Arati-Arata by Dr Kamalroop Singh (Akali Nihang)

Vahiguru ji ka Khalsa Vahiguru ji ki fateh! I just finished writing about the Āratī-Āratā, I put in a eight hours a day for the last week or so, not to boast, but some people don't understand how much goes into just writing forty pages! With Guru Nanak's kirpa, I offer the first full English translation, transliteration, and original text of the Āratī-Āratā, along with a discussion of this devotional bani. Āratī-Āratā is an evening prayer that is a part of the purātan nitnem of the Sikhs. Most Sikhs have heard of the Āratī of Guru Nanak and the Bhagats, but few have heard the full version that includes many inspiring verses by Guru Gobind Singh. The Singh Sabha under the influence of Giani Ditt Singh edited the practice of using lamps or deve, and cut down the length of the piece by removing most of Guru Gobind Singh's bani from it. The unedited version remains the preserve of the Akali Nihang Singh Khalsa. This is discussed in this document, as well as showing that this is one of the only bania to have the writings of Adi Guru, Dasam and Sarbloh within it. Please read at: http://www.scribd.com/doc/183005595/Arati-Arata-by-Dr-Kamalroop-Singh-Akali-Nihang-pdf We will be looking at making some printed copies in the near future, so people can read from them during the ceremony. If you like this document please read my small article on the nitnem, http://www.scribd.com/doc/130906016/The-History-of-the-Nitnem-BĀņiĀ-Akali-Dr-Kamalroop-Singh-Nihang My next article will be on the puratan Rahiras Sahib, as Karen Kaur Bansal requested it! I have not forgotten. Many thanks to Gavin Singh who requested this document, and his initial help with finding files for me, and to Indy Saggu who proof read this document. Could some translate these into Punjabi please? Please pray that I can continue doing your seva, and please share this document so people 1. Read the Bani and understand it 2. So they know how our traditions have been changed. Bhul chuk maffi, das Kamalroop Singh Āratī-Āratā is an evening prayer that is a part of the purātan nitnem of the Sikhs. Most Sikhs have heard of the Āratī of Guru Nanak and the Bhagats, but few have heard the full version that includes many inspiring verses by Guru Gobind Singh. The unedited version remains the preserve of the Akali Nihang Singh Khalsa.

Āratī-Āratā is an evening prayer that is a part of the purātan nitnem of the Sikhs. Most Sikhs have heard of the Āratī of Guru Nanak and the Bhagats, but few have heard the full version that includes many inspiring verses by Guru Gobind Singh. The unedited version remains the preserve of the Akali Nihang Singh Khalsa.

Arati-Arata by Dr Kamalroop Singh (Akali Nihang).pdf by Dr. Kamalroop Singh

Account of the Akali Nihang Singh Khalsa in ‘The Tribes and Castes of the Central Provinces of India’, 1916

The Akālis or Nihangs are a fanatical order of Sikh ascetics. The following extract is taken from Sir E. Maclagan’s account of them:3

“The Akālis came into prominence very early by their stout resistance to the innovations introduced by the Bairāgi Banda after the death of Guru Govind; but they do not appear to have had much influence during the following century until the days of Mahārāja Ranjit Singh. They constituted at once the most unruly and the bravest portion of the very unruly and brave Sikh army. Their headquarters were at Amritsar, where they constituted themselves the guardians of the faith and assumed the right to convoke synods. They levied offerings by force and were the terror of the Sikh chiefs. Their good qualities were, however, well appreciated by the Mahārāja, and when there were specially fierce foes to meet, such as the Pathāns beyond the Indus, the Akālis were always to the front.

“The Akāli is distinguished very conspicuously by his dark-blue and checked dress, his peaked turban, often surmounted with steel quoits, and by the fact of his strutting about like Ali Bāba’s prince with his ‘thorax and abdomen festooned with curious cutlery.’ He is most particular in retaining the five Kakkas, and in preserving every outward form prescribed by Guru Govind Singh. Some of the Akālis wear a yellow turban underneath the blue one, leaving a yellow band across the forehead. The yellow turban is [324]worn by many Sikhs at the Basant Panchmi, and the Akālis are fond of wearing it at all times. There is a couplet by Bhai Gurdās which says:

Siah, Sufed, Surkh, Zardae,

Jo pahne, sot Gurbhai;

or, ‘Those that wear black (the Akālis), white (the Nirmalas), red (the Udāsis) or yellow, are all members of the brotherhood of the Sikhs.’

“The Akālis do not, it is true, drink spirits or eat meat as other Sikhs do, but they are immoderate in the consumption of bhāng. They are in other respects such purists that they will avoid Hindu rites even in their marriage ceremonies.

“The Akāli is full of memories of the glorious day of the Khālsa; and he is nothing if he is not a soldier, a soldier of the Guru. He dreams of armies, and he thinks in lakhs. If he wishes to imply that five Akālis are present, he will say that ‘five lakhs are before you’; or if he would explain he is alone, he will say that he is with ‘one and a quarter lakhs of the Khālsa.’ You ask him how he is, and he replies that ‘The army is well’; you inquire where he has come from, and he says, ‘The troops marched from Lahore.’ The name Akāli means ‘immortal.’ When Sikhism was politically dominant, the Akālis were accustomed to extort alms by accusing the principal chiefs of crimes, imposing fines upon them, and in the event of their refusing to pay, preventing them from performing their ablutions or going through any of the religious ceremonies at Amritsar.”

7. The Sikh Council or Guru-Māta. Their communal meal.

The following account was given by Sir J. Malcolm of the Guru-Māta or great Council of the Sikhs and their religious meal:4 “When a Guru-Māta or great national Council is called on the occasion of any danger to the country, all the Sikh chiefs assemble at Amritsar. The assembly is convened by the Akālis; and when the chiefs meet upon this solemn occasion it is concluded that all private animosities cease, and that every man sacrifices his personal feelings at the shrine of the general good.

“When the chiefs and principal leaders are seated, the Adi-Granth and Dasama Pādshāh Ka Granth5 are placed before them. They all bend their heads before the Scriptures and exclaim, ‘Wah Guruji ka Khālsa! wah Guruji ka Fateh!’6 A great quantity of cakes made of wheat, butter and sugar are then placed before the volumes of their sacred writings and covered with a cloth. These holy cakes, which are in commemoration of the injunction of Nānak to eat and to give to others to eat next receive the salutation of the assembly, who then rise, while the Akālis pray aloud and the musicians play. The Akālis, when the prayers are finished, desire the Council to be seated. They sit down, and the cakes are uncovered and eaten by all classes of the Sikhs, those distinctions of tribe and caste which are on other occasions kept up being now laid aside in token of their general and complete union in one cause. The Akālis proclaim the Guru-Māta, and prayers are again said aloud. The chiefs after this sit closer and say to each other, ‘The sacred Granth is between us, let us swear by our Scriptures to forget all internal disputes and to be united.’ This moment of religious fervour is taken to reconcile all animosities. They then proceed to consider the danger with which they are threatened, to devise the best plans for averting it and to choose the generals who are to lead their armies against the common enemy.” The first Guru-Māta was assembled by Guru Govind, and the latest was called in 1805, when the British Army pursued Holkar into the Punjab. The Sikh Army was known as Dal Khālsa, or the Army of God, khālsa being an Arabic word meaning one’s own.7 At the height of the Sikh power the followers of this religion only numbered a small fraction of the population of the Punjab, and its strength is now declining. In 1911 the Sikhs were only three millions in the Punjab population of twenty-four millions.

The Tribes and Castes of the Central Provinces of India

By 

R.V. Russell

Assisted by

Rai Bahadur Hira Lāl

Vol. I. 

Macmillan and Co., London. 

1916

An Early Portrayal of the Sikhs

an 18th Century Etchings by Baltazard Solvyns

Ganjnama by Bhai Nand Lal praising Guru Gobind Singh

Guru Gobind Singh is victorious and assists us to succeed in life;

he is accepted by God as His own.

Guru Gobind Singh is the custodian of God’s treasure; he is the

bestower of all the gifts.

Guru Gobind Singh knows the ways of God; he is the emperor of

emperors.

Guru Gobind Singh rules over both the worlds; he is the destroyer of

the enemies.

Guru Gobind Singh illuminates our lives with abundance; he reveals

secrets of God.

Guru Gobind Singh is aware of the secrets of the world; he showers

his unlimited mercies.

Guru Gobind Singh is the favourite of Waheguru; he is with Him all

the time

Guru Gobind Singh bestows life in this world; he is the sea of

Waheguru’s blessings

Guru Gobind Singh is loved by God; he is the seeker as well as the

sought.

Guru Gobind Singh achieved victories with his sword; he knows the

secret of every heart.

Guru Gobind Singh wears the crown of the world; he lives in the

shadow of Waheguru.

Guru Gobind Singh controls all the treasures of the world; he is the

medicine of all ailments.

Guru Gobind Singh is the master of the world; both the worlds are

under his shelter.

Guru Gobind Singh is praised by God Himself; he is bestowed with

highest qualities.

Great men are at the feet of Guru Gobind Singh; the angels visit him

for audience.

The fortunate ones admire Guru Gobind Singh; he knows every thing in

our hearts.

The poor kiss the feet of Guru Gobind Singh; the drum of his

authority sounds in both the worlds.

Guru Gobind Singh rules over the three worlds; he has the stamp of

his authority on the four VedasThe six shastras are his slaves; he always defeats the enemy.

Pure at heart, Guru Gobind Singh is free from ill will; he is the

mirror through whom God reveals Himself.

*Guru Gobind Singh meditates on God; he is a mystic and a king at the

same time.

Guru Gobind Singh is virtue personified; his gifts to mankind are

unending.

Guru Gobind Singh is most generous and forgiver.

Guru Gobind Singh blesses even the benevolent; he bestows gifts even

to those who give.

Guru Gobind Singh is eternal; he is auspicious for all.

Guru Gobind Singh is essence of God’s blessings; God Himself

radiates through him.

Those who have listened to the name of Guru Gobind Singh have

received the gift of seeing God Himself.

Those who sang the praises of Guru Gobind Singh were united with

God.

Those who wrote in praise of Guru Gobind Singh received fame the

world over with his grace.

Those who had seen the face of Guru Gobind Singh moved in his lanes

intoxicated with God’s Name.

Those who kissed the dust under the feet of Guru Gobind Singh were

fortunate and were elevated in life.

Guru Gobind Singh is the doer of all that is happening in this

world, he is friend of the poor.

Guru Gobind Singh worships (God); he is also worshipped (by the

whole creation).He is generous with all the bounties he gives.

Guru Gobind Singh is the chief of all the kings; he occupies the

loftiest position.

The ten (Greek) gods are under the command of Guru Gobind Singh and

they sing his praises in reverence.

The sacred goddesses of the world are also working for Guru Gobind

Singh and they are his servants.

Guru Gobind Singh controls our destinies; still he meditates on God

in submission.

The nine gods are like dust of (the feet of) Guru Gobind Singh; they

serve him well.

Guru Gobind Singh is above the highest thrones; he moves in the

heavens.

Guru Gobind Singh is supreme in all virtues; he is eternal and above

everyone else.

Guru Gobind Singh gives light to the world; our hearts and souls

blossom because of him.

Guru Gobind Singh’s stature is increasing every day; he is the

beauty of all thrones.

Guru Gobind Singh is our guide in both the worlds; he is the sight

of every eye.

Guru Gobind Singh commands the whole creation; he is supreme in

stature.

Both the worlds are the army of Guru Gobind Singh; all are under his

protection.

The most generous Guru Gobind Singh is the conqueror of every

battle.

Guru Gobind Singh’s blessings are unending; he is virtue

personified.

Guru Gobind Singh is the soul of every one; he is the light of every

eye.

Guru Gobind Singh provides sustenance to all; he showers His graces.

The twenty-seven gods are the beggars of Guru Gobind Singh; they are

engaged in sweeping his house.

The five elements praise Guru Gobind Singh; the seven worlds admire

him.

Guru Gobind Singh has his hand on both the worlds; all the angels

are inferior to him.

Nand LaL is the slave dog of Guru Gobind Singh; he carries the stamp

of Guru Gobind Singh on him.

Nand Lal is lower than all the dogs of Guru Gobind Singh; he (pecks)

at the left overs of his dinner table.

Nand Lal is begging to get the gift of holy dust of Guru Gobind

Singh’s feet.

His (Nand Lal’s) life may be sacrificed for Guru Gobind Singh and

Nand Lal’s head may always remain at his feet.

Ganjnama by Bhai Nand Lal

The Fall of the Lion.

The Fall of the Lion. Once upon a time there were great Lions who walked with pride in the African Savana. They had no worries and no fears, they were the Kings of the Jungle. They leisurely and calmly lived their lives, and witnessed the wonder of Mother Nature. They lived naturally and their long manes flowed and made them look formidable. Then came the Zoo keeper, who tried to persuade the Lion to leave the Savana. At first the Lions refused to go, and this went on for som

e time. The Zoo keeper had an idea, he said ' Oh Great Great Lions you stay here I will hunt for you and bring you your food.' At first only a few of the Lions were happy with this but most of them kept hunting. Two groups slowly formed, who started to argue with each other. One group liked the Zoo keeper for bringing meat, the other group hated him. The group who stopped hunting got lazy. They asked the Zoo keeper what are we meant to do all day? He brought them some Whisky, and said 'here have this'! At first they smelt it and they said no it smells disgusting. The Zoo keeper said you think to much, just have a sip. They had a sip and it made them roar, they enjoyed it, but they started fighting with their brothers even more. They became weak, and disrespected their Lionesses and cubs. Some of the drunk Lions said 'we don't need females here, get rid of them before they are born, as we have to share out meat with them!' More and more of the Lions were getting lazy, and more and more started to drink. Then one day their leader said to the Zoo keeper 'you keep telling us of this great Zoo, I am bored here now, can we go and see it'. The Zoo keeper said 'sure, but you have to live in a cage to protect you. You can't wonder around free and we will give you all the meat and whisky you need.' The Lions now were so bored they agreed. For a while they missed the Savana and the beauty of nature but after a while they got used to the cage, and forget where they came from. If ever they left the cage they felt insecure. One day the Zoo keeper came he said, 'Oh great Lions, there are more Sheep here, don't you think you would look better if you all looked the same? Here take these scissors and cut your manes off, you don't hunt, so you don't need them anymore.' After a while the Lions forgot to roar, they lost their pride, and their only said was 'mai mai mai' like a Sheep.Year after year the Lions stopped hunting, they got lazy, left the Savana, ended up in the Zoos, they became lazy and drunk, forget their language and an endangered specie. The only word they learnt from the sheep was 'mai'. Dear brothers and sisters this is the state of the Khalsa Panth at the moment. By Das Akali Nihang Kamalroop Singh.www.akalinihang.blogspot.com

The translation of a shabad sung in English and Spanish by Snatam Kaur

ਗੂਜਰੀ ਮਹਲਾ ੫ ॥

goojaree mehalaa 5 || 

Goojaree, Fifth Mehla: 

ਜਿਸੁ ਸਿਮਰਤ ਸਭਿ ਕਿਲਵਿਖ ਨਾਸਹਿ ਪਿਤਰੀ ਹੋਇ ਉਧਾਰੋ ॥ 

jis simarath sabh kilavikh naasehi pitharee hoe oudhhaaro || 

Remembering Him, all sins are erased, and ones generations are saved. 

ਸੋ ਹਰਿ ਹਰਿ ਤੁਮ@ ਸਦ ਹੀ ਜਾਪਹੁ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੋ ॥੧॥ 

so har har thumh sadh hee jaapahu jaa kaa a(n)th n paaro ||1|| 

So meditate continually on the Lord, Har, Har; He has no end or limitation. ||1||

ਪੂਤਾ ਮਾਤਾ ਕੀ ਆਸੀਸ ॥ 

poothaa maathaa kee aasees || 

O son, this is your mother's hope and prayer,

ਨਿਮਖ ਨ ਬਿਸਰਉ ਤੁਮ@ ਕਉ ਹਰਿ ਹਰਿ ਸਦਾ ਭਜਹੁ ਜਗਦੀਸ ॥੧॥ ਰਹਾਉ ॥ 

nimakh n bisaro thumh ko har har sadhaa bhajahu jagadhees ||1|| rehaao || 

that you may never forget the Lord, Har, Har, even for an instant. May you ever vibrate upon the Lord of the Universe. ||1||Pause|| 

ਸਤਿਗੁਰੁ ਤੁਮ@ ਕਉ ਹੋਇ ਦਇਆਲਾ ਸੰਤਸੰਗਿ ਤੇਰੀ ਪ੍ਰੀਤਿ ॥ 

sathigur thumh ko hoe dhaeiaalaa sa(n)thasa(n)g thaeree preeth || 

May the True Guru be kind to you, and may you love the Society of the Saints. 

ਕਾਪੜੁ ਪਤਿ ਪਰਮੇਸਰੁ ਰਾਖੀ ਭੋਜਨੁ ਕੀਰਤਨੁ ਨੀਤਿ ॥੨॥ 

kaaparr path paramaesar raakhee bhojan keerathan neeth ||2|| 

May the preservation of your honor by the Transcendent Lord be your clothes, and may the singing of His Praises be your food. ||2|| 

ਅੰਮ੍ਰਿਤੁ ਪੀਵਹੁ ਸਦਾ ਚਿਰੁ ਜੀਵਹੁ ਹਰਿ ਸਿਮਰਤ ਅਨਦ ਅਨੰਤਾ ॥ 

a(n)mrith peevahu sadhaa chir jeevahu har simarath anadh ana(n)thaa || 

So drink in forever the Ambrosial Nectar; may you live long, and may the meditative remembrance of the Lord give you infinite delight. 

ਰੰਗ ਤਮਾਸਾ ਪੂਰਨ ਆਸਾ ਕਬਹਿ ਨ ਬਿਆਪੈ ਚਿੰਤਾ ॥੩॥ 

ra(n)g thamaasaa pooran aasaa kabehi n biaapai chi(n)thaa ||3|| 

May joy and pleasure be yours; may your hopes be fulfilled, and may you never be troubled by worries. ||3|| 

ਭਵਰੁ ਤੁਮ@ਾਰਾ ਇਹੁ ਮਨੁ ਹੋਵਉ ਹਰਿ ਚਰਣਾ ਹੋਹੁ ਕਉਲਾ ॥ 

bhavar thumhaaraa eihu man hovo har charanaa hohu koulaa || 

Let this mind of yours be the bumble bee, and let the Lord's feet be the lotus flower. 

ਨਾਨਕ ਦਾਸੁ ਉਨ ਸੰਗਿ ਲਪਟਾਇਓ ਜਿਉ ਬੂੰਦਹਿ ਚਾਤ੍ਰਿਕੁ ਮਉਲਾ ॥੪॥੩॥੪॥ 

naanak dhaas oun sa(n)g lapattaaeiou jio boo(n)dhehi chaathrik moulaa ||4||3||4|| 

Says servant Nanak, attach your mind to them, and blossom forth like the song-bird, upon finding the rain-drop. ||4||3||4||

Echoes of Sufi Chants: Kafi Shah Hussain - Nusrat Fateh Ali Khan - Raga Jaunpuri

Shah Hussain (1538 - 1599) was a Punjabi poet and Sufi saint, who ranks with Baba Farid and Bulleh Shah as a Sufi poet. He was born in Lahore (present-day Pakistan). His tomb and shrine lies in Baghbanpura, adjacent to the Shalimar Gardens. Well-read, highly creative, spiritually evolved and yet indulging in activities that besmeared his image in society.

His urs (annual death anniversary) is celebrated at his shrine every year. It is known as "Mela Chiraghan" ("Festival of Lights") and is the second largest festival in Lahore after Basant. 

Shah Hussain was a disciple of Shah Bahlol. He took to Malamatiya practices and shaved his head, moustaches and beard. He used to take bhang and roam in the bazars in intoxication. It is believed that he indulged in all this erratic and anti-social behavior to attract people’s ire which is one of the was of a mystic.

Shah Hussain wrote the songs of love, dejection, devotion and separation. Sense of separation is so deep-rooted that it moveds the hearts of readers. He transformed the entire spirit of Sufi poetry in the Punjabi literature and broadened its shere from mere philosophical sufism to encompass the whole gamut of a person’s feelings.

Shah Hussain was the pioneer of the kafi form of Punjabi poetry.

LYRICS

Mann atkeya beparwah de naal….

Vassdi har dam mann mere vich, Soorat yaar pyare di

Apne shoh nu aap rajhavaN, Hajat nahi pasare di

Kahe Hussain fakeer nimana, thewaN khak daware di

Mann atkeya beparwah de naal….

Us deen dunni de shah de naal….

Qazi mulla matto dainde

Khare siyane rah dasinde

Ishq ki lagge rah de naal

Mann atkeya beparwah de naal….

Us deen dunni de shah de naal….

NadioN paar ranjhan da thana

Keete qaul zaroori jana

MintaaN karaN malah de naal

Mann atkeya beparwah de naal….

Us deen dunni de shah de naal….

Sajjan bin raataN hoiyaN waddiyaN

Ranjha jogi main jogiani

Kamli kar kar saddiyaN

Sajjan bin raataN hoiyaN waddiyaN

Main haaN aayani neoh ki jana

BirhoN tanawaN gaddiyaN

Kahe Hussain fakeer sayin da

Dar te jholiaN aggiyaN

Mann atkeya beparwah de naal….

Us deen dunni de shah de naal….

Lyrics contribution: Sohail Abid

Shah Hussain fell for a Brahman boy, Madhoo, and that became his lifelong love. Their love was so strong that Shah Hussain's name was changed to Madhoo Lal Hussain forever. Madhoo became the leader after Shah Hussain's death and was buried next to his lover-Guru: Shah Hussain was buried in Shadhra on River Ravi but 13 years after his death-it claimed that Shah Hussain had forecasted it before dying-his grave was arranged in Mughalpura. Whichever way we interpret the relationship between Shah Hussain and Madhoo one thing is clear: they were openly in love and the society accepted it. However, from his verse 'Some people are bent upon fighting us and save my honor o Lord' it appears that it was not a smooth sailing for him as portrayed by some. 

Shah Hussain, the Imam of Malamti (self-deprecation) sect, is said to have more than a hundred thousand followers with 20 Khalifa. One historian of Sufism, Sarhandi, writes that if someone came to Shah Hussain to be initiated he would say, "muna ke aa apne aap noon te tothi pee" which meant "shave your head and drink an earthen cup of wine with me." If the person would fulfill these conditions he was taken into the fold, otherwise he was refused. Once a Mullah came for initiation and Shah Hussain refused him by saying, "My magic does not work for people like you, why do you want me dishonored?" Despite a mammoth following and thousands of devotees who used to remain in his attendance, Shah Hussain disliked the title of 'peer' (spiritual guide). That is why he says in a kafi: 

Shah Hussain is a faqir (God's man with no possessions) and do not call him a peer

He cannot withstand this lie. He only seeks the Lord's name.

Guru Arjan Singh had undertaken the compilation and editing of Guru Granth Sahib. It is said that Shah Husain along with other three Sufi-Bhagats, namely Peelu, Chajja and Kahna, went to see Guru Arjan Dev in Amritsar and presented their poetry for inclusion in the Granth but with no success. Baba Farid and Bhagat Kabir's poetry was included in the Granth. Some historians believe that the Gurus included the poetry of only those Sufis who had fulfilled the duties of family.

BACKGROUND

When Siri Guru Arjun Dev jee was compiling Siri Guru Granth Sahib jee, the glory and fame of this work spread far and wide. Popular baanis of Guru Sahibaan e.g. Siri Jap jee Sahib, Siri Asa kee Vaar, Siri Oankaar, Siri Anand Sahib etc. had already been spread far and wide. Countless Gursikhs had these baanis memorized. Now when people heard that all of baani of Guru Sahibaan and Bhagat Sahibaan like Bhagat Kabir jee, Bhagat Naamdev jee etc. was to be gathered and compiled into one Granth, they were very excited. Siri Guru jee spent days and nights to complete this monumental spiritual work.

In those days, there were 4 famous Bhagats residing in Lahore (a city close to Siri Amritsar Sahib) – Kahna, Chhajoo, Peelu and Shah Hussain. These Bhagats through the recitation and chanting of Kirtam Naams (Qualitative Name) had become spiritually accomplished.

THE LAHORI BHAGATS HAVE A MEETING WITH BHAI LADHA JEE

When the aforementioned 4 Lahori Bhagats heard of the compilation of Siri Guru Granth Sahib jee, they discussed it as follows:


ਇਕ ਦਿਨ ਚਾਰੋਂ ਮਿਲੇ ਪਰਸਪਰ, ਇਸ ਬਿਰਤਾਂਤ ਹਿਤ ਕਰਤ ਉਚਾਰ।
ਬਨਯੋ ਗ੍ਰਿੰਥ ਸਾਹਿਬ ਪਰਮਾਰਥ, ਗਿਨੇ ਗਏ ਜੇ ਭਗਤ ਉਦਾਰ।
ਸਗਲ ਜਗਤ ਮਹਿ ਇਹ ਬਿਸਤੀਰਹਿ, ਜਿਮ ਸਿਖੀ ਜਹਿ ਕਹਿ ਬਿਸਥਾਰ।
ਹਮਰੋ ਨਾਮ ਲਿਖਯੋ ਨਹਿ ਜੇ ਤਹਿ, ਬਿਦਤਹਿ ਨਹਿ ਪਾਛੈ ਸੰਸਾਰ।10।

(One day the 4 Lahori Bhagats had a meeting and they discussed this issue. They expressed their thoughts – this spiritual Granth that is being compiled includes the baani of accomplished Bhagats. The Sikhs are spread throughout the world and through them, the fame of the Bhagats whose Baani is included in this Granth, will spread far and wide. If our name is not included in it, no one will remember us after we leave this world)

The 4 Lahori Bhagats called upon Bhai Ladha jee, a prominent Sikh and a resident of Lahore, to get more information on this great spiritual project. Bhai Ladha jee told them that the project of compiling of Siri Guru Granth Sahib jee was almost complete. The 4 Lahori Bhagats expressed their desire to know more about this project and also if their Baani could be included in it. Bhai Ladha jee advised them to speak to Guru Sahib in person about this.

THE LAHORI BHAGATS REACH SIRI AMRITSAR SAHIB

Hearing this, the 4 Lahori Bhagats led by Bhagat Kahna, left for Siri Amritsar Sahib, on a chariot. They reached the Darbar of Siri Guru jee. These Lahori Bhagats had much accomplished spiritual assets but some of them, especially Kahna had developed a lot of ego as well. These Bhagats had many spiritual and extra-sensory powers (Ridhi Sidhi) and for this reason, people worshipped them. This made them even more egoistic. On the other hand, Siri Guru Arjun Dev jee was an embodiment of humility and love. The meeting that they had is an interesting meeting that teaches us about the lofty spiritual principles of Gurmat.

Siri Guru jee was seated in Siri Harmandir Sahib. It is written in our history that out of respect for these Bhagats and out of humility, Siri Guru jee stood up and with loving words welcomed them. Siri Guru jee had them seated respectfully and asked them the reason for their arrival.

When Kahna heard loving words of Siri Guru jee and when he witnessed the respect Siri Guru jee had given to him and other 3 Bhagats, he got even more proud. He addressed Siri Guru jee as follows, “We have heard that you are compiling a great Granth in which baani of 5 Gurus and some Bhagats is included. These Bhagats are no longer alive now and you are including their baani in this Granth. On the other hand, we are alive and our hearts are filled with true Divine Anand (bliss). Rich and poor people in the world today accept our order as if it is the order of Vedas or Quran but you have written baani of Bhagats who are no longer alive and ignored to include in this Granth the baani of Bhagats who are alive in flesh and blood.”

Whoever heard these proud statements of Bhagat Kahna was stunned. Bhagat Kahna continued as follows, “If you don’t include the baani of living Bhagats like us, then how will your Granth become authentic and acceptable to the world. You are the Guru of the world (Jagat Guru). You should realize these facts and seriously consider including our baani in the Granth.”

Siri Guru jee replied, “We have undertaken this spiritual task to bring all Gurbani in one place and Bhagat Baani that has been included in this Granth is only such that is one with Gurbani in appearance and content. Now that you have taken the effort to come to Gurughar, go ahead and recite a sample of your Baani”.

KAHNA IS ASKED TO RECITE HIS BAANI

Hearing this Bhagat Kahna got very proud. He thought, “Am I some ordinary Bhagat that Guru Sahib would not listen to me.”

He narrated one of his Shabad as follows:

ਓਹੀ ਰੇ ਮੈ ਓਹੀ ਰੇ।

ਜਾਕਉ ਬੇਦ ਪੁਰਾਨ ਸਭ ਗਾਵਹਿ, ਖੋਜਤਿ ਖੋਜ ਨ ਕੋਈ ਰੇ।

ਜਾਕੋ ਨਾਰਦ ਸਾਰਦ ਸੇਵਹਿ, ਸੇਵਹਿ ਦੇਵੀ ਦੇਵਾ ਰੇ।

ਬ੍ਰਹਮਾ ਬਿਸਨ ਮਹੇਸ ਅਰਾਧਹਿ, ਸਭਿ ਕਰਦੇ ਜਾਕੀ ਸੇਵਾ ਰੇ।

ਕਹਿ ਕਾਨ੍ਹਾ, ਅਸ ਮਮ ਸਰੂਪ ਹੈ, ਅਪਰੰਪਰ ਅਲਖ ਅਭੇਵਾ ਰੇ।

(I am that, I am that. To whom Vedas, Puranas are singing but no one has been able to find. I am the one whom Narad, Sarad, gods and goddesses are serving. I am the one whom all including Brahma, Vishnu and Shiva are worshipping. Says Kahna, that the formless and unreachable one is my form.)

The sangat was stunned hearing such proud words. Siri Guru jee minced no words in saying that this baani was not in agreement with the principles of Gurmat. Siri Guru jee said that he wants his Sikhs to be humble and polite but if they read this baani they will become egoist. Let aside getting emancipated, they will end up in hell. Siri Guru jee said that since his baani did not match the principles of Gurmat, it could not be included in Siri Guru Granth Sahib jee.

Bhagat Kahna was taken aback and his ego was badly bruised. He got upset and said some unsavoury words to Guru Sahib. He threatened to complain to the king about Guru Sahib. Siri Guru jee remained the embodiment of humility. The unseen and all-powerful force of Vaheguru came into action. Kahna on his way back to Lahore fell off from his chariot and his head was crushed by the wheel of his own chariot. Another version is that one his way back to Lahore, he sat under a tree and tried to take his breath up in the Dasam Duaar as the Yogis do. This way they increase their age. The swaas (breath) went up with such force that his skull blasted and he died on the spot.

PEELU AND CHHAJU ARE ASKED TO RECITE THEIR BAANI

After Kahna had left, Siri Guru jee humbly asked Bhagat Peeloo to narrate a sample of his baani. Peelo sang his baani as follows:

ਪੀਲੋ ਅਸਾਂ ਨਾਲੋਂ ਸੇ ਭਲੇ ਜੰਮਦਿਆਂ ਜੁ ਮੂਏ।

ਓਨਾਂ ਚਿਕੜਿ ਪਾਂਵ ਨਾ ਬੋੜਿਆ, ਨਾ ਆਲੂਦ ਭਏ।

(O Peelo, they are better than us who died right after birth. At least they did not submerge their feet in muddy waters of Maya and get dirty.)

Siri Guru jee rejected this baani as well since it was too dejecting and depressing. Then Siri Guru jee asked Chhajoo to utter his baani. Chhajoo uttered the following baani there:

ਕਾਗਦ ਸੰਦੀ ਪੂਤਲੀ, ਤਊ ਨਾ ਤ੍ਰਿਯਾ ਨਿਹਾਰ।

ਯੌਂ ਹੀ ਮਾਰ ਲਿਜਾਵਹੀਂ, ਜਥਾ ਬਲੋਚਨਿ ਧਾਰ।

(The woman is like a statue of paper, don’t even look at her. She will get you killed in such way as the Baluchi Robbers are said to kill one, i.e., they kill when you are asleep.)

Chhajoo’s baani showed too much hatred for women. Siri Guru jee said that the Panth started by Siri Guru jee includes householders and women are equal partners and equal candidates for spirituality. Such teaching that teaches to hate women would cause too many problems for Sikhs who would read such sexist baani. So Siri Guru jee rejected this baani as well.

SHAH HUSSAIN GETS BLESSINGS OF GURU SAHIB

Lastly, Siri Guru jee lovingly looked towards Shah Hussain. Shah Hussain was a very accomplished Bhagat of Guru Sahib’s times. His baani has extreme love for God and his description of sorrow of separation from Vaheguru is just amazing. Shah Hussain started uttering his baani as follows:

ਚੁਪ ਵੇ ਅੜਿਆ ਚੁਪ ਵੇ ਅੜਿਆ।

ਬੋਲਣ ਦੀ ਨਹੀਂ ਜਾਇ ਵੇ ਅੜਿਆ।

ਸਜਣਾ ਬੋਲਣ ਦੀ ਜਾਇ ਨਾਹੀਂ।ਰਹਾਉ।

ਅੰਦਰਿ ਬਾਹਰਿ ਹਿਕਾ ਸਾਂਈਂ, ਕਿਸਨੂੰ ਆਖਿ ਸੁਣਾਈਂ।

ਇਕੋ ਦਿਲਬਰ ਸਭ ਘਟ ਰਵਿਆ, ਦੂਜੀ ਨਹੀਂ ਕਦਾਈਂ।

ਕਹੈ ਹੁਸੈਨ ਫਕੀਰ ਨਿਮਾਣਾ, ਸਤਿਗੁਰ ਥੌਂ ਬਲਿ ਬਲਿ ਜਾਈਂ

Stay quiet O friend, stay quiet. This is not your place to speak. O Sajana, O friend, this is not your place to speak. Inside and outside, there is only one Lord, whom should I go and tell anything. One Lord the enchanter of the hearts is in every being, no one else is there. The humble Faqir Hussain says, I am sacrifice to Satguru (the true Guru) again and again.

As a side note, when you read the last line of this Kalaam, it sends shivers down your spine. Out of all Sufi Saints of Punjab namely Bulle Shah, Sultan Bahoo, Shah Hussain, Waris Shah etc., no one comes even close to what Shah Hussain has written. There is so much Tasavuf (Spirituality, mysticism) Just amazing! 

When Siri Guru jee heard the kalaam (baani) of Shah Hussain, Siri Guru jee was extremely pleased and showered many blessings but did not include his baani. The reason was that though it was of lofty principles, it was not from Sachkhand. Siri Guru jee’s reaction after listening to his baani has been captured beautifully by Mahakavi Santokh Singh jee as follows:

ਸ੍ਰੀ ਅਰਜੁਨ ਮੁਸਕਾਵਤ ਬੋਲੇ, ਕਰੁਨਾ ਭਰੇ ਰਸੀਲੇ ਨੈਨ।

ਭਲਾ ਕਹਯੋ ਚੁਪ ਕਰਹੁ ਰਿਦੈ ਰਖਿ, ਰਹਹੁ ਅਬੋਲੇ ਸ਼ਾਹ ਹੁਸੈਨ।

Siri Guru jee smiled; his were eyes filled with compassion, love and Amrit and he said you have said Khoob (wonderful); now keep it within yourself and go quiet. O Shah Hussain, don’t utter anything, stay Abol (unspeaking).

Kulbir Singh

Let us not morph into a robotic mono-culture

Once upon a time Missionaries and Sailors from Europe went to Africa, the Americas and Australia, and sent report backs home that the people were primitive, didn't wear clothes, savages etc. Out of 'charity' they set about to make these people 'civilised'. Since that time the Europeans have become very liberal; where nudity, sun bathing, short skirts, is not a problem or considered immoral. What is funny is how people with the same mindset as their forefathers now complain that some people wear too many clothes, eg head scarfs, niqabs, and turbans. The colonialists went all over the world calling everyone other than a Christian a heathen, a pagan, or a Saracen. They told everyone they needed to believe in God, and Christ, as they were primitive and would go to hell. In hundreds of years from now people with the same mindset will tell Africans, and South Americans how primitive they are believing in God, hell, and Christianity. What fuels this agenda is an obvious superiority complex and those in rule, manipulate the media, the government, and religion, to rule over people. This mindset has created a global cultural genocide where the media has bombarded people with its ideas of beauty, way of living, and 'modern' culture. Go to India you will see the same Multi-National companies, the same hair styles, trousers, shirts, then go to Japan, go anywhere in the world you will see the same. Every nation, every tribe, has sold its food, dress, clothes, and way of life, to the incremental colonial/economic agenda. The cause is just ego, which is never satisfied and always wants to be superior. Let us not morph into a robotic mono-culture. Variety is the spice of life. Please let people live as they choose. Guru Gobind Singh said "recognise all of mankind as a one - manas ki jat sabhe eke paihcanbo".

A great shot of us at the European Yoga Festival in France taken by Christian Thomas (Berlin)

A great shot of us at the European Yoga Festival in France taken by Christian Thomas (Berlin). Sitting in front is Ragi Harminder Singh , Nihang Jodhbir Singh , and myself. Good times, just to sit by a tree, listen to Kirtan and feel the cool breeze of Akal Purakh's charan kamal (lotus feet). Akallllllll! www.christian-thomas.com

Akali Nihang Chakkar with inscription

The inscription shows what was in the mind of the Akali Nihang Singhs:

'The One God is very benevolent, He is the one who nourishes the world. Remember! Uttering falsehood is evil. From such actions save thyself. If your utter falsehood. The future will be spoiled. These are times for good deeds. Once dead this time will be out of your grasp.' From Kerry Brown, Sikh Art and Literature, Routledge.

Vadda Ghallughaara

** Vadda Ghallughaara** ( The Great Battle)

5th Feb 1762 -- Battlefield of Kup-Rahirha -- 60,000 Sikhs , most of them Children, Women and Elders protected by 8 Misls of Dal Panth are surrounded by Invading Foces of Ahmed Shah Abdali.

300,000 enemies, Afghans, Rohillas, Mughals, Local Muslims launch an all-out offensive to eliminate Khalsa Panth.

But 8 Misls of Khalsa Panth fight back -- using the Formation never used before in Military-History of World --- Dvait Chakra ( Two Wheels).

Khalsa fights back, protecting children,women and elders, protecting their Identity, existence and Honour.

Khalsa fights and moves for 12 miles.

40,000 Sikhs attain Shaheedi in this Great Battle.

100,000 Enemies are cut by Swords of Khalsa.

Enemies Return as night falls, thinking they had finished Sikhs.

But Khalsa survives with Grace of Akaal Purakh and a Nihang Singh walks in the Night for 12 Miles looking at the bodies of Martyred Sikh Warriors, Children, Women and Elders singing --

''RAJ KAREGA KHALSA AAKI RAHE NAA KOYE'' !!

Kamaljeet Singh