Singhs at Crossroads

Gian Khand - The Realm of Knowledge

Only the exalted, approved ones who get through the exam of Realm of Righteousness can have access to the manifested knowledge of the Realm of Knowledge. Becoming a part of the glance of grace of the Realm of Knowledge they become sages of the essence that prevails there. The information of the Realm of Knowledge that has come into the soul-core (of one’s consciousness) is the information of the discerning divine law. A life that is divinely enraptured in the triumph of attaining the Realm of Righteousness is the only path that can help one to realise or unravel (the secret of) the realm of knowledge.

that is why in the next paurhee or verse it is stated:-

Drm KMf kw eyho Drmu ]

This is righteous living in the realm of Dharma.

igAwn KMf kw AwKhu krmu ]

And now we speak of the realm of spiritual wisdom.

After having scaled the step of the Realm of Righteousness, the next step, the discerning-essence of the Realm of Knowledge is stated in the next (35^th) paurhee.

kyqy pvx pwxI vYsMqr kyqy kwn mhys ]

So many winds, waters and fires; so many Krishnas and Shivas.

kyqy brmy GwViq GVIAih rUp rMg ky vys ]

So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colors.

kyqIAw krm BUmI myr kyqy kyqy DU aupdys ]

So many worlds and lands for working out karma. So very many lessons to be learned!

kyqy ieMd cMd sUr kyqy kyqy mMfl dys ]

So many Indras, so many moons and suns, so many worlds and lands.

kyqy isD buD nwQ kyqy kyqy dyvI vys ]

So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds.

kyqy dyv dwnv muin kyqy kyqy rqn smuMd ]

So many demi-gods and demons, so many silent sages. So many oceans of jewels.

kyqIAw KwxI kyqIAw bwxI kyqy pwq nirMd ]

So many ways of life, so many languages. So many dynasties of rulers.

kyqIAw surqI syvk kyqy nwnk AMqu n AMqu ]35]

So many intuitive people, so many selfless servants. O Nanak, His limit has no limit! ||35||

The information given above of the Realm of Knowledge is not the parroting of some imaginative or apparent realisation. It is the true ever-fresh revelation of the Realm of Knowledge directly experienced by the Guru-orientated godly people. The presence of the priceless, secret revelation of the Realm of Knowledge is available to those who are blessed with the divine mystery of the Glance of Grace for only they who are successful in reaching and opening (the doorway) to the Realm of Knowledge know the nature of miracles that take place there. When the divine sight of the secret knowledge of this Realm is seen in its totality, which is the fountain of the powerful all knowing knowledge. This is not some supposed, imaginative false concocted stuff.

In the vastness of the Realm of Knowledge numerous types of winds more abundant, varied and wondrous than anything that exists in this world of ours. Numerous and different types of waters exist. Numerous and different types of fires exist.

• Numerous too are demi gods like Vishnu and avatars like Krishan as well as Shiv and Rudhar.
• Brahams too are numerous who have come to create the universe with its numerous forms, colours and apparels.
• Numerous too are worlds with (their own) fields of action, numerous as well are the mystical mountains like the Himalayas.
• Numerous too are the Droos (the blessed devotee who experienced oneness with God early in life) inspired teachings, counseling and counselors.
• Numerous are the stars and star filled worlds and numerous are countries within the worlds.
• Numerous are Indars (mythical kings).
• Numerous are the suns and moons and numerous are the adepts, the wise ones, the masters come and gone (and will continue doing so).
• Numerous are the she-he-deities, and numerous are the demons, rishis and silent sages who will continue to appear. All the past, future and present creation is there face to face for the entrants of the Realm of Knowledge.
• Numerous are the precious stones and numerous are the oceans of these precious stones.
• Numerous are the sources of creations, numerous are the sounds and numerous are the emperors, kings and queens in the bountiful creation of the Creator. There is no end to the sources of creations and sounds here and no end to the ancient texts recorded by conscious minds that narrate their details.  
• Numerous are the universes which are peopled and numerous are the divine beings, rishis, prophets, ulamas and hakims the creators of philosophical writings whose extent can never ever be established.

The above mentioned extensiveness and the perceived bloom in the vastness of the realm of knowledge too is the narration of that which is directly witnessed. It is not a level that arose out of some estimation or imagination. It is Satguru’s unfathomable dominant illuminated practical experience. Those whom the potent Satguru blesses with the flash of the tremendous knowledge of the Realm of Knowledge, they whole heartedly believe in the lofty knowledge of this very subtle illumination.

The knowledge of the omnipresent light (Waheguru) can be experienced in the Realm of Knowledge and under the extremely powerful tremendous burst of light, the sight or scene of all the planets and universes is directly visible. Nothing ever remains hidden from the knowledge of the sages of the fountain of essence-illumination. This is why the mandatory truth igAwn KMf mih igAwnu prcMfu “In the realm of knowledge, spiritual wisdom reigns supreme” is intermingled and interwoven, meaning the Realm of Knowledge is that place before which the infused light appears in a blaze of illumination.

nwmu jpq koit sUr aujwrw ibnsY Brmu AMDyrw ]1]
Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled. ||1|| 700.17

Within this blaze of knowledge, suspicion of anything that is illusory (doubt filled), cannot remain here. This omnipresent, subtle, divine light sphere from the fountain of blazing light that envelops the whole universe is by whole, the wondrous play that blankets the entire creation and the continents and the universes that are visible. But this worldly (made up of the five elements) vision (of ours) cannot see the very subtle realm, the Realm of Knowledge.

It will only be visible when the illumination of knowledge takes place and upon seeing this magnetic illumination of knowledge, the Realm of Knowledge glitters radiantly. When the blazing divine knowledge of the Realm of Knowledge become manifest all the visible planets, realm and universes too begin to glitter. When the  soul leaves the physical body and moves into such a spiritual region, only the soul that took flight knows the degree of love it experiences in that region. Gross (worldly) eyes, neither do they see the soul taking flight from the physical body nor do they see the divine realm in which the soul has taken abode. Only that soul who has gained entry into the other realm can know its power of attraction. In the same way the boundless divinely illuminated radiant scene (depicted in this line of Gurbanee) igAwn KMf mih igAwnu prcMfu  “In the realm of knowledge, spiritual wisdom reigns supreme”, (such a scene) can only be experienced by those who are manifested with divine light, by those radiant sages who have taken abode in the Realm of Knowledge, and Guru-orientated essence divines. The sight (indicated by this Gurbanee line) igAwn KMf mih igAwnu prcMfu “In the realm of knowledge, spiritual wisdom reigns supreme”, is an extremely wondrous bliss-giving one, iqQY nwd ibnod kof Anµdu “where the sound-current of the Naad vibrates, amidst the sounds and the sights of bliss”. Here millions upon millions wondrous, blissfully joyous unstruck sounds begin to be heard.

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Sangat Jee,

The next Monthly Youth Keertan Darbar is on the May 5th.

There is NO Keertan Darbar this Saturday.

Hope that clears up any confusion.

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Dharam Khand - The Realm of Righteousness

In the 34^th paurhee of Japjee Sahib (verse) Guru Jee states that

rwqI ruqI iQqI vwr ]

Nights, days, weeks and seasons;

pvx pwxI AgnI pwqwl ]

wind, water, fire and the nether regions

Is the spontaneous creation created by the Primal Being Waheguru and within that spontaneous creation the creator has created and embodiment of a house of worship, a realm of a subtle world.

The world here does not refer to the world we are in. It refers to the realm of divine light, where Dharamraj, the angel of righteousness, has been installed by the Primal Being Waheguru to oversee the carriage of justice.

Comparing this divine world or realm with this world of ours is a gross error. This is an extremely subtle realm, the hall of righteousness where righteous judgments are deliberated and justice is meted out. The rest of the worlds like the one peopled by us, they are worlds created by the action-bound destiny where we have to answer for our actions and deeds.

Dharamraj (Angel of righteousness) is not like the kings of this world. He is the personal indistinguishable deputy installed by the Immortal Being as His own divine embodiment representing His personal potent power of justice. This Dharamraj, like the worldly kings, has no need for witnesses to deliberate and mete his justice. He has attained the Immortal Beings Waheguru’s source of power of inner-knowingness through which he himself is able to deliberate and administer true justice.

Drm rwie no hukmu hY bih scw Drmu bIcwir ]
The Righteous Judge of Dharma, by the Hukam of God’s Command, sits and administers True Justice.

Operating here is the Immortal Being Waheguru’s manifested true command of all-knowingness where true justice is deliberated (and administered). In this true realm of righteousness, numerous types of varied coloured life-forms born in the gross world and numerous types with varied names of beings as well, from other planes and universes register here after death where true deliberations according to one’s own destiny take place and justice is meted out.

Why true justice is dispensed here is because the true judge Dharamraj, the one who is going to mete out justice, is himself the deputy, who has been installed by the perfect righteous divine power of the true inner-knower, the Immortal Being Waheguru Himself. Then this true court of justice of the True (Creator) is the true court, a court that is not the same as the sub-standard, intellectual worldly court of some kingdoms (set up) for dispensing justice.

In that true court of the True One, stand the exalted -approved ones, who, remaining detached and unmarked from the punishment of Dharamraj’s deliberations, signify the unique power of the spiritually evolved ones and bear testimony to the exceptional ones who attain glory. They remain beyond the writ of judgment of Dharamraj. Neither can Dharamraj deliberate upon their actions and deeds nor can he make criticisms pertaining to their actions.

Drm rwie iqn kw imqu hY jm mig n pwvY ]
The Righteous Judge of Dharma is his friend; he does not have to walk on the Path of Death.

Those perfect exalted-adorned approved ones, with success-filled dealings and the total cultivation or earning of Naam, the highest of all actions, the insignia of Waheguru’s glance of grace is on their divine face. This is the reason why, those who are blessed and exalted with the glace of grace from the very source itself, Dharamraj cannot get near them, let along some other death’s tax collector couriers. Those exalted beings are freed and emancipated from the righteous plane’s institution of justice.

While being in this peopled world, the exalted beings’ consciousness remains absorbed in the realm of righteousness; Meaning, while remaining here ( in the peopled world) they are able to view the scene in the realm of righteousness. This is so because these popular exalted-approved ones in this world also participate in the sangat of the Guru and do kirtan, the singing of Waheguru’s praises, and thus have the ability to reach and remain absorbed in the True Court. Who then can prevent these exalted-approved supremely pure Shabad (Word)-conscious ones from gaining admission into the True Court upon the release of this apparel (of the human body-dying)?

The investigation leading to the restorative and remedial cleansing of all other half-cooked half baked ones takes place there (in the realm of righteousness). It is only in the True Court of the Realm of Righteousness that one comes to know who is lofty and who is low.

rwqI ruqI iQqI vwr ]

Nights, days, weeks and seasons;

pvx pwxI AgnI pwqwl ]

wind, water, fire and the nether regions

iqsu ivic DrqI Qwip rKI Drm swl ]

in the midst of these, He established the earth as a home for Dharma.

iqsu ivic jIA jugiq ky rMg ]

Upon it, He placed the various species of beings.

iqn ky nwm Anyk Anµq ]

Their names are uncounted and endless.

krmI krmI hoie vIcwru ]

By their deeds and their actions, they shall be judged.

scw Awip scw drbwru ]

God Himself is True, and True is His Court.

iqQY sohin pMc prvwxu ]

There, in perfect grace and ease, sit the self-elect, the self-realized Saints.

ndrI krim pvY nIswxu ]

They receive the Mark of Grace from the Merciful Lord.

kc pkweI EQY pwie ]

The ripe and the unripe, the good and the bad, shall there be judged.

nwnk gieAw jwpY jwie ]34]

O Nanak, when you go home, you will see this. ||34||

Japjee Sahib paurhee 34

The appearance of the words, iqQY, EQY (meaning there) in the Guru’s verse above is indicative that in the unfathomable visible creation of nature, the realm of righteousness is one such place where Dharam-Rai sits and administers true justice, where the True (Waheguru’s) court of justice holds court.

This Dharamrai’s realm of righteousness - of what trust is it made, and how justice is carried out there - this secret is revealed only upon going to that realm of righteousness. Through these five senses of knowledge the in-depth-power of this place cannot be narrated. Even the successfully exalted and approved ones, who while being in this peopled world, have seen that divine realm, the realm of righteousness, even they do not have the knowledge to be able to make a map of this place. To make a map one needs some such suitable example which this world’s people can understand. But how can they understand? They can only understand through the example of created things of this world. With worldly examples the ends cannot be achieved nor can a map be constructed. Therefore the only thing that we can say about the invisible, unfathomable creation’s secret knowledge is (what the Guru has so beautifully said on behalf of us):-

kihby kau soBw nhI dyKw hI prvwnu ]121]
I cannot describe its sublime glory; it has to be seen to be appreciated. ||121||

The intellectual consciousness of the people in possession of worldly knowledge, no matter how deep and honest their philosophies and scientific knowledge, how wise they are or how much knowledge they may have, they simply cannot ever know this priceless secret knowledge.

The seekers of Guru orientated teaching do not completely depend on the knowledge acquired through the witness of the five senses for the priceless secret divine understanding. When their divine innate sight gets the internal light then automatically all the deep-seated secrets are unraveled. Before becoming conversant about the sight of this innate divine-essence knowledge, their faith on the truth of Guru’s words is deeply ingrained. They do not pursue the confusing knowledge accrued through the sense organs. They do not turn away from the essence-truth of the Guru’s Word by pursuing this knowledge. They have grasped and ingrained in themselves this thing that whatever Gurbanee says all that is truth, and (nothing but the) truth. All other half-baked teachings are false.

This faith-filled tendency in the words of the Guru, make them researchers or seekers of divine-essence and committing them to cultivating  teachings of the Guru which unravel before them the secrets of the invisible creation. They are able to bloom internally enjoying this essence-knowledge they experience a state of wondrousness. Guru Ji continues with narration on the realm of righteousness started in the last verse of JapJee Sahib (given above), in the opening line of the 35^th paurhee with this comment:-

Drm KMf kw eyho Drmu ]
This is righteous living in the realm of Dharma.

Meaning, the subject outlined in the paurhee above is the narration of the essence of the realm of righteousness.

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

We have uploaded another set of amazing photos of Bhai Sahib Bhai Jeevan Singh Jee. He is in the company of Gursikhs and AKJ India Jathedar Bhai Sahib Bhai Soorat Singh Jee (Fondly known as Pooran jee). Click on the below link to get to the photos.

http://www.sevatothemax.com/pictures/main.php?g2_view=core.ShowItem&g2_itemId=45&g2_page=8

Thanks to Veer Jee who emailed them to us. If anyone has any photos they wish to upload please email us at info@sevatothemax.com we would love to share them with the Sangat.

Hope you enjoy!!

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

The concept of the five realms

Our Gurus, upon receiving the Divine Light of Gurbani, directly from the source,  have accessed with their grace filled eyes that original unfathomable play (of the Creator) and borne witness to such a sight that if one deliberates (upon it) with the illumination Gurbani has given us, one is left astounded about the secret creation of the Immortal Being. But whatever our all knowing Gurus have mentioned in Gurbani, it is something that they have seen with their own eyes, an occurrence that they have personally experienced. Although the faith-filled Gurmukhs do not have an iota of criticism about the things mentioned (in Gurbani) there are many such people who even after reading and listening to Gurbani, still do not believe the truth-essence or facts  of the secret miraculous  composition included in Gurbani. On the five Khand or realms (realm of Righteousness, realm of Knowledge, realm of  Effort, realm of Grace, realm of Truth) mentioned in the Bani of Sree Japjee Sahib, their view is that these realms represent various levels of intuition. What they mean is that, this is the play of the creation of intuition. As is the level of intuition (of a seeker), that is the level that he can create for himself. (The realms, levels or planes according to them are not definitive).

If these Khand or realms are merely stages and there no real realms expressing the essence truth, then a question arises – Whose learned creation are these realms? If you say that these are the creation of scholars or the intuitional creation of educated degree holders, then it follows that as many as there are scholars, then as many too should be the stages because as many as there are wise, educated degree holders that many should be their intuitions. (To put it another way) whatever the level or to whichever level the erudite one belongs to, he will be able to absorb that kind of learned knowledge from those realms.

This means that as many types of intuitive knowledge there is, that many should be the realms. In this way, within the intuitions there will be an incredibly huge crowd of the number of levels created within. Well, this will eventually end up becoming nothing more than a creation of fancy of the so called scholars, and educated ones. (In this situation) whenever one feels like dismantling one dismantles, what ever one feels like creating one creates. This view depends entirely on the will of the intuitional evolvement of the scholars who endorse this view of the stages or levels. What was the need for Guru Jee to declare (the existence) these realms in the Bani that had come from the original source? If you say that these realms are the creation of Guru Jee’s own learned level, then according to word of the Guru

sMqn kI suix swcI swKI ]

Listen to the true story of the Saints.

so bolih jo pyKih AwKI ]

They speak only of what they see with their eyes.

The problem has resolved itself and it is very clear that these realms are not the creation of some intuition. They are according to the Guru’s own true testimony, the presence of the realms or planes of the essence-truth, personally eye-witnessed by the embodiment of Guru’s saints (the righteous ones). Compared to the essence-truth Of these visible (worldly) realms and universes, the essence-truth of the five Khand or realms is permanent and durable.

In fact for all these visible realms regions and the universes that is there, the five Khand or realms especially the Realm of Truth being the foundation within which they lie. These Khand or realms are divine regions. They are very distant, but while being in this physical body, the arrival for the subtle body with the grace of the incorporated Naam contemplation, is very rapid. It is only upon leaving this body behind that arriving will take place. 

There is no indication whatsoever that this apparent knowledge of the five realms, is obtained by the evolved seeker who has reached the level of spontaneous equipoise. Only the lofty spiritual seeker who has accessed the divine level can wholly or truly experience the genuine essence of the existence of the five realms. This is the revelation of true insight. Estimation of intuition cannot be accommodated here. Those who have an estimation of intuition are only at the estimation level or stage. The true characteristics of the above mentioned five Khands or realms are the essence-realization of the divine light of the five realms. Reason and intuition cannot take one to this place. Only the cultivation of the essence contemplation of the Guru’s teachings can propel one to reach this awesome joyous level.

But this level is not just a level: This is the personal lofty lighthouse for the divine godly destination from where the subtlest of the subtle essence-form of the varied, sprawling, scintillating, divinely enlightened scenes of divine sight can be seen. Here the true intuition blooms forth. This is not investigative talk intuitional knowledge. Here the shrouds of human grossness are removed. Only then is the level of intuitional knowledge clearly visible, but this too only after putting in an enormous amount of  hard work - meaning the continuous worship cum cultivation of the indicated Guru’s teaching and Guru’s stated contemplation of the Naam.

Where (as the Guru says)

mnu gurmiq ris gun gwvYgo ]

O mind, follow the Guru’s Teachings, and joyfully sing God’s Praises.

ijhvw eyk hoie lK kotI lK kotI koit iDAwvYgo ]1] rhwau ]

If my one tongue became hundreds of thousands and millions, I would meditate on Him millions and millions of times. ||1||Pause||

By cultivating this unfathomable contemplation of Guru’s sensibility

EAMkwir eyko riv rihAw sBu eyks mwih smwvYgo ]

The One and Only Creator of the Universe is All-pervading everywhere. All shall once again merge into the One.

there is the divine, godly awareness of Guru’s sensibility where 

gurmuiK eyko eyku pCwqw gurmuiK hoie lKwvYgo ]

The Gurmukh realizes the One and Only Lord; He is revealed to the Gurmukh.

and in this a kind of equality is experienced where

gurmuiK jwie imlY inj mhlI Anhd sbdu bjwvYgo ]5]

The Gurmukh goes and meets the Lord in His Mansion deep within; the Unstruck Word of the Shabad vibrates there. ||5||

and

qh Anhq DunI bwjih inq bwjy nIJr Dwr cuAwvYgo ]3]
The Unstruck Melody resonates and resounds there continuously; the stream of nectar trickles down constantly.

This shows the kind of Guru-orientated understanding that needs to be achieved if one is to receive direct divine knowledge. One tongue turns into a hundred thousand tongues and these hundred thousand multiply twenty fold more. Through these millions of tongues the chant-meditation of the one Guru-Orientated Naam of the Primal Being Lord of the Universe is contemplated upon. It is because of the greatness of this unfathomable meditation that we are able to scale the steps that ensure the acquiring of the Lord Husband, and such is the climb that we become one with the One Primal Lord, Waheguru. When the flash, miracle, blaze-filled divine glance of oneness takes place, the whole veil is lifted off the creation as if with one look all the invisible scenes completely and directly come into the view. Listening to such immortal things, even the powerless, imitative ants too feel the urge to reach such a place, but this level of potency is only obtained with the Glance of Grace. For the others who falsely boast of the estimated (as opposed to the experienced) intuitive power, they have nothing else, all else is false, all else is vanity.

iek dU jIBO lK hoih lK hovih lK vIs ]

If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue,

lKu lKu gyVw AwKIAih eyku nwmu jgdIs ]

I would repeat, hundreds of thousands of times, the Name of the One, the Lord of the Universe.

eyqu rwih piq pvVIAw cVIAY hoie iekIs ]

Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.

suix glw Awkws kI kItw AweI rIs ]

Hearing of the etheric realms, even worms long to come back home.

nwnk ndrI pweIAY kUVI kUVY TIs ]32]

O Nanak, by His Grace He is obtained. False are the boastings of the false. ||32||

The next (33^rd) paurhee of JapJee Sahib lending support to the deliberation on the potency of the Glance of Grace explains that the attainment of this level, in line with what the Guru says:-

eyqu rwih piq pvVIAw cVIAY hoie iekIs ]

Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.

Implying that the attainment of the all potent magnificent combined strength and power of the supreme level, is not something that can be acquired by merely delving into rigorous philosophical knowledge. Neither by keeping quiet or taking a vow of silence, nor doing insipid meditation can this powerful precious status be obtained.

Neither can this strength and power be attained by absurd whimpering. Neither does this true, potent power emerge by making donations or giving charities. (Infact, by becoming a donor egotism increases) Neither does this divine-essence-power, spiritual strength arise with the lengthening of age. Neither can any form of dogged perseverance methodologies used to awaken the soul, ensure the attainment of true valor-filled power and strength. Neither can this manifestation of strength and power be obtained through the riches of dominion and attainment of property. In fact with power of dominion and property, the noise of tyrannical pride will rise sharply and the urge to blow ones trumpet is unrestrainable. Neither can this true strength and power (be enhanced) to provide illumination through the deliberations on Vedas and Simarities (religious texts). Neither can this true divine power descend into the innate self within through the practice of asceticism or renunciation.

But that potent, all powerful Primal Being Waheguru, who has in His hands the gift of strength and power, that benefactor of benefactors Waheguru, on becoming benevolent, bestows this life-giving gift of divine power and strength on whomever He pleases. He Himself administers the blessings and does so joyously. No one by the strength of one’s own power can deem himself as powerful and project himself as some virtuous being. No one by way of comparison can call himself strong and deem someone else as lesser or low. The ability to infuse someone with power and strength lies with the Primal Being Waheguru. According to their destiny the low and the lofty beings are the creation of the Benefactor of Destiny. What hand can any human have in this?

AwKix joru cupY nh joru ]

No power to speak, no power to keep silent.

joru n mMgix dyix n joru ]

No power to beg, no power to give.

joru n jIvix mrix nh joru ]

No power to live, no power to die.

joru n rwij mwil min soru ]

No power to rule, with wealth and occult mental powers.

joru n surqI igAwin vIcwir ]

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

joru n jugqI CutY sMswru ]

No power to find the way to escape from the world.

ijsu hiQ joru kir vyKY soie ]

He alone has the Power in His Hands. He watches over all.

nwnk auqmu nIcu n koie ]33]

O Nanak, no one is high or low. ||33||

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!

As with previous articles, the team has decided to translate Punjabi works of well known spiritually inclined scholars. The Panth has been blessed during the 21st century with Great Saintly souls who for the service of the panth wrote works. These include – Bhai Sahib Vir Singh Jee, Prof Puran Singh Jee, Subedhar Beghal Singh Jee, Bhai Sahib Bhai Raghbir Singh Bir, Bhai Sahib Bhai Randhir Singh Jee and many others whose immense seva can never be measured. If one sincerely reads what they have written with an open mind they then can appreciate the holy nature of that Gursikh.

In the case of Bhai Sahib Vir Singh Jee and Prof Puran Singh Jee, most of their writings have been translated into English to a high standard.

There are many Punjabi books which can help the seeker on the path of Sikhism and none so more important than those written by Bhai Sahib Bhai Randhir Singh Jee. Bhai Sahib if those who do not know was a popular a freedom fighter in the early 21^st century who spent up to 16 years in jail and through that incarceration and his general lifestyle he led a Strict disciplined Gursikh life.

He also wrote over 50 books on Sikh Theology. These books show the vast knowledge of Bhai Sahibs understanding on Gurbani and also his dedication in following the Rehat of a Gursikh. He was in his time highly regarded in the whole Panth as a Saintly soul. Thus even those who did not agree with him fully acknowledged him as Truthful and upstanding for his belief in his understanding of the Sikh religion.

Some of his books have been translated into English in India and Canada. We are mere servants of those who have dedicated a huge amount of their time in doing this seva for the younger generation.

Bhai Sahib Books in Punjabi are hard to read as some words he uses are hard to translate and some are of a spiritual nature not in normal dictionaries. Our team of translators wanted to translate the parts from the book ‘Sachkand Darshan’ as near to the original work as possible.

‘Sachkand Darshan’ is a Book written by Bhai Sahib on his understanding of the 5 Divine Realms which are mentioned in Jaap Jee Sahib (Pauri 35-37). We have not translated the whole book, due to other work in process. It is a humble attempt by our Team to allow the younger generation to understand these Divine Realms through Bhai Sahib’s writing.

We ask the Sangat to forgive us for what may be numerous errors in the Translation, and if we are advised of corrections will change them immediately. We will post the first part before the end of the week.

Bhul Chuk Marf Karna

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!    

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Dear Sangat Jee,

From all the members of the ‘Tothemax’ Team we wish all the Sikh Sangat a Very Happy Vasakhi. One of the team received a email with a article regarding Vasakhi, we have posted a part of the long article below. It reminds us of what this day has become in some people’s eyes and what it SHOULD really mean.

‘By proclaiming such a sea-change within the Sikh people on this auspicious day, Guru Gobind Singh Ji promoted a highly visible Sikh identity of uncut hair and other articles of the Khalsa. By assigning a specific code of conduct (Rehat Maryada), he formalized the Khalsa Panth once for all and transformed it into the ‘Fauj of Akal Purukh’ or the ‘Army of God’. In fact, it is only the followers of this unique faith who can trace their existence to a formalized spiritual order with an assigned external discipline having its roots in one specific event on one particular day. No other religious festival could ever boast of such a singular association. That is why, the Vaisakhi has also been known as the ‘Saajna Divas’ or the ‘Day of Creation’ of the Khalsa. He wanted to make sure that his people, the Khalsa, even if they wished, could not hide themselves in the crowd especially at a time when their presence to protect the weaklings became imperative.

But Alas! Look at us, the ‘Modern Sikhs’!

With the passage of time, we have been gradually losing sight of that fundamental spirit and significance of this important day. We simply keep on flouting the very basic guidelines established by its founder. The Sikh community as a whole, whether in India or abroad, is turning Vaisakhi into an event of hollow festivities without due attention to what it truly stands for. The celebrations are getting more and more elaborate, both on the religious and social fronts, yet the true perspectives and spirit behind such activities is continuously eroding in our minds. Certainly, in saying so I do not intend to imply that one should not celebrate this festive occasion in great jovial spirit that it is worthy of. On the contrary, I would categorically state that this being the ‘Day of Creation of Khalsa’, the celebrations should encompass all the happiness and excitement that it can muster. But unfortunately what is missing in all these celebrations is the lack of motivation to understand and then act on the message that was imparted to the Sikhs on this particular day.

We find more and more of us looking like others. Instead of supporting our Turbans, the Crowns, we are subtly emphasizing crew-cuts for our children. The distinct uniqueness of the Sikhs is being continuously adulterated by us, the so-called ‘Modern Sikhs’ who seem not to care much about the true meaning or message of Vaisakhi. So much so, that this concept of ‘Modern Sikh’ even shows up at the time of Anand Kaarj, the most sacred Sikh marriage ceremony. In order to look like what a Sikh should be looking like, our Sikh children have started temporarily supporting a turban with partially cropped up and clipped beard just for the time of this ceremony. The metamorphosed appearance even disorients the closest of the invited friends not to talk about somewhat less than close acquaintances. Come evening wedding reception, the Turban, the Crown of the Sikh, is thrown away like an unneeded piece of clothing, never to be seen again. The newly-wed groom appears at the show in his usual day to day appearance, totally groomed with a shaven beard and without an iota of hair. ‘Can such temporary deception at time or Anand Kaaraj ever confuse the ‘Guru Eternal’ whom we pay the utmost respect and around whom we circle-ambulate while taking vows to stay true to the future life partner?’ If not, then one has to wonder as to the need of playing such games and with whom?

Didn’t our Guru emphasize upon us to maintain a unique identity with full uncut hair, beard and turban once for all? What could be clearer than his statement "Jub Lug Khalsa rahe niaraa, Tub lug tej deeo Mai Saara. Jub Aeh Gahai bipran kee reet, Mein naa karron inkee parteet." meaning thereby "That so long as my Khalsa stays uniquely distinct, I will provide it with all the strength. And when it starts imitating others, I will not care for it any more".

Vaisakhi should be considered a day of reflection for all of us, the believers of the Sikh faith. It should be the day when all who call themselves ‘the Sikhs of Guru’ start making some grass-root resolutions to change the status-quo rather than going with the flow. It should be the day when vows to uphold those golden principles of Sikh faith are renewed. It should be the time when those of us who have shunned ‘the Sikh identity’ to realign once again our philosophy with the original spirit of this day. It should be the day when Turban is given back the ‘Glory of a Crown’ it once commanded. It should be the day when Sikhs intoxicate themselves with Guru’s Amrit rather than with the booze. It should be the day when they reintroduce the concept of Sikh-Rehat in their lives rather than running away from it in hordes. And then only, this festival of Vaisakhi will have some meaning for us, the Sikhs!’

Dr. Jaswant Singh Sachdev, MD
Phoenix, Arizona

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Sangat Jee,

Just to let you know we will upload more Gurmat Class MP3’s and will start a serialisation of an English Translation of selections from the book ‘Sachkand Darshan’ by Bhai Sahib Bhai Randhir Singh Jee. A introduction to the serialisation will be posted on Monday.

We are in the process of gathering all previous translated work that the team has done and will upload more articles.

We will try and update the website once a week on a Monday and if possible more than once a week.

Hope you enjoy the articles and the MP3’s.

Bhul Chuk Marf Karna

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!! 

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Sangat Jee,

Some Keertan has been uploaded to Youtube. Click on the below links to check them out. Thanks to Veer Jee  for doing this seva.

Bhai Tarsem Singh Jee:

http://www.youtube.com/watch?v=6yKxigKeI38

Bhai Gurbir Singh Jee:

http://www.youtube.com/watch?v=_RjrxDG4BMg&NR=1

If any others available we will try and notify the sangat.

Enjoy!!

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!! 

Well smagam was amazing for everyone who attended… BUT IT HASNT FINISHED YET ! ! !

This Saturday there will be a half night programme from 6-12 @ Sri Guru Singh Sabha Gurdwara Coventry on 14th April 2007!!!! 

Bhai Ravinder Singh Jee from India is still in the UK and will be doing Keertan seva. 

So please come down on this special day and join the sangat in Singing Guru Jee’s Praises. 

Sri Guru Singh Sabha Gurdwara
47-49 Cross roads
COVENTRY
CV6 5GR

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!