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  1. I want to download this movie online. Help really appreciated.
  2. I have plans to go to Newzealand for studies and then settle down there. I am fed up of India. How is newzealand ? How is sikhi there ? Anyone from Newzealand here ?
  3. http://www.tapoban.org/forum/read.php?1,5691
  4. http://satguru.weebly.com/satguru-nanak-sahib-in-bamunanikauganda.html
  5. http://news.oneindia.in/2010/03/06/pakpm-to-lay-foundation-stone-of-sikh-university-atnan.html
  6. A Sarblohi Warrior: Shahid Bhai Gurpal Singh Babbar Introduction The pinnacle of love is to sacrifice yourself for your beloved. The Punj Pyare gave their heads to the Guru and the 40 Muktas also proved their love by sacrificing their lives. This is the highest echelon of love. During the mid-80s, the movement for a free state for the Khalsa was in its early stages. Scores of Singhs were shot and killed with each passing day. Thousands of bright young men and women came forward to take up arms and fight the Brahmanical oppressors, who were bent on decimating Sikhi forever. The events of 1978 and 1984 had a deep impact on the psyche of every Sikh, this ignited a passion for Sikhi and transformed them into saint-warriors. One such youth was Bhai Gurpal Singh Jee from Bhuccho Mandi, district Bathinda. Youth Bhai Gurpal Singh Babbar was born on November 24, 1965. His father is Bhai Jagjit Singh and mother Bhupinder Kaur. Bhai Sahib had one younger brother as well. Bhai Sahib came from a very educated, rich, and prosperous family. Both of Bhai Sahib's parents were teachers and taught at nearby schools. Bhai Gurpal Singh spent the first five years at Bhuco Mandi with his grandmother. Bhai Sahib's entire family was amritdhari for some generations and so he received his love of the Guru in his heritage. Bhai Sahib was very devout. He would go to the Gurdwara daily and listen to nitnaem there and only then eat anything. Bhai Gurpal Singh graduated from high school in 1980 and then went to Punjab Agriculture Univesity in Ludhiana to study for his B.Sc in agriculture. He was very intelligent and attended school on a scholarship. Becoming Amritdhari and Sarblohi Bhai Gurpal Singh's love for Sikhi continued to grown and in 1981, he received amrit at the Ludhiana Smagam organized by the Akhand Kirtani Jatha. From that day he kept Sarbloah Rahit of the Khalsa. When he came home that night, on his shoulder he was carrying a boari, a sack filled with sarbloh battae and other vessels. He immediately took all the china and glassware and threw them in the garbage. Bhai Sahib told his parents, "We will cook and eat in sarbloah from now on. This is the guru's rahit." Bhai Gurpal Singh began preparing his own meals. Before going underground Bhai Sahib generally wore the Khalsayee bana, with a damala and chola. Bhai Sahib was very strong and had a good physical build. Bhai Sahib excelled in education was one of the most intelligent students that the University had ever seen. Along with their education however, the young Singhs at the university did regular sat sang at the university dorms. Many students were inspired by Bhai Sahib's example. Bhai Gurpal Singh and other young Singhs used to learn gatka and martial arts and talked about being ready to serve the Panth. When doing let stretches for martial arts classes, Bhai Sahib and his companions used to take each other to the limits and joke about the police using the same methods for torture. Bhai Sahib had a very strict nitnem. Every day, beyond his seven bani nitnem, he would also recite Sukhmani Sahib, Baranmaha, and Savaiyay. He memorised 16-17 banis, At the Delhi Akhand Kirtan Smagam, Bhai Sahib took part in the Gurbani competition and won Rs. 960. He also won a similar competiton in Ludhiana. Bhai Sahib and the Jatha Bhai Sahib very much enjoyed doing keertan and playing joRee. He had memorized about 50 shabads, Whenever he would come home, he would play a tape and play joRee with it for practice. He would do his Rehras Sahib as keertan and would also do Asa Di Vaar keertan with great love. Bhai Sahib was a very good laridaar akhand paathi. To read shudh paath, he would consult with older Jatha Singhs. The Singhs in the Jatha respected him very much and he was greatly loved. When the yearly Ludhiana Smagam would come, he would abandon everything and do seva in the langar day and night. Even school would become secondary. Eventually the Ludhiana Sangat assigned Bhai Gurpal Singh the seva of preparing Degh. The seva of Degh is a very big seva and is given only to those Singhs who keep the strictest Sarbloh Bibek and also have a strong spiritual jeevan. At first Bhai Sahib was very inexperienced and the Degh did not turn out right. The Singhs gave him a tankhah. But by his keen interest and Guru Sahib's blessings, Bhai Gurpal Singh became very good and was even nicknamed "Degha Vala Singh". Bhai Sahib had total faith in Gurbani. He was dedicated to the principles espoused by the Akhand Kirtani Jatha and would go to the Jatha's major Smagams in Amritsar, Anandpur Sahib, Delhi etc. Usually he could be seen sitting on stage play the khaRtaals. All night he would sit in one position, listening to the Ran Sabaiee. Joining the Movement Bhai Gurpal Singh's every pore was filled with love of the Guru. He was very anxious to preserve the anakh (honour) of the Panth. The 1978 Nirankari Massacre in Amritsar had a deep effect on his mind. Bhai Gurpal Singh felt that the Singhs had been brutally slaughtered and there was no justice to follow. Bhai Sahib felt the desire to serve the Panth so in February 1984, he left for Amritsar. Someone asked Bhai Sahib what would happen to his family, Bhai Sahib Replied, "We are two brothers in the family. Now treat us like there is only one" (Bhai Sahib's younger brother is still alive today). Bhai Gurpal Singh's father Sd. Jagjit Singh went to Amritsar and forced Bhai Sahib to return. He insisted Bhai Gurpal Singh continue his studies. Bhai Gurpal Singh returned but at this point began to secretly take part in operations against the Indian Government. Bhai Sahib felt that his sacrifice was needed to protect the Panth and fight against evil. He believed that the best way to use his life was to sacrifice it for the cause of the Guru. When Bhai Sahib's family began to build a new house, he would say to his father, "What is the benefit of these bricks? The Panth is locked in life and death struggle and our money should go to maintain our Panth's honour." Bhai Sahib encouraged his family to give their Dasvandh to the Sikh Movement. Eventually Bhai Sahib went completely underground. Bhai Gurpal Singh jee soon took part in big operations such as the rescuing of Bhai Anokh Singh Jee from the Ludhiana Court houses. He worked together with all organizations of Singhs. Bhai Sahib was always in chardi kala and had a tremendous nitnem. No matter what duty brought, he always did two Sukhmani Sahib paths before eating his evening meal. Singhs that saw him talk about the red-Gurmukhi glow that was present on his face. One Singh I talked to who did seva with Bhai Gurpal Singh said that Bhai Gurpal Singh could do Sukhmani Sahib very quickly and with great concentration. The Singhs used to talk amongst themselves and say that he was of a very high avastha and some Singhs even thought he was a Brahmgyani. Bhai Sahib became central to the operations conducted in the Malwa region. In early 1987 Bhai Sahib came to see his parents. Bhai Sahib asked his father to do Ardas that his Sikhi would last intact to his final breaths. Seeing his mother very sad, Bhai Sahib said, "Guru Gobind Singh jee sacrificed his four sons for us. We are two brothers. Can't you give just one son to the Panth?" Bhai Sahib asked his family to have his final rites performed by Rehitvan Singhs from the Jatha. Final Letter Bhai Gurpal Singh was not able to meet his family again but sent them a final letter which is translated below: "Respecteds, Vaahiguru jee ka Khalsa Vaahiguru jee kee fateh! By Guru Akaal Purakh's supreme grace, I am in total Chardi Kala and Anand. I have no troubles at all. But I am sad about one thing that you are all depressed. But at the same time I was glad to know that Father is in Chardi Kala. There is no reason to be depressed. I wanted this fate. You can certainly be depressed, weep and wail if I ever betray the Panth, or act like a coward or if I commit any immoral crimes. And please do weep the day I give up my weapons before this evil government. But if by the grace of the Satguru, like countless of my brothers, I am successful in breathing my end with my kesh and Sikhi intact, then please do not weep. Read Bani and jap naam and do ardaas before Satguru that he lets us pass this exam with his grace. Countless others die. Some die by taking drugs, others die in countless honourless ways commiting shameful acts. Be grateful that Sachay Pathshah has brought your son to his side. Our love exists only if you stay in the limits of Sikhi and talk about love of Sikhi. Everything else is fine. There is no need to worry. Every day you do paath and know that Dukh is medicine and Sukh is a disease. Please give my roaring Fateh with hands clasped together to [all family members and acquaintances]. Vaahiguru jee ka Khalsa Vaahiguru jee kee fateh!" Shaheedee The time Bhai Gurpal Singh Babbar was eagerly awaiting finally arrived on Monday May 11, 1987. Bhai Gurpal Singh had found out that another prominent Singh in the Movement, Bhai Jarnail Singh Halwara, the assassin of Harchand Singh Longowal, had cut his kesh in order to conceal his identity. Bhai Sahib was firmly against compromising Sikhi to save one's life. He decided he would go meet with Bhai Jarnail Singh and encourage him to keep his kesh again and get peshed at the next possible amrit sinchaar. Even in the thick of battle, with the Indian Security Forces hot on his trail, Bhai Gurpal Singh was willing to take a risk to help a fallen brother on the Path of Sikhi. Bhai Gurpal Singh and another Singh met Bhai Jarnail Singh at village Haripur in Sangrur. They had a long discussion and decided to spend the night at a small hut in the fields. Somehow the Security Forces received word that these most wanted Singhs were in the area. Bhai Sahib had risen for amrit vela when at 4am, the hut was surrounded Bhai Sahib heard some noises outside and immediately knew what was happening. They came out fighting and after a heated battle with the police, Bhai Sahib and Bhai Halwara were silenced. Bhai Gurpal Singh took the bullets in his chest and did not run. When he fell, Guru Sahib did one final kirpa on his Shaheed: Bhai Gurpal Singh's head rested on an elevated water canal. Even in death, Guru Sahib did not let his Singh's head bow before the enemy. Bhai Sahib's family was not aware of the Shaheedee until some days later. They finally found out about the Shaheedee from someone who mentioned seeing a picture in the newspaper. After their Shaheedee countless Singhs gathered at Bhai Gurpal Singh's house and did an akhand paath and akhand kirtan, which was done in great chardikala. The village of Halwara made a new gurdwara in honor of Shaheed Bhai Jarnail Singh Jee Halwara. In Bhucho Mandi even today there is a Gurdwara Sahib that has the pictures of Bhai Gurpal Singh Babbar and is kept in his memory (though the name of the Gurdwara has been changed since). Bhai Gurpal Singh Babbar was a chardi kala sarblohi warrior. Even today his family keeps his old batay as his momentos. Bhai Sahib sacrificed his life in the highest of Khalsa traditions in order to fight against oppression and to maintain the honour of the Panth. When the Panth needed his head, he did not back down. Bhai Sahib's example is one that we can all learn from today.
  7. Salvation Before Guru Nanak? By Bhai Sahib Randhir Singh in “Gurmat”, September 1959 One friend has raised the doubt that if Satnaam (the true naam) has only been given by Guru Sahib and if humans can only be saved and liberated by Satnaam, how were humans liberated before the arrival of Guru Nanak Sahib jee? It has been proven [in other books] through Gurmat principles that true salvation is only possible through Satnaam. In reply to this, with the beat of a drum and in a thundering voice I say not once but hundreds of thousands of times that true salvation for humans and true liberation is only possible through Satnaam and this Satnaam has only been revealed by Satguru Nanak Sahib. Sri Guru Nanak Dashmesh jee in his bani, Bachitar Natak has made it very clear that all those Avtars, Prophets etc. who came to this earth were sent by Akal Purakh for the salvation of humanity however, Guru Sahib has said about them: ਸਭ ਅਪਨੀ ਅਪਨੀ ਉਰਝਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥ Everyone placed his own interest first and foremost and did not comprehend God. Also, ਜੇ ਪ੍ਰਭੁ ਪਰਮ ਪੁਰਖ ਉਪਜਾਏ ॥ ਤਿਨ ਤਿਨ ਅਪਨੇ ਰਾਹ ਚਲਾਏ ॥ All the great men created by me started their own paths. And also, ਜਿਨਿ ਜਿਨਿ ਤਨਿਕ ਸਿੱਧ ਕੋ ਪਾਯੋ ॥ ਤਿਨ ਤਿਨ ਅਪਨਾ ਰਾਹੁ ਚਲਾਯੋ ॥ Whosoever attained a little spiritual power, he started his own path. ਪਰਮੇਸਰ ਨ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ ਮਮ ਉਚਾਰਤੇ ਭਯੋ ਦਿਵਾਨਾ ॥੧੬॥ None could comprehend the Lord, but instead became mad, saying “I” (with ego)16. ਪਰਮ ਤੱਤ ਕਿਨਹੂੰ ਨ ਪਛਾਨਾ ॥ ਆਪ ਆਪ ਭੀਤਰਿ ਉਰਝਾਨਾ ॥ Nobody recognized the Supreme Essence, but was entangled within himself. Finally, ਸਭ ਤੇ ਅਪਨਾ ਨਾਮੁ ਜਪਾਯੋ ॥ ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ ॥੨੭॥ He caused all to utter his name and did not enshrine (driR) Satnaam of the Lord to anyone.27. So this is clear from the words of Sri Nanak Dashmesh that ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ . Before Satguru Nanak, Satnaam was not given and enshrined (driR) by anyone. How could they give it since this Satnaam was not obtained from the Dargah (court) of Akaal Purakh by anyone except Guru Nanak? How could they obtain it since no one (none of the earlier prophets) cared about the true salvation of humanity? They were all just concerned about themselves. They became full of themselves because of the fact that they had heard a celestial voice tell them to help save humanity. [The voice] said that they were appointed leaders of men and with this they became egotistical. Only Guru Nanak-Dashmesh jee were saved from this egotistical way. Ah! With what amazing humility does Sri Guru Dashmesh jee say, ਅਕਾਲ ਪੁਰਖ ਬਾਚ ਇਸ ਕੀਟ ਪ੍ਰਤਿ ॥ The Words of Akaal Purakh to this insect: And Akaal Purakh’s hukam is as such: ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥ ਪੰਥ ਪ੍ਰਚੁਰ ਕਰਬੇ ਕਹੁ ਸਾਜਾ ॥ I have appointed you as my son and hath created you for the propagation of the Panth ਜਾਹਿ ਤਹਾਂ ਤੈ ਧਰਮੁ ਚਲਾਇ ॥ ਕਬੁਧਿ ਕਰਨ ਤੇ ਲੋਕ ਹਟਾਇ ॥੨੯॥ "You go therefore for the spread of Dharma (righteousness) and stop the people from foolish actions".29. Look at the humility in Sri Dashmesh jee’s answer to this hukam of Akaal Purakh: ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥ I stood up with folded hands and bowing down my head, I said: ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥ "The Panth shall prevail in the world, when you give your assistance."30. Satguru Nanak jee came, being sent from Akaal Purakh with the orders from Dargah, and whenever he came to perform the selfless task of offering salvation of the countless universes, Guru Baba did not do anything of his own will. He went to Sachkhand and took the orders from there and accepting Akaal Purakh as his Guru, took the Guru Deekhyaa (initiation). He took the true initiation deekhyaa and every time [he came], kept taking it. Yes, he obtained the Gurmukh divine gift of nau-nidh naam gareebee. gurmuK pweI dwq ielwhI Yes, bwbw pYDw sc KMf nOiniD nwm grIbI pweI] Baba[Guru Nanak] reached Sachkhand wherefrom he received Naam, the storehouse of nine treasures and humility. He set this example and continued to set it. After obtained the true gift of Satnaam from the Lord’s Court, Guru Baba, Satguru Nanak Sachay Paatshaah distributed Satnaam to the human world. Not only on this land of Bharat (Hindustan) but in all directions of the world he sent out Satnaam. gVH bgdwd invwiekY mkw mdInw sB invwXw] After making Baghdad, the citadel (of pirs) bow, Mecca, Madina, and, all were humbled. isD cOrwsIh mMflI Kt drSn pwKMf jxwXw] He (Baba Nanak) exposed the eighty four siddhs and the hypocrisies of the six schools of Indian philosophy. pwqwlW AwkwS lK ij`qI DrqI jgq sbwXw] Hundreds of thousands of underworlds, the skies, earths and the whole world were conquered. ijqI nvKMf mydnI sqnwm kw ckR iPrwXw] Subjugating all the nine divisions of earth he established the cycle of Satnaam. dyvdwno rwks dYNq sB icqR gupq sB crnI lwXw] All the gods, demons, raksasa, daitys, Chitragupt et al. bowed at his feet. ieMdRwsx Ap`CrW rwg rwgnI mMgl gwXw] Indra and his nymphs sang auspicious songs in his praise. BXw AnMd jgq ivic kil qwrn gur nwnk AwXw] The whole world came into bliss as Guru Nanak came to save those in Kaljug ihMdU muslmwn invwXw] The Hindus and Muslims were all made to bow. Not only this world, but hundreds of thousands of Universes and galaxies and planets were won by Satnaam. Yes! Guru Baba spun the chakar of Satnaam in hundreds of thousands of planets like ours and saved countless universes with the support of Satnaam. Yes! It is true! He being koit bRhmMf ko Twkuru suAwmI srb jIAw kw dwqw ry ] Master of millions of universes, the Giver of all beings. He is the resident of countless universes and giver to countless beings. He is the giver of the gift of jIA dwnu dy BgqI lwiein The gift of life and he is the one who attaches to Bhagti. Scientists have discovered only now that in sky, in the stars we see, there are countless planets like ours and countless suns like our sun. It was regarding this that 500 years ago Satguru Nanak Dev said boldly kyqy ieMd cMd sUr kyqy kyqy mMfl dys ] So many Indras, so many moons and suns, so many worlds and lands. Not only did he say this boldly, he made countless Gursikhs aware of the amazing giaan in Giaan Khand. He showed the reality and scene of kyqy ieMd cMd sUr kyqy kyqy mMfl dys ] in clear form. The research of scientists is yet very little and still not developed but Satguru Nanak showed Pir Dastgir’s son in the blink of an eye, all the hundreds and thousands of universes and galaxies. In the blink of an eye he took him on a trip through the galaxies and universes. To prove the truth of the vastness of creation to Pir Dastgir, who only believed in Islam’s 7 upper and nether regions, and to make him board the boat of true faith and belief, Guru Sahib did all this: nwl lIqw bytw pIr dw AKIN mIt igAw hvweI] Guru Nanak Dev taking along with him the son of the pir, melted into thin air. lK AkwS pqwl lK AK Purk ivc sB idKlweI] And in a wink of eye showed him the hundreds of thousands of upper and lower worlds. And also, Br kckOl pRSwd dw DuroN pqwloN leI kVwhI] From the nether world he brought a cauldron full of parshaad and handed some over to the Pir From this it is clear and proven that before offering salvation to this world, Satguru Nanak had spread the order and cycle of Satnaam in countless universes and galaxies and saved them. And Guru Baba’s Sangat in the nether worlds was enjoying Karah Parshad just like the sangat here does [it was from this sangat that Guru Sahib brought the karah parshad back for Pir Dastgir]. The lord of the entire creation cares about and is concerned for all his creation. And just like this, he is concerned about the goings on in each epoch.
  8. Sadhu Singh And TV Taken from Baba Harnaam Singhs Autobiography Once a lady came to Baba Harnaam Singh jee and said, "Baba jee, I have a brother who is quite physically and mentally disabled. He can neither hear or speak. He also has a difficult time walking. I used to take care of him but now I am married and must leave him behind. But I am afraid no one will take care of him after my departure. After much thought I come to you, Baba jee, please take care of him. He is a simpleton and needs love and patience." Baba Harnaam Singh jee (rampur keRe vaale) was the personification of love and patience. He was simply a beautiful naami gursikh who lived a life according to the guru's will. His body and mind were imbued with naam. Love flowed from his face. (Those of you pyare who would like to get acquainted with him, please read "se keneha" by Bhai Seva Singh jee - a beautiful gem of a book.) Baba jee smiled and said, "Biba, this is Guru Nanak Dev's jee ghar. The guru is the nimaNea da maN and nitaNea da taN. Please bring your brother, the guru will look after him." The lady thanked him and next day, brought her brother to Baba jee. Her brother who was referred to as "Sadhu" was indeed a simpleton. His legs were quite bent which made his walk quite difficult and comical. Only with much difficult could he listen or speak. He also looked hungry, so Baba jee straight away sent him to the langar. After sometime the langar jathedar came running to Baba jee and said that Sadhu has already eaten eight rotis and wants more. "I am afraid he might get sick." he said. Baba jee laughed and said, "Let him eat his fill. Only the guru ghar can satiate a soul." Sadhu ate twelve rotis before raising his arms in surrender and happiness. Baba jee called him and said loudly in his ears, "VAAHI-GUROO VAAHI-GUROO." Sadhu, after some difficult, started saying, "Wahe Duu Wahe Duu." Baba jee was extremely happy and gave him a mala and showed Sadhu how to jap naam with it. Sadhu took the mala and started japping naam. At morning and evening nitnem time, Baba jee would call Sadhu to come and sit in sangat. Sadhu also started to work in the farm. And would always keep on saying "Wahe Duu Wahe Duu." After three months, he became quite well both physically and mentally. He started walking much better and also could hear better. He now started saying "Wahe Guru Wahe Guru." He would never miss nitnem even though he did not understand anything. Baba jee told him to continue japping naam softly during nitnem. After six months, Sadhu became quite normal. He could walk quite well. He took on several easy responsibilities in the langar. After a year or so, there was an amrit sanchar at the guru ghar. Baba jee requested the panj pyare to consider Sadhu for amrit. The panj pyare decided to give him the maha daat of amrit because of him simplity and record of naam japping and never missing nitnem. He was named Sadhu Singh. After that, many changes started taking place within and without Sadhu Singh. He would always jap naam. Even during sleep several gursikhs heard him say, "Wahe Guru Wahe Guru." In fact, Baba jee too once came to see him during sleep. After hearing his jaap he was very pleased and told the oth they couldn't hear any sounds. (Such is the power of naam - ridi-sidis fall at simpleton's feet who jap naam.) Sadhu Singh became quite famous. A lot of people started believing that Sadhu Singh's bachans (words) became true. And they would try to please him with clothes and food. His brother from Ludhiana who had never bothered with Sadhu Singh before stayed visiting him regularly. One day his brother decided to take Sadhu Singh to Ludhiana. As soon as Sadhu Singh was out of the fortress of sangat, Maya attacked! Sadhu Singh's brother had a Television set. Sadhu Sindh, being a simpleton, immediately became engrossed with it. He spent a week in Ludhiana and he watched the television from start to end. When Sadhu Singh came back, he was a different man. Although he still carried the mala around and did "Wahe Guru Wahe Guru", his mind was engrossed with the scenes he had seen on television. In fact, he would tell anybody and everybody about it. He would say, "On the trolley (he called television trolley), there are mountains, women dancing, farms, even gurdrawas. People fight and die on trolley." Everyone was quite amused at first but then it became a serious problem since Sadhu Singh replaced govind ke gun with trolley ke gun! Baba Harnaam Singh jee scolded him and told him that sikhs don't watch television. Sadhu Singh asked, "Why?" Baba jee replied, "Guru jee will not be pleased at you." Sadhu Singh nodded but still went on singing the trolley's praises. This lasted about two months. After that Sadhu Singh somewhat returned to his old self, but the kalaa of naam diminished drastically. Although he didn't talk about the trolley that much, he was constantly thinking of it. A few months later, Baba jee left this Earth and merged with the beloved. Baba Seva Singh jee took up the seva of gurdrawa maintenance (he still does). Then Maya struck a fatal blow to Sadhu Singh; his sister took him with her to Delhi. The rest is a tragic story. Sadhu Singh stayed with her for one full month and watched television to his heart's content. He became a total bhagat of television. There is more to this saakhi but I will end by saying that Sadhu Singh became so engrossed with television that even when he came back to the gurdrawa, he would still go to a nearby sikh's house at evening time. He no longer heard any an-had vajas. His naam took became a mere mouth function. Such is the power of Maya. But Vaheguroo Jees Bhagats break through this bondage through tasting the and simaring, Naam/Banee.
  9. http://www.nytimes.c...5stress.html?em NY Times: Trauma of Job Loss Sets off Wave of Heart Attacks, Suicides
  10. http://www.gurmatbibek.com/contents.php?id=284 Different Meanings of the word "Sant" Some Gursikhs claim that the word "Sant" is used only for Guru Sahib and cannot be used for Gursikhs. On the other hand there are Gursikhs who claim that the word "Sant" cannot be used for Guru Sahib but is reserved for an accomplished Gurmukh only. The truth lies somewhere in the middle. The word Sant has been used in many meanings in Gurbani. It is used for at least the following meanings in Gurbani: 1. Vaheguru 2. Guru Sahib - Singular 3. Guru Sahib - Plural 4. Bhagat Jan, Gursikh - Singular 5. Bhagats, Gursikhs - Plural Depending on the pankiti and situation, this word comes in one of the above stated meanings. The word "Sant" used for Vaheguru Presented below are some Gurbani Pankitis, in which "Sant" has been used for Vaheguru. ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥ (Good Fortune sprouted, and my Guru enabled me to meet Sant-Roop Vaheguru. I met indestructible Vaheguru right within me.) Please look at the spellings of ਗੁਰਿ and ਸੰਤੁ . Some translaters claim that here the word ਸੰਤੁ is used for Guru Sahib but if this had been the case, then ਸੰਤੁ too would have had a sihaari in the end as ਗੁਰਿ does. The Sihaari of ਗੁਰਿ gives the meaning of "ne". ਗੁਰੂ ਨੇ ਸੰਤ ਮਿਲਾਇਆ. To derive the meaning of "ne" the aunkad had to go but it is established here. So the meanings according to Gurbani Viyakaran can only be ਗੁਰੂ ਨੇ ਸੰਤ ਮਿਲਾਇਆ. ਹਮਰੋ ਭਰਤਾ ਬਡੋ ਬਿਬੇਕੀ ਆਪੇ ਸੰਤੁ ਕਹਾਵੈ ॥ ਓਹੁ ਹਮਾਰੈ ਮਾਥੈ ਕਾਇਮੁ ਅਉਰੁ ਹਮਰੈ ਨਿਕਟਿ ਨ ਆਵੈ ॥3॥ (My Husband (Master) is Great Bibeki (one who possesses all knowledge) and he himself is called a Sant. He is established on my forehead; for this reason Maya does not come near me). The word ਭਰਤਾ in Gurbani is only used for Vaheguru (it means husband); so here the word "Sant" has to be for Vaheguru jee only. The word "Sant" used for Guru Sahib ("Sant" as Singular Noun) The word "Sant' has been used for Guru Sahib in a lot of places in Gurbani. Bhai Sahib Randhir Singh jee in his great book "Sant Pad Nirnai" has written that most of the times, when this word appears as singular noun, it is used for Guru Sahib. Presented below are some pankitis in which this word has been used for Guru Sahib: ਹਰਿ ਕਾ ਸੰਤੁ ਸਤਗੁਰੁ ਸਤ ਪੁਰਖਾ ਜੋ ਬੋਲੈ ਹਰਿ ਹਰਿ ਬਾਨੀ ॥ ਜੋ ਜੋ ਕਹੈ ਸੁਣੈ ਸੋ ਮੁਕਤਾ ਹਮ ਤਿਸ ਕੈ ਸਦ ਕੁਰਬਾਨੀ ॥1॥ Satguru is Vaheguru’s Sant, Eternal Purakh (person), and he speaks Baani describing Naam (Har Har Baani). Whoever utters and listens to this Baani get emancipated and I am sacrifice to such Satguru. In the pankiti above, it is clear that the word Sant has been used for Guru Sahib. ਗੁਰੁ ਸੰਤੁ ਪਾਇਆ ਪ੍ਰਭੁ ਧਿਆਇਆ ਸਗਲ ਇਛਾ ਪੁੰਨੀਆ ॥ When I met Guru-Sant, then I meditated on Vaheguru jee and all my wishes were fulfilled. ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਸਹਜ ਭਾਇ ਜਸੁ ਲੇਉ ॥1॥ When one meets Guru-Sant, then one attains the Truth (Vaheguru) and such individual effortlessly praises Him. In the above pankiti, the golden and basic principle of Gurmat is presented - Only when one meets the True Guru, one attains the Truth (Vaheguru). So the word "Sant" here has to mean Guru Sahib. The word "Sant" used for Guru Sahib ("Sant" as Plural Noun) For the most part, when the word "Sant" appears as a plural noun, it is used for Gursikhs but in some cases even when this word is a plural noun, it can still mean Guru Sahib. In Indian languages, out of respect for seniors and elders, they are addressed as plural. As an example if some Gurmukh comes to our home, we would not say, "ਗੁਰਮੁਖ ਆਇਆ ਸੀ" but we would refer to them as plural and say "ਗੁਰਮੁਖ ਆਏ ਸੀ". Same way, many times in Gurbani, Vaheguru jee and Guru Sahib have been referred to as plural. Some examples of the word "Sant" used for Guru Sahib as plural noun are: ਭੇਟਤ ਸੰਗਿ ਪਾਰਬ੍ਰਹਮੁ ਚਿਤਿ ਆਇਆ ॥ ਸੰਗਤਿ ਕਰਤ ਸੰਤੋਖੁ ਮਨਿ ਪਾਇਆ ॥ ਸੰਤਹ ਚਰਨ ਮਾਥਾ ਮੇਰੋ ਪਉਤ ॥ ਅਨਿਕ ਬਾਰ ਸੰਤਹ ਡੰਡਉਤ ॥1॥ (When I met them (Sant Guru jee), I remembered Vaheguru. By doing their sangat, I got Santokh (contentedness) in my heart. My forehead is on the Charan of Sants (Guru Sahib). I prostrate before Sants many times.) ਪੀ ਅੰਮ੍ਰਿਤੁ ਸੰਤਨ ਪਰਸਾਦਿ ॥ (Drink Amrit, by the Kirpa of Sants). The word Sant used for Gursikhs (Singular) Most of the times when this word "Sant" appears as singular noun, it is used for Guru Sahib but there are some exceptions: ਮਨਹੁ ਕਠੋਰੁ ਮਰੈ ਬਾਨਾਰਸਿ ਨਰਕੁ ਨ ਬਾਂਚਿਆ ਜਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤੁ ਮਰੈ ਹਾੜੰਬੈ ਤ ਸਗਲੀ ਸੈਨ ਤਰਾਈ ॥3॥ If one has a stone heart (heart without Bhagti), then even if he dies in Kashi Banaras (holy city for Hindus), he cannot escape hell. On the other hand if a Sant of Vaheguru dies in the cursed city of Hadamba (City cursed by Shiva; whoever dies here is reborn as a donkey), he not only is freed himself but also frees all his companions. There is a belief in Hindus that whoever dies in the Shiva's city of Kanshi or Banaras, goes straight to heaven. For this reason, in olden days, many people in old age used to go and reside in this city. Some were too eager to die here and go to heaven and they used to commit suicide by having them cut by suicide-aid-professionals. ਕ੍ਰਿਪਾ ਕਰੇ ਜਿਸੁ ਪ੍ਰਾਨਪਤਿ ਦਾਤਾ ਸੋਈ ਸੰਤੁ ਗੁਣ ਗਾਵੈ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਤਾ ਕਾ ਮਨੁ ਲੀਣਾ ਪਾਰਬ੍ਰਹਮ ਮਨਿ ਭਾਵੈ ॥2॥ On whom the master of Life Vaheguru does Kirpa (does mercy), only such Sant sings his praises. His mind is taken by Prema-Bhagti (Devotional worship) and Vaheguru’s loves such Bhagat with heart. In the above pankiti, we clearly see that the word "Sant" is a singular but given the context in which this word has been used, it is more likely that here this word refers to a Gurmukh. The half-pankiti seems to be talking about a Gursikh Bhagat - ਸੋਈ ਸੰਤੁ ਗੁਣ ਗਾਵੈ (Only such Sant sings praises of Vaheguru) The word Sant used for Gursikhs (Plural) When the word "Sant" appears as a plural noun, then most of the times it is used for Gursikhs: ਸੰਤ ਜਨਾ ਕੈ ਸੰਗਿ ਹਉਮੈ ਰੋਗੁ ਜਾਇ ॥ In the Sangat of Sant Jan, the disease of Ego is eliminated. ਵਡਭਾਗੀ ਤੇ ਸੰਤ ਜਨ ਜਿਨ ਮਨਿ ਵੁਠਾ ਆਇ ॥ Such Sants are fortunate, in the hearts of whom, Vaheguru has appeared. ਸੰਤ ਜੀਵਹਿ ਜਪਿ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥ The Sants live chanting Vaheguru who is the support of their life. Use of "Sant" for specific Bhagats Many Gursikhs claim that the word "Sant" is never used for any specific individual in Gurbani. To refute their claims, presented below are some pankitis where the word "Sant" has been used for Bhagat Prahalad jee and Bhagat Kabir jee: ਸੰਤ ਪ੍ਰਹਲਾਦ ਕੀ ਪੈਜ ਜਿਨਿ ਰਾਖੀ ਹਰਨਾਖਸੁ ਨਖ ਬਿਦਰਿਓ ॥3॥ Vaheguru kept the honour of Sant Prahlaad and killed Harnakash with his nails. In the above pankiti, Siri Guru jee has called Bhagat Prahlaad jee a Sant. ਕਿਆ ਅਪਰਾਧੁ ਸੰਤ ਹੈ ਕੀਨ੍ਾ ॥ ਬਾਂਧਿ ਪੋਟ ਕੁੰਚਰ ਕਉ ਦੀਨ੍ਾ ॥ ਕੁੰਚਰੁ ਪੋਟ ਲੈ ਲੈ ਨਮਸਕਾਰੈ ॥ ਬੂਝੀ ਨਹੀ ਕਾਜੀ ਅੰਧਿਆਰੈ ॥3॥ Bhagat Kabir jee referring to himself is saying, “What crime has Sant committed that he has been thrown before the mad elephant to be trampled and crushed. The elephant instead of trampling and crushing the Sant (Bhagat Kabir jee) started bowing his head hefore him but the blind (Stupid) Kazi (Muslim Religious Judge) still did not understand (realize that what he was doing was wrong). In the above pankiti, Bhagat Kabir jee's intentions should not be misunderstood when he calls himself a Sant. He does not mean to call himself a Sant in an egoistic manner but Bhagat jee is simply and with surprise asking, "What crime has a (harmless) Sant done that he has been thrown in front of an elephant to be trampled?" Here Bhagat jee is not referring to him as Sant to show that he is a big Bhagat or something but Sant here should be understood as meaning "Faqir". Conclusion The word "Sant" or "Santan" in Gurbani has been used for Vaheguru, Guru Sahib and Gurmukh Bhagats. To say that this word should not be used for Gursikhs as it is reserved only for Guru Sahib does not seem to be a factual statement. We have seen in the examples above that in Gurbani, Bhagat Prahalaad jee and Bhagat Kabir jee have been referred to as Sants. Bhai Sahib Randhir Singh jee though never allowed anyone to use this adjective for him but he himself referred to many Gursikhs as Sants. Please read his book Ranglay Sajjan for more details. Bhai Sahib Vir Singh jee when writing about Bhai Sahib Randhir Singh jee referred to him as Sant Randhir Singh jee. Who can mind calling Sant Attar Singh jee Mastuanewale as Sant? If he cannot be called a Sant, then who can be? Having said that, it is not a good idea to cheapen this word by calling every Tom or Harry a Sant. Perhaps, this title like "Bhai Sahib" should be bestowed by Siri Akal Takhat Sahib on selected Gurmukhs. Baani is Agam Agaadh Bodh. May Guru Sahib forgive our mistakes while interpreting Gurbani. Daas, Kulbir Singh
  11. http://www.tapoban.org/forum/read.php?1,6465 Foundation of Sri Harimandar Sahib: Sri Guru Arjan Dev or Sai Mian Mir? Taken from “Sri Harimandar Sahib Sunehri Itihaas” published by Dharam Parchaar Committee SGPC Translated by Admin www.tapoban.org Foundation of Sri Harimandar Sahib Sri Guru Arjan Dev jee and Baba Buddha jee consulted with the leading Sikhs of the time and set a day for setting the foundation stone of Sri Harimandar Sahib. A great congregation took place of 1 Maagh, 1654 Bk. The Sarovar had been drained in preparation and the divaan took place in the sarovar itself. Sri Guru jee explained the meaning of Harimandar and the importance. After distributing karah parshaad and invoking the first four Satgurus, Baba Buddha jee asked Guru Arjan Dev jee to place the first brick. Sri Guru Arjan Dev jee with his hands then placed the first brick: ਇਮਿ ਅਰਦਾਸ ਕਰੀ ਿਬ੍ਰਧ ਜਬੈ। ਸ੍ਰੀ ਅਰਜਨ ਕਰ ਪੰਕਜ ਤਬੈ॥੧੩॥ ਗਹੀ ਈਟ ਤਿਹ ਕਰੀ ਿਟਕਾਵਨ। ਮੰਦਰ ਅਿਵਚਲ ਨੀਵ ਰਖਾਵਨ। (Gurpartap Suraj Ras 2, Ansu 53). It is clear that Gurpartap Suraj Granth says that Sri Guru Arjan laid the foundation of Sri Harimandar Sahib with his own hands. Why the Confusion? The first Sikh historian to write otherwise was Giani Gian Singh. In the third Lahore edition of Sri Gur Panth Parkash, he writes that Mian Mir placed the brick. What is odd is that Giani jee in the first edition of Panth Parkash (published in Delhi, 1936Bk.) and in the second edition (published in Amritsar, 1946Bk) does not say who placed the first brick. Only in the third Lahore edition does he say that Mian Mir placed the first brick but does not say where he has learned this from nor does he give any reference. From the foundation of Sri Harimandar Sahib to the writing of Panth Parkash, 300 years had passed. None of the writers of Gurbilas Patshahi 6, Gurbilas Patshahi 10, Mehma Parkash (1776), Bansavalinama, Gurkirat Parkash (1812), Suraj Granth nor Pracheen Panth Parkash by Rattan Singh Bhangu had indicated that Mian Mir was involved in laying the foundation of Sri Harimandar Sahib. Further, none of the Muslim writers who have written biographies of Mian Mir have written that he laid the foundation. This is odd because they would have been very proud to note such a fact. It seems clear that the story of Mian Mir laying the foundation is imaginary. Butay Shah: Beginning the Myth Principal Satbir Singh has written that the first person to write about Mian Mir having laid the foundation of Sri Harimandar Sahib was Butay Shah (real name Ghulam Muhaiyuddin) in his book “Tavarikh-i-Punjab.” Butay Shah was a Muslim Maulvi. He writes, “Shah Mian Mir came to Amritsar at the invitation of Sri Guru Arjan Dev jee and with his holy hands, placed four bricks in the four directions and one in the middle.” A hand-written copy of this work says that it was written in 1848AD. The British were in control of Punjab at that time. No Sikh or non-Sikh writer had written about Mian Mir before this time. How did Butay Shah find his information? He has not given any source. The method he outlines of how the foundation was laid is also unusual and has not been seen or read anywhere before. Bhai Rattan Singh Bhangoo writes about Butay Shah in Pracheen Panth Parkash. Rattan Singh had found out that the British had hired Shah to write the Khalsa’s history in Persian. He protested that a Maulvi would not do justice to Sikh history because there had always been tension/conflict between Hindus and Sikhs and the Moslems and they spoke against each other. Giani Gian Singh also writes about the above incident. He writes how Rattan Singh and Cpt. Murray discussed the issue and Rattan Singh told him that Sikh history written by a Maulvi would be of harm to the Sikhs and he did not write the truth. He told Murray that each person could write about his own religion for which he was knowledgeable but he could not write about another’s religion properly especially in the case where there was conflict between the respective religions. He said clearly to Murray after seeing the history written by Butay Shah, “he will write history in a way that will harm the Singhs.” And also “how will he write the truth? He will write what is the opposite.” (Sri Guru Panth Parkash Poorbaardh Bisram dooa)“ After this, Rattan Singh wrote Panth Parkash and gave it to Cpt. Murray. Murray kept both Panth Parkash and Tavarikh-i-Punjab with him. Rattan Singh did not however write in Panth Parkash who placed the foundation of Sri Harimandar Sahib. Clearly from what Rattan Singh told Cpt. Murray, he saw that Maulvi Butay Shah was writing Sikh history in a twisted and inaccurate way. Which Account is Authentic? Accepting Butay Shah’s statement that Mian Mir placed the foundation of Sri Harimandar Sahib, Sohan Lal Suri in his book Umda-Tu-Tavarikh (1885 AD) repeated the same thing. In the same way, the Amritsar Municipal Corporation in their record for 1849 to 1885 seem to have relied on Butay Shah and recorded Mian Mir as having placed the foundation. Before all these, Kavi Santokh Singh wrote in Gurpartap Sooraj Granth (1900BK) that Guru Arjan had placed the foundation. Bhai Santokh Singh had received his training at Sri Amritsar Sahib from Bhai Sant Singh. Bhai Sant Singh used to do Katha every day at Sri Darbar Sahib. Before him, his brother Giani Gurdas Singh and their father, Bhai Surat Singh used to do this seva at Sri Harimandar Sahib. Bhai Surat Singh’s ustad was Bhai Gurbaksh Singh, who had received his training in Gurmat and Sikh history from Bhai Mani Singh jee himself. Bhai Mani Singh jee had been in the Guru’s service since the time of Sri Guru Har Rai Sahib. Bhai Sahib’s grand father, Bhai Baloo jee was a Sikh of Sri Guru Hargobind Sahib and was shahid in the Battle of Amritsar in 1691Bk. Bhai Mani Singh jee must have known from his grandfather and father about the foundation of Sri Harimandar Sahib and certainly must have been told by the seventh, eighth, ninth and tenth Guru of the same. Bhai Mani Singh passed on his knowledge to Bhai Gurbaksh Singh, who then passed the knowledge to Bhai Surat Singh who educated his two sons, Bhai Gurdas Singh and Bhai Sant Singh. It was from Bhai Sant Singh that Kavi Santokh Singh learned of the foundation of Sri Harimandar Sahib. It is clear that Kavi Santokh Singh’s knowledge is more reliable than that of Butay Shah. Butay Shah and Sohan Lal Suri do not have even a distant relationship with Sri Harimandir Sahib nor did their ancestors have any link. It is clear that these writers have not relied on anything besides their own imaginations. In fact, Butay Shah and Sohan Lal Suri’s accounts do not match between themselves. Butay Shah writes that four bricks were placed in the four directions and one in the middle. He then writes that Mian Mir was invited to Amritsar by Guru Arjan Dev jee. Sohan Lal writes however that Guru jee himself went to Lahore and invited Mian Mir to place the foundation of Harimandar Sahib in Amritsar. There is no further mention of whether Mian Mir came to Amritsar and whether he placed one or five foundation bricks. In a court of law, where the statements of the witnesses don’t match, they are not given any credence. Therefore the writings of Butay Shah and Sohan Lal cannot be accepted, especially since they have both been written after Gurpartap Suraj Granth. Dr. Madanjit Kaur on the Issue Sikh historian Dr. Madanjit Kaur writes in “The Golden Temple: Past and Present, “According to the earliest Sikh tradition, the foundation stone of the Harmander was laid by Guru Arjan himself. A mason, so goes the story, accidentally displaced the brick (the foundation stone). On seeing this, the Guru prophesized that the foundation would be laid again in the near future. This version of Bhai Santokh Singh is carried by almost all subsequent Sikh sources right up to the twentieth century ….” The author further writes: “The story of Mian Mir having laid foundation of Harmander appears amongst the Persian sources for the first time in Bute Shah’s, ‘Tawarikh-I-Punjab’… The real objective of the author (Bute Shah) was to eradicate any chance of animosity between Sikhs and Muslims after fall of Sikh Kingdom…” “The first recorded reference to this version in European sources is to be met immediately in, “The Punjab notes and queries”. It records: ‘The foundation stone was laid by Mian Mir...’ The contributor of the entry, E. Nicholl, (Secretary, Municipal Committee, Amritsar) does not cite any authority, he merely states the facts”. Renowned Sikh historian, S. Piara Singh Padam also accepts that Sri Guru Arjan Dev jee laid the foundation. He writes “Mian Mir was barely 36-37 years old at the time. Only after considerable meditation did he finally (later in life) become so respected.” Therefore it is clear that the foundation Sri Harimandar Sahib was laid by Sri Guru Arjan Dev jee. The myth of the foundation being laid by Sai Mian Mir is a fabrication of the mid 19th Century.
  12. I will be getting married this summers and want to know about the places I can visit with my future spouse.
  13. http://gurmatbibek.com/forum/read.php?3,1618 What is Haume? The question of Haume is a very intricate one. It is quite hard to understand. This Daas will present his understanding of haume based on Gurbani and books of accomplished Gursikhs that he has read. This Daas does not claim that waht he is going to write is correct. Just this Daas' meagre understanding. That's all. Vaheguru created this trai-gunni Sansaar i.e. this world that is entangled in the three qualities of maya namely ignorance, passion and goodness referred to as Rajo Sato and Tamo. Everyone knows that this world is a temporary place and the roohs or the aatmas or the souls come to this world as per hukam of Vaheguru, which in turn is based on one’s karma. The surprising thing is that despite knowing that this world is temporary and that their stay here is temporary, all beings are living in this world as if they are going to live forever. They work towards future and save for their future as if they are going to live here permanently. They wail and cry over the ones who leave this world as if they are going to stay here forever. The connection that we have with this world or the thing or the force that convinces us that we are part of this world is actually Haume . The idea of considering oneself as this body (of five elements) and making all decision based on this false notion is Haume. Haume is our connection to this world and the moment this connection to this world falls, we immediately attain Vaheguru’s consciousness. How do we disconnect from this world and connect to our default or real consciousness? This is the whole purpose of Gurbani and Gurbani says that through the Shabad of Guru, we can connect to Vaheguru and breakoff from Haume. We have to realise the hukam of Vaheguru and this hukam of Vaheguru is none other than Naam - ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ i.e. Japping one Naam is the hukam and Guru Sahib using their stamp Nanak say that Satgur has made us realise this truth now. Vichaar on Different Forms of Haume Haume or the connection to this world is attained through the 5 forces of Haume namely Kaam, Krodh, Lobh, Moh and Ahankaar and out of these, I think Moh and Ahankaar are the hardest to beat and kaam and Krodh the easiest to subdue. With basic rehit, Paath and Naam abhyaas the first three come under control. Moh or the attachment to this body, and to the relatives of this body is a hard thing not to do and finally to not have pride in our works is extremely hard thing to let go. Kaam If we really think of it what is Kaam? Kaam is the attraction that our mann (mind) feels looking at the body, the physical body of the opposite sex. What is this attraction? It is really weird if you think of it. This is one of the purest and rawest form of haume. Pure Haume it is because this emotion triggers in for the physical body of the opposite sex. Higher the feeling of Kaam, heavier the Haume is in oneself. The jeev is jyot (illuminated being) but under the spell of Haume it thinks that it is the physical body and that by possessing the body of the opposite sex, it will get pleasure. Under the illusion of maya, the jeev thinks that by coming in touch with the body of the opposite sex, it will find pleasure. How can jyot saroopi jeev, get anand if it’s body touches or comes in contact with the physical body of the opposite sex? This is a very bizarre sensation that is felt because of haume. To get a more clear understanding, imagine that this body that we have, somehow starts thinking that it is not the human body but is the clothes it wears. Now imagine how stupid it would be to think that when the clothes of this body touch the clothes of body of opposite sex, the clothes feel pleasure. It’s like feeling anand if the clothes of our body touch with the clothes of the body of opposite sex. How can our body derive anand if it’s clothes touch clothes of the body of the opposite sex? Same way, how can the jeev that is Atma roop derive pleasure if it’s body touches the body of opposite sex? It is the illusion of haume that causes this pleasure. Here is what Siri Guru jee states about Kaam in Gurbani: ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥ ਚਿਤ ਹਰਣੰ ਤ੍ਰੈ ਲੋਕ ਗੰਮ੍ਯ੍ਯੰ ਜਪ ਤਪ ਸੀਲ ਬਿਦਾਰਣਹ ॥ ਅਲਪ ਸੁਖ ਅਵਿਤ ਚੰਚਲ ਊਚ ਨੀਚ ਸਮਾਵਣਹ ॥ ਤਵ ਭੈ ਬਿਮੁੰਚਿਤ ਸਾਧ ਸੰਗਮ ਓਟ ਨਾਨਕ ਨਾਰਾਇਣਹ ॥੪੬॥ Addressing Kaam, Siri Guru Panchmesh Pita jee say, O Kaam, you control the jeev and make it reside in hell (Narak Bishraamang) and then make it wander in various life forms. You control the jeevs and your reach is in the three worlds of creation. You destroy the Jap-Tap (Bhagti) and Sheel (good character) of jeevs. You give very little pleasure to the jeevs but in return of that little pleasure you give, the jeevs lose their wealth, you make them chanchal i.e. unstable. Whether the creatures are great or small, you reach all of them. In the last pankiti, Siri Guru jee address Kaam, O Kaam, the jeevs get liberated from you only when they reach Sadh-Sangat i.e. the sangat of Guru; therefore O Nanak, take refuge of Vaheguru Narayana. Krodh What is Krodh? Krodh is a force that takes over us when something happens contrary to our opinion. This emotion is very strongly related to the fifth evil Ahankaar or Abhimaan. If something hurts or pierces through to Abhimaam, then one reacts with Krodh to protect one’s Abhimaan. It has been noticed and studied that with increase in Kaam, Krodh too goes upwards. Here I have not been able to deduce a connection between Kaam and Krodh but there is a connection. A Kaami person is also a Krodhi person. Krodh is such a strong feeling that when it overwhelms our mind it takes over Lobh and even Moh. Lobh is the want for worldly substances whereas Moh is the attachment towards worldly substances. When one is in Krodh, one is prepared to sacrifice Kaam, Moh and Lobh to satisfy Krodh but Abhimaan stays intact and actually goes up in this situation. In Krodh, one can hurt one’s loved ones and even kill them. We read stories of brother killing brother and son killing father. Later one, when one’s Krodh subsides, one regrets one’s actions towards loved ones. This proves that Krodh can overtake Moh when it’s in full force. Same way it overtakes Kaam and Lobh also when it is in full force. A person in Krodh forgets about Kaam and even about Lobh. He cares not if he loses all his possessions. This proves that Krodh beats Lobh, when in action. Krodh does not have a long life and like Kaam stays dominant only for a short period of time but in this short time the consequences of the deeds done under the influence of these two forces can have very long lasting effects. One's whole life can be destroyed because of that one act done under the influence of Kaam or Krodh. Siri Guru jee have written the following pauri about Krodh in Gurbani: ਹੇ ਕਲਿ ਮੂਲ ਕ੍ਰੋਧੰ ਕਦੰਚ ਕਰੁਣਾ ਨ ਉਪਰਜਤੇ ॥ ਬਿਖਯੰਤ ਜੀਵੰ ਵਸ੍ਯ੍ਯੰ ਕਰੋਤਿ ਨਿਰਤ੍ਯ੍ਯੰ ਕਰੋਤਿ ਜਥਾ ਮਰਕਟਹ ॥ ਅਨਿਕ ਸਾਸਨ ਤਾੜੰਤਿ ਜਮਦੂਤਹ ਤਵ ਸੰਗੇ ਅਧਮੰ ਨਰਹ ॥ ਦੀਨ ਦੁਖ ਭੰਜਨ ਦਯਾਲ ਪ੍ਰਭੁ ਨਾਨਕ ਸਰਬ ਜੀਅ ਰਖ੍ਯ੍ਯਾ ਕਰੋਤਿ ॥੪੭॥ O Root of all disharmony (fights), O Krodha, you never feel mercy and compassion. You bring Vikaari (evil) persons under your control and then you make them dance like monkey is danced around by the monkey show-maker. The jeevs under your control become extremely lowly and therefore under the orders of Jammdoots, get punished in different ways. In the end using their Mohar, Siri Guru jee state the truth that only way to get protected from Krodh is to take the refuge of Vaheguru who is the destroyer of sorrows of humble ones. Lobh Lobh, Moh and Kaam are attractions to different forms of matter. While Kaam is the attraction to the body of opposite sex under the impression that the body will somehow yield pleasure, Lobh is the attraction to non-living entities of the matter world. It’s the force that makes a jeev want to possess a non-living entity e.g. money, car, house, land etc. Under the spell of Lobh, one gets so blinded that one can even deceive one’s most loved ones. One can even deceive one’s Guru under the spell of Lobh and this is evident when we hear stories of people in religious centres stealing and embezzling funds from there. A brother under the spell of Lobh would even kill his brother to take over his brother’s share of wealth. Jahangir the Mughal emperor had his own son Khusrau blinded because Khusrao had revolted against his father and wanted to be the king. A person without Lobh would have given his kingdom to his son instead of having him killed or blinded. Duryodhana the Kuru prince wanted to be the king and for this reason fought the Mahabharata battle in which millions of people were killed. All this was done under the spell of Lobh and Ahankaar. Here is what Guru Sahib state about Lobha: ਹੇ ਲੋਭਾ ਲੰਪਟ ਸੰਗ ਸਿਰਮੋਰਹ ਅਨਿਕ ਲਹਰੀ ਕਲੋਲਤੇ ॥ ਧਾਵੰਤ ਜੀਆ ਬਹੁ ਪ੍ਰਕਾਰੰ ਅਨਿਕ ਭਾਂਤਿ ਬਹੁ ਡੋਲਤੇ ॥ ਨਚ ਮਿਤ੍ਰੰ ਨਚ ਇਸਟੰ ਨਚ ਬਾਧਵ ਨਚ ਮਾਤ ਪਿਤਾ ਤਵ ਲਜਯਾ ॥ ਅਕਰਣੰ ਕਰੋਤਿ ਅਖਾਦ੍ਯ੍ਯਿ ਖਾਦ੍ਯ੍ਯੰ ਅਸਾਜ੍ਯ੍ਯੰ ਸਾਜਿ ਸਮਜਯਾ ॥ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਸਰਣਿ ਸੁਆਮੀ ਬਿਗ੍ਯ੍ਯਾਪ੍ਤਿ ਨਾਨਕ ਹਰਿ ਨਰਹਰਹ ॥੪੮॥ O Lobha, even the most learned ones in your company commit sins of various kinds. Jeevs under your influence O Lobha, wander in different places and falter in different ways (committing sins by faltering to temptations). Jeevs under your influence have no shame (sharam, Lajjya) of friends, nor Guru, nor relatives and not even of parents i.e. one would deceive even them. Jeevs that are under your spell O Lobha, do such things that they should not be doing in the society, they eat such loathsome things that they should not be eating and utter such dirty words that they should not be uttering in society. Such is your influence. In order to get protected from Lobh, the jeev should beseech and plead before Vaheguru as - Crying out he should say Help! help! Save me from Lobha, O Hari Narhari Vaheguru. Moh Lobh is the attraction of this mind towards non-living physical things; and Kaam and Moh are attractions towards bodies of living things. Both Kaam and Moh are attractions towards living beings. Kaam is a specialized kind of attraction feeling towards opposite sex but Moh is an attraction or attachment to the physical body of other jeevs and this attachment is Kaam-less. In other words, Moh is the attraction towards living bodies without the sense of Kaam. Most of the times Moh is stronger than Kaam but sometimes it loses to Kaam in which case we see despicable cases of incest. When Moh loses to Kaam then the jeev gets Kaamic attraction to the ones whom he has moh with i.e. father may get attracted kaam-wise to his daughter and so on. As Kalyug gets stronger and darker, Kaam is going to win increasingly against Moh and more and more such cases will surface. This prediction is written in Dasam Granth and in some Hindu Shasters as well. Moh is the force that makes the jeev think that it owns or possesses others jeevs. Under the spell of Moh, the mother takes care of her baby more than she would care for herself. She cleans him, feeds him and what not. She stays awake so that her baby may sleep and will lie on a wet surface so that her baby may sleep on dry surface. She shows so much restrain and patience when the baby cries and she gets love on even unsavoury actions of the baby or a child. If the child pees on her, she feels pleasure in even that. She talks to the child for hours without getting any response in return. Think about it. Would a jeev who is selfish to the greatest extent do so much for another jeev, if Moh was not there? Never. The world is driven by moh. The world would collapse if Moh were to disappear. Here is what Guru Sahib has to say about Moh: ਹੇ ਅਜਿਤ ਸੂਰ ਸੰਗ੍ਰਾਮੰ ਅਤਿ ਬਲਨਾ ਬਹੁ ਮਰਦਨਹ ॥ ਗਣ ਗੰਧਰਬ ਦੇਵ ਮਾਨੁਖ੍ਯ੍ਯੰ ਪਸੁ ਪੰਖੀ ਬਿਮੋਹਨਹ ॥ ਹਰਿ ਕਰਣਹਾਰੰ ਨਮਸਕਾਰੰ ਸਰਣਿ ਨਾਨਕ ਜਗਦੀਸ੍ਵਰਹ ॥੪੫॥ O unbeatable warrior Moha, you are the great warrior of battle in which you crush the most strong warriors. You have bewitched the Ganas (residents of Shivpuri), the Gandharwas (the musicians and singers of Indrapuri), humans, devtas of heaven, animals and birds of this world. The only way to get protected from Moh is to take refuge of doer Vaheguru and by bowing before him. Ahankaar Ahankaar is to feel pride over our actions. Ahankar makes us feel special and the centre of the world. There is only one doer in this world i.e. Vaheguru but the jeev under the spell of Ahankaar thinks that he is the doer and for this reason it has to suffer the consequences of Karma i.e. actions done. If one were not to think oneself of doing any action, then Karma would not affect the jeev. This is what Guru Sahib has to say about Ahankaar: ਹੇ ਜਨਮ ਮਰਣ ਮੂਲੰ ਅਹੰਕਾਰੰ ਪਾਪਾਤਮਾ ॥ ਮਿਤ੍ਰੰ ਤਜੰਤਿ ਸਤ੍ਰੰ ਦ੍ਰਿੜੰਤਿ ਅਨਿਕ ਮਾਯਾ ਬਿਸ੍ਤੀਰਨਹ ॥ ਆਵੰਤ ਜਾਵੰਤ ਥਕੰਤ ਜੀਆ ਦੁਖ ਸੁਖ ਬਹੁ ਭੋਗਣਹ ॥ ਭ੍ਰਮ ਭਯਾਨ ਉਦਿਆਨ ਰਮਣੰ ਮਹਾ ਬਿਕਟ ਅਸਾਧ ਰੋਗਣਹ ॥ ਬੈਦ੍ਯ੍ਯੰ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸ੍ਵਰ ਆਰਾਧਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰੇ ॥੪੯॥ Very clearly, Siri Guru jee has called Ahankaar an evil force and the root cause of taking birth and death. O root cause of birth and death (of Jeevs in this world), O evil force Ahankaara, through your many works of maya, the jeevs entangled in your web, throw their friendships with other jeevs and take up enmity. The jeevs take many births and deaths and suffer many sorrows and supposedly enjoy many kinds happiness. The jeevs wander in many scary jungles and suffer many diseases. The doctor of all these problems of Ahankaar is Vaheguru alone. Worship him by uttering his Naam again and again. Comparing the 5 Evils Lobh and Moh along with Hankaar are such evils that have long life and last for long time. Moh does not quickly come or leave immediately after effect. Moh is a perpetual and constant feeling towards the physical bodies (including our own body) we are related to e.g. father, mother, children, spouse etc. With time Moh increases constantly. If we really look at these 5 evils we come to the conclusion that these five evils are really different forms of Haume. Haume is basically that feeling that makes us feel that we are this body as opposed to someone living in this body. We don’t realise that our body is to us what clothes are to our body. Just like our clothes are not our body, our body is not us. Different forms of haume falsely make the impression on us that we are this body. When we feel attraction to the opposite sex, it is the Kaam form of Haume that connects us to this world. When we feel non-Kaam attraction to other bodies it is the Moh that has kicked in. When we feel attraction to non-living substances of this world it is Lobh form of Haume kicking in. When we feel pride over the works done by our body it is Hankaar or Abhimaan form of haume kicking in. How to Get out of this Quagmire? So now the question is how do we get out of this quagmire of Haume that is keeping us in this world? We should realise that it is this haume that brings us back into this world again and again because so long as we or our Mann continues to think that it is this human body or these physical seen substances and objects belong to it, we continue to come here again and again. The only way to get out is to connect to something that is beyond this world or something that is not from this world. That thing is Naam / Gurbani and nothing else but Naam / Gurbani. The word of Guru, that we get from Punj Pyaaray during amrit sinchaar is empowered by the great spiritual power of Siri Guru Nanak Dev jee and by allowing our mann to indulge in listening to the sound vibrations of this Naam we connect to our real self i.e. our Aatma. Only through Naam we realise what Haume is and how to get out of Haume. Just ponder upon the following Salok from the 7th pauri of Siri Asa kee Vaar: ਮਹਲਾ ੨ ॥ ਹਉਮੈ ਏਹਾ ਜਾਤਿ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਹਉਮੈ ਏਈ ਬੰਧਨਾ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥ ਹਉਮੈ ਕਿਥਹੁ ਊਪਜੈ ਕਿਤੁ ਸੰਜਮਿ ਇਹ ਜਾਇ ॥ ਹਉਮੈ ਏਹੋ ਹੁਕਮੁ ਹੈ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਹਿ ॥ ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ ਨਾਨਕੁ ਕਹੈ ਸੁਣਹੁ ਜਨਹੁ ਇਤੁ ਸੰਜਮਿ ਦੁਖ ਜਾਹਿ ॥੨॥ The first pankitis explain what Haume is. Siri Guru jee states that to associate with family is Haume and all our Karma are done under the influence of Haume. All the bonds we have are due to Haume and because of Haume we reincarnate into many life forms. The third pankiti asks a beautiful and very relevant question - From where does Haume get created and how can it be relieved? The answer is equally beautiful - Haume is created as part of His Hukam and due to our own Karma done under the influence of Haume, we wander around. Next Siri Guru jee makes a great statement that althought Haume is a very long-term and deeply inveterate disease, still the cure too lies in it. How do we get rid of Haume? The second-last pankiti tells us how - If Vaheguru does kirpa, then one does collects the earnings of Guru's Shabad i.e. engages in Guru's Shabad. The last pankiti declares that listen O Saints, this is the way (earning Guru's Shabad i.e. chanting it) this sorrow of Haume goes away. Haume - A way to run the world The bottomline is that haume is our connection to this world and this connection is only broken if our consciousness gets to its default position i.e. to Vaheguru. If Vaheguru had not given Mamta (Moh, motherly love) to this world, no mother would have taken care of their children. Why would a woman clean dirt of her child for so many years and feed it, it she did not have Moh? If Vaheguru had not given this world Kaam, no one would have done any reproduction. Why would someone indulge in reproduction process if there was no incentive in this? Take out the pleasure from reproduction process and imagine what a silly process it is. Why would anyone love their children if there was no Moh. If Vaheguru had not created Lobh, no one would engage in collecting goods, working hard to build a house etc. If Vaheguru had not created Hankaar, then no one would work hard to exceed. It is to feed our Hankaar that we work hard, and deep inside cherist getting Shabaash (pat on the back) from others. Conclusion While Haume is bad but Haume is the one that causes us to do Bhagti. If there was no haume, we would never indulge in Bhagti. Siri Guru jee very beautifully writes that Haume is a very deep rooted inveterate disease (deeragh Rog) but the medicine or cure to this disease lies in Haume itself: ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ (Haume is a deep rooted inveterate disease but cure for this also lies in it). How does the cure lie in Haume? It is our Haume that first prompts us to do bhagti to get delivered from this world. It is our selfish thinking that prompts us to do udhaar or deliverance of this jeev-aatma (our soul). It is our curiosity to know the secrets of this world that prompts us to do bhagti and find out the secrets of this world. All these are forms of Haume. The only way to get around Haume is to engage in the divine Shabad of Guru. Gurbani clearly says that one should burn Haume through the Shabda: ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੋ ਸੁਖੁ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਆਸ ਅੰਦੇਸੇ ਤੇ ਨਿਹਕੇਵਲੁ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥੨॥ (Meet the Satguru and reside the Naam within your mind; this way get divine happiness. But only on whom he does grace, can achieve this. Free yourself of all worries and through the Shabad burn Haume.) May Guru Sahib do kirpa on us and may we realise our haume and free ourselves from Haume. Daas, Kulbir Singh
  14. http://business.timesonline.co.uk/tol/business/industry_sectors/banking_and_finance/article7035913.ece Buy farmland and gold,' advises Dr Doom
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