of Sri Guru Granth Sahib Ji, rays of soothing light were radiating on the Gursikhs. "Light radiates from the place where sits the Holy Congregation (Saadh Sangat)" (Bhai Gurdas Ji) In the radiance, I saw the image of Sri Guru Gobind Singh Ji. Guru Ji spoke, "My blessing will be on any Gursikh who does Waheguru simran." Hearing this, I saw before my eyes a war scene in which Mata Sahib Kaur Ji asked, "I can see all Singhs but not the Sahibzaday (Princes of Guru Ji)." Guru Ji waved towards the Khalsa and said, "Why lament the death of the Four, thousands are alive. Due to the sacrifice of the Four Sahibzaday, thousands of Gursikhs who do simran have been born." Guru Ji prayed to Akal Purakh, "I promised that thousands of Singh's will do simran, but today, with Your Blessing, hundreds of thousands are doing simran." The Khalsa Ji who was with me said, "Singh Ji! Be alert!" After the completion of simran, most Singhs got up and left, but about 15 to 20 remained deep in simran. I asked Khalsa Ji, "All others have gone, why are these still in meditation?" Khalsa Ji replied, "They have gone to see the fantastic sights of Sach Khand. They have left their physical bodies and their ethereal bodies have flown through dasam duar (tenth gate) to Sach Khand. Some, for two days, some for four and others for a longer time. They go for darshan of Akal Purakh (the Timeless Being i.e. God) and return. To see Sach Khand it is necessary to do continuous simran." Khalsa Ji told me that at 2.30 in the morning, five Singhs do the Prakaash of Guru Ji in the underground chamber. The Prakaash is located at the same place at the beginning of the tunnel at Sri Amritsar Sahib. The early morning (Amrit vela) Mukh- Vaak - Main Order - is heard by all Sangat on speakers. All the Sangat heed and act according to this Vaak. Three o' clock swas-swas simran starts. From 4.00 to 5.00 a.m. Waheguru simran is done with musical instruments. After the completion of simran, the Sangat goes to the Gurdwara to do Nit Nem followed by langar and return to their homes. After this, Khalsa Ji took me to the Gurdwara. I was amazed to see such a beautiful Gurdwara. It was built of stone more beautiful than marble. I went inside and performed matha tekan. The Palaki (on which Sri Guru Granth Sahib Ji is placed) was decorated with many coloured glass. The overhead Chanani cloth was decorated with star shapes, rubies and pearls. Two Anand Karaj ceremonies were taking place in the Gurdwara. The only difference was that one Panjabi Singh was being married to a white Singhani, while a white Singh was being married to a Panjabi Singhani. There was a lot of Sangat here from the two villages of the brides and the grooms to bless the marriages. They all seemed to have great regard for each other. The Panj Piaray from both villages were also present. Gurbani Kirtan was going on and it was so sweet that one did not feel like leaving. The ceremony was simple and in complete accord with Gurmatt. There was no question of any dowry being given. I asked Khalsa Ji, "What is the meaning of these mixed marriages?" Khalsa Ji said, "In order to eradicate any colour distinctions, such marriages are taking place. Sri Guru Gobind Singh Ji is all knowing. Guru Ji is creating such a Khalsa who remain staunch in their belief. The people of Panjab do not have total faith in the Guru. White Singhs will remain faithful and will not turn their backs on the Guru. They will be fit to run the Khalsa Raj because in them there is no discrimination between high and low. They will practise the Words of Guru Ji. "It is noticed, that after taking Amrit, the White Singhs keep their rehat. In this way in one or two generations the complexion of the Khalsa would be the same. Differences and the caste system would be eradicated." After the Anand Karaj the Sangat went to langar shakan (eating food in the Langar). The langar had been made in iron utensils and was very tasty. I asked, "How is the langar (food in the Langar) prepared for so many Sangat?" Khalsa Ji told me, "Food items for the Langar are prepared in the food factory and sent to the Gurdwara. In this way peeling potatoes, cutting vegetables, grounding flour (atta), preparing yogurt etc., all this is done quite quickly. Recipes for everything are ready regarding ingredients like salt, pepper and masala etc. and all food is prepared by machines, and washing etc. is all done by machines. There are special machines for making prasaaday (rotis) as well. And so langar is prepared quickly for hundreds of thousands of Sangat." I was able to see some of the food preparations and was amazed at the efficiency and the automation used. After eating langar, people from the two villages were seen strolling in a park and the atmosphere and social niceties were like a happy fare. All seemed healthy and happy and very friendly towards each other. Khalsa Ji told me, "The tunnel extends from Sri Amritsar to Delhi and there are settlements (villages or townships) on both sides. About a hundred thousand people live in each settlement. The affairs of each settlement are run by Panj Piaray. Each settlement has a Gurdwara and a food factory. The langar of all is cooked in the Gurdwara. All eat at the Gurdwara and a deduction is made from each person's pay. Everyone must work for at least four hours. Ladies also work for four hours. There are parks on both sides of the tunnel. There are beautiful special parks for children, There are many grounds for playing sports." I noticed green grass lawns, as if green carpets had been laid out. There was nice smelling perfume coming from the flowers and it smelt like non other on this earth. There were many varieties of flowers. Then Khalsa Ji took me to see a hospital. It was beautifully designed and very clean. It was many storeys high. There were large beds in the rooms but they were empty. There were machines for doing all sorts of checking of illnesses. I was surprised and remarked, "But there are no patients here." Khalsa Ji said, "The medicine for all illnesses is Naam (Sukhmani Sahib)" "All the Khalsa here, get up in the morning and do Naam simran. For this reason they do not fall ill. Due to the power of simran they are not worried about anything. The average life of a Khalsa is 150 years and after that they achieve salvation." I was then taken to a shopping centre, There were many large shops but no one appeared to be running them. I asked about this. Khalsa Ji took me to the gate. He said, "All things in the shops are uniformly priced. You make the payment in advance for all the things you wish to buy and the payment is put into a machine. The gate opens. The weight of the person entering is automatically measured. There are other machines inside and you can buy further items etc. The control is through weight measurement of in-coming people, and outgoing people with their goods. The machines can detect dishonesty, the fines for which are heavy (ten times the value of the goods stolen)." --------------------------- Cow Centre "You save the beasts, demons and fools, and even stones are carried across. Slave Nanak seeks Your Sanctuary; he is forever and ever a sacrifice to You." (SGGS p. 802) Khalsa Ji took me to an animal farm and told me that arrangements had been made for the salvation of animals. He said, "The simran in the morning can be heard by them through speakers. There is no shortage of milk and butter. The cows are brought in from other countries. A special place has been made for the cows, and there are employees who look after them. There is a special tunnel through which the cows can come and go. There are automatic fountains for the cows. As the cows step in, these fountains switch on; a little further, a current of warm air dries them. Much attention is given to cleanliness. There is a special train for the cows to be taken out to the countryside for grazing. They are brought back by train in the evening. They wash as in the morning and are given their fodder. They remain happy and give a lot of milk." I reflected that in India today thousands are starving, but in Khalsa Raj, even the animals will be well looked after and will not go hungry. O' human being! If animals can get human life by listening to Naam, why do you not recite Naam and achieve salvation. Having shown all this, Khalsa Ji took me in a special vehicle to show me the motorway. It was very wide. Both sides were lined by colourful roses. For example, for one mile white flowers, then for the next mile red flowers and so on. They made the air fragrant. There were stones in the middle of the motorway painted in the same colour as the flowers. There was no need for any lighting as the stones radiated light. After every 25 to 30 miles there were beautiful stopping places for eating food which was free. Khalsa Ji said that there were free travel passes for the elderly people. Khalsa Ji said, "There will be one rule in Khalsa Raj. When a child is born it will get child allowance. But this allowance will not be retained by the parents but by the Khalsa. When children grow up, then the expenses of marriage, house and car will be given by the Khalsa. Any shortfall will be made up by the Khalsa. Before they commence work, they will be given six months holidays for travelling abroad. Their holiday travel expenses will be paid by the Khalsa (administration). On return they will take up the jobs allocated to them by the Khalsa. Free flying lessons will be given to Gursikh children." I asked, "How would the shortage of electricity and water be resolved?". Khalsa Ji, "When the Khalsa Raj spreads to the whole of India, then Khalsa will make arrangements for water and electricity. For example, floods come in Bangladesh and water cannot be controlled, and there is great loss of life and property. To overcome this, Khalsa will construct a dam and supply water to the whole of India. In this way, this area will be saved from floods and the shortage of water and electricity will be overcome." I asked, "How would 960 million people be initiated into the Order of the Khalsa?" Khalsa Ji, "When Guru Nanak Dev Ji's spiritual Light merged with the Universal Light, the Hindus claimed he was their Guru and wanted to cremate his body; and the Muslims claimed him to be their Pir (religious leader) and wanted to bury his body. When the sheet covering Guru Ji's body was lifted, only a heap of flowers were found underneath. The Hindus and the Muslims divided the sheet in two and took one half each. "I dye myself in the colour of the Lord, and sew what has to be sewn. Without the Lord's Name, I cannot live, even for a moment." (SGGS p. 485) "Science has proven that the Gurbani uttered by Sri Guru Nanak Dev Ji five hundred years ago, has spread in the global atmosphere. Wherever there are Gurdwaras, Bani is being read. Through the resonance of that, the world is continually being saved; otherwise by now, the nature of Kalyug (which is fire) would have burnt and destroyed everyone. As Guru Nanak Dev Ji says in Asa di Vaar: "In the Age of Sat Yug, contentment was the chariot and righteousness the charioteer. In the Age of Treta Yug, celibacy was the chariot and power the charioteer. In the Age of Duapar Yug, penance was the chariot and truth the charioteer. In the Age of Kalyug, fire is the chariot and falsehood the charioteer." (SGGS p. 470 ) "Meaning that the nature of the Age of Kalyug, being the vehicle of fire, is hot and the Name of Waheguru is cool and soothing for the soul. For this reason, contentment is achieved through Naam simran. "The chant of Naam which resounds through the "tunnel" (Amritsar to Delhi) will have its spiritual effect. Through the power of Naam Bani (utterance of Naam) all those who hear will start Naam simran. All will join the Khalsa Panth when they realise that the Sikh faith is the faith of truth. In this way the two halves of Guru Nanak's "covering sheet"will be sewn together again. "The Baba (Guru Nanak Dev Ji) is venerated in every home, the difference between the Hindu and the Muslim has been lost (forgotten)" (Bhai Gurdas: Vaar 1.34) "The map of India will change in Khalsa raj. This is the land of the Akal Purakh. Those who love God will take birth. The unbelievers, through their own sins will be destroyed. The new generation will understand truth. "In large cities of foreign countries, like New York, London, Khalsa centers will be built. All those in need will be helped there. They will be looked after and supplied with food and clothes, free of charge. "Khalsa would educate girls not to commit the sin of undergoing abortions. These are the girls who are not in a position to bring up children for economic or other reasons. Instead, Khalsa will look after unwanted children until they are mature. In this way, mothers and children would be attracted to Sikhi. They would develop deep links with the Sikh nation. Some of them would adopt Sikhi and marry into Sikh families in Panjab. "And so Sikhi will spread to a Khalsa population of 960 million." I asked, "When negotiating or holding talks with other countries, who would lead?" Khalsa Ji, "Panj Piaray from Akal Takhat will take the lead in any talks." I asked, "Would the same Panj Piaray continue to hold that position?"Khalsa Ji, "Sri Guru Gobind Singh Ji was all-knowing. Guru Ji will so guide people's behaviour, that no one would have any self-centred ambition to hold high positions. Whoever wishes to be included will be considered. First, the Panj Piaray at village level would be selected. The names of those wishing to do the sewa will be put on pieces of paper and five names will be selected by drawing lots. The village Panj Piaray would select the Panj Piaray of Akal Takhat in the same way. All villages will be run by the selected Panj Piarays. Selection process would be repeated after five years. "After Punjab, Khalsa will also start preaching Sikhi in other parts of India. Khalsa will help the poor. Houses will be built for those without shelter. No beggars will be seen in India in the Khalsa Raj. They will be given priority. Their needs will be satisfied. Hospitals will be built for free treatment. In Khalsa Raj no pressure will be put on anyone to adopt Sikhi. No religion will be regarded as inferior. With Guru's blessing, some will themselves start reading and reciting Gurbani. The Khalsa method of preaching will be the proper method. Khalsa will preach in such a way that many would be attracted to Sikhi. There will be large camps with audio visual displays about the Sikh martyrdom tradition. The preaching will explain the power of simran which gave the ancient Singhs the will to undergo torture and to bear the pain in order to uphold truth and justice. At these camps, representatives of other religions will also be invited to give their views. They will give information about their own religions and exchange views. However, while discussing and exchanging views they would themselves realise that Sikhi is the path of truth. "First, Allah created the Light; then, by His Creative Power, He made all mortal beings. From the One Light, the entire universe welled up. So who is good, and who is bad?" (SGGS p. 1349) These people of other faiths will accept Sikhi and the Sikh faith will spread." Khalsa Ji said, "As one has to apply for a visa to visit another country, so people would have to apply for a visa to visit Punjab. Only a religious person would be allowed to enter Punjab (Sach Khand on earth). Only those who read Bani would be allowed to enter. No one who drinks alcohol or smokes will be allowed to enter Panjab. They would be able to go to other parts of India but not to Panjab. Anyone wishing to enter Panjab, would be asked by the Khalsa embassy, "Can you speak Panjabi and read Bani?" Only one who has faith in the Guru would be able to go to Panjab. Panjab will become a part of Sach Khand on earth." ----------------------------------- The Punisher of Evil-doers: Guru Gobind Singh Ji I asked, "Khalsa Ji, I would ask one more question. India was such a great power, how did Khalsa achieve victory?" Khalsa Ji, "Tyrannical arrogance is not acceptable to Har Ji (God) "Acting in egotism, peace is not obtained. The intellect of the mind is false; only the Lord is True. All who love duality are ruined. People act as they are pre-ordained. || 1 || I have seen the world to be such a gambler; all beg for peace, but they forget the Naam, the Name of the Lord. || 1 || (SGGS p. 222) "Everyone knows that there was a war between Ram Ji and Rawan. Rawan was arrogant that there was no warrior greater than him. That he had so many sons. "Ram passed away, as did Raawan, even though he had a very large family. Says Nanak, nothing lasts forever; the world is like a dream[4]." (SGGS p. 1429) "A fortress like that of Sri Lanka, with the ocean as a moat around it — there is no news about that house of Raavan. || 1 || What shall I ask for? Nothing is permanent. I see with my eyes that the world is passing away. || 1 || Pause || Thousands of sons and thousands of grandsons — but in that house of Raavan, the lamps and wicks have gone out. || 2 ||" (SGGS p. 481) "He was proud that his city of Lanka was made of gold. He was also proud that he had been blessed with immortality. He thought that Ram Chandar Ji did not have any army, and that it would be easy to kill him. There were only three of them: Ram Chandar, Lashman and Hanuman. To crush Rawan's pride, Ram Chandar used divine power." "Secondly, Daryodhan was very proud that he had on his side the great warriors and war equipment, and that the Pandav's had nothing. That he was bound to win. Daryodhan did not understand that Bhagwan Krishan did not like his arrogance. To humble him, Krishan supported the Pandavs. Daryodhan was killed with his army and the Pandavs were victorious." "Thirdly, India too was proud that they had much power with a large army and war equipment. They too, in their arrogance, did not hesitate from attacking Harmandar Sahib. As Ram Ji and Krishan used divine powers, in the same way Guru Ji granted divine power to the Panj Piaray to uproot evil." "As Guru Gobind Singh Ji granted divine power to Banda Singh Bahadur and instructed him to avenge the death of the younger Sahibzaday; and, that no one would withstand him. Sri Guru Gobind Singh Ji's words are:- "I shall give a single Khalsa the strength and courage to fight sawa lakh (i.e. one hundred and twenty five thousand: symbolic of unlimited courage). Only then shall I be called Gobind Singh." "Banda Singh Bahadur did avenge the martyrdom of the younger Sahibzaday. Guru Ji gave one Banda Singh Bahadur so much power that no one could stop him. The Muslims ruled the whole of India at the time. Guru Ji gave the Panj Piaray His own divine power. Guru Ji said:- "No-one offers anyone sovereignty (on a plate!) Anyone who gets it, grabs it through own prowess." "As Ram Ji and Krishan Bhagwan crushed the pride of Rawan and Daryodhan, so Akal Purakh destroyed the pride of these people and established Khalsa Raj." ---------------------------------------- "May my family live happily" (Chaopai Guru Gobind Singh Ji) Khalsa Ji said "The promise of Guru Ji has now been fulfilled. All sit and eat together in the morning and evening. After taking Amrit we are now the citizens of Anandpur. Our parents are Sri Guru Gobind Singh Ji and Mata Sahib Kaur. We are all the family of Guru Ji. All our worries are over. Now, simran will destroy all our sins and after managing own Khalsa Raj in this life, we shall achieve salvation. Now, in the Khalsa Raj, the Panj Piaray manage all the affairs of the Panth. "The chosen ones are acceptable, the chosen ones are supreme. The chosen ones are honoured in the (Lord's) Court. The chosen ones look resplendent in the courts of kings. The chosen ones meditate on the Guru alone." (SGGS p. 3) "The authority of the Khalsa shall prevail in all India. There will be parks adjoining all Gurdwaras for little children to play in." All this I was told by Khalsa Ji. Having seen the fantastic sights of Khalsa Raj, my soul prayed, "O' True Guru! Wondrous Sri Guru Gobind Singh Ji, I offer you my gratitude that your words have come to pass. I have seen the sights of Khalsa Raj." "I shall make kings of these poor Sikhs Thus shall they remember my Guruship." (Sr Guru Panth Prakash) Wondrous Sri Guru Gobind Singh Ji, bless and support your Khalsa, that these sights of Khalsa Raj (second Sach Khand) are seen by the whole world. I regard it as important to mention that when I went for darshan of Khalsa Raj, of the Panj Piaray sitting at Akal Takhat, three of the Singhs were white. In the tunnel too, and in the Gurdwara, there were white Singhs and Singhanis. By adopting the rehat of Satguru Ji, they qualified for the highest sewa of the Panth. Why are we so lax? When are we going to understand? There is still time Sikhs, steady yourselves! Look after your Sikhi. ----------------------------------- Memories in the life of Bhai Rama Singh Ji Sunday 25th September, 2005 Daljit Singh – Panthic Weekly Guest Columnist Bhai Sahib, Bhai Rama Ji was born in the year 1930 in a village of Chhariavli which is one and half miles from Aligarh, Uttar Pradesh, Northern India. His father, Vaid Chandar Pal and his mother Bibi Lashmi Devi came from a very staunch Hindu family. The family had 4 siblings and Bhai Sahib had one brother and two sisters. There was very little contact with the family and as he dipped further into Sikhi, he gave up all the attachment with the family; apparently the family shunned him from embracing the Sikh faith. Bhai Rama Singh Ji went to the Eighth class in Aligarh, a town south east of Delhi. The turning point in his life came when he heard a sermon from Baba Rattan Das when he was eight years of age, which made a great impact in his life. He said that according to the Hindu religion, there were chauraasi lakh joon (84 million species). If a person did not remember Waheguru, then that person went through the suffering of all those forms of existence. Once caught in the cycle of births and deaths, it took a soul millions of years to get out of it. The life span of some life forms, for example of a snake may well be 500 years or certain species of fishes live up to 5000 to 6000 years or more. There is only suffering and pain in that cycle of births and deaths and no comfort at all. Bhai Sahib asked himself "Why shouldn't I meditate on God's name in this life and achieve salvation?" Bhai Sahib also experienced while meditating, an inner voice saying "Without the Perfect (True) Guru there is no salvation in life." He left the parents, brother and sisters and proceeded to Delhi and then Bombay; he was tired and fell asleep during the travel. In his dream, someone said to him, "Your attachments are due to your past deeds and one day you have to part. The Lord's name is written in your destiny. The place where you are going will be good for you." He started reciting Raam Raam and doing simran in the Grace of God. It began to dawn upon him that any fear will be dispelled in the Saadh Sangat, the Company of the Holy Congregation. The divine perspective in life shaped his life and he decided to come to the UK. He came to England on the 18th January 1964 by ship at Tilbury. On arrival he got his first Nitnem gutka (daily prayer book) and started saying his Mool Mantar. He was blessed with ridhian sidhian (supernatural Powers) and his mission started in the UK. He came to Southall and started his first Rain-sabaaee Kirtan, continuous all night singing of the Gurbaani kirtan and ambrosial simran of Waheguru at the Southall Gurdwara; this spread further to other Gurdwaras. Bhai Sahib had tremendous energy and the charisma to motivate the youngsters to embrace Sikhi and be part of the Amrit paarchhar and he went with Saadh Sangat on yatra trips to Nankana Sahib, Anandpur Sahib and Hem Kunt Sahib. He also actively encouraged Amrit Chhaknaa and immersed in Amrit paarchaar sewa during his visits to the Far East (Malaysia, Singapore and Indonesia), Makindu and Kericho, East Africa, Vancouver, Canada and USA. The sangat was mesmerized by his physical presence, his selfless sewa, simplicity, humility and his unique ability to keep the spirits of others in the Power of Naam. Bhai Sahib Ji epitomized humility and regarded himself as a Servant of Satguru Ji. He was a strong advocate of the principles and practices that we must live to serve and please only Satguru Ji and not others. I know of many people inspired by Bhai Sahib have put these principles in practice and this has become an integral part of their daily living. All those who met and came in contact with Bhai Sahib Rama Singh Ji would be touched by the unstinted love he had for everyone. Acting as a beacon of light, Bhai Sahib would guide and direct the Sangat to Sri Guru Granth Sahib Ji as their Guru and encouraged daily simran. Bhai Sahib also gave great importance of cleaning the shoes of the Sangat as a very High Sewa. For over 30 years, Bhai Sahib was at the forefront of Sikhi parchaar in Europe and performed unceasing selfless sewa. He went on numerous Amrit parchaar tours worldwide to spread the message of Sri Guru Nanak Dev Ji and participated as one of the Panj Pyaare in Amrit Sanskaar ceremonies. He was gifted, approachable and accessible, commanding intense love and respect from the Sangat or the congregation. He was actively involved in Kirtan Darbar participating wholeheartedly with the Sangat, the youth were especially dear to him. Bhai Sahib also was keen on gardening and he preferred to be with nature, nurturing and tending to plants. He constantly encouraged the Sikh youths to do amrit vela simran and stressed nimrata, humility, and urged them the need to build a jeevan (fruitful life). He also emphasized to do as many mool mantar as one can. Infact, he started targets for example 10,000 mool mantar by giving little counter to people which they click to increment the counter. What an incentive and it is a brilliant concept for Bhai Sahib to think on one-pointed mindedness on Naam? Guru Tegh Bahadur stated: suKu duKu ijh prsY nhI loBu mohu AiBmwnu ] khu nwnk sunu ry mnw so mUriq Bgvwn ]13] "One who is not touched by pleasure or pain, greed, emotional attachment and egotistical pride - says Nanak, listen, mind: he is the very image of God. ||13||" (Ang 1427, SGGS). Bhai Sahib was free from all this and he was to so many of us a living image of God, in the Form of True Khalsa, immersed in Naam. Always serene, full of love and affection. Bhai Sahib also advocated the power of Naam. He said without naam life is totally wasted and futile. He expresses in a poetic verse and gets the message across to the Sadh Sangat in his book: "They have not accumulated the treasure of Naam How can their Panth prosper? (You) do not meditate on the Naam in the morning You are wasting your life. Only recitation of the Naam will give you peace Forget not your (true) home By reciting the Naam you gain respect The cycle of birth and death will be terminated. Only the One Naam will go with you All wealth will be left behind Through good fortune did you get the human body Do not waste it. If you give up arrogance You will get respect hereafter You will be freed from birth (Chauraasi lakh joon or cycle) And always remain in a state of tranquillity." (Bhai Rama Singh Ji) Bhai Sahib also taught the sangat the way to recite Gurmantar. There are two methods for reciting Waheguru: the first is to recite the word Waheguru and the second to repeat Waheguru with every swaas (life breath). The method for repeating Waheguru with every swaas is taught by the Panj Pyaare. In this way, by doing swaas swaas simran in the early morning, a time comes when the swaas begin to ascend to the forehead (Trikuttee, a spot between the eye-brows) and one experience as follows: rI klvwir gvwir mUF miq aulto pvnu iPrwvau ] mnu mqvwr myr sr BwTI AMimRq Dwr cuAwvau ]1] "You brawling, ignorant person of low mentality, reverse your breadth and turn it inwards. Let your mind be intoxicated with the stream of Amrit, Ambrosial Nectar, which trickles down from the furnace of the tenth gate (Dasam duaar)" (Ang 1123, SGGS). Bhai Sahib left behind memories amongst the sangat and on his Barsi the whole world gets emotional and memories get rekindled. It is now just over 3 years Bhai Sahib passed away on the 1st. August 2002 at the age of 72 at amritvela. The Sikh community continues to love and remember him; in sharing his thoughts and experiences, Bhai Sahib completed an autobiography entitled: 'In Search of the True Guru' – 'Roop Gobind Ka, Raj Khalsa Ka, Sikh Sonay Ka'. The book covers his childhood, search for the True Guru, Selfless Service with Humility and Khalsa Raj. It is worth reading as it reveals the main reason for our existence and to achieve complete jeewan muktee as Bhai Sahib advocated is to Naam Japna and selfless sewa to the community without looking for recognition. 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Because the idea of - everyone is ought to get us its already incepted in us since bhausaria time(bhausaria is gone but his mindset well alive and kicking)...lol..are we that insecure? Oh wait, no need to anyone to get us, we are our own worst enemies!!!. Instead of "capitalizing" on moment - spreading awareness of this support to other hindus to win local public opinion support as public is highly influenced by bias media..we turn around call baba ramdev support - conspiracy/curropt and move on with our anti hindu hyper tension syndrome..lol.. Do you guys have any idea how much following swami ram dev has in hindu circles? Not just as yoga guru but his full co-operation with anna hazera movement (anti curoption movement) - baba ram dev got supporting from all the nation...use this moment guys and capitalize on it like media does...where is our panthic.org news now? Oh sorry they are busy ... scratching their heads to find out which other way they can blow trumphet of hindus ought to get us and provide their usual humpy dumpty..lol Indeed, we are our own worst enemies..!!!!!!

I don't know why we try to ignore the steps in the right direction and always try to find a conspiracy in everything.

Its really sad but true. The slavery of white skin and hate for someone just because there names rhyme with Chhalli Raam, Gullee Raam, Pakodi Mal is evident.

So if he does not say anything supporting operation blue star memorial- he is rss and doomed but if he makes a statement supporting operation bluestar memorial..he is also doomed?? lol If samething would have said by british and our local mps, we would be first one to lick their boots and welcome them to our gurdwaras give them saripoa..but since it came from hindu- how dare them supporting our cause? may be conspiracy behind it....mega lol..!!.

1st Pic Extreme Left- Santji's nephew Shaheed Bhai Hardeep Singh Rode, Behind Santji - Shaheed Bhai Harcharan Singh Ji Mukta Not sure who's on the right in a suit. 2nd Baba Joginder Singh Rode (father of Sant Jarnail Singh Ji) 3rd. Bhai Amrik Singh ji, maybe Bhai Subeg Singh ji also..

Here is the Jap Ji Sahib from Bhai Veer Singh's Santhya Guru Granth Sahib Ji Volume 1, hope to scan the rest of the volumes. Santhya Guru Granth Sahib comes in 7 volumes as they are scanned i will upload them here. Jap Ji Sahib from volume 1

Wahegurujikakhalsawahegurujikifateh Dhan Dhan Dhan Dhan Dhan Satguru Sri Guru Nanak Dev Ji Maharaj. Many thanks for restarting the jaap Bhai Prabhjot Singh Ji. Wahegurujikakhalsawahegurujikifateh

Bhai Sahib Ranjit Singh recently met and attended a program organized and runned by Ragi Darshan sin. Picture was published by Newspaper and it happened just few weeks ago. That will be tough position for you and also for me to make decision but at the end, we should never become fan of anyone. We should follow the outcome of Sri Akal Takht Sahib and let make all leaders known the fact that we will not stand with them if they stand against the institution of sri akal takht sahib. We need to walk the talk in practical form rather than in theoretical way. I do disagree with easy punishment method but at the same i do try to understand that we sikhs probably should not believe in harsh treatment to other human. But agreed that the system of working in sri akal takht office should improve. I know that working/communicating with akal takht sahib's office is hard. It took sewadars years to make them to take the case of Kala Afghana and also of darshan ragi. I got it confirmed that sach khoj academy is wrong in the above case. He also publicly stated that he did mentioned the above strong statements against our foundations. Chalo let see what happens in future.

Hanjee.. i don't think akal takht sahib takes quick action without giving enough time to anyone on the other.. They are very liberal in allotting time to respond and the punishment they sends out.. they just informed him and i am sure that baba ji will respond to this very quickly as he probably respects akal takht more than us. Either way, sangat always listen to Akal Takht Sahib

I know little bit about him thru my friend who knows him very well and lived with him for few days. I only heard good things about him running saach khoj academy. But at the same time i also think that Akal Takhat wouldn't just start this subject without any credible information; so it is waiting game to get the same information that was given as proof to Jathedar sahib and who gave it to them. Whatever decision comes from Akal Takht Sahib, i will abide them just like i follow other regular court decisions.