SAadmin

Kirpan issue double-edged

The Ottawa Citizen

Thursday, October 27, 2005

VIA Rail was correct to remove a Sikh passenger for wearing a ceremonial dagger. But it would be better if VIA could find a way to allow kirpans on trains without putting public safety at risk.

Balpreet Singh, a University of Ottawa law student, says he felt singled out and humiliated by the policy. The kirpan is one of five items observant Sikhs wear. It is a spiritual symbol. But reasonable, tolerant people can question whether kirpans are appropriate in all situations.

Trains and airplanes are enclosed areas, travelling at speed. They are their own societies, removed from most emergency services and law enforcement.

It is not unreasonable, therefore, for rail companies and airlines to implement rules about what items they allow. And it is not bigotry for them to apply the rules to all passengers, regardless of religion.

That is not to say that universal rules cannot be discriminatory. Were VIA to institute a rule against head coverings, that would be an unjustified discrimination against people whose faiths require such items. But a policy against weapons, even ceremonial ones, is justified, even if its effect is to discriminate against observant Sikhs.

Arguably, a weapon is defined by the intentions of its holder. A sharpened spoon -- or, notoriously, a box-cutter -- can be a weapon in the wrong hands.

But while almost everything can be used as a weapon, it does not follow that everything is a weapon, or that nothing is. Some things are much more likely to be used as weapons than others. It would be ridiculous to keep spoons away from schoolchildren because they could be used to cause pain. It would be equally ridiculous to distribute swords at recess.

The kirpan falls somewhere in between. It is neither a spoon nor a sword. But it is more like a sword than it is like a spoon. It could very easily be used to hurt somebody. In the wrong hands, a kirpan could be an instant and efficient weapon.

This is not to imply that Mr. Singh or any other wearer of a kirpan intends any harm. But Mr. Singh's seatmates should not be forced to take his word for that. Beside, his intentions might not be relevant. On a train or a plane, Mr. Singh would be introducing the kirpan into an enclosed environment, where someone else could seize it and use it to do harm.

Canada's Charter of Rights and Freedoms guarantees freedom of religion, but it also allows for reasonable limits. Religious freedom does not trump every law and every other right.

If Sikhs can alter the kirpan's form without undermining its significance, perhaps there are compromises they can reach with VIA and other companies. Perhaps VIA could allow kirpans that are very small and very blunt, or with the blade fixed inside the scabbard in a definite and visible way.

VIA should accommodate people of all faiths as much as possible, but it must put the safety of its passengers first.

© The Ottawa Citizen 2005

Check out these two topics on baba ji:

http://www.sikhawareness.com/sikhawareness...ighlight=dhakki

http://www.sikhawareness.com/sikhawareness...ighlight=dhakki

Thread is re-opened after clarification from stop singh:

I suggest you learn how to read. "....what CERTAIN members of the Sant Samaj do for fun...."

Do you not know what CERTAIN means ? Can you not differentiate WHOLE from CERTAIN.

Read the following two statements and see if you understand them :

The WHOLE of the products produced were faulty.

A CERTAIN number of the products were faulty.

I suggest you read up on what Maan Su Pehowe Wale has been accused of in Canada (and why he is scared to go there or to the UK as it has an extradition treaty with Canada).

Read up on Dhanwant Su of Hoshiarpur who raped a minor girl at his dera (he is in jail now for this dirty crime).

There is also "Sant" Shamsher Su Jaghera who was caught raping a woman at his dera and given a sound thrashing.

Also find out why "Sant" Gubachan Su Kahle Kamble Walle was chased out of Malaysia.

"Sant" Amar Su (Nanaksar wale) was convicted of swindling money in a court case in Canada. He also provides employment to a convicted child molester at his place in Delhi.

I have mentioned this again and again but people like you conveniently ignore it. How can rapists, fraudsters, child abusers be members of the Sant Samaj. Sant should be able to see through such people for what they really are. The FACT they allow such people into the Sant Samaj shows that they do not have one of the main abilities of a Sant....that is to recognise other Sant. Our Guru Ji could do this and so could the Bhagats mentioned in Gurbani.

As for what I have written about Ranjit. Go to his dera and see for yourself the sign where he uses the sant title (yet he claims he does not tell anyone to call him a sant). This very lie shows that him for what he is. Buy a few of his DVD and he uses the title sant on them as well.

Remove what you want.

Ban me from the forum if it bothers you so much. There are plenty of other forums out there.

I could not care less. The truth is out there but if you want to close your eyes to it then that is your problem.

Have a nice day.

Stop Singh.

Sikh Devoted to Guru

In this modern age when the Shiromani Gurudwara Parbhandak Committee ( the organization for administration of Sikh Gurdwaras ) is mass producing/printing Siri Guru Granth Sahib using technologically advanced Golden Offset Press at Gurudwara Ramsar Sahib many Sikhs still carry on devotedly with the ‘purataan’ (traditional) writing all the Gurbani with hand producing hand written copies.

Bhai Gurmeet Singh is one of these souls who is devotedly involved in this task for the last 16 months. Aged 68 years this resident of East Mohan Nagar in the city of Amritsar began this monumental task of making a extra big sized, handwritten Siri Guru Granth Sahib on 4th May 2004. Till now he has completed 340 Ang’s each of which is sized 2 x 3 feet each. Dimensionally when finished this Guru Granth Sahib will be of approximately the same size as we see at Har Ki Pauri at Siri Harimandir Sahib Amritsar. Instead of using modern calligraphy pens he uses the traditional ‘kalam’ which a special pen made out of using a variety of bamboo grass. For the ink he is using waterproof pigments to prolong the ageing and preserve the brightness of the words. All the borders on the pages are also being artistically being made by Mr. Singh.

Elaborating further on his project Mr. Singh said that he Starts early morning and continues late into the night. Being an extra big size he said that he is able to do only 20 angs per month. He estimates that it will take him about 4 and half years from now to complete the Saroop.

I posted this on sikhportal according to best of my knowledge by discussion it with freinds and by reading mahapursh books.... i wanted to share this with sangat..so i can get feed back on nihal's query and my post

Nihal's query:

Some theologist also argue that sargun and nirgun form cant exist at the same time, where as gurbani propogates the existence of both at the same time, Can you provide a theological argument that they do both exist at the same time, Form and Formless. Maybe of the topic but interesting to know.

You are right Gurbani propagates existence of both (nirgun and sargun) at the same time.

For example- Gurbani talks about it clearly:

Sargun Nirankaar Sun Smadhi Aap, Apan Kia Nanka Apan Hi Fir Jaap ||

Nirgun transcedents itself not fully but attributes/qualities into Sargun form. As Sikhs we do not beleive in incarnation of God. i think after doing deep search on this topic and exploring all the gurbani tuks talking about it..one comes to know that holy person being alive cannot fully merge with nirgun..they are limited to whatever attributes/qualities nirgun transcedents into them..however, after leaving panj bhotak chola (this body made of five elements) since holy saints negates their individualistic mind/their consciouness diseased with 5 vices...they are merged fully with Nirankar..that why in sukhmani sahib it says- Bhramgyani App Nirankar ||

Bhagat Kabir also says- Jis Maran Jagat Darie Mera Mann Anand, Maran hiii Paaie Poora Parmanand ||

Note: Anand, Parmanand words are used in that verse...one is bliss before leaving body and second is supreme bliss after leaving body.

Nirgun and Sargun has to exist at the same time...where nirgun transcdent some of its quality in sargun form to spread all of its attributes to people....if there is no sargun.. there is no creation...but there is only nirgun in its sun samadhi...but during the creation- Nirgun and Sargun must exist simentiounously.

we beleive in complete negatation of "jiv" atman..after negetation there is no jiv but atma-paratma(nirgun)...atma goes back to its orginal state which is-

~ Deh Nahi Tu (You are not body), Tu Sat Hai (you are the truth), Tu Chit Hai ( you are the super consciousness), Tu Anand Saroop Hai (you are the bliss manifestation of Vahiguroo/God) ~...

soul is [sat Chit AnandSvaroop]- supreme truth, supreme consciousness and supreme bliss..

I don't know if my post offers any theological argument...i posted what i read from sikhi spiritual school thought which is Advait Sikh Gurmat Sidhant...!

This is also very deep for me...i m learning as we speak.

may be tsingh pheena, hari, drawof and others can enlighten more on this subject.

I would like to share pictures on Sant Maharaj Ji 30th barsi. Many Thanks to Freed for providing me maharaj rara sahib pictures taken upon realising their panj bhotak chola in 1975 at Wolverhampton, England.

Enjoy

Tytler, Sajjan threaten Sonia with 'exposure'

source: http://www.indiareacts.com/nati2.asp?recno=3429

17 August 2005: Congress president Sonia Gandhi has been seriously disconcerted by threats of Jagdish Tytler and Sajjan Kumar that they would go public with their “knowledge” of the 1984 riots either if they are expelled from the party, losing their primary membership, or if moves are initiated to prosecute them for the massacre of Sikhs hours after the assassination of then prime minister Indira Gandhi.

Top sources said that they have also threatened to float a new political party, called the Delhi Congress Manch, whose principle aim would be to subvert the Shiela Dikshit government, one-third of whose supporting legislators now reportedly oppose her, and the two Congress MPs are also planning to print pamphlets showing Sikhs allegedly celebrating Mrs Gandhi’s assassination by distributing sweets.

Keeping by and large away from the media, both MPs blame it for turning the nation against them, and their aim now is to salvage their reputation, although Sonia has declined to meet them, saying there are no issues to discuss, but that they should await further directions.

Political sources said that Sonia Gandhi has been considerably unnerved by threats of further exposure of the 1984 riots, but the prosecution of Tytler and Sajjan Kumar for the massacres is becoming unstoppable, because of the national outrage, and since the Congress’s allies in the UPA are absolutely insisting upon it, but the biggest immediate fear is for the fate of the Delhi government.

How to do Parkaash Di Sewa

By Manvir Singh Khalsa

’Parkaash’ means light, radiance, expansion. It is the presence of the Guru presiding over the Saadh Sangat, the Company of the Holy. The Parkaash ceremony is the installation of the Siri Guru Granth Sahib upon the Palkee Sahib for the day, or for the Gurdwara ceremony about to be conducted.

1. Entering Guru Ji’s room (or the place where Guru Ji’s Sukhaasan was done), the sewadaar (volunteer) serving as the Granthi ‘mathaa teks’ (bows down) to Guru Sahib.

2. A short Ardaas is recited (if Guru Ji’ Saroop is being taken to someone’s house from the Gurdwara then another Ardaas is recited when Guru Ji’s saroop arrives at the house and is placed on the Palkee Sahib before the Parkaash is done):

Ik O-unkaar Vaaheguroo Jee kee Fateh

Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.

Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.

Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.

Arjan Hargobind no, simrau Sree Har Raaé.

Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.

Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.

Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.

Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé

paath deedaar daa dhiaan dhar ké,

bolo jee Vaaheguroo!

Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo! Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor parkaash dee ardaas hai jee. Darshan dé ké até pavitar hukamnaama baksh ké, aap jee deeaan piaareeaan sangtaan noo nihaal karo jee.

Akhar vaadhaa ghaataa bhul chuk maaf karnee.

Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.

Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.

Bolé so nihaal, Sat Sree Akaal!

3. A clean towel or (cotton) cloth is placed on the head of the person serving as the Granthi, then Guru Ji’s Saroop (Volume) is lifted with both hands and placed upon that person’s head, who then carries it to the Palkee Sahib (Guru Ji’s throne).

As Guru Ji is being carried, the Granthi and those present recite any Gurbaani Shabad or mantra. (i.e. Sat Naam Vaaheguroo, Dhan Siri Guru Granth Sahib Jee, etc.). Everyone present stands up when Guru Ji’s Saroop is being carried to the Palkee Sahib (throne) and does matha tek, bows down.

4. All present then sit and continue to meditate and recite Gurbaani or Simran.

A sevadaar (if present) waves the Chaur Sahib over Guru Ji for the entire ceremony.

5. At the place of the Parkaash, Guru Sahib is placed in the centre of the Manjee Sahib (raised platform/cot) and the Granthi unwraps Siri Guru Granth Sahib one rumaala at a time, either alone or assisted by sevadaars,.

The rumaala sahib will open up to be a diamond shape. Once it is opened, a smaller rumaala is placed on top of Guru Ji’s Saroop. Placing the clean towel or (cotton) cloth back on the head, the Granthi lifts Guru Ji’s Saroop on his or her head.

6. The diamond shape rumaala sahib is the folded inwards so it takes a rectangular shape.

7. Two pillows are then placed on each side and one at the top centre of the Manjee Sahib. These are then covered with a cotton rumaala.

8. Guru Ji’s Saroop is carefully set down on the pillows, and then raised in a vertical position, resting its spine on the Palkee and central pillow. The Volume is then opened near to the centre (using both hands).

9. The side rumaalas (called “Palkeeaan”) are placed inside the front and back covers. These rumaalas drape down over the sides of the Palkee Sahib. Then Guru Ji is covered with one or more large rumaalas.

10. There are generally 2 rumaalas covering Guru Sahib, one underneath and another on the top.

11. The Granthi reads a Hukamnama (the first shabad found on the top left hand side of the Ang (respectful word referring to the ‘pages’ of Sri Guru Granth Ji) which the Volume was opened on).

12. The Guru is then covered with its rumaala(s).

Bhul chuk maaf

Be there:

Here are some pictures taken yesterday of sant baba baljinder singh ji rara sahib doing kirtan divan. Divan was fully based on sant maharaj rara sahib and sant mandali in general.

It was full of anand.

Here are few pictures from the event:

Interesting picture:

source: sikhsangat.com

In regards to the protest details, here is a brief description. Sangat got there in the morning but somehow they found our plans and this chief guest (chela) was inside the Banquet Hall before the Sangat arrived there. Sangat wanted to meet the chela but police didn't allow. Singhs insisted we've the invitation and we should be allowed but police didn't allow. Then Singhs kept on saying slogans about Ashutosh's reality and challenged his chela about mis-interpreting Gurbani. Sangat was there for almost whole day. We'll try to put the Audio of the event.

For those of you who don't know about this person, you can listen/watch his speech in Hindi at the following URL: http://www.akj.org/skins/default/new_ki.ph...mp;b=6&id=9

Anti-Sikh Speech of Ashutosh's Chela

For the Sangat who doesn't know Hindi, here are some of those things he talked about in this video/audio:

1. He is saying that Sri Guru Gobind Singh Ji was chela of Shiv

2. He is breaking Sikhs from Gurmat principles and trying to divert Sikhs to his Guru, Ashutosh

3. He is misinterpreting Gurbani

4. He says that you guys just believe in Sri Guru Granth Sahib Ji but I know Sri Guru Granth Sahib Ji with the blessings of my Guru, Ashutosh

5. He says that you guys just do external Parkash/Darshan of Sri Guru Granth Sahib Ji but I have got enlightenment of Sri Guru Granth Sahib Ji with the blessings of my Guru, Ashutosh

6. You guys are talking about breaking India and we will make the whole world India

7. He calls popular Sikh Magazines being agents of Pakistan

8. He calls Sikhs as terrorists and further says they don't have anything inside and therefore can't give anything to anyone. He says we have knowledge inside and that's what we give to our followers

when ever i read any of the guru's sakhi..i always wonder if the felt any sort of emotion or were they detached from all worldly emotions..like when guru gobind singh ji lost all his sons did he feel the pain the father endures when he losses his children...or did guru nanak dev ji feel any disappointment when he realised his two sons weren't as devoted as bhai lena(guru angad dev ji)...?..

What a beautiful question !

Before I try to answer this question..one need to find out the difference between unconditional love and attachment. Love is pure; however having attachment to something is selfish.

Guru's were not normal human being like us. They look beyond the body, they looked at the jot(Atma) which never dies...when one of sahibzadai's were shaheed- Bhai Dya Singh (one of panj pyares) try to cover his body. Guru ji stopped him and said- what are you doing?

Bhai Dya Singh Ji replied, Guru ji this is your son. Guru ji replied, what about those who gave their lifes for the panth...they are my son too..so Guru ji stopped him and said - if those singhs who gave their lifes for the panth and for me won't get clothes on their body , my biological son won't either. They are all same in my eyes.

Guru ji saw his sons in everyone because he looked beyond the body. That is unconditional love without any boundaries not attachment. unconditional love is ever blissfull with no emotions of de-attachment or seperations.

Yeah i think so too...Sant Maharaj Ji 's birthday and barsi coming up in the month of august !

Enjoy

Bhai Balbir Singh On right with his brother:

wow this is amazing ... great step towards EKTA...!!!!!!!

Vahigurooo...

May Vahiguroo keep blessing you with more this kinda seva !

Thank you for sharing .. please keep them coming

great stuff bro..keep them coming

Vahiguroo Karamjit Veer Ji,

That is most beautiful sakhi I have ever heard...If person wish to learn about sikhi they could do it just by reading/contemplating from these two sakhiya's

Vahiguroo Vahiguroo Vahigurooo

Dhan Dhan Guru Nanak Dev Nirankar

Dhan Dhan Baba Maha Harnam Singh Ji

Dhan Dhan Baba Nand Singh Maharaj Ji

Vahigurooo Vahiguroo !!!!!!! :D

Bhai Daya Singh - image of compassion.

Bhai Dharam Singh- image of dharma because with the compasssion you can save dharma.

Bhai Himmat Singh - image of braveness ..to save dharma you need braveness

Bhai Mokham Singh- image of stablity..mokhamiat.

Bhai Sahib Singh - [not sure about this one ]

Here are download links for the essay/research papers on Sikhism..one of my freind send this in via email.. i like to share with the sangat.

Books.Essays1.rar

Download Link: http://www.khalis.net/SikhAwareness/Text/Books%20Essays.rar

Contents:

Advance Studies on Sikhism.pdf

Ahyapur Pothi aka Goindwal Pothi.pdf

alienation_of_sikh_youths.pdf

Authenticity of Kartarpuri Bir.pdf

Book List.pdf

Canadian Sikh History.pdf

Books.Essays2.rar

Download Link: http://www.khalis.net/SikhAwareness/Text/Books%20Essays2.rar

Contents:

Dynamincs of Sikh Revolution.pdf

E.Trumpp and H. McLeod as Scholars of Sikh History.pdf

Early sikh scripture tradition.pdf

Essentials of Sikhism.pdf

Books.Essays3.rar

Download Link: http://www.khalis.net/SikhAwareness/Text/Books%20Essays3.rar

Contents:

Fundamental Issues in Sikh Studies.pdf

Guru and Sikh.pdf

invasion of religious Boundaries.pdf

Perspectives on Sikh Studies.pdf

Planned attack on AGGS.pdf

Recent Researches In Sikhism.pdf

Books.Essays4.rar

Download Link: http://www.khalis.net/SikhAwareness/Text/Books%20Essays4.rar

Contents:

Sikh Revolution by Jagjit Singh.pdf

Sikhism and Civilization.pdf

Sikhism issues and institutions.pdf

Sundri by Bhai Vir Singh.pdf

Truth about Punjab -- SGPC White Paper.pdf

We Are Not Symbols (Formatted).pdf

neo bhao be grateful alot of ppl leave this forum looking to spend their time doing more jaap tap, thats what a forum should do, not keep people here typing bollox but open our eyes advance our budhi teach us humility and allow us to be secure and ready with the support of the fellow sangata to engage in further jaap taap,

Most other forums ppl leave in a huff, here they leave with pyaar...

GurbrAkaaal to all those who have opened their views shared their knowledge and Om shant shant to the nirmala massive,

source: Soceity of Saints by Sant baba Jagjit Singh Ji Harkhowaley

Era and Learning.

From five years of age to twelve, one should be encouraged to learn about religion. After this to the age of 25 one should be allowed to freely acquire any other type of knowledge they so wish. If the foundation of temple is strong then no matter what is built on top it will always remain stable. If from childhood a child is taught religion then later even when he is acquiring other skills, his belief doesn’t falter. That is why studying religion early on and about things related to it is very necessary. In the ancient period of the “Viydak” era, children would visit Rishis & Munis to obtain all kinds of knowledge and become trained in every aspect of weaponry. In “Budh” era they made great big universities like Nalanda, Texla and Bikshus roamed from one place to another to preach. With the efforts of Asoka the Great, religion spread fast within the country. Vidiya means knowledge, Vidivan is the one who gives vidiya to others, and Vidiyarth is the one who acquires vidiya and keeps to it.

The Vidivan who already knows vidiya can complete the search of a Vidiyarthi who is keen to understand vidya. During those olden days the ashrams of sadhus were institues where one could discuss various aspects of vidiya. Thoughts would be give to practise seva(service), simran(recitation) and satsang(good company). The fourteen attributes of “Bakhta”, one who gives teachings, and “Sarota” one who listens, would be taught there. Yog Kala, the art of yoga was explained to strenghten the spiritual knowledge, and Vidhant was given with vivek being made clear. Today is is a sceintific age where one is building beautiful buildings everywhere. They have forgotten the foundation of Vidiya. As a result there is a lack of preaching to the people, and in turn their lifes suffer. As the people change in character, through what they eat and how they dress, they forget to indentify the spiritual world, and therefore no one walks on that path. How does one then take the boat of his life across the ocean of this world? Religious places such as deras and Gurdwaras should provide for this where teachings of music, language, jotish and vaidik can be found.

Ten Signs of Religion, Nine types of Bhagti and four types of Bhagat.

There are ten teachings of religion which can be summarised as,

a.) to give;

b.) to stay away from fights. On purpose one should not do any wrong to another;

c.) to show pity towards poor;

d.) to always speak the truth;

e.) to always speak politely;

f.) to practise tapasiya (meditation);

g.) to give donations from their own income;

h.) to give food to the hungry, clothes to those in need, medicine to ill, and books etc, to poor students;

i.) to always keep cleaniness;

j.) to lead a contented life without unneccessary wishes.

One should take up the nine types of bhagti which are:

a.) Sarvan – listen with all your heart to what the Gurus, Mahatamas, and the Granth say;

b.) Simran- recite with a rosary the Guru’s Gur Mantra;

c.) Kirtan- praise the lord through singing;

d.) Padseva- serve in the feet of Guru and God;

e.) Archan- sprinkle essence where one bows in front of God;

f.) Dasa- be humble and keep a low profile;

g.) Sakhpan- hold a friendly and welcoming nature;

h.) Bandna- pay homage to the Guru and hold respect for elders;

i.) Bhagat Niveden Jaan- always offer food and water first to God through a simple prayer.

Bhagti means to adopt love and belief with the whole heart for God. It allows you to understand the principles of religion, allows you to remove illiteracy through knowledge, and allows you to gain great anand. When takes up bhagti and recites naam in these ways then he gains “mokshi”, the freedom of life and death. So when one listens, agree, puts into practise, and accepts the oneness between God and all lifeforms, they are doing bhagti.

There are four types of Bhagats- Artarthi, Artharthi, Jagiasoo and Giani.

Artarthi are those who do seva and simran to get rid of their pain and problems in the world. Artharthi are those who do bhagti to obtain material goods such as money. Jagiasoo are those who do bhagti to obtain God. Giani are those who by considering that everybody is the image of Brahm do bhagti. Only the Giani’s bhagti is recognised as best and foremost. Jagiaso are considered second to Giani’s while the remaning two are considered last.

For a Gursikh it is necessary to take amrit to become Gurdikhat, which is to become God’s child and follow the teachings of bhagti presscribed. One should get up early in the morning. If one gets up at one o’clock , bathes and then practises naam facing towards the rising sun, he then benefits a boon equivalent to that which one would receive if he gave away 75 “mann” ( 1 mann- 1 hundred kilograms) of gold as donation. If one gets up at 2 o’clock in the morning and does the same then he benefits that equivalent to giving away 75 mann of silver; At 3 o’ clock it is 75 mann of copper, At 4 o’clock, 75 mann of brass, At 5 o’clock, 75 man of milk and At 6 o’clock, 75 mann of water; But when one bathes after the sun has risen he does not gain either good or bad deeds. The act of bathing becomes purely physical and does not serve any spiritual signifance.

While doing meditation, one concentrates and goes through different kinds of expereinces before reaching his final goal. First one feels a sensation through the nose, then a sweet taste on the tongue, followed by cool feeling around the heart. With time they are able to visualise light like lightning in the clouds. Then one begins to see light as bright as the stars, that of million of suns put together, which is not harsh but warm. While practising shabad, shabad is brahm(universe), he then becomes one with God and agains Anand and is freed from the circle of life & deaths.

Shalok page- 1230 – Saraang, Fifth Mehl: My mind is neutral and detached; I seek only the blessed Vision of his darshan || 1 || Pause || Serving the holy saints, I meditate on my beleoved within my heart. Gazing upon the Embodiment of Ecstasy, I rise to the Mansion of his Presence. ||. I work for him; I have forsaken everything else. I seek only his Sanctaury. O Nanak, my lord and Master hugs me close in his Embrace; the Guru is pleased and satisfied with me || 2 || 7 || 136||

The bhagti of an Amridhari consists of the practise of bani. Each bani serves a purpose. “Japji Sahib” is recited to allow you to reach Brahmgyan. “Jaap Sahib” in which in the tenth Guru has mentioned 1300 different names of God, allows you to control over your mind and frees you of all evil within. This gives “Bairaag” (cuts worldy relations) so that one has an “Apram”, reserved position in the world. “Chaupai Sahib” pervents any disruptions and distrubances while reciting naam. “Anand Sahib” gives happiness of mind. “Rehras sahib” helpds you to give up the wrong ways and allows you to take up the right, while “arti” relieves you from all sadness and problems.

“Kirtan sohila” protects you from bad dreams and eveil spirits. “Asa di var” gives fullfilment of those wishes which are right according to Gurmat. “Sukhmani Sahib” is recited for the success of each of the 24 thousand breaths a person takes per day is 21 thousand. While sitting a person takes 12 breaths per minute, while taking 18, while sleeping 30 and while having sexual intercourse the number increases to 64 breaths. As sadhus abstain themselves from intercourse, don’t sleep for long hours they perseve their breaths and thus live longer. In the same way “Mool Mantra” and “Gur Mantra” recitation allows a person to achieve the same resulting in the freedom from circle of life and deaths.

taken from tapoban site

For quite sometime I wanted to write the Gurmukhi jeevan of Baba Khazaan Singh, the father of Sant Sunder Singh Bhindranwalay. Sant Sunder Singh jee Bhindranwaalay was a great Gursikh who led an exemplary life, did massive parchaar of Sikhi, inspired countless to take amrit and taught Gurbani and Gurbani meanings to countless students, in his short life of 42 years or so. While many have heard about the Gurmukhi life of Sant Sunder Singh jee, few are aware of how great his father was. This is a feeble attempt by this insect to write something on the great life of Baba Khazaan Singh jee. This is based on Dr Sher Singh’s book on Sant Sunder Singh, Sant Gurbachan Singh’s coverage of Sant Sunder Singh’s life and oral narrations from Gursikhs from time to time.

Baba Khazaan Singh was the middle son of Baba Makhan Singh the grandfather of Sant Sunder Singh jee. Here are some highlights of Baba jee’s jeevan:

1) Baba jee was a simple farmer who worked hard to earn bread for his family. He was from village Bhinder Kalan in Ferozepur district of Punjab.

2) Baba jee was extremely honest. He never let even a grain not belonging to him, come to his home. While working in his fields, he used to constantly do Naam Simran and Gurbani paath.

3) He got married to a very Gurmukhi bibi Mata Taab Kaur jee. She was not educated but due to her husband’s satsangat, she developed keen interest and love for Gurbani.

4) Baba jee had great urge to have darshan of Guru Sahib. In year 1887, a year before the birth of Sant Sunder Singh jee, at the time of Avtaar Purab of Siri Guru Nanak Dev jee, Baba jee decided to go all out for darshan of Guru Sahib. He committed to doing strict amritvela and doing one Siri Sukhmani Sahib standing on one leg, 3 hours and 45 minutes before sunrise. Just few days had passed while engaging in day night paath like this that Baba jee was hit with extreme Bairaag. He gave up all interest in world and started doing bhajan day and night. At the behest of some gursikhs, who asked him to come in Sehaj Avastha, he started taking care of his worldly duties again.

5) Before the birth of Sant Sunder Singh, Baba jee did 36 lakh (3.6 million) jaap of Mool Mantr.

6) Later in his life he did 125,000 jaap of Siri Jap jee Sahib.

7) Later in his years he did 101 Paaths of Siri Guru Granth Sahib jee in the span of 3 years. This means about 3 Sehaj paaths a month. Along with this he did 36 lakh paaths of Mool Mantr, all within 3 years. This means massive paath a day, for three years.

8.) He used to do at least 100 angs worth of baani a day.

9) He used to do 3300 jaap of Mool Mantra a day.

10) He had about 100 angs of baani fully memorized.

11) He used to wear only Khaddar.

12) He was a very strict amritdhaari.

13) He never let a day pass without going to Gurdwara Sahib.

14) He used to eat only once a day at 10am.

15) Before eating food, he used to look for someone to share with.

Once there was patt going on outside in a pandal(huge tent). Sant baba Attar Singh Ji Mustanaewaley was observing/listening to patt. Suddenly, this ahankari person came on his horse in the pandal, didn't even bother to take off his shoes or came down from the horse even after loads of request by sevadar.

Sant baba Attar Singh Ji Mustaneywaley became furious and raged, to see such disrespect of true Guru- Siri Guru Granth Sahib Ji. From his amrit tongue, bachan was shot in form of sharap.

Bachan was shot like a arrow. After few weeks , he died. In his family lineage, no men was able to top 35 yrs. They would die at the age of 35.

There was this bibi who was shardlu of baba isher singh ji nanaksarwaley. She look at the sad suitation and went up to sant ji to get some help and told him - that because of sant baba attar singh ji bachan all the mens are dying in the family lineage before age of 35 and requested him - if he could tal(cancel) their bachan. Sant baba isher singh ji nanaksarwaley said - not just me, there is nobody on this planet who can tal - puran bhramgyani avtar- sant baba attar singh ji bachan.

Having said that, sant baba isher singh ji advised this bibi to do sampat akhand patt sahib with full maryada for a month and do ardas. After she did it, she was able to save his husband. She then again went to sant baba isher singh ji. Sant ji told her, to go to baba attar singh ji, asked for forgiveness and do one additional sampat akhand patt sahib so that in future this mistake does not happen again.

Moral Story: Save respect of siri guru granth sahib ji, If it's wasnt for mahapursh these heretics of panth would have completely disowned Guru Maharaj bani. Bachan came from Mahapursh- pavitar amrit rasna never go useless. It will come true no matter what.