Folder name: premjit singh-2:
Website link: http://www.mediafire.com/folder/9e7686718304ce676b21be4093fab7ace27c4d8cac4b97a2b16e5c9d3b204475

Folder name: premjit singh-1:
Website link: http://www.mediafire.com/folder/9e7686718304ce676b21be4093fab7ac84fe08682b3eabc0a601da0f25e869f4

Happiness or misery is, therefore, the
result of our own thoughts and actions. Poverty, misery or misfortune, may, in fact, prove a blessing in disguise, as through higher and constructive thoughts, one may develop humility, endurance, faith, etc. conversely, affluence and luxury may breed inertia passion, arrogance, faithlessness and resultant vices. The present state of our lives had been shaped by our own thoughts, and if we desire to change it for the better, we have to discriminate wisely and choose the higher and more sublime course of thoughts. In the world of today, most people believe in epicurean philosophy, i.e., ‘eat, drink and be merry’. This is a devilish idea and leads to sorrow and miseries. We should ‘eat-to-live’ and not ‘live-to-eat.

NAM SEEN IN INSPIRED ACTION IN THE HISTORY OF MAN
We worship this intense process of capturing the perfected man in a name, and being thereby made perfect in an instant. In a Name, we create a home for ourselves in the known invisible worlds of strangers beyond.
Simrin puts us in touch with our Friends there, right from here. When the Buddha’s yellow robe was donned by large parts of Asia, men burnt like orbs. The man shone. When, out of idol-worshipping barbarians of Arabia, came forth the fresh Muslim life, when Guru Gobind Singh of the Punjab quite recently changed the low castes of the Punjab into the steel-clad infinity-aspiring Khalsa, it was the intense cosmic process of Nám in its inspired action. Verily, however it is not by any process even of Nám, that man shines. When man shines, we find the process of Nam in solemn action, as perfumed rise only when the rose is in bloom.

Please read the following e-mail came from a very aspiring soul. She has just started going to sanagt/samagams recently. This was her second Dodra samagam. I wish like me you also feel the wonderful flood of love and feeling from dodra samagam and swim in it..................

Dhan Guru Nanak

Dearest Veerji,

How wonderful to see your lovely, Divine and blissfull messages...i feel so rich.., as if i am living in a beautiful world of paradise!

Thank you sooooooooooooooo much...!

It was so amazing to visit Dodra Saheb.., i didn't want to come back. What a beautiful spiritual journey in the plane of NAAM and LOVE.., didn't want to land again in the world of maya..

i've been thinking that I should move to Dodra permanently..

I always remember the Shabad you wrote-
"Kirpa karey Jis Paarbrahm, Hovey Saadhu Sang,
Jyon jyon oh Wadhaaiye, Tyon Tyon Har Syon Rang"

I really want to live with sangat all 24hrs.., as i miss this divine family of sadh sangat a lot....

The peace and happiness I get in sangat, is nowhere else in the world.

I used to regret my past when i didn't know about sangat, i thought i've wasted all my life running after toys. i have missed the true love of my divine mother..,

..but after reading your story about 'value for 500rs'.., I feel much relieved! it is very soothing to read your
emails..! I thank God for this inspiration....!

Dhan Guru Nanak has shown me the highway to reach His Home, as I have been blessed with this Gurmukh Gaddee Rahh through this sadh sangat as Bauji once said....

Now i really wish i can learn how to drive spiritually on this beautiful path , with the help and guidance of this divine sadh sangat!

"Charan Dhoor Terey Jann Ki Hovan,
Terey Darsan Ko Bal Jaayi"

THANKYOU for all your best wishes and prayers.....!

THANKYOU WAHEGURUji.....!

DHAN GURU NANAK......!

SPIRIT IS POWER THAT GUIDES LIFE
In the life of the spirit lies power; Spirituality is strength of God Himself. All matter obeys that Power. Spirituality is His supreme unconcern that forgives and gives in measureless measures. It is also His Supreme Passion that makes both the young maiden’s cheek and the rose blush with the divine color of love. And it is as small and sweet as the smile of the baby and keen as the concern of the Mother. It is jealous in its protection and selection. There are inscrutable differences in the character of created life: Some are thrown away and some are kept quite close to Him by Him. This choice configuration, however, varies from moment to moment.

Human mind is endowed with the discriminating power of intelligence. Mind is nothing but a subtle phenomenon of thinking. It operates through thoughts; if thoughts do not exist mind loses its identity. Because of its multifarious assignments, such as ambition, emotion, sentiments, feeling, instinct, inclination, imagination, volition, etc., the mind has acquired its mercurial nature. Acting in collusion with the sense organs, the mind rouses the five nerve-centres in the ‘Consciousness,’ and they in turn, propel the executing organs to activity. They are:

LUST

ANGER

GREED

ATTACHMENT

EGO,

which affect the intellect, distort its power of judgment and discrimination, and drive the man to act as a ‘slave’ to ‘mind’. It is therefore, essential for man to tame the mind and harness the power of thoughts.

The man of Simrin has a delicate balance within him whose pans oscillate heavily by the weight even of a hair. Men and their thoughts, events and their thoughts, events and their foreshadowings, the books and buildings-all are judged by him, as they affect his balance. He grows omniscient by reading the omens in the shadows of men and things that are cast on him. “God is in Heaven and all is well” -is a metaphysical generalization. The state of mind of the

saint of Simrin is- “God is in me and all is well.” He is gifted with the vision celestial. The two breaths of the same breeze may be different for him, one giving him acute pain, and the otheracute pleasure. Two little violets might delight him and the gift of two kingdoms be a curse to him. Such a genius as said above is omniscient. The worlds of souls revolve in his gaze , and he is extremely jealous of his absolute independence.

Please read the following very inspiring letter from AN ASPIRENT overflowing with Nanak love and devotion....

We stayed at their house in Portland for few hours while going to Seattle samagam. Few hours of stay at their
house and their deep devotional love and seva to sadh sangat brought a big storm nanak love and grace that made us swim in the ocean of nanak love and blessings....................... This was a nanak-- love miracle


My dear Veerji:
Dhan Guru Nanak;
Veerji thank you so much for coming and bringing to us Guruji's true love. Even till now, I can't believe that you all sangat came to our house. My thrill is not gone till now. Veerji, I am unbelievably so happy and filled with joy, something that I was craving for all these years. You have extinguished millions of furnaces that were burning inside me. I feel so light, so happy, thrilled with the joy, just like the olden days samagam.

However, I still feel very bad, that, we could not do the sewa that we should have done. We ask God's forgiveness for not doing sewa for his sangat.

Veerji, please do not ever say thanks to us, we are mere parasites. We are highly indebted to Guruji’s sangat for coming to people like us.

Veerji, please try and come early for the Portland Samagam and bring lot of sangat.

Veerji in all truthfulness, I am amazed, as to how this happened, how you all came. After ages, the kind of love I was seeking, yearning for, crying for, and deprived of how all my wishes were fulfilled, in just one spiritual visit. I feel so cool, so much at peace, so light, still filled with joy, the way I use to feel after attending the olden days samagam. I mean to express my feeling inside me by using the words "millions of burning furnaces" inside me, before your coming to us. Veerji, I am so grateful to you and dear Guruji’s for taking pity on us by sending his sangat to us. I feel it was a miracle. This came as a very big gift package and I thoroughly enjoyed the samagam too.
I beg you with folded hands, please do come early for the Portland Samagam or you can stay after the samagam whatever is convenient, and shower more love and blessings on our family. Veerji, we took so much of your valuable time. You have been giving us unconditional Nanak's love and you are still continuing with this beautiful mission of Nanak love. You are giving us a new life by making dead people like us come back to life. You are quenching the thirst of thirsty souls. I pray to Guruji’ that He gives you more strength and energy to keep giving God's love to all. Again We thank Guruji for giving us such nice Gurmukh brothers.
Please accept our apologies for all the discomforts.
Please keep us in mind in your prayers always.
Thanks again.

THE WORLD OF THE SPIRIT

I do not understand what the learned say, But my Guide used to tell me…He was a simple guileless man: “There is a world of spirits; Some sink like lead to earth, Some are thought-imprisoned, They are too heavy to fly; And some are fettered forever by their own violent actions; Some go and rise a little higher up on the wings of good actions: But only a few chant “Glory to the Guru”, Fly off like birds from the cage of this body. Each breath is an opportunity afforded us to break our fetters of matter and break in to the chant: “Glory to the Guru”- We waste our breaths, we spill them in the mire; The odors of our breath are foul; Our flesh is rank with negligence: We run after the mirage of Maya and get bitten by the serpent of indifference. Our very existence stinks, our helpers fly away from us. We cry and weep, but what avail is mere tear-shedding? It is hard to breathe the Spirit of God, can such great destiny be ours without incessant labor? O disciple! labor as the child at school labors in muttering his lessons, his alphabet, without understanding.

One woman-born man comes and touches a whole people with the spark of his genius and raises them at once to be supermen. Heaven vibrates in the voice of grass-cutters. Learning sits at the feet of the unlettered men of despised caste-origins, who were exalted to sainthood by the Master. Only seeking to be submerged in the great depths of Truth that shone once in the Guru-lit Nam-encaptured eyes of the Disciples of the Guru. Genius comes down to earth from its hidden heights wherever might be its natural home, and breathes in the features of common men. They were veritable God-men whom neither steel cuts nor fire burns. They were spirits, their bodies were but the shadows of a forgotten past and in these bodies, mere shadows, moving on the mounds of Anandpur, the future type of a completed man faintly glimmered with universal hopes

The only object of ‘Religion’ is to: encourage, stimulate, induce, motivate, inspire and drive the soul to ‘turn inward’ – deeper and deeper – until we arrive at the ULTIMATE DEPTH – the Divine Home of the soul. If the outer ‘ritual religion’ does not inspire and take us to the Ultimate Divine Realm, it becomes meaningless. It is a pity that with all his intellectual knowledge and scientific achievements, man is still ignorant or conveniently complacent of the Truth about ‘God’ and Religion! In fact, man’s misguided intelligence, galvanized (stimulated) with illusive ‘Maya’, is the cause of misconceptions and confusion about ‘God’, ‘Religion’, or things pertaining to the Divine Realm.

GOD’S SWORD IS BRIGHT
A poor man clad in rags, exposed to wind and weather, his skin cracked, but with eyes flashing the fire of the stars, once stood begging for alms from a vain rich merchant. Begging is bad, but he begged for the joy of it. The rich man treated his slightingly. The star-eyed man stood repeating his cry for alms. The merchant suddenly saw that behind that dreaming figure, careless and outworn stood a man with long tresses, who felt offended at the slight offered to his spirit born son, and on the palms of that great Being was lying trembling the whole city of the vain rich man! And the protecting Hand was going to throw the city down into the abyss of eternal damnation. The rich man trembled, seeing the destiny that awaited him on that high precipice. The star-eyed man was not alone. Metaphorically, there is immediate waging of the war by the King, if His servants are slighted. God is jealous. And His sword is bright and flashing.

Millions of thoughts, emanating every moment from the minds of the entire Universe, are being registered and processed by the Universal Computer and shelved into like cycles and wave lengths. The cycles and wave lengths of various hues and categories, and subtle vibrations thereof, accumulate and shape
the subtle environment of the Universal Mind just as in the case of our individual mind and sub-consciousness. In this subtle process, our thoughts have profound influence in: - directly shaping our character, fate and destiny; - indirectly molding and modifying the subtle environment of the universe, and - re-coiling on the whole humanity, collectively. In fact, every thought is a dynamic seed which sprouts, gains strength by repetition, spreads in the mental world and engulfs the entire universe to make or mar our lives, according to the nature of our thoughts. This explains the tense and vicious environment of selfishness, pride, unrest, strife, jealousy, cruelty and wars prevailing all over the world, in spite of numerous professed religions and cults, and all efforts of august institutions, like U.N.O., etc. God created a Heaven for his children to live in and enjoy, but we, the prodigal sons of the Earth, have turned it into a hell like vicious rendezvous under the influence of our lower, depraved thoughts, and have thereby degenerated moral values. The cultivated dynamic thoughts are so powerful that they are capable of modifying the cumulative result of our past and present lives. They are so insidious and permeating that they definitely have a profound effect on our future as well.

It descends on earth as the Command of Heaven in the person of great teachers like Guru Gobind Singh. Certainly, we have no power to control the process of inflow of this inspiration into the heart of man. Guru Nanak calls it Simrin, “Naming God”. It is lyrical remembrance, the association in the Name, with the whole divine life of God. It is realization of His Presence in a single Name.Simrin or capturing the perfected man, the Buddha in a name is not that dull, slow-footed, mechanically moving biped with the listless repetition of muttering prayers and beads. Otherwise, the songs of the Guru Himself would not pulsate with that oceanic heaving of the bosom of the Guru in love. It is cry of the soul both in joy and in pain, which in its train, makes millions alive with the throbs of the Universal Soul. Heaven itself is the power both of its voice and silence. It is the Hymn of passion that glows like a star at sight of Beauty. It is the pure flame that eats the light of the suns and stars, and kindles the eternal darkness.

http://www.4shared.com/file/113430724/d2f92688/04tera bhaanasab .html

http://www.4shared.com/file/113432241/580b7fe1/05laalan raavia.html

http://www.4shared.com/file/113429439/f77db317/03naam japomere saajan.html

http://www.4shared.com/file/113434538/4eb218db/06dhan guruarjan devsahib ji.html

Silence seals the lips of the Disciple. He had found happiness in himself; nothing else matters. His life is consecration to the Beloved; unquestioning obedience to His Will, waiting for the best wisdom to ripen when it ripens. The Disciple’s heart is a sharp that shivers with music of being, touched by His winds, His waters. His Light, His Flowers, His Beauty in Creation and its variety of Color. Day and night, the disciple suffers from the illness of love, aching for what it knows not. Pain has lost for him its anguish and pleasure its excitement; calm like Bodhisattva but excited like a new blown flower swimming in the light-floods of the dawn. Humanity is in giving away, and the disciple is he who gives himself away. Life is identified with distribution and death with conservation. The disciple recks not, so abundant is the gift of the Giver-genius to him. He distributes His ripened life and love and labor unconditionally to man, bird and beast. He is the symbol of God. He represents God and so must be God like, feeding all, giving light to all, sustaining life, illumining the breath of man with the inspiration of Nam.

Silence seals the lips of the Disciple. He had found happiness in himself; nothing else matters. His life is consecration to the Beloved; unquestioning obedience to His Will, waiting for the best wisdom to ripen when it ripens. The Disciple’s heart is a sharp that shivers with music of being, touched by His winds, His waters. His Light, His Flowers, His Beauty in Creation and its variety of Color. Day and night, the disciple suffers from the illness of love, aching for what it knows not. Pain has lost for him its anguish and pleasure its excitement; calm like Bodhisattva but excited like a new blown flower swimming in the light-floods of the dawn. Humanity is in giving away, and the disciple is he who gives himself away. Life is identified with distribution and death with conservation. The disciple recks not, so abundant is the gift of the Giver-genius to him. He distributes His ripened life and love and labor unconditionally to man, bird and beast. He is the symbol of God. He represents God and so must be God like, feeding all, giving light to all, sustaining life, illumining the breath of man with the inspiration of Nam.

This vibrating and blissful 'Love-Religion' is beyond the comprehension and grasp of limited human intelligence, and needs no 'man-made':
conventions, dogmas, rites, rituals, theories, sermons, and philosophies. Hence, this Universal 'Love Religion' cannot be: learned, achieved, grasped, or imposed through intellectual: knowledge, philosophies, discussions, research, preachings, theorizing, sermonizing, propagating, austerities, recitations, rites, rituals, do's, and don'ts.

This 'Love-Religion' is simply a DIVINE GIFT, from the Divine Realm, bestowed through: company, guidance, inspiration, infection, ignition, and grace of illuminated Souls, blessed with Divine Vision. This process of: 'conversion' of the Soul - from ulterior dogmatic religion, to inner Universal 'Love Religion' or 'transformation of consciousness' from the worldly plane, to the super-consciousness of DIVINE VISION, is going on silently, imperceptibly, incessantly but surely, through the guidance and grace of Illuminated God-men of Divine Vision, i.e. Sadh Sangat.

FEELING IS ALL IN ALL
In this great sympathy lies the secret of creation. When this is found, all is found; when this is known, all is known. All true culture lies in this culture of Self-Realization. Feeling is all in all, concludes Goethe. The continuous glow of this feeling burning in one’s bosom, is as the red charcoal glowing in the soft nest of ash. Religion is the priceless inheritance of man; with it; it is his greatest curse! The Life-Self devoid of it, lyrical glow is a mere process of combustion, and devoid of it, the long years of life are like the years of a snake, says Guru Arjan Dev (Todi Mahalla, V. 2).

http://www.4shared.com/file/113198427/967f6896/10ISD -Mat bhuloRe ManChet hari_{_08-06-09} M.html
http://www.4shared.com/file/113202206/33fab68b/12DKB -Bal BalJao ShyamSunder Ko_{_08-06-09} E.html
http://www.4shared.com/file/113203463/a9fbfe55/13MSF -Sagal BhavanKe 09-06-09 _M.html
http://www.4shared.com/file/113205341/55e7b4a2/14AJS -Jaisa SatgurSunida 09-06-09 E.html
http://www.4shared.com/file/113208440/d5c54a6c/15PS -_{DharamYa MazhabGV -52} 07-06-09 E.html
http://www.4shared.com/file/113210144/2cb74dc1/16HKB -Madho HumAise Tu_Aisa_07-06-09 M.html
http://www.4shared.com/file/113212040/80112b64/17VKJ -Habe Thok_Visar_07-06-09 M.html
http://www.4shared.com/file/113215761/5db8574c/18JSA -Gur GovindMere Man_09-06-09 E.html
http://www.4shared.com/file/113218537/38420a8f/19KK -GV -50 DharamYa MazhabPart -_5_07-06-09 M.html
http://www.4shared.com/file/113220861/269a9a93/20SKD- VisarNahi AvadDate 09-06-09 E.html
http://www.4shared.com/file/113224015/efc70ea2/21ISD -Simar SimarJeeva Narain_09-06-09 M.html
http://www.4shared.com/file/113229037/c195d5d1/22BS -GV 87Sangat 07-06-09 E_BS.html
http://www.4shared.com/file/113232687/cc8dde19/23JSA -Santo RamNam Nistaria_{_08-06-09} M.html
http://www.4shared.com/file/113234408/b204c232/24MSF -Jio BhaveTio Mohe_Pritpal_07-06-09 M.html
http://www.4shared.com/file/113236034/3d9fbd8d/25Bisampreet Kaur- KyaPriyae KyaGuniyae 07-06-09 E.html

Silence seals the lips of the Disciple. He had found happiness in himself; nothing else matters. His life is consecration to the Beloved; unquestioning obedience to His Will, waiting for the best wisdom to ripen when it ripens. The Disciple’s heart is a sharp that shivers with music of being, touched by His winds, His waters. His Light, His Flowers, His Beauty in Creation and its variety of Color. Day and night, the disciple suffers from the illness of love, aching for what it knows not. Pain has lost for him its anguish and pleasure its excitement; calm like Bodhisattva but excited like a new blownflower swimming in the light-floods of the dawn. Humanity is in giving away, and the disciple is he who gives himself away. Life is identified with distribution and death with conservation. The disciple recks not, so abundant is the gift of the Giver-genius to him. He distributes His ripened life and love and labor
unconditionally to man, bird and beast. He is the symbol of God. He represents God and so must be God like, feeding all, giving light to all, sustaining life, illumining the breath of man with the inspiration of Nam. There are natural emanations of goodness, forgiveness and freedom from the masks of
worldliness. The Disciple’s presence is enough revelation of the moral Beauty of the Universe. Truly humane, he is the best of men, His religion is that of the sun, the rivers, the snows, blessing all by his very sight.

The Disciple is of the chosen of God. God is at His back, and his fearlessness and recklessness is always balanced well in his vision of Everlasting Truth. The mighty rulers are mere toys of Time but Time itself halts and kisses the feet of the Disciples. Their spirit triumphs over the savage nature of man and beast and makes it sweet. The disciple is mother-spirit in the animal, the flower spirit in the vegetable, the human–spirit in Man. The disciple’s race as proclaimed by the Buddha is the race of gods. “O King” replied the Buddha, “thy descent is in the succession of the kings, but mine in the succession of the Buddhas.” No nation, no sect can claim exclusively the Disciple-for they are gifts of Heaven to Earth and are scattered all over like jewels in the dust, like stars in universal darkness. They are the wayside shelters that afford protection to the traveler at night. They are as trees which lend their branches for nest-making to the birds, holes to creatures of the earth, shades to the sun-beaten travelers, and which themselves sing with their myriad leaf-clapping the songs that the winds pour into their souls.

There He comes, He who bursts open the closed buds of souls and mocks at the long wise face of me! And with a smile unravels all knots of the mind, rock-sealed so long in self-deception! And makes the old skip like fresh new children in the air, and whirls the crowds in the magic ring of His Presence, and makes them dance in a joy undisturbed with care. In his movement is what the dreamers dreamt, the seekers sought, and those with gifts wrought in word and deed. There stands He, the Unseen, Yet even near- Guru Gobind Singh, the Redeemer. Life lingers still on the meadows and the grass. The evening draws down its veil, the morning lifts it up! The housewife wakes to grind the corn, to draw water from the well, to the day’s labor. The ploughman goes with his plough and pair to till the ancient soil, to sow, to reap and to fill the home of God: The mason builds, and the carpenter shape wood, the maidens sing and spin the white cotton flakes.
All eyes rise to a vision of Him Who fought to free them, and the eternal bustle behind is alive with His Unseen resolves to love and die for all, He is Guru Gobind Singh, the Redeemer.

The Sikh knows that the inner wealth of grace is in the nature of a capital borrowed from the Guru. He has given it to him for nurturing the virtue of faith. When man is completed, there is the perfume of perfection around him, which is good for all creation. It is then that the Sikh is sent out as a preacher, to lend beauty to the surroundings, of his own glowing presence. He becomes a vehicle of the gift of the Guru, and goes on giving as He directs. Nothing is his own, his body is only a medium for Power behind, to display themselves in his actions, thoughts and feelings. The Sikh realizes that the capital of grace given by the Guru is not for squandering. He feels he has no right to give gifts out of the wealth that is not his in any sense. It is this great humility which is misunderstood by the multitude as something resembling the pride of aristocracy and the dark ignorance of the dualistic consciousness.

MY DEAR DAUGHTER:
I have decided to love you, serve you and dedicate my whole self to you. You have to be more active, more spiritual and more loving from today for developing your sense of service, sacrifice and love. Other wise this whole exercise will go waste. Life is god and we have to realize that our spirit is god and an element of god .god has bestowed us days and nights just to recognize ourselves.
I hope you will excuse me for saying that this human body is the temple of god .to be careless about it is to defile it .I had no knowledge of it when I started my life carrier, otherwise I would have preferred to serve this temple of god. Being my daughter you have followed me and have been quite careless towards it .Our ancestors use to offer only that horse for sacrifice at the worship-center, which was spotless, healthy and well fed. From the legal point of view it was a must .So our human body should be complete and untouched –to be master of a complete and healthy body is a spiritual act.
I am pained to state that you have not been keeping good health and a robust physique. Take this swing of health to a higher and healthier state of your body. Like a resolute recluse you must observe the stingiest and hardest disciplines of life.
In this human world all rules, regulations and instructions become helpful if properly observed. Similarly regular yoga practice is quite useful. What is yoga? It is just to have full control over ones nerves, to regulate the circulation of ones blood in the whole body and to keep ones body –organs under ones complete control.
By observing these rules you can keep this temple of god free, fit and healthy. This fragile human body can rise to the farthest heights of hilarity if its windows and doors are thrown open to let the light of god to enter in it. Keep on learning music regularly and learn it with zeal and vigor.
You may wonder that I am inspiring you to do physical exercise when I have not done the same in the whole of my life? Yes my dear daughter, that is the primary reason why I am inspiring you for your physical fitness .Had I practiced regular physical exercise in my youth, I would have been a young robust and healthy young man by now, radiating redness from my face. But I have become an old man whose body is withering with and sitting at the eroding bank of this fast flowing life-river .I am living my life in acute pain and anguish.
I haven’t done it.
So you must do it.
There is no body in this life who may love us selflessly. Everybody expects something in return for the love he professes for us .It is possible that you may give him in return your virtue, your beauty, sacrifice, good deeds or share with him your pangs of inner-love .So we only get what we give in return to our world .we must live our life in an exemplary noble way so that we may get in return from the world maximum goodness, nobility and peace of mind .If the world does not give us anything in return for our goods deeds and virtues, then we should fully understand that we had not lived a decent and virtuous life, had not fully friended our people and had not sacrificed our life in their service. Instead of cursing and finding faults with our parents, husbands, brothers, friend, relatives, childrens and acquaintances, we should search ourselves, peep within and declare that the world had not properly and nicely behaved with us, simply because we had not been fully true to ourselves. To curse ourselves for the sins of this world is the real moral and religious character. To search within the reasons for your inefficiency and defeat in life is the true religious character. Devoid of these qualities a man is not a human being but an animal.
There is nothing in our outer world that needs any special stress. Do not find excuses in other than yourself. That is the true renunciation and self-sacrifice. Those are the real aspects of religious truth or that truth that lies within us .The nicest thing of self knowledge is that we should forget yesterday of life for today and today for the coming morrow .We can get this message of forget and forgive in life from Omar khayyam .His poetic philosophy is much near to the truth of life.
But the most important living pleasure is that we are in unison with god, who is within us .god as expressed in different languages and various human thoughts, ultimately turns in to a mythology. But when this truth is realized and revealed to a saintly person, it becomes his personal experience .No seeker of god believes in an impersonal god. Rather he realizes that god and myself are one and the same.
Oh Nanak, have full faith in that lord,
Whose remembrance showers comforts and
Absolves us from all miseries.
The moment we remember his name and realize his presence within us, we get purified through our inner peace .I have explained to you how you can achieve him .It is a blessing which gives you life and strength inwardly and enables you to know where to get it from .Now it is up to you to make efforts for achieving him .The truth (a secret of gods knowledge) is to achieve self-realization .In addition to that whatever is there in Sikhism, it is of a secondary importance. Those who love other things more than gods are infect dead objects.
My daughter, you kindle the life fire in you and see to it that it turns into a flame .All virtues, all good deeds, all kinds of love, all sacrifices and self devotions are there in life, so that we could rise above our physicality and sacrifice the maximum in us .If you discard this highest human virtue, simply to become noble and pure, than you are simply deceiving yourself. Our basic values-beauty, liking for his name and worship of god have been taught to us by our loving gurus and we must live our life in accordance to their teachings.
The gist of above is: -
1 Everyday try to maximize this realization that your body is the temple of god.
2 To realize that this body is the soul and it has to be pure and healthy in all respects.
3 For your defeat and victory, hope and despair, fulfillment of desire and its remaining unfulfilled, find reasons within yourself and not in others.
4 Don’t expect anything from others. Depend solely upon yourself. But give and distribute generously to others with a complete devotion to god.
5 Let the world outside touch you like flowing water of a river just to enable you to have a bath .In this manner your soul will get purified and ennobled.
6 Self-sacrifice and renunciation are only signs of a good character, which a human being should perform for others. Beyond them there is nothing in them.
7 Self-realization is our destination, which we can achieve with the grace of guru. This life is a struggle for self-understanding and we should not forget this basic fact .In spite of having our houses built with jewels and pearls, guru Nanak teaches us not to forget the lord.
8 I think I have explained to you my view point in a crystal clear manner and now I vehemently wish that Gargi should achieve her self realization .The reasons for its success I try to find in myself and not in you .I bless you that you may live your life with full grace of god and feel happy in all sorts of circumstances.
I am yours,

THE JOY OF UNION IS SOUNDLESS
I wonder why people make so much noise in calling upon God. Their beating of drums looks an empty sounding of little pebbles in a tin can. I again give you an illustration from life. The lover of a mere woman shuts all doors, extinguishes all lights, draws down curtains, and behind and veils meets his beloved. He is jealous of that rich joy. These hymn singers go singing all their life and sending up their muezzin-cries in the empty air. Surely God is no reality to such as
these. For, if the sweetness of a woman takes a man to the pure silence of the soul, how much intenser must be the killing situation of the union of God?

THE KHALSA IS AS THE BLOSSOMING OF FLOWERS ON A TREE
The physical “struggle for existence” as a mere individual in this intensity of creative love of soul ceases in the individual for it becomes the service of the saints God, exactly in the same sense as the selfishness of a lover becomes dead in the passion he feels for his sweetheart. The Lover can no more labour for himself because the life as an isolated individual apart from his lady love has truly become meaningless. As a commune, the Khalsa has to struggle for the well-being of its individuals. Its activity on the physical plane in the shape of war or peace with its neighbours is but a manifestation of the occasional ourbursts of the inner virality that is gathered in the soul of community.

THE KHALSA IS A CRAFTSMAN
The Khalsa Order is primarily Sadh-Sangat (Holy assembly). Its function is to aid its individual members to disport in this Himalayan Ganga and in the same intense devotion to the aesthetic practice of “Naming Him” as the Sikh peasant just mentioned. It is the gathering of power in silence and such creation of power in the depths of the soul of a whole people is the real activity of any great people.

A Sikh peasant was noticed continuously to utter the Name of God- “Glory, Glory”-and they of the earth asked him why he repeated the same word to no purpose. “I am not quite well,” said he; “my skin smarts, it burns; I feel sharp needles piercing me all over, it is very painful. The air burns me; I perspire, I feel sick; I cry-no one can save me from this hell-fire. And brothers! the only cure for me is this ‘useless repetition’ of this pebble-like name ‘Wah Guru’, ‘Wah Guru’. The only cure for me is this repetition of ‘Glory’, ‘Glory’ that you think useless. My religion is this licking of saltless rocks.” With this utterance, I feel as if I am having a dip in the Himalayan Ganga.

FREEDOM IN SELF-REALIZATION
The religious feeling of this great intensity is as free subjectively as it is restrained in the physical sense. This restraint is not so put on it; it is spontaneous. Wherever the flash of perfect beauty falls on the heart of man, its effect is as of lightning. This vision lifts the human consciousness from the physical plane where it receives the kiss of Beauty, into the salient regions of ecstasy to the pang of separation from it. The devotee of Beauty thus rises and falls into himself. Both the sorrow and joy of the true religious feeling are equally glorious; they react on each other to a still higher fulfilment.

THE PAIN OF ECSTASY
Sleep needs no velvet beds; love knows not caste. True religious feeling causes wounds of love deep within; the devotee has no escape from its poignant pangs of ecstasy. Beauty divine kills man with its fatal flashes, and he lives flut tering like a bird pierced with the hunter’s arrow. The pain of ecstasy is his prayer. He has seen that Beauty which is seen everywhere and yet is forever beyond the reach of the senses.
I spread my arms in the empty air to embrace it, but my hands cannot clasp it; my arms remain empty, trembling with an unfulfilled desire.
“In a dream you met; I rushed to clasp you. But there was only a flash, a glimpse, that eluded my grasp. Only my arms were quivering in the air with a strange ecstasy! -Bhai Vir Singh
“He has killed me now, by one arrow shot at me from His arched eyebrow, I lie dead. There is no cure for me now, for the arrow has gone through my heart.” -Bhai Nand Lal

Silence seals the lips of the Disciple. He had found happiness in himself; nothing else matters. His life is consecration to the Beloved; unquestioning obedience to His Will, waiting for the best wisdom to ripen when it ripens. The Disciple’s heart is a sharp that shivers with music of being, touched by His winds, His waters. His Light, His Flowers, His Beauty in Creation and its variety of Color. Day and night, the disciple suffers from the illness of love, aching for what it knows not. Pain has lost for him its anguish and pleasure its excitement; calm like Bodhisattva but excited like a new blownflower swimming in the light-floods of the dawn. Humanity is in giving away, and the disciple is he who gives himself away. Life is identified with distribution and death with conservation. The disciple recks not, so abundant is the gift of the Giver-genius to him. He distributes His ripened life and love and labor
unconditionally to man, bird and beast. He is the symbol of God. He represents God and so must be God like, feeding all, giving light to all, sustaining life, illumining the breath of man with the inspiration of Nam. There are natural emanations of goodness, forgiveness and freedom from the masks of
worldliness. The Disciple’s presence is enough revelation of the moral Beauty of the Universe. Truly humane, he is the best of men, His religion is that of the sun, the rivers, the snows, blessing all by his very sight.

These three words are used here in a special symbolic sense. Bread for the physical need of man, the animal; Woman for beauty, the mental needs of man, of the intellectual half-man on the way to self-realization; Bridegroom for the Guru or Personal God. The spiritual need of man, of the angel whose two wings of flight are the mind and the body. Man the animal, cannot live without Bread. Man, the mind, cannot be without Woman. And man, the soul, is dead without the Guru. His hunger makes all the subjective worlds objective. His passion makes all the objective worlds wholly subjective. His ever rising aspirations for the Highest are fulfilled by finding Him, the Guru, the God. Bread ceases to be reality where Woman becomes reality and Woman ceases to be reality where Guru becomes it. When the 'Guru' informs man's both Woman and Bread man has entered the path of discipleship (Sikkhi) and his attitude has regained its lost spiritual balance.
extractrof.puran singh

So you cannot fight the battle. You are seeking the peace of the soul without a body. And what is soul without a body. No, I have a Friend Divine that saves me and saves all. If I am to be I shall be of His Command and He knows more than you and I. I believe he makes His servant manifest in a day, in a moment. Greatness is all His. Great men are but mediums of His inspiration. He who is filled with the Will of the Father is great. None else, none else. Greatness is of the service He gives to His servants to do. The bird on the bough that chirps a nascent note of morn is a hero to that extent. We believe that man is as powerless as the babe, as the calf, as the bird.

When religion gets low in us we feel within ourselves an inclination towards the lower thoughts (of love for material gains and passion towards lower tastes.)
In some cases the fall is also a necessity of the reaction of complex emotion you cannot tell. And those supports in their turn are living and they lift up the fallen on their giant shoulders, till the heights are regained, religion, in this aspect of rise and fall in self-consciousness is also beautiful, though I admit that those who have scaled beyond the snow line can never fall back, but the initiates do, and for them SIMRAN-SADH SANGAT provides an infinite elasticity of physical supports to rise.
all human relations and society are physical supports if the initiates take care of not loosing the vital fluid of heaven that comes flowing in to them by the love of the great ones ,then the path surely lies through one continuous ascent But the invisible robbers rob it away ,and the novice lies exhausted ,when ,instead of looking up to the givers ,(being physically still an animal )he gropes for that exquisite ambrosia of life in the animal nature of his ,and by so doing gets still more exhausted and sinks further into it till he can find no way out .suddenly then the anger of gods rescues him ,and the gods pour the fluid again in to the empty cask of his body and fill it again .again the vision bursts upon him ,thus goes on the reaction of religion on man for centuries till he passes beyond the SNOW LINE and is for ever librated from the bondage of ANIMAL LIFE.

Blessed are they who even know this noble struggle ,for beyond it is LIBRATION .Saved are they ,for it is the gods saving them through an eternal warfare ,time is an illusion ,what appears as centuries to us is only a wink to gods .

His life is consecration to the Beloved; unquestioning obedience to His Will, waiting for the best wisdom to ripen when it ripens. The Disciple’s heart shivers with music of being, touched by His winds, His waters. His Light, His Flowers, His Beauty in Creation and its variety of Color. Day and night, the disciple suffers from the illness of love, aching for what it knows not. Pain has lost for him its anguish and pleasure its excitement; calm like Bodhisattva but excited like a new blown flower swimming in the light-floods of the dawn. Humanity is in giving away, and the disciple is he who gives himself away. Life is identified with distribution and death with conservation. The disciple recks not, so abundant is the gift of the Giver-genius to him. He distributes His ripened life and love and labor unconditionally to man, bird and beast. He is the symbol of God. He represents God and so must be God like, feeding all, giving light to all, sustaining life, illumining the breath of man withthe inspiration of Nam.
Prof.puran singh.

I am dying, take me to the city where He dwells. Lay me in the dust which caries His footprints and leave me there! Anoint me with the dust under His feet, I am well. I feel my heart-beat singing the old song again. My eyes open on a new world again. My skin bathed in this holy dust is washed with an undreamt of holiness, and out of its pores flows the Ganga of singing nectar! He passes me by, looks at me and smiles. And the lotuses of my navel, my heart and hundred petalled golden Lotus that hangs with its face down, the Oordhva Kamalum of my head all catch the spark from their sun, and spread themselves once again in the glory of their perfect blossom! Perfection lies in the simple, soft touch of the light that comes from Him. I wave with all my lotuses fully blooming in air, on the tender stalk, and with me wave in the blue waters, my own reflection. I wave as waves a beautiful flower-laden lotus fresh on its stalk; I tremble like the Master-struck note of music in space! I shiver like the aspen-leaf touched by the breeze that flows from His doorstep. Purity is not so pure as I! Good-bye! Good-bye! I roll in my bliss. The moon now sparkles on my forehead. How cooling is the spark of life! I have found in Him all the treasures-In Guru Gobind Singh.

Subtle waves or vibrations emanating from the mind are called ‘thoughts’. There are infinite types of vibrations of love, hatred, envy, jealousy, anger, sensuality, etc., in the cosmos. Depending on the ‘principle of like attracts like’, we attract certain types of vibrations from the cosmos according to our ‘instinct’ of previous and present life. Consequently, these vibrations are potentized by frequent repetition. In this way, we in turn generate and transmit these vibrations in the cosmos. Everything there is in the universe in the material from (seen) had its origin first in thought (unseen). What we speak is a mere expression of thought. poetry, a great writing, a fine piece of art, or a science and engineering marvel are all the results of thought. Thought is, in fact, the primal force of the genesis at the back of all creation. The present universe is the cumulative result of our collective thoughts and feelings. The universe, in reality, is the projection of our mind, which in itself is the store-house or computer of our acquired impression, which is expressing themselves in impulses and thoughts. Every thought has a mental image, hue, from, dimension, etc. It is the: genesis of past thoughts and actions, vehicle of the present life and seed of future propensity, affecting life individually and collectively, and transforming the physical and mental world continuously and imperceptibly. Thoughts travel far and wide in all directions at a lightning speed, carrying subtle notes, which are registered in the cosmic records. Powerful thought-vibrations travel at a tremendous velocity and are received through mental antennas of those who are receptive to such vibrations in the same frequency.

“I see the nectarean lakes in your eyes, You are the music of fellowship.” I see the light of God on your face. Slacken your pace, Let me behold you, Be with me for a while, O strangest of strange Men! Good-bye. Remember me when you get weary of collecting poppies and staining your hands with their blood. Remember me! I am of the City of Joy. My name is- “Blessed be Guru Gobind Singh”. All other names are illusions, conventions, self-deceptions. Remember this one Hymn- the Name has in it the secret of life. This is a star burning day and night in my eyes. Look at the star, Follow the gleam. And passion, O brother of the Way. Life is a glorious passing away. I am born of the flash of the Sword, And my speech is thunder; I do not compromise with darkness, I tear its belly with my rapiers of lightning; You are not born of steel? No The sheen of steel is of the color of the soul. And lightning of the Sword -flash is of the gleam Unknown.

* * * *

Only little birds quiver, their eyes are dazzled and they hide in their nests when the sword-like moves on the face of the restless blades of lightning; But I tell you the smiting scimitar has in it the white sparkle of the bow of God. Put a sword in the belt of the Sikh youth,

and give him/her the draught stirred with the Guru’s dagger, and let his/her soul shine as sharp as the edge of lightning. And he/she should stand up along in the universe to match the strength of his/her arms with the arms of the Sun.

* * *

THE SIKH WOMAN

Never was eastern or western woman so free as when she rose like Sundari, the nurse-sister of the Khalsa in times when the Sikh were pitched against the Mughal Empire. Sundari chose her own vocation, dedicated her whole freed life as the sister-nurse alike of the Khalsa and his foes. The Sikh woman as brave a soldier of the Guru as her brother. The sister of Bhai Taru Singh was waylaid by Muslim ruffians as she was going with a basket of food for the Khalsa in the forest. She warned them, they did not listen. They attacked her, when like a flash of lightning woke her Kirpan sleeping by her side, and the sister defended the honor of the Khalsa. Her foe lay wounded by her side as she fell in a pool of her sacred blood. The Khalsa appeared on scene, all of a sudden, and saw what had happened. A jug of water was brought to comfort her last gasps, but she told them to give it to her Muslim assailant, lying wounded.

His life is consecration to the Beloved; unquestioning obedience to His Will, waiting for the best wisdom to ripen when it ripens. The Disciple’s heart shivers with music of being, touched by His winds, His waters. His Light, His Flowers, His Beauty in Creation and its variety of Color. Day and night, the disciple suffers from the illness of love, aching for what it knows not. Pain has lost for him its anguish and pleasure its excitement; calm like Bodhisattva but excited like a new blown flower swimming in the light-floods of the dawn. Humanity is in giving away, and the disciple is he who gives himself away. Life is identified with distribution and death with conservation. The disciple recks not, so abundant is the gift of the Giver-genius to him. He distributes His ripened life and love and labor unconditionally to man, bird and beast. He is the symbol of God. He represents God and so must be God like, feeding all, giving light to all, sustaining life, illumining the breath of man withthe inspiration of Nam.

http://www.facebook.com/photo.php?pid=720006&o=all&op=1&view=all&subj=24110161377&aid=-1&id=541193152&oid=24110161377

AN EXTRACT FROM “DIVINE LOVE”(khoji)
‘Things Divine’ are beyond the comprehension or grasp of our limited intelligence. They can only be perceived or realized by the ‘insight’ of the Soul – called ‘Intuition’ or the ‘Third eye’ – in the sublime company of the Illuminated Souls, i.e. Sadh Sangat.

When we try to understand secrets of the Celestial World, they hazy vision of our limited intelligence, we mix up and confuse the things of
the two different worlds, and get confounded, resulting in:
Differences
Confusion
Controversies
Confrontation
Ill-will
Hatred
Bigotry and
Hypocrisy
in regard to ‘God’ and ‘Religion’.
The outer religions comprise:
Logic
Learning
Scripture quoting
Convincing discourses
Hair-splitting philosophies
Rites and
Ceremonies.

The intellectual preacher of this outer religions lives in the world of senses, and by his clever logic & theories, builds convincing systems of
Religions out of meager details, writes brilliant treatises (articles), but he is ‘NOT LIVING’, as he is not in touch with the Higher ones; he
knows them not, nor has he the ‘eye’ of faith to see the Real Divine Realm of Bliss, Joy, Peace, Love & Glory.

Religion is meant to:
1. Transcend mind, heart and intelligence
2. Transform intellectual theories and philosophies into practical religion
3. Remold the man in the ‘Image of God’ – as God intended him to be, and
4. Elevate the consciousness of man from materialistic world to the Divine Realm.

God is Man’s elemental need, and religion is a psychological necessity. God is the ultimate fulfillment of life.

The connection of friendship between two individuals is dependent upon trust with which their minds are in tune and there is internal ‘exchange’ between them. When the feeling of trust ‘loosens’ or disappears, then the outer connection becomes superficial and is without benefit. Outwardly they might be meeting and having dealings but internally they become out of tune and the inward-looking partnership or ‘exchange’ is impossible.

Similarly when in the doubt-fallacy state of egotism we forget the Immortal Lord and become out of tune from the Divine Will, then our feeling of fear and faith decreases and gradually becoming faithless we turn apostate thus depriving ourselves of Divine love, blessings, grace and many other spiritual gifts and gains.

http://www.gurbanivichar.com/blog/2007/12/16/introductionjaan-pehchaan-in-english/

As, and when, we become conscious of our Divine Heritage, through inward deep meditation, and in sublime company of Awakened and Illuminated Souls, we partake and enjoy the Divine Blessings, and we shall thereby express and emanate the Glory of Divine Love.



Thus, the spiritual aspirant is wholly purified and engulfed by the Divine Grace and Light of His Presence, so that no trace of: desire, selfishness, greed, passion, complaints, resentment, indignation, malice, discord, prejudice, jealousy, anger, enmity, revenge, and any other base thoughts, are left in his consciousness!



Thus, Divine Love becomes:

all-knowing

all-embracing

all-engulfing

all-pervading

all-powerful

all-absorbing

all-intoxicating,

and the essence of all religions.



Therefore, the aspirant overgrows all conventional religions, and soars in the infinite skies of the Divine Realm! His only True, Eternal, Universal, Living Religions, is to: live in love, move in love, breathe in love, sleep in love, swim in love, soar in love, eat love, drink love, wear love, think love, speak love, dream love, get lost in an ecstasy of love, become an embodiment of Love or 'LOVE personified'!



He becomes a 'LOVE ROSE' of the 'Divine Garden', unconsciously emanating the Divine attributes of:

beauty, fragrance, sunshine, tenderness, kindness, sweetness, forgiveness, compassion, magnanimity, peace, joy, bliss, grace, Love, and thereby: expressing, exalting, glorifying, and propagating the Glory of the LORD, and sharing with others the Divine Joy, Bliss, Grace and Love.

“He was Guru Nanak then, it is Guru Nanak now and it shall be Guru Nanak hereafter.” He sings of Discipleship as a great cosmic process of the moral sublimation of life itself, metaphysically speaking, of God Him-self, starting from the smallest cold of clay to the highest Buddhahood, godhood. It is the Guru that makes God manifest. It is God come in person, come to us as man that starts the new life in us. “The knowledge-All is Brahman is useless, worthless, without meeting Him,” so preaches the great Churala of ancient India to her husband, Yoga Vashishta. And Bhai Gurudas also proclaims that without meeting the Guru in person, there is no divine knowledge anywhere.

“INVISIBLE ROBBERS”
When religion gets low in us we feel within ourselves an inclination towards the lower thoughts (of love for material gains and passion towards lower tastes.)
In some cases the fall is also a necessity of the reaction of complex emotion you cannot tell. And those supports in their turn are living and they lift up the fallen on their giant shoulders, till the heights are regained, religion, in this aspect of rise and fall in self-consciousness is also beautiful, though I admit that those who have scaled beyond the snow line can never fall back, but the initiates do, and for them SIMRAN-SADH SANGAT provides an infinite elasticity of physical supports to rise.
all human relations and society are physical supports if the initiates take care of not loosing the vital fluid of heaven that comes flowing in to them by the love of the great ones ,then the path surely lies through one continuous ascent But the invisible robbers rob it away ,and the novice lies exhausted ,when ,instead of looking up to the givers ,(being physically still an animal )he gropes for that exquisite ambrosia of life in the animal nature of his ,and by so doing gets still more exhausted and sinks further into it till he can find no way out .suddenly then the anger of gods rescues him ,and the gods pour the fluid again in to the empty cask of his body and fill it again .again the vision bursts upon him ,thus goes on the reaction of religion on man for centuries till he passes beyond the SNOW LINE and is for ever librated from the bondage of ANIMAL LIFE.

Blessed are they who even know this noble struggle ,for beyond it is LIBRATION .Saved are they ,for it is the gods saving them through an eternal warfare ,time is an illusion ,what appears as centuries to us is only a wink to gods .

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MY BABA

PROF.PURAN SINGH

Guru Nanak is Divine Humanity with a tap-root running into the fathomless, into that One without a second, whose Name is Truth Reality, who creates, whose presence excites no terror, no fear, even in the tender heart of chicken, who transcends all shapes and forms of times and space, who is the unborn immortal spirit of all Life. GURU NANAK to me Personal of the impersonal Akal Purkh The Deathless One. Through GURU NANAK flows to us the current of life. Without the Sat guru, Sikh can aspire after the realization of truth. To hold direct conversation with God may seem to be a very charming spiritual ideal, which the modern man has developed, but I am sorry to say it is not true. GURU NANAK says that truth can be realized only through the grace of the Sat guru. GURU NANAK is the Sat guru. He is the spirit of God, without which no one can speak to HIM. This spirit is above names, above languages and it is a gift of the Sat guru, decorated with which the man can talk to God. With words having significance something like this, begins the Song Eternal into which GURU NANAK is made in his own image. The Life of GURU NANAK twinkles like star in every letter of this Song. GURU NANAK lives amidst us, in the little “CHHAPARI” - HUT - of a true Sikh in the personality of GURU GRANTH SAHIB, in the glory of a galaxy of countless stars. GURU GRANTH SAHIB shines in the temple of the Sikh heart with the glory of a book, as some say and others see. Behold - it is GURU NANAK, the White-bearded BABA - seated in an invisible manner in the Word-Constellations of GURU GRANTH SAHIB that are grouped by the cosmic forces into such an order that all these Word-Constellations taken together represent to the believing Sikh the Eternal GURU NANAK. He is always with us. The BABA is with me wherever I go. He is with me when am on my duty. He is with me within the four walls of my house. He is within my heart. Behold the mine rat of my heart is golden and there, by the Grace of the BABA, I have the Amritsar within me!

The true Sikh is no imitator. His Master, His Sat guru is above birth and death. It was his Mercy that he appeared at Talwandi.then in the form of GURU ANGAD he resided at khadur; as GURU AMAR DASS it was his effection for us that he appeared as GURU AMAR DASS,who built the holy city of goindwal. As GURU RAM DASS built the golden temple in the tank of immortality. It was his boundless favour that as GURU ARJUN DEV he laid himself down for the guidance of the whole world in Guru Granth Sahib. GURU NANAK gives us Seli and Topi so that his Sikhs may not confuse Divine Love with mere death when he appeared as GURU HAR GOBIND. GURU HAR GOBIND saluted the Seli and Topi for he wore it once. Who else could reject them but GURU NANAK himself? As GURU HAR GOVIND, he wears the Sword. Behold! GURU NANAK with his flowing White Beard come with a Sword in hand for you Very charming indeed! As GURU HAR RAI, GURU NANAK again rises in a reverie of Love, lest his Sikhs misunderstand Sword.

GURU NANAK wanted to establish the one Law of Love both in peace and in war. The same Law operates through both. It is Love that in one aspect worships Christ and in another crucifies him. This is what he wanted to make clear to his Sikhs. GURU NANAK is always conceived as an old man, even his Mother and his Nurse saw him as an old man at Nankana Sahib. He invited them to see him in GURU HAR KRISHAN as a child. From old age, he goes back to infancy and how wonderfully he shifts his form from one to another to show that he is above form. This GURU NANAK has been the Spirit of all Saints and Sages. He is the genius of purity, devotion, love and God. How beautifully he wishes to astonish his Sikhs by coming to them in so many forms. There comes GURU NANAK at Bakala. None but Bhai Makhan Shah, Lubana Sikh, could recognize him. GURU NANAK in his last appearance as Glory-crested GURU GOVIND SING H is at his best in all his aspects of Spiritual beauty. He is in this form a million-personed person. He is with many hands here. In one hand he holds Love of man for Guru and God, in another a Sword, in another a Chakkar, a bow, in another a Sankh, in another a Shield and behold! He comes to entrance the true Sikh. As GURU GOBIND SINGH he rides on horse back, keeps elephants and lives and Sarswati, the Goddess of learning, and Lakshmi, the Goddess of wealth, waiting at his door. In Kaliyuga, GURU GOBIND SINGH renews the stamped deed given in the Upanishads that these two Goddesses shall wait with folded hands at the doors of a Brahmagiani. The life of Spirit is not that of a beggar but that of a giver. It is a rich life. No desires of corn loaf about there The things of the world are not given up for the darkness of the grave but for a mansion whose floors are daily swept by the suns and stars. The winds and waters, the fires and all the cosmic forces are his. GURU NANAK’s Sikhs are not pale, haggard, pessimistic, foolish-looking weaklings, denying everything unto themselves by filling themselves with morbid resignation and renunciation, but they are hermits With the ruby co lour, glowing with light, over-flowing with life, bubbling with joy and making a natural bold, vehement, daring, ready people. The Sikh is good because his Sat guru is eternally alive. The Sikh knows no anniversaries of the birthday or the de3thday of His Guru. Such things only appeal to the willing crowds.

The willing crowds come together drawn by names newly invented and it is good that they come together, for on the devotee, who even once in his life calls on GURU NANAK, my BABA - is so divinely loving - calls on him from age to age till the caller is admitted in. My BABA loves crowds. He comes there and silently watches and picks his own. Therefore the crowds should come together. I am glad of the crowds that sing aloud the BABA’s song and may they love him for ever and ever III I don’t therefore deprecate the gladness that is generated in the Sikh circles by mere names, but I wish to urge upon them that for a Sikh “everyday is a New Year’s day and every nigh a Xmas night”. This phrase again refers to the very day celebration. This too is inadequate, for the Sikh celebrates the jubilee of the Guru with his every breath. In his march from darkness to light, from mortality to immortality, from matter to spirit, the Sikhs bow down to the BABA at every step. He, who does not feel the inspiring presence of GURU NANAK in his soul with every breath, may be anything but what GURU GOBIND SINGH may call his Sikh.

On the eve when the Khalsa is going to assemble for the celebration of the anniversary of the birthday of GURU NANAK (the writing of which words just at the moment of my inebriation makes me miserable, but yet I have to write to make myself understand), I call on the Khalsa to he living enough to celebrate the jubilee of the heart of our heart with every breath. This is the glory of the Sikhism.

It is a difficult thing to develop a taproot. But what is life without a taproot? On reading the paragraph quoted above, from the writings of Henry David Threrean, I find a definition of greatness, which I never read before. He is great who has more life in him. Only he can have more life that sends a strong and large taproot into the soil, which gives life. When by meeting a person, you see more of hope, joy, life coming to you, then know for certain that he .5 ‘alive’. My BABA says, only those live who love the Lord and none else! When you would meet a lover, you will see new ideals, new thoughts, new hopes, and new activity of a higher kind coming out of you. Patanjali is of opinion that Yogi can multiply intellect and beauty. Have seen the Guru’s Sikhs actually producing those effects. If anybody asks you to lecture on greatness, instead of lecturing please go about measuring their taproots. If you can pass your hands under them, you would know how poor they all are with all shows of petty-greatnesses. (Belief is the only point in the human consciousness from where the taproot goes deep and deeper down into the infinite, the Soil of Life, and which alone defies all attempts of intellectual analysis to find out its limits). Belief alone makes a man great and nothing else. It alone makes him alive. Belief creates life in this world. Intellect spends it. Intellect is the consumer and Belief, the producer of life. All intellectual people become great by spending what the believers have produced in the invisible. God is great, who created gold and silver and gems and jewels and not those who mine them out and heap them in their houses, which they build in such magnificent styles with God’s granite and marble. If Belief is taken out of the world for a moment, then where will be a famine of the very life.

GURU NANAK makes those who hate him now, love him finally. He sees in their loving him, their safety. One chief characteristic of GURU NANAK is that he does not wait for men to come to him for salvation. No. He goes about saving them. He is the Suns of Suns that floods us all unaware with life. He makes the Sikh sleep in his lap and behold the Sikh is sleeping while the Guru is awake, watching him with the music of his sweat lullaby ‘WAH-e-GURU’. GURU NANAK “pours floods of love and hides himself”. When the Sikh thus drawn by the Guru himself lives in him, then the Guru himself slowly begins to draw up his consciousness in the form of a “Tap-root” and he lets its tips and hair-roots feed on Himself. Of course the man is an inverted tree of nature. The Guru thus enters into the Sikh and the Sikh in the Guru and this is the esoteric initiation of a Sikh into the Realm of Truth. The Sikh begins to live only from the moment when the Guru enters into him. The process, which gives life, cannot be intermittent. The genius of GURU NANAK in many places, as in poets, shines only in lightening ‘flashes’. Then it is not a continuous glow. Poetry or what I call NANAK FLASHES only invites us to Him, but cannot sustain us. Poetry is Maya that cannot be without him, but still is not He. This seems to me to be the significance of the One Commandment that we have received from the Guru and the only one received for ages “Live with me with every breath”. Unless we live with him we shall be dead. Such is the life of the Sikh blessed by Guru Nanak himself.

Before I part, let me whisper in the ears of the reader and in the ears of the assemblies that are going to rejoice in congregation on what they call the birthday of GURU NANAK.

My BABA is with you, about you, within you, whoever you may be, even if you know it or not. You live, move and have you’re being in Him. He is my and your Personal God. Have no other concern on this Earth but of truly loving Him, that is, living in Him breath by breath.

SAT SRI AKAL.

Spiritual Power

When we look at something our attention is drawn towards it.

In the materialistic world this attention dwells on the many folds of the mind:-

1. on things that are visible,
2. on our physical self,
3. on mental tendencies,
4. on the emotions of the intellect,
5. on the hue of past lifes,
6. on religious inclinations.

The mental hue of each and every living being is different.
This is why, what one persons likes another dislikes or detests.

The ‘hue’ or colour of our mind is made from the colour mix of our thoughts and actions. The more these thoughts are repeated, the more formidable is the effect of such thoughts which:-

thrust
permeate
seep
into us.

In this way our

thoughts
thinking
recollections
tendencies
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desires
taste
knowledge
inclinations
sentiments
faith
habit
action
religion
character
aim of life
sub-conscious
life
fortune keep building and changing.





















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When we pass by a shopping centre, numerous things and people etc appear before our eyes. Our attention is drawn towards only those things what we are familiar with or those which attract us. All other things seen, pass through our sight without making an impact and are subsequently forgotten.

In the process of giving fulfillment to our inclinations we:-

give importance to
repeatedly think of
recapitulate
nurture
keep using
keep remembering
keep utilising
keep imagining

only those thoughts (that capture our imagination).

To mentally ‘picture’ or imagine thoughts

interest
one pointedness
attention

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inclination
devotion
perseverance
zeal
effort

is essential. But it is only though such intensity, concentration, and perseverance of these mental virtues that results are obtained.

In other words the intensity, resolution, and single mindedness with which we focus our mind and pay heed and work upon some thought that we will be able to mentally picture or imagine the thought in its true sense. This mental law or principle is applicable to practically every facet of our life (as in our):

in studies
in business
in being employed
in skillfulness
in fine arts
in music
in research
in literature
in service
in religion
in worship
in yoga
in love.
By

repeatedly recollecting
recaptulating

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thinking
practicing

power takes root in the thought (that is in our mind). The greater our

interest
intensity
concentration
attention
practice

in some thing, to that extent the thought (in that thing) will gain enormous power and thrusting into the depth of our mind, it will seep into the sub-conscious mind and we will be controlled by that thought. In this condition even if, we become tired or exasperated by that thought, and in our misery we wish to let go of it, we will not be able to free ourselves of the diabolical ‘thought’ because it has become the very ‘colour’ of our mind by thrusting, permeating and seeping into our sub-consciousness. According to the overall colouring or disposition of the mind our

power to discern
ability to test
ability to challenge or contest
ability to set the aim of life and
sub-consciousness

keeps forming.

According to our self created’ touch-stone’ or sub-consciousness we keep being influenced by the external environment and the internal
steam. According to this influence our ‘direction of life is set’.

In the say way the ‘steam’ or its colour that appears out of our sub-consciousness, is called ‘character’ This is the over all result of our thoughts, attention, inclinations, habits and the practice of deeds.

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According to the colour-tint of the sub-conscious, our mind initiates the

discernment
challenges
decisions
recollections
aspirations
action
discipline

and faces the consequences.

In this way scrutinising some thing with our ‘touch-stone’, we tend to label
that as good or bad.

In doing so our
interest
attention
keenness
tendency
disinterestedness
hatred

becomes apparent.

As the discerning power of each and every mind differs, the challenges (the mind faces) and its behaviour too is bound to be different.

This principle operates in every facet of our worldly and mental life.

The ‘focus of our attention’ depends upon the keenness and the intensity of devotion (behind the attention).

Our enthusiasm or ‘strength of belief’ depends upon the colour of our mind.

The ‘colour’ or behaviour of our mind is the overall result of the reinforcement or constant repetition of some specific thought.

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The ‘hue or colour’ of our thoughts arises from the steam of the external environment and internal sub consciousness.

The effect of the outside environment on our mind depends upon:-

1 The company of individuals
2 The company of books
3 (the nature of) entertainment (cinema, T.V. etc.)
4 The hue or colour of the sub conscious.

Under the influence of base (low ) company, or ‘negative company’, base inclinations arise and the mind runs towards sin and evil deeds. Our attention or consciousness gets scattered and becomes powerless. This is the reason why we cannot focus our attention on any one point.

Ordinary people and seekers have this common complaint that while doing paath and simran their mind cannot remain still, it keeps running.

If our attention gets focused on some wrong point, then that ‘thinking’ becomes a conviction and (such a conviction) can bring about disasterous consequences.

Here the example of individuals like Hitler, whose focus on wrong convictions have caused unbearable and unspeakable cruelty, and which are still taking place, can be given.

Hence it is through the company (that we keep) that we imbibe positive or negative influence which then gives rise to

thoughts
emotions
attention
inclinations
colour
enthusiasm
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concentration
power.

Kabeer, the mind has become a bird; it soars and flies in the ten directions.
According to the company it keeps, so are the fruits it eats. 1369
Another example that is apt here:-

If someone keeps the company of an opium addict and he occasionally takes opium, over a period of time it becomes a habit and he too becomes an ‘addict’. After some time the effect of opium gets so deeply entrenched in his system that he literally becomes an ‘embodiment’ of opium. In every aspect of his life – in his thought, speech, looks, thinking, dealings, interactions, the ‘flash’ of opium exhibits itself. The stamp of opium gets stamped on his individuality. He becomes ‘opium personified’! In this state, knowing the harmful effect of opium, he still cannot get rid of the slavery of opium. The same is true of alcoholics.

It is clear from these examples that under the influence of negative company, by repeatedly indulging on some special tendency, the thoughts and attention related to that tendency will become more powerful as they ‘mature’. It is very very difficult to free oneself of its slavery.

From the above thought process it is clear that the ‘root cause’ of a good or bad life is indeed our ‘company’.

The ‘tendencies or colour’ that has permeated and seeped into the sub-conscious cannot be easily changed because this ‘colour’ or ‘steam’ spontaneously keeps manifesting its ‘flash’ or ‘stench’. However, there is a way to save this life from the base external influences.

So if we want to make our life good, sublime, beautiful, virtuous and peaceful then firstly we:-

1. have to give up the base –negative company.

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2. keep away from books which pander to sensual desires.
3. have to protect ourselves from the sensual entertainment, cinema T.V. etc.
4. Get rid and forget the sensual or lowly thoughts at once for if attention is placed on them, they will become even more powerful.

Opposed to this is the urgent need and mandatory command to:-

1. keep the company of beloved gurmukhs (those who heed Guru’s counsel without question), spiritally evolved souls.
2. doing Gurbani paath, kirtan and contemplating on its the intrinsic meaning.
3. Reading the writings of blessed gurmukhs.
4. Derive benefit by attending ‘holy congregations’.
5. ‘Naam simran’.

Using the above method as we continue to keep the lofty spiritual company :-

1. the colour of our thoughts will change.
2. the mind will become purer.
3. the attention of the mind will become focused.
4. attention will begin to settle
5. tendencies will begin to change.
6. the discerning power will become refined.
7. the ‘touch-stone’ of the mind will become sublime.
8. the challenges will take on the right proportions.
9. a higher purpose to life will be revealed.
10. The discerning mind will manifest.
11. the mind will rise above low mental routines and chores.
12. intuitional illumination will come into being.
13. The awakening of the ‘shabadh’ will take place.
14. Hukam or command will be revealed
15. Naam simran will make its presence permanent.


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The rays of the sun, falling upon a piece of convex lens converge or condense to become a powerful concentrated ray. In this concentrated and condensed ray, the intensity of heat increases to such an extent that it burns through paper whereas the normal ray has no effect on paper.



The waves or rays of our thoughts or consciousness are closely analogous to the example given above. As our thought waves or attention concentrate and condense, to the same degree their power continue to increase.

The more our thoughts are concentrated and condensed – the more our mind becomes powerful and dynamic, with which many psychic phenomena can be performed.

It is an accepted phenomena that the evil look that arises out of intense jealousy or the intensity of low thoughts can directly affect people. The manifestation of the power that arises out of the concentration and practice of the attention on low thoughts is called ‘nazar’ (or evil glance) or a curse.

If the miracles that result from the mental power of attention’ of low negative) thoughts can be given credence (or believed) then it follows that miracles (namely) blessings, wondrous feats, the occult power that result from the concentration on lofty and divine thoughts too, can take place because all these miracles are but the result of mind’s concentration or the intensity of the attention.

The following ‘mental-feats’ come under the ambit of mind – power:-

occult powers
magical performances
tantric spells
miracles
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manifestation of the spoken word
prophecies
mind reading
demonic spells
jugglery

The subtle vibrations of our thoughts disperse into the entire ether and the details are recorded in the environment or in the ‘computer of world mind’. These thoughts are of different cycles and wavelengths and they get recorded and deposited on those specific cycles and wavelengths having the same characteristics. The cumulative effect of these extremely subtle thoughts, the colour, or the odour little by little affects the environment of ether and makes it cloudy (or murky).

In other words the effect of all our good or bad thoughts from
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moment to moment gets ‘deposited’ on similar cycles and wavelengths exhibiting various characteristics in the subtle computer of ether. (These cycles and wavelengths) get so powerful that through the overall worldly environment its good or bad effect, influences all the minds vibrating on those cycles and wavelengths.

This means that the good or bad effect of our tinniest thoughts:-

1. first affects our own minds.

2. then it changes and ‘clouds’ the subtle environment of ether.

3. In the environment of ether similar specific thoughts merge together and become ‘powerful’.

4. Those good-bad ‘powerful’ thoughts boomerang and make a forceful impact on our mind.

In this way we are caught up in the poisonous vicious circle of our own thoughts from which it is impossible to extricate (or free) ourselves.

This is how the influence of the thoughts of our minds and deeds affect the masses and the effect of (collective) thought of the masses (in turn) affects our minds through the environment of the creation.

Thus we are directly responsible for making the environment around us good or bad and consequently become the co-sharers of the good – bad odour.

Today the era of ‘kaljug’ predominates. The entire environment of the creation has become extremely dirty and dangerous. This has caused social decline to increase to such an extent that our sacred religious institutions could not escape from its engulfment.

The sad thing is that those sacred religious institutions from which, we were supposed to receive peace, comfort and faith-filled worship and which were to protect us from ‘’worldly degradation, themselves have become centres of :-
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false deeds
rites and rituals
jealousy and duality
enmity and confrontation
quarrels and fights
greed
hypocrisy
ego.

1 How to save the creation?
The holy places of worship in the world are polluted, and so the world is drowning.........
The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost....... 662
2 Modesty and righteousness both have vanished, and falsehood struts around
like a leader, O Lalo. 722

3 The rulers dealing in evil, a reversal where the hedge attacks the field (it is supposed to protect) Bh. Gurdas

4 The world is moving towards a satanic path. Bh. Gurdas

Although we have become distressed by this social and religious decline and suffer internally, but no firm , concrete, effective step has been taken to redress the situation.

Take note, the redressing of this degradation first has to start from the thoughts of our own mind otherwise our hollow parchaar (preaching) can have no effect whatsoever.

From the results of our current hollow ‘preaching channels’ it is clear that in spite of

1. numerous religious rites,
2. numerous religious institutions,
3. numerous sermons from religious texts,
4. numerous religious preaching
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5. novel means of preaching,
6. numerous ‘paaths’ and worship,
7. numerous rites and rituals,
8. yogic postures,

our mental and religious decline is on the increase.

Although we continue to complain and criticise about this decline, but we are unable to set aside the degeneration (brought about as a result) of our past ‘life – channels’.

In every aspect of our life we lean out for support or direction to this decline and we do not even hesitate to utilise legitimate-illegitimate means to fulfill our good or bad needs.

The poisonous mental ‘diseases’ of this decline have increased and become so powerful that like T.B., these diseases have forced, permeated and resided themselves into our body, mind, intellect and the sub-conscious. Daily these are becoming more dangerous and overpowering.

If the effect our thoughts can reach such depths and become so dangerous, then (for our own good) we have to keep watch on our thoughts. But (it looks like) we couldn’t care less, and knowingly appear unconcerned (when) we continue to live our life according to our past habits.

In this way we are making the mental disease T.B. even more serious and dangerous.

We debate and raise a hue and cry about the ecological pollution that affects our houses, roads districts, towns but we are unaware, indifferent and heedless about the terrible consequences of our internal mental degeneration.


The important thing that needs to be understood is that while the physical diseases (of an individual) will end with death, the self inflicted mental diseases


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in the subconscious will continue to cling on to the being even in the births hereafter.
The world is already filled and overflowing with degeneration. If we cannot reduce the poison of this mental decline, we have no right to contribute to its increase.

The main reason or seed for tension, selfishness, egotism, hatred, duplicity, enmity-confrontation, quarrels, fights tyranny, cruelty that predominates in the whole world is the accumulative effect of our own thoughts. The overall effect or ‘hue’ of these thoughts is reflected in every aspect of human life.


God, created for his off-spring, man, a heavenly world which provided for all kinds of peace and comfort. But we, through our lowly thoughts, base tendencies and evil deeds have turned a heavenly existence into a hellish one.

In this way we have ‘ourselves harmed our own self’ thereby experiencing hell and making others suffer as well.

Kabeer, the mortal loses his faith, for the sake of the world, but the world shall not go along with him in the end.
The idiot strikes his own foot with the axe by his own hand.1365

Human mind is un-consciously and incessantly weaving and shaping his own good or bad world-within and around himself- by his own thoughts.

Every thought-good or bad-emanating from the mind- send subtle vibration allover the Universe, through electric waves, which are registered in the infinite and perfect Universal computer of ETHER.



Thus billions of thoughts-emanating every moment- from the minds of the whole Universe, are being registered and processed instantaneously by the~ Universal Computer and shelved into LIKE wavelengths of ETHER. The cycles and wavelengths of 'various hues and kinds of subtle vibrations accumulate and shape the environment of the 'Universal Mind', just as in the case of human mind and sub-consciousness


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In this subtle cosmic process-our thoughts have profound influence to :-
I. Directly shaping our character, fate and destiny.
2. Indirectly moulding and modifying the subtle environment of the
Universe.
3. Recoiling back on the whole humanity-collectively.

In fact every thought is a dynamic 'Seed', which sprouts and spreads in the mental-world, and engulf the entire Universe, to make or mar our lives, according to the nature of our thoughts.

This explains the tense and vicious environment of selfish- ness, pride, unrest, strife, jealousy, cruelty and wars-prevailing all over the world-inspite of numerous professed religions and cults, and pious efforts of August institutions like U.N.O. etc.

God created a Heaven for his children-to live and enjoy it. But we-'prodigal' sons of Earth-have turned it into Hell, and created a 'vicious rendezvous'-under the influence of our baser and depraved thoughts, and degenerated moral values.

Dynamic cultivated thoughts are so powerful that they are capable of modifying the cumulative results of our present and past lives. They are so insidious and permeating that they can have profound effect on our future lives as well.

The sound of a particular wavelength is caught and relayed by any radio set, tuned to that particular wavelength.
Similarly wavelength of acquisitive, intense feelings and emotions of subtle thoughts are caught, perceived and conceived by our 'mind-radio'-tuned to that particular wavelength anywhere in the vast cosmos.

This means that cumulative result of our good or bad thoughts are registered in the ETHER, and caught and conceived by any 'mind-radio'-whenever and wherever it is tuned to the particular wavelength of that original thought.
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Similarly the current of a singular thought-passes through all the 'mind radios'-tuned to that particular wavelength.

This explains why drunkards and villains, or noble and pious people, are attracted and joined together, proving the idiom-'Birds of the same feather flock together'.

We are daily witnessing this principle in our 'Audio- Visual' process of electronic science.

Thus, principle of attraction and communication on the same wavelength is working invisibly and imperceptibly throughout the universe, even beyond the limits of 'Death', and subtly effect our mind process, shape our environment and relationship in the next life.

A recollection is called a thought.
Focusing on a thought becomes attention.
According to inclination or interest, attention becomes intense.
From intense attention emotions arise.
The subtle flight of thoughts in emotion is deemed to be emotion.
Interest and inclination leads towards action.
Through the practice of action, habits are formed.
Through the practice of habits tendencies are formed.
Thoughts resulting from deep tendencies give rise to our behaviour.
According to behaviour character is formed.
According to our character life is fashioned.
According to life or future is created.
In this way spontaneously caught up in the cycle of deeds, without any awareness, we keep doing deeds and facing the consequences.
The prime cause or ‘seed’ for these mental states is indeed our recollections or thoughts.
It is clear from the above discussion that our deeds, habits, behaviour, life, fortune depend on our good or bad thoughts
As you plant, so shall you harvest; your destiny is recorded on your forehead. 134

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1 He sows seeds of poison, and demands Ambrosial Nectar. Behold - what justice is this? 474

2 Fareed, the farmer plants acacia trees, and wishes for grapes.
He is spinning wool, but he wishes to wear silk. 1379
3 Whatever I did, for that I have suffered; I do not blame anyone else. 433

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LOVE IS INNOCENT

Love is innocent labor to find our own share from the infinite beauty of gods. Exactly some times we get it without much effort and sometimes we stain oceans and get nothing. Love is not only labor but also fruit, we must turn our eyes upwards and see to the fruits, and I do feel that man reduced to the sorry dimensions of his, becomes dead and yet, every philosopher I met says that self-realization is the greatest love.

THE LAST WORD
The following words were addressed by Guru Gobind Singh to the Sikhs at Nander on the day of his departure from this planet:
“Wherefore always abide in cheerfulness and never give way to mourning. God is ever the same. He is neither young nor old. He is not born, nor doth He die. He dealeth not pain nor poverty. Know that the true Guru abideth as He. His creatures who are steeped in bodily pride are very unhappy, and night and day subject to love and hate. Ever entangled and involved in the deadly sins, they perish by mutual enmity and at last find their abode in hell. Yet for the love of such creatures, the Guru assumeth birth to deliver them. He hath instructed them in the true Name and very fortunate are they who have received and treasured His instruction, By it, they are enabled to save themselves and others from the perils of world’s ocean. And, when after drought, rain falleth and there is abundance, the Guru seeing human beings suffering and yearning for happiness, comes to bestow it on them and remove their sorrows by his teachings. And as the rain remaineth where it falleth, so the Guru’s in. struction ever abideth with His disciples.
“The Sikhs who love the true Guru are in turn loved by Him.”
“O Khalsa ! remember the true Name. The Guru hath arrayed you in arms to procure you the sovereignty of the earth. Those who have died in battle have gone to an abode of bliss. I have attached you to the skirt of the Immortal God and entrusted you to Him. Read the Granth Sahib or listen to it, so shall your minds receive consolation and shall undoubtedly obtain an abode in the Guru’s heaven. They who remember the true Name render their lives profitable, and when they depart enter the mansions of eternal happiness.
“I have entrusted you to the Immortal God. Ever remain under His protection and trust none besides. Wherever there are five Sikhs assembled who abide by the Guru’s teachings, know, that I am in the ‘midst of them. He who serveth them shall obtain the reward thereof–the fulfilment of all his heart’s desires.
‘Read the history of your Gurus from the time of Guru Nanak.”
“Henceforth, the Guru shall be the Khalsa and Khalsa the Guru. I have infused my mental bodily spirit into the Granth Sahib and the Khalsa”.
He then put on a muslin waist-band, hung his on his bow on his shoulder and took his musket in his hand. He opened the Granth Sahib and placing a coconut before it, solemnly bowed to it as his successor. Then uttering “Wah Guru Ji Ka Khalsa, Wah Guru JI Ki Fateh” he circumambulated the sacred volume and said, “O Beloved Khalsa ! let him who desireth to behold me, behold the Granth Sahib, obey the Granth Sahib. It is the visible body of the Guru. And let him, who desireth to meet me, diligently search its hymns. And lastly, keep my kitchen ever open and receive offerings for its maintenance.”

Guru Gobind Singh Ji : by Prof. Puran Singh
Wednesday 27th of September 2006
Prof. Puran Singh Ji
This article is a poetic meditation on the 'Rider of the Blue Steed,' the Tenth Guru. The special feature of Puran Singh's articulation is that it is a free intermix of the conceptual and emotional, distinguished from the cerebral hermeneutic of the West. Guru Gobind Singh emerges from the dimension in which an unusual integrity of the antahkaran (mind, soul, conscience, heart,and understanding) begins to envision everything in real and symbolic terms, simultaneously. On a cautionary note, one shall not commit a literalistic fallacy that occurs due to one's being naïve about the symbolic and phenomenological operations of the mind. The punctuations and spellings have been amended to reflect the contemporary parlance; NO word is added or omitted. The original rendition of the article is not known; this version is adapted from a journal titled Puran Singh Studies, Vol. 1-2, Jan-Apr 1981, Panjabi University, Patiala.]

Guru Gobind Singh Ji
They of India have not understood Him. Gandhi calls him a "misguided patriot." Men of this world, who wish to comprehend Truth by their own intellectual measures, are forever incapable of understanding the true nature of Inspiration, which is the life-breath of the really great. Whenever they approach such inscrutable personalities, they make but grotesque estimates. After centuries of intellectual advancement, they stand still exactly on the same spot, utterly incapable. In one age to them, Joan of Arc is but a witch and the end of the intellectual justice is to case her in fire. Today the ghost of non-violence is let loose and Guru Gobind Singh is a "misguided patriot." Christ says, "Judge not." Because we are not omniscient nor seers of all the three times - past, present, and future - it is impossible for us to judge truly even common fellowmen like ourselves, in spite of an intimate contact and even identity of our natures and motives. Much more difficult becomes our forming opinions about beings who have in their inner nature, transcended our plane of existence.

The intellectuals who are great, who are famous these days, at best, are but synthetic personalities, the mere laboratory products of the systems of the schools of man-made, mind-born Ethics, and are but toy replicas of the great, whose conduct is spontaneous, whose character is the radiation of the sun.

They are the products of those mysterious cosmic processes, which make the sun and the moon. For the dead toy replicas of the great it becomes physically impossible to analyze the inner motives of the beings of immortal inspiration. All opinions expressed by such lower men about those who live, move and have their being in acceptance of the cosmic inspiration, are as false as the opinion of the clergy who declared Joan of Arc a witch and sentenced her to be burnt alive.

Sword is the symbol of the creative processes of that mysterious incomprehensible Creator-Complex of nature. Nature is not Creation they say, it is spontaneous evolution they say; it is not Being they say, it is Eternal Becoming they say; it is not spiritual they say, it is material and mechanical they say; it is all electrical substance they say; it is not soul they say; but only the insane doubt now that it is a complex. No one view can define it accurately. Guru Gobind Singh sees the flash of the sword in this dark mystery complex. He sings his "Song of Sword" and by its cadence transmutes the miserable wretched people of Punjab, not into temporal kings, a miracle, which even an ordinary worldly man of empire carving ambitions like Sivaji, could perform in transmuting his mercenary soldiers into Peshwas, but into Phula Singh Akalis. Cut these disciples of Guru Gobind Singh as they did cut Bhai Mani Singh, instead of blood, the nectar of inspiration flows from their veins. The name of the Eternal resounds in their bones and as they of the world sawed them asunder, only that glorious cadence (Sat Nam) was in response to the axe strokes. His disciples rose all of a sudden from nowhere, as Superman, who were, as the same time, like the clouds of the sky, raining as they were bidden to rain, and striking down like the bolt of heaven as they were bidden.

Not protest but obedience was their creed. Their protest was one with the protest of the Divine Creator complex, called Hukam by Guru Nanak in Japji, and it shone in the Image of Sword seen by Guru Gobind Singh.

The Khalsa came ready made from Him … that blue-wearing Superman, armed from head to foot wholly dedicated, ready to die - the historian says, as Minerva from Jupiter - a highly explosive personality, showering both nectar and thunder, as the merest tool of the Cosmic Complex.

In human history there is no example of such transcendent inspiration, unless we go and see the personalities imbued with the Bushido spirit of Japan, as transmuted by the spirit of the great Tathagata. I have often said that Guru Gobind Singh created a spiritual Japan in the Punjab out of His spirit and he can be sympathetically understood only by the Bushido spirit of Japan as informed of Buddhism.

Riding His Blue Horse, clad in the robe of the whole starry Heaven, and followed by His Five Horsemen, he goes riding by the doors of His lowly disciples still and as the horses strike the rocks, the sleeping ones awaken still and sing:

O King of Purple eternity,
who loves us,
Who comes and lies with us at,
Night unknown to us,
Comforting us in our distress,
O Weaver of the Crest Jewel of all-Godliness,
all-Humanity,
Come and meet us the peasants of the Punjab.
O Glorious Guru Gobind Singh!
Come ride through our hearts,
Come ride through our eyes.

Guru Gobind Singh is the Indweller of Souls. He is the vision that vitalizes the decaying the finite centers of life with the touch of the Infinite. Name Him and you are transported. Name Him and you ride very death to His Door. Woe be for the day, who, surrendering their soul to the false brilliance of any intellect, the disciples of the Glorious Guru would turn their back on Him - once before in history, they did so. The disciples left Him at Anandpur. But they found no place to go to. Wives denied their husbands, mothers their sons, sisters their brothers - for the Punjabi Sikh woman truly saw there is no life but with Him. What is the world without Him? So they died. So they lived.

Said Khan the Moghul General doubted. All have intellects, not only the modern subtle-minded Hindu. Guru Gobind Singh came riding His Horse to him in his camp. Sayeed Khan leveled his gun at Him. It missed the Guru. He was asked to try again. Said Khan put his head on the Guru's feet. He was informed. The camp lay where it was. The armies of the Moghul still besieged Anandpur. But Sayeed Khan went up to the hills singing Him, as a maiden, falling in love with her man, renounces all and sink into the depths of life. But the Guru does not show Himself to those who have not entered the shrine of Acceptance, who have not understood Reverence, who have no wonder in their eyes, and who love not the spiritual Beauty, which transmutes man into angels in an instant. Perfection is in His Glance.

There is no standard in the East or in the West by which these intellectuals can form an idea of the inspiration of the Infinite. It was a stream that flowed to Him, which He received within Himself. "I was," said he, "Reluctant to come here on this earth. But I came."

My soul is still engulfed in that current of Inspiration-Infinite.

He came and he went. Only the trail of his garment, still shines, the sound of the hoofs of His steed is still audible. Wrapped in that shining garment, listening to that sound, we go daily where He is. This is the religion of His Disciples. Our eyes are red with the glory that He has shed on our paths. And we go on.

His sword waves the lightning flashes in the cloud-filled sky, but it rains after the centuries of oppressing heat.

"Man is the Temple,
Let this flame burn within there,
As the Lamp of the Eternal,
They are my Khalsa,
In whose hearts burns this Inspiration
Of the Infinite, day and night.
The story undimmed,
He is the pure."

(Prof. Puran Singh)

Lekh 24 ‘KARAAMAAT’ MIRACLE




When some unusual or rare and unexpected thing happens then that event is referred to as a ‘wonder’ or ‘miracle’.

To make this subject clear there is a need to discuss the under mentioned aspects -

1. Our mental state.

2. A natural wonder or divine miracle.

3. Miracles produced by the power of the intellect.

4. Miracles produced by the power of the mind.

5. Miracles produced by the divine power.

1. Our mental state

The effect of an external wonder or ‘miracle’ on us depends on our mental state.

When a child is born and he opens his eyes, every scene around him appears new, strange and upon his face can be seen a look of surprise or wonder. The reason for this is that the film of his mind is entirely blank and the child is innocent. The first scene that registers on his mental ‘film’ is itself new for the child, appearing as a strange and surprising ‘miracle’. After some time the child becomes familiar with this scene. Thereafter this ‘scene’ does not remain new or strange and he is no more surprised by it.

Similarly when lantern, bicycle, motor (cars/cycles), electricity, railway, aeroplane etc. first appeared in the backward areas, these new, wondrous scenes appeared to its people as a surprising miracle. Even today science has advanced

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so fast that daily, the new inventions that are rolling out, appear to our simple minds as new, wondrous, astonishingly miraculous events. But slowly when our mind gets used to these scenes then these very scenes become common place for us.

2. Nature’s Divine Wonders

In nature, daily according to the Divine Will, within every moment uncountable wondrous happenings or miracles are taking place. But we are so used to seeing them operate in our daily lives that, their taking place, has now become a common occurrence. We do not any more see or feel wonder or miracle in them.

Besides this our mind has been so heavily ‘grafted with the love of worldliness’, that we are incapable of understanding, contemplating and becoming aware of these nature’s ‘wonders’.

For example, from the time the rose plant germinates to the time the flower blooms numerous wondrous events take place. They have special types of branches and leaves. For their protection thorns grow. Then flower-buds appear. These flower-buds continue to grow and on maturity they bloom. In this way the flower takes its form. To create this wondrous and beauteous form of the flower,

how much effort
how much of knowledge
how much of sacrifice
how much of vigilance
how much of nourishment
how much of awaiting

nature must have put in.

We have neither the time nor the need to think or ponder about this.

This flower gives us attractive colours, wondrous tenderness, mind ravishing beauty and sweet scent.

We have not only been unable to value its innate miraculous happenings, but we are also unconcerned about its external attributes.
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This is not the end. We pluck the rose flower for our own selfish ends and use it for decorative purposes, or we may even pluck, crush and trample upon it, thereby separating it from its ‘mother’ branch. Besides this, we even boil a lot of flowers and take out its essence and use it for our own self interest.

In spite of bearing such tortures and cruelty, the flower does not hold any grievance, on the contrary it sacrifices itself to those very people who committed the atrocities and gives them its extraordinary scent and does not even complain.

In this way quietly the flower is teaching us a lesson on Gurbani through its living and forbearance.

1 Fareed, do good towards those who are bad, and anger will not to exhaust (the energy of the) mind. 1382Bh. Kabir

The ‘rose’ does not discriminate between the low and high, the virtuous and the evil, the rich and poor. It constantly continues to give its scent spontaneously, without knowing, quietly and in secrecy. In this way according to its living and forbearance of its life it is cultivating the teaching of Gurbani as stated below, and without speaking it is expounding these lessons.

2 Recognise this (O man) that all humans belong to only one caste. Patsahi 10

3 Forever benevolent forever merciful are You O Waheguru. You are forever the support of all. 713M5

4 The Perfect Waheguru does not speak in bitterness, He does not think about my short-comings. 784M5

5 Braham Giani (the one who has realised Waheguru) takes delight in doing good to others. 273M5

But our mind has become such a slag (so useless) with the ‘rust’ of worldliness that it is incapable of understanding, knowing, pondering or becoming aware of the ‘silent life story’ of nature’s just one tiny form the ‘rose’. Let alone cultivating these teachings, we are even divorcing ourselves from enjoying the divine gifts, hue, tenderness, beauty and the sweet scent that comes through the rose. In spite of all this (lack), under the influence of the power of worldliness that we have derived for our intellect, wisdom, and knowledge, we feel we are virtuous and consequently we have become swell headed.
Isn’t the ‘life-story’ of the rose flower the true representation of the Divine happenings and the amazing miracle?

In the same way there is another extraordinary example the ‘human’ form.
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From one sperm the human form takes root. Just as -

1. The child’s conception takes place in the mother’s womb.

2. The child receives nourishment in the mother’s womb.

3. The growth of all the child’s limbs take place in the womb.

4. The ‘life-current’ enters into the child.

5. The ‘reflection’ of the parents physical and mental ‘elements’ manifests onto the child.

6. The child remains a captive in the ‘fire of the womb’ of the mother for 9 month.

7. The tender body of the child is hung upside down in the ‘unpleasant’ part of the mother.

And then after the child’s birth, for the body to grow and flourish -

1. Milk comes into the mother’s breast.

2. When he is slightly older, besides mother’s milk, teeth appear, to chew the nourishment.

3. According to the age, the child’s body, speech, intellect etc. continue to develop.

4. In life the negative influences of worldliness begin to take root.

5. In the doubt-fallacy of egotism under the influence of ‘me-mineness’ he does deed and faces consequences.

6. Finally in old age all the limbs lose their power and death comes.

God made man in His image. He has also bestowed onto him unlimited powers with which man can make unlimited progress on the physical, mental and spiritual planes. There is no limit to this progress so much so, that man’s soul can merge with the ‘Unfathomable Soul’ and attain the form of the Lord God Himself.

The above mentioned ‘life story’ of man and for his progress, the heritage for unlimited potential to expand, is by itself, an astonishing and wondrous miracle.
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In the same way the varied and secret life stories of each particle of nature are the illumination or the manifestation of the living examples of divine happenings and miracles.

These natural happenings and miracles are taking place around us every moment, every second and can be visually witnessed.

But we have become unconcerned, ignorant, obdurate (inflexible) and slag-like (useless) about all these (miraculous happenings).
Their
mysterious sight
wondrous happenings
astonishing ecstasy
miracles
mind-endearing beauty

-we don’t seem to have the thought, the nor the joy or the need to discover-decipher and build up an awareness for all this.

Thus, it is because of our own disinterest and obdurateness (inflexibility), that we divorce and distance ourselves from their wonderful, mysterious, ecstasy filled

hue
relish
joy.

3. THE MIRACLES OF THE INTELLECT

Waheguru has blessed man with unlimited power. With this man is ever creating new scientific inventions and astonishing miracles are daily seen or reported.

1. We are travelling in space.
2. We have gone to the moon.
3. We are doing research about the secrets of space and outer space.
4. We are able to communicate through great distances.
5. We are using the computer to do delicate and complicated work.

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6. Through intensive reach about nature we are trying to alter nature.

7. For our comforts and personal needs we have created numerous new things.

8 To destroy the enemy we have made the most up-to-date destructive weapons (i.e. missiles, chemical war-heads etc.).

The scientific discoveries stated above and the results of other numerous scientific research are extremely astonishing intellectual wonders or miracles. These miracles have provided us with much comfort and benefit, but they have also been the cause of much pain and cruelty.

We are so involved and consumed in the expansion of materialistic knowledge that we have indeed forgotten the centre of our being. In other words in pursuing the external research of the astonishing miracles, we are doing it at the expense of divine research.

Although we have become swell headed by inventing wondrous miracles with our sharp mind, but the momentary ecstasy, relish and comfort that is obtained from the mind-enticing three phased or(tri-gu/n) worldliness, has made us completely forget or remain unconcerned about the eternal, permanent, adorable, love-filled, ecstatic, joyous and comfort-giving divine heritage.

4. THE MIRACLES OF MIND POWER

Science accepts the fact that this world has come into being and operates through the Divine ‘Word’. This means that a ‘thought’ or ‘idea’ is the ‘original seed’. When the thoughts are sharp, intense and focused, ‘power ‘ is unleash and it keeps growing. This power is called ‘mental power’.

When the rays of light fall onto a convex lens and pass through the glass, tens of thousands of rays gather together, become focused into one condensed ray. The strength of the sun’s heat becomes so great that it burn through paper whereas the normal rays of the sun have no effect on the paper.

This example is also applicable to waves of thought or attention. As the waves of the attention of our thoughts gather together and become focused, to that


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extent their power keeps increasing.

Some examples or analogies are given here to clearly explain the mind power

1. SPELL OF THE EVIL EYE

This point is generally accepted that one can be affected by the ‘spell of the evil eye’ which results from intense ‘intense jealousy’ or negative thoughts. The power that manifests from such one pointed focusing and meditation is called the ‘spell of the evil eye’ or a ‘curse’. If it is literally possible to accept the existence of the miracles of mental power which arise from negative thoughts, then it follows that the, wonders, blessings, miraculous occult powers that arise from the converging divine thoughts too, can be easily understood. All these are but the result of the wonders of the one-pointedness of the mind or the sharpness of the thoughts.

2. Swami Vivekananda has very clearly explained this power of the mind in one of his lectures in America.

While studying in a college, he took along with him some of his colleagues to visit a Brahmin in Southern India. They had heard that he performs many wondrous miracles and they asked him to demonstrate one such miracle. The Brahmin told them to mentally think of a fruit that they love and without showing others, write its name on a piece of paper and put the paper in their own pocket. He then told them to close their eyes and sit and he too sat down in meditation. After some time they were told to open their eyes and the students were surprised to see before them, heaps of different types of fruits. The Brahmin told them to eat the fruit of their choice but the students were hesitant to eat these ‘fruits of magic’. The Brahmin himself started eating a fruit and assured them that these were natural fresh fruits and could cause no harm. When the students tasted the fruits they realised that the fruits had a natural smell, taste and essence. They were even more surprised to see that the fruits together with leaves and branches, were not only fresh and out of season but also included those that were not local. The Brahmin explained to them that this was not caused by some religious or divine miracle but purely the result of mental one-pointedness (or focusing of the mind). The method of focusing the mind was thought to him by one wandering sadhu. He himself is a house-holder. He is not a sadhu, sant or bhagat.
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The absence of a discerning or discriminating mind is the reason why we are unable to understand the hidden secrets of these mind boggling miracles, and go on connecting some unusual, spectacular, unnatural miracles with the colouring of religious or spiritual overtones. In this way such wonders or miracles for us, have become a measure or test for religious or spiritual accomplishment. The more someone exhibits such wonders, the more we get religiously enchanted and accept him to be a super-soul, a bhagat; and for our own personal needs we begin to worship him.

In reality these wondrous deeds or miracles are purely sourced from the concentration of the thoughts and the manifestation of the mental power.

The entire creation came into being through the ‘Word’ of God and operates from the Divine ‘life current’ source. When we use the power of concentration for our own personal use, we are putting an obstacle in the flow of nature’s Divine Life Current. This is ‘against nature’, it is harmful and totally against the ‘Will of God’.

In other words, in our ignorance about these miracles or occult powers-

1. We have bestowed the colour of religiousness upon them.
2. We have elevated them to the level of spirituality.
3. We have made it the false ‘acid-test’ for religion and spirituality.
4. We are using them for our own worldly or religious purpose.
5. We have made it the means of advertising our importance and greatness.
6. We have come to regard them as the end or the aim of religious or spiritual desires.
7. It has become the ‘food’ with which we nuture our egotism.
8. It has become a special way to make and increase the number of disciples.
9. It has become a simple yet effective means of projecting our showmanship and greatness.

Remember this very carefully, in the three phased worldliness all these wondrous deeds, showmanship, occult powers, miracles are but dramatisations and the falsehood of egotism. All these place a big obstacle on the path of godliness and spiritual desires.



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This is how Gurbani has portrayed this level of ours.

1 Without the Name, all food and clothes are worthless; cursed is such spirituality, and cursed are such miraculous powers. That alone is spirituality, and that alone is miraculous power, which the Carefree Lord spontaneously bestows. O Nanak, the Lord’s Name abides in the mind of the Gurmukh; this is spirituality, and this is miraculous power. 650M3

2 Riches and the supernatural spiritual powers of the Siddhas are all emotional attachments; through them, the Naam, the Name of the Lord, does not come to dwell in the mind. 993M3

In history many outstanding practitioners of occult powers and miracles have come and gone - like ‘Gorakh Naath’, Noor Shah, Vali Kandhari, Meea(n) Mitha, Bhangar Naath etc.

In this mental power grouping, many mentally induced happenings are quite commonplace -as for example-

occult powers
stagy entertainment
tantric spell
miracles
words becoming true
foretell the future
knowing what’s in the heart or mind
black magic
jugglery

5. THE MIRACLES OF SPIRITUAL POWER

In the earlier part of this article, the wondrous deeds or miracles that manifest through the powers of the three phased worldliness have already been discussed.

It is important to reemphasis here that in the Divine ‘Play’ there are two different planes.

1. The three phased plane of worldliness (tri gun maya)
2. The Spiritual plane: in which the play of Divine ‘Will’ or Command operates.
Now let us discuss the wonders or miracles of the Spiritual Plane which continue to spontaneously manifest through spiritual disciples, bhagats, super-evolved souls and gurmukhs.
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When the spiritual seekers, go within, and through simran dive into the ‘depth’ of their heart, then their ‘consciousness’ gets touched by the word of ‘divine illumination and like the electric current, the jingling of the ‘electric current’ of the word gets started. This leads to the experiencing of being intertwined / interconnected and the feeling of being in God’s presence. In this way, man’s pure self, riding on the swing of ‘Naam’, filled with the wonder of the unutterable relish of some unfathomable love, attachment, ecstasy and hue cries out in the joy and bliss of the Divine Presence:-

10.1 Listen O people, I have experienced the bliss of Love. 370

10.2 Night and day, remaining attached to the Love of the Lord, the celestial music of the Shabad resounds. 360M1

10.3 Excellent, excellent, excellent, excellent, excellent is Your Name. False,
false, false, false is pride in the world. 1138M5

10.4 Behold, a wondrous miracle has happened! That Lord and Master, whose wisdom is said to be unfathomable, has been enshrined within my heart, by the Guru. 612M5

When our consciousness touches the fountain of Divine Power,
then like an electric current, our inside gets filled with the limitless power of Godliness. In this way the Gurumukhs or Guru orientated beings get soaked with Divine Power and through their evolved awareness or intuition they can feel that, in every particle of the creation, the Divine ‘Life-Current’ gets interwoven and intertwined and operates in the ‘flow’ of the Divine ‘Command’. In this, ‘man’ is only a very tiny ‘part’ of the ‘channel’ of God’s Command.

In the illumination of the Intuitional Divine Knowledge the ‘fortress of doubt’ of a seeker gets shattered and he comes to know in his innate self that his self has no ‘individuality’ whatsoever.

10.5 I an a non entity, only He (God ) is. (369)

10.6 Unto whom should we speak, O Nanak, when He Himself is all-in-all? 475M2
10.6 I am nothing. I have nothing and nothing is mine.858Bh.Sadana

10.7 I am nothing. Everything is yours O Lord. 827M5

The blessed evolved souls, guru-orientated beloveds, have come believe that they are but the ‘carcass of bone-flesh -veins’ in which God according to his Will,
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is operating. In this vast ‘Will’ (of God) we are but just one ‘puppet’.

1 Kabeer, I have not done anything; I shall not do anything; my body cannot do anything. I do not know what the Lord has done, but the call has gone out: “Kabeer, Kabeer.” 1367Bh.Kabeer

2 What can the poor wooden puppet do? The Master Puppeteer knows everything. 206M5

The guru-orientated slave blessed with Infinite Divine Power uses it according to God’s Will and is reluctant to use it according to the dictates of his own mind.

3 I cannot do anything by my own actions. Whatever the Lord does, that alone happens.” 1165Bh.Namdev

In the three phased plane of worldliness, man acquires mental powers with great effort and lays ownership claims to that power which he thinks comes through his own effort.

On the other hand in the spiritual plane the gurmukh (guru-orientated slave), considers the godly spiritual power to be a ‘Divine -Gift’ and endeavours to live in line with the ‘Will’ of God.

Just as every particle in the creation, in a variety of hues, forms and ways, takes part in the manifestation of the infinite and wondrous divine happening and miracles;

In the same way, the gurmukh (guru-orientated slave) too, filled with wondrous spiritual happenings and miracles, is playing his part in nature according to the Divine ‘Will”.

In these situations, the difference behind the manifestation of the Divine ‘Will’ is faith.

8,400,000 forms of life are innocently and unknowingly playing their role in the creation’s divine events.

The ordinary man participates (in the creation) to project his ‘me-mineness’. But the gurmukh -guru orientated person- in total awareness, becomes a ‘slave’ and with divine ‘faith’ uses himself as the tool of the Infinite Lord to project the spiritual, wondrous miracles.

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The manifestation of these two powers can be illustrated as follows:-

Mental Power Spiritual Power
1. Is acquired through effort & toil. It is a Divine gift.
2. It is limited It is unfathomable & limitless.
3. It is for personal gain. It is for the good of others
4. It panders to ‘egotism’. It erases egotism
5. It is the play ground for, me-mineness It is the play of ‘you-yours’.
6. Ones own will comes into play. Divine Will comes into play.
7. It traps one into it. It frees the one who is trapped.
8. It is an obstacle in the divine path. It complements the realisation of spiritual desires.
9. It’s a foreign taste & is accursed It is divine hue & essence.
10. It obstructs the Will of God It cultivated the Will of God.
11. It is being out of tune with God’s Will It is being in harmony with Gods Will.
12. It is the property of the person who The person inevitably becomes
acquires it the slave of this power.
13 It is a deed that is hollow & This is a fountain fondness,
unfulfiling love, adoration, ecstasy & joy.
14 It is the cause of jealousy, duality, “I am at one with everybody”
enmity & confrontation.
15 It leads to fulfilment in It leads to ‘only You alone are’
‘worldly desires’.
16 By itself it has no ‘form’. It is
only the reflection of the
Divine Power. It is the unfathomable,
supernatural celestial melody, thunderous Divine Power

It is only a rare gurmukh guru-orientated soul, who realises, discovers and enjoys this contradictory game of love through intuition.

We have become so enchanted and ‘bewitched’ about these supernatural happenings and miracles that these mental ‘miracles’ have captured our full attention. The power of these miracles has for us become the ‘measure’ or ‘test’ for religiousness through which

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we estimate the worth of some saint, sant, fakir, demigods, gurmukhs or gurus. When we estimate the worth of the Guru through these self created measure of these miracles, we tend to limit the boundless praise of the Gurus to the limits of our intellect. When we measure the Gurus with our self-centred intellect and the defiled and ‘hazy test’, in our ignorance, instead of praising and honouring our Gurus unknowingly we become disrespectful. On days celebrating the Guru’s birthdays, we tend to mention some dates, the hereditary tree, and relate some often mentioned miracles because we are ignorant of the real divine, limitless attributes of the Gurus. These extraordinary happenings of the worldly plane are but the manifestation of some tiny external episodes.
About the praise-worthiness of the abundant, divine virtues of the spiritual lives of the gurus, we

do are unaware.
do not understand.
have no knowledge.
have no intuition.
have no sublime heart to experience.
no ‘vessel’ to receive the ‘gift’.

The True Guru himself

is the embodiment of ‘astonishment’.
is the embodiment of ‘wonderment’.
is the bliss and joy.
is ‘the being of love’.
is ‘wondrous’.

And like the rays of the sun, the Divine Rays of the Guru’s, ‘divine radiance, blessings, benevolence, keep manifesting every moment, every second, throughout the ages, constantly, through the Guru’s grace.

Through the
astonishing ‘miracle’
wondrous ‘event’
ever novel ‘play’
divine ‘word’
‘word of love’
‘rays of Naam’
joy of ‘wondrousness’

of these invisible, innate ‘Divine Rays’,
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‘Divine life’
‘cupful of love’
‘Food of immortality’
‘Gift of the Naam’
‘Taste of ecstasy’

are made available to the souls of numerous disciples and seekers.

Yes! Through Divine ‘Miracle’ the following changes should come into our lives.

From animal / demon to being human
from humans to angels
from angels to possessors of Divine Knowledge
from mind orientated to Guru orientated
from serving the self to serving others
from the realm of materialism to the world of spirituality
from the knowledge of the to knowledge of the Creator
intellect
from worldly doubts to intuitional divine realisation
from fiery ocean of sorrow to ‘spiritual calmness’
from fear to fearlessness
from death to immortality
from falsehood to truth
from me-mineness to you-yours
from egotism to humility
from being dried up to being evergreen
from pain and torment to everlasting euphoria
from worry and anxiety to eternal joy
from being self centred to others before self
from false stimulants to the supreme intoxicant
from hatred to love
from evil to good

Actually being able to turn away from the external world of materialism and replace it with the innate divine life, is the greatest, truthfilled-eternal Divine miracle, is astonishing, is magic.

1 He made angels out of men, without delay. 462M1

2 That alone is spirituality, and that alone is miraculous power, which the Carefree Lord spontaneously bestows. O Nanak, the Lord’s Name abides in the mind of the Gurmukh; this is spirituality, and this is miraculous power. 650M3
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If the changes stated above do not take place in the realm of our worldly life, then all the external occult powers, miracles, dramas, magic -charms,(that you see around you) are fruitless, without any roots, harmful and doubt ridden fallacies. We are entangled and caught up in the momentary false wondrous feats, and ‘the relish of occult powers that are foreign’.

Without the Name, all food and clothes are worthless; cursed is such spirituality, and cursed are such miraculous powers. 650M3

Nature’s,
Creation through the Word,
Creation’s set-up,
Variety in the set-up,
Colour in the variety
Tenderness in the colour,
Beauty in the tenderness,
Attraction in the beauty,
Intoxication in the attraction,
Bliss in the intoxication,
Joy in bliss,
Bloom in joy,
Astonishment in bloom,
Wonder in astonishment.
And through this wonder,

the ‘gentle falling of the rain’ of amrit’
the ‘thunder’ of the Word
the ‘celestial music’ of the Naam
the ecstasy of the ‘goblet of love’,
the equipoise of ecstasy,
the ‘Grace of the Guru’,

etc. and the phenomenon of numerous divine gifts are the symbols of spiritual blessing or godly ‘miracles.

In the same way in the creation that is visible-
the break of dawn,
the movement of the sun,
the redness of the sun
the setting of the sun,
the darkness of the night,
in the swishing of the air
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in the flow of the water,
in the singing of the birds,
in the ‘crying’ of the child,
in the laughter of joy,
in the manifestation of laughter,
in the ‘flow’ of life,
in the youth of the flow,
in the ecstasy of youth,
in the intoxication of ecstasy,

in the ‘look’ of the eye,
in the ‘glance’ of the look,
in the beauty of nature,
in the tenderness of beauty
in the delicateness of the tenderness,
in the unfolding of the delicateness,
in the magic of the unfolding,
in the colour of the flower,
in the bloom of the flower,
in the tenderness of the flower,
in the sweet scent of the flower,

etc. and numerous other nature’s phenomenon too are the reflection and the manifestation of the Divine Miracle.

16.1 The Lord Himself is absolute; He is The One and Only; but He Himself is also manifested in many forms. Whatever pleases Him, O Nanak, that alone is good. 726M1

16.2 He Himself is the Enjoyer, and He Himself is the Enjoyment. He Himself is the Relisher of all. He Himself is the Bride in her dress, He Himself is the Bridegroom and the bed. || 1 ||
My Lord and Master is imbued with love; He is totally permeating and pervading all. || 1 || Pause || He Himself is the fisherman and the fish; He Himself is the water and the net. He Himself is the sinker, and He Himself is the bait. || 2 || He Himself loves in so many ways. O sister soul-brides, He is my Beloved. He continually ravishes and enjoys the happy soul-brides; just look at the plight I am in without Him! || 3 || Prays Nanak, please hear my prayer: You are the pool, and You are the soul-swan. You are the lotus flower of the day and You are the water-lily of the night. You Yourself behold them, and blossom forth in bliss. 23M1
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All I can do is let go of everything and everyone. My own human position I have long since outgrown. Its pattern remains but what of it? The human pattern must fall away in the presence of God.
But for me to attain God's presence, to attain enlightened consciousness, I must put myself first in a totally vulnerable position. I must stop taking thought for my life. I must kill my selfishness thru a continual and unending search within.

This is the path which God will fully direct. As soon as I am ready to give up my own concepts and judgments, the Truth will be standing beside me and leading me into all good things.

Thus far, I have been willing to only allow God in to my life on a limited and selfish basis. Now is the time to give up my desires and give up my clinging to this human entanglement. Of mine own thoughts and abilities I will never overcome my pain and unfulfilled desires, but thru a consistent and accepting acknowledgement of God within, I have come into the real freedom of love and eternal life.

GURU GLORIOUS
They ask me to say something about Guru Gobind Singh; they ask me what he is to me. I tremble when they ask me, what he is to me.
Unable to say anything in reply, I burst forth into child-like cries of both joy and pain, and I faint away, knowing not what is He to me!
Only I say. Guru Glorious, Guru Glorious, Guru Obvious and I am consoled. I slumber in His Lap, soothed by the lullabies of my own sound, knowing not what He is to me!
Do not ask me to define Him,
Do not ask me to praise Him,
Do not ask me to name Him,
Do not ask me to preach Him;
And ask me not to conceal Him,
One who has freed me,
– Me the self-poisoned, the downtrodden slave in the. fragrance of Himself.
Whatever He may be to anyone else,
To me, He is the Creator who has cast
Himself in the shape of His Song.
And sitting nowhere, He showers
from His eyes a rain of stars in the sky!
Let the Great Ones repeat His name,
Let the scholars search Him,
Let the learned discourse on Him,
Let the martyrs sing Him,
Let the lovers call Him,
Let the maidens garland Him, and sing
Him a welcome!
Let the saints worship Him,
Let the devotees kiss the Hem of His
Garment, and anoint their foreheads with
the dust under His feet,
Let the children gather round Him,
Whatever He may be to anyone else,
To me, He is my secret Friends who comes unseen
to me in my dark despair,
to wipe a silent tear with the edge of
His Kingly Skirt,
And says to me when I cannot listen even to Him,
choked with my own tears,—
– “I am here by your side, the whole
of myself when no one is nigh,
I am for you. O sad sinner!
I am exclusively for you and for
no one else
Let the woman say to Him, “I love you”,
Let the singer say to Him, “I sing for you”,
Let the dancer say to Him, “I dance for you”,
Let the yogi say to Him, “I lie wrapped
up in thought of you”,
Let the pious tell Him, “We obey. your jaw”,
Whatever He may be to anybody else.
and anybody else to Him,
What can I be?—
– I, devoid of all virtue, merit, or
light; I, devoid of the sacred vows of piety,
silence or poverty;
I, a sweeper of the street of the
Pleasure of Sense;
I, an aimless chaser of quivering
Illusions that fly in the trembling
colours of the wings of the butterflies
that flutter round the Maya
of life in full flowers.
What can I, I say to Him?
– I, the old joy-sipper with the everlasting burden
of Illusion on my back:
I only cast my head down in shame,
I stand abashed, away from all, in the
corner of my own naked body with all
its scars and stains;
But behold, He cometh even to me,
as the sun goes down, and the saints
leave Him alone,
And as He cometh, I burst forth crying,
And He consoleth me saying: “have I
been really too long away from thee?”

A SIKH FAQIR
What are your gifts?
Your eyes are red with the wine that
Sparkles in the cup of the sky!
And your face is crimsoned with the
Unfading rose that no one yet has seen.
I cannot even write my name,
I am an unlettered farmer of the Punjab,
A poor Sikh who knows naught of your quest ions,
But do not be too familiar with me,
I am terrible when agitated;
I bite and none can be healed of my venom.
I take in my hand and tear the dynasties of
tyrants like pieces of rotten paper.
I found new dynasties who will be
kind to the poor children of man.
In my sigh are countless clouds that rain
upon the earth!
And in my tears are great rivers that
water a thousand generations of man.
I cannot even write my name,
I am an unlettered farmer of the Punjab,
A poor Sikh who knows naught of your questions!
But do not be too familiar with me,
I am terrible when agitated!
I bite and none can be healed of my venom.
But do not be afraid of. me,
I am as gentle as the mother with her ‘child,
and forgiving as the babe is to its mother,
As good as water to the unclean body,
I have that larger white love that is in the
heart of the sun,
And I love you as the sun loves the flowers of
this earth.
You have not seen me kissing you, but when
have you seen yourself?
I can not even write my name,
I am an unlettered farmer of the Punjab,
A poor Sikh who knows naught of your questions.
I have no language, nor have the stars for the sky,
Nor can I reply.
Come, I will show you what is hidden in me;
Behind the veils you and I are one,
Have you seen yourself? There in my heart
are you, there in my eyes are you.
But do not be afraid of me,
Come I will press your tired limbs,
I will cool you with the shades that are in my eyes.
Come, I’ will stroke your tresses and comfort
your weary soul.
I am unlettered farmer of the Punjab,
I cannot even write my name,
A poor Sikh who knows naught of your questions,
I have no language, nor has the cloud, nor
the river, nor the forest that dwells by the
mountain side,
Come, I will show you the fountains that have burst in me,
And take you to the loveliest solitudes,
where the green leaf and the white ray hold quiet converse.
Come, I will take you to a cave inside me where you shall see what will make you speechless in joy and wonder,
Where the whole starry sky is gathered in cave.
There where God dwells in beautiful crowds but is never seen by any mortal eye!

THE MAN AND THE POET
The poet in the East has traditionally been regarded as a person possessed. He is the odd man abroad, spinning on a precarious pivot, tending to shoot off the tangent into oblique fantasies and ambivalent uttering. In more acute cases, his quest ends up in a kind of “divine frenzy”, and thereafter his signatures become almost cabbalistic. He achieves a supra-rational state of mind wherein the singer striving becomes the song.
Such a species is not extinct in the West, though a Blake or a Whitman is becoming more and more archetypal image no longer holds or satisfies, and the difficult to come by. Even here in the East, the poet is more likely to look like a suburban commuter, or a confidential clerk hammering away his heart -beats between chores over a muffled typewriter. But fortunately, the Oriental reservoirs are not quite spent, and time and again, the mystic East throws up a poet who operates more on the vertical than on 4 the horizontal beams. In the highest state, like a-Kabul Gibran or a Bhai Vir Singh, he becomes the logos, the Word incarnate.
Puran Singh unreservedly belongs with such a spiritual fraternity. Both his life and work issued frown that vital and mysterious energy which informs the suns and the stars, which rock the oceans and the continents into being. He had from the beginning an unmistakable sign in his aspect and stance. A strikingly handsome person, he overwhelmed the people with his presence. Both as child and man, he created an aura of fragrance and charm around himself. No wonder, in the plenitude of his youth, his face shone like a diamond. Even in his declining years, with his flowing locks and patriarchal beard, he was a face to reckon with. There was a degree of sovereignty about his person this compelled notice and adoration.
In her “Reminiscences”, recently published, his wife, Maya Devi, speaks of many an apocalyptic story from his crowded life, but I think none of these is more revealing of the man and the poet than the simple facts relating to his spontaneity and humanity. He was often seen embracing trees and shrubs, strangers and outcasts, birds and beasts. At times, he would roll naked on green velvety lawns and munch blades of grass like the goats browsing around. He felt a long, deep, primordial calling within his bowels which tied him to all animate beings. In the final analysis, man and animal, fruit and flowery became an indivisible entity for him. In one of his poems, called ‘The Grazing Cattle”, Puran Singh writes:
Dekh dekh mur mur lochan,
Main mur pashu theen noon,
Admi ban ban thakeya!
Seeing them graze, I long
to be an animal again.
I am tired of donning man’s mantle!
This is not to say that the poet was alienated from mankind – nothing could warrant such a conclusion – only he felt keenly the loss of communication and empathy in modern life where the intellect of man tended to insulate him from the unitary springs of being.
Again, it was typical of the man to care nothing for money or fame or position. In fact, he considered “the accretion of lucre as the accretion of muck”, if it served no better purpose than self-advancement and creature comforts. He would dispense largesse like a prince. Nothing ever stopped that open and large hand. A man who could walk out in a feudal Maharaja in an open court telling him roundly what he thought of him, was certainly not looking for earthly honours !
It would appear odd to think of Puran Singh in the role of a scientist, and yet for the better part of his life, he was experimenting with one thing or another. His interests comprehended a variety of things such as the Rosha grass farms, pharmaceutical industry, sugar technology, etc. And in each of these fields, he left the imprint of his genius behind. Wordsworth, who came close to his heart. And bosom, has defined poetry as “the impassioned expression which is in the countenance of all science”. I am inclined to think, Puran Singh fully realized the truth of it in his own life. For him, poetry and science were not the two opposite poles of reality as is often believed; he saw the inner identity which eludes the critical eye.
Puran Singh’s thought was shaped by three climactic events in his life, and these were his Japanese experiences, his discipleship of Swami Ram Tirath, and his meeting with Bhai Vir Singh: Each of these had something to do with his pilgrimage and arrival. Together, they formed the human and temporal basis of his spiritual Odyssey.
As a student in Japan, he imbibed the ethos of a beautiful people, wholly charmed by their ritual and ceremony, their industry and integrity, their innocence and insouciance. Flower-symbolism in his poetry may owe a great deal to that period, when his youthful imagination came into contact with the delicate cunning and tracery of Japanese life and art. In any case, the openness of their nature and the holiness of their hearts’ responses made him for ever a worshipper of life’s largeness and generosities.
It was again in Japan that he came under the powerful spell of Swami Ram Tirath. It was in fact not a meeting, but a realization and a homecoming. The two spirits had indeed been struck out of the same flint. No wonder, till the end, Swami Ram Tirath regarded Puran Singh as an echo or image of his own self. The poet turned monk now roamed abroad, robed in saffron and steeped in the Vedanta. This interlude was to last for more than a decade, and though eventually he graduated to the discipline of Sikhism, this was much too traumatic an experience to be washed out of his consciousness; He subsumed it in the dialectics of his Guru’s creed.
The meeting with the great Sikh poet and savant, Bhal Vir Singh, took place in 1912 at Sialkot, and this was the final turn of the wheel which had come ful1 circle. He was never the same man again. A touch on the head put him on the pristine path again, and he could never bear to have it touched by anyone else again. The great hymn to the mystic lair with which the present volume opens is a direct evidence of the soulful change wrought in him. He had strayed only to return with greater vigor and conviction. And he lived on for another 19 years or so to attain to the status of the complete Sikh. His poetry in the interval suffused with Gurbani or the Guru’s word acquired fresh dimensions and wide horizons. In short, Puran Singh, the poet of Guru-Consciousness and of the peasant-Punjab had arrived.
To direct our attention to Puran Singh’s poetry per se would perhaps amount to some kind of a critical heresy. The very first line of his famous book, The Spirit of Oriental Poetry (Kegan Paul, London, 1926) enjoins on the reader to look for the soul of. the poet, not for his artifact alone. We love our poet rather than his poetry, our artist rather than his bit.” Obviously, the poet here is the privileged being taking his place with “the Guru, the Master, the Buddha, and the Christ.” To our modern minds attuned to what has come to be called “the New Criticism” in America and elsewhere the primacy of the poet is something suspect. The poet’s personality is neither here nor there; all we should be interested in is the end-product. It is certainly a helpful corrective to the excesses of the old historic-romantic criticism, but the writ does not quite run in the domain of Bhakti and Sufi or devotional and mystic poetry. There the poet is all or nothing; His whole being is distilled in verse till the scented lines begin to glow with his presence. The fragrance could, in short, scarcely exist without the rose. Thus the poetry of Puran Singh is nothing but a vessel for his spirit, a house for his soul. To read it is to evoke overtures to his wide and warm embrace. Inevitably, every line here leads back to the great dreaming heart. It helps construct the spiritual graph.
And yet paradoxically, this type of poetry is also the least individualistic in as much as the poet is not a sovereign voice, complete unto himself, but an echo of the cosmic consciousness, an infinitesimally small link in the chain, a moment in the eternal continuum. In the widest sense, his work ensures “a continual extinction of personality”, though not in the manner T.S. Eliot understood the phrase.
This sort of confusion occurs because of the two separate approaches to poetry. Much of modem poetry seeks to be cerebral and ratiocinative, courting ambiguities and complexities, it is mocking and ironical in tone, troubled and torn in spirit, it is poetry of doubt and protest, of interrogation and indirection. But a great deal of Eastern Poetry has been poetry of respect and integrity, poetry of synthesis and realization. It seeks to reach the inner truth of this though self-surrender and sacrifice. What interest it is not the appearance but the energy behind it. In short, it is poetry of acceptance, of the big yea. Puran Siugh’s poetry, like that of Walt Whitman who fertilized his mind and ‘provoked him into song time, and again, is fundamentally and finally the poetry of man’s soul. Here, the act of creation proceeds from an inner certitude. The imponderables of life are resolved through a process of spiritual alchemy.
A poetry such as Puran Singh’s would chafe under tags and labels; being free as the winds of the skies, but if there is one word that comes nearest to expressing it, it is amplitude. I can think of no other poet, Eastern or Western, except, of course, Walt Whitman, who is so much taken up with the vastnesses and richness of life. Puran Singh rejects all that ************* existence, all that causes a clausmophobic c feeling in the mind. The titles of his collection of verse, Khule Maidan, Khule Ghund, Khule Asmani Rang, are all bound by the leit-motif, Khule, which in the Punjabi language means “open” or “Vvide”. The breathless miracle of life—its terrors as well as its ecstasies—fascinate~s him endlessly. There is a Lawrentian readiness in his salute to life. It is no accident that almost all hi. Poetry is written in’ vers libre.
Great poets achieve universality when they transcend frontiers of self, home and state. They become cosmic citizens, owing allegiance only to vaster and higher truths. Puran Singh’s Poetry is assuredly in tune with these eternal harmonies which make him an organ of oceanic consciousness. How ever, despite this transcendence, he remains ineluctably a regional poet, rooted in the rhythm of his native soil. It is difficult to imagine a poet more spiritually bound to a geographical entity than Puran Singh. Since Waris Shah who composed the immortal Punjabi love-epic, Heer KinjIia, around 1766, no poet has orchestrated so soulfully the wash and swing, the quick and plume, of Punjabi life as Puran Singh has done. The element of nostalgia for the sights and smells of the Punjab is almost overwhelming in ‘its quality and pervasiveness.
But finally, Puran Singh’s’ work becomes an unceasing hymn in praise of the Ten Sikh Gurus, more particularly of Guru Gobind Singh whose revolutionary Weltanschauung or world-view was wholly in consonance with the compulsions of his psyche. Thereafter, its dynamics and metaphysic stem from one homing centre on which all the flights of fancy converge. The highest Point is reached when the poet’s consciousness merges in “Guru Consciousness” and the Guru’s Word is all.
In these Reflection and Offerings, one finds a most emphatic avowal of Puran Singh’s surrender to and intoxication with the Guru’s Personality. His whole being is now an aching emptiness yearning to be filled with “nectariain’ ruin, In Guru Gobind Singh’s creed of the hawk and the sword, he fluids a vision of he Ultimate Principle. The armed, puissant and covenanted race which the Guru raised at Anandpur the City of Bliss became for him an embodiment of the Essential Man. And he sings thus:
In the Name of God did fashion.
Anandpur and the New Order,
The Khalsa is verily the E*

• of the Lard!

How deeply Puran Singh felt the truth of this convict ion can be gauged from the brie of the lyric intensity of his feeling for the Guru-given tresses. The hair, he avers, puts the Sikhs on the side of elemental forces of nature. Thus the images invoked are those of the swaying trees and forests of the gathering storms and clouds, of the majestic eagles and lions. This is not to say, the “unkempt exterior” proclaims an untamed or uncultivated heart; it is only a symbol of the mystic compact with the Master and the Lora. Otherwise compassion is very nearly the highest virtue in Sikh ethics. And as Purai1 Singh knew, only the Strong and the brave were of capable of tempering justice with mercy’.
In culling the hair, the iron ring and the sword “wedding-gifts from the bride*** is only using the traditional Indian concept of the Lord’s consort. The devotee in Sikh scriptures is often cast in the image of a woman supplicating to her lord, and surrendering herself wholly to his enticements and embraces. In fact, there is a feminine and sensuous apprehension of reality in much of Puran Singh’s work. The Creative Force is seen here as the male principle, whereas the human variant is seen as the female principle. Thus the “wedding gifts” become a token of the married state; their violation would amount to spousal infidelity. It is difficult for the Occidental mind to realize fully the spiritual inebriation of the Eastern bride, and thus the intensity of the sentiment may strike it as something whipped-up and overblown. The luxuriance or opulence of the idiom, however, is simply a sign of the enchanted heart. Here, even the excess is not enough!
And this brings me finally to the language of Puran Singh. He catches superbly the unique sounds and inflections of the Punjabi tongue–its lilt and flow, its sinewy and muscled strength, its ruggedness and resilience, its built-in rhythms and undulations. Something of this can even be felt’ in his English prose style. The language becomes highly metaphorical and evocative. When in passion – and it’s nearly always so– it become a river in flood. The imagery inevitably turns symbolical. ‘Puran Sinah could seldom achieve urbanity or even elegance, or restraint, simply because his, terms of reference were different and wider. It is a style that spends itself in giving; it does not with - hold its hand. It swells up to the condition of music to preserve the integrity of vision. Of course, there is always ‘a danger here of the language taking the bit in its mouth, and sheering off in precipitate flight–the feeling of vapidity and amorphousness lingers in some of Puran Singh’s compositions–but there will be a greater risk in breaking it to discipline.
For in the latter event, the spell would be broken and the riches spilt. No arid or lean’ idiom could ever describe the splendour of things. And Puran Singh above all was concerned with the dizzy heights and reaches of life. If the words glow and sparkle dance and leap, it’s because Puran Singh was a “Pilgrim of Eternity!”

Lekh 18

Dharam Parchaar

The flowering plant grows according to the law of nature. When it begins to flower the first thing that appears is a small bud. The bud grows and on full growth it opens its petals and blossoms as a complete flower. From the flower’s


fragrance
delicateness
beauty
youthfulness
freshness
bloom
life-current
juice
colour

God’s

True beauty
Residence (presence) in nature
Law

is fully expressed.

From the example of the flower above, knowledge of the following laws of nature become apparent.

1. For the full expression of the life of a plant from seed to the flowering plant, principles and time are necessary.

2. As per the law of nature, the plant receives a life –current from ‘Mother Earth’ and its growth throughout

1

2
is being continuously taken care of. However whenever we interfere with its growth to maturity due to our stubborn ego, we disturb its natural growth. For example, if we break the bud before it can flower, then we lose out on the fragrance of the flower and its many other beautiful qualities/virtues.

3. To purposely or innocently obstruct the flow or law of nature, to interfere with the Divine law is (a form of) cruelty, a sin.

This example also applies to human beings

For the growth, expression and manifestation of the spiritual life of man, time is necessary. The exact moment is not predetermined as spiritual discipleship is the play of the blessing and grace of the Satguru.

1 Such is the karma of those upon whom He has cast His Glance of Grace. 8

2 The mind comes to be controlled, O Nanak, if He grants His Perfect Grace. 298

3 No power to gain intuitive understanding, spiritual wisdom and meditation. 7

We make an effort over a certain period of time and do paath (read religious texts), worship and religious rites and rituals and then become impatient about (getting) the lofty – pure, innate, divine results. This upsets us and causes frustration.

There is no place for impatience, hurry and egoistical expression for those on the spiritual path. On the Divine path extreme patience is necessary.

4 Let self-control be the furnace, and patience the goldsmith. 8

5 The dervishes, the humble devotees, have the patient endurance of trees. 1381

6 Faith, contentment and tolerance are the food and provisions of the angels.
They obtain the Perfect Vision of the Lord, while those who gossip find no place of rest. 83
In the following lines Gurbani teaches the spiritual seeker how to do ardas (i.e.make supplications –ask for God’s intervention) with sincere devotion.

7 I do not know anything about spiritual wisdom, meditation or karma, and my way of life is not clean and pure.
Please attach me to the hem of the robe of the Saadh Sangat, the Company of the Holy; help me to cross over the terrible river. 702

2



3
1 Poor Nanak has fallen at the Lord's Door; please, O Lord, unite me with Yourself, by Your Glorious Greatness. 757

2 I have collapsed, exhausted, at the Door of my Lord Master; I pray that He may grant me a discerning intellect. 641

3 By myself, I cannot do anything, O my Lord and Master; by Your Grace, please bless me with Your Name. 675

4 I have no power to do anything at all. As it pleases You, You forgive us. 736

If there is an obstruction or a block in the pipe leading to a tap, the flow of water may decrease or stop and we will remain bereft of the comforts of water.

In the same way any obstruction in practicing simran ( the practice of abiding in the presence of God), will cause a blockage in the Divine flow of Grace (flow of life-current, Word, Naam) from the innate depth of the Divine realm towards the mind or heart. As such we become bereft of all the blessings and grace of the Divine realm and remain unhappy in the doubt-fallacy world of materialism.

Our mental and spiritual life is dependant upon our thoughts, beliefs and faith. However because of the doubt-fallacy of the ego, we have become unknowledgeable, ignorant, uninformed, careless, indifferent, out of tune, apprehensive, faithless about our spiritual heritage – ‘Shabad’ (Word), ‘Naam’, ‘Gurparsaad’ (Guru’s Grace). As such, we become bereft of (or separated from) the warmth of His Divine Presence and His Grace, and remain caught in the darkness of the materialistic world, we become the victims of the ‘five’ (lust, anger, greed, attachment and pride).

This hitch or obstruction is not some external, visible, ‘gross’ thing or deed. Instead it is the lack or absence of spiritual belief or sincere devotion.

In other words this obstruction is the darkness of our doubt ridden fallacy of our false ego. This darkness of doubt is just the absence of Divine Light. Wherever there is light darkness cannot remain there.

Due to the ignorance of the doubt-ridden-materialistic world as (questions about) the existence of God, His order, Shabad, Naam surface:-

suspicion arises


3

4
faith begins to waver
devotion begins to decline
erring takes place

at the same time within our heart the flow of Divine Grace-the Divine life current (emanating from) the Grace of the Guru- withers away leaving us bereft of the of spiritual virtues and blessings. In this way we get out of tune, turn our back, be irresponsible, stubborn, dogmatic, ignorant about the ‘presence of God’ and following the dictates of our mind (being a manmukh) we lead a sorrowful life that is ‘ensnared and enmeshed in false deeds and attachments’.

Even if we possess some little devotion, it is superficial, and we lose even this as we get enticed by the attractions and allurements of the five (vices) or all this evaporates and disappears in the midst of ‘demonic form’ that cause frightening threats, anxieties, worries, jealousy-duality, anger, enmity- argument, hatred, quarrels etc.

As an example, when we are faced by a difficulty, on the one side we make a vow to hold an ‘akhand paath’ and do ‘ardas’ ( invoke help from God) and on the other side we seek the recommendation of some worldly official and yet there is a third side where we use the weapon of ‘bribery’. As if this is not enough, we put on hold our divine virtuous habits and use our intelligence and cunningness to indulge in legitimate or illegitimate designs – methodologies and schemes.

Our moral degeneration has gone to such an extent that even for a small thing, we have developed the habit of telling lies and indulging in falsehood. This mental decline has penetrated, permeated, infused into our subconscious self to such an extent, that it has become a ‘part’ of our life.

The ridiculous thing is that we have legitimized or accepted the falsehood as truth and to get ahead of each other, we are expanding all our energy in this ‘arena’ of falsehood where competition and corruption prevails. Feeling virtuous about this kind of false ‘success’ we become all the more egoistical.


Gurbani has drawn the map of our sorry state in the following way:-

False is the king, false are the subjects; false is the whole world....
The false ones love falsehood, and forget their Creator. 468


4


5
1 The self-willed manmukhs read and study, but they do not know the way.
They do not understand the Naam, the Name of the Lord; they wander, deluded by doubt.
They take bribes, and give false testimony; the noose of evil-mindedness is around their necks. 1032

2 The faithless cynics commit sins and gather in their poisonous wealth, but it shall not go along with them for even a single step. 734

We are competing against each other in a hurry to win this immoral competition within this false drama .

We are caught in this vicious competition towards the bottomless quagmire of Maya.






The tragedy however, is such that the exalted human being created by God in His own image has degenerated to such a low level that he has lost the sense of discrimination of right and wrong, truth and falsehood, virtue and vice and become indifferent or stubborn to the higher inspiration of morality of religion. In fact humanity is suffering from the crisis of Faith in Moral, Religious and Spiritual values of Life.




The basis for our moral degradation is our selfish ego, which has arisen from the doubt ridden materialistic world of three qualities and is limited to the boundary of our intellect.

Our so called beliefs and faiths are based on flimsy dogmatic, mental ideas and hypotheses which change from time to time according to outer circumstances and have no roots in the True Eternal Changeless Foundation of Divinity.

Faith in God and in His Grace

6



is the True and Eternal Foundation of our beliefs, faith and devotion.

Other than this, all materialistic and philosophical discussions are false, tasteless, without foundation, rootless and constantly changing.

1 One whose heart is filled with faith in God
- the essence of spiritual wisdom is revealed to his mind. 285

2 One who has faith in the Guru in his mind
comes to dwell upon the Lord God. 283

We are just like the prince who got lost or forgot his true heritage and was unaware and ignorant of it, also lost out on all the advantages. Similarly we are ignorant and uninformed of our royal heritage and hence suffer the consequences of deep involvement with this ad and burning materialistic world..

3 O Lord, what can I say about such an illusion?
Things are not as they seem. ||1||Pause||
It is like the king, who falls asleep upon his throne, and dreams that he is a beggar.
His kingdom is intact, but separated from it, he suffers in sorrow. Such is my own condition. 647

GURBANI has given us the following advice to convert our forgetfulness to remembrance and to regain our lost royal heritage and able to guess, know and recognise our true nature.

4 Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. Pg 12

5 O friends, O Saints, make this your work.
Renounce everything else, and chant the Name of the Lord. 290

6 (O Lord) make me meet those beloveds on meeting whom I remember Your Name. Ardas

7 O my mind, you are the embodiment of the Divine Light - recognize your own origin. 441

8 Wherever the Eternal Lord's devotee is, He Himself is there.
He unfolds the expanse of His creation for the glory of His Saint. 292

9 O my friend, reflect upon the Name of the Lord, Har, Har
In the Saadh Sangat, He dwells within the mind, and one's works are brought to perfect fruition.52

6.


7
Whenever an extremely sad soul turns around with complete and full devotional faith and falls at the feet and umbrella of his Guru, the Guru immediately
runs towards his devotee for his true ever forgiving, ever merciful nature.

1 Wherever the Lord is worshipped in adoration, there the Lord becomes one's friend and helper.
By Guru's Grace, the Lord comes to dwell in the mind; He cannot be obtained in any other way. 733

2 If I forget You, then everyone becomes my enemy. When You come to mind, then they serve me. 383

3 As is the thirst within their minds, so is the water which You give to them.504

4 Whatever I ask for, I receive; I have total faith in my Master. 619

We are all prodigal sons of God and deprived ourselves of the Divine Heritage of JOY, BLISS & LOVE by our own ignorance, disbelief and faithlessness.

The moment we become intuitionally conscious of our Divine Heritage – the flow of Divine Grace will be reestablished into our hearts and souls and we will be blessed with the Eternal JOY, BLISS and DIVINE GRACE.

In reality man is incapable and feels empty due to his involvement with materialism. Therefore, man does not know himself, the cretive world, nature, God, God’s law, God’s merciful grace, God’s Love, God’s astounding Glory, God’s glory, God’s word, God’s name, spiritual path, true religion nor daes he make an attempt to
guess, search and recognise God. To preach religion and truth in the in the presence of the doubt ridden ego and its darkness is not only useless and unbenificial, but also extremely dangerous.



5 The disciples whose teacher is blind, act blindly as well. 95

6 If a blind man is made the leader, how will he know the way? 767
He is impaired, and his understanding is inadequate; how will he know the way?

7 O Nanak, the one who is blind shows others the way, and misleads all his companions. 140


This Divine Grace and glory of God is ever present within the soul and is invisible and eternally expressing everywhere. However due to our ego and ego-consciousness, we stem the flow of true devotional worship with the rocks of
7


8
ignorance, cleverness and mental adroitness. That is why we are bereft of the divine gifts and virtues of true affection, true love, spiritual taste and joy.

1 This wealth is all-pervading, permeating all.
The self-willed manmukh wanders around, thinking that it is far away 991

2 The wealth is within the house, while the world is dying of hunger. Without the True Guru, no one has a clue. 1249

The flower by following God’s inlaid divine law and life-current and receiving divine virtues sprouts, grows and expands and gives out its fragrance, beauty, delicateness, youth and through the full of love shares its existence , spreads its joy, donates itself and serves the Divine Giver. The flower preaches the spiritual message of its creator gently, unknowingly, stealthily and selflessly.

However we have become so deeply entangled and lost in our doubt ridden ego that we have become so incapable to understand, guess, examine and recognise the wonderful ecstatic wonders of nature and its amazing garden. We have become incapable of enjoying the tastefulness, colourfulness and joy of nature and are going further away.

3 I am a sacrifice to Your almighty creative power which is pervading everywhere. 469
4 He is Beautiful, True and Eternally Joyful. 4

5 In all the world, the most blessed and sanctified are those who remain absorbed in Truth. 142

6 O Nanak, the True One is the Giver of all; He is revealed through His All-powerful Creative Nature. 141

7 I am wonderstruck beholding the wonder of Your Almighty Creative Power. 521

8 True is Your Praise, True is Your Adoration.
True is Your almighty creative power, True King. 463

Similarly those spiritual travellers attached to the inner spiritual life are divine flowers, loving Gurmukhs, children of divine union, God’s people, Bhagats, sadhus,

8

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saints forever helping others, God conscious lofty souls, leading pure lives and under the call of divine law of helping others. The light and propagation of divine virtues is occurring naturally, selflessly, unknowingly, innocently, surreptitiously, stealthily and silently in the absence of any ego through them.

Such people do not have the feverish ego possessed by the egoistic preachers.

Their work is through divine law and pure spiritual knowledge.

Gurbani has praised such high and pure souls, the children of spiritual union loving Gurmukhs as follows:-

1 Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. 306

2 Gazing upon them, my mind is enraptured. How can I join them and be with them? 760

3 Nanak, Your slave, begs for this happiness: let me be the dust of the feet of the Saints. 13

Only teachers with relevant qualification can teach the relevant subjects in our colleges and universities. For the lower standards only the graduates can teach and for higher qualification you require Ph D professors. To possess a Ph D degree you are required to do deep research on a particular subject.

For graduates to teach subjects at their level is not proper and beneficial and will be a laughing matter. Similarly for Ph D professors to teach in schools is not proper and a waste of time and energy.

From the above example the following points have become clear:-

1. To become a teacher you need to possess the proper qualifications.

2. To teach higher classes you need to do the necessary research.

3. To teach or preach without proper qualification is neither proper nor a beneficial


9



10
activity

4. Only the flower that is full of fragrance can share and distribute its fragrance.

5. External material knowledge is entirely different from internal spiritual knowledge.

1 The way to vibrate and meditate on the Lord of the Universe is different.
Destroying the snake-hole, the snake is not killed; the deaf person does not hear the Lord's Name. 381

6. The fundamental advice ‘Chant yourself’ in the divine counsel ‘Chant yourself and make others chant’ is something that we


have never understood.

have never comprehended.

have never cultivated.

7. That is why we have not been able to cultivate (to practice) the second advice of ‘make others chant (the Name).

2 First, he instructs his own mind, and then, he leads others.
He chants the Lord's Name and meditates on it in his heart; with his mouth, he announces it to all. 381

We have tried to propagate Gurbani which has come from the spiritual divine realm by have only a superficial knowledge of Gurbani that was obtained by reading a few books on religion. The effect of spreading such superficial knowledge is limited to the intellectual materialistic and doubt ridden world and does not have the capacity of taking you out of the dark world of this three faceted world (trigun maya). This superficial knowledge cannot show the light of the higher spiritual realms. This spiritual knowledge is not enough for those seekers of the spiritual world.

Gurbani is filled with true spiritual ‘essence knowledge’, divine illumination and love of Naam. This can only be understood, unraveled, recognised and internalised innately through the intuitional ‘research’ of the spiritual realm.This spiritaul essence –knowledge is beyond the grasp of intellectual understanding or the intellect. That is why ‘intuitional awareness’ of the spiritual realm cannot take place with externally orientated intellectual knowledge.
10


11
Gurbani addresses these doubts in the following way:-

1 One who does not practice what he preaches to others,
shall come and go in reincarnation, through birth and death. 269

2 He teaches, but does not practice what he preaches; he does not realize the essential reality of the Word of the Shabad. 380

3 The Pandit, the religious scholar, reads and instructs others,
but he does not realize that his own home is on fire. 1046

4 The Pandits, the religious scholars, read and read, and shout out loud, but they are attached to the love of Maya. 86
They do not recognize God within themselves-they are so foolish and ignorant!

Just like:-

1. It is not possible to experience the full fragrance etc. numerous other irtues of a flower from a broken a broken twig (of that flower).

2. Without research and a Ph D degree a professor cannot advance in his field of study.

3. By milling the unripened ‘sarson seed’ neither the ‘husk’ nor the oil is obtained.

4. Neither butter nor yogurt (or lassi) can be obtained from milk without the proper know-how.

In the same way the effect of the innate, hidden secrets of Gurbani will have no special benefit if preaching (or doing parchar) is done intellectually (that is) without innately unravelling, discovering and awakening the awareness of the Self within. It is for this reason that despite the extensive propagation of the religion, we are bereft of the deep meanings, inner experiences, intuitional knowledge, hidden secrets, divine illumination, divine melody, supreme bliss, joy, peace, exuberance (high spirits) and Naam.

This is the reason why no change takes place in our rational (thinking) or religious life. In spite of indulging in external religious ritualistic practices, we are living a life that is insipid, intoxicated (in worldliness), hollow and filled with apathy (low spirits). In every aspect of life’s arena we become disillusioned after taking a beating from the ‘five passions’ (kaam, krodh, lobh, moh and pride) and in frustration we lose faith in God and turn away (from Him).

Just as deep research on some subject is necessary for a Ph D degree,
11

12
similarly, for spiritual seekers to become the Guru’s preachers, it is necessary to research, unravel, discover, internalise, develop the awareness of the innate meaning and the essence-knowledge of Gurbani in the company of the ‘sadh-sangat’ (evolved beings) to go into the deep recesses of our soul through shabad-surat (word-awarness) and continuous practice of simran.

1 Follow the Guru's Teachings - seek and find the home of your own self, and you shall never be consigned to the womb of reincarnation again. 1030

2 O servant Nanak, without knowing one's own self, the moss of doubt is not removed. 684

3 Everything is within the home of the self; there is nothing beyond.
One who searches outside is deluded by doubt. 102

4 O my mind, the treasure is within you; do not search for it on the outside. 569
When, with the blessings of the company of evolved beings and the Guru, the search of the spiritual seeker is completed, then the lofty seeker attains the following stage:-

5 I have quit searching outside; the Guru has shown me that God is within the home of my own heart. 1002

6 I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru's Shabad, the Lord of the Universe is revealed. 1315
7 The Supreme King of Nanak is immanent and manifest. 397

The gurmukh beloveds, when they reach this lofty-pure stage, in the intoxication of some wondrous, blissful state, they cry out:-

8 Listen, O people: I have tasted the elixir of love. 370

9 Night and day, remaining attached to the Love of the Lord, the celestial music of the Shabad resounds. 360

10 One who obtains the treasure of the Nectar of Your Love, does not renounce it to go somewhere else. 532

11 Excellent, excellent, excellent, excellent, excellent is Your Name.
False, false, false, false is pride in the world. 1137

12 Then, one beholds the Father of the three worlds.
This is wonderful! The human being has become God! 344

The bless gurmukh beloveds, when they reach this spiritual destination, they rise above the darkness of this materialistic world of three facets and soar in the divine light of the spiritual realm and merging with the divine hukam or command
12


13
and living a life devoted to the service of others, they cultivate the hukam or command (of the Guru)

1 As You make me walk, so do I walk, O my Lord and Master;
what else do I know of Your Glorious Virtues? 919

2 Whatever You cause me to do, that I do, O Beloved; I cannot do anything else. 432

3 As You cause me to speak, so do I speak, O Lord Master... 508

4 Wherever You seat me, there I sit, O my Lord and Master; wherever You send me, there I go. 993

5 O God, their reins are in Your hands. 626

At this spiritual stage the ‘slave of the Lord’ (spiritual seeker) would have ‘lost his ego consciousness’ and become a purchases ‘slave’ of the house of Guru Nanak or the ‘abider of Divine Command’ and conforms to the Will (of the Lord). In such a person there is not even a trace of ‘egotism’.

In the previous lekhs (writings) it has been mentioned that there are two separate realms:-

1 The worldly realm of three aspects (trigun).
2 The Intuitional Divine realm.

In the materialistic world of three aspects there are three separate ‘religions’ which are being practiced. Their modes of preaching are different. These modes can be supportive of each other or even oppose each other.

The teachings of the different in the materialistic realm are limited to the intellect of the listeners

The effect of the religious preaching in the materialistic realm is limited up to and by the intellectual knowledge of the listeners. This intellectual knowledge coming from the religious preaching of the worldly realm of three aspects can only offer a ‘touch’, an ‘indication’ an intellectual direction to the ‘intuitional knowledge of the Divine Realm. It is incapable of unravelling, discovering, internalising, recognising and experiencing the ‘illumination’ and the ‘radiance’ of the Divine Intuitional Knowledge.

This intellectual knowledge cannot break the powerful doubt ridden fortress of the mind and without removing this darkness created by the doubt ridden egoistic consciousness , the innate divine spiritual enlightenment cannot be experienced.

6 By preaching sermons, one's doubt is not dispelled.
Everyone is tired of preaching and teaching. 655
13


14
1 O servant Nanak, without knowing one's own self, the moss of doubt is not removed. 684

2 But one who understands the essence of Yoga - such a humble servant is very rare 1302

Our intellectual approach to outer dogmatic religion can at best take us to the outer court-yard of Divine Realm of God, but is unable to introduce and usher our souls into the Inner Mansions of God’s Kingdom.






For the propagation of religion in the external worldly realm, there is a need for the right qualifications and degrees in religious knowledge. In the process of obtaining these religious degrees:-

1 while doing studies,
2 while doing research,
3 while preaching the knowledge that has been acquired,
4 while sifting through the finer points of religious principles to remove the (unwanted) silt of ideas,
5 while getting involved in numerous controversies of how and why of rights and rituals,


our subtle mental inclinations becoming externalised, get scattered or even get lost. In this ‘external scattered state’ to collect the tendencies of an ‘ingrained’ mind, and refocus it on the innate simran within, is most difficult or impossible. This is why seekers usually complain their minds do not calm down when doing ‘paath’ or simran.


For over so may births, the mind, like mercury, has formed the habit of being externally ‘scattered’ and ‘restless’ and it is difficult to ‘reverse’ this instilled behaviour and expect the mind to collect itself and do simran by focusing the attention on the Word.


But we have so hopelessly got lost in the jungle of schemes-plots and philosophies of the external religious rites-rituals and intellectual knowledge that

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15
we are moving away from or even forgotten about Satguru’s mandatory command, on ‘Naam Simran

1 Nanak's home is filled with the Naam, the Name of the Lord. 1136

2 Without the Naam, everything is false and worthless. 761

3 Vibrate, and meditate on the Lord of the Universe, and never forget Him.
This is the blessed opportunity of this human incarnation. 1159

4 O friends, O Saints, make this your work.
Renounce everything else, and chant the Name of the Lord. 290

6 They are not equal to Har, Haray - O Nanak, the Lord's Invaluable Name. 265

7 Donations to charity, meditation and penance - above all of them is the Naam. 401

According to the counsel of the Guru above, To propagate the Divine Intuitional Knowledge of the spiritual realm, thee is a need (for us) to:-

1. to rise above the realm of intellectual knowledge of the mind.
2. to keep the company and serve the guru orientated beloveds
3. to raise the consciousness from the depths of the soul within
4. to merge with the ‘Wordless Word’
5. and cultivate the incessant practice of the Naam.

By cultivating the practice of Naam Simran and service (of evolved souls), Guru’s merciful glance (falls on the seeker) and the guru orientated spontaneously, without knowing experiences intuitional illumination, the thunder of the Lord’s (presence), being ‘filled’ with the wordless word, total bliss, the proliferation of the Immortal Light,, the touch of love, the celestial melody, the Grace of the Guru, the Wordless Word, the Naam, love, affection, relish, joyousness etc. In this way the blessed guru-orientated beloved (soul) become the most fortunate, the most priceless one and becomes the symbol of the Divine State as stated in the following lines of Gurbani:-

7 Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. 306

8 First, he instructs his own mind, and then, he leads others. 381


15


16
The truth is:-

1. from the moment of chanting with the tongue,,
2. the worship or remembering in the heart,
3. doing simran through word consciousness,
4. getting lost in the divine melody,
5. living a life as ordained (by the Guru),
6. making an effort to cultivate (the Guru’s) Word,
7. to merge in the innate self of word consciousness
8. to experience the blissful state that results from the love and affection of ‘relish of the Naam’

and from moment to moment, from breath to breath, to live, to be, to get lost, to become totally intoxicated in this wondrous love and in the blissful spontaneity of the exuberance of love for God, this is the overall spiritual activity - the symbol and the manifestation of the goal of the one who ‘ himself chants (worships)’.

In Gurbani the ‘arhoor’ state (the state where restless mind stills itself) is one which has been referred to as;-

Your meditation and remembrance is life-giving, O God. 743

In this way,

Divine Life Current
Divine Grace
Wordless Word
Naam

bursts forth from innate self of guru orientated beings through their body, mind and conscience and like the scent of a flower, automatically manifesting, illuminating, radiating, thundering, filling and flowing incessantly without interruption in one continuous, limitless, powerful stream, spontaneously bestowing the ‘gift of life’ upon ‘mankind’ thereby making them intoxicated.

This is spiritual realm’s true – pure

divine ‘religious preaching’,

and is the symbol and manifestation of (the guru’s counsel) ‘make others chant (worship) the Naam’.

Cont/...

LEKH 17 RELIGIOUS PREACHING PART 7
(Spiritual Aspect)

Gurus and saints have at different times according to need started different religions :
To teach humanitarianism by giving good and lofty
direction to human beings with barbarous intellect,
To make human beings divine,
to give awareness and motivation of the spiritual sphere,
To awaken the desire, hunger, thirst of the illumination
of spiritual sphere i.e. the ‘Shabad’, ‘Naam’,
Through this spiritual hunger or interest to get research
done of the spiritual sphere,
Finally to make them become eligible for the spiritual blessing
By Guru’s Grace through hard work.

But the human species has brought about limitless increase in the intellectual, external, scientific, materialistic knowledge which has brought about wonders of glittering, attractive flashes which have dazzled the people’s minds so much that people forgetting their core-God-are blindly horse racing at full speed running after the ‘shadow of materialism’. In this way man has increased the unnecessary entanglements of materialistic life so much that he:-

Does not think,
Has no interest








Lekh 17.1

Has no need
Has no time

for the lofty – noble spiritual knowledge.
The surprising thing is that in spite of
modern and easy methods of preaching religion
over a long period of centuries during which
there was development of many religions and sects
man’s deplorable plight of mental and religious decline continues to increase.

This painful mental and religious fall and decline is very clearly obvious from every aspect of our mental and religious lives.
This all prevailing universal corruption :
has entered
has lived
has been absorbed
has mixed
has merged

and has become interwoven and intertwinned so much in our lives that it has become the character and sustenance of our lives as a result of which religion has become
superflous
unessential
uninspiring
showy
dead ritual
We have degenarated religion and divinity in our thoughts & actions and installed corrupt, selfish and cruel regime of our ego, based illusionary ‘Maya’, which is playing havoc with humanity in all aspects of life.



Lekh 17.2





We have modified and denigraded religion to suit our own selfish ends and to ‘feed’ and ‘develop’ our little ‘ego’.
The unreligious, unbridled, developed chronic disease of egotism has lighted the flames of fire of desire, me-mine, greed, attachment-materialism all around-inside and outside-in the whole world making it a fiery world as a result of which there is an uproar of confusion of jealousy-duality, arguments, exploitation-extortion, enmity, quarrels-fighting, and bloodshed and in the name of religion oppression and brutality are taking place.
For the religiously inclined good ‘soul’ it has become very difficult to live, exist and follow the mandate of religion in such an environment of awe and suffocation because he has to confront and oppose corruption in every aspect of life.
The good religious persons can confront the vicious atmosphere of corruption up to a certain time but beyond that the very obstinate force of the five evils with frights and threats changes them (the good persons) to be like them. (Gurbani says):
‘They cause me suffering and immensely annoy me, and the village accountant bites daily’.
The painful thing is that the ‘religion’ and ‘religious places’ from which we were to receive peace and calmness have been lighted with our self-inflamed fire and there too there are flames of materialistic greed thus making an arena of jealousy-duality, enmity-opposition, we have brought about confusion.
But alas!





Lekh 17.3
Where is calmness?
Where is peace?
Where is comfort?
Where is relief?
Where is religion?

In this ‘fiery world’ only some rare ‘plant devoted to the Lord’-the Guru ward the beloved one who has taken the support of the ‘cool Divine Name’ is safe. That is why in Gurbani this advice is emphasised.

4.1 O, my soul hold fast the prop of God’s Name
Even the hot puff of wind shall not touch you. (179)

Religion cannot be the cause of this fearful and painful mental and religious downfall because religion motivates us towards lofty noble spiritual direction and gives us guidance:-

4.2 Say not that the Vedas and Muslim books are false.
False is he, who reflects not on them. (1350)
4.3 If someone grasps this thing, there is but
One religion of truth. (1188)
4.4 The Name is the best thing in the Vedas that they hear
not and wander like demons. (919)
4.5 Hearing the teachings of the Vedas, Puranas, and Simirtis
one enshrines them not in the heart even for an instant.
(632)
From this it is clear that the basic defect of our downfall and corruption is ‘not deliberating’ or our interpretation is superfluous or wrong. In this way we can have wrong conception of religion as a result of which through our cleverness, intellectual reasoning and devices, we subordinate the innate desire and lofty-pure mandate of intuitional Bani from the spiritual sphere to our insignificant intellect, and imposing the colouring of our mind, we have made it (religion) an ‘intellectual’ hobby and are just preaching this superfluous external intellectual knowledge.
Lekh 17.4

This external intellectual religious propagation is taking place:-
Based on the ‘triguni’ materialistic sphere,
In the circle of egotism,
In the ‘second love’,
In the darkness of materialistic doubt-fallacy,
On the basis of the imagined religious beliefs,
and its influence is just limited up to the intellectual circle. For this reason there is no change in our lives.These imagined beliefs too, change from time to time according to the inclination of our intellect and materialistic self-interest.

5.1 I am learned, I am clever and wise.
The ignorant knows not his creator. (178)
5.2 I am a great poet and of high family.
I am a scholar and I am a yogi and a solitarian.
I am a virtuous divine, a warrior and a donor;
such thinking perishes not ever. (974)
5.3 In pride he becomes true or false.
In pride he reflects on virtue or vice. (466)
In this way we are going further and are being deprived of the:
expectation

mandate

life-direction

guidance

spiritual knowledge

spiritual illumination

spiritual love-affection

Lekh 17.5
spiritual life
great-taste
shabad
Naam
of intuitional Gurbani.
The burnt-dry, devastated desert is spread for miles. In it at some places, there is a water-spring sprouting. Around it grows a small ‘island’ of greenery in which there is the feeling of ‘life-movement’. These ‘green islands’ are known as oases in English. Every oasis is ‘life-support’ for those who travel in deserts.
Our ‘triguni-materialistic’ mental life is exactly like this. With the ‘fire’ of attachment-materialism it becomes like the burnt dry, devastated desert:

6.1 With the inner fire, the world is being consumed but, to the
Lord’s devotee, mammon clings not. (673)
6.2 This world is but fire and cool is the Lord’s Name (1291)

Man crying in agony in his self-made mental ‘fiery grief-stricken ocean’ is living a painful life. Most people having become immune to this ‘fiery grief-stricken ocean’ are absorbed in it. But some souls take the support of religion to save themselves from it and they get some superficial comfort.
But some rare souls are not satisfied with the so-called ritualistic ‘religions’of materialistic sphere and they become absorbed in the research of the calmness of some lofty, pure, spiritual swing or spiritual-taste. Satisfied with the true-pure intense ‘spiritual hunger’ or desire of such rare thirsty souls, the Satguru showers his blessings on them by gracing them with awareness or meeting of some spiritual ‘green island’ or sadhsangat (Divine oasis)





Lekh 17.6
7.1 Informing me of the path, the Saint-Guru has pulled me out
of the very desolate forest. (1228)
7.2 The Guru puts man on the Lord’s path in wilderness and
reveals to him the Lord’s mystery. (810)
7.3 He, on whom the Exalted Lord showers mercy, obtains the
society of saints.
The more he frequents the saint’s congregation the more the
love for the Lord. (71)

This oasis is not some visible place. It is brought out in the innermost consciousness of spiritually elevated souls, the Guruward beloved ones, the saints in the form of:
Desire of love
Taste of love
Cup of love
Spiritual illumination
Colour of love
Spiritual bloom
Divine fragrance
Spiritual calmness
Touch of love
Nudge of love
Celestial music
‘Life current’
Shabad
Naam
One’s own self love.
In this way such Guruward Saints go about as mobile oases in this age of ‘the world which is being consumed with the inner fire’ through the aura of their spiritual lives like flowers, wherever they go, they quietly infect others with
Fragrance
Taste
Calmness
Love
Lekh 17.7

Affection
Eagerness
Happiness
Intoxication

8.1 In the saints’ society, good influence is produced on the
body. (1081)

In this way the materialistic life of prime truth seekers is changed into the life of meditation and in their ‘innermost consciousness’ the desire, hunger, thirst of ‘Divine life’ begins.

Thus these spiritually elevated beloved ones are true-pure ‘Divine preachers’ of intuitional religion of the Divine sphere. Their method of ‘preaching religion’ is not dependent on some external intellectual knowledge, rather like the fragrance of a flower the intense rays of their Divine illumination earned from their saintly lives automatically sprout in their innermost consciousness through the blessings of the Guru.

In this way these Guruward saints quietly, unknowingly, automatically earn the advice of ‘Yourself repeat the Name and make others to repeat it’. Unlike the ego-ridden, intellectual preachers, there is not even a little egotism in them.

That is why there is so much praise of such Guruward beloved ones and saints in Gurbani and in their greatness is said:-

8.2 Servant Nanak asks for the dust of the feet of that Sikh of
the Guru, who himself contemplates on God’s Name and
makes others contemplate thereon. (306)
And at the same time we are taught to make a supplication:-
8.3 Come and see me. O you the disciple of the Guru, come and
meet me. You are my Guru’s beloved. (725)
8.4 Kindly cause us to meet those true devotees by meeting whom, we
may remember and meditate upon Your Name.(Ardaas).
8.5 Let some saint, God’s holy man and my loved holy man come and
show me the way to my God.
I would rub, wash and bathe the feet of that man. (1201)

Lekh 17.8
9.1 Be You merciful, O my Lord, that I may pass my life in the society of
saints. (961)
9.2 Blessing with even a particle of the Name, the Exalted
Guru, saves myriads of men, O brother. (608)

This ‘Divine religious propagation’ is taking place:
In Divine will
According to the in-laid command
Spontaneously
Quietly
Silently
Eternally.

In it there isn’t any part of intellectual knowledge, cleverness, reasoning and devices, philosophies and egotism of man.
Behind the souls of these Guruward beloved ones there is the work of the illumination and power of Satguru’s will, mercy, blessing and grace. When Satguru’s Divine grace falls on some desirous truth-seeker, then through the spiritually elevated Guruward beloved ones their:-
Touch
Words
Glance of grace
Divine rays
Love-arrows

quietly enter, live and become absorbed in him (truth-seeker). Such blessed truth-seeker coming under the influence of Divine glitter of the spiritual sphere automatically begins to utter:-

9.3 Excellent, excellent, excellnt,excellent, excellent is Your
Name.
False, false, false, false is the wordly love. (1137-38)
9.4 My soul is bewitched by the unstruck melody, wondrous is
whose relish. (1226)
9.5 Bravo! Bravo! How nicely does he sing.
God’s Name is pleasing to my mind. (478)
Lekh 17.9
10.1 Hear O people, I have obtained the essence of love. (370)
10.2 Your servant, O Lord, is intoxicated with Your elixir.
He, who obtains the treasure of the Nectar of love, forsakes
it not to go elsewhere. (532)
10.3 Wondrous is this comodity, which cannot at all be
described.It is an incomprehensible commodity, O brother.
Its price cannot at all be assessed. What can anyone say and
utter? By narrating and describing, one can understand it
not. He, who sees, realises. (883)

In this way, the truth-seeker coming out of the materialistic
sphere, enters the spiritual sphere, the illumination of Naam, the love of one’s own self within and the land of bliss.

Our thoughts have power. Earned thoughts become very powerful. Similarly behind the thoughts of those blessed Guruward beloved ones who have the earning of meditation, there is limitless Divine power. Bhai Gurdas Ji writes thus about their delighted look:-

10.4 Knowledgeable people get blessed with ambroisal sight of
the Guru and then have no desire whatsoever.
Their body and vision turn Divine and their every limb
reflects the Divine light of the Prophet Brahm. (V.B.G. 6/9)

Through their:
Look
Language
Touch
Thought
Faith
Rays of life

of spiritual power, the soul of the prime truth-seeker continues to receive motivation, guidance, assistance and automatically his life changes and he is ‘pulled’ towards the direction of the spiritual sphere.

Through the meeting and company of the prime truth-seekers and the Guruward beloved ones at the level of the spiritual sphere, there is between them ‘trade’, ‘business dealings’
Lekh 17.10
‘commerce’ which are:-
spontaneously
unknowingly
quietly
invisibly
inaudibly
innocently
without speech
without bargaining

taking place silently.
Some scholar has written on this subject in English thus:






















Lekh 17.11




































Lekh 17.12









This is the high-pure and easy method of entering the Divine Realm. But the high pure evolved great souls leading spiritual lives are rare indeed and only the lucky souls are able to recognise them, meet them and have their company:-

13.1 Who preaches unto me the gospel of Lord God, absorbed
in love, night and day, I follow him.
My darkness is dispelled on meeting God.O Nanak, and I
am awakened after being asleep for numberless births
(204)
13.2 If I have very good great destiny I shall meet with the
Lord’d slave without delay. (881)
13.3 By the great good fortune, I have obtained my Groom.
The Guru has united me with Him through the society of
saints. (704)

In reality, in the spiritual sphere, this Divine ‘commerce’, ‘trade’is carried out on both sides by the Satguru himself in His own delight:-
13.4 The Lord Himself creates, Himself stains and Himself He
casts the merciful glance. (722)

In this trade of the Divine sphere ‘there isn’t any loss’ and is always

Lekh 17.13
beneficial because the ‘shop’ of ‘truth’ is one and one type of businessmen of ‘truth’ come and take with them the ‘benefit of God’s Name’:-

14.1 With the saints are my dealings and with the saints is my
business.
From the saints I have the profit of Name and my mind’s
treasure is filled with God’s devotional service.
The saints gave me the capital of the Lord’s Name and I
was then rid of my mind’s anxiety. (614)
14.2 O’ traders! Strike the bargain and take care of (the True)
merchandise.
Purchase such goods as may last with you. (22)

In this ‘Divine business’ of the spiritual sphere:-
The unique commodity
Love desire
Love of one’s own inner self
Pull of affection
Cup of love
Divine taste
Divine colour
Treasure of saints
Praises
Shabad
Treasure of Naam etc.

various amazing Divine commodities, valuable materials are being traded.
This trade of ‘unique and marvellous’ commodities of spiritual sphere can take place only among Divine businessmen-Guruward beloved ones. Partaking of Amrit is the symbol and expression of the business, trade, ‘fermentation’ of this very hidden Divine drama. Here the intellectual knowledge of materialistic sphere does not reach because the ‘feathers’ of intellectual knowledge, reasoning, devices, cleverness of materialistic sphere get burnt with the ‘Divine glitter’, ‘ray’ of the spiritual sphere. For this reason there is a command in Gurbani:-
Lekh 17.14
15.1 Have dealings with Lord’s dealers and gaining the profit rejoice
in your mind. (595)

That company in which such:-
Worthy commodity
Unique commodity
True commodity
Treasure of saints
Love-taste
Essence-shabad
True-Naam
Praise

is traded can be said to be ‘sadhsangat’ or ‘satsangat’.
In Gurbani such ‘sangat’ has been praised and admired:-

15.2 How is the society of saints known?
The Name of One Lord is mentioned there. (72)
15.3 If you desire ever lasting peace, O brother, the Guru counsels
you to associate with the saints.
There the Lord’s Name alone is meditated upon. By the saints’
society one is emancipated. (1182)
15.4 Meeting the society of the saints, one is blessed with the supreme
status and taking out butter, he eats it with relish. (982)
15.5 Like the durable dye of madder, supremely fast, is the Lord’s
love, acquired through the saints’ association. (985)
15.6 Meeting with the saints’ society, faith has welled up within me
and by Guru’s instruction, I taste the Lord’s elixir. (997)
15.7 Where is the mortal who obtains the saints’ society. Unto him,
Nanak is a sacrifice, a sacrifice. (104)
15.8 The Invaluable Name is in the saints’ congregation. By the
greatest good destiny, one obtains it. (909)
15.9 The ignorant mind is gladdend in the society of the saints. My
mind now wabbles not and has become stable. (890)
15.91 Ever, ever You keep me in the saints’ society and bless me with
the gift of this Name of Yours. (1078)
15.92 With the support of the saints’ society, one embraces affection
for the Lord. (966)

Lekh 17.15
16.1 Says Nanak, when I found the saints’ society, my desire was
quenched and I was immensely cooled. (913)
16.2 The Lord God abides in the saints’ society. Meeting with their
association, God’s virtues are known. (1335)
16.3 O brother saints, come and meet me so that getting together, we
may utter the Lord God’s Name. (1335)
16.4 Meeting with the saints’ society, I have attained the Lord’s
Name-elixir and the Transcendent Lord has entered into my
mind. (1348)
16.5 Associating with the saints, I shall assuredly be saved. (1071)
16.6 Without the society of saints, none does swim across. (373)

The essence of all these writings (lekh) is that the ‘Being of Love’, the Immortal Being has threaded man in every situation in His string of Divine love or ‘Naam’, and keeps the ‘string’ of His ‘command’ taut with His ‘love-pull’, and Himself continues to exert pulls of mercy, blessing and grace.

16.7 The Lord of wealth has drawn me with such a string that by
breaking, it breaks not, and by letting it go, it goes not. (827)

In this way all religions, religious propagation and their methods are:-
Symbols
Illumination
Expression
Fulfilment

of the pull of this Divine ‘Love-string’.


(continued…)









Lekh 17.16

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A SILENT REVOLUTION

Our Master, Guru Gobind Singh, called us to death and extinction, for he felt that it was no use living at all without the sense of liberty aglow in us. He gave such a vital and martial timbre even to our prayers that we, for the first time in the history of India, saw that the great love to which our Master was calling was not a prayer of the crushed people, but a prayer of the victorious. Guru Nanak, the first True King, had called us not to love the beautiful God-Persons of Nature and creation only, but to be so beautiful as to be loved by Him. The Bhakti feelings of our devotion to God are not of the miserable man who in his utter smallness dares to evolve systems by which to perfect himself as a lover, as a saint, as a seer, but we wait in intense activity to be loved by Him. Few understand this silent revolution of ideals. To the terrified slaves of this country, Guru Gobind Singh said, “Rise and fight and die fighting on horseback.” This is an oceanic burst of the same glow of life and this too is of Him. It is more glorious to die than to live as miserable wretches. He poured into our veins that life which could not live without song and freedom. We rose as individuals and as masses shouting for liberty and victory. He gave us freedom of the soul and we cried for the freedom of our life. We cried for the freedom of our life. We died for it. Touched by his inspiration we could no more remain slaves.
Here is almost a new race created by the Guru, imbibing a tradition of fire and steel sacrifice and death. Every page of Sikh history burns with a hundred star-like names; one name is enough to thrill a whole life with the noblest of spiritual heroism. The names of Guru Arjan Dev, Guru Teg Bahadur, Guru Gobind Singh, his Four Sons and the Five Beloved Disciples, and of the Sikh martyrs and devotees of the heroes of war and peace, provide the Sikh with an inexhaustible and intense past which no other race with centuries of history behind it can match in its life-giving, death-despising, self-sacrificing powers of inspiration.
Assuredly, the Sikh’s is not the Mughal Padshahi, but a state representing an uncrystallised constitution of some future society. And only the future perfection of the state will make clear the significance of the Guru’s Khalsa. There is a distinct Utopian and prophetic strain in these prefigurations. The Khalsa is verily a great tree whose roots are deep in the bowels of the earth, but whose branches touch the skies above.

THE KHALSA COMMUNE

The true vindication of the Khalsa Commune and its ideals, as announced by Guru Gobind Singh, has yet to materialize in the daily life of the Guru’s labourers. The modern world is, however, busy evolving the Guru’s Khalsa state out of social chaos. This much be said at once, that the Khalsa state is more than a mere republic of votes and ballots. It is more than the [former] Soviet, which aims at the ideal of equal distribution through a change in political environment and law. Without the transmutation of the animal-substance of man, there can be no true Soviets. The Guru Khalsa state is based on the essential goodness of humanity which longs to share the mystery and secret of the Creator, and longs to love the Beautiful One living in His creation. the Guru thus admits man to an inner kingdom of the soul where each and every one receives so much richness of pleasure and the beauty of His love that selfishness dies of itself. Inspiration of higher life drives out the lower. Each one, according to his worth and capacity to contain, has enough of the inner rapture of the beauty of God in him, so that he lives, quite happy and contented, without interfering in anyone’s affairs. This endless self-sacrifice in utter gladness of a new realization is the sign and symptom of the true Nam culture of the Guru. The Guru has inspired him with His ownself, and however small the spark of that life, man sees that the “otherness” and “selfishness” are two most ugly specters that cannot survive n that wholly moral and spiritual aroma of delight. The “I” that has ceased to be “I” continues in its new life of spiritual delight, pride and candour. No one can be a member of a truly human and great society who has not obtained this spark divine and who has not imbibed a heavenly nobility that urges him to leave everything alone and gaze at the Lord with unending rapture and renunciation. Man needs to be a divine aristocrat within to be truly democratic without.

A HISTORY HEWN

Sikh history will ever be in the uncut, uncouth, wild, burning words of poet-labourers and artisan-singers. The names of the Ten Gurus inspire us with life and love, and we sing their praise and live and die in a sweet, soft, continuous inebriation. God brought us here. He takes us away. Pain and pleasure are His gifts, dispensations of His love. Thinking of Him we pass. When called by Him, we give up our lives. We know not what is good, what is bad. What pleases our God is the best. The act of the Guru is the truly moral act. He is beautiful. he is truth and He fascinates our souls. We live remembering Him and ploughing and sweating and labouring and toiling as He told us. This is for us the only way to transcend the physical and be spiritual. Such is His will, such is His pleasure. The Guru is verily, verily our personal God. This indeed is the motif of Sikh history, poetry, life and death. And the Guru has saved us from the horrors of mere man-worship because his vision is of the infinite and his association is of the living God of invisible spiritual realms.
If you wish to know a Sikh, love him. There is a gleam under the shack of hay that Moses saw at Sinai. The Sikh bodypolitic is a heap of immense matter in which still scintillates the spirit.
“Profound, O Vachha, is this doctrine; recondite and difficult of comprehension, excellent and not to be reached by mere reasoning, subtle and intelligent only to the wise, it is a hard doctrine to learn for you who belong to another sect, another faith, another persuasion, another discipline and sit at the feet of another teacher.” (Quotation from Buddha and the Gospel of Buddhism)
The idealism of the Khalsa is broadly based on the magic realism of the Creator. Their joy is the blossoming of their infinite pain in sympathy with life. Their pure and easy breathing of the Spirit of God is their religion. It is the life of a well-blown flower living in the great expanse of the sunlight or moonlight, elevated above all pain of goodness. The Guru-man is the personal God ‘round whom humanity is to revolve from life to life, from god to god, from mystery to mystery. The study of the Word and the lives of the Gurus, therefore, cannot but be essential for all the seekers of creative originality of human thought.
In the realm of the soul, each is to have his own measure of the Guru’s joy and sorrow and love and feeling and spiritual delight, according to his individual capacity. This will constitute the measure of the real aristocracy of each one’s genius; but bread and raiment, the barest necessities of the physical bodies, shall, in this kingdom of human love for the guru, never be denied to anyone. In the Guru’s ideal state, no one will thenceforward die of hunger and nakedness. Death can not be prevented, the difference cannot be destroyed, but physical privation will be prevented here on this earth by man himself. Let mountains be high, flowers small and grass low, but all shall be clothed with the beauty of God and fed with His abundance.

THE SACRED SOVEREIGNTY

In the constitution of the Khalsa State, the greatest act of genius was when the Guru transferred the divine sovereignty vested in him to his chosen people, the Khalsa. The Guru speaks for the people whose personality is transmuted into divine personality of selfless being. As the chemist talks of pure elements occurring in nature, the Guru refers to pure people of the cosmic spirit, not as they are found in their blind animal instincts. In this one act lies our history and the future history of human progress.
At Chamkor, when all was lost, he made His Five Disciples the symbol of the Guru, and gave them his insignia of Guruship and saluted them. The constitution of the Khalsa was thus built on the heart-shrines of humanity inspired with the love of God on the God-Consciousness of disciples, not on law books. Guru Gobind Singh would have died fighting n the battlefield even, as awhile before, his two young sons had obtained the merit of the death of a Sikh soldier. But these “Five Enthroned” asked him to go and yet do for the people, the Khalsa, what only he, Guru Gobind Singh, could do. So he went. And here the Guru’s benign submission to the will of the Khalsa was complete and unconditional. To obey, to continue to live instead of fighting and dying, even in that hour of great personal affliction when his sons and his dear disciple-soldiers lay slain before him; yea, to go and live for them, as bidden by them, is the supreme self-sacrifice of God for man, out of whose red streams of blood is born this Khalsa with his mysterious destiny.
Guru Gobind Singh’s polity is to transfer the sovereignty of the soul of a True King to a whole people. In the Khalsa constitution, the people inspired by the natural goodness of humanity, by the spontaneous Divinity of the Beautiful and the Good, by the Guru’s mystic presence in all things, are made supreme. They are the embodiment of Law and Justice fulfilled in the supreme love of the Guru, and in His love is filled even the love of man. In this Khalsa State, the law of man’s natural goodness is the only law.

THE TRESS-KNOT FRATERNITY

The Brotherhood of the Tress-knot was inaugurated by Guru Gobind Singh. It is the Brotherhood of Knights of Honour who live the inward life of Nam and Simrin. They are those whose presence sheds the nectar of peace all around. They desire neither crowns here nor paradise hereafter, they only yearn for His love, His mercy. They desire neither the mystic joys of Yoga, nor the sensual pleasures of Bhoga, they only long to be filled with the Nectar of His Love, their little chalice of heart brimming over with the dew of His psalms. They are full of the philosophic sorrow of life, and they cry and fly as rain-birds to catch the auspicious drop of Heaven with which to quench their thirst, and the thirst of all those who suffer. It is by the repetition of the Beloved’s name that they can maintain their spiritual state, and as their thirst for it is infinite, their repetition, like the songs of birds, incessant.
The inspired personality of this Brotherhood is song-struck, love-strung, strong and gentle, fearless, death-despising, even death-courting, seeking no rewards for perpetual self-sacrifice in the name of the Master, dying like moths round the lamps, living like heroes, shining like orbs intoxicated, sweetly exhilarated ever moment of life, elevated above sorry details of things, wishing well to the whole universe of life, and desiring nothing but the lyrical repetition of His Name.
As the Guru says, the modus operandi of realizing such a dynamic personality, all so impersonal like one of God, is by keeping the lamp of Nam burning forever in the shrine of one’s heart. “He who has the light of life burning for twenty-four hours in the shrine of the heart is the pure Khalsa.”
The symbolic representation of that light is the repetition of the Name. The breath of man is to resound with it, his pores to flow with its nectarian bliss. The eyes go themselves half-upward under the upper lids, the forehead seems to be filled with Nectar as if it were a fountain, and a thousand crystal streams flow down from this Himalaya, fertilizing not one person, but all those who come under the influence of such a one.
He is in union, by the impersonal nature of his holy unselfishness, with the soul of Nature. He is as the mountain, the river, the cloud, the flower. Wherever there is a rose, it must scent the surroundings. The Brother must fill the corner of the earth he is in with the sweetness of his soul, but also with active sympathy. He is always the Prince of Compassion.
In fact, sympathy and compassion are the warp and woof of Sikh life. Guru Amar Das could not bear the weeping of a widow on the death of her husband, nor of a mother on the death of her son. And it so happened that the whole Govindwal, the Master’s seat, had no such sorrow during his lifetime. Such a strange uniqueness bespeaks unearthly genius. Guru Teg Bahadur could not endure human suffering; his hymns are full of tears, of infinite renunciation, if thereby the creature man could be happy and free. Guru Gobind Singh’s renunciation out of compassion for the miserable slaves of India is infinite. He sacrifices even his God for the amelioration of suffering humanity.
Consistent with the spiritual ancestry of the Ten Gurus and their disciples, the Brother keeps the torch of inspiration burning, not in pursuance of any vows, not for the sake of any gain, but as so ordains Guru Gobind Singh, and so constrains without constraining and so restrains without restraining. The Brother is the vehicle of His Spirit. As the lamps of Simrin burn out, the Sikh dies. As the tree blossoms, so the Sikh blossoms with the joy of Nam and Simrin. As the tree offers its best to the roving winds, so the Sikh offers his all to all.
And so I am the Guru’s Sikh- his covenanted soldier and disciple. For my ethical conduct, not I, but He is responsible, who produces the shoots of trees in the spring, who makes the stars shine. I have learnt the secret of life, and I let myself be but as a piece of cloud, raining when He bids me, and flashing lightning when He so desires. My acts are in consonance with my feelings- such is His pleasure. All events to me are also set in the same dreamy rhythm- such is His pleasure.
My Brotherhood is scattered in the history of man enshrined in rare persons. It is scattered in wind and water, in fire and cloud, in the sun and the star. I hear a greeting of this sacred secret Brotherhood from the petals of flowers, from the musical, sculptured shapes of natural scenery. The river is my brother, and the wind my sister. The cloud sympathises with me. And the sun’s love for me is limitless and unconditional. There is glory in the crowds of men and women- a rare gleam that is not seen in mere individuals, a flash that like the gathering of clouds comes out of the gathering of men. In all these are the gleams of the shining crest that the Master of this Brotherhood wears, and rides past on His fiery purple steed by the door of the Brothers, by the door of the Faithful.
All those who call themselves Brothers but are not inwardly, spiritually, intentionally, intuitionally, and sub-consciously of the Guru, are struck off the rolls. All those who attain the Khalsa state of the life of the spirit find entrance into the Court of Guru Gobind Singh and they are of us.
Come, then, ye the Sikh youth of the Punjab, hold aloft the Flag of the Guru, renouncing all in His name! Let us be Brothers of the Tress-Knot of Guru Gobind Singh and refuse to belong to any mushroom growth of orders or societies, or clubs of street prophets that are like weeds in this forest of life. The Brothers that have gone before us live on the other side of death. They come to us to aid us if we just turn our face towards them and desire their aid. We are innumerable if we raise our souls and renounce the bodies, keeping them as mere vehicles. As that Great Brother of this Sangha, the Christ, said of his body, it was but the vehicle of the “Spirit of the Father.”
When the Guru’s Sikh is seen,
I fall down, I fall down at his feet,
Great is the idea of Brotherhood,
Indescribable is the pitch of life in which,
The brothers gather, the brothers gather.
-Guru Nanak

CHANTS OF LIBERTY

The Khalsa verily issued from the head of Guru Gobind Singh, as Minerva from Jupiter. We, the Sikhs, had our Resurrection en masse at the Master’s word sung in our ears in the battle-fields. War gave us the fiery baptism of God’s warm blood. We died. And that is how our Master said we should live. There is no other door to everlasting life but through death, like this, through love, and obedience like this. Very little life is in the ego of man; all is there in the shining sun of His soul. He knew all about the after-death. He led us on.
Those who lay too much stress on peace and non-violence have yet not got rid of the ignorance which shuts them away from the Realities of the Unseen beyond the wall of Death. Their ethics are not cosmic and “spherical,” but only “geometrical” and hence mere artificial and conceptual ethics, which have no relation with life, its growth and destiny. These miserable ethics of the “geometrical” conceptual minds like those of the hair-splitting moralists and philosophers of yore are but lifeless rules and regulations, so made to soothe the excited intellects of those who are gods to themselves, and who wish to cast the cosmic processes of the universe in their own thinking. Our Guru, in communion with the cosmic processes, concentrated his consciousness on the problem of making man alive, natural and free. “I announce natural persons to rise; I announce the justification of candour and pride.” It is not the so-called ethical conduct that shall be counted, but the character of life that shall be formed by passing through a thousand fires and waters and hells of vice and heavens of virtue. Small and miserable are those conceptualists who conceive the moral law in terms of their likes and dislikes, their oughts and ought-nots. The moral law is cosmic, and it prevails in spite of our wars and peace, in spite of our vice and virtue. Seeds are scattered here by the winds and the blossoms burst forth on the tree of life in the Unseen. Those who know of this and that side of death do not take any account of the man-made artificial ethics, for these all partake of human ignorance.
We Sikhs- the soldiers of the Master- are already on the march on the open road and we feel the war poems of Walt Whitman indistinguishably mingle with the chants of our Master. It is difficult to translate our chants, what with their rousing sounds and martial rhythms. The one below seeks to capture the poetry of arms:
Khag, Khand, bihandang khal dal khandung,
Ati run mandang barbandang,
Bhujdand akhandang teg parchandang
Jot amandangang bhan prabhang
Sukh santang karang durmat darning,
Kil bith harang, as saranang
Jai jai jag karnang srista ubarang
Mum pratiparang jai tegung

Thou art the Destroyer, the Annihilator
of the hosts of ignorance and evil,
the Embellisher of the battlefield.

Thy punishment is stern and inexorable,
They aspect refulgent, thy glory and splendour
dazzle even the sun.

Thou bring’st happiness to the holy,
Thou crush’st the wicked and scatter’st sinners,
I seek thy refuge.

Glory, O Glory to thee, O Sword,
The Primordial Promoter, Guardian
of the Universe, my Protector and Sustainer.

In the chants of our Master, the cannon boom, the arrows fly, the swords clash. And the very repetition of his chants makes us fly like flames, crying liberty, liberty, liberty.

BAPTISM OF THE SWORD

The Khalsa was literally baptized in the shadow of the sword. He lived poised on its sharp edge, and he died kissing its cold steel. Indeed iron had gone into his soul at his nativity. But it would be a great mistake to associate the Khalsa with wanton wars and bloodshed. He took to the sword because of a crisis of conscience.
I find such a crisis even in Walt Whitman. It is my faith, he is the Guru’s Sikh born in America to plant his Khalsa ideal in the modern mind. John Bailey in sketching the spiritual change that the declaration of war in America wrought upon Walt Whitman tells us how his poetry thereafter acquired a deeper majesty and an unspeakable serenity. The poet of peace rose one morning and found himself the poet of war. “No soldier,” writes Mr. Bailey, “who fought in the ranks showed more than Whitman of these greatest gifts of war, and the war, taught him not only how to do his chosen work in the hospitals but how to give shape to his thoughts and experiences in some of the noblest war poems which have been written. Certainly there are none in the world which are closer to the actual facts. Only a few of those written in the Great War can compare with them in beauty which is afraid of no truth and the truth which in all its nakedness is yet seen to be beauty.” Again, “all genius has inconsistencies which to the measures of mere logic make it appear untrue to itself. Literature partakes of the rarity and fluidity of life, whereas logic and science have a rigid fixity, which, however necessary, seems like death to the freed eyes of art.” So here in these Drum-Taps, we have Whitman returning boldly upon himself. He who had ridiculed war as the forgotten and superceded theme of the poets of the old world, sounds is trumpet call with a note of the most uncompromising insistence:
Beat! beat! drums! –blow! bugles!
Through the windows-through the doors-burst like a ruthless force,
Into the solemn church, and scatter the congregation,
Into the school where the scholar is studying;
Leave not the bridegroom quiet-no happiness must he have now with his bride,
Nor the peaceful farmer any peace, ploughing his field or gathering his grain,
So fierce you whirr and pound you drums-so shrill you bugles blow.

I see in the poems of war by Whitman a poetic history of the Great Revolution of the spirit in the Punjab caused by Guru Gobind Singh’s spiritual genius.
On the banks of the Five Rivers in the Punjab were planted comrades thick as forests, making the poetic ambition of Whitman an ocularly visible fact centuries earlier. A great poetic experiment of socializing the great truth of soul was performed with success by the Gurus, and Whitman is calling the Khalsa out of the prairies and churches and cities of America. The songs of peace adorning the Guru Granth were being sung as usual at Anandpur, the seat of the Master, but he had a large drum especially made to sound forth his Song of the Sword. He called it the Ranjit, the Victory Drum. It was of an enormous size.
So did the Master declare the armed age even as Whitman did in “Eighteen Sixty-one” :
Arm’d year-year of the struggle,
No dainty rhymes or sentimental love verses for you terrible year,
Not you as some pale poetling seated at a desk lisping cadenzas piano,
But as a strong man erect, clothed in blue clothes, advancing, carrying a rifle on your shoulder,
With well-gristled body and sunburnt face and hands, with a knife in the belt at your side,
As I heard you shouting loud, your sonorous voice ringing across the continent,
Your masculine voice, O year, as rising amid the great cities.
At Anandpur stood Guru Gobind Singh by the side of his drum, contemplating the liberty of his people. There is a complete change of colour and shape in the gathering of the disciples around Him. A new nation had arrived. The Sikh history shows how the Khalsa fought, but it was all a poetic action. It was waged in the songs of the Great Guru to inspirit his people. The war had commenced in the Guru’s poems. His impassioned lyrics of war, “the Battle of Bhangani,” in Chandi-Charitra sound in our ears still. Life rooted in the Truth was allowed by Guru Gobind Singh to take the new course of the flood and the storm. The war-like tones and that clash of the steel and that spiritual impatience to die which we find in the pages of our history have a true correspondence in Whitman’s poems. Surely, no historical accounts show us the poetic genius of Guru Gobind Singhmanifested and enlarged in those wars which were waged insensately on him by the enemies of his thought and ideals. The pint-sized Hindu princess and the mighty Mughals could not endure Guru Gobind Singh being hailed as the “True King” of the people. Their attitude towards him reminds us of the causeless jealousy of the Jews towards the Son of God. Crucifixion of the Christ is seen here in our history as the crucifixion of the multitudes. In those poetic wars of Guru Gobind Singh, even the saints enlisted themselves as ordinary soldiers in love of Him. And our saints who chanted songs were the first in the world to organize a society similar in purposes to the present-day Red Cross Society. They visited the camps of friend and foe alike serving the wounded with water and victuals.
Guru Gobind Singh saw that there was no other way to breathe life into the dead masses of the Punjab, but by arming them and beating drums, and by flashing sabers in the glare of the sun. Dead ye are, rise to die, perchance to catch the spark of life in the battle-field! Earlier, Guru Har Gobind had roamed as the sun did set on the battle-field of Amritsar, wiping blood from the faces of his wounded disciples, nursing them and pouring into their soul his comfort and blessing. And now Guru Gobind Singh flashed upon the Muktsar battle-field like the divine father of his children, giving them his soul.

BIRTH OF A STAR

A new-comer, fresh from the white eternity into the world, the eyes of the Khalsa glow with the vision of the Invisible. The whispering millions on the other side of the River of Life mingle their voices and the Khalsa is truly one in many. On the bed of thorns, he lies as if on roses. What matters for him is not the husk or the shell, but the seed or the kernel within. The Khalsa looks at the world from a supreme height, blessing all, helping all, loving all. He has found the common Centre of Life and enshrined God in the temple of his heart.
This world with all its gay gardens is to the Khalsa but a camping ground. He holds the present life to be but a journey and an interlude. Death has no sting for him, nor extinction any terror. If a child is born, he is a “Guru’s soldier come,” if he dies, it is a “Guru’s soldier gone.” The Khalsa sees life as a whole and believes all is good, nothing is amiss. It is, therefore, that when he prays, he utters himself in accents of steel, flint, fire and lightning that move the heavens with him.
The tent of the Khalsa is a temple. The Khalsa is the Dharamshala for all. He gives a drink, and a hymn of the Guru to all who pass by. He has evolved a language whose flaming words reflect the inner glory of national realization, and that of joy which is supreme in its conquest over the sorrows of the world. In fact, the idiom of the Khalsa is as opulent and vast as the amplitude of his soul.

THE NUPTIALS OF LOVE

Hansa, a religious teacher of the Jains, came to the Master seeking the “hidden light” that illumines the path of life from within. He was a Pandit, a great painter and a leading monk. He brought an offering of a painting of the sunrise for Guru Gobind Singh. But the orders were that he should not have an audience with the Master. After a few days, some of the disciples close to Hansa set up his painting in such a place in the garden that the Guru, a great patron of all kinds of fine art might see it. Gobind saw it and said, “The painting is full of light, but the painter’s heart is all dark. He is cruel, very cruel.” Saying this, he wasn’t away and said nothing more, indicating thereby to his disciples that he could not grant an audience to Hansa. This remark from the Master astonished the disciples who had thought well of Hansa. Meanwhile, the disciples and Hansa had many discussions in the garden on grave points of philosophy; the Guru’s coldness remained unexplained. Then one day a palanquin came to Anandpur, borne by the Guru’s disciples and containing what was little more than a living skeleton, though not long before, a handsome young man. He was lying in a helpless condition in pursuance of his vow of self-purification and the Guru had sent for him. This young man, now half-dead with the performance of his vows was once in the same convent with Hansa, as a Jain in Brahmachari. Near the same convent, there was a young girl, almost a child, whose parents had presented her to the Jain temple as an offering. She and the young man belonged to the same town, where they had played together from their childhood upwards. Both loved each other at an age when they hardly knew what love was, but their guardians had separated them, putting the boy in the temple and the girl in the convent. Hansa was in charge of the temple. For years the young people did not see each other. Then, while gathering flowers in the forest, they met for a moment and conversed. This was a great sin according to the rules of the convent and the nunnery. The girl was punished by having her eyes put out. The boy was sent to the hills for a prolonged penance.
Hansa was responsible for all this. As to the girl, only Hansa knew her whereabouts and he was asked to bring her to Anandpur. After a long search, the blind girl was brought by him to Anandpur. By this time, the great love of the Master and the nursing of the disciples had brought the young Jain Brahmachari to full health again. He was sitting in the assembly, and the music of praise was in full swing as the blind girl entered. The Master looked at her, and she faced the Master. Gobind Singh blessed her and initiated her into the Raja Yoga of Nam. It is written that she recovered her sight and that her face shone with celestial light. The Master’s was great and he ordered that the nuptials of these two disciples be celebrated then and there. Great were the rejoicings and festivities of the disciples. Hansa was initiated the same day, and made a “Singh” of the true faith.

DHAN GURU NANAK DHAN GURU NANAK

FORGIVENESS IS ALL

Man is weak. He is, when sincere, but a pilgrim to the Golden Temple. And the path of the pilgrim is full of difficulties. Sometimes hunger, thirst, and nakedness, and sometimes incontinent desires dim his faith and bend it beyond the limits of elasticity. The faith breaks, the vision is lost, the nectar of repeating His name is spilled. Heavy darkness settles on his eyes, his limbs grow weary, his heart faints. And disciple is as if dead.
The Sikhs, besieged along with Guru Gobind Singh in the fort of Anandpur would not obey him, for the siege of the enemy was long and unbreakable, and the Master desired to hold on till the last. In his desire was victory. But the disciples would not obey him. They deserted Him. Had they obeyed Him, all would have been different. But the great devotion for the Master was flaming in the peasant mud-huts of the Punjab. More than men, the Sikh women were in the same passionate love with Him, even as the Maries and Marthas of Palestine were in love with the Messiah in the olden times. Doors were closed against the deserters. There was no love for them after they had left Him at Anandpur. All loving hearts were shut against them. But this act of the noble Sikh women kindled the extinguished hearts of the confused and weak disciples. The forty martyrs of our history shall forever stand peerless in the glory of self-sacrifice for Him. You remember, when the sun went down, he went amongst the wounded and blessed them. One of the dying disciples asked not for life, asked not for kingdoms, but only begged that all his brothers who had deserted Him and given it in writing to Him might be soul-knitted with the Guru, with the Glory of the Infinite, and that the document might be torn up. Guru Gobind Singh tore up the document and forgave all; “Retie the broken ties” is one of our most stirring national songs.

THE GAME OF LOVE

Said Khan, the Mughal General, besieging the fort of Anandpur, like the intellectuals and curious sentimentalists of all times, people who make of spirituality a clay toy of their own mind, doubted how Guru Gobind Singh could be as spiritual as Guru Nanak. And Said Khan was still doubting when along comes Guru Gobind Singh riding direct towards him on his purple steed. And Said Khan points his rifle at the Guru, but the bullet misses. And Guru Gobind Singh addresses him thus:
“Come, Said Khan, what are the doubts you have?”
“Teach me about Thyself,” replied Said Khan.
“If that is the game and not war, then put your head on my stirrup,” said the Guru.
Said Khan alighted from his horse and as he lay at the feet of Guru Gobind Singh, the Soldier, Guru touched him with the sharp edge of his spear. That touch was enough. Said Khan was converted. And Said Khan went towards the Himalayas renouncing all to cultivate the spiritual art of Guru’s Simrin. And thousands were so touched by the Guru’s arrow and made sufficient. Guru Gobind Singh made not only men, but high spiritual geniuses. He was in love’s high ecstasy when he rode.

THE IMMORTAL QUARTET

During these vicissitudes, the Master halted once in the Lakhi jungle where the disciples gathered ‘round him again in hundreds and thousands. There he composed a very pathetic song which, even now brings tears to the eyes of his poor disciples:

O when they heard the call of the Beloved,
They came crying to Him,
So will the scattered herd of buffaloes fly to the long-absent Master on hearing his voice, dropping the half-chewn grass from their mouths as they hasten back to Him.
Then he went on with the concourse of his singing disciples and halted at a place called Damdama. He was still dressed in the indigo-dyed garments. One day, a fire was lit and he tore his indigo garments into shreds and burnt them shred by shred in the fire. Thus was the Mughal Empire burnt by him, shred by shred.
It was at Damdama that the Khalsa came together again, and Anandpur was reproduced there. The Mother of the Khalsa joined the Master. When she arrived, he was sitting in the full assembly of the disciples, who were singing Gurus’ immortal songs. Addressing him, she said, “Where are my Four, Sire? Where are my Four?”
He replied, “What of thy Four, O Mother? What of thy Four? When lives the whole people, the Khalsa, here? Gone, gone are thy Four as sacrifice for the lives of these thousands more, all thy sons. O Mother! What if they Four are gone?”

WALLED UP IN ETERNITY

The Brahman cook, Gangu, who took Mata Gujri and her two grandsons, Fateh Singh and Zorawar Singh, to his village on their flight from Anandpur, turned traitor and handed them over to the Nawab of Sirhind. The grandmother was kept in a prison cell, separate from her infant charges. The little ones, pale and livid with many days’ privation, were produced in the Nawab’s courts as princes with absurd theatricality. The Nawab made a speech in which he asked them to embrace Islam or die. In the former case, he promised them all kinds of honours and joys and riches and comforts. The pale faces of the two princes blushed red at the insult offered. Fateh Singh, the elder, asked the younger to remain quiet when he himself replied, “We are the sons of the Master, Gobind Singh, and the grandsons of Tegh Bahadur. The joys of the sense are for dogs and asses; sacred Death, good Death, for us.” Day after day they were harassed with similar temptations in the court, the Nawab trying to be kind to them, if they would accept Islam. When nothing availed, and the little heroes stood firm as a rock, the Nawab called two Pathan youths whose father had been killed in a battle by the arrows of the Guru and wished to hand the two boys over to them for any vengeance they might like to have. But the Pathan youths declined to do any injury to the two kids, saying, “No, sir, we will fight the enemy in the battlefield, but will not, like cowards, slay these two innocents.”
After many days, a very cruel form of execution was devised by the Nawab. The wall of Sirhind was thrown down for about three yards; these young ones of the Master were made to stand a yard apart from each other, and the order was given to build the wall little by little on their tender limbs; repeating, at every foot and a half foot of construction the same alternative: death or Islam? The Princes stood with their eyes turned upward, seeing their heavenly ancestors come to bear them away, and remained calm and speechless until the cruel wall entirely covered them.
Mother Gujri expired in the prison on hearing of the tragic end of her two beloved grandsons. Gobind Singh heard of this heartbreaking tragedy as he was passing across the country near Sirhind. He closed his eyes and sent to heaven the prayer embodied in his famous hymn, ‘The Message of us, the disciples, to the Beloved.’

Give Him, the Beloved, the news of us, the disciples!
Without Thee, O Beloved, the luxury of soft raiment and sweet rest is, for us, all pain,
And these high palaces creep towards us like serpents,
The lips of the wine-cup cut us like thin-edged poniards,
And dry as dust this jug of wine when Thou art not with us!
The pallet made of pale straw is heaven for us, if Thou be there!
Burnt be the high palaces, if Thou be not there.

The Master had four sons, and they were all gone in the will of the Lord.

THE YOUNG MARTYRS

Chamkor had a small fortress, which Guru Gobind Singh occupied. He had then with him about forty disciples, and his two elder sons, Ajit Singh and Jujhar Singh- the former being fifteen years old and the latter thirteen. But soon the Imperial army, which was in hot pursuit, besieged this fortress also, and there was not way out but to fight and die one by one. The disciples held the fortress a long time, baffling the calculations of the enemy, as the Master kept up an incessant shower of his gold-tipped arrows. The disciples, one by one, would sally out, waving their swords in the midst of the enemy, and die. Ajit Singh entreated his father to let him also go and die, as his brothers were dying before his eyes. “O Father! I feel an intense desire for this death, and the feeling rises supreme in my breast that I must go and fight and share this last honour with my brothers.”
The father lovingly embraced the boy, decorated him with a sword and shield, dressed him fully as a soldier, and kissed him. “Go, my child! Akal Purkh so wills.” Ajit Singh rode a horse into the thick of the battle, and, waving his sword and crying, “Sat Sri Akal, Sat Sri Akal,” departed for the true Kartarpur of Guru Nanak. Gobind Singh saw him go, closed his eyes in prayer, and accompanied the soul of Ajit Singh for a little distance beyond death’s door, till the boy was among the celestials. As the father opened his eyes, he saw the little Jujhar Singh standing before him with folded hands with the same entreaty on his lips. “Father, I, too, wish to go where my brother has gone.”
“You are too young to fight,” said the father.
“What is age, father? Have I not drunk my mother’s milk, and have I not tasted the sacred Amritam? Bless me, father, and let me go.”
Gobind Singh took the little one in his lap, washed his face, dressed him in a beautiful velvet suit embroidered with gold and silver, put a small belt ‘round his little waist, and gave him a miniature sword. He wound a turban on his head, decorated it with a little crest, and kissed him. “My child,” said he, “we do not belong to this earth. Our ancestors live with the Akal Purkh. You are now going; go and wait for me there.”
The child had gone but a little distance when he returned and said he was feeling thirsty. Gobind Singh again said, “Go, my child! There is no water for you on this earth. See yonder, there is the cup of Nectar for you where your brother lies.” This child then rode the way his brother had gone.

THUS HE SPAKE

“I am Thine, death is nothing to me. I wear arms not to kill, but to dazzle with their flash the eyes of cowardly kings, and to blazon in letters of fire the supreme majesty of love over all. I need no kingdoms on this earth; I lust not for shining gold, nor for the beauty of women. I own nothing. All belong to Him, the Lord! If He has chosen to adorn my smile of Knowledge Absolute with the flash of His cleaving sword, it is His pleasure. My Religion, then, is of His Sword.
“Do not misunderstand me. I know the Truth. I am made of it. I am in the safe-keeping of the Beloved. His pleasure is my salvation. I have no need to act, for all action has ended for me in His Love. But so He wills, and I take the body of the flesh to the altar of sacrifice for the sake of suffering humanity, and, rising out of the Master’s heart still half-asleep, I go forward and die for others. With my blood, I will buy them in this world of trade and money-getting, a moral and physical relief. I covet nothing else than to die repeating His name with His song on my lips and His Nectar flowing out of my mind. I therefore pray I may die, not in solitude, but in the battle-field, and not for my glory, but for the glory of the Song o the Word that is deathless.

THE MASTER TURNED DISCIPLE

After the initiation ceremony, the Guru asked his Five Beloved Disciples to prepare again the Nectar in the same way. It was the Master himself who offered first of all to drink the Amritam from the hands of the Beloved Five. From Guru Gobind Rai his name was changed to Guru Gobind Singh. Thereupon, the heavens resounded with the joyous ejaculation, “Sat Sri Akal” – “The only Reality is He- the Deathless, the Timeless Glory!” Thousands of Sikhs were anointed on that day with the sacred Word, the Amritam of the Master. It was this Amritam that changed the docile, poor, and timid disciples into the leonine men of the new Khalsa, saint-soldiers, who were taught to salute the Master with a naked sword swung high in the air, and to practice the Mantram of Wah-Guru. Arms were thenceforward the symbol of a disciple’s fervour of his soul.
This great miracle of creation, wrought by Gobind Singh, transmuted Anandpur into the centre of a new Saviour Nation. A contagious spirit in independence arose and spread, and the face of the country changed. Where love is supreme, the heart in which it resides must be clothed in the splendour of the steel; the flashing sword of love must be expression, in this dark world, of the light of the sun.

THE BLESSED FIVE

Guru Gobind Singh fixed a day for the gathering of all his disciples at Anandpur. When they had gathered from all parts of the country, he rose with a naked sword in his hand and called for a life to be offered to his steel from among their number, if they wished to continue as his disciples. This call caused terror in the assembly, for they had already forgotten the ways of Guru Nanak. This was indeed not the first time in the Sikh history that some such call had been made. Guru Nanak had called in the same awful tone, and only Angad had come forward, the others being afraid. Moreover, the disciples knew their present Master only in his loving and sustaining mood; it is not surprising that they were unable even to guess the meaning of the Master for whom this was a climacteric moment in which centuries throbbed to new life. The Master called again, “Does any disciple wish to die under my steel?” Only one rose and came forward with his head bent in deep reverence, saying, “Thine it is forever, Master; under the keen edge of thy steel is the highest bliss.” A tent was pitched on a little mound nearby, and the blessed disciple followed the Master into it.
The Master came out again, flashing the sword, saying “One more disciple to die today.” So did he call five times in all, and five Sikhs stepped forward to die.
After a while, out of the tent came the Beloved Five, decked in saffron-dyed garments and saffron turbans; altogether a new type, with the Master in their midst looking strangely as one of them. The Beloved Five by his favour had the same dress, the same physical appearance, and the same Divine glow as he, Gobind Rai, proceeded to dissolve the Song of the Master in the water. He prepared the Nectar of Knowledge Absolute in which he had resolved to give himself away to the children of Guru Nanak.
The Nectar was ready. He had just finished the chanting of his Mantram, when the Mother of his disciples came with sugar crystals and stood waiting below the Master. “Welcome, good lady!” said he, “Power without the sweetness of soul means little. Put the gift into the Nectar so that our disciples may be blessed not only with power, but with the grace of a woman’s sweet soul.” And the Mother thereupon sweetened the Nectar.
The Blessed Five were as fully-armed soldiers in appearance, with the tresses of each tied in a knot of disciple’s dharma gathered on the crown of the head and covered by a graceful turban and they wore a kind of half-trousers. From within the Master’s tent came out a new incarnation of the disciple, a new face of the saint-soldier who had accepted death in love. It was a moment of creation whose full fructification requires the lapse of aeons.
He stood up, with the sacred Nectar contained in a steel vessel, to give away the blessed abundance of God-in-Man. The Disciple from Bir-Aman, kneeling on his left knee, looked up to the Master to receive his eternal light. The Master gazed upon the Nectar and called to him aloud with each shower to sing the Mantram composed by the Master for the occasion, “Wah Guru Ji Ka Khalsa, Sri Wah Guru Ji Ki Fateh.” “The chosen ones, the King’s servants, or the Khalsa, belong to the Glorious Master, all triumph be to His Name! He is Truth, and Truth triumphs ever and anon.” He repeated it three times. The knot of the disciple’s dharma which the Master had just gathered in his own hand was then anointed by him with same Nectar. Thenceforward every hair of the disciple’s head was filled with Nectar; every hair was a tongue which was to sing the Song of the Master. Every hair of the disciple is thus sacred for all time. Thus were the Five Beloved anointed by the Master, and they were asked to drink the Nectar from the same steel cup in deep draughts of brotherly love. “You are the Sons of Nanak, the Creator’s own, the chosen ones. Ye shall be the saviours of man. Ye shall own no property, but all shall be for the Master. Ye shall love man as man, making no distinction of caste or creed. Ye shall keep forever this flame of holy life lit in you, unflickering, in deep meditation on the One Deathless Being. Ye shall bow your heads down to your Master only. Ye shall never worship sticks and stones, idols, tombs. Ye shall always pray in the dhyanam of your Master. Remember always in times of danger or difficulty the holy names of the Masters- Nanak, Angad, Amardas, Ramdas, Arjun Dev, Hargobind, Har Rai, Har Krishnan, Tegh Bahadur. I make ye a Rosary of these names and ye shall not pray for himself, but for the whole Khalsa. In each of your, the whole brotherhood shall be incarnated. Ye are my sons, both in flesh and in spirit.”

“INVISIBLE ROBBERS”
When religion gets low in us we feel within ourselves an inclination towards the lower thoughts (of love for material gains and passion towards lower tastes.) In some cases the fall is also a necessity of the reaction of complex emotion you cannot tell. And those supports in their turn are living and they lift up the fallen on their giant shoulders, till the heights are regained, religion, in this aspect of rise and fall if self-consciousness is also beautiful, though I admit that those who have scaled beyond the snow line can never fall back, but the initiates do, and for them SIMRAN-SADH SANGAT provides an infinite elasticity of physical supports to rise .all human relations and society are physical supports if the initiates take care of not loosing the vital fluid of heaven that comes flowing in to them by the love of the great ones ,then the path surely lies through one continuous ascent But the invisible robbers rob it away ,and the novice lies exhausted ,when ,instead of looking up to the givers ,(being physically still an animal )he gropes for that exquisite ambrosia of life in the animal nature of his ,and by so doing gets still more exhausted and sinks further into it till he can find no way out .suddenly then the anger of gods rescues him ,and the gods pour the fluid again in to the empty cask of his body and fill it again .again the vision bursts upon him ,thus goes on the reaction of religion on man for centuries till he passes beyond the SNOW LINE and is for ever librated from the bondage of ANIMAL LIFE .Blessed are they who even know this noble struggle ,for beyond it is LIBRATION .Saved are they ,for it is the gods saving them through an eternal warfare ,time is an illusion ,what appears as centuries to us is only a wink to gods .

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COMING OF BODISATWA
King had grown very old; his hairs had turned all gray, though his face beamed with the glow of a new youth. He still ministered to his people, but at times, he could not contain his feelings of grief, and would burst to tears like a child.
And the princess had shrunk to a shadow of herself wholly absorbed in the boy. Though her eyes showed no sign of any human pain or disease during the last twelve years unknown to herself, she was slowly being love starved until she was reduced to mere skeleton.
Years passed no news of the boy came though the king had sent his emissaries in all direction to find him, the king knew from the moment the princess saw him, and she had already given the whole of herself to him.

One day the king came in her room and said! News has come just now that some god man is in the boarder of our kingdom. People are flocking to him from far and near everyone seeking him for his darshanam. He is so beautiful that no one asks of him any question, seeing him they grow infinite themselves. The one universal desire of everyone is to be in the sunshine of his presence. As the months fly around a burning lamp, the people, men, women and children swarm around him. From the description people give of him, I think at last the boy has come. Because I saw the same vision this morning, which I saw of that fateful day years ago, and on my tong was his mother’s name.
So he has come! Came inaudibly the words out of princess’s pale lips and she opened her eyes.
I only said, “I guess! He has come said the king.”
Please take me there to him if not him at least we will see the man of god.
The princess at the very first sight of him recognized him! After a while she opened her eyes and said again “SO YOU HAVE COME “Yes the princess I have come and you were quite right to the contents of the bundle, here is the “NECKLACE” of five rubies for you which mother left for you .She has sent me to you now and has asked me to put it round your neck may I put this myself “AROUND YOUR NECK “
Prey said the princess as the necklace of five rubies given by the mother was put around her neck, a fire leapt in the blood of the princess and she got up and sat. SO my eyes see you after all?
Yes princess! I was never away from you; you know you had WON me as a PRIZE FOR YOUR BEAUTY SAID HE.
The princess smiled and said but that was a joke .The return of her smile was wonderful.
Princess! You have won the prize said he. BEAUTY! WHERE IS IT? THE SKELTON IS NO MORE WORTHY OF YOU. SAID THE PRINCESS.
This skeleton is a TEMPLE and I its worshipper.
OH! BOY! You cheated the princess long of her prize. (The girls said)
What for all that trouble you gave her and reduced her to the mere shadow of herself?
‘SISTERS! IT WERE BETTER TO HAVE BEEN A MONK FIRST AND THE PRIZE AFTERWORDS, than to have been a priest first and monk afterwards, said he and casting simultaneously a smile and look on each of his UPBRADERS.
Later part of the story tells that the boy was known as one of the greatest kings of the country.

KING: PATSHAW
PRINCESS: SAAD SANGAT
MOTHER: PROVIDER
SISTERS: UPBRADERS
BOY: DECIPLE TURNED BODISATWA
GOD MAN: BODISATWA

MY MOTHER
Once my mother left me with my father, She was away for a month. I fell ill the evil eye was suspected- the village Hindu physician treated me without any relief. It was high fever, and I was reduced to mere Skeleton. Even in the Bed I looked like a miniature of HINDU ASCETIC. The maulvi came my father wept before him to cure me by his touch. Looking at me The maulvi smiled, It is The CALF ILL of SAPARATION From THE Mother, YOU AS A FATHER CANNOT SEND INTO HIS SOUL THE STREAM OF AB-I- HYAT THE (Water of Immortality) WHICH HIS MOTHER ALWAYS DOES, IT WAS RIGHT AS SOON AS MY MOTHER RETURNED HER ONE EMBRACE, THE WARMTH of HER FULL BLOSSOM CURED Me. THE Maulvi then said THIS BOY WILL ALWAYS FALL ILL UNLESS SOME ONE IS BY HIS SIDE TO OVERFEED HIM WITH OVERFLOWING LOVE, SENTIMENTS OF LOVE, THE MOTHERS LOVE. HE NEEDS OVERFONDNES OF SOMEONE FOR HIMSELF OTHERWISE HE WILL BE A PLAIN, Sad, AVERAGE THING BUT WITH HIS FOOD COMING TO HIM IN ABUNDENCE, THIS BOY IS DESTINED TO BE REMERKABLE. His LIFE IS IN THE HANDS OF OTHERS, NOW IT IS IN THE HANDS OF HIS MOTHER. OVERFONDNESS FOR A CHILD OF THIS TYPE IS ONLY POSSIBLE FROM ANGELS and GODS. IF THE WORLD ABOUT HIM WILL EXCITE HIM GREAT PERFORMANCES WOULD BE TO HIS CREDIT, BUT IF THE WORLD TREATED HIM ORDINARYLY IT WOULD DULL HIS SOUL, THE BOY WOULD SPEND HIS DAYS IN ANGUISH AND SELF—CURSING.

I DO NOT KNOW WHY IT NEVER HURT ME WHEN MY MOTHER TOOK ME TO TASK FOR ANYTHING. PERHAPS SHE SMILED AT THE END OF IT AND KISSED ME AS I WEPT. AND TOOK ME IN HER WARM EMBRACE.

THE SACRED SWORD
Every Sikh is to wear the Master's Sword. Not his own. Kirpan is a gift from the Guru. It is not an instrument of offence or defence. It is mind made intense by the love of the Guru. The Sikh is to have a sword-like mind. It is the visible sign of an intensely sensitive soul.
The sword cuts rapidly, the mind can do so much in an instant. That common-herd mentality with its drolly dullness, with utter incapacity too fly like the Eagles of Heaven cannot live together with the sword of Guru Gobind Singh. It is but the symbol of the myriad personality of the Guru's Sikh that knows no defeat, no disappointment, the personality that is unconquerable in its hope, in its spiritual radiance. Guru Gobind Singh says: "I will make my one dominate over a lakh and a quarter." This dominion is of the illumined mind. The highly intensified and developed intellect naturally becomes overpowering, so much so that it becomes fascinating and attractive in a physical sense.• It gathers its own moths like the intense flame of a night lamp. The presence of a great spiritual man overpowers millions. What is mind if it has not the flash of the lightning and of the sword? All conquests in the battle-field of life are mental and moral: physical conquests are no conquests.
I think he, who wears the Guru's sword, is a spontaneous man fully grown in His spirit. This is to say a great deal. The herd mentality wearing the Guru's sword is as great a mockery as the lightning of oil-lamps in brass-plates before the stone idol of Jagan Nath, against which Guru Nanak sang His famous Aarti. It is no use wearing His sword, if one has not become wholly spiritual, and the animal in man has not shrunk to a petty pet, or, as St. Francis said, 'his ass".
Have I got the Guru's gifts? I may have lost them. But I cannot lose my tresses, I cannot lose my iron ring. I cannot lose my sword. Because, you remember how the Fifth Master called back His disciple, Bhai Gurdas from Benaras. The disciples went as bidden and brought him back with his hands bound with a strung. Once the call of the Master was answered thus. Each one of us is called. We are of His spiritual militia. We have to wear His gifts and we are the prisoners of infinite love. These are the fetters of love, the price of our freedom.
Those who do not have that great personal love for the Guru are still out of court. But our freedom is in Him and not anywhere without Him. Do not talk to us in that strain of the Sikh preacher. These are not the symbols of a religion, not essential rites of any religious discipline. They are the signs of our being "wedded women" They are the wedding gifts from our Master, the bridegroom. He gave all these to us, and they are sacred. Superstitious? Yes, 'but which love hath not and where at all hath love not, its own superstitions?

THE MYSTIC HAIR
When the Guru touched my hair and blessed me, how could I bear my hair being shorn? I nestle the fragrance of His touch in my tresses. I am the bride. They, of the modern era, have bobbed the bride, but the Sacred Braids of the Christ still remain the most beautiful adornment of man's or woman's head. The lighting spark is concealed in the wool of the wandering cloud in the sky, and the life-spark of the Guru is hidden in this sheaf of hair. The tresses of hair are as clouds round a showy peak. They always gather, gather, they always rain, rain. In my sacred tresses flows the trinity of the Ganga, the Jamna and the Godavri.
They say, it is troublesome to carry it. But more troublesome is a life of no inspiration. The body itself is not less troublesome. The daily toilet, powder and puff and rouge and the arranging of ear drops and shingles are in no way less troublesome. And when one is reconciled to such a thing as human body, to such a thing a this impossible life, it is emptiness of soul, it is bankruptcy of love for God and for the Guru to think of the riddance of hair, the spiritual crown of humanity. The modern woman has lost most of her soul by shingling her hair and putting an odorous reed in her rosebud-like lips.
The Guru has buried the disciples under heaps of grass. He has concealed His handicraft in thanks of hair. Very irrational, they say. Possibly, very superstitious. Ay! but, I love the Guru's superstition, the Guru's myth. These preserve the life-sparks more effectively than the reason of man. In the fleecy clouds is the lightning. In those hanks of hair, there is the truth of His burning bosom divine. The Christ in his bridebraids is certainly more beautiful even as a man, as a woman-born, than any clean-shaven modem face. This machine-like man is far removed from His self, the Great Guru of love.
This seeming superstition of the Guru, in ordering the disciples to preserve their hair unshorn, has in its frailness an abiding depth of truth, giving men some deeper concerns of soul. Thereby, He has precluded the chances of men and women living only for the futile foppishness of sartorial arts or barber-made civilizations. The hair seems redundant to the modem man, but to Guru Gobind Singh, it (the Keshas) was essential for protecting and continuing the antique worthiness of man, and for bringing on of a great moral and religious civilization. His chosen shape of man in the image of the forest and the river and the sky, is like clothing God in the mystery of human form. This shape mellows down the harshness of naked flesh; it limns human life with a divine number by preaching the comely face of the moon. And it is foolish also to preach "hair". We have to preach by our presence if we have cultivated a superior presence. If not, the hair is mere grass, as bones are mere lime. Some people want the Sikhs to shed their identity, but the world would be the poorer for such a thing. A great gift would be denied, a great heritage dishonored.
The working people of the Punjab - the low castes, the sweepers, the labourers, the masons and the farmers - were the first to realise the revolutionary significance of the Guru's injunction. In obeying him, they achieved a new dignity of manhood; they found freedom, they found their lost soul; they realised themselves. By the Guru's touch they became great, noble, alive; and it is they who found that if such a liberator, who has turned the butcher's knife into gold, pure gold, knows what he is saying, the preservation of their personal love for him means that they must wear their hair as the lion his mane. My body is of no consequence to me, I have to live looking at the moon of His face. Those who think of the body are not of the spirit.
Assuredly, without the hair-idea of Guru Gobind Singh, there would have been no Sikh song and life today, except that the Guru Granth would possibly have been another Purana of the Hindus. Taking away the Sikh's hair is to put him off from his intensely reactive inspiration which has been so far a source of strength to the Hindu also. The long hair makes him distinctive; it does not alienate him. The spirit itself would have died without this unkempt exterior. The disappearance of the Sikh as such means the loss of a great national asset of power and inspiration for the Hindu himself. If the disciples of Guru Gobind Singh wish to become great as a political race, great as Walt Whitman says America seemed to be, then they may what they will, but they cease to be His disciples. So the tresses of the Sikhs have preserved in them the Sikh history which everybody else in the Punjab has already forgotten. They are always a source of inspiration to a Sikh. They are an aspect of his deep, soundless gratitude to a Guru who staked his life; nay, his very religion to revive a dead people.
Don't you know these tresses are the wandering waves of the Sea of Illusion? Guru Gobind Singh gathered the waves of the Ocean of Consciousness as the mother gathers the hair of the child. What is man but an Ocean of Consciousness. The Master washed them, combed them and bound them into a knot as the vow of the future manhood which shall know no caste, no distinction between man and man, and which shall work for the peace and amity of all mankind. He who wears His knot of hair is a brother of all men, freed of the ill-feeling of selfishness. He is to be on the point of bayonet, to be of no separatist creed, nor of any national combine of men bent upon loot and plunder and tyranny.
Those who do not yet understand the Law of Love cannot and should not wear the Master's knot of the Sacred tresses, and those who do, should wear it as a token of spiritual isolation from the herd. So did Guru Gobind Singh command. And obedience to him is life. There is no life outside that Great Love.
The aim of the Brothers of the Tress-Knot of Guru Gobind Singh is different, different the direction, different their persuasion. Each Sikh wears the hair and the beard of Guru Gobind Singh. We are moulded in His own image.
We do not concern ourselves the conditions of life. We grow like flowers in the thorny bed, as also in the bed of velvet moss, for facing the Master and living in Him and breathing Him is our life. And all who desire to be the Brothers of the Tress-Knot of Guru Gobind Singh must live the life of love and not of any other truth. All other truths are of no concern to us. We are now the Sangha of the Tress-Knot of Guru Gobind Singh; our purposes are as inscrutable as those of the God of Destiny.
Such are the dialectics of the Lord-given life! Our truth, unlike that of the old Brahman, is not any mathematical balance of an endless denying of things. Our truth is not a problem solved. Our truth is but a lotus and the bee buzzing about, the cloud and the rain-bird crying for that pearl-like drop of life, the swan and the lake, the child and the mother, the cow and the calf. Our hymns center on these metaphors and all human suffering is vindicated in a moment, even if it be after ages. Meeting the Guru dispels all sorrow, but it is all sorrow without Him. But His absence is also as holy as His presence.

THE IRON RING
I heard a stupid Sikh preacher the other day, trying to convince a mass gathering of his compatriots that the iron ring of the Guru worn off the wrist was a protection against lightning. He said, as large buildings were made safe against lightning by a rod of iron, so the Guru had saved man from the stroke of lightning. He was hopelessly flinging his arms up and down to gather some straw of a reason to prove the rationale of the iron ring, the Guru gave us as a gift. Coming to us from our personal God, dearer to us than our mother, father, sister or sweetheart, it comes to us as His gift, as His blessing. Fie onus that we argue over and over about it. He touched my hair, and I keep it; when I toss my arm up in the air and the iron ring shines, I am reminded of His wrist that wore it - one exactly like this. Is this arm, by some stray gleam of the iron ring on my wrist, His? Other religions live in an elaborated symbolism, I, the Sikh, have no religion. He loved me, He made me His own. The sword is the mind where the Guru lives. The iron ring is the sign of His remembrance

A KING AND THE DECIPLE WERE PASSING THROUGH THE JUNGLE, KING PICKED UP A FRUIT AND CUT IT INTO FOUR PIECES, HE GAVE A PIECE TO THE DECIPLE, WHO ATE IT UP IMMEDIATELY AND TOOK ANOTHER PIECE FROM KING’S HAND, THEN HE GRABBED THE THIRD ONE AND ATE IT, WHEN HE WAS ABOUT TO SNATCH THE FOURTH PIECE, KING SHEW HIS ANGER AND SAID, WELL! IF THE FRUIT IS SO DELISIOUS, LET ME HAVE ONE PIECE TO EAT?
BUT THE DECIPLE WANTED TO SNATCH THE FOURTH PIECE; KING WAS RATHER QUICKER AND IMMEDIATELY PUT THE PIECE INTO HIS OWN MOUTH.
IN A MOMENT HE THREW IT OUT –FRUIT WAS EXTREEMLY BITTER.
KING THEN ASKED THE DECIPLE –WHY DID YOU NOT TELL ME THAT IT WAS BITTER?—WHY DID YOU JUST ATE IT?—AND WHY WERE YOU TRYING TO EVEN SNATCH THE FOURTH PIECE?
THE DECIPLE WAS IN TEARS,AND SAID,MY LORD—YOU LOVE ME SO MUCH,YOU HAVE GIVEN EVERY GOOD THING TO ME IN LIFE.IT IS WITH YOUR GRACE THAT I SURVIVE—WHATEVER I AM TODAY IS YOUR MERCY—WITHOUT YOU I HAVE NO LIFE—MY ENTIRE EXISTENCE IS YOUR OVERFLOWING GRACE.
AND WHEN YOU HAVE GIVEN ME ALL THESE DELISIOUS FRUITS ---WHAT BIG DEAL IF I ATE THE BITTER FRUIT ASWELL.

FREEDOM OF LOVE
All I can do is let go of everything and everyone. My own human position I have long since outgrown. Its pattern remains but what of it? The human pattern must fall away in the presence of God. But for me to attain God's presence, to attain enlightened consciousness, I must put myself first in a totally vulnerable position (at least to human eyes). I must stop taking thought for my life. I must kill my selfishness thru a continual and unending search within. This is the path which God will fully direct. As soon as I am ready to give up my own concepts and judgments, the Truth will be standing beside me and leading me into all good things. Thus far, I have been willing to only allow God in to my life on a limited and selfish basis. Now is the time to give up my desires and give up my clinging to this human entanglement. Of mine own thoughts and abilities I will never overcome my pain and unfulfilled desires, but thru a consistent and accepting acknowledgement of God within, I am come into the real freedom of love and eternal life.

GURU AND ME
They ask me to say something about Guru Gobind Singh; they ask me what is He to me? I tremble when they ask me, what is He to me? Unable to say anything in reply, I burst forth into child-like cries of both joy and pain, and I faint away, knowing not what is He to me? Only I say Guru Glorious, Guru Glorious, Guru Glorious, and I am consoled. I slumber in His Lap soothed by the lullabies of my own sound, knowing not what is he to me !

KINGS SOLDIER
Sir this is quite true a preacher from the neighboring country has been visiting us and sowing seeds of poison amongst us, It is after a long that we have just found out that by his ‘learned’ contact our hearts have run dry of faiths .the preacher though is ordinary honest, beautiful, good learned, in many ways but we find that he is DEAD and his contact is poisonous. Quite true my friends though you kept his preaching and contacts a secret from me but I had felt that my people were slowly dry of heart without their knowing but I saw no opportunity to offer you my advice, as I knew you were not ready to take that advice then. Choice is always yours not even gods dare infringe in your freedom –of choice so you see our systems is not the result of any intellectual cogitation, it is the mercy of the higher ones They are not creation of our minds Higher beings are real as you and I now facing each other, their help comes to us as you help me and I help you, they are in as REAL a world as we live in this world of senses .I know the new preacher is very clever and can build convincing systems of philosophy out of megre details but he is not LIVING He is not in touch with the higher ones ,He knows them not ,nor has the eye of faith to see that real actual world .He has not the authority from there on his back .This is all the difference between a mere MAN and a KINGS SOLDIER .I am glad you have seen him and how a MAN can bring upon a whole country the great WATER scarcity by first bringing in the inner scarcity of faith .Sir save us from ourselves and from HIM !please have mercy ! MY FRIENDS! THINGS HAVE GONE somewhat beyond me .You go and request the princess to pay a visit to your country! Gods would have mercy on you! Said the king. Thus stood the princess, giving freely the spark of love to each one that came and fell at her feet, every one of the town came, man, woman, child and bow down to the princess, and they received the spark of life which they had lost without knowing .As they rose blessed by her, they felt as if they had been plugged in into the HOLY bath and had washed away their dirt of thoughts. They saw a golden singing stream of thoughts entering into them, their very blood and bone. FEELING or NAAM that they had lost the very memory of this SIMRAN STATE OF MIND. Next morning people woke up and said it was raining the floods came down from the skies –the water level rose, the wells were refilled with water, the fields were green. There was bustle of festivity in the very atmosphere Winds and water and fires sang the joy of people .The people then saw how the preacher like a drop of acid, had spoiled a whole tank of pure milk of their feelings. They caught hold of him, bound him hand and feet and brought him to the princess seeing him, the princess said, “ Release him”. This one word from her not only cut his rope fettering, but also cut clean the strings of mind that imprisoned him in the stinking emptiness of mere intellect that thundered and foamed and ran out of itself frantically to sink back into itself. The preacher saw that after a whole age of ascetic visit, he had gained not even his own freedom which the very looks of the princess had then bestowed on him and one word from her released him from his object mental bondage, preacher fell speechless wonderstruck on the feet of princess.
Rice O man and name him said the princess and this another word from her, there came out a new man cut of the preacher, whose head sparkled with joy, temples caught fire from her all knowing glance and his whole frame was set ablaze will bliss, ecstasy of ‘ nam’.
This is religion O man understand and rejoice, without it the highest virtue in sin preacher was seen dancing madly and it was wondrous sight, his body waved the music of his soul, he lifted his hands in joy.
He came running to the princess and almost from a furlong he was rolling and being pulled like, a magnet pull iron towards itself, and he fainted . Then the princess said “brother! Rice! There is nothing to be excited about, be calm and live in here naming the king.

KING: PATSHAW
PRINCESS:SAAD SANGAT
PREACHER:AN UNBLESSED SOUL PREACHING RELIGION
KING’S SOLDIER: GURU’S SIKH’S

MY MOTHER
Once my mother left me with my father, She was away for a month. I fell ill the evil eye was suspected- the village Hindu physician treated me without any relief. It was high fever, and I was reduced to mere Skeleton. Even in the Bed I looked like a miniature of HINDU ASCETIC. The maulvi came my father wept before him to cure me by his touch. Looking at me The maulvi smiled, It is The CALF ILL of SAPARATION From THE Mother, YOU AS A FATHER CANNOT SEND INTO HIS SOUL THE STREAM OF AB-I- HYAT THE (Water of Immortality) WHICH HIS MOTHER ALWAYS DOES, IT WAS RIGHT AS SOON AS MY MOTHER RETURNED HER ONE EMBRACE, THE WARMTH of HER FULL BLOSSOM CURED Me. THE Maulvi then said THIS BOY WILL ALWAYS FALL ILL UNLESS SOME ONE IS BY HIS SIDE TO OVERFEED HIM WITH OVERFLOWING LOVE, SENTIMENTS OF LOVE, THE MOTHERS LOVE. HE NEEDS OVERFONDNES OF SOMEONE FOR HIMSELF OTHERWISE HE WILL BE A PLAIN, Sad, AVERAGE THING BUT WITH HIS FOOD COMING TO HIM IN ABUNDENCE, THIS BOY IS DESTINED TO BE REMERKABLE. His LIFE IS IN THE HANDS OF OTHERS, NOW IT IS IN THE HANDS OF HIS MOTHER. OVERFONDNESS FOR A CHILD OF THIS TYPE IS ONLY POSSIBLE FROM ANGELS and GODS. IF THE WORLD ABOUT HIM WILL EXCITE HIM GREAT PERFORMANCES WOULD BE TO HIS CREDIT, BUT IF THE WORLD TREATED HIM ORDINARYLY IT WOULD DULL HIS SOUL, THE BOY WOULD SPEND HIS DAYS IN ANGUISH AND SELF—CURSING.

I DO NOT KNOW WHY IT NEVER HURT ME WHEN MY MOTHER TOOK ME TO TASK FOR ANYTHING. PERHAPS SHE SMILED AT THE END OF IT AND KISSED ME AS I WEPT. AND TOOK ME IN HER WARM EMBRACE

All I can do is let go of everything and everyone. My own human position I have long since outgrown. Its pattern remains but what of it? The human pattern must fall away in the presence of God. But for me to attain God's presence, to attain enlightened consciousness, I must put myself first in a totally vulnerable position (at least to human eyes). I must stop taking thought for my life. I must kill my selfishness thru a continual and unending search within. This is the path which God will fully direct. As soon as I am ready to give up my own concepts and judgments, the Truth will be standing beside me and leading me into all good things. Thus far, I have been willing to only allow God in to my life on a limited and selfish basis. Now is the time to give up my desires and give up my clinging to this human entanglement. Of mine own thoughts and abilities I will never overcome my pain and unfulfilled desires, but thru a consistent and accepting acknowledgement of God within, I have come into the real freedom of love and eternal life.

When a girl gets engaged slowly her attention and consciousness becomes weaker towards the parental side gets pulled towards her in-law’s home. She dreams about her ‘beloved’ and her interest in the happening around the in law’s home increases. In this way her ‘love-link’ with her ‘beloved’ firmer. Her mind, heart, her whole self’ automatically dwells upon the ‘;remembering’ or ‘simran’ of her beloved.

This ‘life of simran’ is the ‘meditative’ level. In this level she is spontaneously and unknowingly absorbed with her ‘hand at work and mind with her ‘mate’. The girl in her parental home continues to discharge all the responsibilities in this emotional state.

Some people express doubt that if they get absorbed in doing simran, who will do the worldly work.

This practical example of an engaged girl in her parental home is a suitable answer to these doubters.

When a seeker partakes of ‘Amrit of Khande dha Bata’ he becomes a disciple of the guru and his ‘pull’ or ‘love’ towards the house of the guru continues to increase.

As a gursikh continues to associate with the company of ‘the sadh sangat’ (evolved souls), and through simran practices the shabad (the word), his consciousness enjoying affection, love- being an embodiment of love gets pulled by the chord of divine love. This chord of love does not lose its tensions nor does it break.

1.1 I have contracted love with my Beloved.
The Lord of Wealth has drawn me with such a string that by breaking, it breaks not, and by letting it go, it goes not. 827

WITHOUT THE GURU’S TOUCH, THE MENTALITY OF THE MAN CHANGES NOT.WHAT MAKES THE INTELECTUAL MAN SO SAD ABOUT THE WORLD, DOES NOT DISTURB A CHERITABLE DECIPLE OF THE GURU...BHARTHARI HARI, RENONCES HIS THROWN WHEN HE FINDS (AS THEY SAY) THAT A WOMAN WHOM HE LOVED WITH ALL HIS HEART AND SOUL LOVED ANOTHER.
SHE KEPT ON DECEIVING FOR A WHOLE LIFE; SUCH SADNESS FOR PERSONAL REASONS IN THIS VAST SCHEME POISONS ALL THE MEANING OF RENONCIATION.
IT IS BASED ON DISQUEST WITH ALL ILL –TUNED SOCIETYAND A SORRY SCHEME OF THINGS DUE TO FETTRING OF HUMAN NATURE IN DESIRE AND SELFISHNESS –THE GURU SAYS THAT TO DEPEND ON LOVE MAN AND WOMAN IS TO LEAN ON FRAIL NEEDS .LET A THING OF BEAUTY BE A JOY FOR YOU FOR EVER IRRESPECTIVE IT BE YOURS OR NOT.

SANT SINGH
A PROPHET IN THE MAKING
The travelers of Pothohar are petty traders, conveying goods from one district to another and generally from the plains to the sequestered hills of Jammu and Punch. They transport the merchandise on donkeys and usually travel together in numbers for fear of highway robbers. Of animals, the small sized gray donkey of pothohar perhaps is very dull and care still less how they are fed. And the Pothohar traders have very little company of their donkeys on the way, on higher moments come to the animals, Truly, dumb-driven, they go on and on and on patiently, slowly up the hill, down the hill, and they waken out their dull steps as the cudgel of the owner strikest heir backs. On the trappings made of goat hair, taken off the back of their donkeys, the travellers sleep under the trees on in the roadside inns das the night fallls, while the merchandise bags are piled in the center of the ‘caravans’ beds. As the morning star flashes in East, they start and at noon they stop again under the tree-shades and give rest to their donkeys and themselves. One or two of them cook a hasty meal for the whole party and they march oh. It is a strange life they lead; on where is their destination. What they call home is just another inn where they stay a few days longer casting accounts and ledgers till late at night thinking before the sun rise what to purchase next for making more. In their dreams, they find their hands still holding a yard-measure and measuring cloth to the hill men who know not what is what or still cudgeling their donkeys to put a little more speed into their legs in order to clear little robber - infested part of the road before it is too dark. Such fear, anxieties even in dreams consume their minds. Like the little donkeys, their mind too has only a few ruts, deep-cut channels in which there are some elementary concepts of life and society, and all the nooks and corners are choked with simple arithmetic of their trade. The glowing stars in the sky under whose shade they travel, are looked upon by these grown up men, just as little infants see them., neither they themselves know their ignorance nor can they tell any one else what they feel. The morning stra with its magnificent brilliance open their eyelids and there is a stir in the donkey-camps of the donkeys being loaded for the day. Now and then, like some excited children, some of them fancy the morning star as the jewel in the turban of god. The red sun as it rises, dazzles their eyes, and their eyelids close and open in quivering sensation. And as they wade through the little streams on the way, they feel in the dumb silence of their soul some kind of friendship with their waters. Under the shades of trees on the mountain slabs, in the caves on the hills ascents and descents, they fell the comforts of home life. A species of wanderers who live in the illusion that they are working out the future success of their offspring and carry on the trade from generation to generation to on purpose, but passing the day of life in an unexcited simplicity of labor and nameless, wordless love of their wives and children. And all their knowledge is derived from open they travel upon-to go on and on, without saying aye or ray. One should thick, they have the instinctive knowledge of “He knows, he knows, he knows.” As regards their social religion, they are mostly Sikhs and they count themselves as the servants of the stables of the Tenth Guru, and in their own way, they think all that they do is divine service. Some of them are religious in the sense that when they ass stars, they thinks or Guru Nanak’s great song Arti. But very few know the chant, and they do not consider it is any more necessary, for the Lord locket in His Own way afterall His servant.
Amongst the donkey’s drivers of Pothohar, once a young man named Sant, a fine young Sikh also went driving his four or five donkeys to the Punch Hills via Kahuta. Sant Singh was clad in a dirty home-spun shirt, his holy sink hair uncombed and dusty could be seen through the rope like folds of his too small a turban. Those disheveled hair was the only remnant of the Guru’s initiation of this caste of Donkeys-drivers of Pothohar into the great Fold of the Divines. And whether poor by choice, or by necessity be being a poor widow’s son. Or by the instinct of frugality, the miserable-looking Sant Singh had on his head an unpolished crown of the Guru, be was a prince in glory on whom the Great spiritual protectors from high looked with favors. And with a crowned head of a prince, he had the angelic beauty which is its general cast was more feminine. His features were a whole peal of divine music of creation like the garden of full-blown roses. His reminded one of the half-closed gardens of full-blown roses. His reminded one of the half-closed Nargas, and his thick black eyebrows with a sparking forehead above suggested the majesty fresh fallen sown on tow arching hills. His lips were red delicate like the petals of a rose and as he smiled, it seemed some fairy, a dream-figure, was laughing behind the red rose-blossom. He was not just Sant Singh. Surely he was illusions or many beauties playing in these limbs. In his eyes dozen others pairs of eyes came and looked at the world. On his lips trembled the smile of hundred more Sant Singh excited sparks of affection in the hearts of both the donkeys and their drivers. The latter not only loved him, but also had superstitious fears of him when he lay asleep on the goat-hair trapping; they thought dreamily that they at the same time saw him playing in the fields. One night they actually with one-eyes saw Sant Singh with a moonlike ball in his hands busy paying with divine crowds, and they perceived a crowd of fairies gathered round him. And they knew that when he was with the party, there was fortune following them. He would be sitting quiet, but the would imagine they heard a laughter coming from Sant Singh. Some of them called others gone mad, but they did admit that they too had the illusion of Sant Singh sitting as well as standing as if he had two bodies. Others thought, it was the illusion that beautiful persons, always cast on others by the hypnotic spell of their beauty. Their images in one’s eyes float in air simultaneously with the real figures! These were mere superstitions, let us say, but one thing was certain that Sant Singh was very magnetic. He fascinated and attracted very one. And himself too he was extremely impressionable. He would tell his widow mother, “Mother! I at time feel much oppressed by all kinds of images of men and things impinging into my very flesh and bones. Sometimes I fell I am a woman and at other I am a king. If I talk to anyone sweetly on the roadside, a peasant girl or a poor beggar, their figures haunt me. At time I feel I the hands of a girl in my hands, and at others a stray beggar’s shaggy beard hanging by chin. Sometime it is pleasant, sometimes it is very oppressive.” And his widow mother would plunge into dumb grief and just say: -“May Guru Nanak protect you from these fairies! MY boy, you should not wander like this, always Guru Nanak’s name on your tongue. Keep your eyes half-closed and look at on one."” And she took an old talisman from the contents of her house and has it bound on his arm as a protection against fairies!
On a little hill-village of on importance, the donkeys’ drivers of Pothohar were displaying their new merchandise. The display was attended by half a dozen of young women who were selecting glass bangles and veil clothes! In the woman enjoy comparative freedom, they can move about freely and sing their lilts without any restraint that in a hundred and one shapes is put on the woman particularly on the maidens in the plains. But one of them rather a buxom girl somewhat obese but agile and vivacious, and strong, had all the graces of her sex lighting her face and forehead. There was a whole world of beauty in her eyes, which no one, neither she herself nor her companions nor the donkey-drivers of Pothohar, could distinguish. She only felt a dance in limbs, a lilt in her throat and something…rushing out of her to go and mingle with the rivers. She felt like embracing rocks and weeping she felt like kissing the moon. She had an unconscious but full realization of her rousing youth and she tried to conceal herself in the old bud-leaves, but no. In spite of her, she was expanding into a visible blossom. She stood there, watching the fleeting marketplace of cloth and other wares, and she was only watching, for she had no mind, nor money, nor wares to exchange. When Sant Singh, forgetting the premonition of his mother, looked up to her offering her to purchase a piece of veil-cloth, she looked into his eyes, when instantly Sant Singh remembered he had not to lift up his eyes as he had done. He immediately bent down his look and fixed it on the cloth which he immediately but the girls hands trembled with the blue cloth she held. The vision was shaking her hands as it they were two hearts trembling. She said: - “ No Thori

• I do not want it just yet. Next time when you come, I will think of making a purchase. But will you accept the corn in exchange? My parents are too poor to have money or any other valuable wares that these other girls can given you.”

Sant Singh: “You can have the cloth, I will accept the corn from you when I come next.
The girl: “No sir, debts crush our life, our youth. They absorb all our labour.”
Sant Singh: “I give you free”
The girl: “But why?”
Sant Singh: “Simply because you are so innocent.”
The girl: “I am not innocent. I play so many tricks with my goats and they are all deceived I spread my palms and they come running to me and then I close my first and they put their months to force it open. And I open them and they go away sad. And still I can deceive them again and again.”
Sant Singh: “Well then, have the veil-cloth because you are so pretty and talkative.”
The girl: “But other Thoris do not give things free to us for things like these that can not travel on to you, my beauty remains with me, it can not be exchanged like these wares and so why should you give me aught for a thing which can never become yours in any sense.”
Sant Singh: “You take the veil cloth from me and I will carry a thought of you in exchange.”
The girl: “No sir! I would not be bartered like this. If you carry me a away in your thought, there would be nothing left to my poor parents.”
Sant Singh: “No. No. You will be here. I am not carrying you. I will carry only a remembrance of yours.”
The girl: “But you do not know name.”
Sant Singh: “Alright, tell me you name and for that courtesy take this cloth away.”
The girl: “No sir, feel there is still some more hidden cleverness in it. Thoris never exchange this wares without some profit to themselves.”
Another girl: “why, her name is Bakri. You have that and give me the veil cloth.”
Sant Singh: “All right, you have this” And addressing Bakri he said: “Now that she had that cloth for telling your name, why don’t you have another piece for having that name?”
Bakri: “so you make fun of me.” Saying this she fled away. Towards the nightfall, Bakri brought Sant Singh a glass of goat’s milk and offered it to him saying:”sir! No one else in this village has goats. There are no cows here, I take them to the targets and I love seeing them Brouce fresh leaves no milk. I thought you might need it after your long travel. Take this milk. It is fresh from my own goats that are my playmates. And while browsing they look at me. Sometimes I cling to their necks and we both laugh and weep together.”
Bakri: “Look price for milk! We hill people never sell milk. If we have, it is yours as well as ours. It is the drink we give to our guests.
Sant Singh: “But how can I accept it, when you decline to take piece of veil-cloth from me.”
Bakri : “But you do not create cloth, as my goats create milk, it you bring me a piece spun and woven by yourself, way? I would accept it from you and that also when I go as a guest to your village.”
Sant Singh: But you can never be my guest. You are the rose of this Forest.”
Bakri: “No I would go with you, if you take my parents also with you, and my goats also.
Sant Singh: “But you wont’s have these wild forests and these parting rivers and these innocence’s of life.
Bakri: “But I will sing my lilts to you and you will listen. And my goats will be there to tick my hands and my parents for me to love. I will need nothing more.”
Sant Singh: “you are a lovely burden to carry, but when you are once torn away from these mountains, you may fade away.”
Bakri: “Flowers fade away. Leaves fall when dry. How does matter if too fade away when the autumn comes. But jokes apart. Here is my milk for you.”
Bakri: “All right I would accept that, you accept this.” Sant Singh took the milk and again forgetting the premonition his mother; he looked up and gazed at the hill girl. And she left him after giving the milk, and turned her back towards him. He looking full at her back thought she was a princess in rags. Her youth shone through her tattered garments like the rose petals oozing out of the rose leaves! She was a flower of the forest that waved in its own glory of virgin blushes unseen and unadmired. And no one saw. Bakri’s eyes were red and she quivered from head to food with love that young women like her do not know; the glance of Sant Singh thrilled her being, as a wayward wing excites the bosom of a lonely calm blue lake.
When Sant Singh came next, he brought mer many presents and this time he went straight to see her in her jungle hut and asked her to accept them in the presence of her parents. The parents were delighted like little children seeing to many pieces of cloth and glass bangles bought thither for their daughter. Bakri looked at him and quivered with feelings she did not know how to name. She felt like embracing Sant Singh as if he were one of her little lambs. She frowned at him and that moment was the intense moment of her passion for him. And he thought it was so strange that instead of smiling she was frowning like a young lioness.
The Mother said: “You have brought us the dowry of Bakri. We will celebrate her marriage now.”
The Father: “Would you come and join her wedding.”
Bakri: “I do not like marriage, they murder the white lambs for
The feast. I like loving them and singing to the trees the songs the that resound in the hearts of our rivers.”
The Mother: “Don’t say that daughter. Marriage is a great sacrificial fire out the God comes and one sees Him face to face before one dies! Loving lambs and goats is all right as long as you are a virgin. After marriage it is loving man that is the pillar on which the sky stands.”
Bakri: “Mother! Then marry me to man- Singh is very Beautiful. When he went away, as I slept, he slept with me as I walked he walked with me. As I sat grazing my goats, he came and sat be me. I touched him, I held him in my arms, real as true I touched him I held him in my arms, as real as true as I see him now before me.”
Mother: "Foolish little goat! How can we hill-man think of these Khatri Maharajas (Khatri Princes) like that."
Bakri: But he told me, he would bring a pony and bear me away. I asked him to take me away, my goats away. And also you mother and you father!"
Father: "The flowers come and go, bushes remain. You are the flower of our forest. Your parents must stand dead in their own fields and die thinks of you when you are married."
Bakri: "That is why I don't like marriages. It is death and you kill lambs! Does not death come and take lambs in the very first step. Marriage is death!"
Sant Singh: "I will certainly attend Bakri's wedding, if you only arrange it so as I may be present."
Bakri (to Sant Singh): I wont' marry. If I marry, I must marry you. But do not wish to marry me. Why not? I fail to understand. Didn't you say you will bring a pony and carry me away marriage is death then. You do not like it. So the story must end there. I am a shepherd girl, I am much too busy with the love of my sheep and you are a Khatri Prince."
Sant Singh: "A Woman like you is always a whole kingdom by itself. Only I am afraid of disturbing the glorious dream of innocence that is spread before you here?'
Bakri:"But the forests have already gone from my eyes. And the whole dream is but you. My forests are in your eyes now."
Sant Singh: "It is the fancy of your youth. I am a shattered man, a poor donkey driver of Pothohar and but for a few donkeys, a little mud-walled house and a little piece of brown insipid piece of land, I have nothing. I own but my hands and feel which much be moved rather vigorously to give me my bread. I bless my little legs, their business in just to travel, travel, go to and fro."
Bakri: "Just like the legs of my lambs, they frisk about. There is great joy for me as they run to no purpose. Everybody then is like this."
Mother: "Stupid girl! Comparing these princes with your lambs. You have only this much of poor intelligence."
Father: "No. My poor daughter, I will seek for you a good husband. These Khatris are not for us. They have their own women and their lots and lucks are cast by God with them. The threads of their unions are stringed together in other ways than ours."
Bakri: "Indeed! Have they one like me."
Mother: "Hush! You will offend the Khatri Maharaja."
Sant Singh: "I have seen none like you. You are a wonder to me. The sun rises from within your heart and love quenches its thirst op the fountains of your lips, and in your eyes, there is all the mystery of the stars. And you they call you so meaninglessly a Bakri-a goat."
Bakri: "Father! He talks so sweet. Give me away to him."
Mother: "My impertinent girl. Your thought for him would ripen into love in ten births. Not this birth. Wait."
Sant Singh: "Bakri you promised to show me your forests and rocks and flocks."
Bakri: "Mother! I go with him. And I take my flock!"
Mother (laughing):"Your have taken my permission, but has he taken the permission of his mother to go with you.
Sant Singh: "No. But let me take yours." The mother laughed. And they both left for the forests.
Sant Singh had not come to that side for another six months. His business took him to other hills. Bakri was married to a hill shopkeeper, a bania an old, wrinkled, oil-besmeared coughy, sludgy fellow. Bakri's parents owed debts to him and he having lost his first wife, took Bakri to wife for the unpaid debts. And the parents were comforted by the cancellation of debts and by the warmth of the thought that their daughter would be living next door to them. In those hills girls were sold away. And this particular bargain was acclaimed by all as very happy.
The bania Lachhman Das too considered it a bargain, as he got a woman who would cook his meals and light up his evening lamp-a servant whom he had to pay no wages and yet none more faithful. He loved the counting of copper piece and silver rupees and was much too absorbed in accounts to think of her as a wife. And so much work he threw on her, mixed with threats, frowns, abuses, chill and studied indifference, and little contempt’s from his eyebrows that the goat-herd's daughter, Bakri, felt like a wild gazelle bound to a peg by a rope. The forest beauty is not felt by the ignorant villagers, and most of it lost unseen, and so indeed was the beauty of Bakri wasted! But slowly and gradually she was domesticated and she became the docile, dirt-besmeared coolie-wife the Bania and felt somewhat settled.
Sant Singh's mother had tried to get a wife for her son. But people of his caste were afraid of Sant Sing who had something elfin in him. As he bloomed up in his full youth, his eyes did cast such a spell on the village girls that they would sit gazing at him for hours. And when parting, they would shed a tear and heave a sigh. Sant Singh felt helpless when overwhelmed by their sweet love for him. They would on the first available opportunity, steal into the fields apparently grazing their father's donkeys, but inwardly to hold some kind of take with Sant Singh. Sant Singh on the other hand always respected their felling and responded to them in a delightful manner. He would look at the girls when their eyes would be fixed. On the ground and they would look at him when his eyes would be fixed on the ground.
Sarasvati (a grown up girl of the village): "I hear your mother is thinking of your marriage."
Sant Singh: "Yes I hear, but I don't know why?"
Sarasvati: "To get you a girl to talk to."
Sant Singh: "But here am I talking to you."
Sarasvati: "Well to cook meals for you, to wash your clothes to bid you farewell when you go, and to welcome you when you come home."
Sant Singh: "But in the case I need a girl at every inn. This house of mine is a good-a destination as any other inn. In fact under every tree where I sleep and wake."
Sarasvati: "Then here I stand. But who cares for unshapely girls like me?"
Sant Singh: "No. You are so very affectionate. Your smiles go and intertwine round my heart like threads of lighting."
Sarasvati: "If you don't go and tell your mother, I will always wait for you here to welcome you with my smile and bid you adieu with a tear."
Sant Singh: "But how could you? You are married, your husband will take you away and then I will come here in vain."
Sarasvati: "If you give me your love. If you open your eyes full once, I will not go with my husband. As a married woman, I have certainly more freedom to attend to you."
Sant Singh: "Ah! But Sarasvati, such pleasures are flashes of stars. They are mere rays of some hidden heart! We are like drops of dew hanging between different hidden influences and impulses and we only reflect love. These inspirations are fleeting, we cannot catch them. They are sweet illusions. They shine through as at some moments as they must. We seldom realize such things, we are seldom ourselves. The unseen souls use us as their vehicles. In small acts lower souls possess us, in great acts the great souls."
Sarasvati: "I do not know what you say. I only know my heart beats like a hammer when I see you."
Sant Singh: "I do not know why?"
Sarasvati: "Just give me your hand and let me show you how it beats."
Sant Singh: "But I see it throbbing in your temples."
Sarasvati: "Then you do not love me."
Sant Singh: "I love you why? I love every girl."
Sarasvati: "That is only a world."
Sant Singh: "You don't believe me then."
Sarasvati: "Hold me in your arms."
Sant Singh: "My arms are not mine."
Sarasvati: "Whose are they?"
Sant Singh: "They are of a hundred women."
Sarasvati: "Jokes apart. Love is holy. You must not throw away my love, my heart beats, see, like that."
Sant Singh: "I love your face that glows with love. But there is a woman that goes walking in the stars. Have you ever seen her?
Sarasvati: "But stars are only burning charcoals. Thrown out of the hearth of God."
Sant Singh: "The woman of the sky that kindles the hearth fires is in my arms."
Sarasvati: "No. I see not."
Sant Singh: "What do you see?"
Sarasvati: "I see your arms are quite empty. They need a girl like me. Hold me, I fall."
Sant Singh: "fall. I feel my arms are full."
Sarasvatifalling into his embrace) "They are full of me."
Sant Singh: "No of the great woman."
Sarasvati: "No of me."
Sarasvati: "If not a full prophet yet he is surely a prophet in the making. All stories about great prophets seen so true, when we see the miracles of the beauty of our Sant Singh. Strange things I have seen! I will tell you if you keep it private. Kirti, another girl (as she and Sarasvati were going to stream for a bath): "Sarasvati! You still doubt my friendship."
Sarasvati:"Today I met Sant Singh by chance on the way. And I saw he changed into a woman. I put arms round his neck, and as I looked up, I saw he was girl like myself, only she was differently made, her body shone as if made of light. Here eyes were such as would make the hearts of stone thumb. My arms are still feeling the sweetness of "her" limbs. My very bones are feeling the relish of "her" as if they were tongues."
Kirti:"Sarasvati! Sant Singh is the dream of every girl but we have tried to find him without success. Similar is my experience. But when I embraced him, I found I was embracing a white little lamb. I think he can assume any shape he likes or he mocks us with a thousand images. But yet he is so dear, dear young man. I am married now, but the wounds of love in me make my very limb ache with love for life. He is me full, and I am his bond slave for life. He is like Krishna, a prophet. He is alluring. His eyes sing."
Sarasvati:"But for a married girl to think of another man is a sin they say."
Kirti: "Ah! They say! But pray how can we control the volition of love."
Sarasvati: "But how can you leave your husband like that in the lurch?
Kirti: "Ah where is my husband when I sleep. Where is he when my mind wanders to the stars? He is not with my when I faint away. We cannot suffer from an earache by proxy. And how strange my hunger is not cured when he had satiated himself."
Sarasvati: "That is quite true. Oh why then they say, the husband and wife are unity?
Kirti: "Ah! They say! Unity! Unity between an object of dream and an object of walking."
Sarasvati: "But they say, husbands are very good. They give fine clothes, fine ornaments. And the kisses, which no parents can give.
Kirti: "Ah! They say. One has to be married to know what torments are these husbands. Their gifts are the price of one's freedom which we had when virgins. Well does the Guru say: "When a virgin, I longed for my marriage, and when married I long again for my virgin hood for the married life has its enslavements, limitations, and heartaches."
Sarasvati: "Then it’s no good to be married."
Kirti: "No, Such is this wretched world. Centuries have passed over this earth in a brutal hurry, they never stopped to think that they are going merely imagining that in their lives they have done a lot, when they had not yet settled finally in an amicable manner the relations between husbands and wives. Rotten, rotten is the very home of the civilized man. And then look at these robbers that daily break into houses, that kidnap women, that murder for a moment's hunger, that cover themselves with gold and turn out hunger, that cover themselves naked and starved into the streets! The man's palaces are curses. And there is no kindness and love on this earth, except when you see it in the eyes of men like Sant Singh."
Sarasvati: "Kirti! Marriage puts a lot of knowledge into one. I do not understand what you say."
Kirti: "You need not. Girlhood and possibly your bride hood," a stage of life before wifehood, is the only age on this earth when we are in the lap of God-not the temple-God of stone, but the living God, the Guru. And the latter settles in us the whole empire of stars, he sends to us from there these little joys that dance on our hearts, as he sends, the rays into the hearts of flowers." When we arrived, they suck this blood out of us, and after we are drained of youth, they throw us away."
Sarasvati:"But why I still love to be married. My limbs ache for my man. I am throbbing to be in the embrace of my husband. I wonder when would he come and take me away."
Kirti: "This exactly. We have to get married and pass through all the harsh hell of it. We are born for it. This world is perfected only in the next. And unless we do what we must do here on earth, we can not fit in the art of perfection whose only one end touches our soul at one unseen point in us."
Sarasvati: "But what about Sant Singh? you think he would not marry."
Kirti: "If you wish to know the truth about it, listen. Sant Singh is a man from the other world of perfection. He does not know himself, he plays with us village girl just as a shepherd plays with the little kids and lambs. The donkey drivers of Pothohar have him amidst them, but he is different. There is star shining on his forehead."
Sarasvati: "One thing is certain, he can make us dream of him in a thousand shapes. And when we run into his arms, we find either a girl like us. or a lamb as you say, or a Pothohar donkey. This is very strange. He is great magician. How his eyes glow and his hair sparkle with seraphic blackness. Mystery of creation trembles about him, as the rays of the sun tremble on running waters."
When Sant Singh next went with his donkeys to the Punchh hills, Bakri was settled down as Bania's wife. He called for her at her parental house and wished to present a few pieces of calico he had brought for her. Her mother met Sant Singh and welcomed him with mother's affection.
Sant Singh: “Where is Bakri? I have a few presents for her."
Mother: "We married her."
Sant Singh: "Where and to whom?"
Mother: "To the Bania who lives in the "gully," "yonder and she pointed out the hut of Bakri on the brow of a yonder hill.
Sant Singh: "Then I must go and see her."
Mother: "Yes! Come I will go with you." Seeing Sant Singh and her mother coming up, Bakri ran down to receive them. And as they were scaling up the brow, Bakri said: "Sant Singh! You never came with the pony to bear me away."
Sant Singh: "But I will."
Bakri: "But you are too late. I am married now."
Sant Singh: But the marriage has not altered you shape for me. And I suppose there has been no rechiselling of my face for you by your marrying a shop-keeper."
Bakri: "But husbands alone can carry women on their ponies. And you can no more carry me away."
Sant Singh: "Bakri! You are mind. No marriage can make you anybody else's."
Bakri: "This is quite true. Though I have married him, yet I loathe to wash his soil-besmeared clothes. He takes them out when they are much too offensive with dirt. And he beats me."
Sant Singh: "So you are not happy."
Bakri: "No. I am happy when I think of your promise of bringing a pony and bearing me away. And then I see you as clear as you now are by me. I am then happy. And I irresistibly burst into laughter, my husband beats me, saying: "I am in so much loss, I can not sleep for a moment at night with cough and cold, and you laugh like that. You sleep so sound. And he beat me again." By this time, they arrived at Bania's shop who came along from the opposite side with a load of green-stems of maize for his buffalo and had just thrown down his burden in the courtyard full of buffalos dung and mud.
Mother of Bakri: "Shah! You are very cruel to my daughter. If you cannot love your wife, I better take her back and make happy. We have plenty for her. You seem to think we are helpless, we can not afford bread for her." Bania (with pungent sarcasm in his comment): "No you pay me back my mother you took and take her. I see you have a new financier."
Mother: "Every one take money for their daughters but no one's daughter is so unhappy as mine."
Sant Singh: "You have a pretty wife, Sir, she is like a lamp in your dark heart. Why not make her a star of your mind and be happy."
Bania (furiously): "you come to praise my wife. You must be in league with the mother with a new offer."
Sant Singh: "Foolish fellow I only came to tell you of your treasure over which you are passing your days never thinking what you have."
Bania: "thank you. But I don't like people coming to my house and admiring the beauty of my wife." Sant Singh: "All admire moon, why not a pretty face?
Bania furiously: "Got away you "badmashes" of the plains. You come here only to steal women."
Bakri: "If you don't stop, I will quit your house."
Bania: "You can not."
Bakri: "I can."
Bania: "Try."
Bakri: "Here I go." Bania caught hold of her hair and began dragging her inside the hut. Sant Singh went up and threw him aside and asked Bakri to go down with them to her parents hoe. And they all then went down. And Sant Singh presented the calico he had brought for her, and she accepted with the old child like glee. And they went again together through the forest where she used to graze her parental flocks, looking at stars.
Bakri Suddenly: "Sant Singh my saint, my Sant who is there roaming creiding in the sky?"
Sant Singh: "It is you."
Bakri: "No. I am here sitting how can I be there too."
Sant Singh: "compare your face with hers."
Bakri: "I do not see myself."
Sant Singh: "Then believe me. Your face reflects just a little of hers. And you are a woman, she is a woman. Bakri's eyes filled up with tears and she gazed deep into the stars.
Sant Singh: "The great goddess of skies sometimes comes and lives in you. She loves simple shepherdesses like you."
Bakri: "I never knew."
Sant Singh: “But your inner goodness knows of it quite well."
Bakri: "I have no goodness."
Sant Singh: "This ignorance is of the great."
Bakri: I know only I am the Bania's wife."
Sant Singh: "Enough is the evil of the day thereof."
Bakri: "When will you come again?"
Sant Singh: "But I am with you."
Bakri: "Only your face, not your sweet speech."
Sant Singh: "Now it is your turn to come to me."
Bakri: "But I can not. I know not your place. And I am another's wife. I have to look after the buffalo and the old man. I am his coolie for the day."
Sant Singh: "But your though is a bird whose wings touch the stars, your eyes can look into space. And in the disguise of a Bania's wife, there is a white swan that loves to swim in the blue of the sky."
Bakri: "No tell me when you would come again."
Sant Singh; "But I may get married this time. My mother insists on it. I do not know if my fate becomes the same as yours."
Bakri: "It will be a good thing if you get married. Send me a pony a man and I will come and attend yours. Marriage is a holy affair. I love to see your wife. When will you bring her? As regards your coming here, wives don't bind men as men bind wives. And you could come!"
Sant Singh:"Bakri! Do you like marriage still? What is not good for you, how can it be good for me."
Bakri: "No. No. I love my husband. One thing is very sweet. By marriage, I feel the buffalo is more mine than his, the shop more mine that his and the money more mine that is. And you see I don't know why I love those bones of his more than anybody else does or can. He knows it. And he feels that no one can look after him as well as I do. This is the miracle of marriage. Well! Little differences and beatings are the accidents of the way. We are travelling together as pilgrims on this earth to the far off Golden Lands! Even brass vessels of the house sometimes clash with each other with a strange clang. So are our feuds."
Sant Singh: "Bakri! This is truly womanly of you. There is a great woman in you. And after hearing you. I feel I should marry because after all you need some one to take personal interest in you."
Bakri: My Saint! My Sant! This is indeed great of your I will attend your wedding and see your wife."
When sant Singh returned to his mother, the mother embraced him and wept bitterly saying: "My son! My Son!"
Sant Singh: Mother! Why so distressed this time?"
Mother: My son! My son!
Sant Singh: "What terrifies you Mother?" Mother: “My Son! I dreamt last night that angel came and bore you away to Bright Heavens. I saw those Bright worlds. And I tried that they should take me too, but the angels sang and soothed me to sleep. When I woke, I heard neighing of your donkeys come in. Welcome, welcome my son!"
Sant Singh: "Mother! Dreams are dreams, why be so distressed for them."
Mother said: "My son! My son! And embraced him with her quivering old arms, and bathed his face with her kisses." After about a month came thither an old hill man to the house of Sant Singh. He had walked all the way on foot. And as Sant Singh come home after his path in the stream, the old man fell at his feel, crying like a little child. And he said; "Sant Singh! My little child. Bakri is dead!" The old man cried, Sant Singh, "Dead! Bakri dead!
Sant Singh lifted him up to his bosom, and comforted him. The old man's feet were swollen with travelling and Sant Singh washed his feel and laid him in a bed and gave him milk to drink. And Sant Singh sat by him and asked, "What had happened so suddenly as that?" One day, she had gone cutting Pahn twigs for making little baskets in which you know she had great skill. And her husband rebuked her for making baskets when she told him she was making and for your wedding and that she would give them to your wife. And in the morning this altercation took place, in the afternoon she got fever, perhaps she caught fever by cutting Pahn twigs as people generally get it when cutting that plant. We were sent for. We both went up. And the Bania was weeping "Oh! My wife went cutting Pahn twigs, oh! She is dying! Oh! What will I do" and he was sobbing.
1. "My daughter spoke and comforted him: "Why are you weeping? The Pahn twigs give a little rash and a little fever. All get it. I will soon be well! And the Bania sat by her, giving her fever away. We never knew till then how dearly he loved her. He could hardly rise from the ground. His backbone was wholly broken with her fever. Oh! He loved her so much. He prayed that her fever might come to him. He said: "Bakri! I will never rebuke you for anything. Bakri! Once live, once rise from your bed again. Bakri! I will bring you flowers from the forest picked with my own hands, wreathed with my own hands. O Goddess! Don't be annoyed with me. I have been harsh, selfish. Now make me your devotee.' His pathetic cries made us all weep. And Bakri again comforted him. And when she would say she would be quite all right, he used to go about trying to get some physique for her. Otherwise he could hardly get up! Pitiable, pitiable was his condition. But fever abated not. My daughter got delirious. She said: "Oh! The pony has come. I shall now be borne away from here. The wedding is one. Put my baskets also on the pony, they are for his wife. The pony has come! The pony has come! There! There it comes! There it comes! O! Why not let me put on my calico shirt he brought me. Give me that veil cloth he gave me. I am to go to attend his wedding." And saying such strange things, she died!"

MY BABA
PROF.PURAN SINGH

Guru Nanak is Divine Humanity with a tap-root running into the fathomless, into that One without a second, whose Name is Truth Reality, who creates, whose presence excites no terror, no fear, even in the tender heart of chicken, who transcends all shapes and forms of times and space, who is the unborn immortal spirit of all Life. GURU NANAK to me Personal of the impersonal Akal Purkh The Deathless One. Through GURU NANAK flows to us the current of life. Without the Sat guru, Sikh can aspire after the realization of truth. To hold direct conversation with God may seem to be a very charming spiritual ideal, which the modern man has developed, but I am sorry to say it is not true. GURU NANAK says that truth can be realized only through the grace of the Sat guru. GURU NANAK is the Sat guru. He is the spirit of God, without which no one can speak to HIM. This spirit is above names, above languages and it is a gift of the Sat guru, decorated with which the man can talk to God. With words having significance something like this, begins the Song Eternal into which GURU NANAK is made in his own image. The Life of GURU NANAK twinkles like star in every letter of this Song. GURU NANAK lives amidst us, in the little "CHHAPARI" - HUT - of a true Sikh in the personality of GURU GRANTH SAHIB, in the glory of a galaxy of countless stars. GURU GRANTH SAHIB shines in the temple of the Sikh heart with the glory of a book, as some say and others see. Behold - it is GURU NANAK, the White-bearded BABA - seated in an invisible manner in the Word-Constellations of GURU GRANTH SAHIB that are grouped by the cosmic forces into such an order that all these Word-Constellations taken together represent to the believing Sikh the Eternal GURU NANAK. He is always with us. The BABA is with me wherever I go. He is with me when am on my duty. He is with me within the four walls of my house. He is within my heart. Behold the mine rat of my heart is golden and there, by the Grace of the BABA, I have the Amritsar within me!
The true Sikh is no imitator. His Master, His Sat guru is above birth and death. It was his Mercy that he appeared at Talwandi as GURU AMAR DASS. It was his affection for us that he as GURU RAM DASS built the Golden Temple in the Tank of immortality, It was his boundless favour that as GURU ARJUN DEV he laid himself down for the guidance of the whole world in Guru Granth Sahib. GURU NANAK gives us Seli and Topi so that his Sikhs may not confuse Divine Love with mere death when he appeared as GURU HAR GOBIND. GURU HAR GOBIND saluted the Seli and Topi for he wore it once. Who else could reject them but GURU NANAK himself? As GURU HAR GOVIND, he wears the Sword. Behold! GURU NANAK with his flowing White Beard come with a Sword in hand for you Very charming indeed! As GURU HAR RAI, GURU NANAK again rises in a reverie of Love, lest his Sikhs misunderstand Sword.
GURU NANAK wanted to establish the one Law of Love both in peace and in war. The same Law operates through both. It is Love that in one aspect worships Christ and in another crucifies him. This is what he wanted to make clear to his Sikhs. GURU NANAK is always conceived as an old man, even his Mother and his Nurse saw him as an old man at Nankana Sahib. He invited them to see him in GURU HAR KRISHAN as a child. From old age, he goes back to infancy and how wonderfully he shifts his form from one to another to show that he is above form. This GURU NANAK has been the Spirit of all Saints and Sages. He is the genius of purity, devotion, love and God. How beautifully he wishes to astonish his Sikhs by coming to them in so many forms. There comes GURU NANAK at Bakala. None but Bhai Makhan Shah, Lubana Sikh, could recognize him. GURU NANAK in his last appearance as Glory-crested GURU GOVIND SING H is at his best in all his aspects of Spiritual beauty. He is in this form a million-personed person. He is with many hands here. In one hand he holds Love of man for Guru and God, in another a Sword, in another a Chakkar, a bow, in another a Sankh, in another a Shield and behold! He comes to entrance the true Sikh. As GURU GOBIND SINGH he rides on horse back, keeps elephants and lives and Sarswati, the Goddess of learning, and Lakshmi, the Goddess of wealth, waiting at his door. In Kaliyuga, GURU GOBIND SINGH renews the stamped deed given in the Upanishads that these two Goddesses shall wait with folded hands at the doors of a Brahmagiani. The life of Spirit is not that of a beggar but that of a giver. It is a rich life. No desires of corn loaf about there The things of the world are not given up for the darkness of the grave but for a mansion whose floors are daily swept by the suns and stars. The winds and waters, the fires and all the cosmic forces are his. GURU NANAK's Sikhs are not pale, haggard, pessimistic, foolish-looking weaklings, denying everything unto themselves by filling themselves with morbid resignation and renunciation, but they are hermits With the ruby co lour, glowing with light, over-flowing with life, bubbling with joy and making a natural bold, vehement, daring, ready people. The Sikh is good because his Sat guru is eternally alive. The Sikh knows no anniversaries of the birthday or the de3thday of His Guru. Such things only appeal to the willing crowds.
The willing crowds come together drawn by names newly invented and it is good that they come together, for on the devotee, who even once in his life calls on GURU NANAK, my BABA - is so divinely loving - calls on him from age to age till the caller is admitted in. My BABA loves crowds. He comes there and silently watches and picks his own. Therefore the crowds should come together. I am glad of the crowds that sing aloud the BABA's song and may they love him for ever and ever III I don't therefore deprecate the gladness that is generated in the Sikh circles by mere names, but I wish to urge upon them that for a Sikh "everyday is a New Year's day and every nigh a Xmas night". This phrase again refers to the very day celebration. This too is inadequate, for the Sikh celebrates the jubilee of the Guru with his every breath. In his march from darkness to light, from mortality to immortality, from matter to spirit, the Sikhs bow down to the BABA at every step. He, who does not feel the inspiring presence of GURU NANAK in his soul with every breath, may be anything but what GURU GOBIND SINGH may call his Sikh.
On the eve when the Khalsa is going to assemble for the celebration of the anniversary of the birthday of GURU NANAK (the writing of which words just at the moment of my inebriation makes me miserable, but yet I have to write to make myself understand), I call on the Khalsa to he living enough to celebrate the jubilee of the heart of our heart with every breath. This is the glory of the Sikhism.
It is a difficult thing to develop a taproot. But what is life without a taproot? On reading the paragraph quoted above, from the writings of Henry David Threrean, I find a definition of greatness, which I never read before. He is great who has more life in him. Only he can have more life that sends a strong and large taproot into the soil, which gives life. When by meeting a person, you see more of hope, joy, life coming to you, then know for certain that he .5 'alive'. My BABA says, only those live who love the Lord and none else! When you would meet a lover, you will see new ideals, new thoughts, new hopes, and new activity of a higher kind coming out of you. Patanjali is of opinion that Yogi can multiply intellect and beauty. Have seen the Guru's Sikhs actually producing those effects. If anybody asks you to lecture on greatness, instead of lecturing please go about measuring their taproots. If you can pass your hands under them, you would know how poor they all are with all shows of petty-greatnesses. (Belief is the only point in the human consciousness from where the taproot goes deep and deeper down into the infinite, the Soil of Life, and which alone defies all attempts of intellectual analysis to find out its limits). Belief alone makes a man great and nothing else. It alone makes him alive. Belief creates life in this world. Intellect spends it. Intellect is the consumer and Belief, the producer of life. All intellectual people become great by spending what the believers have produced in the invisible. God is great, who created gold and silver and gems and jewels and not those who mine them out and heap them in their houses, which they build in such magnificent styles with God's granite and marble. If Belief is taken out of the world for a moment, then where will be a famine of the very life.
GURU NANAK makes those who hate him now, love him finally. He sees in their loving him, their safety. One chief characteristic of GURU NANAK is that he does not wait for men to come to him for salvation. No. He goes about saving them. He is the Suns of Suns that floods us all unaware with life. He makes the Sikh sleep in his lap and behold the Sikh is sleeping while the Guru is awake, watching him with the music of his sweat lullaby 'WAH-e-GURU'. GURU NANAK "pours floods of love and hides himself". When the Sikh thus drawn by the Guru himself lives in him, then the Guru himself slowly begins to draw up his consciousness in the form of a "Tap-root" and he lets its tips and hair-roots feed on Himself. Of course the man is an inverted tree of nature. The Guru thus enters into the Sikh and the Sikh in the Guru and this is the esoteric initiation of a Sikh into the Realm of Truth. The Sikh begins to live only from the moment when the Guru enters into him. The process, which gives life, cannot be intermittent. The genius of GURU NANAK in many places, as in poets, shines only in lightening 'flashes'. Then it is not a continuous glow. Poetry or what I call NANAK FLASHES only invites us to Him, but cannot sustain us. Poetry is Maya that cannot be without him, but still is not He. This seems to me to be the significance of the One Commandment that we have received from the Guru and the only one received for ages "Live with me with every breath". Unless we live with him we shall be dead. Such is the life of the Sikh blessed by Guru Nanak himself.
Before I part, let me whisper in the ears of the reader and in the ears of the assemblies that are going to rejoice in congregation on what they call the birthday of GURU NANAK.
My BABA is with you, about you, within you, whoever you may be, even if you know it or not. You live, move and have you’re being in Him. He is my and your Personal God. Have no other concern on this Earth but of truly loving Him, that is, living in Him breath by breath.

SAT SRI AKAL.

He responds to the sprit of receiving alms for the soul yes-even alms for the body. I am one with the Golden Begging Bowl, I do not earn, I cannot earn I do not believe in earning not the daily bread not even the bread of soul. I get every thing through his and her grace unending grace—grace of my Guru Nanak I insist on begging from door to door, my friends are ashamed of me, my wife is ashamed of me, my children do not like me begging like This, but if The man driving in the Coach refuses me bread, The Sun- lit gates of Nature open and I enter Those eternal Cities of light, where begging perhaps is The highest Culmination of all true artistic and religious Conduct of man. There dwell the powerful, “says my Guru Nanak” and they sustain all who knock at their door” knock and it shall be opened unto you”. Do not know me as a man clad in silk and Gold, I am in tattered rags, these are paltry details that concern pretty minds who insult me here my brother, my lover, my benefactor but what does it matter? As long as the red glow of his eyes intoxicated by the Nimble and voluptuous sport of the midnight breeze the soul is not affected as long as I am kept in good humor and in the warmth of perennial flow of divine feelings, I tell you I believe in wandering from door to door and begging my loaf not from common man but from those beautiful-mother-women bejeweled with his divine Grace-from those soul lit figures light and youthful, never mind if they give me no loaf let it be a pouring of a draught of cold water from their brass vassal on to my cupped up palm. They smile at me, they give me flowers, they give me fruits, they give me kind glances-they give me the sight of themselves all that serves me and I move on.

I am with my father mother I Sleep and Wake in them they encom passeth me When I stumble wonder! Of wonder! I fall in Their Lap.

Souls’ journey from one birth to another is a holy pilgrimage, which is a quest for the beloved from whom he had separated. The union with Beloved is a mystic experience It is a contact with The Akal Murat. Years ago some one came, entered into me like a figure of light His hands becoming my hands his legs my legs his hairs my heirs. I was thus made soul alive In my declining years and in my decaying flesh I had thus Caught The growing Warmth of the future youth of the Unborn Rose. I heard The mighty Sounds of The up rushing of a new life into me with in me he sat on the lotus throne of my heart, I Clung to his arm My body had become a Soul, a temple- He and I Walked together in The Golden City of Angels. This World was annihilated for me, The Portals were flung open and I saw a new Universe I heard those steps his and mine were leading me to the heart of everything.

Her presence was a joy incarnate it was a shower of smiles. Where ever she stood, or sat or went. The smiles fell like bestrewn flower everywhere. She was a joy incarnate and in her presence no one could remain sad or ill. Sooner her ‘NAME’ became a spell all over the kingdom for curing little children’s of their ailments.

LOVE IS INNOCENT

Love is innocent labor to find our own share from the infinite beauty of gods. Exactly some times we get it without much effort and sometimes we stain oceans and get nothing. Love is not only labor but also fruit, we must turn our eyes upwards and see to the fruits, and I do feel that man reduced to the sorry dimensions of his becomes dead and yet, every philosopher I met says that self-realization is the greatest love.

KINGS VISIT

Have you seen the great Himalayas that shine within you? Over its golden peaks, make your huts and live there. The vision precipitated in you of the Himalayas is the token that he is on his visit to you this hour. Whenever you feel these supreme heights in you this sublimity of joy rest assured, you are meeting him. Soul to soul it is not poetic fancy but a real meeting.

Sir where has HE’ gone and when will HE return.

My friend great ones only know the right time of they’re coming and going. What can I say about it? But despair not HE will come, rejoice that HE is coming.

Today we are sitting at the sacred spot where the mother passed her earthly days in one of her incarnations. This heavens inspiration came down in its full effulgence on this very land, it would then be known as “religion of discipleship” and all of us would return from heaven in company with the great teacher again on this earth.

Blessed be the name of the mother, for she has made all nunneries ridiculous before the elevated inspired choice of a freed woman, as the woman now is in the sadha-sangha. This is all due to her and her great master. People of perfected choice need no restraint and in fact nor do need any restraint even those of imperfect choice for both shall transgress all limits of restraint when they are driven to do so by circumstances beyond their own control restraint in our system Is the restraint of perfected choice, it is the highest freedom, any other restraint is meaningless great mother saw this and made it a living faith in her creed. Which in one word means, association with the librated souls who live in the unknown heights of joy and peace, just as this liters you are experience now is due to ‘HIS’ presence amongst us. Similarly the saints of simran enjoy the presence of assemblies of the holy beings and their joy is continuous.

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“KING AN ADEPT”
The king was a saint an adept, a man of god and servant of people than any thing else .The only event which came to him as an unknown sensation a new knowledge of life was his marriage, and a few years of felicity of his married life .The blow of his queen’s passing away was extremely severe, and it took the whole of his remaining life for its healing up.
In those days kings were the owners of the secret s of life and these were bequeathed from father to son .In the personality of the king, all human problems found an easy solution .The whole village was one in helping anyone of themselves in trouble .If anyone needed a hundred laborers one day they would all give up their work and come and do one mans work that day and so on turn by turn, every one got the benefit of a whole village and the whole village of one man .On special occasions like marriages they all contributed both in money and kind .Behind this cooperative life was this spirit of the king unselfishness combined with active labor of love came to them gradually by their devotion to the king .This training came to them by a long and gradual process as of self realization in which came and mingled many a miracle and super natural vision of the king .
IF any one sought to be selfish he found, for example, that he suddenly lost a cow, or tiger took away his lamb or his harvest yielded much less to him than it yielded to others .Any wave of ill will that came invisibly in his mind brought in it s train sickness for the children .If he misappropriated anybody else’s labor withought the latter’s knowledge, he immediately saw it as a form of loss to himself in another shape .All ill will had gradually and slowly to give place to love for each other .At extreme moments ,some of them ,at times ,caught in their own net of evil intentions ,would see the figure of the king ,appearing in their dreams and saying to them “your child is not ill its illness is the changed shape of your own bad thought, or ill will or hatred that you have harbored against such and such ,go and beg pardon and confess to him ,and immediately your child will get well .’’By such ecstasies, the king had trained his people at the expense of his own flesh and blood .So universal was this training that the whole village sparkled with love and inspiration of the king..

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My mother told me that Indus is truly a soul she told me that once as a girl mother she had lost me in the rapids of Indus, and The Goddess restored me to her After The bath in the Indus She Thought of giving me The sacred dip. Holding me by my tiny arms and bending she lowered me in to Water, I slipped away from her hands, she gave me up for lost, her maidenly Consciousness was so pure-a rising wave brought me up and put me safely in her quivering hands which she kept still lowered to the mercy of the rapids,