Jump to content

Khalsa


Akaali
 Share

Recommended Posts

KHALSA

An example of the Khalsa way...

Below is an extract from the translation of the book by Bhai Sahib Randhir Singh, "Ranglai Sajjan" or "The Imbued Ones"

The Incident At Ambala Railway Station

Once I was going to meet the loved ones Sri Babu Mal Singh and Piara Singh Ji, who were in the Army at Ambala Cautt, along with the Jatha, including Bhai Sarwan Singh. They were being transferred to a remote place and we wanted to meet them before their departure at the cantonment. At the railway station all were self-occupied and Bhai Sarwan Singh got lost in his deep meditation while standing. It so happened, that he was standing outside a ticket issuing window, which was then closed and he stood alone. However, a train arrived and the tickets were to be issued to the passengers from that window. We were all set to march to the cantonment and unaware of this. There was a rush of passengers to buy tickets at the window blocked by Bhai Sarwan Singh. Shortly a police constable on duty arrived at the scene, but Bhai Sahib was unconcerned with the happenings and completely lost in himself. The policeman shook him a few times, but without an affect. In anger, he gave a full slap at the face of Bhai Sarwan Singh, and Bhai Sahib opened his eyes and the constable shouted, "Don’t you know the tickets are issued here. You have been repeatedly told to move away from this place, where standing is not allowed. Now this slap serves you right, as you would not listen otherwise." Just watch this now:

Bhai Sarwan Singh was not at all disturbed due to the slap, instead he fell flat on the feet of the constable and apologised for his lapse. But as soon as Bhai Sa

hib touched his feet, the constable feel flat on his back and started wailing loudly, "O people! Help!! Please get me a pardon from this Sikh." Hearing this plea for help many people gathered there. Writhing painfully on ground was the constable shouting his pleas. When he was asked, What was his problem? He replied, "This Sikh is going to kill me." He was again asked what had hit him. The constable said, " He has not hit me, he has finished me. He has drawn all my power by falling on my feet. I don’t know what miracle he has performed. My salvation is only in his pardoning me." The constable explained how, unaware of Bhai Sahib’s meditational state, he had slapped the Sikh from blocking the window and the Sikh instead of remonstrating, had fallen on his feet to apologise for the mistake. On hearing this, one Christian remarked, "This is amazing. Our Lord Jesus has taught if a Christian is slapped, he should offer the other cheek to appease the angered person, yet this Sikh has fallen to the feet of the angered. What can be more amazing?" I addressed this person by telling him of the Gurbani teaching,

"Farida! React not in anger to give a blow for blow,

but instead kiss the feet of the aggressor before going home."

A Hindu commented contemptuously that "This Sikh must have held the feet to escape further punishment. He should have taken a revenge on the constable, but being a weakling he submitted cowardly." Not to prolong the issue, we told him that he was entitled to his views. All of us including Bhai Sarwan Singh started marching towards the cantonment. It so happened that the Hindu Mahasha was also to go to the Sadar Bazaar in cantonment and followed us. Halfway on our journey, it was time for Rehras Paath. We washed ourselves at the nearby well and after Rehras we proceeded onward. There was cluster of trees and I felt the urge for natural call. Bhai Sarwan Singh and myself proceeded towards the trees, while he went far into the trees, I remained nearby. I had just fi

nished washing myself, when I heard the cries of help of a woman. Bhai Sahib was closer to the sport of crying. He reached there immediately alone. He saw four drunken British policemen trying to gang-rape a poor girl, who had come to collect firewood. Instinctively Bhai Sarwan Singh snatched away their lances and gave all four such a thrashing, that they were all lying flat. He tied all of them and put them back in the tonga in which they had arrived. Meanwhile I also reached there. Seeing this, I called all our friends. The Hindu Mahasha was also with them and saw what had happened. He explained that it was the feat of just one brave Sikh. This Sikh had earlier set the example of extreme tolerance when slapped by a policeman, and a Christian was full of praise for him. But now when it was a rescue mission, he has displayed the bravery of laying flat four burly British policemen single handily. Hearing this, the Mahasha cried uncontrollably saying, "Khalsa Ji! Pardon me. I never knew the two distinct aspects of a Sikh personality of extreme tolerance and unparalleled bravery, but now I know that Singhs of Guru Gobind Singh are unique, endured with all virtues." Meanwhile the tied up British policemen were crying with pleas of forgiveness and with a promise never to repeat such an act. They wanted to know their fate after this tying. We replied, "You will be taken to your officers for due punishment." They said, they have already received enough bodily punishment. Our bodies are swollen and there are bruises due to the injuries. What more punishment can be given? Charge us five of Rs 50/- and forgive us." We told them to apologise to the poor girl and give the whole amount to her, with the promise never to repeat such a dastardly act. Finally we started our onward march, reciting Rehras on the way. This example of Bhai Sarwan Singh is just as a sample of the instincts of Divine Virtues in all the practising Sikhs, devoted to Nam-meditation. These are instilled them in full measure to execute the Divine Will.

Bhai Sarwan Singh's life is a unique role model.

Link to comment
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
 Share

  • advertisement_alt
  • advertisement_alt
  • advertisement_alt


  • Topics

  • Posts

    • was researching this and came back to this thread. Also found an older thread:    
    • Net pay after taxes. If you don't agree, think about this: If you were a trader and started off in China with silk that cost 100 rupees and came to India, and you had to pay total 800 rupees taxes at every small kingdom along the way, and then sold your goods for 1000 rupees, you'd have 100 rupees left, right? If your daswandh is on the gross, that's 100 rupees, meaning you have nothing left. Obviously, you owe only 10% of 100, not 10% of 1000. No, it's 10% before bills and other expenses. These expenses are not your expenses to earn money. They are consumption. If you are a business owner, you take out all expenses, including rent, shop electricity, cost of goods sold, advertising, and government taxes. Whatever is left is your profit and you owe 10% of that.  If you are an employee, you are also entitled to deduct the cost of earning money. That would be government taxes. Everything else is consumption.    
    • No, bro, it's simply not true that no one talks about Simran. Where did you hear that? Swingdon? The entire Sikh world talks about doing Simran, whether it's Maskeen ji, Giani Pinderpal Singh, Giani Kulwant Singh Jawaddi, or Sants. So what are you talking about? Agreed. Agreed. Well, if every bani were exactly the same, then why would Guru ji even write anything after writing Japji Sahib? We should all enjoy all the banis. No, Gurbani tells you to do Simran, but it's not just "the manual". Gurbani itself also has cleansing powers. I'm not saying not to do Simran. Do it. But Gurbani is not merely "the manual". Reading and singing Gurbani is spiritually helpful: ਪ੍ਰਭ ਬਾਣੀ ਸਬਦੁ ਸੁਭਾਖਿਆ ॥  ਗਾਵਹੁ ਸੁਣਹੁ ਪੜਹੁ ਨਿਤ ਭਾਈ ਗੁਰ ਪੂਰੈ ਤੂ ਰਾਖਿਆ ॥ ਰਹਾਉ ॥ The Lord's Bani and the words are the best utterances. Ever sing hear and recite them, O brother and the Perfect Guru shall save thee. Pause. p611 Here Guru ji shows the importance of both Bani and Naam: ਆਇਓ ਸੁਨਨ ਪੜਨ ਕਉ ਬਾਣੀ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਲਗਹਿ ਅਨ ਲਾਲਚਿ ਬਿਰਥਾ ਜਨਮੁ ਪਰਾਣੀ ॥੧॥ ਰਹਾਉ ॥ The mortal has come to hear and utter Bani. Forgetting the Name thou attached thyself to other desires. Vain is thy life, O mortal. Pause. p1219 Are there any house manuals that say to read and sing the house manual?
    • All of these are suppositions, bro. Linguists know that, generally, all the social classes of a physical area speak the same language, though some classes may use more advanced vocabulary. I'm talking about the syntax. That is, unless the King is an invader, which Porus was not. When you say Punjabi wasn't very evolved, what do you mean? The syntax must have been roughly the same. As for vocabulary, do you really think Punjabis at the time did nothing more than grunt to express their thoughts? That they had no shades of meaning? Such as hot/cold, red/yellow/blue, angry/sweet/loving/sad, etc? Why must we always have an inferiority complex?
    • I still think about that incident now and then, just haven't heard any developments regarding what happened, just like so many other things that have happened in Panjab!
×
×
  • Create New...

Important Information

Terms of Use