GurjantGnostic

refererence: The Radiance of complete journey to Akaal Purkh
chapter- Sant baba Aiya Singh Hoti Mardan giving divine sermons( on love) to Sant baba jawala Singh Ji.
What is love?
Love: Love is the divine law. It will win where reason fails.
God is love and love is God.
It is to surrender one's self to the beloved and giving away own heart and moving like a bewildered person. If you want to know about love, then ask love itself. Do not ask anybody else, he will not answer !. Only love knows how to describe itself lovely. It will explain pretty well what it is. True love means to give up possession or self. Until ego is renounced no one can find that path of love. Cleanse your heart, like a mirror(glass) clear and simple. So long heart has imprints of lust one cannot see the face of love. Love gives life to humans, true love negates greed, Kabir sahib says: Everybody talks about love, yet no one expereinces love. Only such a person knows love, as remains, imbided in it day and night. If love came and gone, everybody saw it but if one cries now then laughs next moment, it is not love.
Shalok Mohalla 4 (p-301)
My body and mind are ever imbued with my lord's love,
Be though merciful, O god, that I Abide in Guru's peace. (1)
God's love grants such a high vision that to even a helpless that he does not care about the kings(Master of corwn) and throne, lover weaves gorgeous clothes like attish and kim khwab with the blood of his heart and spreads under the feet of his beloved. Only lover can help someone to reach God's court and attaining to such a position is real ascention to God's place(Heaven). If you want to read the true story of ascention of love then look at the face of some true lover. From his face, one can have the glimplse of love. In love, Gardens of happiness bloom in heart's blood. Lovers are always absorbed in God's love. On this path several mansoors turn down worldy honours and choose to kiss the crucifixion instead. How can one gain the wealth of divine love? Without guide's instruction it is not possible. Only some one with large heart can win this with God's grace. How to recognise love? If you find someone lost in despair and disheartned he is deviod of love. He does not belong to the realm of love. Even though studded with thorns, a lover is always happy like some body in garden in spring. Find not such a one lonely because he is always in God's embrace. Should I offer Nimaz (Muslim prayer) or look in your way? How can I visit kahba (God's place in holy mecca)
Bulleh shah
The Nimaz of memories lie in bowing down before God and lovers Nimaz in forgetting one's body.
Ablution of memories is in washing hands and feet but lover's ablution is washing hands off the world. Unless you take your hands off the worldy tempations do not remember God because without Wuzzo, Nimaz is not acceptable in Islamic Code(Shria).
Having delivered such lovely sermon, sahib siri baba aiya singh ji hoti mardan waley threw glance towards the sipahi(jawala singh). Lover had filled his goblet of heart with love..tears of joy began to role down his face and his head tilted towards baba ji's feet. Eyes of mind became Ganga-Jamuna and he washed baba ji's feet with tears. It was like his own heart cleaned up.. his forehead got blessed with baba ji's feet touch. The way of love began to rise in his heart and his tongue un-intentionally moved in meditation. Glands of knowledge opened up. Heart began to feel coolness of love. Light flashed up. Six close cycles(chakars) turned up. Petals blossomed up. Unstruck melodies became aloud. All hair turned into tongues and every single hair changed into divine word. He began to realise all around. Baba Aya Singh Ji merged jawala singh ji into sargun-nirgun. There was flood of light all around. Having done this miracle, Baba Ji again came into being and turned jawala singh to an saint. He lifted him from his feet, took him in embrace and asked, "Now tell me, do you know me or not? "Jawala Singh began to weep in low and said, "By your grace, I have come to know of my real self. I am thankful to you I have realised that I have been your servant since many births. You are my mentor(Murshid). Then Baba Jawala Singh became silent. Baba Aya Singh Ji thus turned sipahi into saint and blended him into his own being.
Grace of Give commandmends given by Baba Ji:
1. Remember God breath by breath
2. Never be egoist.
3. Keep company of those detached from the world.
4. Do not Beg.
5. Be aloof.
 
Sant jawala Singh Ji listened to the commandments and dutyfully observed all throughout life

Here is a video of sant baba isher singh ji explaining how dhroo bhagat meditated. He mentions he used pranayam and meditated on chaturbhuj(4arms) saroop and merged with waheguru. There are many parts but this video is the final part on dhroo bhagat. He explains in this video. 
I personally believe that everyone have to have a guru in order to merge with god because guru is intermediary. However i dont think so guru nanak was the guru that bhagats like kabir ji had. A pooran bhramgyani is also like a satguru, so they had these pooran bhramgyanis as their guru and merged with god.
Bhul chuk maaf.
 

wjkk wjkf
There is no doubt that there are non-Sikh Pooran Brahamgyanis, but Satguru Sri Guru Nanak Dev jee Maharaaj is the MASTER of all Pooran Brahamgyanis.
Maharaaj is a Satguru AND an incarnation of the Almighty God at the same time.
 
Bhul chuk maaf

True veer ji. Guru nanak is the waheguru in sargun roop that every jiv merges into. Just that we are lucky because our sat guru is god himself. That is first he show us his sargun roop than he shows us his nirgun roop. As bhai gurdas ji says: par brahm pooran braham gur nanak deo.
Also SGGSJ says : Gur nanak nanak har soi.

Waheguru Dhan Sant Baba Jawala Singh JI

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".

Only suggestion would be to change bath time to just after 12am.
 
Regarding point 3, don't try to exert effort now that you've decided to do things 'properly'. Check out mingyur rinpoche's videos on youtube on how to just observe without effort and Gurbani also says 'Tu karta karna mai nahi. Ja hau kari na hoey'. 

Yes, after 12 am is Amritvela.
 
Yes, for sure
 
Obstacles are good sign in spiritual journey. That means your bad karams are working out plus kaal/kalyug/maya/ are trying to distract you from psth. Its good sign. Keep at it. Stay relaxed dont tense

Yes, Amrit resides inside us. But we can drink it from inside only when we become a Sikh of guru, do Amrit Vela, do lots of naam abhyaas and Gurbani abhyaas and then finally, Amrit trickles down and gurmukh tastes it. I don't have much knowledge. You can read books of Bhai Sahib Randhir Singh Ji- Anhad Shabad Dasam Duaar and Gurmat Naam Abhyaas Kamayee.
If you read these two books, you'll get a clear understanding.
Maafi ji
Trimandeep Singh 

wjkk wjkf
Are you ready to become an Amritdhari? 
Do you know of any Gurmukh Mahapurakh?
 
Bhul chuk maaf

We will have to agree to disagree. 
 
Waheguru is the same for all. Gurbani says he calls all of us regardless of caste colour, amritdhari or not. Putting restrictions on who can or cant chant his name is totally against SGGS ji teachings and no video will convince me otherwise but feel free to carry on telling people who can and cant chant his name. 
 
sometimes these things can be made far more complicated than they need to be, your post is an example of this.

Amritvela does start at 12 am, but cant you do Naam simran between 2 am and 5 am?
Have you tried doing a Jaap of a Shabad for 40 days (Chaliya)? Try doing that and see if you feel any difference.
Do you have a favorite Shabad/Gurbani Tuk/Path?
Daas lives in Canada too.
 
Bhul chuk maaf

Not yet i am still growing my hairs as i was mona before. But i plan to do it within next year. I want to make sure i can preserve my amritwela before i commit myself to guru.
And no i dont know of any present day mahapurakh. I live in canada though.

Bhai sahib ji, I humbly ask you to please quote any of my point that you found wrong or manmat. I would request you to continue to debate on this but in a healthy manner. I would like to know your pakh (point) also. 
Guru sahib kirpa karan
Trimandeep Singh

sakar roop of guru sahib as in keeping a photo in front? If this is what you are saying, then I would not recommend this. Having a photo of guru sahib while japping naam helps a lot but in short run only. A very experienced naam abhiyasi gurmukh Bhai Raghbir Singh Bir writes when he reached a higher avastha, he couldn't focus on meditating on the nirgun roop of vaheguru. 
May guru sahib bless you consistent amrit vela, strength to fight sleep and remain steadfast when maaya attacks you. If you continue to read lots of bani, you'll surely have a divine experience when you receive khande baate di pahaul.
guru rakha
Trimandeep Singh
Trimandeep Singh

So had a quick question, maybe someone knows about this?
My father's friend, who is a Sikh involved with the Udaasi panth, says there was a sakhi I believe with Guru Angad Dev Ji. This was when a person had died and a fellow Sikh read Japji Sahib over this dead body and this came back to life. They say there was a extra pauri in Japji Sahib which was originally included in Guru Nanak Dev Jis version however it was taken out by the 2nd guru to make sure such a act doesn't happen again. The Udaasis know of this pauri.
Would anyone be aware of such a thing? If so, would you know what the pauri is? 
I'm not expecting to get this so easily... ha.
 
*Vaheguru ji ka Khalsa, Vaheguru ji ki Fateh*

We don't. It's as simple as that. The Panj being male is not to insinuate any such thing that you are saying. If you still insist on your method of reasoning, others will ask why there are no females writings in Guru Granth Sahib Ji. Then they can also claim that the Guru's only spoke of equality but didn't practice it.  Where does that leave you personally?
 
 
Deg is given to 5 Singhs, so one would expect them not to be drunks.

I came across this translation me and Bhagat worked on a good few years ago. It's from Giani Gian Singh's Twarikh Guru Khalsa. Niddar Singh put a smaller extract of this out, which brought it to the wider sangat's attention - including me (and no, I have no connection to him before anyone asks). 
The translation is rough as heck and me and Bhagat didn't agree on bits, so I take the responsibility of any flaws. I'll give page references to the original work later, and I hope to write up a little commentary on it some time and maybe even translate a few more paragraphs. 
 
ਪਿੱਛੇ ਦਿਖਾਏ ਇਲਮਾਂ, ਹੁਨਰਾਂ ਨੂੰ ਬਨਾਵਟ ਸਮਝਣ ਵਾਲਿਆਂ ਨੂੰ ਅਸੀਂ ਅਪਣੇ ਨੇਤ੍ਰੀ ਦੇਖੀ ਵਾਰਤਾ ਦੱਸਦੇ ਹਾਂ।ਇਲਮ ਤੀਰੰਦਾਜ਼ੀ ਤੇ ਲੱਕੜੀ ਬਾਜ਼ੀ ਦਾ ਥੋੜ੍ਹੇ ਹੀ ਬਰਸ ਹੋਏ ਪੰਜਾਬ ਵਿਚਅਜੇਹਾ ਚਰਚਾ ਸੀ ਕਿ ਜਿਸਨੂੰ ਸੁਣਕੇ ਅਨੇਕ ਅੰਗ੍ਰੇਜ਼ੀ ਪੜ੍ਹੇ ਹੋਏ ਗੱਭਰੂ ਅਚਰਜ ਮਨਣਗੇ। ਸਰਦਾਰ ਅਮਰ ਸਿੰਘ ਮਜੀਠੀਆ, ਬੁੱਧ ਸਿੰਘ, ਵਸਾਵਾ ਸਿੰਘ ਸੰਧਾ ਵਾਲੀਏ ਵਗ਼ੈਰਾ ਅਨੇਕ ਸਰਦਾਰ ਕੜਾਹੇ ਵਿੱਚੋਂ ਦੀ ਤੀਰ ਨਿਕਾਲ ਦਿੰਦੇ ਸਨ ਤੇ ਜਿੱਥੇ ਚਾਹੁੰਦੇ ਓਥੇ ਹੀ ਬਾਣ ਮਾਰਦੇ। ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ ਦਾ ਸਕਾ ਭਤੀਜਾ ਏਸ ਤਵਾਰੀਖ ਦੇ ਕਰਤਾ ਦਾ ਬਾਬਾ ਭਾਈ ਦਰਗਾਹਾਸਿੰਘ ਜੀ ‘ਸ਼ਬਦ ਬੇਧ’ ਅਰਥਾਤ ਅੰਧੇਰੇ ਵਿੱਚ ਜਿੱਥੋਂ ਆਵਾਜ਼ ਆਂਵਦੀ ਉਸ ਦੇ ਮੂੰਹ ਯਾ ਦੇਹ ਵਿੱਚ ਅਚੂਕ ਤੀਰ ਮਾਰਦਾ। ਏਹ ਬਾਤ ਕਨਖਲ ਵਿੱਚ ਅਨੇਕ ਆਦਮੀ ਸੁਣੀ ਹੋਈ ਸੁਣਾਯਾ ਕਰਦੇ ਹਨ ਕਿਉਂਕਿ ਓਹ ਓਥੇ ਹੀ ਜਾ ਰਹੇ ਸਨ। ਡੇਰਾ ਭੀ ਉਨ੍ਹਾਂ ਦਾ ਓਥੇ ਮਸ਼ਹੂਰ ਹੈ। ਅਨੇਕ ਦਰੱਖਤਾਂ ਦੇ ਵਿੱਚੋਂ ਓਨ੍ਹਾਂ ਨੇ ਤੀਰ ਕੱਢੇ ਸਨ ਅਤੇ ਲੱਕੜੀ ਬਾਜ਼ੀ ਵਾਲੇ ਅਸਾਂ ਏਥੋਂ ਤੱਕ ਦੇਖੇ ਹਨ ਜੋ ਮੰਜੇ ਹੇਠੋਂ ਕਾਂਉ ਨੂੰ ਬਾਹਰ ਨਾ ਜਾਣ ਦੇਣਾ। ਬਾਕੀ ਜੰਗ ਦਾ ਸਾਮਾਨ ਫੁਲਾਦੀ ਸੰਜੋਆਂ ਪੇਟੀ ਚਿਰਾਨੇ ਟੋਪ ਇਤਨੇਭਾਰੇ ਅਸਾਂ ਦੇਖੇ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਹੁਣ ਦੇ ਗੱਭਰੂ ਮਸਾਂ ਚੁੱਕਣ ਤੇ ਓਹ ਸਿੰਘ ਓਦੂੰ ਦੂਣੇ ਭਾਰੇ ਸ਼ਸਤ੍ਰ ਸੰਜੋਆਂ ਪਹਿਨ ਕੇ ਜੰਗ ਕਰਦੇ ਹੁੰਦੇ ਜਾਂ ਭਾਂਜ ਪੈਂਦੀ ਤਾਂ ਸ਼ਸਤ੍ਰਾਂ ਸੰਜੋਆਂ ਸਮੇਤ ਬੀਸ-ਬੀਸਕੋਹ ਨੱਠੇ ਚਲੇ ਜਾਂਦੇ। ਬਾਕੀ ਜੇ ਲੁੱਟ ਦਾ ਪਦਾਰਥ ਮਣ ਦੋ ਮਣ ਮਿਲ ਜਾਂਦਾ ਤਾਂ ਚਾਲੀ-ਚਾਲੀ ਕੋਹ ਪਹੁੰਚ ਕੇ ਦਮ ਲੈਂਦੇ ਸਨ।
 
For those who consider the previously described skills and knowledge to be fictitious, I’ll now give an account of what I have witnessed with my very own eyes. It’s only been a few years since the arts of archery and stick fighting were discussed in such a way that should [today's] young British-educated men have heard it, they would've considered it astounding. Sardars like Amar Singh Majittia, Buddh Singh, Wasava Singh Sandawalia and many other chieftains could shoot arrows straight through [metal] cauldrons; their arrows striking whichever targets they desired. Bhai Mani Singh ji’s nephew, [who was] the author of this historical document's forefather [called] Baba Dargaha Singh ji could 'pierce the word' meaning that even in the dark, they could accurately shoot an arrow into the mouth or body of anyone who made a sound. 
 In the town of Kankhal these matters are spoken of by many men and they will inform you of as much because they [the previously mentioned sardars] used to go there. Even their camp is well known at that place. There, they shot arrows straight through many trees and I have seen stick fighters who have reached a point where they can keep a crow trapped underneath a bed. I’ve seen other materials of war like steel chainmail, belts, body armour and helmets that were so heavy that the strapping youth of today would just about be able to pick them up and those Singhs would go to war wielding and wearing weaponry and chainmail that was twice as heavy or they would undergo forced marches of approximately 50 kilometres (20 koh) with such weaponry and armour. They would only stop to rest after reaching destinations roughly 100 kilometres away and that too carrying any looted materials that came to hand.
 
ਭਰੋਸਾ ਹੈ ਹੁਣ ਦੇ ਜਵਾਨ ਏਨ੍ਹਾਂ ਤਾਕਤਾਂ ਤੇ ਸ਼ਸਤ੍ਰ ਵਿੱਦਿਆ ਨੂੰ ਭੀ ਸ਼ਾਇਦ ਹੀ ਸੱਚ ਮੰਨਣ ਕਿਉਂਕਿ ਏਨ੍ਹਾਂ ਤਾਂ ਓਹ ਕਮਾਣਾਂ ਦੇਖੀਆਂ ਭੀ ਨਹੀਂ । ਚਿੱਲੇ ਕੀ ਚੜ੍ਹਾਉਣ? ਏਸੇ ਪ੍ਰਕਾਰ ਅਨੇਕ ਇਲਮ ਤੇ ਹੁਨਰ ਆਪਣੇ ਸਮੇਂ ਸਿਰ ਉਨੱਤੀ ਪਰ ਹੋ ਕੇ ਮਿਟ ਜਾਂਦੇ ਹਨ । ਸੰਮਤ ੧੯੧੪ ਬਿਕ੍ਰਮੀ ਤੋਂ ਪਹਿਲੇ ਤੀਰ ਅਨੇਕ ਪ੍ਰਕਾਰ ਦੇ ਭੱਥੇ ਭਰੇ ਹੋਏ ਕਮਾਨਾਂ, ਬੰਦੂਕਾਂ ਤੋੜੇਦਾਰਾਂਤੇ ਪੱਥਰ ਕਲਾਂ ਤਲਵਾਰਾਂ, ਨੇਜ਼ੇ, ਬਰਛੀਆਂ, ਸਾਂਗਾਂ, ਕਟਾਰ ਪੇਸ਼ਕਬਜ਼, ਤਮੰਚੇ, ਪਸਤੌਲ ਢਾਲਾਂ ਆਦਿਕ ਸ਼ਸਤ੍ਰ ਸੰਜੋਇ ਆਦਿਕ ਬਖਤਰ ਘਰ ਘਰ ਹੁੰਦੇ ਸੇ । ਸਭ ਲੋਕ ਸ਼ਸਤ੍ਰਵਿੱਦ੍ਯਾ ਸਿੱਖਦੇ ਸਿਖਾਂਵਦੇ ਘਰ ਬੈਠੇ ਹੀ ਪੱਕੇ ਸਿਪਾਹੀ ਬਣੇ ਰਹਿੰਦੇ ਸੇ ।I
I believe that the young, strapping lads of today may have trouble accepting such strength and martial skills to be a reality because they haven't even seen those bows, let alone string one? In this fashion, many arts and skills - after reaching a highly developed stage become extinct at the hands of time. Prior to 1914 Bikram there were quivers packed with many varieties of arrows, guns, matchlocks, stone-cutting sabres, javelins, spears and pikes. Coats of mail and armoury, as well as weaponry such as punch daggers, Afghani stilettos, revolvers, pistols, shields and so forth were kept in each and every home. All the people would be learning or teaching the art of weaponry, and even whilst seated within their own homes they remained as true soldiers.
 

ਹੁਣ ਤਾਂ ਏਸ ਹੁਨਰ ਦੀ ਚਰਚਾ ਵੀ ਨਹੀਂ l ਬਹਾਦਰਾਂ ਦੇ ਪੁੱਤ੍ਰ ਕਿਰਾੜ ਬਣ ਰਹੇ ਹਨ l ਏਹ ਭੀ ਸਾਨੂੰ ਹੱਥੀਂ ਵਰਤਣ ਵਾਲਿਆਂ ਨੂੰ ਸ਼ਸਤ੍ਰ ਵਿੱਦਿਆ ਸ੍ਵ੍ਪਨਾ ਪ੍ਰਤੀਤ ਹੁੰਦੀ ਹੈ l ਪਚਾਸ ਕੁਬਰਸ ਹੋਰ ਨੂੰ ਏਸ ਵਿੱਦ੍ਯਾ ਦੀ ਸਖੋਪਤ ਹੋ ਕੇ ਝੂਠ ਹੀ ਮੰਨੀ ਜਾਊ l ਏਸੇ ਤਰ੍ਹਾਂ ਹੋਰ ਭੀ ਸੰਸਾਰਕ ਵਿਹਾਰਾਂ ਤੇ ਇਲਮਾਂ ਹੁਨਰਾਂ ਦੀ ਅਦਲਾ ਬਦਲੀ, ਉਤਪਤੀ ਪਰਲਯ ਹੁੰਦੀ ਰਹਿੰਦੀ ਹੈl ਦੇਖੋ ਕਦੇ ਓਹ ਸਮਾਂ ਸੀ ਜਦ ਮਨੁੱਖ ਬਣਮਾਣੂ ਬਣੇ ਹੋਏ ਪਰਬਤਾਂ ਦੀਆਂ ਕੰਦਰਾਂ ਤੇ ਬਿਰਛਾਂ ਹੇਠ ਬਿਨਾਂ ਬਿਸਤ੍ਰੇ ਸੁਖੀ ਸੌਂ ਰਹਿੰਦੇ ਸੇ, ਹੁਣ ਨਰਮ ਮੁਲਾਇਮ ਮਖ਼ਮਲੀ ਸੇਜ ਭੀ ਚੁਭੱਦੀਹੈ l ਕਦੇ ਅੰਜੀਰ ਤੇ ਭੋਜ ਪਤ੍ਰਾਂ ਨਾਲ ਨੰਗ ਢੱਕਦੇ ਸੇ, ਹੁਣ ਭਾਂਤ-ਭਾਂਤ ਦੇ ਰੇਸ਼ਮੀ ਬਸਤ੍ਰ ਭੀ ਪਸੰਦ ਨਹੀਂ l
Now there isn't even any mention of these skills and the sons of the brave are becoming business men. Even for those of us that continue to practice these martial arts, they are beginning to feel like a dream. In about fifty years these arts will be lost completely and [their existence] considered a lie. This is the way other professions and skills continue to change - their development and destruction a constant occurrence. Look, there was a time when men were forest-dwellers and lived in caves up on mountains, and slept peacefully under trees without any mattress; nowadays even a soft, smooth velvet bed is considered uncomfortable. Sometimes they covered their nakedness with fig leaves and tree bark, but in these days even a wide variety of silk garments aren't satisfactory.
 
ਕਦੇ ਸਾਗ ਪੱਤ੍ਰ, ਕੰਦ ਮੂਲ, ਜੰਡ ਫਲੀ, ਡੇਲਾ ਪੀਲੂੰ ਛੱਕ ਕੇ ਵਾਹਿਗੁਰੂ ਦਾ ਧੰਨਵਾਦ ਕਰਦੇ; ਹੁਣ ਛੱਤੀ ਪ੍ਰਕਾਰ ਦੇ ਭੋਜਨ ਗਲ ਫਸਦੇ ਹਨ। ਪਹਿਲੇ ਛੋਟੀ ਨਦੀ ਤੋਂਪਾਰ ਉੱਤਰਨਾ ਔਖਾ ਸੀ। ਬੇੜੀਆਂ ਖਿਚਦੇ ਥੱਕ ਜਾਂਦੇ। ਜਹਾਜ਼ਾਂ ਉੱਤੇ ਪਾਲਾਂ ਤਾਣ ਕੇ ਅਕਾਸ ਵੱਲ ਅੱਖਾਂ ਚੁੱਕ -ਚੁੱਕ ਦੇਖਦੇ, ਪੀਰ ਮਨਾਂਵਦੇ ਅਨੁਕੂਲ ਪੌਨ ਨੂੰਉਡੀਕਦੇ ਰਹਿੰਦੇ ਸਨ; ਹੁਣ ਅਗਨਬੋਟਾਂ ਤੇ ਪੁਲਾਂ ਦੇ ਆਸਰ ਬੜੇ ਬੜੇ ਦਰਿਆਵਾਂ ਨੂੰ ਆਸਾਨ ਲੰਘ ਜਾਈਦਾ ਹੈ
ਕਦੇ ਚਿੱਠੀ ਪੱਤ੍ਰ ਭੇਜਣਾ ਮੁਸ਼ਕਲ ਹੁੰਦਾ ਸੀ, ਹੁਣ ਹਜ਼ਾਰਾਂ ਕੋਹਾਂ ਦੀ ਖ਼ਬਰ ਸ਼ੀਘ੍ਰ ਆ ਜਾਂਦੀ ਹੈ।ਕਦੇ ਚਾਲੀ ਪੰਜਾਹ ਕੋਹ ਜਾਣਾ ਮੌਤ ਦੀ ਨਿਸ਼ਾਨੀ ਹੁੰਦੀ ਸੀ, ਹੁਣਰੇਲ ਗੱਡੀ ਲੋਰੀ ਦਿੰਦੀ ਹੋਈ ਸੁੱਤਿਆਂ ਪਿਆਂ ਨੂੰ ਹਜ਼ਾਰਾਂ ਕੋਹਾਂ ਤੇ ਲੈ ਜਾ ਬਿਠਾਂਵਦੀ ਹੈ। ਕਦੇ ਧਨੀ ਲੋਕਾਂ ਨੂੰ ਜੇਹੜੇ ਪੁਸਤਕ ਔਖੇ ਲੱਭਦੇ ਸਨ ਹੁਣ ਪਾਖਾਨ ਯੰਤ੍ਰਟਾਈਪ ਦੇ ਛਪੇ ਹੋਏ ਸੁੰਦਰ ਸ਼ੁੱਧ ਮੁਫ਼ਤ ਵਾਂਗੂੰ ਸਸਤੇ ਲੱਭਦੇ ਹਨ। ਕਦੇ ਚਿੱਟਾ ਕੱਪੜਾ ਪਾ ਕੇ ਦਸ ਕੋਹ ਜਾਣ ਤੋਂ ਡਰਦੇ ਥਰ ਥਰ ਕੰਬਦੇ, ਹੁਣ ਸੋਨਾ ਉਛਾਲਦੇ ਜਾਓ ਕੋਈ ਤੱਕ ਨਹੀਂ ਸਕਦਾ।
There was a time when people used to eat things like leafy greens [ਸਾਗ ਪੱਤ੍ਰ], root vegetables [ਕੰਦ ਮੂਲ], the pods of the Prosopis cineraria tree [ਜੰਡ ਫਲੀ], as well as the fruits of the Capparis aphylla tree [ਡੇਲਾ - literally 'eye-ball' due to shape and size of the fruit] and the Garcinia Morella tree [ਪੀਲੂੰ ] and thank Waheguru [these are examples of very common, simple food]; now 36 varieties of food are unpalatable. It used to be difficult to cross over a smallish river as pulling the boat across was exhausting. On [larger ships] people would repeatedly peer into the sky, painfully awaiting favourable winds to power their sails; whereas crossing massive rivers is easy with the help of steam boats and bridges today. 
Sending letters used to be difficult, now news from thousands of miles away arrives rapidly. Traveling 100 or 150 kilometres (40/50 koh) used to be a sure sign of death, but now trains can carry you thousands of kilometres away singing you a lullaby whilst you sleep. The books that even wealthy people had difficulty in procuring can now be found for practically free in beautiful, clear, printed publications. People would shudder in fear at the thought of traveling 25 kilometres wearing white clothes; now people toss gold around and no one gives it a second look. 
 
ਕਦੇ ਇੱਕ ਆਦਮੀ ਪੜ੍ਹਿਆ ਹੋਯਾ ਔਖਾ ਲੱਭਦਾ ਸੀ, ਹੁਣ ਘਰ ਘਰ ਅੰਗ੍ਰੇਜ਼ੀ, ਉਰਦੂ ਗੁਰਮੁਖੀ ਪੜ੍ਹੇ ਹੋਏ ਹਰ ਜਗ੍ਹਾ ਹਾਜ਼ਰ ਹਨ । ਕਦੇ ਮੋਟਾ ਕੱਪੜਾ ਭੀ ਜੁਲਾਹੇ ਮਿੰਨਤਾਂ ਕਰ ਕੇ ਉਣਕੇ ਦਿੰਦੇ, ਹੁਣ ਕਲਾ ਦੇ ਨਾਲ ਘੰਟੇ ਪਹਿਰਾਂ ਵਿੱਚ ਸੌ ਸੌ ਮਣ ਪੱਕੀ ਰੂਈਂ ਦਾ ਮਲਮਲਖਾਸਾ ਆਦਿਕ ਮਨਭਾਉਂਦਾ ਕੱਪੜਾ ਤਿਆਰ ਹੁੰਦਾ ਹੈ । ਜੋ ਅਮੀਰਾਂ ਨੂੰ ਔਖਾ ਲੱਭਦਾ ਸੀ, ਹੁਣ ਗ਼ਰੀਬ ਖੁੱਲ੍ਹੇ ਹੰਡਾਂਵਦੇ ਹਨ । ਕਦੇ ਘਾਸ ਦੇ ਕੱਚੇ ਕੋਠਿਆਂ ਨੂੰ ਭੀ ਗਨੀਮਤ ਸਮਝਦੇ ਤੇ ਬਣਾ ਭੀ ਨਹੀਂ ਜਾਣਦੇ ਸੇ ਹੁਣ ਬੜੇ ਬੜੇ ਸੁੰਦਰ ਮੰਦਰ ਭੀ ਪਸੰਦ ਨਹੀਂ ਆਂਵਦੇ । ਏਸੇ ਤਰ੍ਹਾਂ ਦਿਨੋਂ ਦਿਨ ਤੁਹਾਡੇ ਸੁਖ ਦੇ ਸਮਾਨ ਸਰਬ ਪ੍ਰਕਾਰ ????? ਹੁੰਦੇ ਰਹਿੰਦੇ ਹਨ । ਆਪਣੇ ਮਨ ਵਿੱਚ ਤੁਸੀਂ ਸੋਚ ਕੇ ਦੇਖੋ ਤਾਂ ਏਹ ਸਭ ਤੁਹਾਡੀ ਅਕਲ ਦਾ ਫ਼ਲ ਹੈ ਜੇਹੜੀ ਤੁਹਾਨੂੰ ????? ਨੇ ਹੋਰ ਸਾਰੇ ਜਾਨਦਾਰਾਂ ਤੋਂ ਅਧਿਕ ਬਖ਼ਸ਼ੀ ਹੈ । ਤਾਂ ਤੇ ਓਸ ਦਾ ਧੰਨਵਾਦ ਕਰੋ ਤੇ ਉਪਕਾਰ ਮੰਨੋ । ਦੇਖੋ, ਚਾਰ ਸੌ ਬਰਸ ਤੋਂ ਪਹਿਲੇ ਪਹਿਲੇ ਏਹੋ ਅੰਗਰੇਜ਼, ਜੇਹੜੇ ਹੁਣ ਅਕਲ ਤੇ ਇਲਮ ਦਾ ਸੂਰਜ ਬਣ ਰਹੇ ਹਨ; ਏਨ੍ਹਾਂ ਦੇ ਵੱਡੇ ਭੀ ਜੰਗਲਾਂ ਵਿੱਚ ਦਰੱਖ਼ਤਾਂ ਦੇ ਪੱਤੇ ਅਰ ਛਿੱਲੜ ਦੇ ਕੱਪੜੇ ਪਹਿਨਦੇ, ਦੇਹ ਉੱਤੇ ਰੰਗ ਲਾਂਵਦੇ ਬਨਮਾਣੂਆਂ ਤਰ੍ਹਾਂ ਰਹਿੰਦੇ ਸੇ । ਬਾਕੀ ਬੇਸਮਝੀ ਭੀ ਅਜੇਹੀ ਸੀ ਜੋ ਇੱਕ ਵਾਰੀ ਜੰਗ ਵਿੱਚੋਂ ਹਾਰ ਕੇ ਆਪਣੇ ਵੱਡੇ ਬੁੱਤ ਦੇਵਤਾ ਦੀ ਨਾਰਾਜ਼ਗੀ ਸਮਝ ਕੇ ਓਹਨੂੰ ਪ੍ਰਸੰਨ ਕਰਨ ਵਾਸਤੇ ਆਪਣੇ ਚਾਰ ਸੌ ਬਾਲਕ ਓਸ ਦੀ ਬਲੀਦਾਨ ਕਰ ਦਿੱਤੇ ।

It used to be difficult to find a single educated man; now there are people educated in English, Urdu and Gurmukhi present in each and every house. Even thick cloth was only available after imploring a weaver to weave it, but today, with the aid of machinery, hundreds and hundreds of maunds [an Indian unit of measurement] of pure cotton muslin and other desirable (?) cloth are prepared in a matter of hours. Things that even the wealthy obtained with great difficulty are now openly worn by poor people. It used to be that impermanent (ਕੱਚੇ) houses made of straw were considered a blessing, and people [generally] didn't even know how to make them,  but now large, beautiful temples aren’t even satisfactory. And in this way, all types of goods catering to your ease are being manufactured on a daily basis. Now, in your mind contemplate and examine: Is all of this derived from your own intelligence, which Ishwar has blessed you with in a greater abundance to the rest of humanity? Then be grateful [to Ishwaar] and accept it all to be a gift. Look, more than four hundred years ago these very English, who today are becoming shining rays of skill and intelligence; even their forefathers used to live in forests wearing clothes made from leaves and skin; they would paint their bodies [presumably a reference to woad] and live like savages. Plus there was such a level of ignorance that once, upon losing a battle (and considering this to be the consequence of the displeasure of their great idol-deity), they sacrificed four hundred of their male children in order to satiate him.
 
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Found this text in a handwritten manuscript of Giani Giani Singh's Twarikh Guru Khalsa on PDL. It corresponds to the text I posted above, but is also very different. The version above seems to be an expansion/elaboration of the text below. I wonder if we can get more details on this manuscript? I don't know anything about it other than it is connected to an Anurag Singh of Ludhiana? Is it Giani Giani Singh's original manuscript? (Or a copy of it?) 

I'm adding this contemporary British account to this thread because it seems to support Giani Gian Singh's account of the weaponry and armory of Sikhs during Sikh raj:
 

These contemporary images show the uniform of the Sikh infantry as described in the above extract (for those interested):

 

I've been reading this blog lately. I find it really interesting, partially because it appears that the writer grew up in the same generation as me in the U.K., but also because of the broad, (very pertinent!) discussion taking place. I read a book of selected translations of bani by the author (as well as Christopher Shackle) many years ago, which I thought was refreshing.
The way the author (in the blog) juxtapositions and compares experiences of racism in the US (where he now resides and works as a teacher), and deep rooted inequalities in India makes it a compelling read.  Check it out.
https://www.arvindpalmandair.com/blog-post/
 
Here's a taste:
Dialogues Between Arvind Mandair and Stan Kowalinski
Arvind Mandair (ASM):  Since the killing of George Floyd by Minneapolis police on May 25th 2020, people from different walks of life and different cultural backgrounds throughout America have engaged in overwhelmingly peaceful protests that have in turn inspired similar protests throughout the world. 
A major portion of the country has at last started to grapple with the fact that any attempt to overcome systemic racism will require a transformation of some core structures, systems and self-image that American society has of itself.  In a series of posts I want to reflect on the gravity of this current moment and what it might hold for the future. I’ve decided to title this series “Exorcising Racism” for reasons that will become clear later in this post and in forthcoming posts. However, unlike my opening posts on teaching about race and religion, these reflections will take the form of a series of conversations with Stan Kowalinski. By way of introduction Stan attended my AS334 class in Fall 2019 on Race, Religion & Caste in India and the United States. Stan is a US Navy veteran whose work experience also includes interaction with the police. Stan and I have kept in email contact since the class finished. At the time neither of us had any inkling that some of the issues we talked about in that class would erupt so suddenly and so tragically in the late spring of 2020 with the modern day lynching of George Floyd, an unarmed black man whose life was brutally choked out of his body by officer Derek Chauvin of the Minneapolis police. The conversations in the next few posts are a continuation of the after-class dialogues that Stan and I engaged in Fall 2019. Stan has since graduated as a Sociology Major from the University of Michigan (class of 2020).  
 
Stanston Kowalinski (SK): Hello Arvind! First, I want to say that it is good to speak with you again and I’m delighted to be able to engage with you about these events. While taking AS334 I was intrigued by your method of teaching the class about race in the U.S. and abroad, especially the comparisons you drew to social caste in India, religion and philosophy in forming and shaping the ways we see and experience race and racism today. Taking our very different cultural identities and backgrounds into consideration, I appreciate being able to speak with you about the lynching of George Floyd and the other victims of police brutality and violence, as well as the recent response of communities and cities mobilizing against police brutality, white supremacy and systemic racism in the U.S. and many other countries around the world.
With the myriad events taking place in the wake of the murders of George Floyd, Breonna Taylor and Ahmaud Arberry, and the topics of race, white supremacy and violence, it’s difficult to pick a starting point. Although racism and extrajudicial killings have happened well before these three victims, it may be important to start with George Floyd’s death and the subsequent movement that followed since it re-catalyzed our discussion. What sort of thoughts have you had in regards to George Floyd’s death, and the overwhelming response of the Black Lives Matter and anti-racism movements that we are seeing today? Also, I want to ask if you’ve drawn any meaningful connections you’ve made between your work in studying and teaching on race, caste and religion, and your experience living in the UK and the U.S. with these events. 
 
ASM: My immediate reaction right after I heard about Floyd’s death, before I had even watched the video, was a sickening feeling of helplessness, that it would become just another statistic; that there would be a flurry of protests, but these would fade away and we’d be waiting for the next one. My feeling was that people had become numbed into just accepting this as part of the status quo, that this would register as yet another case of systemic violence, but the system would just go on as normal. And the Alt-Right propaganda machine managed to blunt the initial impact of the Black Lives Matter movement prior to 2019.  After all we’d seen several choke-hold deaths in police custody in previous years, notably the killing of Eric Garner in 2014. 
But something was clearly different this time. Was it the nature of the video of George Floyd’s death, its availability to the general public in such a short space of time? Was it the effect of the people being locked down for several months during the pandemic? Did it have something to do with Trump—the fact that he had been actively sowing the seeds of division, and fanning hatred in the lead up to Floyd’s death with his attacks on Asian Americans? Was it the arrogant look on Derek Chauvin’s face as he choked George Floyd for 9 agonizing minutes (“I can do this because I can and because I’m allowed to! I dare you to stop me!”)? Perhaps all of these things mixed together to produce something quite incendiary as it hit a real nerve bringing different sectors of American society together in a way that hadn’t been the case for decades. In the weeks following the death my initial feeling of helplessness turned to hope at the sight of so many peaceful anti-racism protests led by the BLM movement around the country. There were instances of rioting that marred the impact of the popular uprisings and there were tense confrontations between police in riot gear and protestors as the following images from some of the Detroit protests show. Some of the tensest stand-offs happened right below the GM building and in front of the Renaissance Apartments Complex (where, incidentally, my son was living).
 
However, this time round BLM’s messaging was so much better and more effective. Like many other people I was also genuinely surprised (but elated) at the response of mainstream corporations large and small which came out publicly against racism in America. The statement made by the ice-cream company Ben and Jerry’s is a good example:
Other examples that turned the tide in favor of the anti-racism protests this time round include the reversal by major sports organizations such as the NFL the US Soccer League to allow players to ‘take a knee’ in protest against racial injustice; a gesture that was inspired the San Francisco-49’ers quarterback Colin Kapernick and much derided by Trump who encouraged/bullied people and organizers to ignore Kapernick effectively making him and BLM a pariah movement. In short, I think all of these movements have coalesced into a growing self-examination of American values (such as “freedom” – freedom for whom?), the American self-image (the land of the free and the brave, the very idea of the American dream). Basically, people are again asking what is the basic idea behind America? If America itself was born on the rotten foundation of genocidal violence and enslavement of non-white races, how can we make a new and better foundation?
Stan, you also asked me about possible connections between the present moment of racial unrest and my research, teaching and experience of living in the UK? It would take me too long to unpack all of these connections—perhaps I can talk about it in the next few posts—but I will nevertheless make a few pointers. As I noted in my earlier post Visceral Memories of Racism, I grew up and went to school in the UK in the 1970s and early 1980s, an era of widespread racism and violence against immigrants. By the 1990s the UK appeared to have embraced a multicultural ethos and things were looking upbeat. I left the UK in 2001 thinking I was leaving behind memories of European racism and coming to a USA that also seemed to be forward looking and progressive. But 9/11 put an end to that dream. As Islamophobia swept the country in the years following the terrorist attacks on the World Trade Center, all the gains made since the 1990s were thrown out of the window as violence against visible minorities became normalized and the demons of American racism were once again awakened by political operatives who appeared to have hijacked the Republican Party pushing it more and more towards the extreme right. Note that I use the term ‘demon’ here. What I’m suggesting here is that racism has a spectral quality to it, but is also an evil that needs to be removed from the minds of individuals afflicted by it, as well as the body politic. In other words it has an intrinsic connection to religion which we can explore in the next post.  So for me the last two decades, but especially the George Floyd moment, if we can call it that, was like reliving the 1970s and early 80s in the UK. It was the same nightmare but a different decade, different continent. And as I mentioned in the Patterns of Prejudice post,  my AS334 course was a way for me to come to terms with the nightmare by sharing it with others.
But what about you, Stan? Can you talk about how the current uprisings affect you, your family and broader community? 
 
SK: Thanks for asking Arvind. Personally I’ve also experienced a range of emotions and thoughts, ranginging from rage to sadness, hope to defeat. I have to state that the emotions and thoughts I have pale in comparison to the African American communities and other persons of color who are constantly impacted by the violence of racism. I found George Floyd’s death to be especially egregious, particularly when I look at it from my background in the military, my experiences interacting with police and my previous work in bar security, where I’ve had to use physical force dozens of times to separate violent patrons. I’ve witnessed open racism in front of me, while in the military as well as interacting with police—as if I was okay with it due to being white and my position. This caused a lot of frustration for me over what should be considered human decency. Entering and serving in the military, you are enculturated into an idealism that this country is not only just but also worth fighting and dying for. However, you are simultaneously encultured into an institution that functions off of colorblind racism and utilizes an insidious form of labeling ethnic groups in pejorative racialized terms—methods that seem to only make conditions worse when you’re deployed to regions to interact with these people. When you peel back the layers of this belief system and shine a light on the contradictions and inequalities facing any person or group because of their race, income or identity, it becomes extremely visceral and compelling to either work towards changing it or jettison the construct entirely and start over.
 
One particular frustration I have been having lately was the inability of several people within my social network, particularly white people, failing to connect how George Floyd’s death was not an isolated incident of one malicious or negligent police officer, but another example of the myriad ways in which violence is enmeshed with racism in our society. Prior to these events, I just completed my undergraduate thesis on Flint, where I connected themes of structural racism in Flint’s water restoration and relief efforts, work which landed me an award at Racism Lab’s Martin Luther King Jr. symposium at U-M’s Institute for Social Research this past February. It was difficult wrestling with the idea that several of the same people who liked my posts and content of this event and award online, who responded with love and praise for this achievement, then became fervently reactionary over the recent protests on my timeline. This left me feeling discouraged in my ability to connect with some of my relatives and former friends, that they will never break out of the belief system they internalize.
That being said, outside of those who are still too ideologically intertwined with the problematic processes of this society, the size and breadth of the response to George Floyd’s murder, as well as Amaud Arberry, Breonna Taylor, and others has left me feeling hopeful for a future I doubted was possible during my lifetime. I’ve noticed many people who were previously non-vocal on social or political issues, suddenly becoming very active online and in their communities. Also amazing to see was the level of support work and logistics being conducted for protests as well in many communities including Toledo and Washtenaw County. As I write this at the end of June 2020, the threat of COVID-19 is still very real, and its unequal impact on low-income communities and communities of color is something not forgotten in these communities. Protesting then becomes not only a double-danger but a necessity to combat these effects.
Seeing residents in cities of all races, religions, and backgrounds come together to mobilize against racism in the U.S. and abroad has reinforced thoughts and feelings that real change can be made, while also showing that the past and current m.o. of systemic inequality and racism in society and politics needs to be dismantled and society needs to be restructured with equity and empathy.
I also agree with you that there are still many challenges facing this movement, several of which I look forward to engaging with you over the next several posts. One obstacle in particular is the response of police and city officials to the protests around the country. My own city of Toledo was recently published in a New York Times article of one of over one hundred other cities where police responded to protests with tear gas, rubber bullets, pepper spray and another crowd dispersal weapon called “knee-knockers” which I can explain more about later.
 
Witnessing the way police and politicians, especially Donald Trump have escalated tensions through reckless use of force against protesters and media workers, ignoring accountability for this escalation, and belligerently labeling Antifa as a terrorist group while ignoring the very real far-right boogaloo movement which has enacted violence and death, was deeply disturbing and highlights many of the topics we discussed in your course, particularly the rise of a distinct form of fascism in the U.S. and India. As I end my contribution to this post, I want to conclude by saying that I see this blog series as helpful in making me feel present and engaged in this moment we’re in and contributing in whatever way I can. Is there a particular topic or theme you look forward to discussing more in this series? 
 
ASM: Thanks for sharing this Stan. As I’ve mentioned in class conversations I found your take on this situation to be fascinating and helpful given that you’re a veteran, albeit a very young one, a sociology major and have real experience of working with the police. In the next couple of posts perhaps we can talk more about the nature of systemic racism and how to overcome it. If the current uprisings and protests do indeed target institutional racism, and if overcoming racism requires a transformation of certain key systems and structures central to which is a narrative of America’s self-image, then perhaps what any anti-racism effort really needs to get to grips with are the very building blocks or cornerstones of racism, namely the idea of white supremacy and (this may surprise many people) the framework of thought that was supposed to combat and eradicate white supremacy, but in fact continues to sustain and nourish it: the ideology of liberalism. 

You should read the teachings right from the highest and perfect Teacher, in SGGS. 
Do not rush, take your time to understand and digest the teachings which are true spiritual gems from the Bani.
Monitors or advanced students are fine, but having direct and first hand contact with the teacher is the best, for in the end, it is with the teacher whom we have to account for our education learned and applied at the end of our present grade(human life).
Then we can not give excuses, that I only did what I saw others do, or was told by them to do according to their understanding.
 
As for Nam, do not rush as said above, see for yourself what is Nam, what is Guru Sahiban, what is a Gurmukh, a Sant Jan, and see the message which they wanto convey us from their personal intercation and communion with  Supreme Power, or level of Highest Consciousness.
To start with, I will suggest you you to start with Jap Ji Sahib, Anand Sahib, Asa Ki war, though all the Gurbani by itself is a spiritual wealth beyond measure.
Then if here or there you have any questions, you may ask the sangat here, all will be much glad to help you, but, as said, go through the Bani which is true bliss, and a path leading to the Highest, if only applied as indicated by Guru Jee in it.
If by His grace you are constant in your approach towards the Bani, you will discover higher truths hidden in it time after time as one gets mentally purer, that is the magic of the Bani.
Guru Jee is the only link between us jeev atmas and Him, He is the One to ferry us across, rest of the people are all passengers waiting to fulfill their journey as per their destiny karam.
So in Sikhee, Guru Jee is the most important being, had it not been for Him, we could never ever have come to know anything about Waheguru Akal Purukh.
To the extent that the Bani says:
Guru meree pooja
The Guru is the objective of  my devotion (for loving Him, we merge in Him, the formless One)
Guru Gobind
The Guru is the Lord sustainer Gobind
Guru mera Parbrham Guru Bhagwant
My Guru is the trascendental Lord (formless and unfathomable= Shabad or Nam), beyond the realms of Brahm or Maya.
 
Best of luck Bro and stay blessed.

Have you read the Guru Granth Sahib Ji from beginning to end friend?