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^Yes I believe so^ Subedar Harbachan Singh jee By Principal Gurmukh Singh jee, Soora Jan 1992 Translated by Admin www.tapoban.org Once Bhai Harbachan Singh jee had come to Col. Piara Singh jee's home. When returning, he was going to take the night train. All preparations had been made, but that evening some Singhs came to meet him. They requested him to stay some more days but Bhai Sahib didn't agree. One Singh took Col Sahib aside and asked him to request Bhai Sahib to stay one more day. Col Sahib replied "I'll tell you the method, whatever happens then is up to the Guru." The time for Sodar came and everyone did the paath together. There was still quite a bit of time before the train was to leave so according to Col. Sahib's suggestion, one Singh lovingly said to Bhai Harbachan Singh jee "Well, you're leaving, but before you leave, can you recite one shabad for us?" Bhai Sahib could not refuse. The paath had been done in the presence of Sree Guru Granth Saahib jee and right there the instruments were also opened up. Bhai Sahib took the shabad " ਸਾਜਨਾਸੰਤਆਉਮੇਰੈ ॥ ੧॥ ਰਹਾਉ ॥ ਆਨਦਾਗੁਨਗਾਇਮੰਗਲਕਸਮਲਾਮਿਟਿਜਾਹਿਪਰੇਰੈ ॥ ੧॥" When Bhai Sahib sang the next line, " ਸੰਤਚਰਨਧਰਉਮਾਥੈਚਾਂਦਨਾਗ੍ਰਿਹਿਹੋਇਅੰਧੇਰੈ ॥ ੨॥", then his consciousness was so lost in this line that he spent the rest of the night in the sangat doing abhyaas. Bhai Sahib remained silent in his deep meditation and his hands remained resting on the vaja. At around 5AM at amrit vela, Bhai Sahib again began the shabad from the same line and finished around 6AM. In this way, the Singhs enjoyed the bliss of a lot of sangat with Bhai Sahib (where he was before not going to stay). Bhai Sahib has been mentioned in Bh. Sahib Randheer Singh jee's Ranglay Sajjan. Veer Dr Surinder Singh jee (Bhai Harbachan Singh jee's son) told us of many amazing stories from his father's life. All of Veer jee's brothers and siters would die at a very young age and their Mata jee asked Bhai Harbachan Singh jee why they died so young. Bhai Sahib replied "This is all the amazing work of Sachay Paatshaah. By his will, only those souls are born into our home who have come just to receive amrit. After receiving amrit at young ages, they leave for Dargah (divine court) and are accepted there." Bhai Sahib Harbachan Singh jee's Singhnee then did not take her newest baby daughter to receive amrit for this very fear. When she became of marriageable age, she went to receive amrit and died a little while after that. Once, during the first World War, Bhai Harbachan Singh was stationed in a military camp on the banks of a river in France. At amrit vela, Bhai Sahib was immersed in naam abhyaas when the river began to flood. The army began to flee and in moments, they emptied the camp and went far away. Bhai Saahib stayed stationary in deep smaadhee. The water began to go over him as well. When roll call was taken for the unit, Bhai Saahib was listed as missing due to "having drowned". But after two or four days, when the water receded from the camp, the soldiers who came to survey the damage found Bhai Saahib covered in deep mud. They picked him up and after cleaning him, Bhai Sahib's smaadhee finally opened. Bhai Sahib Randheer Singh jee used to say that the British forces won the war because naam abhyaasees like this were in the ranks of their army.

Bhai Sahib Randheer Singh jee's Keertan Style By Pr. Gurmukh Singh jee In Soora, July 1996 Translated by Admin www.tapoban.org 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.

1)Today, the form of keertan smaagams has totally changed. Keertanees come only to do keertan and then a little while after doing keertan, they quietly depart like they no longer feel any bliss from singing along with the keertan. 2)Without feeling any ras, reciting Gurmantar is becoming just an empty show. 3)Announcing keertanee positions/times in an Akhand Keertan Smaagam is to break from the Shabad and is only a Manmatt show of haumai.

Evil Spirits Flee in Terror from Gursikhs: Baraylee Smaagam 1959 & 61 By Prof. Thakur Singh Translated by Admin www.tapoban.org The July and August Smaagams used to take place in Baraylee but in 1959, the Smaagam took place in May. In this Smaagam's amrit sinchaar, a couple from Mainpuree was blessed a lot with spiritual ecstasy. Another amazing incident from this amrit sinchaar is the case of the woman attacked by an evil spirit. This woman was from Baraylee. When she appeared before the Punj Pyaaray, she told Jathedar Sahib, Baoo Mul Singh jee, "An evil spirit has possessed me but she could not enter this place. She remained outside the door." Baoo jee assured the woman that in this place no evil spirit could enter. Wherever naam is repeated then forget evil spirits, even Jamm Doot cannot enter. "ਜਹਸਾਧੂਗੋਬਿਦਭਜਨੁਕੀਰਤਨੁਨਾਨਕਨੀਤ ॥ ਣਾਹਉਣਾਤੂੰਣਹਛੁਟਹਿਨਿਕਟਿਨਜਾਈਅਹੁਦੂਤ ॥੧॥ " Dharam Raja tells his Jamm-Doot the above that wherever saintly people are and where there is naam simran or keertan, don't go near that place. Otherwise, "neither I nor you can be saved". Then Baoo jee told the woman that she should receive amrit and meditate on naam and all spirits would leave. When all the peshees had finished and the Bata was prepared, the aspirants came one at a time to receive amrit. When that woman's turn came, drops of amrit entered her and she was taught naam. As she began to jap naam, she screamed out "That spirit has run away!". Another even more amazing incident is this: A very scary looking woman, who would cause children to run away just by looking at her, was brought to the Baraylee Smaagam in 1961. This was a very superstitious and irrational woman. She was prepared in order to present her before the Panj Pyaaray. When it came her turn to be Peshed, she stopped in front of the door. She would not go in. When even a number of people together could not drag her in, then the Jathedar of the Punj Pyaaray, Baoo Mul Singh jee came out with his unsheathed sword and told the woman to come in. At this, that horrible, scary, witch-like woman glared with red eyes at Baoo jee and lunged at Baoo jee screaming "I won't leave you either!" Baoo Jee challenged the spirit possessing this woman and said "Fine, I'm ready. You leave this woman and come into me." The spirit replied "I won't leave her" and she lay down in front of the door. Sree Maan Baoo jee motioned to some Singhs who then picked up the woman and brought her inside. Upon entering, she quietly sat down. She was held and given amrit. When the Punj Pyaaray were imparting Gur-Mantar, she stubbornly resisted for some time but then she could not resist the sound of Gur-Mantar and began to loudly cry out "Leave me alone! Leave me alone! I'll leave! I'll leave her!" Baoo jee replied "You had said you wouldn't leave this woman…." The spirit then exclaimed, "I was never going to leave her, but what can I do? Now I'm dealing with BrahmGyaanees…" Saying this, the evil spirit left and the woman came to her senses and began to recite Gur-Mantar. So at Baraylee, because of Baoo jee, such incidents always occurred. In these years a Smaagam took place in Kota Rajasthan where under the Jathedaaree of Baoo Mul Singh jee another similar incident took place.

Effect of Meeting a Gursikh: Dr. Surinder Singh jee By Sd. Preetam Singh in Sooraa, June 1984 Translated by Admin www.tapoban.org Dr. Surinder Singh jee must now be in Vahiguru jee’s feet, absorbed in naam and basking in the divine colours but I can never forget the twenty years of love he gave me. He spoke very little. He was always coloured in naam and vairaag and in Gurmat Smaagams, he would always be sitting apart, lost in naam. My First Meeting 20 years have passed now. It was 10 at night and it was winter. It was very cold and in those days I pulled a rickshaw to support my family. Bhai Sahib (Dr. Sahib) in this bitter cold was dressed only in a simple chola. He was wearing no pyjama and on his feet he had regular shoes. His face was glowing with naam. He was already handsome because of his light complexion and because of the naam his face was reflecting, I was drawn to meet him. Blessed are Guru Gobind Singh jee’s Singhs who do not feel cold even in the dead of winter. I was returning home but I was drawn to this person. I began to take my rickshaw behind him. I did not have the courage to speak to him but I had a deep desire to serve him by carrying him in my rickshaw and take him to where he was going. After some time, Bhai Sahib’s glance fell on me and Vahiguru jee gave me the strength to utter Vahiguru jee kaa Khalsa, Vahiguru jee kee fateh! Bhai Sahib, slowly in a sweet voice, answered my Fateh and came to stand by my rickshaw. I humbly requested, Bhai Sahib jee, let me take you on my rickshaw to where you want to go. Where are you going? I feel like doing your seva. Bhai Sahib did not reply and after silently standing for two minutes, he got on the rickshaw. Bhai Sahib was going from the Jagraon bridge to Bharat Nagar Chownk. After Bhai Sahib had gotten on, I did not have the courage to ask where he was going because Bhai Sahib was lost in the deep colours of naam. I gathered my courage and began to take the rickshaw to Bharat Nagar Chownk. I had just gotten to the Chownk when Bhai Sahib told me to go to a home behind the New Model Town Singh Sabha Gurdwara Sahib. In those days, Bibi Mahinder Kaur used to live in this house. I arrived in front of the house and then Bhai Sahib motioned for me to come with him inside. I was astonished and began to follow him. There was a water hand-pump beside the door. Bhai Sahib began to pump and had me do a punj-ishnana and with his hands, motioned for me to accompany him in. I put the rickshaw near the hand-pump. Bhai Sahib went straight to the kitchen. The Divine Milk in Sarbloh Bhai Sahib spread a mat and asked me to sit down. I sat crossed legged with my hands folded together. For such a long time Bhai Sahib boiled milk in a Sarbloh bata and played in Vahiguru’s divine colours. For over an hour his consciousness was completely absorbed. I was bound by his order to sit but was getting anxious to go home because I was tired from pulling a rickshaw all day. When a big bata of milk was brought to me, I began to drink and right away I began to be coloured in naam. Some divine colour came over me. My simran began to go automatically. My body began to feel like it was flying. My eyes filled with tears of vairaag and I was losing consciousness. After some time when I regained awareness, Bhai Sahib put a bata of kheer in front of me. As soon as I had eaten this, I completely lost consciousness and had no awareness of where I was. Bibi Mahinder Kaur’s Pain When I became conscious again after some time, I found that Bibi Mahinder Kaur, the person who was in the house, was feeling pain in her stomach. She could not bear the pain. Bhai Sahib knew about medicine and he gave her some medicines but none brought her peace. I had an idea and remembered how Bhai Sahib before giving me the milk and kheer had gazed into the milk for such a long time and as a result, it was also coloured in divine colours. I took some water and after gazing into it while doing sirman, gave it to Bibi jee and she felt better. Bhai Sahib Asked, Why did you do that?? Bibi jee felt better but the feeling of divine colours left me. Bhai Sahib saw how sad I was and asked, Why did you do that? I felt upset over my mistake and began to cry, which would not stop. Bhai Sahib took my hand and kept doing simran beside me. It was now three in the morning. Again, I was taken by the divine colours and Bhai Sahib told me to accept bhaaNaa (God’s will) in the future. Bhai Sahib gave me five rupees and a lot of sarbloh utensils. I told him that I could not afford to use desi ghee but he said to use saro(n) da tael instead. Getting Peshed with My Family With Bhai Sahib’s encouragement, I gave up pulling a rickshaw and took a job at the post office as a guard. From there I became a packer, then a postman then a clerk and today I have received a promotion to Under-Postmaster. My memories of Bhai Sahib have been refreshed today and so I wrote some lines. With Dr. Sahib’s support, my wife and children began to wear the Khalsa’s BaaNa and seeing this, Baoo Mul Singh jee was very happy. He blessed us and had us appear before the punj pyaaray and we became tyaar-bar-tyaar. I am forever bowing my head before Gursikhs like Bhai Sahib Randhir Singh jee, respected Baoo Mul Singh jee, Dr. Surinder Singh and other high Gursikh souls in Sachkhand and beg, ਦੇਹੁਸਜਣਅਸੀਸੜੀਆਜਿਉਹੋਵੈਸਾਹਿਬਸਿਉਮੇਲੁ ॥੩॥

News Link A teenager has been arrested on suspicion of inciting religious hatred after allegedly burning an English language version of the Koran. The 15-year-old, who lives in the West Midlands, allegedly posted the video, filmed two weeks ago on her school premises, on Facebook. The video was reported to the school and subsequently removed, police said. A 14-year-old boy was arrested on Tuesday on suspicion of making threats. Both have been released on police bail. It is thought the girl, who lives in the Sandwell Council area, was allegedly filmed setting the booklet alight while other pupils watched. Two Facebook profiles have also been removed from the site, police added. It is understood that the group who published that version of the Koran have since been to the school to talk to pupils. 'Sacred thing'Catherine Heseltine, chief executive officer of the Muslim Public Affairs Committee, said burning the Koran was one of the most offensive acts to Muslims that she could imagine. She said: "The Koran is the most sacred thing to over a billion Muslims worldwide." "You can see that in the way Muslims treat the Koran, washing before touching it and in many Muslim homes you will find it on the top shelf above all other books and we will never destroy the Koranic texts." "We believe it is the word of God. God's guidance for us in this life," she added. Bob Badham, Sandwell Metropolitan Borough Council cabinet member for education, said he had visited the school and believed the atmosphere was generally good among pupils. He added that he did not believe there was a "deeper problem" in the area.

Baba Sham Singh jee - Kirtan Miracle Incident Baba Sham Singh jee was one of the greatest Gurmukhs of 19th and 20th centuries. He lived a long life of 125 years covering the whole of 1800s up until 1925. He served for more than 75 years as Hazoori Kirtaniya of Siri Harmandir Sahib – Amritsar Sahib. In this long Gurmukhi life of Baba jee, many miracles and Kautak occurred. Previously covered stories about Baba jee can be found at following links: Presented below is a Kautak relating to Ardaas and Kirtan, from Baba jee's life. Rainfall as a result of Baba jee's Kirtan and Ardaas Around the end of 19th century (1800s), no rainfall occurred starting from Poh (around December) up until Saavan-Bhadon (July-August). When even the month of Saavan, that is famous for monsoon season in India, passed without rainfall, there was an outcry in public. Famine-like conditions were forming in Punjab at that time. Sensing the dire situation that area of Punjab in general and Siri Amritsar Sahib in particular was facing, some Gursikhs with Shardha (faith) decided to approach Baba Sham Singh jee who was a humble servant of Siri Guru Raamdaas jee, for help. It was decided that 5 Gurmukhs would approach Baba jee to request him to perform an Ardaas for rainfall. Baba jee received the Gurmukhs with respect and love. He heard their requests and said, "Kirtan Diwaans are done everyday in the Darbar of Sache Paatsha, Sodhi Sultan, Siri Guru Raamdaas Sahib jee. You all are also Gurmukhs. You all come to the Darbar of Srii Guru Raamdaas jee and this Ghulaam (Baba jee always used to call himself Ghulaam) too would accompany you. Let's all humbly do Ardaas before Satguru jee." Everyday at set time, at Amritvela, Baba jee used to do a Kirtan Chaukee. The next day, the five Gurmukhs and a lot of Sangat arrived at the time of Baba jee's Kirtan. Before beginning Kirtan, Baba jee placed his head on his Saranda (Tantee Saaj used for Kirtan) and did fully-concentrated Benti to Satguru jee, "O Sodhi Sultan, Sache Paatshah, Karo Kirpa." After completing a short Benti, Baba jee started doing Kirtan in Raag Malhaar. Within moments, clouds arrived on the skies of Siri Amritsar Sahib and rainfall started. For hour and a half, Baba jee did Kirtan and all this time heavy rainfall continued. ਮੇਘੁ ਵਰਸੈ ਦਇਆ ਕਰਿ ਗੂੜੀ ਛਹਬਰ ਲਾਇ ॥ ਮੇਘੈ ਨੋ ਫੁਰਮਾਨੁ ਹੋਆ ਵਰਸਹੁ ਕਿਰਪਾ ਧਾਰਿ ॥ It is said that when Baba jee stopped Kirtan, rainfall too stopped.

VahegurooJeeKaaKhalsa VahegurooJeeKeeFateh Annual Akhand Keertan Smaagam Bradford Guru Nanak Gurdwara Usher Street, off Wakefield Road, Bradford, BD4 7DS 13th - 15th - Laarvaar Akhand Paath 15th - 18th - Keertan Divans 18th - Rensbhai Keertan & Amrith Sanchaar Workshops will be held throughout Smagam Amrit Sanchar The Amrit Sanchaar will be on Saturday 18th December starting at 8pm sharp at Guru Nanak Gurdwara, Wakefield Rd, Bradford. Can all ablakhyees contact Bhai Taranjeet Singh (07877888874) to provide their names for the Amrit sanchaar. If you have questions, you can contact Jathedar Raghbir Singh or Bhai Jarnail singh on 01926 771944. If any persons do not have full kakaars, then Akhand Kirtani Jatha UK will provide them as part of the seva. Note: It is Highly recommend that all Ablakhyees come to the whole Smagam and take full Laaha. Especially for listening to Sri Akhand Paath Sahib as much as possible (ਵੱਧ ਤੋਂ ਵੱਧ ਪਾਠ ਸੁਨਣਾ.).

http://www.bbc.co.uk/iplayer/episode/b00vz409/Nihal_15_11_2010/ Discussion - Would you be uncomfortable if a Sikh student was wearing a kirpan? Interesting this program comes out a week after the Sikh Remembrance program

The source is Bhai Randhir Singh book titled "Tatt Gurmat Niranya" The post is by no means lowering Akaali Jee. He infact had a lot of pyaar for Bhai Sahib jee. The point made is Akali jee gave up mass of all kinds. He had a great Gumukhi jeevan

A Discussion About Meat With Akali Koar Singh by Bhai Sahib Randheer Singh jee (Which took place in Sri Nagar in September, 1944). Akali ji arrived to meet me at the house of Sir Diaal Singh, where a few other Sikh friends were also gathered. He reached out with his arms, to give a welcoming hug, as he approached me. At which point I boldly stated – Daas– I will never hug you; a greeting from afar is fine. Akali Koar Singh – (with a cunning smile) Why, what have I done? Daas– You have committed two murders. I don’t hug murderers. Akali Koar Singh – (a little angered) Which murders have I committed? Please enlighten me and tell me to what you are referring? Daas– Here is a letter from Narinder Singh, from Mahindipur, the one who you served the chicken to having killed it with your own hands. He has passed away. For eight or nine years he was ill from tuberculosis, but he was such a believer in his faith that he refused to eat meat and eggs, though many doctors had advised it strongly. Even many of his close friends attempted to convince him, but he remained true to his faith. Due to his faith, his condition began to get better and better, he even put on eighteen pounds in weight. All the doctors were amazed. Everyone admitted that it was his faith which brought on this improvement. From the day that you fed him that chicken, his health has deteriorated. After a few days, the eating of the meat had taken his life. Firstly you are responsible for ‘murdering’ his faith, secondly you murdered him and thirdly you murdered the chicken. All this rests upon your head. I don’t know how many other sins you have committed, in addition to these three, and to hug you would be like ‘murdering’ the true spirit of act act of hugging someone. Poor soul. Dear Narinder Singh became a victim of your crooked thinking. Akali Koar Singh – I never killed a chicken, never fed it to him and never even said a word which convinced him to eat meat. Daas– The only thing that proves is that you do not have ethics enough to confess to what you have done. Present today are some people from Mahindipur who have heard exactly the same thing, as I have stated. All the people who were gathered there supported what I had stated and said to Akali Koar Singh, you say that you did not advise him at all. But, I know for a fact that that you scolded many Sikhs during heated discussions in Bijey Nagar, and stated that a any Sikh who does not eat meat, has fallen from the ideals of Sikhism. Upon hearing this the Akali hung his head and in a low, weak voice denied ever saying such things. Perhaps to liven up the discussion, I may have said one or two things. Daas– To completely insult the whole of wondrous teaching of the Sri Guru Granth Sahib is not an act to liven up the discussion. What was the point of bringing up the topic of meat? If one act of a person is worthless, does that mean every other act is worthless too? Is there no good at all! The way that I answer meat-eaters who want to discuss the matter is by referring to the truths which are found in the Guru Granth Sahib. For you to state that if a person does not eat meat then he is not a Sikh, is biased and bigoted. In making such a declaration, you have made every none meat-eating Sikh, out to be unworthy of Sikhism, and have caused pain to the hearts of those proud Sikhs who followed the true path of religion. The very text (Guru Granth Sahib) that you criticism so strongly, does not even contain a trace of support for eating meat. You said what you did in order to cause pain to those Sikhs who do not eat meat. Those people who were listening to what you said were like saints. I have heard they did not display their disgust, and kept it raging inside them. The stage director tried on many occasions to prevent you from going too far, but you did not stop. Truthfully, if I had been there I would never have let you speak and would have argued against you and the lies you were telling. What right did you have to say anything at all. By not admitting to your saying such things, you show that you do not even have a grain of morality in you. Please tell me now, using which verse from the Gurbani did you kill that chicken? When it is clear in the Guru Granth Sahib that Gurbani page 225 end of first para. How would you commentate on such a verse? How can you kill and eat a chicken, when it is clearly forbidden in this verse? Akali Koar Singh – Sire, this verse has been written for customs of Muslims, not of Sikhs. Daas – prQwie swKI mhw purK boldy swJI sgl jhwnY ] Great men speak the teachings by relating them to individual situations, but the whole world shares in them. states that God can comment on every custom, and this comment applies to all. The sacred ‘Bani has not only been written for Sikhs. Akali Koar Singh – (becoming a little worried) This verse is solely for Muslims. jau sB mih eyku Kudwie khq hau qau ikau murgI mwrY ]1] You say that the One Lord is in all, so why do you kill chickens? ||1|| This proves what I say. Daas – How! Are us Sikhs not believers of the ‘sB mih eyku Kudwie khq ha’ verse? Even Hindus believe it, as do the Christians. It is a principle of religion that we all belong to one God. Do you disagree with this? Akali Koar Singh – I cannot disagree with it, but this verse has been specifically addressed to Muslims. Daas – This is your lack of faith and is also your stubbornness. What you want to establish is that it is forbidden for Muslims to kill chickens, but not for Sikhs. Akali Koar Singh – You can understand it which ever way you like but, this verse is addressed solely to Muslims. Daas – First of all then, I will dispel this myth of yours and then I will show you that this verse is not dedicated solely to Muslims. Read the first extract – byd kqyb khhu mq JUTy JUTw jo n ibcwrY ] Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false. jau sB mih eyku Kudwie khq hau qau ikau murgI mwrY ]1] You say that the One Lord is in all, so why do you kill chickens? ||1|| The first part of this two-line extract clearly states that is is addressed to Hindus and Muslims, and not only Muslims. ‘You say that the One Lord is in all’. Those who believe this will feel the impact of the verse. Those people who have been addressed in this verse, are bound by the same rules towards killing poultry. Hindus do not feel the impact any lesser than Sikhs, and Muslims do not feel the impact any more. In the same way, you cannot escape from the impact of this verse. Akali Koar Singh – That means no one can escape from the verse’s impact. Daas – At least you admit that the killing of poultry is wrong in principle. You should know that no one can get away with committing a crime. If there are others committing a crime, does that make your committing the crime, a lesser criminal act? First you would claim that Muslims were the criminal and, because you were a Sikh, you were not guilty of the same crime. But know that it has become apparent that everyone is effected by the impact of the verse, you have changed your stance, and now believe that no one can live a crime-free life. The crime that is done by all, is that crime acceptable? But how can you state that everyone commits crimes? The crime that are mentioned here, only relate to those who kill poultry. Everyone who kills poultry is a criminal, whether it be a Hindu, Muslim or Sikh. Akali Koar Singh – What I mean to say is, in breathing, drinking and walking on the earth we kill animals. Can you say that this is not the killing of animals? Daas – Is it true we do that? Do we kill animals for food and do we forcefully slaughter them? The killing of animals for our own taste is a crime, though if a act does not take us away from our natural diet, then we cannot be guilty of any crime. Breathing is merely an act of survival, not an act of consuming little animals. In the same way, our walking on the earth is not a deliberate act to kill small insects. By walking around, breathing, eating and drink, if we consume minute creatures, we will not be found guilty of a crime. Akali Koar Singh – All of us cannot escape the evil from slaughtering animals if in everyday life we continue to kill them. So, by killing a chicken, it isn’t if I gained a great deal more guilt. In breathing we cannot escape killing animals. Daas – (biting the inside of his cheek) Amazing! What a great point of view you have taken! Using paan and tobacco, smoking the pipe and smoking cigarettes are all forbidden to Sikhs. But you tell me, having travelled throughout India, you must have boarded many trains and buses on your travels. If you board a train which is full of smokers who are filling the air with cigarette smoke. Should you, during your time on that train, inhale some of that smoke during the natural act of breathing, would that make you a sinner? The fact is that you cannot avoid inhaling the smoke of the cigarettes. If the smoke is wafting into your face, clothes and hair, it means that you cannot avoid being effected by it. What a weak argument you put forward. At this point the Akali became very agitated, and was incapable of an answer. He hung his head and a silence followed. Then a short while later, the Akali responded: Akali Koar Singh – Brother, I came here to ask you if you would come and meet with the rest of my group who will become baptised Sikhs (amrit shakna) , but you set the conversation in a completely different direction. I will ask you to accompany me. I came to ask you this in Narangwal also. Daas – You can keep you invitation to yourself. It is possible to see Sikhs being baptised on many other occasions, and as I said to you in Narangwal, the state of being a baptised Sikh forbids one to eat meat. Those people who do not eat meat should be the ones who present themselves for baptism. Akali Koar Singh – At least come along. Ask them to refrain from eating meat, and they will. Daas – Akali ji, please talk sense; do not stray. You have vast experience in religious circles but you still hold the view that it is a Sikh’s religious right to consume meat. It is a shame that you haven’t been able to positively influence your followers in any way. If you did not lecture on eating meat, they would eat meat by following your actions. Actions speak louder than words. Three hours of debate followed, during which the Akali was put-down from every angle. Even with these put-downs, he would not give up his stubbornness. He didn’t leave his stubbornness, but he did leave us. All the objectives of this discussion have been met. Therefore, there is no need for extra narrative or dialogue. I will leave you with one final outcome. Having heard first-hand that Akali Koar Singh had taken the first steps to changing his thinking about meat, made me happy. He began to lecture on the true religious stance concerning meat and didn’t touch it again from that day on. I had hoped that this manuscript would be completed while Akali Koar Singh was still alive, but that wasn’t to be the case.

VaheguruJeeKaaKhalsa VaheguruJeeKeeFateh In Celebration of Bandi Chor Divaas

Gursikh di roti beti di saanjh Gursikh naal. This is the Khalsa Way

The Story of Pandit Maan Singh Shastree By Bhai Sahib Randheer Singh jee in Gurmat Gauravtaa Translated by Admin www.tapoban.org 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 ॥

Some Inspirational Stories Baba Sham Singh jee at a very early age of 5 years started living with a Baba Raam Singh jee. His father had died and his mother could not feed him. For this reason she came to Baba Raam Singh jee and urged him to accept Baba Sham Singh jee. Baba Sham Singh had a remarkable inclination towards doing Bhagti, at such early age. He developed so much love for sangat that he refused to go back with his mother. Once when Baba Sham Singh was only 6 or 7 years old, he became a little relaxed in getting up at Amritvela and missed Amritvela for 2 days in a row. At this Baba Raam Singh told one of his sewadaar to take Baba Sham Singh and drop him off to his mother. When Baba Sham Singh heard this, he was horrified. He could not imagine going away from sangat and this way, lose spirituality. He started crying. The sewadar lovingly told him to seek forgiveness from Sant jee. Baba Sham Singh prostrated before Sant jee and earnestly sought forgiveness for not getting up early morning. At this Sant jee forgave him and told him that if a person loses Amritvela, then there is nothing left in that person. He said if he (Baba Sham Singh) was not going to keep Amritvela in his sangat, he (Baba Raam Singh) too will have some burden of the sin incurred with this, since he is responsible for him. After this, Baba Sham Singh jee never lost Amritvela. He lived for 115 more years, after this incident. Another Singh while describing the importance of Amritvela used to say that Siri Guru Kalgidhar jee himself takes attendance of who get up at Amritvela. If a person misses Amritvela, he marks them absent but if a person regularly misses Amritvela, Guru Sahib just strikes off his name from the list. This is a very scary thought. If Guru Sahib was to strike off our name from his list of Gursikhs he monitors, what would happen of us? We would just die. Some Tips for getting up at Amritvela 1) Let's face it. We are not Brahmgyanis. So we should not try to imitate them either. Brahmgyanis may sleep (in so called sleep too they japp Naam) at midnight and still get up an hour or two hours later. But we are mortal beings. We must sleep early if we want to get up early. 2) One may sleep late and still get up early for 1 day, 2 days, 3 days or even a week but eventually he will be fatigued and sooner or later will lose or miss Amritvela. 3) A normal person needs at least 5-6 hours of sleep. If one wants to get up at 2am, then one must strive to sleep at 8pm. 4) Another thing to note is that if we sleep well at night, there is much more energy to japp Naam at Amritvela and concentration is much deeper. 5) If one is to sleep at 8pm, one must eat dinner by 6pm and then walk a little after eating. If one takes dinner at 9pm and sleep at 10-11, it is much harder to get up at Amritvela. As per experience of many Gursikhs heavy dinner, late at night, is an impediment in getting up early. 6) Do Kirtan Sohila with full concentration and do ardaas before Guru Sahib for Amritvela. 7) Before sleeping, one should try to concentrate on Naam Abhyaas or repeatedly do short Gurbani paaths like Ramkali kee Vaar and Basant kee Vaar. 8) At Amritvela, one should strive to do Ishnaan with cold water. This helps in concentration. Despite all the efforts and tricks, we must realize that Amritvela after all is a gift of Vaheguru. For this reason, the foremost thing to do is to supplicate and beg before Guru Sahib for this gift. If Guru Sahib beholds us with the eye of grace, then Amritvela is done effortlessly.

The Shawl becomes heavier as it gets wet If we attend Sat-Sangat, the dirt of our mind is removed in proportion to the time we spend in it. But what happens if we don't attend Sat-Sangat? Can we maintain status-quo? The answer is no. Siri Guru jee has made it clear that if we don't attend Sat-Sangat, our mind incurs dirt, as is evident from this Gurbani Pankiti: ਬਿਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਲਭੈ ਬਿਨੁ ਸੰਗਤਿ ਮੈਲੁ ਭਰੀਜੈ ਜੀਉ ॥3॥ (Without fortune, the Satsang cannot be found and without Sat-Sangat, the mind fills with dirt) In the light of these thoughts a beautiful Kabit of Bhai Gurdaas jee has come to mind. Please ponder upon the following Kabit: ਜੈਸੇ ਰੋਗ ਰੋਗੀ ਕੋ ਦਿਖਾਈਐ ਨ ਬੈਦ ਪ੍ਰਤਿ ਬਿਨ ਉਪਚਾਰ ਛਿਨ ਛਿਨ ਹੁਇ ਅਸਾਧ ਜੀ ॥ ਜੈਸੇ ਰਿਨ ਦਿਨ ਦਿਨ ਉਦਮ ਅਦਿਆਉ ਬਿਨ ਮੂਲ ਔ ਬਿਆਜ ਬਢੈ, ਉਪਜੈ ਬਿਆਧ ਜੀ ॥ ਜੈਸੇ ਸਤ੍ਰ ਸਾਸਨਾ ਸੰਗ੍ਰਾਮੁ ਕਰਿ ਸਾਧੇ ਬਿਨ ਪਲ ਪਲ ਪ੍ਰਬਲ ਹੁਇ ਕਰਤ ਉਪਾਧ ਜੀ ॥ ਜ੍ਯੌਂ ਜ੍ਯੌਂ ਭੀਜੈ ਕਾਮਰੀ ਤ੍ਯੌਂ ਤ੍ਯੌਂ ਭਾਰੀ ਹੋਤ ਜਾਤ ॥ ਬਿਨ ਸਤਿਗੁਰ ਉਰ ਬਸੈ ਅਪਰਾਧ ਜੀ ॥633॥ 1. If the diseased person does not show his disease to a doctor, the disease becomes worse every moment and eventually becomes incurable. 2. If one does not do effort to reduce debt, it increases every day because of the interest and eventually it becomes a huge problem. 3. If the enemy is not tamed in the battlefield, he becomes strong with every moment and eventually creates trouble for you. 4. The shawl becomes heavy as it becomes wet; in the same way without meeting the Satguru, sins keep increasing in the mind. Bhai Gurdaas jee in the above Kabit has given some excellent metaphors to explain the point that if the Jeev does not meet the Satguru, sins keep increasing in his mind. How to do Satsangat? Gurbani has made it clear that such place where there is Naam Abhyaas or Vakhiyaan of Naam Abhyaas i.e. Gurbani Paath or Kirtan, only such place can be classified as Satsangat. In Kalyug there is no better sanctuary than Satsangat, where one gets to utter the true Naam and true Baani - Gurbani. This is why our Ardaas ends with begging for Darshan of such Gurmukhs in whose Sangat Naam may be remembered. May Guru Sahib forever bless us with Satsangat. Kulbir Singh

A memorable story from the 1975 Dussehra Smaagam in Delhi: A resident of Madras was a devotee of the Devi (Goddess). From his childhood according to his family traditions, he had always worshiped the Devi. The Devi became pleased at this loving devotion and worship and then gave him her Darshan (vision) not once but on many occasions. The devotee in his mind was very happy that his worship was successful and the Devi also provided him guidance in all his worldly works. She would stop him from doing any unsuccessful worldly business and guide him towards success. Quite a while passed in this state and the devotee asked the goddess to grant him liberation from the cycle of births and deaths. The Devi replied "This is not in my control." Hearing this, the devotee became disappointed. What did he know that " ਦੇਵੀਆਨਹੀਜਾਨੈਮਰਮ ॥ ਸਭਊਪਰਿਅਲਖਪਾਰਬ੍ਰਹਮ ॥੨॥ " (p. 894) The devotee then said to the Devi, "Where can I find liberation then?" The Devi replied, "When you transfer from this place to another, someone there will give you the lead in this regard. By listening to his instructions you will get what you want. You will also have to change your religion." After some time, the devotee was transferred to Vijiaavaadaa City and upon arriving there, he became eager to know who would lead him, as had been prophesied. One day, a very special Sikh (Heeraa/diamond) of Guru Dashmeesh Jee was doing nitnem. When the BaaNee entered the ears of this Madrasi brother, he felt as if a light current of electricity had passed through his body. He thought to himself, "This has never happened to me before? What has happened here? Is it possible that this Sardar is to be my leader?" He had this thought in his heart when he went to the Singh and asked "Forgive me, what are you reciting? This has given me a buzz through my entire body." The Singh then explained that he was reading the BaaNee of Guru Nanak Dev jee. The Madrasi brother told the Singh about his experience with the Devi and asked "Can you lead me to the path of liberation?" The Singh replied "You've come to the right place. Liberation (Muktee) can only come from Guru Nanak Saahib. For this, you will have to receive amrit with your wife and become a Singh. By the time the Amrit Sinchaar time comes, prepare yourself by learning Gurmukhee and reading BaaNee" This was all the Madrasi had been waiting for and he along with his wife began to learn Gurmukhi and in days began to do Nitnem. Such a colour coloured him that soon he brought home Sree Guru Granth Saahib. The divnely coloured couple even unfurled the Khalsa's Nishaan Saahib over their home and eagerly began to await Delhi's Dussehra Smaagam. By the time Dussehra Smaagam arrived the devotee's wife became a daily reciter of Sukhmani Saahib. Waiting, finally Dussehra arrived. The couple along with their two children arrived in Delhi. Doing Gur Gur, this couple was initiated and became the True Guru's naam abhyaasee Khalsas. Upon receiving the Gurmantar, the khanda of naam began to go by itself. Facing the Guru, he with his own eyes saw the Satguru and was fulfilled for life. " ਭੂਲਾਮਾਰਗਿਸੋਪਵੈਜਿਸੁਧੁਰਿਮਸਤਕਿਲੇਖੰ ॥ ਤਿਨਿਜਨਮੁਸਵਾਰਿਆਆਪਣਾਜਿਨਿਗੁਰੁਅਖੀਦੇਖੰ ॥੧੩॥ " (p. 1099). After all this, one may wonder, "What a broken and twisted method the Devi used to lead her devotee! Why didn't she just say 'you will get liberation from the door of Guru Nanak?'" This actually is a very big revelation for us: Guru Nanak's name, or God's Naam, or GurbaaNee, or any words/Shabads uttered from the mouths of the Satgurus can only be uttered in Human life form, not after leaving the Human form. Forget meditating on Naam, gods and goddesses, devis and devtas, cannot even say the name of the Satgurus from their mouths. In such a helpless state, what liberation/muktee can they give to anyone? In his own words, Satguru Sachay Paatshaah who is the Master of Muktee in this era " ਮੁਕਤਿਦਾਤਾਸਤਿਗੁਰੁਜੁਗਮਾਹਿ ॥੧॥ " asks the Devi: " ਤੂਕਹੀਅਤਹੀਆਦਿਭਵਾਨੀ ॥ ਮੁਕਤਿਕੀਬਰੀਆਕਹਾਛਪਾਨੀ ॥੪॥ " (874) Then, we who are in the Human life form should consider ourselves very lucky that we have come to understand that liberation/muktee can only come form the door of Guru Nanak. There is no guarantee on life: " ਹਮਆਦਮੀਹਾਂਇਕਦਮੀਮੁਹਲਤਿਮੁਹਤੁਨਜਾਣਾ ॥ " (660) Then we should not delay at all. We should go for Amrit and become complete Singhs and then meditate endlessly on Naam, recite BaaNee and then we should achieve what we have taken human life for and return with a glowing face to the court of God. We should become free from births and deaths and " ਤਿਨਿਜਨਮੁਸਵਾਰਿਆਆਪਣਾਜਿਨਿਗੁਰੁਅਖੀਦੇਖੰ ॥੧੩॥ " should be our spiritual state. Otherwise, let it not be that we regret that our short lives have come to an end and we have found ourselves in the situation " ਰੈਣਿਵਿਹਾਣੀਪਛੁਤਾਣੀਉਠਿਚਲੀਗਈਨਿਰਾਸ ॥ " (134). NOTE: This Singh was a Telegu speaker and dedicated servant of the Goddess. He was peshed in the 1975 Dussehraa Smaagam and received amrit with his family. He was named Bhai Bhajan Singh and his wife was named Bibi Amar Kaur. When they received amrit, it was an amazing sight. On January 27, 1989, Bhai Bhajan Singh returned to the feet of the Guru. The blood-family of these Gursikhs have cut themselves off from them, knowing them to be Sikhs. The family lives in a rented home but they keep Satguru jee in their home with the utmost respect. The couple, alone, would do RaN Sabaaees. They would not drink so much as a sip of water from their relatives' or friends' homes. They were dealing with a situation where their entire worldly family was on one side and their faith on the other. And then fate struck. May Guru jee keep this family steadfast even after the deadly blow of the loss of the father. These poor people have no other support but the Guru and other Sikhs. There are four children. The elder son and daughter were in the 9th grade and the younger in the 5th when this happened. The mother feels sad sometimes, but the children say "Guru Granth Saahib jee is our Baba jee and Father: Mother, don't worry!"

Only One Month left to Live Imagine if someone told you that you were going to die in one month. What would you do? Well, this happened in reality to a fortunate person, not very long ago. I heard this story, that occurred in the nineties in my native village in India. There lived in my village a person called Ravel Singh. Ravel Singh did not learn to read and write as was the case in our villages in the 40s and 50s, and as such could not read Gurbani. When he grew up to be a youth, he got entangled in bad company and started drinking and committing other sins. In short he led a life of a saakat (manmukh, bemukh) all his life. I don't know much about his other life but towards the end of his life a very interesting incident occurred. He met a Gurmukh pyaara, in whose sangat he started thinking about his life. This singh was a chardi kala wala singh. He felt sorry for Ravel Singh's dark and sinful life. One day Ravel Singh who had now stopped cutting his hair, came to see this Gurmukh Pyaara. He got a shock of his life when the Singh told him that he had only one month to live i.e. he was going to die in one month. Ravel Singh was healthy and was not too old. He did not expect to die but had faith in the bachan (saying) of this singh. Ravel Singh got really worried when he heard this and told the singh that he was worried about his future in next life as he had done nothing good in his life. The singh in turn told Ravel Singh that since he had never learned how to read and write, he could not do paath. The Gurmukh Pyaara told Ravel Singh to take amrit as soon as possible and do Naam abhyaas day and night. Within couple of days, Ravel Singh was able to take amrit. In the meantime, he had his family build a kulli (a small hut) in his agricultural land. There he stayed for one month and immersed himself in Naam and Naam alone. He could not sleep at night as he had great fear of death. He had no more wishes and could not care less for any worldly things. He had no interest in eating good food. His family used to provide food to him at his kulli. He never cared what he was eating and how much. All he did day and night was recite Naam. As a result of about 25 days of continuous Naam, peace resided in his heart. He felt that his sins had washed away. He passed away very peacefully, while engaged in Naam about a month after he took Amrit. Someone asked me if Ravel Singh who was totally uneducated, used to do Nitnem of Gurbani. As far as I know, Ravel Singh did not do nitnem. Another person named Gurdaas Singh from my village was a top-class drug addict. All his life he did nothing according to Gurmat. He was a known expert of home-made sharaab (liquor), in his area. He was from a so-called low-caste and used to work in our fields. A miracle occurred towards the end of his life. He totally gave up bad habits and took Khande Pahul i.e. got initiated into the Khalsa order. One day when he came to our home, he was all dressed in baana (Khalsa Attire). He had taken Amrit of Guru Sahib. He gave up his previous habits and addictions. He led a simple life. I was a child then and still remember that he used to carry a sarbloh baata (All steel bowl) all the time and ate all his food from sarbloh. Everyone who saw him used to get very surprised at his change. I don't think he used to do nitnem as he could not read or write but part of his daily routine was to go to Gurdwara Sahib and there he used to attend the holy congregation twice a day. Perhaps he listened to nitnem from there. He led an exemplary life, last 5-6 years of his life. I guess, the same could be true for Ravel Singh. He may have been going to the Gurdwara and listening to nitnem there. I am not sure though. These two examples prove that Naam and Gurbani are great healers. Sins of many lives get washed away if we do Naam and Gurbani. Their lives also prove that it is never late to become a Sikh. If we submit before Guru Sahib, Guru Sahib would surely release all our chains of 8.4 million lives. Bhai Kulbir Singh jee

VAHEGUROOJEEKAAKHALSA VAHEGUROOJEEKEEFATEH Oct 23 2010 Raensabaayee Keertan 7:00 PM to 5:00 AM Derby Sri Guru Singh Sahba Gurdwara Princess Street, Derby, DE23 8NT - For the Gurgaadi of Sri Guru Granth Sahib Jee AMRITH SANCHAAR The Amrit Sanchaar will be on Saturday 23rd October 2010 starting at 8pm sharp at Gurdwara Sri Guru Singh Sahba Derby, Princess Street . Contact Jathedar Bh. Ragbhir Singh - 01926 740160 for details of Amrit Sanchaar. If you have questions, you can contact Jathedar Raghbir Singh 01926 740160 or Bhai Tarunjeet Singh 07877888874 If any persons do not have full kakaars, then Akhand Kirtani Jatha UK will provide them as part of the seva. "At Siri Kesgarrh Sahib, at the time when the Khalsa Panth was created this was the actual model which has been passed on Seena Baseena within the Panth in convention over time. Sportive Father Siri Dasmesh Jee implanted the practice of Sarbloh to keep the warrior spirit alive inside the Khalsa with each breath. With the form of Sarbloh the Khanda making Amrit Power "Nanak Naam Chardi Kala" forever awakens the Jot inside the Khalsa. Taken from Gurmatbibek By Bhai Sahib Randhir Singh jee

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VahegurooJeeKaaKhalsa! VahegurooJeeKeeFateh! With Sri Guru Granth Sahib jees blessings, the Sangat have reformatted Khalsa House Asthaan into a Gurmat Center for the Sikh Sangataan. Attached is a timetable of programs that occur weekly. This project is Inspired By Gursikhs Worldwide gurmatbibek.com sevatothemax.com khalsaclub.com panthic.org tapoban.org

TORONTO, CANADA - Bhai Jagtar Singh Ji of Gurdwara Tapoban Singh, Toronto, passed away on September 7th, 2010 in the highest of spirits and completed his spiritual and physical journey on Earth whilst chanting Gurmat Naam. Bhai Sahib was a well respected Gursikh who was instrumental in organizing the Institute of Gurmat Studies, Gurdwara Tapoban Sahib, where daily Amritvela, Nitem, Akhand Kirtan, and Gurbani Santhyia, and the traditional Tat-Gurmat lifestyle is promoted across the congregation. He firmly insisted that Gurmat should never be compromised, and stressed the importance of staying true to one's bachan (word), and keeping steadfast on Panthic principles. Bhai Sahib believed that modern Sikh leaders, parchariks, and kirtanees themselves do not uphold the ideals of the Khalsa, so how could they influence others to do the same? He believed the Chardi-Kala of the Panth would automatically come through the practice of Tat-Gurmat, and not watered down rehats. Unlike others, Bhai Sahib did not preach, but practiced and lived the life of a true GurSikh. He took Khanday-ki-Pahul over thirty years ago, in 1976, and until the last breath kept his Khalsa Banna, strict Amritvela, Sarbloh bibek, intact. Such was the iron disciple of this Gurmukh. Bhai Sahib spent a majority of his time engrossed in Naam Abhyaas and Gurbani recitation. Guru Gobind Singh Ji describes the characteristic of such a Gurmukh in his Bani: ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥ Only in whose heart shines the full Divinely Radiant Light is a true Pure Khalsa. (Further glimpses about this rare GurSikh's life will be shared in the coming days, along with details of his Antim Sanskaar) Details on the Antim-Sanskaar (funeral) are as follows: Today (Sep 7, 2010) - Kirtan from 6:30 to 8:30pm at Gurdwara Tapoban Sahib. Sep 8, 2010 - Kirtan and Antim Darshan from 10am to 11:30am, at Benisasis Funeral Home (Derry Rd and Goreway, Malton). Sep 8, 2010 - Saskaar (Funeral) from 1:30pm to 2:30pm at Meadowvale Crematarion (Mavis and Hwy 407).

Master Sunder Singh jee Jalandhar Master Sunder Singh jee could be seen at the AKJ’s Guru Nanak Dev Gurpurab, Jalandhar Smaagam sitting in attendance of Guru Granth Sahib jee, either doing chaur or in deep meditation. Master jee was born in 1897 to Baba Nihal Singh jee in Shaykoopura (Pakistan). After obtaining a degree in teaching, he took the position of head master at JaRaanvala Primary School in Lyallpur. Even after he retired in 1952, he continued to be called Master jee by the Sangat. Master jee had received amrit in childhood and so when he went to his job in JaRaanvala, the Village council saw him and his lifestyle and complained to the District Board Officer, “Why have you sent a Sikh (Singh Sabha member) to our village?” In those days the mahants, Nimralas and Udasis had all made a fuss that the Singh Sabha were bent upon destroying the Sikh faith. They complained that the Singh Sabha would initiate so-called low castes with Amrit and include them in the Panth. In those days, amritdhaarees were generally called “Sikhs” In some places it is still this way. Soon however the village people changed their mind after seeing Master jee’s purity of conduct. Master jee would encourage his staff and the students to work hard and as a result his school began to achieve excellent academic results. The students that came in contact with Master jee all became good Gursikhs. Master jee’s own children relate how once they grew up a little, Master jee would wake up at 1AM. He would wrap himself in shawl or a blanket and then turn his attention to the Guru’s feet. For the next four or five hours he would be lost in meditation. No one knew why he spent so long in this state. Once, a very close sister in the Sangat asked Master jee “in such a long meditation, what do you read? Our nitnem paat is finished in an hour an hour and a half….” Master jee replied, “When I read BaaNee, my stubborn mind leaves the presence of Guru Sahib and goes about in different thoughts. When it returns, I commence the paat from where it had stopped. Because of this, it takes me such a long time.” Master jee would never share his inner experiences. From this, we learn that Master jee was firm in his believe that the paat of Nitnem should be done with the consciousness attached to the feet of the Guru, and in his presence. If Nitnem is not done with consciousness, it is only a physical act. Master jee would listen to entire ran sabaees while sitting in the attendance of Guru Sahib. His face would glow red. Once, while speaking to a very close friend, Master jee hesitatingly said that it is difficult to stay focused on outside keertan for long periods, keertan can also be heard inside. These are inner spiritual experiences that Gursikhs always refrain from speaking about. Old Singhs in the Jatha say that Bhai Sahib Randheer Singh used to listen to divine keertan and then coloured in those spiritual waves, used to do keertan himself. The raags all used to stand in his attendance with folded hands. The point is, that in a Gursikh’s life, by the grace of the Guru, that time does come when they may be engrossed in naam or keertan for many hours at a time. It is the Guru’s grace that Master jee stayed in this spiritual state till his final breaths. Besides taking care of his own family, Master jee also took responsibility for caring for his widowed sister’s family shortly after taking his job as head master. He accepted the will of the Lord as sweet. For his entire life he spoke very sweetly and with humility. Never did he speak bitterly. Neither anger nor ego could affect his life. He spoke very little. After Partition, Master jee moved to Jalandhar. He had been going to AKJ smaagams even before Partition and had become close with Bhai Sahib Randheer Singh jee. When he came to Jalandhar, he along with his two daughters began a keertan program every Sunday at various homes. Slowly people joined the congregation. He then requested Bhai Sahib to have the yearly smaagam for Guru Nanak Dev jee’s Gurpurab at Jalandhar. It had been Master jee’s desire that if not daily, then weekly AKJ smaagams should take place in Jalandhar. Soon keertanee Singhs and Singhnees were sent to help him. Master jee, his two daughters and the neighbor’s daughter used to leave at amrit vela with the instruments and arrived first at the smaagam venue to begin the keertan on-time. The tabla player also lived close by to them and used to drive a rickshaw. Using two rickshaws, they used to leave their home at 4AM. The Sangat would also begin to arrive early at Amrit Vela. In this way, Master jee made Jalandhar a center for akhand keertan. Kartarpur, Dyaalpur, Kapoorthala, Kakee Pind all became attached to this center and all the keertanees that do seva there learned keertan in Jalandhar. Master jee was the Jathedar of the Jalandhar area until his final days. Master jee was respected for his farsightedness and Gursikh lefstyle. Even outside of Sikh society, he was respected. Master jee helped many poor Gursikh children get jobs and Punjab & Sindh Bank. Never once did he express and ego over being Jathedar for over 30 years. At the yearly smaagams, when all the other sevaadaars would leave their seva after the conclusion of the smaagam, Master jee would continue to look after the instruments and other things till the very end. In mid-October 1977, Col. Daljeet Singh and Bibi Harsharan Kaur jee’s daughter was to be married and three continuous akhand paath sahibs had been scheduled at their home in Mithaapur. Master jee at the age of 80, without any eyeglasses, completed 2 hour rauls. Two paaths had concluded and the third was to conclude on the day of the marriage at 6AM. I arrived the night before the marriage. My bedding and Master jee’s were together in the open courtyard. Around 1AM Master jee rose for his 2AM raul and went to gather his clothes to bathe. Suddenly Master jee had a heart attack. He was in a lot of pain and was repeating “Vahiguru, Vahiguru”. It was apparent he was in much discomfort. I also awoke. I put my shawl over him. He said to me, “go get a bottle of medicine from my suitcase inside and put the medicine in my mouth”. I did as he asked but the pain continued to increase. I woke up Col. Sahib and Bhain jee and told them what had happened. Col Sahib went to Model Town to fetch a Doctor in his car. All the Singhs, (10-12 of them) went to Master jee’s bed and began to repeat Guru Guru. Bhain Harsharan Kaur took Master jee’s head and put it in her lap and said “Father, you must perform the marriage of our daughter! Is this any time to leave us?” Master jee replied, “Oh silly one, what better time is there than this? It is Amrit vela, Singhs are all around me meditating on naam, Guru Sahib’s call has come and Singhs have come to take me. Please forgive all my mistakes and faults.” Bhain jee was lost in sadness and didn’t know what she was saying. The Doctor arrived and gave an injection. The Doctor said, “This is a very serious attack, if his condition improves in the next five minutes, he may be saved, otherwise I have no hope.” As we watched, Master jee joined his hands together and in full awareness gave everyone a Fateh and took his place at the feet of the Guru. I realized here that a devotee’s death is a new life which is passed in the feet of the Guru. Master jee’s remains were taken to his home in Sraaj Ganj at 4 AM with respect. Once the day rose, the daughter’s marriage took place. After the marriage, the entire Sangat took part in the cremation.

Dr. Kaur Singh received amrit in an amrit sinchaar organized by the NirbaaN Keertanee Jatha and he became so attached to naam and baaNee that he would attend any smaagam within 50 miles of his home. At RaN Sabaaees, he would sit the entire night in complete awareness and would not move even a little. When Dr. Sahib was young, he was very stubborn and of a hot temper. He would even try to take a stick to his commanding officers. Even the biggest and most influential members of his family would fear him. But after becoming attached to naam and baaNee, he became so soft-hearted and calm that even if he had spoken bitterly to someone 20 years earlier, he would go to beg for forgiveness and would always say, "I am very much in error…." Dr. Sahib had received the priceless gift of BaaNee in his youth from Gurmukh Pyaaray Sant Attar Singh jee. When he was younger, Dr. Sahib attended a divaan in which Sant jee was doing keertan. The thought came to his mind that it would be nice if he could speak in person to this great Gursikh, but then he thought, with such a huge sangat present, this would not be possible. Then, while doing keertan, a type of miracle occurred. Sant jee was doing keertan and then stopped and while gesturing towards Dr. Sahib asked, "Do you read BaaNee?" Dr. Sahib thought that the motion could not have been towards him since Sant jee did not know him at all. Sant jee, seeing Dr. Sahib's silence, then said "Man with the red turban! Do you read baaNee??" Seeing the direct reference to himself, Dr. Sahib stood up and replied, "Mahaaraj, I cannot memorise baaNee." Sant jee replied, "Do Sukhmani Sahib paaths, you will memorise a lot of baaNee." Then what? A downpour of blessings followed. He memorised so much baaNee along with his nitnem, including Sukhmani Sahib, both Barahmahas, Baavan Akhree, Akaal Ustat and many others as well. For every Smaagam, Dr. Sahib would make donations for the langar. Over the years, he gave hundreds of thousands of rupees this way. But he did not let anyone know about how much he gave. If someone in the family asked him this question, he would avoid the question or scold them for asking. These donations were above and beyond his regular dasvandh. He forever remained humble and hidden. Once, Dr. Sahib sold off some property he had bought near Bathinda for about 1.5 Lakhs. He then said to his close friend Bhai Kirpal Singh, "I'm going to take this money with me after I die." Bhai Kripal Singh replied that this even a small needle could not come with us after death, how would he take such a large sum of money? A few days later, Dr. Sahib gave a large donation to the langar of the Central Smaagam and then said "I'll take this money with me like this." And he vowed to give the rest of the money for the Guru's work as well. Dr Sahib was a very deep scholar of baaNee and would always encourage Singhs to do clear and correct paath. Once, Bhai Jeevan Singh jee was doing keertan and afterwards, Dr. Sahib approached him and said "at some places you read baaNee incorrectly." Bhai Jeevan Singh then replied in humility, "Dr. Sahib, when I read baaNee incorrectly, please slap me." Dr. Sahib at that moment grabbed Bhai Sahib's feet and asked for forgiveness. At first, Dr. Sahib used to say, "When I pass on, call as many Singhs as possible and have a keertan." But a short while before his passing, he began to say "It's alright. It's of no consequence if someone comes or not." It was as if he had received some kind of knowledge. As it happened, when Dr. Sahib passed on, and the bhog was to happen, there were smaagams at many places and very few Singhs could attend. Even Bhai Kirpal Singh whom he considered his own nephew could not attend due to certain complications at home. So, this beloved of the Guru left for Gurpuree, reading baaNee, meditating on naam, listening to raN sabaaees in one sitting. He was 91 years old.