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SAadmin

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  1. There are three layers of amrit. First layer of amrit: Khanda Bhatta da Amrit: Amrit in its physical form...all 5 drops of amrit you drink to purify your body..5 drops in your eyes and 5 drops on your dasam dwara so that kamal can flourish at the right time. Second Layer of Amrit: Naam Amrit...This is given by Panj Pyareiz...when they give you naam amrit..you have to make sure the panj pyareiz has bhagti jeevan....these days amrit has became a joke because panj pyareiz have no bhagti jeevan...thus, creation of malech khalsa's and all inside the panth. Amrit in puratan maryada was never given but gained with lot of seeva and lot of naam simran first. Then it was gained and blessed by guroo maharaj ji. Third Layer of Amrit: Bhramgyan Amrit/Gyan Amrit. This is the main purpose of amrit..to give you jivan mukhti. That is gained by doing prema bhagti and naam simran of naam(gurmantra-vahiguroo) given by panj pyareiz. Amrit is a must from panj pyareiz (If you are sikh of guroo gobind singh ji) or your murshad for(kabir panthis, nanakpanthis, udhasipanth etc) whatever form you like to beleive in..Amrit is must..without intitation even nard muni (son of bhrama) didnt get mukhti and had to come back to this earth..did murshad dharan... we are just kirraie(worms).... Nirgura ka hai naam bhora...gurbani says this...gurbani also says this: "The mortal, who is without the Guru's Mantra, accursed and contaminated in his life" Panna- 1357
  2. vaheguroojikakhalsavaheguroojikifateh I started this thread to let forum members tell a bit about themselves and to know each other better. Not everyone fills the profile and not everyone looks at another member's profile. So here goes. I am a networking student in a college from toronto, Canada. My interests are cricket, tennis, computer security and sikhi off course. I like to read prophecies of sikhism ie-sau sakhi, like to do sangats of saints and I like to get in the mind of hackers and study them
  3. Here is very small limited human attempt to start meaning of Gurbani spiritual/adhyatam terms..As always gurbani terms due to its both nirgun-absolute and relative - sargun nature would have multiple meanings to fit various seekers/various spiritual aspritants at various different stages/aspects of divine . I am hoping other members will contribute and add to this thread: 1. Surat - depending on context means limited consciousness, unlimited unconfined consciousness, divine love, awakened love/intellect please this thread for more info: 2. Raat term mentioned in baba farid ji- blood, love 3. Anubhav parkash - intuitive bhramgyan knowledge (nirgun), divine revelation form of insight, roop-darshan-sargun 4. Gurparsad - Gur- pure consciousness/awareness/chatina/knowledge parsad - pure bliss - Gur- Physical Guru parsad- grace- grace of both inner and outer Guru. 5. Satnaam - Truth(eternal) Naam (Pure awareness/Consciousness/knowledge) , Satnaam (eternal) Naam - unbroken current- dhun naam shabad 6. Liv shabad - Unbroken current of shabad / Unbroken pure reality- pure existence consciousness 7. Chit- mind, consciouness 8. Akhand - unbroken without breaks 9 Achaal Morat - pure stillness being without any thoughts/forna 10. Afor- without forna 11. Turiya- pure awareness underpinng of three states - jagrat- awake, suapona- dream, sukhopat - deep sleep 12. Parkash - light /knowledge 13 Jot - light/knowledge/awakened knowledge/awareness 14 Advai purkh - non dual lord 15. Avdhoot - ? Not sure if someone can provide meaning of it that be great 16. Neti Neti - not this not that not this not that - usually an technique to reach bhramgyan with substraction/negation 17. Avdhoot - Nirlaip- without attachment 18. Man - Mind but also refers to atma - as pure mind is achal refers to real self. 19. Raam - all pervading divine reality infused everywhere - raamya hoya 20 Hakum - divine will 21. Gur Mukh - One's whose attention towards it real self - Gur- Chaitna/gyan saroop inner Guru. 22 Man mukh- One's whose attention towards its conditioned mind - Man mukh This subject is eternal ocean endless wisdom..hope we can all taste inner ocean - eternal ocean wisdom of gurbani.
  4. Ranjit Singh, Maharaja Sher-e-Punjab, The Last Ruler of the Punjab (1838-1893) Popularly known as the Lion of Panjab, Ranjit Singh was not only the greatest man of his time in Panjab but was also among the few leading figures of the history of that period. Because of his extraordinary qualities as a fighter, conqueror and an empire-builder, Ranjit Singh is often compared with Napoleon Bonaparte, Bismarck and Akbar. Hero of many accounts by European travellers and Indian chronicles, he is perhaps the most enduring character in Sikh history. His reign was marked by benevolent rule, all round development, secular values and patriotic fervour. Ranjit Singh was much ahead of his times in almost every sphere-army organisation, civil administration, foreign policy and, above all, the treatment of his subjects belonging to diverse faiths and cultures. Rising from the position of head of one of the twelve confederacies in Panjab, he became the first Indian ruler who stemmed the tide of continuous invasions from the North-west and succeeded in carrying his flag into the homeland of Nadir Shah and Ahmad Shah Abdali - the Afghan invaders and plunderers of the affluent Hindustan. His encounter with Shah Zaman, grandson of Ahmad Shah Abdali, is thus described in the contemporary accounts: "Oh grandson of Ahmad Shah come down and measure swords with the grandson of Charat Singh." Shah Zaman could not muster sufficient courage to face the powerful challenger and retreated with his troops under the cover of darkness. Ranjit Singh triumphantly entered the Lahore fort and laid the foundations of the mighty empire in North India which extended from the Khybar Pass in the North-west, Sutlej in the East, China in the North and deserts of Sindh in the South. Ancestors The earliest known ancestor of Ranjit Singh, who was transformed from an ordinary tiller of land into a saint soldier, was Budh Singh. According to popular accounts, Budh Singh was a soldier of fortune and is credited with having fought in various battles under Guru Gobind Singh and Banda Singh Bahadur. Budh Singh is believed to have crossed the rivers Jhelum, Chenab and Ravi on his favourite mare named Desi at least fifty times. A valiant fighter, he is said to have received thirty sword cuts and nine matchlock wounds on his body. On Budh Singh's death, his elder son Naudh Singh came forward to fight the Abdali invader Ahmad Shah under the command of Nawab Kapur Singh and met his end in the battlefield in 1752. Charat Singh, the eldest son of Naudh Singh, succeeded him. As chief of the Sukarchakia Misl, he made significant contribution in consolidating the territories of his misl through many conquests. Mahan Singh, son and successor of Charat Singh, further extended the boundaries of the principality he had inherited. Birth and Childhood On 13 November, 1780, Mahan Singh became the proud father of a son who was destined to play a unique role in Indian history by establishing a mighty empire in North India. The child was given the name of Budh Singh but when his father got the happy news in the thick of battle, he decided to change the name to Ranjit Singh, meaning victor in the battlefield. True to his name, Ranjit Singh rose to be a renowned warrior who fought many battles, sometimes in adverse situations, and never suffered a major defeat in his long and chequered career. As a young child Ranjit Singh suffered a virulent attack of small pox, which not only left permanent scars on his face but also deprived him of his left eye. An adventurous child that Ranjit Singh was, he was not deterred by the attack from pursuing his favourite activities of warfare, horse riding and swimming. Ranjit Singh accompanied his father during most of the military campaigns when he was less than ten years of age. Chief of the Misl The sudden death of his father in 1790 made Ranjit Singh the leader of the Sukkarchakkia Misl. Ranjit Singh's mother was worried as to what would happen to the territories conquered by her husband. Young and confident, Ranjit Singh is said to have assured her that he would not only keep the ancestral territories intact but would also extend them further and bring honour and glory to his family. Initially his mother acted as a regent but later Ranjit Singh took the administration of his misl in his own hands, and displayed rare tact and ability in the management of the territories under his control. At the age of sixteen Ranjit Singh was married to Mehtab Kaur, daughter of Rani Sada Kaur, an ambitious and capable lady who has been described by historians as "a ladder by which Ranjit Singh climbed to power in his early years". Because of the weakening authority of the Mughal empire, Afghan invaders frequently attacked and plundered Panjab. Ahmad Shah Abdali invaded Panjab nine tines. The negative impact of his frequent invasions can be gauged from the following popular doggerel: Khada Peeta lake da Baki Ahmad shahe da (What we eat and drink is ours; Whatever is saved belongs to Ahmad Shah) Three Afghan invaders, Mohamad Ghazni, Nadir Shah and Ahmad Shah Abdali, took away all that was valuable in India-the peacock throne of Shah Jahan, the famous Koh-i-Noor diamond and other precious jewels, sandalwood doors of Somnath Temple studded with precious stones and caravans of elephants loaded with valuables and whatever they could lay their hands upon. Young women, who were forcibly captured and sold in the markets of Afghanistan, were the worst sufferers. While the Marathas made concerted efforts to assert their sovereignty and even managed to take control of Delhi, the imperial capital, they failed to check the advancing armies of Ahmad Shah Abdali and were defeated in the Third Battle of Panipat. However, it goes to the credit of the Sikh chiefs who, through their guerrilla tactics, chased the retreating army of Ahmad Shah Abdali and succeeded in retrieving some of the booty. Their most creditable achievement was the liberation of a large number of young Hindu women from the custody of the invading army and restoring them to their parents. Impressed by the heroic deeds of the Sikh guerrillas, Ahmad Shah Abdali asked the Mughal Governor of Panjab, Zakaria Khan, as to who these people were and where did they live. The governor is reported to have replied that they were followers of Guru Nanak and the saddles of their horses were their homes. Upon this Ahmad Shah Abdali is reported to have remarked: "Beware! One day they will rule Panjab." It was not surprising therefore to find Ranjit Singh, the young chief of the Sukkarchakkia Misl, wresting power from the grandson of Ahmad Shah Abdali in 1799. Ruler of Lahore Based upon papers in the family archives of the distinguished Fakir brothers, who served as ministers under the Maharaja, Fakir Sved Waheed-ud-Din, a descendant of Fakir Aziz-ud-Din, mentions an interesting story which had a great bearing on Maharaja Ranjit Singh's rule in Panjab. According to Waheed-ud-Din, author of The Real Ranjit Singh, on entering the Samman Burj of Lahore Fort, Ranjit Singh found a shadow which appeared like a tiger. When Ranjit Singh tried to retreat he heard a voice calling him from inside the tower: "Ranjit Singh, don't be frightened, come in." Upon entering the burj, Ranjit Singh found himself in the presence of a frail, white bearded old man of medium height who motioned to him to come up and, when he had done so, prophesied that he would soon establish an independent kingdom in Panjab and advised him to observe the following rules: 1. Say his prayers every morning without fail. 2. Never hold court sitting on the throne of the Mughal emperors. 3. Treat his subjects equally, without distinction of caste and creed. 4. Respect and befriend Fakir Syed Ghulam Mohi-udDin of Lahore, a godly man who had been appointed spiritual guardian of the new state and whose sons would serve it truly and well. The story may or may not be literally true, but what is true is that the commandments of the godly man remained the epitome of Ranjit Singh's policies and personal conduct till his death in 1839 Daily Routine of Ranjit Singh The daily routine of Ranjit Singh started with early morning prayers. After listening to the Gurbani, the Maharaja would take a wak from the Guru Granth Sahib. Before starting the day's business, the Maharaja would place over his eyes and forehead the sacred kalgi of Guru Gobind Singh with great reverence. So deep was his faith in the Guru Granth Sahib that he would never take any major decision without seeking guidance from the Holy Book. We learn from contemporary accounts that the Maharaja led a very active life. According to Col. C.M. Wade: In the hot weather the Maharaja goes out at about 5:00 a.m. and spends an hour or two riding and inspecting his troops, and then takes his first meal, often without Dismounting from his horse. At about 9:00 a.m. he retires to his residence and holds the court, receiving reports, issuing orders to his officers and examining minutely the financial accounts of his government. At noon he rests for an hour having a secretary by his side to write his directions as different things requiring execution cross his mind. When the day begins to close he sends for a set of dancing girls to beguile the time or secludes himself in meditation until his second repast. He goes to bed between 8:00-9:00 p.m., a secretary still beside in attendance to whom he frequently dictates his orders. (Despatch dated 31 May, 1831, front Col. C.M. Wade to the Secretary to the Governor-General of India) Respect for Other Religions Though a devout Sikh himself, the Maharaja had the same reverence for the religious beliefs of other faiths. Soon after becoming the ruler of Lahore, the first act of the Maharaja was to offer prayer at the Badshahi Masjid adjacent to the Lahore Fort. The Maharaja gave liberal grants to the shrines of Jawala Mukhi in Kangra, Jagannath Puri, Benaras, Haridwar, Dargah of Mian Mir in Lahore and the birthplace of Baba Farid in Pak Pattan. According to a popular story, when the Maharaja and Fakir Aziz-ud-Din were walking on the outskirts of Lahore, they came across a bullock cart carrying a huge book. The Maharaja stopped the cart driver and asked as to what he was carrying. hi The driver replied that he was a calligraphist and was carrying the manuscript of the Holy Quran, which was his lifetime's work. When the Maharaja asked the man as to where he was heading for, the man replied that he was going to the ruler of Hyderabad because he had been told that the Muslim ruler of that state was a pious and generous man who would pay him a handsome price for his work. Ranjit Singh turned towards Fakir Aziz-udDin and said, "This man thinks that there is nobody this side of Hyderabad who is generous enough to pay him a good price for his work." The Maharaja asked the calligraphist as to how much did he expect for his work, and was quoted ten thousand rupees, which in those days was considered a huge amount. Before the minister could intervene, the Maharaja finalised the deal and asked Fakir to pay the settled amount. Early Victories Ranjit Singh vas twelve years old when his father Mahan Singh died. Without wasting time, he apprised himself of the situation: his kingdom was sandwiched between non-friendly powers like the Afghans and the British. Panjab was divided among twelve misls: Ahluvalia, Bhangi, Kanhaiya, Ramgarhia, Sukkarchakkia held lands north of Sutlej, and Phulkian, Singhpuria, Krorsinghia, Nishania, Dalewalia, Nakkais, Shahids held lands south of Sutlej. His vision was of a strong kingdom in Panjab. After assuming the leadership of the Sukarchakia Misl, he embarked upon a career of conquests. Within a decade he had conquered the cities of Lahore and Amritsar and brought under his sway the neighbouring territories of Sikh, Rajput and Muslim chiefs. When checkmated by the British to advance beyond the Sutlej under the Treaty of 1809, Ranjit Singh expanded his empire northwards and westwards. His more remarkable achievements were conquests of the Afghan principalities of Attock, Multan, Kashmir, Derajat and Peshawar, which greatly extended the areas under his control. Maharaja of Panjab Though Ranjit Singh refused to sit on a throne or wear a crown in keeping with the egalitarian traditions of the Sikh faith, need was felt to organise some sort of ceremony to celebrate the fact that the young Sukarchakia chief had become de jure Maharaja of the Panjab. According to the account of the court historian Sohan Lal Suri, a grand durbar was organised on the Baisakhi day, 12 April, 1801, in the Lahore Fort when Baba Sahib Singh Bedi, a direct descendant of Guru Nanak, daubed Ranjit Singh's forehead with tilak and proclaimed him as the Maharaja of Panjab. Then he took up a sword and tied it round the Maharaja's waist declaring him to be the sole leader of the Sikh community. All dissidents were asked to lay down their arms before Ranjit Singh, which they did. When the ceremony was over, a royal salute was fired from the Lahore Fort heralding the establishment of Ranjit Singh's rule in Panjab. In the afternoon the young ruler rode on his elephant, showering gold and silver coins on the jubilant crowds. In the evening all homes in the city were illuminated. It is important to note that upon being declared the Maharaja of Panjab, Ranjit Singh did not issue coins in his name as was the custom. On the contrary, the coins he issued bore the inscription: Degh-o-Tegh-o-Fateh Nusrat Bedrang Yaft az Nanak Guru Gobind Singh (Hospitality, sword, victory and conquest unfailing have been received from Guru Nanak - Gobind Singh.) Ranjit Singh preferred to be addressed as Singh Sahib, Bhai or Sarkar, and his government to be called Sarkar-e-Khalsa. He transacted most of the state business either sitting cross-legged in one of the chairs which he had used as a misldar, or sometimes sitting on a carpet or even the saddle of his horse. "I am a peasant and a soldier, and do not care for external pomp and show. My sword is enough to win me all the distinction 1 need," said the Maharaja. It is important to note that while the Maharaja liked his family and nobles to be dressed in the best of silk and jewels, he himself wore simple white clothes and, on ceremonial occasions, tied the famous Koh-i-Noor round his arm. The first challenge before Ranjit Singh after being declared the ruler of Lahore was to win over the confidence of his subjects. The Maharaja displayed great tact and farsightedness by appointing Imam Baksh as the kotwal and Nizamuddin as the gazi of the city. These steps went a long way in restoring confidence among his Muslim subjects who constituted a majority in the newly established empire. Ranjit Singh also sanctioned liberal funds for immediate repairs of the boundary walls of the city so that the citizens could live in peace. Expansion of Territories After securing his position in Lahore, Ranjit Singh thought of expanding the boundaries of his empire to become the Maharaja of Panjab in the real sense of the term. There were a number of hostile elements that the Maharaja had to subdue. The nawab of Kasur had not reconciled himself to Ranjit Singh being declared the ruler of Lahore. In conjunction with Sahib Singh, chief of the Bhangi Misl, he thought of challenging Ranjit Singh's authority. Ranjit Singh himself led an army to chastise the Bhangi ruler of Gujarat and another contingent was dispatched under his trusted ally, Fateh Singh Kallianwala. Both the Bhangi chief and the nawab of Kasur were defeated and they accepted Ranjit Singh's sovereignty. Ranjit Singh next turned his attention to the holy city of Amritsar. With the help of his own forces and those of his mother-in-law, Rani Sada Kaur, he marched to Amritsar and besieged the Gobindgarh fort where the Bhangi forces had entrenched themselves. Noticing the invading army, Bhangi forces started firing at Ranjit Singh's forces. To avoid any damage to the Golden Temple and the Akal Takhat in fierce fighting, Ranjit Singh did not return the fire but succeeded in securing the surrender of the Bhangi forces through negotiations with the help of Akali Phoola Singh. He annexed Amritsar to his empire and took away the famous Zamzama gun to Lahore, which proved very useful to the Maharaja in his future military campaigns. He paid homage at the Harimandir and the Akal Takhat and made valuable offerings as thanksgiving. Friendship Treaty with the British Ranjit Singh's conquests of the nearby territories in quick succession greatly alarmed the British Government, which had by then established its hold on most of the Indian states. The British intervened to prevent Ranjit Singh's move to further expand towards the east by subjugating the Sutlej Sikh states. These Sikh states also feared the expansionist policies of the Maharaja and took shelter under the British by signing subsidiary alliances with the British Government. In 1809 Ranjit Singh signed a treaty of friendship and peace with the British by which he agreed not to interfere in the affairs of the Sutlej Sikh chiefs. In return, the British Government acknowledged Ranjit Singh's sovereignty over Panjab and, by implication, agreed to his expansion towards the North-west. Having secured his borders with the British through the treaty, Ranjit Singh made determined advances towards the other side. In a series of rapid victories he succeeded in greatly expanding his empire whose borders touched north-west frontier on one side and Ladakh, Tibet and China on the other. Conquests in the North-west Checked in the East by the treaty of 1809, Ranjit Singh made successful inroads into the territories to the North-west of his empire. After consolidating his hold over Kasur, Sialkot and Sheikhupura, Ranjit Singh turned to Multan, which, apart from its strategic military importance, was also a leading commercial centre. Ranjit Singh dispatched a force of 20,000 men under the joint command of his son Kharak Singh and General Diwan Chand. The artillery, which included the Zamzama gun, was under the command of General Ilahi Baksh. Ranjit Singh's army succeeded in capturing the forts of Muzzafargarh and Khangarh. Muzzafar Khan put up stiff resistance but was killed in action and Multan was captured by the invading army. He then marched to Hazara and, a little later, captured Peshawar. It was for the first time in Indian history that tables had been turned against the Afghan invaders when one of the native Indian rulers subdued the most ferocious tribesmen on the North-west frontier through his tact and heroism. In 1819 Ranjit Singh also annexed the beautiful valley of Kashmir. Durbar of Maharaja Ranjit Singh As chief of the misl, Ranjit Singh did not have much of an administrative setup, his only staff being a financial manager, a few clerks and, of course, bands of soldiers of fortune. After the occupation of Lahore and further expansion of territories, Ranjit Singh needed a proper system of administration. With the help of Diwan Bhawani Das, the Maharaja soon built up a departmental organisation where he employed competent persons from different walks of life, irrespective of their religious affiliations. At its height, the Maharaja's Durbar had fifteen major departments, each headed by a trusted and competent minister. For the purposes of administration, his vast empire was divided into four provinces, namely: Lahore, Multan, Kashmir and Peshawar. In addition to these provinces under the direct control of the Maharaja, there were a number of hill principalities which had accepted his sovereignty. A governor controlled each province. Influential men like Hari Singh Nalwa, Diwan Sawan Mal, Sardar Lehna Singh Majithia and General Avitabile held these positions. Popular Panjabi Maharaja Ranjit Singh vas able to rise above the communal prejudices of his times and treated all his subjects on equal footing. Competent persons from all faiths - Sikh, Hindu, Muslim - occupied high positions in the court of the Maharaja. That the Maharaja was able to create a sense of Panjabi nationalism is evident from the fact that when, after his death, the British compelled the Lahore Durbar to take up arms, all communities-Hindu, Muslim and Sikh-fought shoulder to shoulder and ungrudgingly mingled their blood in a vain attempt to save the first Panjabi sovereign state established by Ranjit Singh. The Maharaja was able to do what no other Indian ruler had done before by making Panjabis realise that being a Panjabi was more important than being Muslim, Hindu or Sikh. He was the founding father of Panjabiyat-his army and administration fully represented all the three communities. There were a large number of Muslim officers in the civil and military administration of Ranjit Singh. He gave them a place of honour in the government and the society. The famous Fakir brothers were three strong pillars of Ranjit Singh's empire. Fakir Aziz-ud-Din was the foreign minister, Fakir Nur-ud-Din was the home minister and his personal physician while Fakir Imam-ud-Din was in charge of the treasury at Gobindgarh Fort in Amritsar. Ranjit Singh established a powerful Panjabi state which was secular in character. There were no forced conversions in his reign, no communal riots, no language tensions and no second-class citizenship. Queens: Brave and Beautiful As was common with the monarchs during those days, Ranjit singh had many queens, some of whom he married according to Sikh custom. There were situations where the Maharaja had to enter into matrimonial alliances with the daughters of other Sikh chiefs and neighbouring rulers in order to strengthen his political base. What is noticeable about the queens of the Maharaja is the fact they not only possessed beautiful looks and feminine charm but also qualities of leadership, which was best demonstrated by Maharani Jindan. As Queen Mother and Regent of her young son Duleep Singh, who occupied the throne in 1843, Maharani Jindan gave ample evidence of being a brave and fearless queen with abilities to guide in matters of state. The Maharani provided able leadership to the Khalsa army and did not allow them to compromise their honour and dignity at the hands of treacherous British officials who were devising strategies to put to an end the last of the independent native states. While not much is known about the other queens of the Maharaja, such as Mehtab Kaur, Raj Kaur, Gul Begum and Raj Banso, Moran emerged as the favourite queen of the Maharaja. A year after his coronation when Ranjit Singh was a young man of twenty two, he fell in love with Moran. The Maharaja's decision to marry Moran greatly upset the orthodox Sikhs, who created a storm of protest. They met at the Akal Takhat and decided to summon the Maharaja and ordered him to undergo public flogging for violating the Sikh code of conduct. The Maharaja readily agreed to abide by the word of the Akal Takhat and presented himself before Akali Phoola Singh, then Jathedar of the Takhat, and bared his back to receive the lashes. Akali Phoola Singh was greatly moved by the Maharaja's humble submission and changed the corporal punishment to a fine of one and a quarter lakh rupees. Moran was most beautiful of the queens of Ranjit Singh and the Maharaja fondly called her Moran Sarkar. Unlike other queens of the Maharaja, she did not observe purdah. She appeared with Ranjit Singh in public and rode on an elephant with the Maharaja in the processions. There is a popular tradition, though untenable, that the Maharaja even got a series of coins issued in her name. When the British Governor-General, Lord William Bentick, and his wife came to meet the Maharaja at the Ropar Durbar, noticing the couple's fondness for each other, Ranjit Singh remarked that he was reminded of Moran for whom he had the same kind of love and could not bear separation from her even for a moment. Leili: The Favourite Horse The Maharaja's passion for horses is evident from the battles he fought simply because he wanted to possess a particular horse and, upon the owner's refusal to part with the animal, he would not hesitate to wage a war. Baron Hugel, a contemporary European traveller who visited Panjab and met the Maharaja, claims to have been told by Ranjit Singh himself that it cost him 12,000 soldiers and 60,00,000 rupees to possess Leili, a legendary horse of its time. It was in AD 1822 when Ranjit Singh learnt that Yar Muhammad Barakzai, Chief of Basawan, had a Persian horse of rare breed called Leili. He sent Fakir Aziz-ud-Din to Peshawar to persuade the chief to part with Leili. Yar Muhammad offered a number of horses but Leili, the desired animal, was not one of them. When the Maharaja asked the reason for not sending Leili, Yar Muhammad told a lie saying the celebrated horse was dead. The shrewd Maharaja did not believe him. He sent a force under Budh Singh Sandhanwalia. In the ensuing battle, Budh Singh was killed; and the Maharaja sent his French Generals Allard and Ventura, who managed to bring Yar Mohammad's brother and twelve-year-old son as hostages to the Maharaja's court. Once, when the young boy was comparing Maharaja's horses with Leili, Ranjit Singh asked whether Leili was alive, to which the young boy innocently said yes. Losing no time, the Maharaja sent word to Yar Muhammad to send Leili forthwith and, on his refusal to do that, waged a bloody war and finally succeeded in securing Leili. The legendry horse entered Lahore almost in a bridal procession when it was decorated with world's costliest jewels, including the Koh-i-Noor. The court poet, Qadir Yar, even composed a poem in praise of Leili. A few years later when Leili died, the Maharaja wept inconsolably and the steed was given state burial with the firing of 21-gun salute. Such were Maharaja's passions. Koh-i-Noor and Other Jewels Maharaja Ranjit Singh not only possessed the world's finest horses and the legendary Leili but also built a priceless collection of jewels, including the world's most precious jewel, the Koh-i-Noor. The following account of the nephew of Henry Edward Fane, an ADC of Colonel Wade, the British Political Agent posted in Ludhiana, describes the British astonishment over the fabulous collection of the Maharaja. The dresses and jewels of the raja's court were the most superb that can be conceived; the whole scene can only be compared to a gala night at the Opera. The minister's son, in particular, the reigning favourite of the day (Hira Singh) was literally one mass of jewels; his neck, arms and legs were covered with necklaces, armlets and bangles, forms of pearls, diamonds and rubies, one above the other, so thick that it was difficult to discover anything beneath them. During the marriage of the Maharaja's grandson, Kunwar Nau Nihal Singh, the Britishers not only saw the Maharaja wearing the world famous Koh-i-Noor and his sons and nobles donning equally valuable jewels, they also discovered to their dismay unique hardihood and skill of his troops, both traditional and non-traditional, trained on European lines by the French Generals employed by the Maharaja. While the Maharaja got most of the jewels from the treasury of Multan during the capture of the city or as presents, Koh-i-Noor came into his possession in a rather dramatic manner. Shah Shuja, after being deposed as the ruler of Afghanistan, was sent to Kashmir as a prisoner while his wife Wafa Begum took refuge under Maharaja Ranjit Singh in Lahore. In order to get her husband released from captivity, she approached the Maharaja and promised to give the fabulous diamond in return for his help. The mighty and shrewd Maharaja thought out a strategy by which he succeeded in capturing Kashmir and also getting Shah Shuja released. After restoring Shah Shuja to his family, Ranjit Singh expected that the diamond as promised would be handed over to him, which did not happen. The Maharaja cut off all supplies to the haveli where Shah Shuja and his family were camping, which compelled the Shah to hand over the promised diamond to the Maharaja. Ranjit Singh felt very proud in getting Koh-i-Noor back to India and thus vindicating the honour of his motherland. The Koh-i-Noor remained a proud possession of Ranjit Singh and his family till 1849. When Ranjit Singh's kingdom was annexed to the British Empire, the Koh-i-Noor and other valuables of the Maharaja were sent to England. Kalgi of Guru Gobind Singh and Other Sikh Relics Deeply religious, Ranjit Singh greatly valued the relics of the Sikh faith. He made a special room in the Lahore Fort where he kept the original volume of Guru Granth Sahib prepared by Guru Arjan Dev Before starting his day's work, he would listen to hymns, take a wak and finally kiss the kalgi (plume) of Guru Gobind Singh. With the passage of time, Ranjit Singh was able to build a valuable collection of the Sikh relics. According to the details given by Misar Beli Ram, in charge of Maharaja's toshakhana in Lahore, the sacred kalg was presented to the Maharaja by a Bedi descendant of Guru Nanak from Vyrowal in AD 1824. The toshakhana also lists various other weapons of Guru Gobind Singh and those of the Maharaja which were taken away by the British in AD 1849. Beautification of the Golden Temple by the Maharaja Amritsar, being the spiritual capital of the Sikh religion, received special attention from the Maharaja. The Maharaja would visit the Harimandir quite often and listen to the singing of the holy hymns sitting on the floor of the temple complex. It was because of the Maharaja's devotion that the Harimandir was covered with gold-plated copper sheets and came to be known as Swaran Mandir, or the Golden Temple. A gold plate at the entrance to the sanctum sanctorum records: "The Guru was kind enough to allow the privilege of service to the temple to his humble servant Sri Maharaja Singh Sahib Ranjit Singh." Master craftsmen under Ranjit Singh's instructions redecorated the Golden Temple, and he himself took a keen interest in the details of the work. The stone inlay and floral decorations were executed by expert Muslim artisans and the murals by painters from the famous Kangra School of Art. In terms of its architectural style, the Golden Temple stands out as unique among all the shrines of India. Ranjit Singh in the Panjabi Folklore Ranjit Singh was one of the few rulers who became a legend in his lifetime. There are number of stories in the Panjabi folklore still popular among the people of Panjab on both sides of the India-Pakistan border. It is said that soon after the Maharaja established his control over Lahore, a deputation of Sikhs waited upon the Maharaja and complained that they were finding it difficult to put up with the loud sound of the muezzin five times a day and made a forceful plea to stop the practice of azan. The Maharaja told the deputation to take up the responsibility of knocking at the door of each Muslim house in their vicinity to summon them for prayers five times before he could order the stoppage of azan. The Sikhs agreed to this arrangement. After doing this for a week they approached the Maharaja, looking more worried than before, and prayed for restoring the old practice. This was Maharaja's way of helping religious communities understand each other's point of view. Two other stories shed light on about Maharaja's concern for his poor subjects. At one time during a famine, the Maharaja ordered free distribution of ration from the royal granary. To ensure that his orders were faithfully implemented, the Maharaja used to visit various distribution points incognito. One day as he was walking past a hovel he saw an old man sitting on a sack, "Night is approaching, old man, why are you sitting here in darkness?" asked the Maharaja. The old man replied that the sack was too heavy for him to carry home. The Maharaja carried the sack to the old man's house and was blessed. In another incident when the Maharaja was going out in a procession, an old woman rushed to him and banged her old iron pan on the Maharaja. On being arrested, she was produced before the Maharaja and asked to explain her mad act. She explained that she had heard that the Maharaja was like a paras whose mere touch would convert iron into gold. Being very poor and old, she thought this might end her misery. The Maharaja is said to have ordered his officials to give the old woman gold equivalent to the weight of her old iron pan. There are stories which demonstrate Ranjit Singh's wit and sense of humour. Once Akali Phoola Singh noticed the Maharaja riding on an elephant and shouted, "You one-eyed man, who gave you this buffalo to ride on?" Rather than lose his temper and teach Phoola Singh a lesson, the Maharaja smiled and said in mocking humility, "It is a gift from Your Honour." In another incident, Moran, while exchanging pleasantries with him asked, "Maharaj where were you when God was distributing good looks?" "I was busy conquering territories and building an empire," retorted the quick-witted Maharaja. The Last Phase Hero of many decisive battles, Ranjit Singh possessed unusual vigour and vitality. Like most strong men of his times, Ranjit Singh overstrained himself. More often he plunged himself into some of the most difficult operations because he was not used to giving up and achieved success in almost all cases. How could he be outdone by anyone in any field? Noticing that because of continuous exertions he had exhausted himself, his doctors advised him rest but he hardly listened to them. Even after his first serious illness in 1826, the Maharaja refused to change his lifestyle. Some European doctors who treated him described him as a 'difficult patient' because he would consult everyone but hardly listen to the advice of anyone. Eight years later, the Maharaja got a second stroke which, according to Hugel, had occurred on account of the Maharaja overexerting himself. Fakir Aziz-ud-Din also confirms that "lack of rest eroded the iron constitution of the Maharaja" The third stroke occurred when the Maharaja was busy entertaining the royal guests, including Lord Auckland, Governor General of India in AD 1838. The iron-willed Maharaja managed to survive the two serious attacks. After his last attack, he was unable to speak but his mind was still active. He would give orders through the language of signs while the faithful minister Fakir Aziz-udDin would reduce them to writing and ensure their implementation. Before the final and fatal stroke on 22 June, 1839, the Maharaja was managing the affairs of the state as efficiently as before. In spite of having been incapacitated by repeated strokes, Ranjit Singh retained his passion for horse riding. Invincible hero of many battles, he lost his battle of life on 27 June, 1839. According to Osborne, "Ranjit Singh died like the old Lion as he had lived. He preserved his senses to the last, and was (which is unusual with the native princes) obeyed to the last by all his chiefs... ." While Ranjit Singh died in AD 1839 and his kingdom was annexed to the British empire ten years later, he continues to live in the memory of the people on both sides of Panjab and rule over their hearts as a popular Panjabi Maharaja.
  5. Here is the short review from ss from akaal warrior
  6. SAadmin

    Suleman da ghost

    Little bit more about the tape: In 1962, this suleman from iran came in some kid in india. He was buried ages ago in india before guroo's time. Kid was playin around and happen to piss on his "grave". Soul didnt get mukhti and so evil soul went inside that little boy. One day, baba ishar singh ji maharaj was doing his divan and boy came and start beggin for help (in that phase evil soul was in absence) .. sant ji told him to come back later. Next morning, he came again and then baba ishar singh ji talk to the evil soul. This whole conversation was recorded in the tape between muslim ghost and sikh sangat.He talks about life after death. Baba ishar singh ji maharaj freed his soul from evil jaun (not mukkhti) after asking couple's who werent havin kids. so baba ji asked the couple if they can have the soul since they werent havin kids. so they replied "satbachan" .. this is how that soul got freed and transmit into the new born fetus. Baba ji said now this is the best i can do for you. You can be mukht from this birth and dead cycles by urself. I have given you again the human life (munukhi jevan) by freein from you praiet jaun(evil spirit life cycle). This tape itself changed thousands of lives and brought people close and closer to gurbani.
  7. Here is breif sketch of Bhai Gurmukh Singh's Life: The Life of Gurmukh Singh Aurdeesa Gurmukh Singh Aurdeesa, was by birth a Hindu and born into a poor Hindu family. Coming from a poor family he was made at an early age to leave home in search of work and moved around before settling down in Calcutta. Due to good deeds in his past lives Gurmukh Singh would visit various Gurdwara Sahibs and with utmost devotion and love do Seva in the Langar of washing the dirty pots and pans. It was with such good Karm that Gurmukh Singh found Sangat of many famous sadhus’s and saints. It was this same good Karm that brought Gurmukh Singh into the sangat where he heard the glorious praises of Sahib Sri Guru Granth Sahib Ji recited by such holy Sikh Saints as those of Sant Baba Ajaib Singh Ji, and learned of Gurmat and the Gurmat way from the spiritually uplifting dharna Kirtan and Katha of Sant Baba Isher Singh Ji (Rara Sahib). The darshan and sangat of such great Sikh Mahpursh (Saints) led, Gurmukh Singh’s mind to be filled with Gurmat and Gursikhi thoughts. Even while being Hindu, Gurmukh Singh started to keep his Kes (hair) and started to lead a life in accordance with Gurmat. Everyday after spending a laborious day at work in the factory Gurmukh Singh would come and devote whatever time he had, to the service of the Sangat at the Gurdwara Sahib. Only after spending countless hours lovingly washing and cleaning dirty dishes, in the service of the holy Sangat of the Guru would Gurmukh Singh feel content and at peace and feel all his desires fulfilled. Such satisfaction is told of in Sri Rahiraas Sahib (evening prayer), Jin Har Sevaiya Tin Mukh Paiya || Those who serve You find peace. Upon the request of Sangat, Sant Baba Gurbachan Singh Ji Khalsa and jatha visited Calcutta. On arrival Sri Akhand Paht Sahib paths where started at Gurdwara Sahib Jugat Sudaar. Kirtan and Katha darbaars where also organized and done on behalf of the Jatha. During Katha, vadiyaartis (students) would sit and have Sri Pothi Sahibs open and follow along as Mahpursh did Katha. Listening to the Katha of Mahpursh and seeing the love and devotion all the students had for Gurbani, topped it off for Gurmukh Singh and his mind now wanted nothing more but to learn more about Gurbani and Gurmat and he craved for nothing more but to take Amrit and join the Khalsa fold. When the seed of the karma of past actions sprouted, I met the Lord; He is both the Enjoyer and the Renunciate. My darkness was dispelled when I met the Lord. O Nanak, after being asleep for countless incarnations, I have awakened. (Raag Gauree, Ang 204) Gurmukh Singh wanting to do darshan of Mahpursh (Sant Baba Gurbachan Singh Ji Khalsa) went up to Mahpursh when they where not holding a diwan and with folded hands went to bow his head at the feet of Mahpursh, when Mahpursh stopped him and said, “Hey Premia (Lover of the Guru) !! You should only bow your head to Sahib Sri Guru Granth Sahib Ji. Instead you should meet me with folded hands and say, VAHEGURU JE KA KHALSA, VAHEGURU JE KE FATEH !” Some nearby Singh’s who where friends of Gurmukh Singh and knew of his hearts desires then said out loud, “Mahpurkho, this premi’s from a Hindu family, but today after hearing your Katha his heart has been set to join with you and the Jatha and learn more about Gurmat and be trained in reading of Gurbani. He does tremendous amounts of Seva and the sangat here loves him dearly.” Sant Mahpursh then replied, "First this premi should take Amrit and be on the path of the Guru. Then he must abide by the conditions set for all Singhs who wish to be part of the Jatha. If he is willing then he can come and be trained in Gurmat.” Hearing this Gurmukh Singh was extremely pleased with being able to take Amrit and join the Guru’s Fauj (army), and have the privilege to learn Gurmat vidyia from the Jatha. In the following days an Amrit Sinchaar was organized and Gurmukh Singh took Amrit from the punj pyarai (five beloved) who then changed and kept his name as Gurmukh Singh. That evening when Gurmukh Singh met with Mahpursh Sant Baba Gurbachan Singh Ji, Mahpursh called for Giani Pritam Singh Ji and told them, "This premi (Gurmukh Singh) was born into a Hindu family, but today he has taken Amrit from the Punj Pyarai who have bestowed upon him the name of Gurmukh Singh. He has a deep interest in learning Sikhiya from the Jatha. Let it be known that he is now with the Jatha. Not only is he a gurmukh but that is also his name.” Baba Lohara Singh Ji was also sitting close by, and mahpursh called to them and instructed them as such, “Lohara Singh Ji, this Singh has studied in a Hindu school and can read and understand Hindi. He can also read Gurmukhi. Sit with him and help him get started on his schooling in Gurbani." Then on behalf of Baba Loharaa Singh Ji, Bhai Kartaar Singh Ji "premi" & Bhai Kishan Singh Ji, Gurmukh Singh learned the proper ucharan of Gurbani and in no time became an Akhand Pathi, and quickly memorized his Nitnem and other banian. Although many students would further there gyian in such areas as Katha or Kirtan, Gurmukh Singh instead preferred to do Seva in the Langar where he would prepare the dough, start the fires, prepare roti, wash the dirty dishes, distribute the langar alongside any other duties that needed doing. However no matter what task Gurmukh Singh took on, he did it with full enthusiasm and with great amounts of devotion and love, while always remaining humble. Whenever Mahpursh where physically ill or tired Gurmukh Singh would help take care of them. In the summer times, Gurmukh Singh would take on the Seva of fanning sangat and spent much time in the Seva of Mahpursh. During Amrit Vela, Gurmukh Singh would recite Sri Sukhmani Sahib for the older Singhs, and for the Singhs who where preparing Langar. Regardless of whatever else was going on, Gurmukh Singh would always complete his Nitnem and never tire or get sloppy while doing Seva. No matter what the situation Gurmukh would never act lazy and Mahpursh respected and held Gurmukh Singh in high esteem for the amount of Simran, & Seva that he did and with the love and respect he would show to all those around him while doing it.
  8. Sant Jawala Singh Milap with Sant Aya Singh Ji Hotimardhan Sant baba Jawala Singh Ji was part of 34 Regiment and there were sikhs in 14, 24, 34, 36, 45, 47 regiments. All the paltans in Rawalpindi were linked with Hotimardan. The subedar(head) of 34 regiment with his team went to see Sant baba Aya Singh Ji hotimardhan. When subedar and his team arrived at the hotimardan to get darshan of baba Ji. Sant baba Aya Singh Ji called Sant baba jawala singh in the Hazoori out of many serving sikhs within in 34 Regiment. Sant baba Jawala Singh Ji went up to baba ji and bow down on sant baba aya singh ji Charan. On sunday, when 34 regiment team wanted to go team. Sant baba Aya Singh Ji asked subedar(head) of that team to bring Sant baba Jawala Singh Ji next week with him. Upon hearing Amrit Bachan of Sant baba Aya Singh Ji, subedar was shocked and later told this to Sant baba Jawala Singh ji . When 34 regiment subedar and Baba Jawala Singh Ji went again next week. Subedar asked Baba Jawala Singh Ji to go infront and pay his respect to Sant baba aya singh ji. Sant baba Jawala Singh Ji bowed down on baba ji's charan. It was such a blissful expereince that he didn't even realize to take his head off from Baba Aya Singh Charan.. Sant baba aya singh ji then picked up Baba Jawala Singh and baba jawala singh had tears in his eyes. There was this unexplained attachment baba jawala singh ji had towards baba aya singh ji. Baba Ji told baba jawala singh ji to get up in the Amrit vela and come to him. Sant baba Jawala Singh ji couldn't sleep at night and was very excited. Baba ji took the shower at the well and at 4 am, with subedar went straight to the dera while reciting "Mith Bolara Ji, Har Sajan Swami Mora" || Baba Aya Singh Ji was in "Sat Chit Anand Avasta and was completely leen(merged) in Nirvkalap Samadhi". Sant baba Jawala Singh went inside and did "Daunduat Bandhana". Baba Aya Singh looked at sant ji with Amrit Ras and looked into his eys and asked "Putar A gaye Ho?" replied Sant Ji , "Ha Pitta Ji ". The way Ram Chandar Ji sat down close to Guru Vishit Ji just like that Baba Aya Singh took Baba Jawala Singh to the side and bring forward fruit of lifetimes meditation and rekinde his passion. Baba Aya Singh Ji gave Baba Jawala Singh ji recogniation of top student and gave divine sermons, gave him all the techniques to do naam abhayas(meditation). Baba Aya Singh Ji put his hand on Baba Jawala Singh Ji and unveiled 5 types of kosh(vices) and took his atma and leen with Bhram. Baba Aya Singh with his one look itself took all the vices from Baba Jawala Singh Ji. The blessing were so powerful that much acculamated flith and karams were gone out and 18 Sidhiyas and Nuo Nidhiyas were after Baba Jawala Singh Ji. Now Baba Aya Singh ji made sant ji just like him. He made him from glass to gold. Baba Jawala Singh Ji realized that "Jo bhranda suhi pind" the outer creation of world was inside the body. Baba Aya Singh Ji gave Sant ji five bachans- 1 Swas- Swas Simran 2. Ahankar birthi kaddi accept nahi karni (never accept pride/egoistical thoughts). 3. Attend sangat of Mahapursh and Ascetics 4. Don't beg from anybody. 5. Leave the regiment his work (This wouldn't apply to us, unless we have good karams). Now baba jawala singh ji became puran Sant. Baba Aya singh ji blessed him fully. Once baba jawala singh ji got premission from murshid to go to the river for meditation. Baba Ji took off all his clothes and sat day and night in meditation. When the time came for duty of his job and subedar did head count in his team. Baba Jawala Singh Ji was missing. Subedar asked baba aya singh ji, where is he?. Baba Aya Singh Ji told him to look around near the river.. Subedar went to see him and found him in the samadhi with no clothes on. Subedar went back to baba aya singh ji and told he is in samadhi. Baba Aya singh ji told subedar to whisper in his ears that i called him. Baba Jawala Singh ji wore his clothes and hurry went to baba aya singh ji. Baba Aya Singh ji asked baba jawala singh ji, why you were sitting naked? Baba Jawala Singh Ji replied, these clothes which will be replaced eventually and you told me not to beg.. Baba Aya singh told him that vahiguroo will do kirpa. Baba Aya singh asked baba jawala singh to sit outside of the regiment and meditatie. Baba Jawala Singh said there is a risk of those dangerous pathans and evil souls and Baba Aya Singh Ji said not one person, evil soul will come towars you and touch you. Baba Aya Singh Ji asked subedar that Baba Jawala Singh shouldnt have to stay in line like the team members and subedar said , "Satbachan".
  9. Char padarath, je ko mange Sadh jana ki, seva lage || Char padarth are known as: 1. Dharam - Discipline. Understanding of his or her duties i.e virtues(Ethics) 2. Arath - Assets. he or she has no shortage of money, precious metals, pearls etc & has obtained the desired wealth. 3. Kaam - Desire. His or her all desired gets fulfilled from marriage to children. 4. Moksh - Liberation. He or she attains emancipation. After reading the above pankti it just seems like marg of sadh jana ki seva is also parvan in Sikhi. Now main question comes down to, what is context of seva of sadh jana in this above pankiti? is it simply doing seva of singular sadh? or is it doing seva of everyone seeing jot of sadh/murshid in everyone? or above pankiti means seva of sadh sangat/sat sangat. Please discuss..!
  10. http://ndeaccounts.com/near-death-experiences-stories/jang-jaswal-near-death-experience/
  11. source: Many years ago i did translations of japji sahib by maharaj kirpa translated from audio katha of gyani thakur singh ji, back then i didn't realize that there were spiritual development stages within in japji sahib even though i came across with it few times in the translation and in katha, but now i am realizing by maharaj kirpa that sunaie pauri pointer/indication has deep significance on meditation followed by manaie (acknowledgement) and at the end nidashan- deep understanding. So in a nut shell- Suanie pauri- updesh of satguru nanak dev ji is for beginners to engage deeply in deep deep listening deeply listening to shabad/gyan with surat(consciouness) as shabad and its gyan- eternally inherently absolutely present in every one and everytime. Manaie pauri would be deep acknowledgement/acceptance with full receptivity and full acceptance of what is-divine will without any resistance and go towards in the meditation which would further purify our surat(intuitive understanding/consciousness) Nidashan- deep contemplation or understanding or meditative abidance or feeling of gyan- which further purify one surat and will blossom gyan flower in one's surat (intuitive consciousness) into parkosh gyan and aparkosh gyan-bhramgyan
  12. ~ Sikh Gurpurb Bikrami Calendar 2018 ~
  13. Sangat ji, need your help with your feedback revamping rank titles as they seem bit outdated and cheesy when i think about it now...lol. Here is the current set up... any feedback on new title/ranks... or we can disable them. Let us know either way. Nayana Bacha||Nayani Bachi 10 Sayana Bacha||Sayani Bachi 50 Ladla||Ladli 100 Pradhan||Biba with Kainchi Vargi Zubaan 200 Jathedar||Jathedarni 600 Senior Jathedar|Vada Jathedar|Vadi Jathedarni 1000
  14. One day, three Sikhs came to see Guru Nanak Dev Ji at Kartarpur. Their names were Rama, Didi and Saigal. They sat silently for some time and then one of them asked Guru Ji the following question. What is the difference between Tamo gunn, Rajo gunn, Satto gunn and Bhagti marag? A Sikh is one who seeks to learn, and Guru Ji teaches such a person the proper way: Not to talk bad about others and not to listen to gossip about others. How difficult is this ? Spend time not in fruitless deeds such as stealing etc. Stay away from the influence of bad people. The mind should not be allowed to stray towards the path of evil deeds. These activities come under Tamo gunn. If one meets a puran purash ( a knower of tat or truth), who is one in crores (millions), listen to his teachings. Listen and speak only the greatness of Waheguru. Speak not lies with the tongue ( a very difficult form of tapasya). In one's praises of God, consider God as present himself. In the flower is present its fragrance, but it is invisible to the naked eye. Perform sewa or service; donate to charity or do other charitable deeds. These are hands and legs of tapasya and are called Rajsee tapasya. What is Satto tapasya? Satto tapasya is when a person listens to Gurbani without signs of inattentiveness, that is, in one-pointed concentration, and also performs good deeds. The mind is always restless and it inherently tries to stray. God has made it such. The Gutka (prayer book) is always in the hand but the mind keeps wandering; it goes wherever it pleases. Guru Ji says that, when you realize that the mind has strayed away and the Gutka has been left behind in the hand, then, endeavor to lead it (the mind) back to Gurbani. The mind is illiterate. Do not talk about knowledge acquired from a university or college. True knowledge or Brahmgyan has to be gained from Gurbani. When one is aware that the mind has strayed away, catch it, bring it back and make it concentrate again, and again. It will eventually get tired of running here and there and will stay attached to Gurbani. Then this is the moment of the beginning of the end to the cycle of births and deaths. This bachan (order) canot be bought or exchanged for pearls and gems in the bazaar. Vairaag and Naam Abhiyas are two wings which are used to fly to the kingdom of God. We tend to regard the physical body as ours, but no ! Our real form is 'Nij saroop', which is inside; it is separated by a veil of falsehood. Kivv sachiara kivv kooraae tutaae paal || How can this wall of falsehood be broken? (Sri Guru Granth Saheb Ji, Angg 1) Who will break the wall of falsehood ? Where does one go to search for a friend who will help one out ? It is very difficult to find such a friend. True Sikhs therefore seeks the answers from Guru Ji. We can call them such, as they come to the Guru for Light. In the beginning there is the seed; ultimately these seeds will one day begin to bear fruit. hukam rajaee chalna Nanak likhia naal || By submittimg, O' Nanak, to the Hukum (Command) of the Lord of all destiny. (Sri Guru Granth Saheb Ji, Angg 1) Baba Farid was a highly spiritual saint, a bhagat, a puran purash or complete human being. His disciples aggregated one and a quarter lakhs. He went all over the country in search of a puran or complete saint who could impart to him the darshan of the Lord. His search finally brought him to a puran fakir (saint). The fakir os seeing Baba Farid Ji asked him why he was wandering aimlessly. The person, for whom you are wandering around in search of, is in you. Baba Farid Ji then replied, "If He is in me, I cannot see Him." The fakir then told Baba Farid Ji that he was truly in need of a Guru. Baba Farid Ji replied, "All right, I shall become your disciple." The fakir then told Baba Farid Ji that his first duty as a disciple will be to wake up after midnight, fetch hot water for him and to give him his early morning bath. The fakir asaid that other chores will be given to Baba Farid Ji later; if he could perform this initial job satisfactorily. Farid Ji started serving his Guru Ji with all his heart and the day came for his final test. One day there was no fire in the house and Farid Ji had to heat water for his Guru Ji's early morning bath. He went to get some sticks of fire. He could see some fire burning in someone's house. It belonged to a woman of low moral values. Previously, Farid Ji used to pass by her house with hatred and disrespect. When, he asked for a stick of fire, the woman decided to take revenge against Farid Ji. She told him that the price of a stick of fire was - one of his eyes. Farid Ji did not hesitate. He borrowed a knife from her and took out one of his eyes and placed it on her hand. He took the stick of fire and went back. His Guru Ji looked at his blood stained eye and told him that he had passed the final test and could now have the darshan of the Lord. Farid Ji became a puran saint after that incident. Taken from the book, " Divine Mystic Reflections on Gurmat" - Talks and dialogues - Book 2 Saint Scholar Naranjan Singh Ji (Shiromani Kathakar)
  15. Exclusive debate- Missionaries vs Sant Hari Singh Randhawale Surrey BC..I will translate key points once i m done fully watching the debate:
  16. what are the nine 9 types of Bairaag and what does each one do? Thanks in advance sangat Ji. :D
  17. Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh. The Power of the Khalsa Woman Men's stories are public. Women's stories are private. Men commit great feats in a burst of energy that are sung and talked about for hundreds of years. Women slowly and consistently nurture and build their children, their families, their communities, their visions. It is easy to point to a man's accomplishments. It is much more difficult to point to a woman's. Yet, the Gurus understood that men and women both participate equally in the play of Creation- that both are necessary. In Sikh history, it is easy to identify the public, male stories that show the power of the Khalsa consciousness. Yet, with every male story there is a hidden side – the private world of the Khalsa woman. The Chali Mukte: The 40 Liberated Ones. Forty of Guru Gobind Singh's men deserted him at Anandpur. They were afraid to die, afraid for their lives, desperate and starving. They were so concerned with their own survival, that they willing wrote and signed a letter denouncing their Guru. When they arrived home, rather than finding wives joyful for their return, happy that they were alive, what did they find? Wives who were appalled that they had deserted Guru Gobind Singh. The male side of this story is that the men returned to fight for the Guru and died in the battle, liberating their souls in the process. But the hidden story is that the consciousness of their Khalsa wives is what inspired them to do it. The Khalsa women consciously chose widowhood. They would have rather born the burden of seeing their husbands dead, of being left with the sorrow of being widowed, of raising their children alone, of having to find their economic security in the absence of a husband - they would have rather endured all this than to see their husbands walk away from their destinies and betray their Guru. These women knew - the duty and role of a Khalsa wife is to serve the soul of her husband and deliver him to his destiny and to God and Guru no matter what. Who liberated these men? Themselves? No - it was the grace, security, wisdom and blessing of their wives that allowed them to be liberated. It was the meditative discipline, the trust in the Divine, the attunement with God’s Will through the experience of their own Spirits that allowed these women to look their husbands in the eye and say - you are dead to us, no matter what. Go back and stand with your Guru or leave. Minus the spiritual understanding of the women, the 40 Liberated Ones would have never returned to their Guru and would have gone through lifetimes of karma to repay the mistake. These Khalsa women understood non-attachment, security in the Divine, living in the Will of God, loyalty to the Guru so well that they could fearlessly send their husbands to their death, knowing that it was better for their husbands to die in service of the Guru than to live any other way. And the pain of loosing their husbands was less to them than the pain of seeing their husbands loose their path to God. Publicly- the valor of the men prevailed. Privately- the wisdom of the women prevailed. And it was this joint consciousness, valor and wisdom, male and female, that displayed the true power of the Khalsa. Mata Gujri ji: Wife of Guru Teg Bahadur, mother of Guru Gobind Singh. Guru Gobind Rai assumed the Guruship at the age of 9. During those early years of his life, his father, Guru Teg Bahadur, traveled and taught. The responsibility for training Gobind Rai was left in the hands of his mother, Mata Gujri Ji. What kind of woman must she have been to be chosen by God to teach and guide Gobind Rai so that he would be capable of assuming the Guruship? He was a human boy, but he had the most divine mother who instructed him in the ways of wisdom so thoroughly that he was ready to take on the responsibility for his destiny when he was nine years old. God works through a woman's touch. Man is what woman creates him to be. Gobind Rai was what he was, but the destiny of his soul was entrusted to Mata Gujri Ji's care it was the touch of his mother through which God could awaken him. And didn't the Gurus teach us - those who are truly married are one soul in two bodies? If this is Divine Truth, can we possibly say that Mata Gujri Ji and Guru Teg Bahadur were one soul in two bodies? One mission with two faces - the public and the private, the male and the female, the conscious and the subconscious, the power and the wisdom? If marriage creates us as one soul in two bodies - then what is the difference between Guru Teg Bahadur and Mata Gujri Ji except that they had two different jobs to do, two different times and spaces, yet sharing one light between them? She was the woman who created the man who created the Khalsa. And so powerful was her touch that Gobind Rai was ready to lead when he was a nine year old boy. The Panj Piare: The names of the Panj Piare are inscribed in the heart of every Khalsa. Bhai Daya Singh, Bhai Dharam Singh, Bhai Mohkam Singh, Bhai Himmat Singh, and Bhai Sahib Singh. Their act of total surrender and devotion, of being willing to give their heads to the Guru, is celebrated every year at Baisakhi. It was through their selfless courage, absolute love, and total fearlessness that the Khalsa came to life. But do we know the names of their mothers and what their mothers did to raise them with such a consciousness? Everyone has the Light of the Divine within them. That is never the question. But to live that Light unto death - that is a matter of training and the mother is the first training ground of the soul. What values did their mothers instill in them? What discipline? What stories? How did their mothers teach them? What did they teach them? Wouldn't it be wonderful if we had a parenting book for Sikhs based on how these mothers raised these boys? The boys who became the Panj Piare and initiated the order of the Khalsa? Truly, they must have had Khalsa women as mothers, even though the Khalsa had not yet come to life. So now we have this debate about women doing seva in the Golden Temple, and I think about the anguish of the Panth: where has our glory gone? Where are the great, selfless acts of valor and courage that show us the Khalsa spirit still lives? Perhaps the simple truth is the public acts of Khalsa men are missing because the importance of the private strength of the Khalsa woman has been forgotten. The stories of the Khalsa women are lost because they are quiet and patient stories, stories of endurance and duty, stories, ultimately, that are difficult to tell, difficult to point to - until a man created by the touch of a Khalsa woman delivers his Spirit in the face of death. Those who deny women seva in the Guru's Court and the blessing of leading the sangat in devotional kirtan are creating an unfortunate future, not just for themselves, but for the entire Panth. Those who would keep women in spiritual darkness are the true enemies of the Panth, trying to preserve the reigns of power for their own egos. It was never Guru's will for the daughters of the Khalsa to be enslaved by tradition. Who has the right to tell a Khalsa woman what she can and cannot do for her Guru? Who can determine what spiritual acts will bring her to her full spiritual awakening? What person has the authority to deny her the blessing of seva, of the selfless service that will clear her karma, awaken her soul, and bring her to an understanding of her destiny? When the day comes for the Khalsa nation to truly rise in its glory, greatness and spiritual sovereignty, it will be Khalsa women who lead the way. Women who have crowned themselves as Princesses of Guru Gobind Singh and live in the nobility, dignity and grace of the 10th Master. Women who, with their loving touch, transform their homes into the Ghrist Ashram where meditation and practice of the Guru's teachings are the center of family life. Where all who need solace, healing and comfort are welcomed with open arms, warm food and kindness. Women who can train their sons and daughters in meditation and Gurbani so that their children do not become confused by doubt and maya, but have such a clear, direct experience of the Divine that they can fearlessly live to the calling of their Spirit and Destiny, even unto death. For the Khalsa nation to come to life, those who have the destiny to give birth to it must realize their duty. And every Sikh has an obligation to do everything possible to give those Khalsa women a chance to wake up, own their power and change the world. Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh. In service, love and devotion, Ek Ong Kaar Kaur Khalsa Espanola, New Mexico {Note to Readers: Please do forward the naam of vaheguroo to your mates and family) through email if you like the aritcle. vaheguroo )
  18. SAHIB SINGH BEDI, BABA (above)(1756-1834), tenth in direct descent from Guru Nanak, was much revered in Sikh times for his piety as well as for his martial prowess. He was born at Dera Baba Nanak, Gurdaspur district on chet sudi 5,1813 Bk/5 April 1756. Around 1770, his parents Baba Ajit Singh and Mata Sarupah Devi, shifted from Dera Baba Nanak to Una, a town now in Himachal Pradesh in the Sivalik foothills, where the family held extensive jagirs. As a young boy, Sahib Singh studied the Sikh sacred texts and had training in the use of arms. On the death of his father in Calcutta in 1773, Sahib Singh succeeded to the ancestral estate. He became widely reputed for his religious learning and devotees flocked to his magnificently-built fortress at Una to listen to his discourses. A charisma grew around his person and it was considered a signal honour to receive pahul or the Sikh initiatory rite at his hands. At the same time, he became the arbiter of political feuds among the misldars, then engaged in occupying territories in parts of the Punjab. The sardars settled upon him grants of lands and he came to acquire great influence in the Jalandhar Doab and the Majha region. In 1794, he led a punitive campaign against the Afghan ruler, Ata Ullah Khan, of Malerkotla. Tara Singh Ghaiba, Baghel Singh and Bhanga Singh of Thanesar joined forces with him in this expedition. But Patiala, Nabha, Jind and Kalsia troops intervened on behalf of 'Ata Ullah Khan and Sahib Singh withdrew after receiving a war indemnity. In 1798, helped by the forces of Tara Singh, Gurdit Singh and Jodh Singh, he attacked Rai lliyas, of Raikot, about 40 km from Ludhiana. He occupied Jagraon, Dakha and Baddoval, and then advanced towards Ludhiana and Mansuran and took both these places. A gurdwara in the village of Akhara (Ludhiana district) commemorates his victory. During Shah Zaman's invasion of northern India (1796-98 ), Sahib Singh spearheaded Sikh resistance. When on 7July 1799, the young Sukkarchakkia chief Ranjit Sihgh took possession of Lahore, Sahib Singh threw his weight on his side and helped him to vanquish Gulab Sihgh Bhangi in the battle of Bhasin in March 1800. At the time of Ranjit Singh's coronation at Lahore on 11 April 1801, Baba Sahib Singh placed the tilak or mark of sovereignty on his forehead. (Below) In 1807, he helped to settle a longstanding dispute between the rulers of Nabha and Patiala. He was also instrumental in arranging a meeting between Sahib Singh of Patiala and Maharaja Ranjit Sihgh at Lakhnaur in November 1808, when they entered in to a bond of mutual fraternity by exchanging turbans. He accompanied Ranjit Sihgh on several of his military expeditions. Later in his life, Baba Sahib Singh devoted himself entirely to preaching Guru Nanak's word. He travelled extensively in the Pothohar, Majha and Malva regions and wherever he went people thronged in large numbers to see him and to pay homage to him. Baba Sahib Singh died at Una on 17 July 1834. Excerpt taken with courtesy from 'Encyclopaedia of Sikhism', by Harbans Singh
  19. Guest posting is now disabled on most of sections except for Meditation section, it was pilot project. We have given enough flexibility for guest posting in the past. I think its time for respected guest to register with us - so there is transparency, accountability of whats being posted and also so that you can interact with us more closely.
  20. SAadmin

    Spiritual Journey

    THE SPIRITUAL DISCIPLINE Bhakti Yoga There are certain Do's and Dont's for the spiritual journey, called yam and Niyam. These are ten each in numbers as per details : Yam : - (X) 1. Non-Violence :- Do not cause harm to anybody, through mind, body, intellect or speech. Pray from the core of your heart, "The glory of Name Divine is highest. Let all human beings be happy by the grace of God." 2. Truthfulness :- Live truthful life and indulge not in hypocrisy. 3. Theft :- Theft of body and mind is avoided. Theft of mind means when you do some bad act behind the curtain, i.e. in aloofness so as there is no witness to your act, like act of adulteration etc. To conceal other man's articles is theft of body. 4. Brahmcharya :- Celibacy is an essential requirement for the spiritual journey. It is like fuel of the body, which must be preserved. Married persons should be faithful to each other observing moderation. 5. Patience :-Do not feel agitated over trifles. Patience brings power- Saints must have patience in abundance. 6. Forgiveness :- When you have the strength to harm somebody, but you forgive him and don't harm him, you are on the right path. 7. Mercy :- Mercy is a must for meditation. Those who kill animals for palate, cannot imbibe mercy. You kill today and you will be killed tomorrow. That is the Divine law. 8. Tender Heart :- Be of tender heart, and do not be stone-hearted or a hypocrite. Don't indulge in rebukes and slander. Always speak softly, politely and truthfully. 9. Self-discipline :- Eat less and feel contented. Follow the dictum of the Guru :- "Eat moderately, sleep less, show mercy and forgiveness and love your prime possession, the real self. (Guru Gobind Singh) There are three kinds of food that we eat viz. pertaining to i) tamoguna (ii) rajasguna (iii) satoguna 'tamas' food, includes intake of meat, fish, wine eggs etc. This food brings laziness to the man. He is likely to turn away from God and his God-consciousness is diminished. In 'rajas' is included pertaining of spicy and rich food for the sake of palate only. Heavy and rich food leads to numerous diseases.' Eat a bit less than your requirement. 'Satoguna' food includes partaking of vegetables, milk, curd, butter and cereals etc. 10. It means purity of mind, purity of body, purity of speech, purity of clothes, and purity of thought. These are ten 'yam' principles THE TEN NIYAM (RULES) 1. Penances and devotion :- Yoke yourself to the service of humanity. Service is of three kinds ie. pertaining to rajas guna, tamas guna and sats guna. The service of Guru is at the top of all the Penances. 2. Charity :- Charity is also of three types - rajas, tamas and sats charity. In tamas, one gives away something in charity under duress and in anger and at inappropriate time which may result in sin. In rajas, one distributes alms to earn glorification. While in sats guna, one gives away in all humility with a faith in the fact that everything is gift of God. This kind of generosity is rewarded. 3. Contentment :- There cannot be full satisfaction without contentment. Unless there is contentment, the mind writhing in desire wanders in wilderness. 4. Theistic intellect means a staunch believer in Guru's teachings. 5. Worship :- Worship of the Guru. It should not be external and ceremonial only, but with all the mind and soul accepting Guru as embodiment of God. 6. Faith in the shabad of Guru. If you have faith in Gurbani, you will be rewarded. If you sit quietly with closed eyes, but you don't have in Gurbani, it is of no avail. Have full faith in Gurbani. 7. Abide by teachings of Gurbani. Mould your life accordingly. Don't go against the tenets of Gurbani. 8. Peaceful Mind :- Let anger not disturb your mind at all, even when provoked by somebody. Keep cool and have perseverance. 9. Nitnem :- Keep regularity in you daily prayers, meditation and recitation of Gurbani. 10. Brahm-hom means feeding the hungry Hom implies burning of 'I' and I-am-ness, effacing ego of every type. Inviting Saints and Gursikhs for partaking food is known as Brahm-hom. These are two disciplines - Yam and Niyam and third is 'Asan'. Asan :- Find out quite place, where there is no noise, and where one can sit comfortably without any disturbance. Make a seat (asan) for meditation and use this 'asan' daily for prayers and meditation. Waheguru Ji Ka Khalsa. Waheguru Ji Ki Fateh
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