drawrof

Shaheediyan bhai sahib, you've echoed my sentiments. You are 100% right! the chinese whispers come down to dogmatic/doctrinal issues. Our source for what matters the most is 100%....why is there the need to overcompensate...If I had a chocolate cake and complained about the cherry not being there...is there not something wrong in my 'buddhi'....I say kach da glaas steel da glaas...tell others to go find the cherry and gobble down that sucker on my own!

my point here being that when the source isn't 100% pure. Ie. kavi santokh singh, whose knowledge I matha teyk too, because he liked his afeem and nashay...anything to do with nashay is attributed to his weakness and anything that makes guru sahib look purer than pure is 'correct'....I think that is weak

The 4 bajjar kurehits as I understand them are

1) do not trim or cut any hair from your body

2) do not smoke (which currently entails the misuse of any intoxicant)

3) do not eat kuttha (some say meat, some say halaaal)

4) do not indulge in extra-marital sex (which I have also seen interpreted as muslee yudh..which means having sex with prostitutes/ or raping)


I was told during my amrit sanchaar that I should not do hooka, haraam, halaal, hajamat (this was at hazoor sahib)....

amrit ji, or anyone else, feel free to comment

p.376

Jawala singh harkowahal again……


Pyaree saadh sangat ji, gajkay fateh balao….waheguru ji ka khalsa, waheguru ji ki fateh!

Here is another interesting story. Just to make myself clear. I haven’t jumped on any bandwagon. My intention is to demonstrate the toleration that saint/mahapurkh/brahmgyani...have for others. I am of the firm belief that the only way we will know something is false is when we know what is true….

Here we go,


Baba jawala singh ji used to do an akhand paat with puratan maryada (discussed in the next post…but for starters….) did it with an akhand japji sahib, kumb (ghara/gharvee with water), naryal (coconut), cow ghee for ‘jot’.

As per baba jawala singh ji’s own conviction and love, he would attend jor-melay at any pavitar asthaan… auspicious occasions include the following.

1) holla mahala- anandpur sahib
2) divali-darbar sahib, amritsar
3) vaisaakhi- damdama sahib, talwandi sabo
4) chet/massya at tarn taaran

He would hold langar for the 48 hours or 16 pahers….. He would also give “rast/bast†of 1 day to the following nihang dals:

1) Buddha dal (96 crore…)
2) Tarna dal
3) Tarna dal-harian vela
4) Biddhi chand (baba sohan singh ji’s)

This practice occurs till today


in 1946, baba jawala singh attended dussehera at chamkaur sahib at gharea sahib gurdwara. He followed his usual maryada of langar and when the akhand paat ended, a premi give maharaja (satguru sri guru granth sahib ji/ sri aad guru darbar <whatever your preferred appellation>). The premi, out of sharda, then gave baba jawala singh a maala and put it around his neck. One nihang, by the name of hira singh nihang (sevadar of jathedar mangal singh <shaheedi baagh> ) got angry and started cussing baba jawala singh harkowalay. He kept cussing, and he kept getting smiles and laughter from the jawala singh in return… baba jawala singh kept remembering a few tuk’s one being

“thaisa maan, thaisaa abhimaan†(excuse the spelling, guru ji maaf karray; my notes are rough)

Well nihang hira singh departed to shaheedi gurdwara (I’ll get the location if anyone in the cyber sangat is interested). Baba jawala singh ji went to anandpur sahib and was summoned to shaheedi gurdwara by a sevak because nihang hira singh got sick upon arrival. He had a temperature of 105-106 for 6 days. Baba jawala singh ji went to the gurdwara promptly…upon seeing nihang hira singh he said:

“quickly prepare shaheedi deghâ€â€¦the singh who prepared it recited 5 bania da paat. (the term “sukha†has been used in the text and it is said “singh, shaheedi ‘sukhay’…â€

Ardaas was done on the shaheedi degh with “shaana†(don’t know what that is).. it was then given to nihang hira singh by jawal singh harkowahal wallay. Everyone noticed that as each gulp of degh was taken, his temperature decreased. Hira singh saw jawala singh as he became more awake and conscience…he thanked him with a lot of sharda/nimrata. Jawala singh gave him 2 kilo’s of badaam and said heera singh roz-mara ruggra (sukha) laya karo. He also advised him to “shak†the badaam rogan

Sat sri akaal

I disagree with Niranjana, his observations at a glance would seem logical and intelligent but it tackles the issue at a "us" vs. "them"...which you have rightly alluded to in your many obsversations about groupism on the net.

I'd like to shed some light on khem singh bedi. I will be as broad in my scope as I can afford to be without compromising the focal point. I will write in short terse sentences as I've already given my intention

backgroud-descendent of baba lakhmi chand, ancestor accepted khanday ki pahul, who was then given a blessing of an 'ansha avtar' for a grandson (I am talking about baba kaladhari and his grandson baba khemi singh bedi).

mystical realities= the descendents of baba phool ji, namely the raja's of jind, nabha, and patiala, were in prominence...so the guru's word was true

maharaja ranjit singh was the descendent of 5 generations of seva to the guru khalsa panth...his boons were also realized and squandered

baba maharaj singh was seen as a great leader for the community but he was shafted by maharaja ranjit singh for the dogra brothers...hence the influence of the dogra on the sons of maharaja ranjit singh and their amicable nature with the british.

British policy- eradicate all sense of 'tribal, ancient, old' religion and take advantage of colonialism by subduing the masses. Methods included getting people to question their validity as 'cultured' humans and constantly using duality to pitch them against the ideal...the rulers who were british. The British took the constructs that the masses were used to and worked with those to tweak the constructs in their favor. TThey had a modernist approach and saw everything as being 'practical' (something you hear from the youth of india even today..functionality takes precedence).

byproducts of british policies: arya samaaj. A reaction by swami dayanad 'modernizing' vedic religions to take out rituals. This form of religion was understood and promoted (inactively, by not having much protests against it) and many sikhs started cutting their hair and adopting this path

Effect on khem singh bedi= He was from an affluent family that had 360 villages around kalaar, which even, if split up, would have provided enough money for the average bedi at that time. He also saw the blessings of the guru and realised that people had to be mobilized and was upset that the dogray were in power

Reaction= khem singh bedi started doing prachar from peshawar to kalaar his chakarvartee would last 2 years before he cycled a village again. The bedi's were naturally respected as per indian tradition with familial respect.
So he was treated as a 'baba'...

british's counteraction= they kept giving him more land so that he would stop his empowerment as he preached hindu's and sikhs were from one stock etc etc... (originally they took it all away, and only gave a fraction of the amount, but they kept giving more to subdue him)

I do not know what he was knighted for but khem singh bedi would have been smart to keep his detractors close at hand...

another point to note,

taksali singhs and nirmallay will probably have a better understanding of dasam granth and its background as most of their time has been and is still spent in doing research, learning, katha, etc....of all the texts....

buddha dal singhs have generally not been of the scholastic types...meaning it isn't a characteristic, not to say they don't have gems, but in times of war.....what do you think they spent most of their time doing?

what should a person eat if they have a hard time doing tutti? when I'm satoguni I'm usually full of sh!t, but then when I eat meat it comes out...again I can't pretend I'm veggie

Gurfateh ji, I translated but took a lot of liberties. Please point out areas which you feel can make this more truthful or anything I may clear up and let's work on this together..

Vivhaaraik satta- the existence through which the world functions. Where the creative, sustaining and destructive energies we commonly refer to as brahma, Vishnu etc control the creation-sustenance-destruction process that everyone and everything is bound to.

Parmarthak satta- one life force (eyk parmesar) is the substratum to which nothing is external. So everything is part of that one (why we don’t see that is because of the veil of ignorance that we are subjected to in our uninitiated/sleep state)

Praatheebhaasak satta- That which becomes true after knowledge of its true essence. It is like being under a false impression until the reality is revealed. Brahmgyani’s are not stuck in manners or ways due to experience, instead they have gone through the process of praatheebhasak satta to know what the parmarthak satta is of everything.

p.376

Jawala singh harkowahal again……


Pyaree saadh sangat ji, gajkay fateh balao….waheguru ji ka khalsa, waheguru ji ki fateh!

Here is another interesting story. Just to make myself clear. I haven’t jumped on any bandwagon. My intention is to demonstrate the toleration that saint/mahapurkh/brahmgyani...have for others. I am of the firm belief that the only way we will know something is false is when we know what is true….

Here we go,


Baba jawala singh ji used to do an akhand paat with puratan maryada (discussed in the next post…but for starters….) did it with an akhand japji sahib, kumb (ghara/gharvee with water), naryal (coconut), cow ghee for ‘jot’.

As per baba jawala singh ji’s own conviction and love, he would attend jor-melay at any pavitar asthaan… auspicious occasions include the following.

1) holla mahala- anandpur sahib
2) divali-darbar sahib, amritsar
3) vaisaakhi- damdama sahib, talwandi sabo
4) chet/massya at tarn taaran

He would hold langar for the 48 hours or 16 pahers….. He would also give “rast/bast†of 1 day to the following nihang dals:

1) Buddha dal (96 crore…)
2) Tarna dal
3) Tarna dal-harian vela
4) Biddhi chand (baba sohan singh ji’s)

This practice occurs till today


in 1946, baba jawala singh attended dussehera at chamkaur sahib at gharea sahib gurdwara. He followed his usual maryada of langar and when the akhand paat ended, a premi give maharaja (satguru sri guru granth sahib ji/ sri aad guru darbar <whatever your preferred appellation>). The premi, out of sharda, then gave baba jawala singh a maala and put it around his neck. One nihang, by the name of hira singh nihang (sevadar of jathedar mangal singh <shaheedi baagh> ) got angry and started cussing baba jawala singh harkowalay. He kept cussing, and he kept getting smiles and laughter from the jawala singh in return… baba jawala singh kept remembering a few tuk’s one being

“thaisa maan, thaisaa abhimaan†(excuse the spelling, guru ji maaf karray; my notes are rough)

Well nihang hira singh departed to shaheedi gurdwara (I’ll get the location if anyone in the cyber sangat is interested). Baba jawala singh ji went to anandpur sahib and was summoned to shaheedi gurdwara by a sevak because nihang hira singh got sick upon arrival. He had a temperature of 105-106 for 6 days. Baba jawala singh ji went to the gurdwara promptly…upon seeing nihang hira singh he said:

“quickly prepare shaheedi deghâ€â€¦the singh who prepared it recited 5 bania da paat. (the term “sukha†has been used in the text and it is said “singh, shaheedi ‘sukhay’…â€

Ardaas was done on the shaheedi degh with “shaana†(don’t know what that is).. it was then given to nihang hira singh by jawal singh harkowahal wallay. Everyone noticed that as each gulp of degh was taken, his temperature decreased. Hira singh saw jawala singh as he became more awake and conscience…he thanked him with a lot of sharda/nimrata. Jawala singh gave him 2 kilo’s of badaam and said heera singh roz-mara ruggra (sukha) laya karo. He also advised him to “shak†the badaam rogan

Sat sri akaal

This is where you are wrong. Brahmgyanis are not above human instincts and desires in the way you think they are. To say that Brahmgyanis don't have desires in the way you understand it, is simply not true.
1. To be "above desire" is to be aware of it. To say Brahmgyanis don't have desires means - Brahmgyanis are hyper aware of their desires and their desires do not control them, the desires do not run their lives. Their desires are tools, not the tool-users.
Your desires are your tools. You must make this distinction and learn to see this in yourself. You can be Brahmgyani in one instant if you see this.
2. And they only speak the truth. They say what they embody and if they embody silence then they are silent.
3. So Suthra ji was experiencing hunger, but he could have gone full day or weeks etc without eating if he needed to. He was hungry and Guru Sahib had said, whoever you think is most hungry, feed him first. 
4. Suthra ji looked inside himself and acted truthfully (truthful living). The first person he saw as hungry, was himself. So then Suthra fed himself.
This is speaking the truth. None could be more truthful than this. It would be especially hard to speak the truth like this in the company of Guru Sahib or someone you think is important.
5. The "technically correct" thing to do from public perspective, was to feed Guru Sahib, but Waheguru is not looking for "correct" things to do. Waheguru feeds on a diet of Truth. The correct thing to do from the perspective of Waheguru is to speak the truth.
6. Now just because Suhtra ji fed himself, doens't mean you should feed yourself in this manner. Paapiman maybe if you were in place of Suthra ji, and you felt your hunger but saw that Guru Sahib needed to eat first, then if you fed Guru Sahib then you would also be speaking the truth.
Doing the correct thing =/= speaking the truth. It is different for everybody.

Guruma stated that to gain mantra siddhi one must do (1 lakh = 100,000 ) repetitions per syllable of the mantra.
So for example Wa-He-Gu-Ru would need to be done 4 x 100,000 = 400,000 times
Mool mantar up to GurPrasaad is 25 x 100,000 = 2,500,000
Up to Nanak hosi bhi sach is 40 x 100,000 = 4,000,000
 
 

knowledge is good if understood, felt and applied. What is everyone's thoughts?

Nij ghar, is that space within where one finds the palace of parmatma....here is my flawed translation of this:

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥
रागु गउड़ी पूरबी महला ५ ॥
Rāg ga▫oṛī pūrbī mėhlā 5.
Raag Gauree Poorbee, Fifth Mehl:
ਕਰਉ ਬੇਨੰਤੀ ਸੁਣਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥
करउ बेनंती सुणहु मेरे मीता संत टहल की बेला ॥
Kara▫o benanṯī suṇhu mere mīṯā sanṯ tahal kī belā.
Listen, my friends, I beg of you: now is the time to serve the Saints!

Drawrof: do a heartfelt request my dear friends, now is the time to engaging in/serving the peaceful mind (I read this as engaging guru-conciousness)
ਈਹਾ ਖਾਟਿ ਚਲਹੁ ਹਰਿ ਲਾਹਾ ਆਗੈ ਬਸਨੁ ਸੁਹੇਲਾ ॥੧॥
ईहा खाटि चलहु हरि लाहा आगै बसनु सुहेला ॥१॥
Īhā kẖāt cẖalhu har lāhā āgai basan suhelā. ||1||
In this world, earn the profit of the Lord's Name, and hereafter, you shall dwell in peace. ||1||

Drawrof: Whatever you invest in now will go with you going forth and you will be in peace
ਅਉਧ ਘਟੈ ਦਿਨਸੁ ਰੈਣਾਰੇ ॥
अउध घटै दिनसु रैणारे ॥
A▫oḏẖ gẖatai ḏinas raiṇāre.
This life is diminishing, day and night.

Drawrof: Same
ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥
मन गुर मिलि काज सवारे ॥१॥ रहाउ ॥
Man gur mil kāj savāre. ||1|| rahā▫o.
Meeting with the Guru, your affairs shall be resolved. ||1||Pause||
Drawrof: your life will be set in pace and flow when your mind gets absorbed in guru (consciousness)
ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
इहु संसारु बिकारु संसे महि तरिओ ब्रहम गिआनी ॥
Ih sansār bikār sanse mėh ṯari▫o barahm gi▫ānī.
This world is engrossed in corruption and cynicism. Only those who know God are saved.

Drawrof: This world you are currently absorbed in is full of fruitlessactions and doubts, only the one who ‘knows’ through experience floats above it without getting absorbed (again liberties taken in this translation)

ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਵੈ ਇਹੁ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥
जिसहि जगाइ पीआवै इहु रसु अकथ कथा तिनि जानी ॥२॥
Jisahi jagā▫e pī▫āvai ih ras akath kathā ṯin jānī. ||2||
Only those who are awakened by the Lord to drink in this Sublime Essence, come to know the Unspoken Speech of the Lord. ||2||

Drawrof: whoever the guru (consciousness) absorbs through awakening (ie. Getting one’s mind out of ignorance) will ‘drink’ this ras….meaning they are floating and absorbing the ‘sublime essence’; they come to understand the ‘akath-katha’ (I don’t feel I can give an honest opinion to this at this point in my life)

ਜਾ ਕਉ ਆਏ ਸੋਈ ਬਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥
जा कउ आए सोई बिहाझहु हरि गुर ते मनहि बसेरा ॥
Jā ka▫o ā▫e so▫ī bihājẖahu har gur ṯe manėh baserā.
Purchase only that for which you have come into the world, and through the
Guru, the Lord shall dwell within your mind.

Drawrof: What you’ve come here for (that which is mentioned above) is what you should be dealing in/working on/engaging with…and this will reside in your mind just like consciousness resides in har…or oangkar resides in eckankar.
ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥੩॥
निज घरि महलु पावहु सुख सहजे बहुरि न होइगो फेरा ॥३॥
Nij gẖar mahal pāvhu sukẖ sėhje bahur na ho▫igo ferā. ||3||
Within the home of your own inner being, you shall obtain the Mansion of the Lord's Presence with intuitive ease. You shall not be consigned again to the wheel of reincarnation. ||3||

Drawrof: In your house within, you will realize the palace within and you will feel happiness intuitively with ease and never have to come back to pain again.
ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥
अंतरजामी पुरख बिधाते सरधा मन की पूरे ॥
Anṯarjāmī purakẖ biḏẖāṯe sarḏẖā man kī pūre.
O Inner-knower, Searcher of Hearts, O Primal Being, Architect of Destiny: please fulfill this yearning of my mind.

Drawrof: The inner knower, that which is within everything-everywhere, the one who ultimately decides my destiny, please complete what my mind is willing to accept (in all humility. Sardha is accepting the truth/bachan of the guru)
ਨਾਨਕ ਦਾਸੁ ਇਹੈ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੪॥੫॥
नानक दासु इहै सुखु मागै मो कउ करि संतन की धूरे ॥४॥५॥
Nānak ḏās ihai sukẖ māgai mo ka▫o kar sanṯan kī ḏẖūre. ||4||5||
Nanak, Your slave, begs for this happiness: let me be the dust of the feet of the Saints. ||4||5||

Drawrof: Nanak, the one who is one, says the servant of that one is asking for that one ‘peace’ that one that makes ‘me’ the dust/residue of that peace which those who have already traversed this path have received.

Gurfateh ji, I translated but took a lot of liberties. Please point out areas which you feel can make this more truthful or anything I may clear up and let's work on this together..

Vivhaaraik satta- the existence through which the world functions. Where the creative, sustaining and destructive energies we commonly refer to as brahma, Vishnu etc control the creation-sustenance-destruction process that everyone and everything is bound to.

Parmarthak satta- one life force (eyk parmesar) is the substratum to which nothing is external. So everything is part of that one (why we don’t see that is because of the veil of ignorance that we are subjected to in our uninitiated/sleep state)

Praatheebhaasak satta- That which becomes true after knowledge of its true essence. It is like being under a false impression until the reality is revealed. Brahmgyani’s are not stuck in manners or ways due to experience, instead they have gone through the process of praatheebhasak satta to know what the parmarthak satta is of everything.

knowledge is good if understood, felt and applied. What is everyone's thoughts?

Gurparsad is the highest,

My limited understanding is:

Gurbani-sidhaant, establishing maryada

Kirtan-create prem-bhagati bhav

Simran-increase dhyaan

Could we get the knowlede/wisdom of Tsingh on this one?

Pg.149 (raj jogi, baba sahib singh bedi….ishar singh naara)


A companion of baba sahib singh bedi, passed away and baba sahib singh bedi did ardaas for him. In that darbar, came sant bhai bhaag singh kureewaalay. Baba sahib singh bedi gave him due respect and said it has been ages since we’ve met. Bhai bhaag singh responded with the following “tuk†of gurbani.

“kaat kee puthree kahaa karai bapuree khilaavan haaro jaanaiâ€. Baba sahib singh bedi heard the response and was utterly pleased.

The time came near for the bhog of the death of the friend and bhai sahib singh bedi gave flour and clothes as bheta, and did a smagam. They had a deevan at 2 times. In the morning bhai mansa singh did kirtan, and at night the sevak of the deceased did katha from paaras bhaag. One day, in that katha, there was a passage which discussed the greatness of saints and their company. It was said that those saints are the beloved ones of god who keep themselves imbued in god’s love and don’t care about theirselves or what happens to them in the process.

Bhai sahib singh bedi asked this sevak, bhai baloo (sevak of bhai dukh bhanjan), is there any sant of this caliber in your panth (meaning the sevapanthis). Bhai baloo said there is bhai jagta ji from noorpur. He described him as being one of great peace, he didn’t see anyone as friend or foe, didn’t see happiness or sadness, and he didn’t do praises or slandering of anyone. Mai anantee (the adopted mother of bhai sahib singh bedi) said lets call him here so that we can do his darshan. Baba sahib singh bedi said “mother, you’re very simple…a saint of this caliber shouldn’t be called here, but rather we should go and meet him; waheguru will be more pleased with thatâ€.

A path which is meant to be experienced and causes for a ceaseless battle against the mind, through engaging the mind and heart...continously can not 'adequately' be "branded" as A or B.... This branding takes away the current agency and throws the engagement into a mode that is suspended in time..I agree there is a shared heritage but people are constantly looking for secrets within gurbani because their own mind 'resists' facing itself. What if terms such as saadh, sant, and especially 'naam' are not just simple signifiers allowing one to engage with gurbani to open up experience as opposed to deducing a logic?

So I say that we , as a collective, knew what was meant at one time when they said 'sikhi gaadi rah ya' (it is a straight route); the problem these days is that we have turned the sidhant into a fetish...I place myself at the forefront of this...