shaheediyan

"The thing is wearing earrings and gold jewellery does not carry the same significance as it did a 100 or 200 years ago. It does not cause an awe inspiring feeling, it does not influence others with respect. Because any insignificant nobody can wear gold. In short peoples values are different, and very debased, i think it is a mistake to ressurect past values into modern society, not only a mistake but dangerous, would you give gold kare to a pig he would probably eat them or shit on them."

Thats a good point - but pretty much every aspect of Sikhi - be it dress, kirtan, shastar vidya, ithihaas is available to pigs today, and there are many pigs that easily acquire these gifts which traditionally took many years of service and came with moral/responsibility upholding caveat – those who misused them were punished and made an example of.

I believe we can’t nor should hide from acquiring and sikh rvaaj if our heart is true and passion is real, irrelevant of how many ‘fakers’ are running around who may be grouped/classed with us. The enlightened will be able to discriminate – others, who cares what they think. Just to clarify, I am not talking about earings!

"Raag to dharana
I salute and respect you that how prefer raag. There is nothing equal if you are aware of raag and you can play and understand the raag. But it does NOT mean that dharna is nothing. Dharna/Kachi bani: According to some: everything that is not included in Guru Granth Sahib Ji is kachi bani. Can they shed some light on: Why we discuss ithas of shahibzade and other Sikh ithas, that's not included in Guru Granth Sahib. Why don't we read Guru Granth Sahib Ji in raag as Guru Granth Sahib Ji is written in Raags. "

Just a few points veer ji,

I personally do not strictly class dharna as kirtan, I like to think of it as “Parchaari Kirtan” (apologies for inventing a new term).

It played an important role from it’s inception in the late 1800’s/early 1900’s, as at this time Christian Missionaries were relentlessly visiting village to village in Punjab singing hymns/giving sermons using the vajaa. The early Sants countered this by using the easy to learn and use vaaja (thus changing the traditional parchaarak role to dual kirtani/parchaarak role) and Ras Leela (Krishna pooja/kirtan) style of kirtan, which is very easy to follow and energetic, and uses basic rural/musical items like chimte and Chennai. This new system had the desired affect, and devastated the Missionaries task (one of the few places in the world where it did so). As most know, until then, very few Nirmalai, Nihangs, Seva Panthi etc also did kirtan, with a few famous exceptions like Baba Shaam Singh Ji Aden Shaahi. And although some people don’t want to consider it, the British did have a role and agenda in the decline of traditional kirtan as they did in the decline of traditional martial art (as per the Akali eradication). But that’s another subject.

So this was a matter of necessary adaptation at the time. Today, this type of kirtan is largely still only practiced because of recent cultural traditions, and is misunderstood by many who deem it “kirtan” in the strictest sense, hence a partial reason for the katchi baani accusations.

Vaheguru

Hope this doesn't go to court.

Probably not quite what you are looking for, but the power and effect of raags is only half the equation, the raag in it self only has a worldly effect, it is bani that has the spiritual and more important effect.

However, Guru Nanak and Bhai Mardana's relationship was 2 fold, to conquer mans mind and soul...

The power of raag and associated Gur-bani is that it brings equilabrium to ones jeevan. If one is yearning or experiencing sadness, then doing kirtan in of maajh shabd will unlock ones, focus and release ones emotions to the Lord. This is a complex subject, and one that is being researched. Listening to too much of one raag in my opnion can also be bad, it's always best to have a healthy balance.

There is definately healing power in raag kirtan if one understands the raag and more importantly related the bani....

Here are the moods of raag and the associated ang in Gur-bani in which they are contained:

Information on 31 Raags in Sri Guru Granth Sahib jee Panna
Raag
Common Themes
Feelings communicated

1-13
~
~
~

14-93
Sri
Maya (illusionary world) and detachment
Satisfaction and balance

94-150
Maajh
Yearning to merge with Lord, giving up of negative values.
Loss, beautification

151-346
Gauri
Principles, serious, thoughtfulness, composed
Seriousness

347-388
Aasa
Hope
Making effort

489-526
Goojri
Prayer (Pooja)

Satisfaction, softness of heart, sadness

527-536
Devgandaari
Merging with spouse, self – realization
No specific feeling but the Raag has a softness

537-556
Bihaagra
Yearning due to separation of soul and happiness due to meeting the Lord.
Beautification

557-594
Vadhans
Bhakti (Prayer) Ras



595-599
Sorath

Merits of God
Motivation

660-695
Dhanaasari
Mixed theme
Inspiration, motivation

696-710
Jaitsree
Stability
Softness, satisfaction, sadness

711-718
Todee
Maya, separation
This being a flexible Raag it is apt for communicating many feelings

719-720
Bairaari
Motivation to sing praises of Lord
Sadness, (Gurus have, however, used it for the message of Bhakti)

721-727
Tilang
Many words from the vocabulary of Islamic origins are used, sadness, beautification.
This is a favourite Raag of Muslims. It denotes feeling of beautification and yearning.

728-794
Soohi
Being away from home. The soul being away from the House of Lord and the joy of meeting the true husband.
Joy and separation

795-858
Bilaaval
Beautification of soul, happiness.
Happiness

859-875
Gaund
Separation, union, surprise.
Strangeness, surprise, beauty

876-974
Raamkali
to give up the life of a wandering Yogi
Calmness

975-983
Nat Narayan
Joy of meeting the Lord
Happiness

984-1987
Maali Gaura
Happiness
Happiness

989-1106
Maaru
Bravery
Giving up of cowardice

1107-1117
Tukhari
Separation and union with Lord
Beautification

1118-1124
Kedara
Love
Love and beautification

1125-1167
Bhairau
Man's state of hell
Seriousness, brings stability of mind

1168-1196
Basant
Happiness
Happiness

1197-1253
Saarang
Thirst to meet God
Sadness

1254-1293
Malaar
State of separated and united soul
Separation

1294-1218
Kaanra
Bhakti (Devotion/Prayer)
Bhakti (devotion) and seriousness

1319-1326
Kalyaan
Bhakti (Devotion/Prayer) Ras
Bhakti Ras (feeling the sweet nectar from loving devotion to the Lord)

1327-1351
Parbhati
Vairaag (Detachment)
Bhakti and seriousness

1352-1356
Jaijawanti
Vairaag (Detachment)
Viraag (Detachment)

1357-1430
~
~
~

Justme,

That is very true. One family I know who live in Walsall have 3 sons, the elder are GPs and the youngest was at Uni studying Medicine. Unfortunately something happened to him at Uni, and he didn't complete his course. He came home and just used to sit in front of the TV depressed. This state continued, he stopped takling and eventually lost control of his body and is now fully paralysed. He has been in this state for over a 15 years now I think. His parents are quite old ( in their 60s at least) and take full care of him. we went to see this family some tme last year because they knew my mother, it was the 1st time I had seen them. It was extremely sad to see this Singh in his state lying on a bed in the lounge. However he had some movement in his head and could move his eyes, and through that alone, we had the most amazing conversation - I found him to be a beautiful soul. I asked to massage my brothers legs with his permission and he shook his head. I told him I wanted to do it to make me feel better (selfish reasons) and he agreed. So much understanding. His father dedicated his life to looking after his son where many others would put them in care. He reads arth of Sukhmani Sahib to the Singh everyday without fail, and keeps his full Khalsa roop intact, combing his washing and combing kesh everyday - amazing family.

I believe those in real pain and unfortunate circumstances who have been shuned by society and family (like this family, who are not even allowed in their local Gurdwara because the stupid commitee won't let a 60 year old man use a wheel chair to take his paralysed son into the Guru's hazuri) have so much love (and gratitude) to give, it's on par with blessing from Akaal Purkh.

The Singh had utter joy in his eyes to see that someone of his age was in his home talking to him like a normal person. I haven't seen him since but intend to soon (sorry excuse is I am too busy in my rat race life - which is no excuse at all). I feel the Punjabi community is far behind the norm (in general terms, there are excepetions) when it comes to supporting disabled people in our extended families and community.

That is why I have respect beyond measure for Bhagat Puran Singh Ji - their whole life was a challenge to this backward, uncaring Punjabi mentality.

Excellent post N3O Singh Ji.

But I also believe children are born with a personality. I didn't believe this until I was blessed with a daughter. Her personality has been the same from the moment she was born and is clearly distinguishable from others in her age group. I believe children and born with certain gun and that it is for parents to recognise and enhance them.

It's interesting that until recent times, Sikhs used to live up to their name i.e. Bir Rassi names would create yodhai and shant rassi names would create sadhu lok.

Also the psychology and mental/spiritual state of a mother affects the childs development a long time before the baby is even born.

There are a lot of rituals that Khalsa mothers used to follow when they became pregnant to induce yodhvir gun in their to be born babies.

Probably not quite what you are looking for, but the power and effect of raags is only half the equation, the raag in it self only has a worldly effect, it is bani that has the spiritual and more important effect.

However, Guru Nanak and Bhai Mardana's relationship was 2 fold, to conquer mans mind and soul...

The power of raag and associated Gur-bani is that it brings equilabrium to ones jeevan. If one is yearning or experiencing sadness, then doing kirtan in of maajh shabd will unlock ones, focus and release ones emotions to the Lord. This is a complex subject, and one that is being researched. Listening to too much of one raag in my opnion can also be bad, it's always best to have a healthy balance.

There is definately healing power in raag kirtan if one understands the raag and more importantly related the bani....

Here are the moods of raag and the associated ang in Gur-bani in which they are contained:

Information on 31 Raags in Sri Guru Granth Sahib jee Panna
Raag
Common Themes
Feelings communicated

1-13
~
~
~

14-93
Sri
Maya (illusionary world) and detachment
Satisfaction and balance

94-150
Maajh
Yearning to merge with Lord, giving up of negative values.
Loss, beautification

151-346
Gauri
Principles, serious, thoughtfulness, composed
Seriousness

347-388
Aasa
Hope
Making effort

489-526
Goojri
Prayer (Pooja)

Satisfaction, softness of heart, sadness

527-536
Devgandaari
Merging with spouse, self – realization
No specific feeling but the Raag has a softness

537-556
Bihaagra
Yearning due to separation of soul and happiness due to meeting the Lord.
Beautification

557-594
Vadhans
Bhakti (Prayer) Ras



595-599
Sorath

Merits of God
Motivation

660-695
Dhanaasari
Mixed theme
Inspiration, motivation

696-710
Jaitsree
Stability
Softness, satisfaction, sadness

711-718
Todee
Maya, separation
This being a flexible Raag it is apt for communicating many feelings

719-720
Bairaari
Motivation to sing praises of Lord
Sadness, (Gurus have, however, used it for the message of Bhakti)

721-727
Tilang
Many words from the vocabulary of Islamic origins are used, sadness, beautification.
This is a favourite Raag of Muslims. It denotes feeling of beautification and yearning.

728-794
Soohi
Being away from home. The soul being away from the House of Lord and the joy of meeting the true husband.
Joy and separation

795-858
Bilaaval
Beautification of soul, happiness.
Happiness

859-875
Gaund
Separation, union, surprise.
Strangeness, surprise, beauty

876-974
Raamkali
to give up the life of a wandering Yogi
Calmness

975-983
Nat Narayan
Joy of meeting the Lord
Happiness

984-1987
Maali Gaura
Happiness
Happiness

989-1106
Maaru
Bravery
Giving up of cowardice

1107-1117
Tukhari
Separation and union with Lord
Beautification

1118-1124
Kedara
Love
Love and beautification

1125-1167
Bhairau
Man's state of hell
Seriousness, brings stability of mind

1168-1196
Basant
Happiness
Happiness

1197-1253
Saarang
Thirst to meet God
Sadness

1254-1293
Malaar
State of separated and united soul
Separation

1294-1218
Kaanra
Bhakti (Devotion/Prayer)
Bhakti (devotion) and seriousness

1319-1326
Kalyaan
Bhakti (Devotion/Prayer) Ras
Bhakti Ras (feeling the sweet nectar from loving devotion to the Lord)

1327-1351
Parbhati
Vairaag (Detachment)
Bhakti and seriousness

1352-1356
Jaijawanti
Vairaag (Detachment)
Viraag (Detachment)

1357-1430
~
~
~

Gurmat Sangeet is a unique musical tradition of the five centuries-old Sikh religion established and preached by all the Sikh Gurus, from Guru Nanak Sahib, the Founder of Sikhism onwards. With Gurmat Sangeet, the divine message is communicated through Shabad Kirtan. Shabad Kirtan has been made an inseparable part of the Sikh way of life. Kirtan Chauki tradition has been in vogue in the gurdwaras for centuries and the Kirtan tradition in practice on special occasions is an extended form of this tradition. This practical Kirtan tradition is in accordance with the Shabad Guru of Sri Guru Granth Sahib.

The Bani of the Granth Sahib, written and indexed according to the prescribed Raagas, singing forms, music signs/ headings and the other guidelines issued in the Bani, creates original and specific musicology. A scientific approach to music can help in recognising more explicitly the music tradition according to the Guru Granth Sahib.

Such system of music, enshrined in the Holy Guru Granth Sahib is exactly in accordance with the musical tenets established by the Gurus. What came to be known as Gur Shabad Kirtan is a unique confluence of Shabad and Kirtan propounded by the founder of Sikhism, Guru Nanak with the help of divine music emanating from Bhai Mardana's Rabab. This emerged as a unique system in the Indian and world music traditions. In Bani Gur Shabad, Kirtan has been assigned a very prominent status as stated in the following couplet:

Kaljug meh Keertan Pardhaanaa.

Gurnlukh Japee-ai Laa-e D1liuanaa
(Sri Guru Granth Sahib, Page 1075)

Har Keerat Kaljug pad uttam
har paaiai satgur maajhaa

(Sri Guru Granth Sahib, Page 697)


The Guru Granth Sahib contains Bani of the Gurus in addition to the Bani of contemporary and earlier Saints and Bhagats. The classification of Bani according to Raags makes it clear that the Bani is written in accordance with a particular system as conceived by Guru Arjun Dev the fifth Guru while compiling and editing the Guru Granth Sahib. Beside the Raagas, different classical and folk singing styles, Rahaao and other music signs are those elements of the Gurmat music system which always remain active due to their original musical characteristics and for the presentation of Shabad Kirtan. The Bani under Shabad Kirtan is to be sung according to the prescribed raags, raaga forms, singing styles, music sings, Rahaao, Ank (digit) and so on. Different music elements which discipline Shabad Kirtan, can be known by an independent systematic discussion about them and its functional aspect may become more clear by systematic thought.

The Raaga: The entire Bani of the holy Sri Guru Granth Sahib has been classified under 31 Raagas and 31 different Raaga forms (Parkaars) thus making a total of 62.

Raaga references on the Gurbani as headings are a clear indication for singing any piece of Gurbani according to the prescribed Raaga and that has been ordained in Sikh tradition and fundamentals. Importance of the Raagas has been stated as follows:

Sabhnaan raagaan wich so bhalla
bhaaee jit wasiaa man aaee.
(Sri Guru Granth Sahib, Page 1423)

Dhan su raag surangrhe
aalaapat sabh tikh jaae.
(Sri Guru Granth Sahib, Page 958)

Gunh govind gaavah sabh harijan
raag ratan rasnaa aalaap.
(Sri Guru Granth Sahib, Page 821)


Under the Gurmat Sangeet tradition, Raagas are in propagation with their original melodic forms. Sikh musicians, uninfluenced by the changes in Shudh Thaat notes as Bilawal scales from Kafi scale, kept the traditional purity of Gurmat Sangeet in practical form. As a sequel, a tradition which is more than 500 years old, remains very much in existence as the Sikh musical tradition. These original Raaga forms of Gurmat Sangeet are a unique contribution to Indian music's Raaga tradition.

These Raagas (31 Main and 31 Raaga forms) are Shudh (Siree, Maajh, Gaorhee, Aasaa, Dhanaasree, Soohee, Maaroo, Tookharee, Parbhaatee etc.) Chhayalag (nine Raaga forms of Gaorhee and Aasa Kaafe, Tilang Kafee, Soohee Lalit, Bilawat Mangal, Parbhatee Bibhaas etc.), admixture of two Raagas or including the melodic reflection of any other Raaga, and Sankeeran (Gaorhee, Poorbee, Deepkee), combination of more than two Raagas. Originality of seasonal (Malhaar Basant etc.) and regional (Maajh Aasaa, Tookharee etc) Raagas under Raag forms is another important feature of the Gurmat Sangeet System. With a view to disseminate the divine message to the people, Guru Nanak Sahib toured different places. These travels of Guru Nanak are popularly known as Udasis. During these long travellings (udasis) Guru Nanak Sahib used Raagas belonging to local tradition to propagate his message, of which the Deccani Raaga (Gaorhee Dakhnee, Wadhans Dakhnee, Bilwal Dakhnee, Raawklee Dakhnee, Maaroo Dakhnee, Parbhatee Dakhnee) tradition deserves special mention. Dakhani in word in the Sri Guru Granth indicates the southern music system. In Gurbani, the Raaga Dhyana (Sri Guru Granth Sahib, Page 83, 585, 791, 849, 950, 1027, 1285, 1419, 1425 etc.) of some Raagas have been given with a view to express the nature of different Raagas in their spiritual context according to the Gurmat.

Singing Styles: Bani has different headings alongwith Raagas such as Ashtpadian, Chaupade, Ghorian, Alahllian, Vnnr and the others in the Guru Granth Sahib. Under the Bani arrangement, these forms not only assume poetical forms but specific singing styles and music forms also which have a particular technique. The Gurus have not only used different classical and folk music forms in Buni but these have also been used in conformity with the Gurmat musical system which is based on elements of music like Raagn, Rahaao, Ank and other musical singes. Under this system, classical musical forms have been liberated from the rigorous discipline of the art of music and given an equipoise(Sehaj) by conforming it to the spirit of the Sikh musical system. Similarly spontaneous freedom of folk forms has been given the specific discipline of Gurmat Sangeet.

The Guru Granth Sahib contains Ashtpadi and Partal of classical music and Vaar, Chhand, Ghorian and Alahunian of folk music. Vaar (ballad) singing style has a special place in the folk music. In the Guru Granth Sahib different Vaars under different Raagas have been given a heading of traditional folk musical tunes.

Ank (Digit): In the Guru Granth Sahib, the digits have been marked at different places viz, 1,2,3,4.. etc. as Ank. In addition to the signs like Rahaao, the Bani has been divided through different digits. The line ending with digits (Ank) in a Shabad, provides serial to a Shabad unit. While being helpful in its systematic presentation, it also helps in understanding its meanings. In the presentation of Shabad Kirtan, Rahaao which contains the central idea of the shabad is to be sung as Sthaaee in the beginning and after everv Antra to make the spirit of the Shabad more explicit. The lines containing different similes, illustrations and reasoning etc. are also directed through different digits (Ank). These have to be sung in the fOrIn of Antrus.

Rahaao: Under the Gur Shabad Kirtan tradition, Rahaao has a central and important place. In Rahaao the shabad has its central idea which is to get activated as a centripetal force in the presentation of the Shahad. Literally, Rahaao indicates pause, rest or to be stable (Sahitya Kosh Paribhashik Shabddawali Page 871). In the medieval period system, Prabandha and Dhrupad singing style has one element, Dhruv which is known as Achal. The other name of Dhruv is Rahaao which has been used for singing of Bani. Medieval saints and bhagats or poets have also used Dhruv or 'Tek' for 'Rahaao' in their literary creations. In their works the first couplet is of Tek or Rahaao, while in Gurbani, Rahaao follows the first line or couplet of the Shabad with the mark Rahaao. The particular digits are also found to indicate the number of Rahaao. In certain Shabads, l Rahaao (ik Rahaao), 2 Rahaao (Do Rahaao), Guru Granth Sahib, Page 26-26, Rahaao (Tin Rahaao), 3 Guru Granth Sahib, Page 154, 4 Rahaao (Chaar Rahaao), Guru Granth Sahib, Page 96-97, 899 are also seen.

Under the Gurmat Sangeet Shabad Keertan, Rahaao is taken as Sthaaee and the tradition is to sing it repeatedly after every Antru because the Rahaao line has the central idea of the Shabad while the Antra line resolves the problem by giving argument and evidence. When the problem is resolved and there is a change in thought the Rnhaao line also undergoes a change. If a Shabad has more than one Rahaao the second Rahaao line gets activated after the change in thought of the Shabad. The singing process of Rahaao in a Shabad is as follows:

According to the prescribed recitation system, Rahnno in a Shabad through the repeated singing of its line, is helpful in bringing forth the central idea and confirms the idea and increases its intensity. Rahaao is the central force in a Shabad which is active in the inner texture of the Shabad.

Ghar: Under the Gurmat Sangeet system in addition to the above function of Rahaao, there are other musical signs. In the Guru Granth Sahib for the recitation of Gurmat Sangeet, the next musical sign is that of Ghar. It is written as Ghar ek, Ghar do, Ghar tin. Total number of Ghars in the Guru Granth Sahib is seventeen. Scholars have different views about the concept of Ghar. According to Bhai Kahan Singh Nabha (Gur Shabad Ratnakar Mahan Kosh, Page 441) Ghar has two meanings: a Tala or a kind of Tal, Swar and kinds of Murchanna. According to Bhai Vir Singh, "There are three grams in musical instruments. Grams is constituted of Ghar. So Ghars are based on notes of these three Grams. Ghar indicates the prominent note of the Raaga being sung." (Guru Granth Kosh, Page 302). Majority of the music scholars take Ghar as Tala. This tradition of scholars seems to be influenced by the Persian Tala system where different Gala forms are addressed as Ek Gah, Do Gah, Sih Gah, and Chahar Gah. (Shabadarth Sri Guru Granth Sahib Pothi Pahli S.G.P.C., Page 74) Therefore, it is possible that the Gurus also used Ghar to indicate Tala. It is accepted under the Persian music tradition that Amir Khusro invented 17 Taalas which are almost identical to Hindustani Talas and came to be used in India alongwith Persian names. (Nibandh Sangoot Edi. Lakshmi Narain Garg, Page 557-558) Majority of the scholars accept Ghar as Tala though Ghar is not more in vogue due to fixed scale and time difference. Even then under the Gurbani musical system, Ghar is clearly indicated as a musical sign.

Jati: The heading Jati under Raaga Bilawal is indicated as Bilawal Mahala 1 Thiti Ghar 10 (Sri Guru Granth Sahib, Page 838) Under Indian musical system it is used as Jati. It means stages of rest in continuous tempo. In this regard Bhai Kahan Singh Nabha writes, "Concept of Music is Jati. " (Gur Shabad Ratnakaar Mahan Kosh, Page 502). Dr. Charan Singh wrote in the Guru Granth Bani Beura "Jai, Gat Sath".

4th Rahaaoo/Sthaaee
4th Ank/Antra

3rd Rahaao/Sthaaee
3rd Ank/Antra

2nd Rahaao/Sthaaee
2nd Ank/Anthra

1st Rahaao/Sthaaee
1st Ank/Antra
1st Rahaao/Sthaaee

All the three are combined functions (Kartab) of jorhi (Tabla), while the right hand acts as Gat. When both hands are free and the voice also comes out freely, it is called Karkat, means Sath [sahib Singh (Prof.) Shri Guru Granth Sahib darshan (Pothi Six) Page 229]. Similarly, Jati is related to playing Gat on Jorhi (Tabla).

The above views make it clear that in medieval times, the Band Bol of Tabla were in vogue. Bhai Kahan Singh Nabha's view in this regard seems appropriate. Contemporary musicians define Jati as "when the right hand plays Khulla Bol on Jorhi and left hand plays on Band Bol, such a rhythmic process is called Jati. It is clear from the heading as mentioned in the Guru Granth Sahib that this hymn in Raaga Bilawal is to be sung in the modulation of Ghar 10, with the specific pauses in Jati style and the poetic form/singing style is Thiti.

Dhunee/Dhuni: Out of 22 Vaaras included in the Sri Guru Granth Sahib, 9 have different Dhuni headings. These Dhuni signs indicate the special basis for singing tunes. The headings of Dhunies are as follows

Vaar maajh kee tathaa salok mahalaa 1 malik mureed tathaa rhandarharhaa sohee-e kee dhunee gaasnhee. (Page 137)
Gaouri kee vaar mahalaa 5 raa-e kamaaldee moidee kee vaar dhun upar gasnhee. (Page 318)
Aasaa mahalaa 1 vaar salokaa naal salok bhee mahale pahile ke likhe tunde us raajai kee dhullee. (Page 862)
Goojree kee vaar mahalaa 3 Sikandar biraahim kee vaar kee dhunee gaavanhee. (Page 508)
Wadhans kee vaar mahalaa 4 Laila behleemaa kee dhunee gaavnhee. (Page 585)
Raamkalee kee vaar mahalaa 3 Jodhe weerei poorbaahee kee dht(nee. (Page 847)
Saarang kee vaar mahalaa 4 Raae mahime has7le kee dhunev. (Page 1237)
Vaar malhaar kee mallalaa 1 Raanhe kailaas tathaa maalde kee dhuee. (Page 1278)
Kaanrhe kee vaar mahalaa 4 Moose kee vaar kee dhlolee. (Page 1312)

These Dhuni headings are the special features of ballad singing style sung on the heroic deeds of the warriors of Northern India. In addition to their importance for Gurbani, it has great significance for the Hindustani Music. These headings also provide a new formulation for the division Of Indian Music into Hindustani and Karnatic systems. In the landscape of Northern Indian Music tradition, the Punjabi tradition emeges as a central source.

The above mentioned musical signs, in combination with Raagas and music forms, create a special tradition for the Shabad Kirtan tradition which is clearly based on the prescribed system of Hani in the Guru Granth Sahib.

Process of Shabad Kirtan: The process of shabad kirtan's singing/presentation, in the light of the above musical elements and music tradition as enshrined in the Guru Granth Sahib is as follows: Shabad has the basic importance in the Kirtan tradition. The basic purpose of Shabad Kirtan is to imbibe the light of the Shabad into the human mind. Under Gurbani, truth is as the central point. Rahaao lines are to be sung first as they form the central spiritual point of the Shabad. Under their specified musical forms of classical and folk traditions, Rahaao lines are to be sung as Sthaaee and other lines are to be sung as Antras after dividing them in the light of the given tips.

EK ONKAAR SATGUR PARSAAD
MAAJH MAHALAA 5 CHAOPADE GHAR 1

Meraa maM lochal gur darshan taaee.
Bilap kare chatrik kee niaaee.

Trikhaa na utrai saant na aavai bin darsan sant piaare jeeo.l
Trikhaa na utrai saant na aavai bin darsan sant piaare jeco.l

Hao gholee jeeo ghol ghumaaee gurdarsan sant piaare jeeo. 1 Rahaao

Teraa mukh suhaavaa jeeo sah dhun baanhee. Chir hoaa dekhe saaringpaanhee.
Dhan su des jahaa toon vasiaa meet muraare jeeo. 2

Hao gholee hao ghol ghumaaee gur sajan meet mumare jeeo. 1 Rhaao

Ik gharhee na milte taa kaljug hotaa.

Hun kad mileeal pria tudh bhagvantaa.

Moh rainh na vihaavai need na aaval bin dekhe gurdarbaare jeeo. 3

Hao gholee jeeo ghol ghumaaee tis sache gur darbaare jeeo. 1 Rahaao

Bhaag hoaa gur sant milaa-i-aa. Prabh abinaasee ghar mah paa-i-aa.

Sev karee pal chasaa na vichhrhaa jan Naanak dass tumare Jeeo. 4

Hao gholee jeeo ghol ghumaaee jan Nanak daas tumaare jevo. Rahaao 1

(Sri Guru Granth Sahib, Page-96)

In the above Shabad, the Keertan process begins by making the first Rahaao as Sthaaee in which the Guru says:

Rahaa l.(First Sathaaee): Hao gholee ieeo ghol ghlenlnave gurdarsan sant piaare jeeo.l. Rahaao. (I am a sacrifice, and my soul, I sacrifice unto the sight of the Guru, the dear.1.)

Ank (Digit) 1. (First Antraa ): Meraa man lochai gur darsan taaee. Bilap kare chatrik kee niaaee. Trikhaa na utral saant na aaval bin darsan sant piaare jeso. I. (My soul longs for a sight of the Guru. It bewails like a piedcuckoo; my thirst is not quenched, nor peace I find without the sight of the dear Guru saint.1)

Rahaao l.(First Sathaaee): Hao gholee jeeo ghol ghljmaaee gurdarsan sant piaare jeeo. 1. Rahaao. (I am a sacrifice, and my soul, I sacrifice unto the sight of the Guru, and dear 1).

Ank2.(Second Antraa) Teraa mukh suhaavaa jevosa dh baanhee. Chir hoaa dekhe saaringpaa1lhee. Dhan su des ja11an toon vasiaa mere sajanh meet muraare jeeo. 2. (Thy face is beautiful and the sound of Thine Vords imparts Divine knowledge. It is long since the sparrow havsTk has had a glimpse of water. Blessed is the land where Thou lives, 'O' venerable Divine Guru, my friend and intimate.2).

Rahaao,2. (Second Sathaaoo): Hao gholee hao ghol ghumaaee gur sajan meet muraare jeeo.l. Rahaao. (I am devoted, I am devoted unto the honourable, Godlv Guru, my friend and inhmate. 1).

Ank 3.(Third Antra): Ik gharhee na milte taa kaljug hotaa. Hun kad mileeal pria tudh bhagvantaa. Moh rainh na vihaavai need na aaval bin dekhe gurdarbaare jeeo.3. (Should I meet Thee not even for a moment, it amounts to the dark age, When shall I now meet Thee, 'O' my beloved auspicious Lord? I cannot pas the night and sleep comes not to me, mzithout beholding the Guru's Court.3).

Rahaao 3.(Third Sathaaee): Hao gholee jeeo ghol ghu11lnQee tis sache gur darbaare jeeo. 1. Rahaao. (I am a sacrifice, nnd I sacrifice my soul unto that True quart of the venerahle Guru. 1).

Ank 4.(Fourth Antraa): Bhaag hoaa gur sant milaa-i-aa. Prabh abinaasee ghar mah paa-i-aa. Sev karee pal chasaa na vichhrhaa jan Naanak dass jeeo.4. (It is my good fortune to have met the saintly Guru. The immortal Lord, I have found in my own home. I will now serve Thee and even for a trice and a moment will not separate from Thee Servant Nanak is a serf or Thine, O' reverned Master! 4).

Rahaao 4.(Fourth Sathaaee): Hao gholee jeco ghol ghumaaee jan Nanak daas tumaare jeso. Rahaao. 1. (I am devoted, and my soul is devoted unto thee, servant Nanak is a slave of Thine).

In the above Shabad Guru Arjun Dev is yearning for darshan (sight) of the saintly Guru and is expressing different psychological states in terms of separation. Four Rahaao lines with four different Rahaao 4 Ank / Digit (1,2,3,4) signs are being changed with directions as indicated in the Shabad after every Antra line; that is why the Shabad Kirtan process will be as follows:

First Rahaao First Antra First Rahaao

First Rahaao Second Antra Second Rahaao

Second Rahaao Third Antra Third Rahaao

Third Rahaao Fourth Antra Fourth Rahaao

Kirtaniaa/Kirtankaar: In the Guru Granth Sahib not only are musical elements and units determined but there are also many directions for the musician and presentation of Kirtan; the Guru says:

Bhalo Bhalo Re Keertaneea
Raam Ramaa Raamaa Gun Gaao
Chhod Maya kai Dhand Suaao
(Sri Guru Granth Sahib, Page 885)

According to the above couplet, the musician's ideal is Kirtan shorn of any greed and ego. The Kirtaniaa is not to show off his ego, but he is to render Kirtan with humility.

Ik gaavat rahe man saad naa paae. Haome wich gaavah birthaa jaae. (Sri Guru Granth Sahib, Page 158) (Some go on singing, but their mind deri-ves no solace. In pride, they sing and all goes in vain.)

The singer's heart is full of gratefulness, and he performs Kirtan by freeing himself from all ego and with a feeling of submission for the praise of God. Kirtan performed with the above feeling only is in accordance with Gur Shabad Kirtan tradition. Only by following this technique of recitation, the truth of the Shabad can be experienced.

Kirtan Chaukies: Original kirtan chauki tradition of Gurmat Sangeet was started from the time of Guru Nanak Sahib, developed and propagated by all the Sikh Gurus. Sri Darbar Sahib Harmandir Sahib (The Golden Temple) has a unique Kirtan tradition in the form of different keertan chaukees, such as:

Tinpaher dee keertan chaukee
Aasaa dee var di chaukee
Bilawal dee chaukee
Anand dee chaukee
Charn kamal dee chaukee
Sodar dee chaukee
Aartee or kaliaan
Kalyan's chaukee
Kaanrhaa or keertan sohile dee chaukee
Besides these chaukies, determined according to Raaga and time, there is a particular Kirtan tradition for different occasions, festivals and ceremonies. Singing of Raagas according to different weather and seasons creates particular Kirtan Chaukies. Apart from these Sahad Kirtan Chaukis, Kirtan in folk style, Vaaran da Kirtan and chauki sahib's Kirtan also deserve special mention. Vaar Kirtan performed at the holy Darbar Sahib since the times of the 6th Guru and the singing of Vaar (Ballads) by the Dhadis, also forms a characteristic part of Sikh Music.

Kirtan Instruments: The Gurus while creating the above Kirtan tradition not only started different Kirtan Chaukees in functional from but also chose special musical instruments. Playing on the Rahab by Bhai Mardana during Guru Nanak's time, Siranda during the times of Guru Amar Dass and Guru Ram Dass, Siranda and Israj during the period of Guru Arjan Dev, Taus and DhadSarangi for Vaar singing during the period of 6th Guru, Mirdang during the ninth Guru's time, Tanpura during Guru Gobind Singh's time, were particular which explicity proves the use of special musical instruments. The use of special musical instruments in vogue was also done in an original way. The use of those 'Tanti (stringed) instruments are especially useful for purity of notes, of the Raaga and traditional excellence of the Gur Shabad Kirtan.

Kirtan Centres: In development of the great original tradition, the Gurus beginning with Guru Nanak Sahib along with Sangat (congregation) set up some Kirtan centres where musicians (performers of Kirtan) practically and fractionally developed such tradition. Sikh history bears testimony to the fact that after the second Udasi, Guru Nanak Sahib set up the Sikh Dharamsal (Gurdawara) as an institution where the tradition of Kirtan started by the Guru was specially reiterated. Historical references make it clear that Gurbani was sung twice a day, in the morning and in the evening at Kartarpur.

Sodaru Aartee Gavveeai Amrit Vele Japa Uchaaraa (Bhai Gurdas, Vaar 1, Paurhi 38)

At this place, first by making Bhai Mardana stay on, Guru Nanak proceeded on his third udasi. Bhai Mardana continued to perform Guru Nanak Bani's Kirtan. After Bhai Mardana's passing away, his son Bhai Sajada (Sehjad) used to sing in the Guru's abode. Hence Kartarpur emerged as the first centre of Gurmat Sangeet. In addition, Guru Angad Dev founded Khadoor Sahib and continued with the Kartarpuri standard tradition. Besides Bhai Sehjad, Bhai Saddu Baddu were the famous Rababis at the Guru's abode. Guru Amardas founded Goindwal as a special centre for the propagation of Sikhism, 22 Manjies (Seats) were founded where as Sikh traditions and Sikh ways of life were propagated in different areas. Gurmat Sangeet was also popularised among the Sikh congregations . Bhai Deepa, Bhai Pandha, Bhai Bhula were the famous Kirtaanias of the Guru's period. After Guru Amardas, Guru Ramdas laid the foundation of Chak-Ram Das Pura, which later became famous as Amritsar. Satta and Balwand were the famous Kirtanias of Guru Ram Das's time. Here singing of Asa Di Vaar in the morning, Sodar in the evening and Arti at night, remained in practice. By the time of Guru Ram Das, the Shabad Kirtan tradition of Gurmat Sangeet was fully developed and established under which a unique singing style like Partal came to be practised, not found in any other musical tradition.

The Fifth Guru, Arjan Dev Sahib had the onerous responsibility of developing Gurmat Sangeet tradition on a firm footing. By this time the Harmandir had been founded at Amritsar where continuous singing of Shabad Kirtan Dhuni was performed by different Chaukies. At this Centre of Guru Arjan Dev, where Rababi Kirtan Tradition emerged in a distinctive form, common Sikhs were also encouraged to perform Kirtan which is illustrated by the Satta Balwand story of getting annoyed with the Guru. At this time, besides professional Rababis, amateur Shabad Kirtan by Sikh sangat tradition also came into being. After Guru Arjan Dev, Guru Hargobind introduced Vaar music by Dhadies along with Kirtan. Guru Har Rai and Guru Har Krishan Sahib further propagated Gurmat Sangeet tradition. Anandpur Sahib was founded by Guru Tegh Bahadur Sahib where he made the traditional Kirtan an inseparable part of practical tradition. Bhai Saddu and Maddu were the famous Kirtan performers at this great Sikh centre.

From the period of the Gurus, the same technique of training and propagation of Gurmat Sangeet has continued. According to one tradition, Rababi Kirtan performers continued to impart training on individual basis and with professional efficiency. As a result, different Rabab players and their progeny continued to perform Gurmat Sangeet, using the art of music. This tradition was in no way inferior to the contemporary tradition of the Mughal Court. In the world of music, these Rabab performers of the House of the Guru were recognised as Babe Ke. On the other hand, court musicians were known as Babur Ke. Babe Ke held a respectable place among the contemporary musicians because of their association with spiritual music traditions. This tradition of Rababi kirtankars continues till this day. Their particular style of singing and their perfection of Gurbani recitation successfully helps in differentiating their style. Many Kirtan performers became famous as a result of the amateur Kirtan tradition started during Guru Arjun's time. These Rabab performers who were recognised in comparison to the professionals, used to get their training from such musicians who were conforming to Guru's tradition and were well associated with the principles and practices of Gurmat Sangeet. Of these famous Kirtan performers of the Guru period Bhai Deepa, Bhulla, Narain Das, Pandha, Ugrsain, Nagori Mal, Bhai Ramu, Jhaju, Mukand are better known. Under the Gurmat Sangeet training tradition, where Rababis had family traditions, the amateur Kirtan performers had institutional traditions. Though historical sources of the contemporary taksals (institutions) are not available, their functioning at different places bear testimony to the fact that the seeds of this tradition were there in the Guru's period.

In the contemporary Gurmat Sangeet tradition, some taksals and institutions are as follows:

Damdama Sahib, Taksal
Budha Jor Taksal
Mastuana Taksal
Taran Taran Taksal
Damdami Taksal
Daudher Taksal
Singhwala Taksal
Hargana Taksal
Sewa Panthi Taksal
Dumali Taksal
Kleran Wala Taksal
Gurmat Vidyalya Rakabganj Taksal
Yateem Khana, Amritsar
Sourma Ashram, Amritsar
Jawadhi Kalan Taksal
Gurmat Sangeet Study Circle, Punjab
Gurmat Sangeet Academy, Punjab
Gurmat Sangeet Society, Patiala
Amrit Kirtan Trust, Chandigarh
Gurmat Sangeet Society, Chandigarh
Punjabi University, Patiala
Gurmat College, Patiala
Gurmat Sangeet Academy, Anandpur Sahib
Sikh Missionary College, Amritsar (S.G.P.C.)
Sikh Missionary College, Damdama Sahib (S.G.P.C.)
Gurmat College Delhi Gurdwara Management, and others

Sikh Music Literature: Since the beginning of the 18th century, many a scholar had composed shabad kirtan compositions in music notaions. This parallels the efforts made in the arena of Hindustani music. Beside this practical performance on record, many scholars have contributed to the establishment of Gurmat Sangeet theory as well.

In the contemporary world of Sikh music, Gur Shabad Kirtan tradition, as founded by the Gurus and developed by the Sikh Panth, has established itself as an independent and original identity. This tradition of Gurmat Sangeet prescribed in the holy Guru Granth Sahib can be termed as Sikh Musicology. In order to understand the Gurmat Sangeet tradition as directed and determined by the Gurus, such Kirtan is to be performed in a particular Raaga according to the established tradition.

Gurbani

Introduction

‘Gurbani is the jewel, the treasure of devotion. Singing, hearing and acting upon it, one is enraptured.’ (Sri Guru Arjan Dev Ji, Adi Sri Guru Granth Sahib JI, Ang 376)

Sri Guru Gobind Singh declared to the Sikhs that the spiritual heart and authority of the Sikh Gurus was within the divine writings known as Gurbani. The tenth Guru advised the Sikhs that:

‘My physical body resides within the Khalsa, my soul is in the holy writings.’


Nihang Singhs worshipping and reading Gurbani.

The fourth Guru, Sri Gur Ram Das Ji had earlier written of the divine status of Gurbani;

‘Bani is the Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.’ (Adi Sri Guru Granth Sahib Ji, Ang 982)

Those who doubt any Gurbani such as Raagmala or writings of Sri Guru Gobind Singh Ji do not believe in the complete sublime divinity of their Guru and are therefore not Sikhs. Sodhi Ram Narain Singh Ji, in his work which was approved by all Sikh leaders in 1914 states that there are four Bania within the Sikh tradition which are revered: Primarily the bani of Adi Sri Guru Granth Sahib Ji, secondly the Bani of the Tenth King and also the Bani of Bhai Gurdas Ji and Bhai Nand Lal Ji. (Khalsa Dharam Shastar, page 59)

The Adi Sri Guru Granth Sahib is the primal source of worship for Sikhs. However, all writings of the Sikh Gurus are considered divine so the Khalsa reveres all Gurbani. Therefore, within Nihang Battalions and other at other Sikh shrines the writings of Sri Guru Gobind Singh Ji (namely Dasam Sri Guru Guru Granth Sahib Ji and Sri Sarbloh Parksash Granth) are also placed on a canopy and worshipped. The divine scriptures are often respectfully addressed as Adi Guru Durbar, Dasam Guru Gurbar and Sarbloh Guru Darbar. The term Durbar literally means royal court.

Learning and reading Gurbani

As Adi Sri Guru Granth Sahib Ji is the primal (Adi) focus of worship, Nihang Singhs first are trained in the its reading before moving on to other scripture. Santhiya, training in scriptural reading, begins at the moharni which through strenuous practise allows one to perfect all the sounds of the Gurmukhi language. Without learning the moharni it is impossible for one to correctly read Gurbani, therefore students spend weeks and months perfecting the moharni:

‘One can study the Punjabi language for many years but this will not make their Gurbani pronunciation correct. Even with many years of study one will have to first learn moharni without which they will not be able to correctly read Gurbani.’ (Jatheadr Baba Joginder Singh Ji 96 Krori, Oral interview, July 2007)


Nihang Sukha Singh reads from Adi Sri Guru Granth Sahib Ji

Gurbani is the central feature of a Gursikhs life around which all other aspects should revolve. Upon immediately waking and before sleeping a Sikh recites Gurbani. The following is the minimum Gurbanis which a Gursikh should recite daily;

Morning: Japji Sahib, Jaap Sahib, Svaiyai, Choupai Sahib, Anand sahib.

Evening: Rehras, Kirtan Sohila.

Additionally at encampments of Nihang Singhs the following Gurbani is recited daily:

Morning: Shabad Hazaray Patshahi 5, Shabad Hazaray Patshahi 10, Chandi Di Var, Akaal Ustat, Sukhmani Sahib, Braham Kavich, Uggardanti, Bhagauti Astotar. Chandi Chariter, Shastarnaam Mala, Asa Di Var is sung.

Evening: Aarti-Aarta.

Bhai Daya Singh Ji while describing the traits of an Akali Nihang writes;

‘He should read Akaal Ustat and recite Chandi Di Var from memory.’ (Rehatnama)

There is also some Gurbani which Nihang Singhs recite which are completely unheard of by many Sikhs. These include the Brahm Kavich, Atth Khalsa Mool Mantar and others which are read in Nihang Singh battalions.

The teaching of Gurbani in the Nihang Singh Dal’s is an old age tradition dating back to the time of the tenth Guru. At Sabo Ki Talwandi in the city of Bhatinda stands Gurdwara Damdama Sahib, Guru Ki Kanshi (Guru’s university). Here Sri Guru Gobind Singh Ji spent nine months and nine days teaching correct Gurbani Ucharan (pronunciation) and Arth (meanings) to 48 Singhs. Such was the intense spiritual wealth in katha (discourse) that all the Singhs ascended towards heaven at its completion while yet alive. Tradition states that The Guru reached out and brought back Baba Deep Singh and Bhai Mani Singh to earth so that they could pass on their teachings to other Sikhs, both of the great saints passed on their knowledge to many Singhs. Baba Deep Singh in fact went on to become a leader of an army of Nihang Singhs while also teaching and preparing manuscripts.

Baba Nihal Singh (Harianvela) states that;

‘In time as the Khalsa was increasingly persecuted, the Singhs somewhat divided roles, some lived a martial existence whereas others devoted themselves solely to spreading the teachings of Gurbani. The latter group of Singhs in contemporary times has become known as the Damdami Taksal which originated from those Nihang Singhs who were given the responsibility of teaching Gurbani.’ (Audio interview, December 2008)

Jathedar Baba Trilok Singh Ji Khyale Vale, nephew of Sant Baba Thakur Singh Ji who lead Damdami Taksal for more than twenty years, shares a story further illustrating this point;

“ On one occasion Baba Thakur Singh Ji arose and told his companions that he wanted to go and visit the Nihang Singhs. Baba Ji’s companions asked the great saint what is the need to visit the Nihangs? Baba Ji said, because we have all originated from Nihang Singh, even us. The first leader of our Taksal, Baba Deep Singh Ji, was but a Nihang Singh.” (Audio Recording, January 2009)


Jathedar Baba Deep Singh Ji Shaheed – one of the most famous Nihang Singhs in Sikh history who is also recognised as being the first leader of Damdami Taksal.


In the past century Nihang Singhs have taken great efforts to preserve the Gurbani tradition blessed to them by Sri Guru Gobind Singh Ji. A leading pioneer of this effort was Brahmgiani Baba Mit Singh Ji who preserved many rare writings of the Sikh Gurus and re-implemented many traditions such as the reading of Dusshera Mahatam Granth on the festival of Dusshera. Baba Mit Singh Ji’s also trained many students in the reading of Gurbani including Jathedar Baba Santa Singh Ji and Jathedar Baba Daya Singh Ji who would go on to lead the Budha Dal and Bidhi Chand Dal respectively. Baba Santa Singh himself trough during his leadership of Budha Dal trained hundreds of students in the reading of Gurbani, keeping alive the legacy of Baba Binod Singh Ji who was the first Jathedar of the Budha Dal and learnt Santhiya from Sri Guru Gobind Singh Ji.

It was at Gurdwara Damdama Sahib Patshahi 6 Raqba, where Baba Mit Singh began his Gurbani education from Jathedar Baba Variyaam Singh Ji. The successors of Baba Variyaam Singh have included the great saints Baba Karam Singh Ji and Baba Lehna Singh who had memorised all of Adi Sri Guru Granth Sahib Ji to memory. At present Baba Joginder Singh Ji is responsible for the care of the Gurdwara Sahib. In keeping with the tradition of his predecessors, he has trained many students in the reading of Gurbani. In recent years there have been an increasing number of international students visiting Raqba to learn Gurbani. As a result a taksal (education centre) is currently being constructed in order to accommodate and facilitate those who from India and abroad who wish to learn to recite Gurbani correctly whilst staying amongst the great warrior saints in the Gurus beloved army.

Gurbani as spiritual practise.

Upon learning to recite correctly Gurbani, one should devote time to learning as much Gurbani by heart as possible. It is only because of the rigorous reading of Gurbani and meditation on the Gurus mantars that Nihang Singhs have managed to survive and through centuries of persecution. It is of unparallel importance that a Nihang Singh and indeed every Sikh devote sufficient time the reciting and practising Gurbani. Singh Sahib Jathedar Baba Joginder Singh Ji states;

‘One should spend at least a tenth of their day (2 and half – 3 hours) sitting down and reading Gurbani. Throughout the day recite Gurmantar or Mulmantr and try to enshrine them within their hearts. Forever ask of the Guru that you remember and meditate upon the Timeless Being with each and every breath.’ (Oral Interview, August 2007)


Hari Singh Nihang receives Santhiya from Jathedar Baba Joginder Singh Ji at Raqba

A temporary barrier that many that begin meditating or reading Gurbani occur is an initial inability to concentrate and therefore enjoy their practise. Sant Seva, in the biography of Sant Harnam Singh Rampur Khera Vale, addresses this point;

‘Gurbani serves the purpose of spiritual soap and medicine for the diseased mind. Recitation of Gur-mantar and Gurbani is a must whether we concentrate or not. To clean our mind rapidly, Seva (humble service without material reward) of the congregation is essential. Slowly, after repeated trying, the mind becomes pure. Affection and liking for Gurbani arises in the mind. A taste then develops for uttering Waheguru. These are symptoms of a mind beginning to purify. A mind such as this is attracted to Gurbani and itself appeases the Guru. The purified mind will concentrate on Gurbani and it will enshrine the words of the Lord or naam. This becomes the stage of unity with the Almighty.’ (Se Kinehiya? Page 25)

While all Gurbani is equal in its immeasurable divinity, there are various types of Ras (relished essence) and Phul (fruit-benefit) associated with reciting certain Gurbani. The most common differentiation between Ras is of Shant Ras (peaceful/saintly spirit and Bir Ras (warrior spirit). Whereas the latter is sourced largely within the writings of Sri Guru Gobind Singh Ji, Adi Sri Guru Granth Sahib Ji largely embodies Shant Ras. For example, at the conclusion of Sri Sukhmani Sri Guru Arjan Dev precisely states both the Ras and Phul of reading that bani;

‘One, within whose mind it abides, and who listens to it with love that humble person consciously remembers the Lord God. The pains of birth and death are removed. The human body, so difficult to obtain, is instantly redeemed. Spotlessly pure is his reputation, and ambrosial is his speech. The One Name permeates his mind. Sorrow, sickness, fear and doubt depart. He is called a Holy person; his actions are immaculate and pure. His glory becomes the highest of all. O Nanak, by these Glorious Virtues, this is named Sukhmani, Peace of mind. 8.24.’ (Adi Sri Guru Granth Sahib Ji, Ang 296)

Likewise, Sri Guru Gobind Singh Ji ends the narration Krishanavtar by explicitly stating the purpose of the chapter;

‘I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2’ (Dasam Sri Guru Granth Sahib Ji, Ang 1133)

Sant Giani Gurbachan Singh Bhinderanwale writes that;

‘Sri Sukhmani Sahib Ji is equal to meditating on God with every breath for twenty four hours and Sri Asa Di Var Ji reduces our journey in the transmigration circle of 8.4 million life forms.’ (Gurmat Rehat Maryada, Page 66)

Different Bania invoke different feelings, spiritual states and experiences, and also bare different fruit. Before Sri Guru Nanak Dev Ji’s ascension the Guru’s devoted followers asked how they would attain vision of their great master who replied that they should recite Sri Japji Sahib with devout love, humility and understanding. Sri Guru Gobind Singh Ji told the Sikhs that when the recite Jaap Sahib the tenth master will be standing with their hand on the head of whoever is reciting, showering the reader with divine blessing.

Conclusion

The importance and need to recite, or if one cannot read then listen to, Gurbani is paramount. Those who do not should ask the Guru for assistance and begin their practise or reading and listening to Gurbani. Sri Guru Nanak Dev Ji states;

‘Offer your most sincere prayers to the True Guru, so that He may unite you with your Best Friend. Meeting your Best Friend, you shall find peace; the Messenger of Death shall take poison and die. I dwell deep within the Name; the Name has come to dwell within my mind. 5. Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained. Through the Guru's Teachings, you shall be enlightened; remain absorbed in the Love of the True Lord. Death does not go there; your light shall merge with the Light. 6.’ (Adi Sri Guru Granth Sahib Ji, Ang 55)

Nihangsingh.org

Yes.

A non-Amritdhari can and is encouraged to do as much paat as he can.

It is the 'khich' created by doing paat, kirtan, simran that leads to the person no longer being a non-Amritdhari...

"But how about evil eye? Nazaar"

Live a simple life. Don't entice jealously. Don't brag (don't speak excessively), try and keep your material possesions simple i.e. car, house, clothes etc. Celebrate and commiserate in a Gurmat fashion. Spend more of your time in khaalis sangat.

Jadu-Toona is all too real and still prevails in most societies across the world, yes as Dal Singh says, there are fakers and sometimes people confuse general bad luck/karam for toona etc, but that doesn't mean many others do not fall victim.

Its a myth that simply being of the sikh religion or even following it varying levels is enough to protect you, one must have total love and strong rehit to achieve protection, the very minimum being stipulated by Kavi Santokh Singh is for one to have a NIT rehit of JapJi Sahib, done with devotion. All too often when a 'Sikh' becomes a victim, they become of followers of a Baba who eliminates teh problem, and loose faith in Sikhi as a complete power/protection. The sad thing here is that Singh sabha types are western scientific minded, so therefore do parchaar that it doesn't exist, those who are real victims therefore see the Sikh door as closed. Also, it is lack of understanding as to what is required for one to be a 'Sikh' and therefore achieve Gurus raksha. A Pag, regular visit to the Gurdwara, and I would say even being Amritdhari in some cases is not enough - a consistent effort towards improvement, a strong rehit, clean mind/heart, devotion/pyaar for the supreme are requried to achieve Gurus raksha.

I am pleased to say that our local Gurdwara sangat completed 250,000 Mool Mantar Jaaps in one week, double our target. Alongside there were hundreds of Sukhmani Sahib, Jap Ji Sahib and Chaupai Sahib paaths done by members of the sangat - all for the chardikalaa of the Panth.

This was all done with the organisation and guidance of Baba Balvinder Singh Nanaksar Vale, who in turn, organised the jaaps in memory of their Gurdev Sant Khem Singh Ji Rumi Vale, who recently passed away at the age of 109 years old after living a life (from early childhood) of intense seva and bhagti.

It is amazing to see how even today, a passionate Gursikh can bring so many sangtan together and inspire them to pray and do seva.

Having been skeptical in the past, I now see and understand how a target and deadline for completing a number of paaths and/or mantars can have massive benefits (on many levels), not only for an individual, but for a community. I pray this sort of anand is experienced by all Sikhs worldwide.

Baba Ji gave some figures regarding how many Mool Mantars are equivalent to a sehaj paath etc (based on the number of akkhar=Sri Guru Granth Sahib Ji), I will try and dig these out.

Many people have come to this great forum and contributed all sorts of wonderful information, it would amazing to see if one day perhaps the sangtan of this forum could commit to a group Chalisa with an objective (of which there are many to choose from considering the state of the Panth) and together we could accomplish something wonderful, for ourselves, for this forum and for the Panth.

If this idea appeals, and there are any volunteers, please show your interest in this thread. If there are enough of us, with Maharajs kirpa, perhaps we can achieve something.

Dhanvaad.

The rehitname need to be looked at in context, its stupidity to read them literally as being relevant now.

Elements of the rehits were written in accordance with the then current politcal climate - and hence these were warnings and advice at a time when Singhs had a bounty on their head and were looked at as terrorists by the large part of the Muslim population.

The fact that probably all the Gurus Rababis and Dhadis were Muslims and an intricate part of the darbar refutes the literal translation of these rehits. The revered Pir Buddu Shah amongst many others also cause problems for a literal racist/prejudice translation.

Amardeep also has a very good point, the word/s used in the rehits could easily refer to a specific group within the Muslim world.

A Sufi once said:

Kisai patha poochai(n), manzil-eh jaana, jis ko khabbar thhee teri, woh beh-khabbar mila.

drawoF Ji,

Gurprasad is not a form of bhagti (which is what is being discussed).

There are 9 forms of bhagti as per the Bhagavata Purana (Prahlada) which Gurbani mentions as ਭਗਤਿ ਨਵੈ ਪਰਕਾਰਾ ॥ :

(1) Shravan (hearing the praises)

(2)Kirtan (singing the praises)

(3)Smarna (remembering the form and the name)

(4)Pada sevana(service of the feet)

(5)Archana (worship)

(6)Dasya (service)

(7)Sakhya (friendship)

(8)Vandana (bowing)

(9)Atna-nivedan (surrendering)

Lol, what a total bufoon.

Typical money hungry conman, justifying his 'sangat' pleasing bollywood music.

SANT ATTAR SINGH JI MASTUANA VALE

Janam Marnh Duhoo Meh Nahi Jan Parupkari Aaae
(Soohi Mahala 5-Page 748)
"Free from the bondage of birth and death,
The men of God appear only to benefit mankind."
Birth and Childhood
In village, Chima of the erstwhile Jind State (now in Sangrur district in the Punjab, India), there lived a simple and innocent farmer, named Baba Karam Singh, who married a pious lady, Bholi Ji. He earned his livelihood by tilling the land and rendered service to the visiting saints and sages. This holy couple used to pray the Almightly for the blessing of a son. One day, when Baba Karam Singh was going to till his land at 4 a.m. as usual, he met an unknown saint near his field, who told him that their prayers for a son had been accepted and a Divine Soul would appear in their house. He gave him a small phial of nectar with the advice to return the same after it is touched by the holy soul. In due course of time, Mata Bholi Ji gave birth to a son on 28 March 1866 AD (Chet Shudi Samat 1923) and Baba Karam Singh recollected the promise and returned the holy nectar to the saint, who disappeared from the place. The boy was named Attar Singh (Sant Ji).
From his very childhood he showed signs of his future greatness and love for quiet meditation. He used to sit in a secluded corner of the house and meditated on the Divine Name. Even at the age of five, he remained engrossed in meditation unidsturbed for long periods. But his mother always managed to pick him up after a great search. At the age of seven, he was asked to attend the village school but he respectfully replied that he would receive that education which leads to the realization of truth.
After some time, his father made the boy saint graze the cattle. When he took his buffaloes and cows out of the village, he never struck them with a stick. In the fields, he would meditate on God's Name, and make the boys to do the same. Once he was sleeping under a tree, a Sadhu came and saw "Padam Rekha" (the super line on the feet of great saints and emperors) in his feet. He bowed down his head in deep devotion to the boy saint and said, "this boy shall become a very magnetic personality. Rajas and Maharajas shall pay homage to him." The Sadhu spoke out these words and went his way.
From his very boyhood, Sant Ji was very fond of feeding the poor and sharing everything with his companions. He obeyed his parents and attended to household duties and work in the fields. But he was so found of quiet meditation that for hours together he would merge himself in the One-in-All and the All-in-One. Father Karam Singh did not like the way of life of the boy saint and many a times reprimanded him.
Joining the Army
One day Baba Attar Singh addressed his mother with great love and humility, saying "Dear mother, the Lord has ordained me for a very high rank of life, please allow me to join the army" and obtained his mother's consent. In 1885 AD he joined the army to fulfill his mission. Sant Ji did not accept the marriage proposal and conveyed to his parents that he was not ordained by God for marriage. He took "Amrit" (Baptism) from the five beloved ones (Panj Piaras), headed by Sant Baba Jodh Singh, a priest of army Sikh Temple, whom he served devotedly during his stay in the army. During this period, he devoted his time in studying the sacred books and meditating on the Divine Name. He was very active and up to date in this military duties and attained the first place in marksmanship.
At Hazoor Sahib
The saint soldier Attar Singh received the news of death of his father which moved him to immerse in the Divine Reality at the earliest. He got reservation from the Army and to fulfil his heart's desire, he made his way on foot from Dera Ghazi Khan (now in Pakistan) straight for Hazoor Sahib Nanded (Maharashtra), the sacred shrine of Guru Gobind Singh Ji Maharaj, where he had taken himself away from the physical gaze of this world. In devotional mood and immersed in the Divine Name, he went on marching for a hundred miles at a stretch. On the bank of the river Godaveri at Hazoor Sahib, he meditated day and night for two years and was so much engrossed in the recitation of the Divine Name that he spent weeks together without any food. He never longed and went anywhere for food but used to take it when somebody offered there. Guru Gobind Singh Ji showered all the Divine Bounties upon the young saint.
"Pehla Baba paiya Bakhish dar, pichho de phir ghaal kamai;
Ret ak ahar kar roran di Gur kari wachhai.
Bhari kari tapasia bare bhag Har siyon ban aai.
Baba paids sach-khand nou nidh Nam garibi pai,
Baba dekhe dhyan dhar Jaldi sabh Prithwi dis aai,
Bajb Guru gubar hai, hai hai kardi sub lukaai.
Babe bhes banaia Udasi di rit chalaai.
Charhya Sodhan dharat lukaai".
(Varan Bhai Gurdas)

Seeing that the world in its vain pride was burning in the fire of jealousy, greed and selfishness, Guru Nanak determined to pray for them, and try somehow to find a cure for their ills. With this resolve, he made a bed of pebbles, and for many days and nights he sat without any food or drink except sand and bitter leaves of trees. In his meditation he reached the highest stage of sublimity (got in touch with the One-in-All and the All-in-One) and his heart was infused with the Divine Spirit and filled lowliness and humility. In his vision, he saw the whole world ablaze in the fire of human passions. Moved with the Divien Mercy, he renounced the world and set out to show them the right path of peace and goodwill. With this resolve, and Bala and Mardana as his companions, he took leave of Bhaai Lalo, resolve, urging him to daily meditate on the Gurmantara Waheguru (all hail to thee O Remover of darkness of ignorance in the human mind) and make others meditate on it.
At the time of pilgrimage to Hazoor Sahib, a sikh devotee gave some money wrapped in a cloth to Sant Ji. Sant Ji burried this money in a pit near a bush. This money created a hindrance in the complete concentration of Sant Ji mind on the Divine Name during tranced meditation, because the Hermits completely submit themselves to the Almighty Lord instead of learning towards worldly wealth. Therefore, he dug out this money and threw it in the Godaveri River. Besides Nagina Ghat, Sant Ji meditated at Banda Ghat, Gotam Ghat, Shikhar Ghat and paid homage to all holy places.
Once in an intense mood of worldly detachment and with full Divine love, Sant Attar singh Ji Maharaj threw himself into a deep river water to offer his body as a food to crocodiles and fish. But the Divine power picked up his body and put out on the bank of the river Godaveri with Divine sermons sounding his ears that Thou art destined to service for the spiritual uplift of mankind.
One day, Sant Ji went five miles away along the river Godaveri and meditated in deep water for seven days continuously without food. On the sixth night, Bhai Nanoo Singh, Head Priest of Hazoor Sahib, had a dream in which Guru Gobind Singh Ji asked him to take food for his beloved Saint. Bhai Nanoo Singh took food next morning and went up to 4 miles but returned disappointed. Again during night, he received instructions in the dream that he should still go ahead with food. The next morning, he went there and offered food but Sant Ji refused to partake of it. On the narration of the Divine instructions by Bhai Nanoo Singh, Sant Ji ate the food, on the condition that as long as he stayed there, the former would not related the story to any one.
At Hardawar Rishi Kesh
From Hazoor Sahib (in Maharashtra) he walked to Hardawar and Rishi Kesh (in Uttar Pradesh) through the thick forests where the lions were attracted towards his spirituality and crossed his way by waving tails just like cats. In the thick forests of Rishi Kesh, he sat in a tranced meditation (Samadhi) near a fountain where all feroceous wild animals, like lions and tigers, used to come for water during night. These animals smelled the body of the saint like pets but none attacked him. He remained immersed in a deep meditation for a year at Rishi Kesh. At this time, Sant Ji had only one underwear (Kachhehra) and small woollen turban. He (Sant Ji) never allowed a single moment to go waste without the Divine Name. Early in the morning at 2'O clock he used to take dip in the Ganga (river) and returned to his place immediately and remained engrossed in the Divine Name up to noon. The wet underwear (Kachhehra) dried up itself with the body heat. At the time of distribution of food Sant Ji extended his hand quietly before the distributor and did not utter any word. Sant Ji ate some loaves (chapati) if some body gave to him otherwise he used to take water of the Ganga perceiving the Will of God and again sat in meditation. This way, nights also passed in meditation on the Divine Name and whenever he felt asleep, he would take rest while in Samadhi. Once Sant Ji said to Mata Bhag Bhari, "I will sit under the shade of Polehian (shady tree) and she may bring the meals there." Some feeling of clevernes aroused in mother's mind and she said to Sant Ji, "Please do not worry, I shall reach you there myself'. Next day, Mata tried her level best to locate Sant Ji but could not find anywhere. Later, she very humbly performed ardas (prayer) and said respectfully, "O Lord! We small persons cannot match with sages like you, kindly appear and bestow 'darshan". On the completion of the 'ardas', Sant Ji came in sight at that place immediately. Sant Ji laughed and remarked that he was sitting only here. Mata (mother) submitted that we worldly persons cannot search for such priceless souls like Sant Ji through our worldly endeavours.
At Rishi Kesh, he expressed his desire to Sant Ram Singh Ji of Thamali for constant meditation at calm, quiet and secluded place. Sant Ram Singh had some hermitages in Sialkot and Rawalpindi region (now in Pakistan) and persuaded him to select any of these sites for his holy pursuit. Both the Saints walked to Sialkot through Sirmur State (in Himachal Pradesh). After touching the dust of holy shrines of the Tenth Guru (Paonta Sahib and Anandpur Sahib) and meditating at a holy place, Baru, they followed the route of Rishi Kesh, Dehradun, Paonta Sahib, Baru, Kumharhatti, Anandpur Sahib, Una, Gurdaspur and Sialkot.
From Sialkot, he reached Amritsar and meditated constantly for three days on the third floor of 'Baba Atal'. On the fourth day, the moment a thought for food came to his mind, a person offered this to him. On this, Sant Ji bowed his head to Guru Ji with reverence, who fulfils the needs of all. From there, he reached his village, Chima and sat in the fields outside the village where his mother met him. She affectionately conveyed her consent for his Divine pursuit and asked him to carry on the meditation at that place so that she could see him daily. Sant Ji agreed but got a promise that she would not ask him for marriage. He started meditation and reciting Japji Sahib daily to his mother at that site where now stands a grand Gurdwara, Nanaksar Chima. The mother could recite Japji Sahib by heart. One day, his mother longingly put forth the proposal for his marriage. Sant ji brushed aside this proposal with a hearty laughter and expressed that he was leaving this place as she had not kept her promise.
Discharge from the Army
Sant ji left Chima after three months. During this period Army administration was in search of Sant ji as he was not yet fully discharged from the service. Sant ji desired to complete the formalities of getting himself discharged from the Army. But some Army personnel suggested to Sant ji to carry on his meditation mission as with the passage of time, due to his long absence from duty, his name would automatically be struck off from service register. Sant ji, however, insisted upon completing the formalities of the Army and submitted to the Colonel of his Regiment at Abbotabad (now in Pakistan). The Colonel tried to persuade him to remain in the Army by giving assurances that he would be promoted to the higher ranks. Sant ji told him that he had joined the service of the Divine Lord and was no more willing to serve any master other than Him. The Colonel put him in Army jail and used to check him throughout the night but always found Sant ji in a tranced meditation (Samadhi), which continued for three days without taking even a drop of water. The Colonel was very much moved by this and discharged him from the Army with honour. The Colonel also gave away the first prize of Rifle Shooting Competition which Sant ji had won. Sant Ji distributed this prize money of one hundred rupees among the poor. All the soldiers took him in a procession and boarded him in a tonga for the village, Shahan ki Dheri, on way to Gurdwara Panja Sahib (now in Pakistan).
Holy Vision of Ten Gurus
While travelling in tonga, Sant ji was in a deep mood of thankfulness to Guru Nanak Dev ji with tears rolling on his Divine radiating cheeks. At this moment he had the holy vision of all the Ten Gurus around him and blessed him for carrying out the gigantic holy taks asigned to him. At Shahan ki Dheri, Bhai Gurmukh Singh, persuaded Sant ji to stay with him. Here Sant ji recited Guru Granth Sahib continuously for nine months. After this Sant ji reached Panja Sahib and had a dip in the holy tank. After paying homage to Panja Sahib, Sant Ji stayed at the bank of Kishan Ganga River near the town of Domel for seven months, and day and night immersed himself in meditation on God's Name (Waheguru). From here he decided to meet Sant Bhai Ram Singh at Thamali, who was anxiously awaiting for his arrival as earlier promised. On way to Thamali, Sant Ji resolved to meditate on a quiet hillock near Koh-mari with a fountain at its top. He brought an earthen pot, salt and match box with him, with the idea that whenever he felt hungry, he would boil some mountain vegetation, and partake of it. For three days, he lost all sense of himself, and remained at one with the One-in-all and the All-in-One. On the fourth day, an old lady, who came to fetch water from the water spring and saw Sant Ji sitting there in meditation for three days, served him with two thick maize loaves, with sag (a vegetable) on them. When the good lady left the place, Sant Ji thought that wherever one goes God sends food for him, and also meeting of the various individuals are arranged as per the God's Will.
Un-interrupted Deep Meditation at Kanoha
Sant Ji reached Rawalpindi (now in Pakistan) and meditated in Tapo Van for some time and after this met Sant Ram Singh Ji in 1894 AD (1950 Bikrami) at Thamali for completing his mission of meditation continuously at a secluded place. On the recommendation of Sant Ram Singh Ji, a thick forested place (Kanohe-Di-Jhangi) was selected which belonged to Bhai Wazir Singh. On the request of Mai Bhag Bhari, wife of Bhai Wazir Singh, through Sant Ram Singh Ji, Sant Ji did holy recitation of Guru Granth Sahib uninterruptedly (Akhand Path) in almost a single sitting. During all these years of spiritual pursuit, Sant Ji used to speak the least. After the 'Akhand Path' Sant Ji resorted three times to prolonged meditation and immersion in the Divine reality, i.e. the One-in-All an the All-in-One; first for 40 days without taking any food, then for 6 months and later on for one year, which was initiated on 13 April (First of Baisakhi - the red letter day in the Sikh History, when Guru Gobind Singh Ji gave birth to Khalsa). Bhai Wazir Singh and Mai Bhag Bhari devotedly served him during this period.
Holy Gathering of Sangat
The fame of his first two Tapasiahs (Meditations) had already spread among the people, but this third long tap for one year went into all the corners of the Ilaqa. People began to flock from all places, and the Phulahi grove at Kanoha became a centre of Hari Kirtan at all hours of the day. Besides this there were frequest Jags (free feasting for the rich and the poor) given by many a devotee, who came from distant parts of the country.) When one departed, another came and took his place.
In a very short time the fame of Sant Ji spread all over Rawalpindi district, and the number of the persons coming for his drashan went on increasing daily.
Soon regular morning and evening Dewans (congregational meetings) were established at the place. All the village people flocked there and sang sacred Hymns with Sant Ji as their guide. For a short period it went on without any musical instruments, but within a few days regular musicians were attracted to the place, and a permanent Hari Kirtan Jatha was formed.
In this 'Jhangi' many snakes used to visit Sant Ji and had his holy 'Darshan' frequently. A cobra snake used to act as a guard and due to his fear nobody disturbed the uninterrupted meditation of Sant Ji in this thick forested place.
On an occasion when Sant Ji came to take his meals at Bhag Bhari's house her son Beant Singh was ill. The Mai (mother) was sitting in front of the fireplace with the child in her lap. Just as Sant Ji put his holy feet inside the room, the young child expired. Mai Bhag Bhari covered it with her sheet and did not show the slightest sign of his death. Makhni, the sister of Bhai Wazir Singh was cooking the loaves. She spread the dari for Sant Ji and Bhai Wazir Singh, and asked Mai to serve the food. The Mai replied, "You do it, the child is very ill." After taking his food Sant Ji asked Mai Ji, "How is the child". The Mai replied "Maharaj Jee, You know everything." On seeing this Sant Ji spoke out, "This is really true Seva." Sant Ji advised Mai Bhag Bhari not to be happy or sad on the worldly affairs. There was no son in your fortune! Only on account of your selfless service to the Sadh Sangat, some sacred soul took birth and also left this world as per the sweet will of the God.
Just in front of Bhai Wazir Singh's house, there was a Kacha well. Many a time Sant Ji told them to make it Pucca. Mai Bhag Bhari and her husband replied, "Sir, the water of this well is bitter." One day Sant Ji took some water in his hand and dropped it in to the well, saying, now have the well made Pucca, its water is sweet. The fortunate couple obeyed and at once brought some labourers and had the well properly dug up. After four or five days, pure fresh sweet water gushed up in plenty. Then masons were employed and the well was made pucca.
Later on, Mai Bhag Bhari and Bhai Nand Singh came to Amritsar for the holy sight "Darshan" of Sant Ji and they told that Hari Singh (their son) had expired. Sant Ji remarked, "You might have committed something wrong. You were cautioned that you should always consider Bhai Hari Singh in the same way as myself." Bhai Hari Singh was a pious soul and he did not like to under go any bondage. So, he came with his sweet will and left with his own pleasure as ordained. Mai Ji admitted her mistake and told Sant Ji that they wanted to marry him. Thereafter, they submitted to the Will of the God.
One day, Sir Baba Khem Singh Ji Bedi visited 'Jhangi' but Sant ji was asleep. He saw a 'Padam Rekha' (Super Line) on the soles of feet of Sant Ji and explained that one day this young saint would be either a great king or a prophet (Avtar). Many people occasionally had vision of Divine soldiers providing guard to Sant Ji. On enquiry, Sant Ji remarked that these things should not be divulged to any one and nobody should interfere in Divine affairs.
In a year, there was no rain in this region and all the villagers requested Sant ji to handle a plough in the field with a prayer for rain. Sant Ji stated, it is a natural phenomenon and we should abide by that. But on the persistent request of the Sangat (the holy congregation). Sant ji did so and "Lo, the clouds gather and there is a heavy downpour".
Sant Ji Meditated on the Divine Name uninterruptedly for many days on the sand of 'Luni' of Kanshi river bed during the month of June and drenched the sand with his sweat as if the soil was made sacred with the tiny drops of the Divine Name.
Baba Khem Singh Ji Bedi was having great affection and regards for Sant Ji and once he sent very valuable woolen shawls and other material for Sant Ji on the occasion of marriage of his daughter. Sant Ji returned these articles with the remarks that he was ascetic (Faqir or hermit) and not in need of these valuables. Baba Ji remarked with affection that though the young saint had refused to accept these valuables now, one day "Rajas" and "Maharajas" would make offerings of such valuables to him and touch his holy feet.
Once Sant Ji was singing holy hymn (Kirtan) on the bank of Lal River near Rawalpindi, four snakes came in front of him, listened "Gurbani" and silently disappeared after two hours when the Kirtan was over. Once Sant Ji was walking, a cobra snake appeared and took five rounds of his holy body and disappeared after getting spiritual bliss. Thakur Nihal Singh Ji of Haripur on his last breath desired to meet Sant Ji, who appeared there and had dis-courses of spiritualism with him.
Sant Ji met congregation of 50 muslim saints (Faqirs), who were smoking pipes but left the same spontaneously exclaiming that the Divine Light in the form of human being had come there to bless them. Sant Ji started spiritual discourse and recited holy hymns (Shabad) of Guru Nanak Dev Ji in Persian which brought all the muslim hermits in spiritual bliss. The Divine wave of the All-in-One and the One-in-All ran through all their hearts.
Once Sant Ji was so much intuned with the All-pervading that the whole of the thick forest started vibrating with the Divine Name (Waheguru). Perceiving this, a muslim saint of this forest searched Sant Ji and offered roasted gram. Sant Ji also met Baba Kahan Singh in Peshawar and blessed him with spiritual discourse. Many a times when Sant Ji was hearing holy hymns (Kirtan) the poisonous scorpions used to crawl on the body of Sant Ji but he did not allow anybody to remove them.
At the time of touring the Sindh area, Sant Ji and his party did not take meals for two days while travelling in the train. At the night halt at a Gurdwara, Sant Ji took very light food, but the devotees ate to their capacity and remained asleep till 5'O clock in the morning. Sant Ji according to his schedule got up at 1 a.m., took bath and engaged in daily prayer and meditation. At 5'O clock Sant Ji awoke all other devotees and remarked that "The asceticism (Faqiri) is very far off. We cannot become real hermit till we do not detach ourselves from our bodily desires through meditation on the Divine Name and recitation of holy hymns. With minor problems, we start feeling hunted and under the influence of bodily requirements we forget the Satguru's directions. The usefulness of wearing hermetic dress is that one should keep in his mind the honour or modesty of the sacred dress and always remember the Satguru's Advice."
Meeting Sant Sham Singh Ji
Sant Baba Attar Singh Ji and Sant Baba Sham Singh Ji, both Brahmagyanies (god Conscious persons), met each other at Panja Sahib and later on at Amritsar and had spiritual discourses. Baba Sham Singh Ji made an offering of five paise and a coconut to Sant Attar Singh Ji with the request to shower the Divine Name throughout the world for the Eternal peace. Sant Ji used to prostrate in front of Guru Granth Sahib in the Golden Temple Amritsar for hours together and on an enquiry he revealed that he was passing on to Satguru the offerings of the people, who used to bow and touch his feet consciously or unconsciously.
Testing a Saint is a Sin
Many people used to come to Sant Ji with an idea of testing him but he used to reveal whatever they had in their mind. They, being engulfed in the Divine fear, begged pardon and Sant Ji showered peace on them after conveying that the trial of any Saint is a sin. Bhai Ghaniah along with his two accomplices watched secretly to observe that Sant Ji remained to samadhi for the whole night. In the morning they begged pardon of Sant Ji for the commitment of the mistake that they should not have put Sant Ji to test. Sant Ji pardoned them and advised not to put such holy person to test any time. These three persons realized this and later took holy nectar of Guru (Amrit). A robber of village Kallar namely Ganesha Ram was greatly influenced by the meditation of Sant Ji. He gave up robberies and violence and started service to the humanity. Once, two young ladies were sent to Sant Ji's sleeping place for trial, but they started weeping due to the Divine fear. Sant Ji pardoned them.
Honest Earning Effects Spiritual Advance
At many places, Sant Ji preached devotees that the meals partaken from the food articles earned with honesty and hard work had a great effect on the concentration of mind during meditation. At one time at village Dhamial, he held consultations with his party and decided to work as labourers and earn their daily meals by the sweat of their brow; saying, "We are a burden on the society, we should earn our own livelihood. The food so earned helps in fixing one's mind on the Divine Name." Two of his devotees Bhai Kalyan Singh and another one went to the village in the garb of labourers and found work with a Sikh, building a new house. They worked with such zest and whole heartedness that the owner of the house felt, that they were not ordinary workmen. During the rest time at noon he took both of them one side and asked them, "Who are you?" Both of them replied, "We are workmen and have come for work." Then the owner of the house said, you have finished the whole day's work in half the time, take your full wages (8 annas) and go home. But Bhai Kalyan Singh refused to do so saying, "It is not right for us to take the full wages for the day when we have only worked for half the time." In the evening when the wages were distributed to all, they also got 8 annas each. With this they bought provisions and came to the cave, cooked food and brought it to Sant Ji Maharaj. After Sant Ji had taken his meals, he spoke out, "Today the food is very delicious, there is special sweetness in this." Naturally the food earned by honest labour has a special sweetness and uplifting influence on the mind. Tomorrow I will also accompany you. Next day dressed as a labourer he went to the house. The last day's experience had already raised a doubt in the mind of the master of the house that these persons were not ordinary workmen. This morning when he saw the Divine radiant shining forehead and intoxicated eyes of Sant Ji Maharaj, he said you are not labourers; have mercy upon me. Grant me sight of your holy countenance, I am ready to serve you in any way. While the master of the house was so addressing Sant Ji, some more Sikhs of the village came to the spot. All of them with folded hands said, "Our hearts tell us that you are a God Conscious Sadhu. Have mercy on our village and give us an opportunity to serve you. This is the only way by which we can get a chance of uplifting ourselves". Sant Ji granted their request, saying, "Very well! Send us food from the house of those persons who earn their livelihood by the sweat of their brow". The village people made this arrangement and Sant Ji stayed at Dhamial for two months. Daily there were Hari Kirtan Diwans both in the morning and evening and many a person began meditating on the Guru Mantra "Wahe-Guru".
During a Dewan (congregation) at Dehra Khalsa a boy named Hukam Singh had a thinking in his mind that if Sant Ji was a perfect or accomplished sage he would manage in getting the 'darshan' of the Divien God to whom Sant Ji at once understood the telepathey conviction through and started singing the holy hymns, "Kahe ray ban khojan Jaayee, Sarb niwasi sada alepa tohi sang smaaee" (684). What is the need of searhing the God in the forest? He (God) is omni present and also remains aloof from the worldly material. He (God) also remains with everyone. Sant Ji sang the holy hymns in a particular mood. The boy felt the presence of God in his mind and he was greatly satisfied. While returning, doubt again aroused in his mind that all hermits sing hymns like this, but Sant Ji did not tell the portrait of the Divine Lord. Sant Ji again visualized his doubt and called him near. Then Sant Ji first pointed out his finger straight towards the sky and then downward and remarked. "The Divine Lord can take the person upward in this manner and similarly if a person who goes up and his mind gets involved in doubts, he could be brought down by Him, (the Divine God) in no time." Those who want holy sight 'Darshan', they should get up early in the morning, take bath, recite hymns (Gurbani) and render rewardless service to sangat and continuously meditate on the Divine Name (Behndian Uthdian Harnam Dhiyawe, 305) to recite the Divine Name all the time. "If they do so, only then they can feel the Divine Light and enjoy the holy sight of the Beloved Lord in all situations (Sorrows and Pleasures). The boy got satisfaction and having reached his village, he engulfed himself in the Divine Name and the service of the Saadh Sangat (sages and holy congregation).
Mother Bholi Ji
When Mata Bholi Ji, the mother of Sant Ji met him at Dera Khalsa, then Sant Ji bowed his head and humourously asked, " 'O' mother, am I engaged in some bad work?" Mata Ji innocently replied, "No, my dear son". Thereafter obeying Sant Ji, Mata Ji stayed in the Saadh Sangat and engrossed herself in meditation on the Divine Name. As per the advice of Sant Ji, she tolerated all sufferings on her body considering these as the sweet Will of God. In the last days of the life of Mata Ji, she developed an abscess near the knee joint which did not allow her even to get up from the bed. The agony was so severe that a worldly person could not have been able to bear it. One day, Sant Ji came to her room and got her room vacated from all the devotees attending on her. Sitting on her bed side, Sant Ji revealed her the complete spiritual method of obeying the God's will and remaining in His order.
"So Sikh Sakha Bandhap Hai Bhaai
Jo Guru Ke Bhane Wich Aawe.
Aapne Bhane Jo Chale Bhaai
Wichher Chotan Khawe" (601)
He is the devotee or friend or relative, who follows the ordain of God. Those who act according to their own will, suffer and remain detached from the Divine God. Mata Bholi Ji fully understood this doctrine and took this to her heart and bore all bodily sufferings and agonies as a sweet will of the God and did not utter even a single word of ungratefulness. Perceiving the death very near, Sant Teja Singh asked mother whether he should send a request to Sant Attar Singh Ji for his arrival here. Mother replied that from where you would like to call Sant Ji (Sant Attar Singh Ji). He was with her all the time. Sant Ji was omni present. Sant Teja Singh told this thing to Sant Attar Singh Ji when mother had expired and further shared his views with Sant Ji that it seemed that mother had expired after attaining the union of her should with the Divine Lord and got salvation. Sant Ji agreed and confirmed it. It was only the miracle of abiding by the Will of God and obeying His Order. Sant Ji did not cure her mother's knee with his power cut made respected mother to understand the Will and Order of God and blessed salvation :
"Nanak Sa Karmaat Sahib Tuthe Jo Miley"
Miracles are only those which are bestowed by His (God) blessings.
Tribals Request Rain
Once Sant Ji was going in a tonga from Peshawar to Kohat (now in Pakistan). These areas, which were inhabited by muslim martial tribes (Pathans and Kabalis), were under extreme drought spell due to which even drinking water became scarce. On seeing the Divine radiation on the face of Sant ji, five muslim tribals caught hold of the horse of the tonga and prayed Sant ji, bowing their heads with reverence, to bestow rain to save their population. Sant Ji told that he is a human being like them and rain is controlled by the "Allah" (God). They insisted with the tears rolling and exclaimed "You are in tune with God and save the mankind and animal life of this area." On their appeal, Sant ji got gown and told them "Let us pray together". Sant Ji recited the Divine Name and holy hymns of Guru Nanak and "Lo, the clouds gather and heavy rain is there". All the muslim tribals heaved a deep sigh of relief and spiritual bliss.
Showering Peace
Sant Ji was riding a horse while going to Tarn Taran in the company of Sikhs, who perceived that Sant Ji looked like Guru Gobind singh Ji - The moment this thought wave flashed the minds of these persons, Sant ji at once got down from the horse and started walking with them and did not ride the horse in spite of their insistence. A sikh devotee, who used to sleep in the room of Sant Ji, asked him, "what make you to wake up spontaneously at midnight and bring you in utmost prayer and merciful mood". Sant Ji, avoided and brushed aside this but on his insistence, he stated that he visualized the whole world engulfed in a flame and being roasted like grains in the fire of lust, wrath, greed, etc. at that moment, he started praying and begged mercy from the Divine Lord showering peace on the world.
Jagat Jalandah Rakh Le Apni Kirpa Dhar
Jit Dware Obhare Tete Leo Obar
Satgur Sukh Vekhalia Sacha Shabad Bichar
Nanak Awar Na Sujhee Har Bin Bakhsanhar (853)
After this revelation, Sant Ji removed this fellow from his room as he interfered in the Divine affairs.
Release of Rehmat Khan
A muslim named Rehmat Khan was entrapped in a false murder case and was ordered to be put to gallows in the Central Jail, Lahore. He was praying to Nanak Peer for his innocence and protection. On perceiving his prayer, Sant Ji rushed to Central Jail, Lahore and met Rehmat Khan three hours before his hanging time. He bowed with tears before His Holiness and pleaded his innocence. Sant ji showered spiritual bliss on him and told that Guru Nanak Peer would get his released from the jail before hanging time. As soon as, Sant Ji left jail, a telegram was received from the Viceroy of India to whom Rehmat Khan had made a mercy appeal and he was released from the jail.
Recite Hymns for Langar
At times, when the number of persons gathered to take food in the 'Langar' (free common kitchen) was much more than expected, the house-holders used to fear the shortage of food. Sant Ji visualising their fear used to get all the food covered with sheets and asked them to recite the Divine Name and serve the food (Page 1426, Guru Granth Sahib) "Tichar Mool Na Thurindo Jichar Aap Kirpal, Shabad Akhut Baba Nanaka Khahe Kharach Dhan Mal."
Lo, after serving the food to the gathering, it is still left in plenty.
Bringing to Light The Mastuana
A seceluded thick forest near Sangruru (Punjab, India) (in erstwhile Jind State) was called Mastuana where either cattle used to graze or wandering hermits used to meditate. On his first visit to this place, Sant Attar Singh ji perceived that this land was blessed by Guru Nanak Dev Ji and other Gurus and manySaints in the past performed deep meditation. He developed this place into a spiritual and educational centre from 1901-1925 AD with voluntary service of devoted and dedicated persons like Sant Gulab Singh ji, Sant Bishan Singh Ji, Sant Teja Singh Ji and many other blessed souls. In 1906, a school was opened in Mastuana and Sant Teja Singh Ji dedicated his life to Sant Attar Singh Ji for this.
When Sant Ji came to stay at Mastuana, the sangat donated money which was mostly spent for common kitchen by the Sewaks (devotees). Every day, Krah Parshad (a sweet sacrament) and other eatables were served in enough quantity in the Langar. With the attractive meals, more than 500 wandering hermits gathered there. When the construction of Gurdwara building was started, Sant Ji advised the Sewaks to spend the whole offering for the purpose of building. Krah Parshad and other delicious eatables being prepared in the kitchen were stopped. Very simple meals were advised to be served. With this, only about 50 devotees stayed there and all other who were fond of delicious meals left the Gurdwara. Sant ji remarked that all the ingenuine persons had gone, but only a few true and faithful devotees are enough for service.
Spiritual Message of Brotherhood
Principal Niranjan Singh Mehta of Khalsa College, Amritsar met Sant Baba Singh Ji and prayed for the Divine Name but Baba Ji directed him to go to Sant Baba Attar Singh Ji at Lahore in 1905 AD and later on took "Amrit" from him at Tarn Taran Sahib and his name was converted to Teja Singh. He, later on, emerged as a great Saint with the blessing of Sant Attar Singh Ji. In 1906 AD he dedicated his life to Sant Attar Singh Ji at Mastuana for the establishment of an educational institution. Sant Attar Singh Ji sent Principal Teja Singh to Europe and America to spread the Divine message of Guru Nanak for sowing the seed of spiritual brotherhood and also to acquire western scientific education so that these could be usefully blended with spiritual education in an institute. On the eve of departure of Principal Teja Singh to abroad, Sant Attar Singh Ji showered the following holy words upon him :
1. Keep you entire original form of body and hair intact, do not enter into controversies, simply say with folded hands that we have not formed this, it is the gift of God.
2. Wherever you go, establish Sikh temples (Gurdwaras).
3. Convey the message to the people of western countries (Europe and America) that the development of occult powers (Ridhi and Sidhi) to work miracles are nothing. The Divine Realization is much beyond these.
4. One, who develops desire and craving under the influence of ego for delivering spiritual discourses and lectures, should desist from doing so and the other, who is free from these cravings, may do so.
Sant Teja Singh Ji carried out this mission throughout Europe, specially England, USA, Canada, Japan and Malaya.
Bodily Guru Concept
Once a learned person requested Sant Attar Singh Ji to express his opinion about "Guru" (Dehdhari Guru). Sant Ji stated that body of a person was never a Guru and would never be so. Only the Divine Name (Shabad) is a Guru (Divine Light). In fact, Guru Nanak revealed this to the hermits and ages (Sidhs) on the peak of Himalayas (Kailash Parvat) that the Divine Name is the Guru and mind is the disciple of the same. Sant Ji remarked with all humility that the people regard him as Saint but it is difficult to be even a Sikh (Disciple of Guru Nanak).
The Delhi Royal Session
In 1911 AD, King George visited Delhi and all the Cheiftains, Rajas, Maharajs and renowned Sikhs were invited to attend the royal session (Drbar). The Maharajas of Sikh States requested Sant Ji to lead the procession of Sikhs in Delhi on this occasion which started from Chandni Chowk for Red Fort with Guru Granth Sahib on elephant and then by Maharajas of Patiala, Jind, Faridkot and other states, Sikh Cheiftains and prominent Sikhs. On this occasion Bhai Teja Singh and other Sikhs requested Sant Ji to recite a psalm (Shabad). All along this journey from Sees Ganj to the Red Fort, Sant Ji remained immersed in a deep meditation with his eyes shut. When he opened his divinely illumined eyes, there arose from the very depth of his soul, the following soul stirring tune (Page 856 and 201, Guru Granth Sahib) :
"Kou Har Saman nahi Raja
Ek Bhoopat Sabh Diwas Chaar Kae Jhoothae Karat Diwaja." (856)
No King is as great as the God. These monarchs, lasting four days, make false ostentation.
Thir Ghar Baiso Har Jan Pyare Satgur Tumre Kaj Swaare (1) (Rahau)
Dushat Dut Parmeshar Maare Jan Ki Paij Rakhi Kartaare (1)
Baadshah Shab Sab Vas kar Deene Amrit Nam Maha Ras Peene (2)
Nirbhau Hoai Bhajo Bhagwan Saadh Sangat Mil keene Dan (3)
Saran Pare Prabh Antarjami Nanak Ot Pakri Prabb Suami (4) (201)

O dear servant of the Lord, Hold thy self in poise in thy (mind's) home.
That by the grace of the true Guru, all thy tasks are fulfilled (Pause 1)
And thy God slayeth all the Demons (within thee).
And Saves thy bonour, O thou Servant of the creator - Lord,
All Kings and Emperors are placed at thy disposal.
And thou partakest of the Nectar of the great Essense.
And in fearlessnes, thou meditatest on the Supreme Lord,
Yea, this is how thou art Blest in the society of saints.
Nanak seek the refuge of the Lord, the Learner-Knower.
Yea, Of this supreme Lord, and the Master.
Throughout the recitation of this psalm, the whole congregation in the procession sang aloud the couplet of the psalm turn by turn with Sant Ji. Then with the end of the above psalm Sant Ji sang alongwith the congregation the following sentence for a few minutes :
Kalgi Wale De Darbar Khushian Nit Navian
"Boundless are the joys and happinesses in the Divine Royal Darbar of Kalgidhar Dasmesh Father"
It was at this juncture when the soul stirring voice immersed deep in the Divine Name created a Divine Aura all around, that the procession reached the front of Dewan-e-Khas. King George V and his Royal Priest were sitting in the Red Fort alongwith the Viceroy, all the Rajas, Maharajas, Nawabs and Senior Officers. On seeing the Divinely Radiant face of Sant ji, King George V enquired about him with unavoidable enquisitiveness. The King was informed that His Holiness was Sant Attar Singh Ji, the Lord Bishop and the greatest saint among Sikhs. The royal Priest spoke out, "I have never seen such a glorious divinely illumined face. I feel he is filled with special divine power. Had we such a divine personality amongst us, we would have converted the entire world to christianity."
Gurdwara Damdama Sahib Talwandi Sabo
In the mid-twenties, Sant Ji undertook the construction of holy tank and other Gurdwara buildings at Damdama Sahib Talwandi in the Punjab (India), where Guru Gobind Singj Ji rested for some time after his last fight against tyrany and completed the Holy Guru Granth Sahib. For this purpose, Sant Ji used to ask everybody for rendering service and contribution. At Simla, he went from house to house to arouse the spirit of service and conveyed to all that ""our would not come across such a beggar like me begging for this holy cause."" Many rich persons and Maharaja of Patiala requested Sant Ji with folded hands that he may not beg contributions from the commoners as the former were ready to donate all the money required for construction work at Damdama Sahib Talwandi. Sant Ji turned down this offer with the remarks that the blessings of Guru Nanak can create a river of gold for this purpose. But he had taken up this holy work for the spiritual uplift of the mankind. He desired that every person whether poor or rich should contribute for getting spiritual blessings of the Gurus.
Promoting Education
Sant Attar Singh Ji Maharaj laid great emphasis on promoting education with spiritualism. He set up a school for girls in 1906 AD and thereafter a school for boys and the Akal Degree College at Mastuana. Thus he developed Mastuana as a key centre for the growth of Sikhism and imparting of temporal education combined with spiritual education based on Guru Nanak's religious philosophy complying with the commandment of Guru Gobind Singh Ji. He established a series of schools and colleges in different areas at different places and laid their foundation stones. He invariably participated in all the Sikh Educational conferences and provided motivation for opening a number of schools and colleges. Accepting the request of Pandit Madan Mohan Malvya-a great social thinker and social reformer of his time, and a number of Rajas and Maharajas, he laid the foundation stone of 'Banaras Hindu University' in 1914 AD.
Reverence of Holy Hymns
Once Sant Ji went to a village in a chariot and the 'Sangat' (holy congregation) came for reception by singing hymns of Gurbani (Shabad Kirtan). Sant Ji at once got down from the chariot in respect and reverance of "Shabad Kirtan". Many people tried to bow and touch the feet of Sant Ji, but His Holiness avoided and discouraged this with the remarks that "We should always exchange the Guru Fateh (greetings) with folded hands and specially so when the recitation of holy hymns (Shabad Kirtan) is going on". On an enquiry by an aged Sikh, Sant Ji stated that there is one and only one Divine Word (Shabad) prevailing in the hearts of mankind. There is no caste, creed, high or low in the world according to the holy hymns (Gurbani).
"Amrit" - The Invaluable
He disseminated the spiritual knowledge, recited the Divine Name and Gurbani amongst all throughout India especially Pothohar (Peshawar to Lahore) and Sind (now in Pakistan) and Malwa in the Punjab (India). He baptised more than 12 lakh persons. It was at Dehra Khalsa that master Tara Singh who was only a school boy at that time took his 'Amrita' and as he says himself a great change came in his life. Like Master Tara Singh, Bhai Sahib Bhai Teja Singh who afterwards worked as 'Head Granthi' at Nanakana sahib was drawn from 'Kahuta' for his darshana. He was so attracted by him that he left service from the Khalsa School at 'Kahuta' and stayed with Sant Ji. Besides these two many a person who became noble Sikh missionaries took 'Amrit' from Sant Ji at this place. A priest of Gurdwara Tarn Taran Sahib requested Sant Ji that thousands of Sikhs, who were gettign "Amrit" (the holy nectar of Tenth Guru) should offer Rs. 1¼ each to the Gurdwara. Sant Ji remarked "Oh priest, even the kingdom of the whole world is not equivalent to the "Amrit" and how can we tell the price of this as Rs. 1¼. In fact, a sikh attains the "Amrit" after offering his head to the Divine Master. The effect of the holy "Amrit" remains within the heart of the Sikh for seven births to go on reminding him for the Divine Realization when the Sikh remains under the veil of lust, wrath, ego, avarice and worldly attachment". While getting "Amrit" a Sikh told that he used to remove his hairs. On hearing this, Sant Ji was so much moved and immersed in the Divine mood that tears started rolling down from his eyes and spoke Divine words that, "Oh Sikh, you have punched the body of Satguru, Divine Master, by removing the hairs."
Sant Ji always remained prepared for baptising (to give holy nectar, Amrit), but never compelled anyone for this holy purpose. He used to say, "Bhai, this is the spiritual ship of Guru Nanak, he who would board the ship will cross over this worldly ocean of desires. The Amrit is the seed of sap of the divine Name, love and heroism. It has no relation with the body. Whosoever comes to take Amrit, let him come and he who does not wish, he may be left." Some devotees raised objection that why did Sant Ji administer baptism without any distinction of gender (male or female)? Why did Sant Ji baptise the male and female together? Sant Ji told, "Bhai, no one is prohibited from getting a ticket to board the spiritual ship of Guru Kalgidhar; any male may get it or any female. I cannot deny any person from this". Once a so called educated Sikh asked, why Sant Ji was baptising (giving Amrit) the Sikhs when they do not follow rituals strictly and rigorously. Sant Ji stated that every baptised Sikh was told of rituals properly and if he did not follow, then he was responsible. Some doubted further that a person who follows Gurmat strictly was only entitled to get 'Amrit' and become a fulfledged Khalsa. Sant Ji said, "To become Khalsa was a very difficult task. Till a person becomes God conscious, he is mere a candidate". Sant Ji further remarked that we did not care for the things which were required to be searched and bothered for the trifling matters coming in the way. This criticism created hindrance in our journey to the spiritual world and did not allow us to move smoothly on the right path.
Once Sant Ji asked Bhai Teja singh Ji about the population of Sikhs in the early twenties. He informed that it was about 40 lakhs. On hearing this Sant Ji stated that out of this population he visualised hardly four "Khalsas", who according to the definition given by Guru Gobind Singh Ji, had realised the Divine Light within and had become one with Him. Guru Gobind Singh Ji says.
"Atam Ras Jeh Janhi So Hai Khals Dev
Prabh Mein Mo mein Taas Mein Ranchak Naahin Bhave"
He who has realised the Divine within is the true Khalsa. He is at one with God and myself.
Spiritual Humility
Sant Ji used to state that the real king on this earth is the farmer who produces food for sustaining mankind. Once Sant Ji pointed to Bhai Teja Singh Ji (Sant) "You have passed many worldly examinations with high degrees but the examination of the spiritual science is qualified on the day when somebody criticises and showers hundreds of abuses on a person and he remains serene, calm and quiet without developing any irritation of hatredness."
Yog Vashisht
Bhai Teja Singh Ji brought holy book of "Yog Vashisht" in which the sage (Rishi) Vashisht Ji had narrated the sphere of God consciousness or the Realization of the Divine within to Sri Ram Chander Ji 'Avtar' (Prophet). Sant Ji used to explain the verses of Yog Vashisht to the congregation daily. When the whole of Yog Vashisht was recited, Sant Ji stated that the gist of this spiritual book is that one should realise the Divine Light within and see the One-in-All and the All-in-One.
Advice to Sikh Leaders
One day, some sikh leaders met Sant Ji Maharaj and expressed great concern about dissention in the sikh community. Sant Ji replied they should solve their problems themselves. On their repeated requests for guidance, Sant Ji Maharaj advised that all leaders of different groups should get to-gether at Sri Akal Takhat Sahib, Amritsar and with full devotion listen together the holy hymns (Gurbani). The Divine Light will unite them and bring all of them on the right path. The leaders again requested for some political solution. Sant Ji Maharaj responded to their request and replied "You will always be successful in your mission, when you select righteous persons without any bias Panj Pyaras and obey them as your leaders. They should be respected and obeyed till they live and follow the path shown by the Guru."
Progress of the Panth Khalsa and Peace
In his presidential address at the Sikh Educational Conference held at Ferozepur in 1915 AD, Sant Ji Maharaj pointed out to the congregation that we are all interested in the progress of the Khalsa Panth. But dear devotees, this progress will come on the day when all of you start taking bath in the early hours (at least 3 hours before sunrise) of the morning in each house, each village, each town and each city and meditate on the Divine Name. When there is common treasury and everybody contributes one-tenth of his income monthly or yearly, then there will be no need to appeal for money for any common services. While making an appeal, the fearlessness in the mind gets weakened. Every one should give priority to the recitation of the Divine Name and Shabad Hari Kirtan (singing of the hymns).
Prayer Succeeds
At the time of congregation of Sadh Sangat at Jaitto, there was acute shortage of water on account of participation of a large number of devotees and scorching heat. The devotees requested the Sant Ji that he (Sant Ji) might perform prayer for the rain. Sant Ji remarked, "Wich Sangat Har Prabh Wasse Jio"
The Divine God always lives in the Sangat (congregation). Let us earnestly commune with the God together, He would certainly listen to our request. After the prayer, Sant Ji sang this whole Shabad (hymn) and also got recited by the Sangat in a high pitch. "Babiha Amrit Wele Bolea Tan Dar Sunee Pukar, Megha Nu Pharmann Hoa Warso Kirpa Dhar." 1285.
Babiha (a bird) chirpped for rain early in the morning and his chirpping was heard at the door of the Almighty and He (God) ordered the deity of rains for bringing heavy showers.
After sometime it rained so heavily that there remained no shortage of water.
Spiritual Discourses with Sant Gyani Sunder Singh Ji
On the completion of Akhand Paths (uninterrupted reading) of Guru Granth Sahib (holy Sikh scripture) at Gangsar Jaitu, Sant Ji met Gyani Sunder Singh Ji and told him that, "All are now pressing hard that panth (followers of Sikhism) should be united. Had this union been strengthened on the basis of meditation and reciting of holy hymns, it would have not been possible for any one or any power to put wedge in it and create hinderance in their pursuit." Sant Ji further asked Gyani Singh Ji, if he could come to Talwandi Sabo and hold discourse (Katha) on the whole Guru Granth Sahib then it would be an act of benefactor. So according to this decision, the discourse on Guru Granth Sahib was started on 5 October and concluded on 26 March 1926 AD.
One day Gyani Sunder Singh Ji requested Sant Ji that it has been written in Shastras (Hindu scriptures) that the soul (Life) of person comes down to earth through the rays of moon or through the showers of the rain and change into foodgrains. Then, their consumption by men and women turns into blood and semen resulting into the formation of human body. Be kind enough to throw light on this subject. Sant Ji spoke "Gyani Sunder Singh Ji, as the Akash (sphere) is every where, but where we build a roof over the walls then it is called by the name of Mata Akash. Similarly, the Divine Lord is indestructible and omnipresent, sperm of father and ova of mother also exist under the Almighty's Reliance, when human body is formed. Before this, the Divine God also exists in the ovum of the expectant mother. On account of His (God) existence every where, it never comes from any where. Only after the formation of a body, a human being gets the name of 'Jeew' (a living organism having life)".
One Day, Sant Gyanni Sunder Singh Ji, while holding discussion on practising the Divine Name, said, "If Guru Nanak Dev Ji showers his blessings on a person, he could attain the next spiritual stage automatically provided, he recites the Divine Name in single track devotion. Therefore, a person has only to meditate, practising single track devotion". On this, Sant Ji confirmed it to be correct. In the beginning a sikh devotee recites the Divine Name and holy hymn loudly. By this way, his attention concentrates. After that with meditation only, one can remain in the stage of concentration. Later, lips become motionless and only tongue practices the Divine Name. After some time, the tongue too stops movement. Then 'Kanth' (pharynx) also stops working and subsequently direct constant link with the Divine God is established. In this stage, each and every hair of the human body emits the sound of 'Waheguru' (the Divine Name). And even all world and every thing in it is heard reciting 'Waheguru'.
"Jo Bolat Hai Mirg Meen Pankhero
So Bin Har Japat Hai Nahi Hore" (1265)
"Whatsoever deer, fish, birds speak, they only recite the Divine Naam."
A devoted person like this, lives in this world without involving himself in the worldly affairs.
Once, when Sant Gyani Sunder Singh Ji visited Mastuana and while discussing the Divine Thoughts mutually, Sant Ji said, "Gyani Singh Ji, we (Sant Ji) with the reliance of Gurmanter (the Divine Name, Waheguru), the state of our mind turns from solicitude to thoughtlessness. And keeping ourselves within our bodily structure, we establish link with the Almightly. This method is adopted by us." But brave persons like you, with the reliance of 'Gyan' (the Divine Knowledge), keeping yourself in the solicitous state and through self perception, set up relationship with the Divine God." Sant Gyani Singh Ji requested that the method which your goodself (Sant Ji) had adopted and enlightened to us is really a good and superior one.
Invaluable Words at Sirinagar
During the last visit to Sirinagar, the evening Dewan (congregation) was held in the Guest House (Dak-Bungalow). After the closing of the Dewan, Sant Ji remarked that this was the congregation of the deities, thirty crore deities, martyrs and devotees were present. He further said, "Bhai, responsibility is very heavy and it is difficult to treat every one equally or without any discrimination and to get love and affection from every body. Satguru may be kind enough and bestow strength so that the work could be completed. It is not difficult to form a separate Jatha (group) and make some followers".
One day at Srinagar, Sant Ji was having a pleasure trip in the Dal Lake and saw reflection of mountains surrounding the lake in the restful water. Sant ji said to Sant Teja Singh Ji, "The hills which we see in the water, in fact is not reality. Similarly, in the vast sea of the sphere, the world is only in image without any reality."
While walking along the Dal Lake, Sant Ji saw in English lady in the evening and remarked, "Bhai, they are ghost (person of filthy disposition). Since the existence of Bharat Warsha (India) such type of sinful atmosphere never prevailed in this country. Even Aurangzeb was better than the English, as he used to earn his day's meal by himself writing the Qoran Shrif. In his this doing, there was an indication of asceticism. But now-a-days, people laugh at the asceticism. This sinful period too would pass."
One evening at Sirinagar, Sant Ji said, "Untruthfulness (falsehood), deceitfulness and cheatings are prevailing I abundance in India. Let this country be doomed." But next moment, Sant Ji gave blessings that Dharma would come to light and Adharma vanish.
In 1923, Sant Ji Maharaj used to live in a small farm building in village Kanjla. One day, Sant Teja Singh Ji respectfully enquired from Sant Attar Singh Ji Maharaj as to when will India live in peace. Sant Attar Singh Ji Maharaj said, "Teja Singh Ji, India will live in peace when every body earns his own living but there is a common kitchen in every village and every city, and marriages and other functions are also held at the same place."
Three Virtues and Spiritual Guidelines
Sand Ji Maharaj had spirituality, humility of the highest order in his mind. Once while boarding a train from Hazur Sahib and observing great affections and pangs of separation of the devotees, Sant Ji solaced all present and remarked, "You are all devotees of Hazur Sahib and always live at the feet of Satguru. Kindly daily perform 'Ardas' (prayer) for me that the Lord God may bestow all the strength to lead my life according to the Sikh tentes and his body may too succeed in the service of Sangat."
Sant Ji Maharaj always respected principles. At the time of reciting/singing hymns, Sant Ji used to sit along with the congregation (Sangat) and never had a separate specific place to sit. He walked on foot along with the Sangat singing holy hymns who had come to take him and never travel on some transport like 'rath'. He (Sant Ji) advised the Sangat (congregation) that while the singing of holy hymns were going on, it was pertinent to say "Waheguru Ji Ki Fateh". In the presence of Guru Granth Sahib in the congregation, it was against the principles of Sikhism to bow head before any individual. Keeping this thing in view Sant Ji always sat in the Tabya (sitting in attendance to Guru Granth Sahib in great reverece) of Guru Granth Sahib, so that the devotees only bow their head before Guru Granth Sahib.
Sant Ji used to sing the holy hymns in a simple manner himself and got the Sangat (congregation) to do so. Once, Bhai Didar Singh thought that Sant Ji did not have the knowledge of 'ragas'. Instantly at the completion of the Shabad (hymns) Sant Ji sang another hymn in a peculiar mood, keeping in view the timeliness of the 'ragas' according to the timing of the day. Sant Ji said, "The true followers of Guru Nanak do not need to learn 'Ragas'. They acquire this skill without any special worldly efforts."
One day Professor Harbans Singh, M A requested Sant Ji, "How they can acquire his qualities and develop themselves personally similarly to him"? While replying, Sant Ji remarked, "Get up early in the morning, take bath and recite holy hymns (Gurbani)." The Professor said that they felt sleepy, Then Sant Ji advised, "They should wash their face with water and loudly recite Gurbani." The Professor enquired that what would happen then? Sant Ji said, "What would happen, would automatically be revealed. First, follow this in the first instance."
Sant Ji used to say, "Guru helps the Sikh in the same manner as a mother looks after her small child. If he weeps and does not obey, she daunts him. But she takes him in her bosom if he catches her finger and shows love. Similarly, if the sikhs catch hold the hand (finger) of a Guru, then Guru takes him in his fold. Otherwise, the sikh keeps weeping in his insistence."
"Anchal Lai Traya Bhai Bhoujal Dukh Sansar
Kar Kirpa Nader Nihalea Bhai Kiton Ang Apar."
"Guru helps a sikh (devotee) after giving a support of his (Guru) dress's corner to swim a vast sea of worldly agony. Guru showers his blessings through his kindness, keeps him in his fold and protects him from all troubles."
Sant Ji also advised that a sikh should strictly follow these tenets; meditation on the Divine Name, aloofness from the worldly attachments, determination to follow the Divine Path, control of mind, and removal of worldly lust and desires. Sikh may spiritually become one with the Guru, yet he should always recite "Dhan Guru Nanak" and should always feel the abode of Guru sacred feet in his heart.
Sant Ji advised that it was the duty of all individuals to accept the preachings and put these in to practice. Great persons could only show the path. Just as indicators are placed on the way in the sea to show the right direction to ships to reach the sea-shore. The ship which would go in between these indicators would safely reach its destination, otherwise it would strike against some hidden rock or would get stuck up in a marshy bed. Similarly, the blessed person alites, who had crossed the worldly dreadened ocean, tell the people that there is a rock of egotism and whirlpool of lust, greed, attachment and anger in this world. A person, who will lead his life in accordance with the orderly planned manner, would cross the dreadened sea.
Sant Ji loved and respected every one. Whenever on account of some reasons, the devotees requested Sant Ji not to visit or take meal (Langar) from the house of a particular devotee, Sant Ji used to say, "If we do not visit their house and administer holy sermons, how could they come in the fold of Guru Nanak. We are to bring all in the bosom of Guru Nanak, The Master of the entire sphere; God has stipulated this period for their reformation." In this way, Sant Ji showered his grace on all and they became his (Sant Ji's) devotees.
One day, Sant Ji Maharaj told that the leader of the Khalsa Panth should have three virtues namely (i) bravery such that whatever he says he also acts upon it himself, (ii) patience like the earth such that the earth remains unperturbed even if some one dugs it or polishes it with gold, and (iii) depth in mind such that his internal feelings are make known only to the deserving persons and only to the extent desired. Sant Attar Singh Ji Maharaj had all these three virtues to the fullest extent possible.
The Last Days

I came across this article from a Sikhnet posting where "Sarvaloha" is translated as "all metals".

Interesting with regards to the popular/mainstream understanding that it means "pure Iron". Apologies if this sounds like a typical Tapoban discussion, I just found the historic reference very interesting.

"The powder of all the metals (sarvaloha) as red as fire, or the mixture of the powder of kumbhí (gmelia arberea, sísa (lead), trapu (zinc), mixed with the charcoal powder of the flowers of páribhadraka (deodar), palása (Butea Frondosa), and hair, and with oil, wax, and turpentine, is also an inflammable powder."

http://www.mssu.edu/projectsouthasia/histo...ra/BookXIII.htm

Sikhnet post:

Waheguru ji ka khalsa
Waheguru ji ki fateh

<<The>>

We normally think that stainless steel is pure iron, it is not. It contains chromium and nickel alloyed with iron in significant amounts that is why it does not get rusted.

We have conveniently translated the term 'Sarab Loh' as 'Pure Iron'. In old literature 'Sarab Loh' meant all available metals other than gold. Shakats or worshippers of godess or shakti considered metals as manifestations of godess's shakti hence in addition to worshipping 'iron' or 'iron weapons' worshipped all metals and collective term 'Sarab Loh' was used for these.

Incidentally iron became known much later than other metals in India. Copper and alloys of copper especially bronze were known for making weapons much earlier in Bronze Age.

We find word 'Sarva Loha' mentioned in Chankya's Arth Shastar. See the URL below:

http://www.mssu.edu/projectsouthasia/histo...ra/BookXIII.htm

"The powder of all the metals (sarvaloha) as red as fire, or the mixture of the powder of kumbhí (gmelia arberea, sísa (lead), trapu (zinc), mixed with the charcoal powder of the flowers of páribhadraka (deodar), palása (Butea Frondosa), and hair, and with oil, wax, and turpentine, is also an inflammable powder."

Here Chankaya is giving a recipe for coating the tip of an arrow with an incediary mixture, iginiting it, and firing towards a beseiged fort in order to set on fire to help end the siege. The relevant phrase used is 'Sarvaloha Chooran' meaning powder of Sarvloh.

Elsewhere in wikipedia under 'Arth Shastara' under the metals the Sarvloh metals listed are Silver, Iron, Zinc, Tin, and Lead.

Humbly
Serjinder Singh

I came across this article from a Sikhnet posting where "Sarvaloha" is translated as "all metals".

Interesting with regards to the popular/mainstream understanding that it means "pure Iron". Apologies if this sounds like a typical Tapoban discussion, I just found the historic reference very interesting.

"The powder of all the metals (sarvaloha) as red as fire, or the mixture of the powder of kumbhí (gmelia arberea, sísa (lead), trapu (zinc), mixed with the charcoal powder of the flowers of páribhadraka (deodar), palása (Butea Frondosa), and hair, and with oil, wax, and turpentine, is also an inflammable powder."

http://www.mssu.edu/projectsouthasia/histo...ra/BookXIII.htm

Sikhnet post:

Waheguru ji ka khalsa
Waheguru ji ki fateh

<<The>>

We normally think that stainless steel is pure iron, it is not. It contains chromium and nickel alloyed with iron in significant amounts that is why it does not get rusted.

We have conveniently translated the term 'Sarab Loh' as 'Pure Iron'. In old literature 'Sarab Loh' meant all available metals other than gold. Shakats or worshippers of godess or shakti considered metals as manifestations of godess's shakti hence in addition to worshipping 'iron' or 'iron weapons' worshipped all metals and collective term 'Sarab Loh' was used for these.

Incidentally iron became known much later than other metals in India. Copper and alloys of copper especially bronze were known for making weapons much earlier in Bronze Age.

We find word 'Sarva Loha' mentioned in Chankya's Arth Shastar. See the URL below:

http://www.mssu.edu/projectsouthasia/histo...ra/BookXIII.htm

"The powder of all the metals (sarvaloha) as red as fire, or the mixture of the powder of kumbhí (gmelia arberea, sísa (lead), trapu (zinc), mixed with the charcoal powder of the flowers of páribhadraka (deodar), palása (Butea Frondosa), and hair, and with oil, wax, and turpentine, is also an inflammable powder."

Here Chankaya is giving a recipe for coating the tip of an arrow with an incediary mixture, iginiting it, and firing towards a beseiged fort in order to set on fire to help end the siege. The relevant phrase used is 'Sarvaloha Chooran' meaning powder of Sarvloh.

Elsewhere in wikipedia under 'Arth Shastara' under the metals the Sarvloh metals listed are Silver, Iron, Zinc, Tin, and Lead.

Humbly
Serjinder Singh