1

Sarbloh Bibek Rehit

ldquoAkaal Purakh Meree Rachha HamnaiSarb Loh Meree Racha Hamnairdquo

Sri Guru Gobind Singh Jee

2

Contents

Defining BibekDefinintion helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip3 Bh Sahib Randhir Singh Ji Gurmat Bibek ndash Part 1helliphelliphelliphelliphellip 4

Bh Sahib Randhir Singh Ji Gurmat Bibek ndash Part 2 helliphelliphelliphelliphellip7Bh Sahib Randhir Singh Ji Gurmat Bibek ndash Part 1 helliphelliphelliphelliphellip10

Dietary Bibek Sarbloh Bibek helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip13

Guru Ka Langar amp Bibekhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip16

Historical Evidence Rare historical Evidencehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip26

Shaheedan Misl ndash The Sarblohee Jatha helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip30

Selected Writings from Bhai Randhir Singh Ji Selections from ldquoGurmat Bibekrdquo helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip35

The Dietary Rehit of Various GursikhsAkali Kaur Singh Nihunghelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip51

Bhai Randhir Singhhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip54Sant Kartar Singh Bhindrawalehelliphelliphelliphelliphelliphelliphelliphelliphellip55Bhai Avtar Singhhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip59

Selected Writings from Other Gurmukhs helliphelliphelliphelliphelliphellip 62Other Questions on Bibek helliphelliphelliphelliphelliphelliphelliphelliphelliphellip67

3

Defining ldquoBIBEKrdquo

ldquoThe ordinary meaning of Bibek or Vivek is Vichar (cogitation) but in Gurmat the meaning of Bibek Vichaar is not merely contemplation or cogitation Nor does it mean hollow translation or dry knowledge True Vichar Vivek holds a very high profound and mature meaning in Gurmathellip real and pure Gurmat Vichar Vivek can only be judged and determined through Gurbani So true Gurmat Vichar (Vivek) is explained by the reference from Gurbani below

ਸਤਿਗਰਬਚਨਕਮਾਵਣਸਚਾਏਹਵੀਚਾਰ (To obey the bachans of Satguru is the true Vichar)

This is the real definition of Gurmat Bibek in this pangti is the complete description of Gurmat Bibek The meaning of this Gurvaak (saying of Guru) is that obeying the bachans of Satguru constitutes True Vichar (Vivek) In other words you may say that to earn ie to obey the sayings of Guru embodied as Gurbani is true Gurmat Bibek

(by Bhai Sahib Randhir Singh Jee)

Gurmat Bibek is not limited to dietary considerations as many think Dietary Bibek is just one part of it Gurmat Bibek encompasses all hukams of Guru Sahib One is a Bibeki in proportion one obeys the hukams of Guru Sahib There are two parts of Gurmat Bibek ndash Simran Bibek and Rehit Bibek Simran Bibek includes chanting of Gurmat Naam singing of Gurbani (Kirtan) Gurbani Paath and controlling the internal vices eg Kaam Krodh etc Rehit Bibek includes the code of conduct of Khalsa eg abstaining from 4 Bajjar Kurehits (4 cardinal sins) keeping 5 Kakaars giving out Daswandh dietary Bibek ie eating only from the hands of devotees in Sarbloh utensils etc Simran Bibek and Rehit Bibek are dependant on each other One cannot be without the other Without Rehit Bibek one cannot obtain Naam during Amrit Sinchaar One cannot compensate for a weakness in Rehit Bibek by doing more Simran Bibek One cannot pick and choose hukams of Guru Sahib No hukam is big or small For an obedient Gursikh of Guru Sahib all hukams are important and vital Instead of subscribing to complicated philosophies and theological theories propagated by different philosophers and prophets it is better to resolve to obey all hukams of Guru Sahib This is what constitutes Hukam Razayee Chalna Razayee Vahegurus hukams are not distinct from the hukams of Guru Sahib enshrined in Gurbani -Admin at wwwgurmatbibekcom

Bhai Sahib Bhai Randheer Singh

2

Contents

Defining BibekDefinintion helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip3 Bh Sahib Randhir Singh Ji Gurmat Bibek ndash Part 1helliphelliphelliphelliphellip 4

Bh Sahib Randhir Singh Ji Gurmat Bibek ndash Part 2 helliphelliphelliphelliphellip7Bh Sahib Randhir Singh Ji Gurmat Bibek ndash Part 1 helliphelliphelliphelliphellip10

Dietary Bibek Sarbloh Bibek helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip13

Guru Ka Langar amp Bibekhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip16

Historical Evidence Rare historical Evidencehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip26

Shaheedan Misl ndash The Sarblohee Jatha helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip30

Selected Writings from Bhai Randhir Singh Ji Selections from ldquoGurmat Bibekrdquo helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip35

The Dietary Rehit of Various GursikhsAkali Kaur Singh Nihunghelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip51

Bhai Randhir Singhhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip54Sant Kartar Singh Bhindrawalehelliphelliphelliphelliphelliphelliphelliphelliphellip55Bhai Avtar Singhhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip59

Selected Writings from Other Gurmukhs helliphelliphelliphelliphelliphellip 62Other Questions on Bibek helliphelliphelliphelliphelliphelliphelliphelliphelliphellip67

3

Defining ldquoBIBEKrdquo

ldquoThe ordinary meaning of Bibek or Vivek is Vichar (cogitation) but in Gurmat the meaning of Bibek Vichaar is not merely contemplation or cogitation Nor does it mean hollow translation or dry knowledge True Vichar Vivek holds a very high profound and mature meaning in Gurmathellip real and pure Gurmat Vichar Vivek can only be judged and determined through Gurbani So true Gurmat Vichar (Vivek) is explained by the reference from Gurbani below

ਸਤਿਗਰਬਚਨਕਮਾਵਣਸਚਾਏਹਵੀਚਾਰ (To obey the bachans of Satguru is the true Vichar)

This is the real definition of Gurmat Bibek in this pangti is the complete description of Gurmat Bibek The meaning of this Gurvaak (saying of Guru) is that obeying the bachans of Satguru constitutes True Vichar (Vivek) In other words you may say that to earn ie to obey the sayings of Guru embodied as Gurbani is true Gurmat Bibek

(by Bhai Sahib Randhir Singh Jee)

Gurmat Bibek is not limited to dietary considerations as many think Dietary Bibek is just one part of it Gurmat Bibek encompasses all hukams of Guru Sahib One is a Bibeki in proportion one obeys the hukams of Guru Sahib There are two parts of Gurmat Bibek ndash Simran Bibek and Rehit Bibek Simran Bibek includes chanting of Gurmat Naam singing of Gurbani (Kirtan) Gurbani Paath and controlling the internal vices eg Kaam Krodh etc Rehit Bibek includes the code of conduct of Khalsa eg abstaining from 4 Bajjar Kurehits (4 cardinal sins) keeping 5 Kakaars giving out Daswandh dietary Bibek ie eating only from the hands of devotees in Sarbloh utensils etc Simran Bibek and Rehit Bibek are dependant on each other One cannot be without the other Without Rehit Bibek one cannot obtain Naam during Amrit Sinchaar One cannot compensate for a weakness in Rehit Bibek by doing more Simran Bibek One cannot pick and choose hukams of Guru Sahib No hukam is big or small For an obedient Gursikh of Guru Sahib all hukams are important and vital Instead of subscribing to complicated philosophies and theological theories propagated by different philosophers and prophets it is better to resolve to obey all hukams of Guru Sahib This is what constitutes Hukam Razayee Chalna Razayee Vahegurus hukams are not distinct from the hukams of Guru Sahib enshrined in Gurbani -Admin at wwwgurmatbibekcom

Bhai Sahib Bhai Randheer Singh

3

Defining ldquoBIBEKrdquo

ldquoThe ordinary meaning of Bibek or Vivek is Vichar (cogitation) but in Gurmat the meaning of Bibek Vichaar is not merely contemplation or cogitation Nor does it mean hollow translation or dry knowledge True Vichar Vivek holds a very high profound and mature meaning in Gurmathellip real and pure Gurmat Vichar Vivek can only be judged and determined through Gurbani So true Gurmat Vichar (Vivek) is explained by the reference from Gurbani below

ਸਤਿਗਰਬਚਨਕਮਾਵਣਸਚਾਏਹਵੀਚਾਰ (To obey the bachans of Satguru is the true Vichar)

This is the real definition of Gurmat Bibek in this pangti is the complete description of Gurmat Bibek The meaning of this Gurvaak (saying of Guru) is that obeying the bachans of Satguru constitutes True Vichar (Vivek) In other words you may say that to earn ie to obey the sayings of Guru embodied as Gurbani is true Gurmat Bibek

(by Bhai Sahib Randhir Singh Jee)

Gurmat Bibek is not limited to dietary considerations as many think Dietary Bibek is just one part of it Gurmat Bibek encompasses all hukams of Guru Sahib One is a Bibeki in proportion one obeys the hukams of Guru Sahib There are two parts of Gurmat Bibek ndash Simran Bibek and Rehit Bibek Simran Bibek includes chanting of Gurmat Naam singing of Gurbani (Kirtan) Gurbani Paath and controlling the internal vices eg Kaam Krodh etc Rehit Bibek includes the code of conduct of Khalsa eg abstaining from 4 Bajjar Kurehits (4 cardinal sins) keeping 5 Kakaars giving out Daswandh dietary Bibek ie eating only from the hands of devotees in Sarbloh utensils etc Simran Bibek and Rehit Bibek are dependant on each other One cannot be without the other Without Rehit Bibek one cannot obtain Naam during Amrit Sinchaar One cannot compensate for a weakness in Rehit Bibek by doing more Simran Bibek One cannot pick and choose hukams of Guru Sahib No hukam is big or small For an obedient Gursikh of Guru Sahib all hukams are important and vital Instead of subscribing to complicated philosophies and theological theories propagated by different philosophers and prophets it is better to resolve to obey all hukams of Guru Sahib This is what constitutes Hukam Razayee Chalna Razayee Vahegurus hukams are not distinct from the hukams of Guru Sahib enshrined in Gurbani -Admin at wwwgurmatbibekcom

Bhai Sahib Bhai Randheer Singh

4

Gurmat Bibek Part One

1 What Does It Mean To Observe Gurmat Bibek

Bibek literally means to use discerning intellect In the context of Gurmat the foremost distinguished intellect is to live in accordance with Hukams of Satguru Although only the rarest of rare Sikhs is able to fully submit to each and every Hukam of Satguru it is the duty of every Sikh to make efforts to do so

2 How does Gurmat Bibek help a Sikh

The essence of Gurmat Bibek is to imbibe Naam at all times in the heart Naam is the One Hukam that is central to all other Hukams of Satguru These other Hukams Rehat of a Gursikh are only to help in continual engaging in Naam

3 Doesnrsquot one get Naam from Punj Pyaare at Amrit Sanchaar Then what fore are the other Hukams of Gurmat Bibek Wouldnrsquot they be distractions from the One Hukam

There are very few fortunate individuals who get to the stage of continous-unhindered Naam Abhyaas immediately after Amrit Sanchaar but they too have to follow all the other supporting Gur-Hukams to retain the bliss In fact Bibek just comes naturally to them The majority of us however have to follow all Gur-Hukams to gradually earn the Essence of Naam Bibek practice brings about a host of benefits effortlessly It is our straying mind that leads us away from Naam All thoughts that come to a Bibekee Gursikh are for meeting ਪਰੀਤਮਾ (Beloved) and progress along Gurmat lines Thus Bibek keeps the mind in check One must be very careful however in following the supporting Gur-Hukams so as to not forget the One Hukam ndash Naam They should never replace Naam as it the principal pursuit of a Gursikh

4 If the other Hukams are only to support a Sikh to earn the One and Only Hukam can the Sikh disregard these after attaining the stage of swaas-swaas Naam

On who gives up some Gur-Hukams after reaching the ultimate stage is only being ungrateful for their help in getting there and is misleading others Gursikhs ndash ਸਹਾਗਣਾ (wives) enjoy obeying the Hukams of their Guroo-Akal-Purakh-Husband all along They get unique ਰਸ (elixir) from following his ਭਾਣਾ (Will)

5 What is the single most important act that brings about Naam

The most important act as per Gurmat Bibek is to sing Har-Keertan There is no higher knowledge philosophy or practice than Har-Keertan Even while doing Har-Keertan the dhunee (Sound) of Naam continues unabated Only that thought is highest that brings

5

about singing of Har-Gunn ndash Gurbanee Such thought only comes through SatSangat when ਰਗਿਗ (hue) of Gurmat gets instilled Only those Bibekee Gursikhs will get to be thus blessed who practice the Hukam of doing Keertan Without practice of this ਗਿਸਫਗਿਤ ਸਾਲਾਹ (Har-Keertan) one cannot have Bibek as Gurmat The highest Gurmat-Karam without a parallel is Har-Keertan All heavenly pleasures come easily to one immersed in Har-Keertan Gurmukhs who thus taste the sweet rsu of Gurbanee also get the Ones Divine Vision

6 Wouldnrsquot everyone who does Har-Keertan get ਰਸ

Even though anyone who comes in touch with Gurbanee gets blessed the Pleasure that Bibekee Gursikhs with ਜੀਵਨ ਕਣੀ Naam in their hearts enjoy is indescribable In fact anyone who does Gurbanee Path gets drops of Amrit trickle within But only those blessed ones experience it who are dealers of Amrit in their daily life Gurmat Bibekees Those who experience Amrit once engage themselves in earning it again and again and thus dwell in Amrit Ras to ultimately recognize the One Akaal Purakh Such love-drenched Gurmat Bibekees never turn away from Gurursquos Hukams

7 What is another important part of Gurmat Bibek

Gurbanee Nitnem is solid pillar of Gurmat-Bibek A lot of people do practice Nitnem for they have not realized the pwrs klw (inducing-power) of Gurbanee Gurmat-Bibekee Singhs consider their loving devotional act of Nitnem to be more important than any other of their daily chores The daily serving of Gurbanee initiates swaas-swaas Simran so as to sew it into the heart to have ਬਚਨ ਜੀਅ ਨਾਲ (Gurbanee abiding in ones soul) The best reward of having Gur-Shabad entrenched in heart is that ones remains immersed in ਹਗਿਰ-ਰਗਿਗ without break and ਲਾਲਨ is found form within The true seva for Gurmukhs is to drink the Great Ras of Naam continuously Gursikhs should also make doing Keertan part of their Nitnem It banishes all shortcomings

8 Gurbanee teaches us that the reason for all that ails is ਹੳਮ (Ego)How does Gurmat Bibek help in this regard

Gurmat Bibek is about Naam Those who relish Naam Have conquered ਹੳਮand truly recognize themselves to be subservient to all

9 But not everyone who starts on this path begins to relish Naam

Gurbanee makes it certain that we must recite Naam ceaselessly all our lives Initially while one hasnrsquot tasted the Ras of Naam one should keep doing Simran as a Hukam even if with ਹਠ (self effort) Once rass comes then as we Simar Naam the ras keeps working and the eagerness to continue doing so ever increases

10 Are there any techniques to help during the ਹਠ stage when onersquos mind is not

6

yet under control

In Kalug (Dark Age) there is no better technique than sitting in SatSang for Akhand Paaths or Akhand Keertan (Akhand meaning unbrokencontinuous) The only cure for runaway thoughts is such SatSang

11 How do you classify the lsquoother hukamsrsquo

One simple classification is lsquoTo-Dorsquo and lsquoNot-To-Dorsquo There are several Shabads in Gurbanee that list these and in each the central focus is always Naam Thus these other Hukams are clearly specified as supporting Hukams For example Naam-induced humble living and uttering sweet-words for all are two key lsquoTo-Dorsquo hukams At the same time egoistic show and slander are big items on the lsquoNot-To-Dorsquo list

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer SinghGurmat Bibek Part Two

7

1 So What Does A Day Of A Gursikh Following Gurmat Bibek Look Like

The daily routine of a Gursikh is laid out eloquently by Satguru Ramdass Jee in Siree Guru Granth Sahib Jee on Ang 305 The day starts with practice of Naam Simran To do this the Gursikh first takes the initiative to bathe in ldquoAmritsarrdquo Then the Gursikh recites Paath of Nitnem as prescribed by Satguru Doing this all sins and faults get erased As the sun rises the Gursikh goes to the Darbar of Siree Guru Granth Sahib Jee and immerses into the deep and soothing melody of Gurbanee Keertan Later in the day the Gursikh keeps doing Naam Simran with each breath while performing the worldly duties

2 Getting into specifics what time should one get up in the morning

The hukam is to get up when there is still 125 Pehars of night remaining (This translates to around 2am) Satguru equates the one who sleeps through Amritvela with a dead body So those who do endeavour to wake at this heavenly hour are not being ਗਿਸਰੜੀ (as some like to label) They are just being Gursikh

3 What about bathing in Amritsar How can a person half way across the globe manage to accomplish that

Very fortunate are those who are able to physically go to Siree Darbar Sahib Amritsar every morning for Amritvela dip in the Sarovar However a Sikh anywhere in the world enjoys the same bliss by following Gurmat Bibek procedure of lsquoishnaanrsquo For one the time of Amritvela is very conducive second the mind of the Sikh is attuned to Amrit Naam amp Gurbanee while doing Ishnaan thirdly due to the effect of this Amrit tuned mind the filth amp duality due to Maya gets blown away amp then the Sikh feels the shower of Amrit that is forever pouring

4So this would be an Ishnaan of both body amp mind

Completely Ishnaan of mind is to cleanse it of all bad thoughts and attune it to Amrit Naam One caution is that sometimes when the mind becomes still a dulling bliss descends that actually hampers further spiritual progress The best cure this is to from the very beginning engage the mind in doing Naam amp Gurbanee Abhyass (Practice) together The Paath of Sukhmanee Sahib is especially beneficial with Naam Simran Gurbanee evokes love for Naam and it is this love that takes the Surtee (Mind) to greater heights

5 Regarding Ishnaan of Body Does that have to include Kes

Why Not Are Kes not part of the body Infact they are the principal member Hukam is on every Sikh to do full Ishnaan everyday It is defiance to exclude Kes from the Ishnaan

8

6 Isnrsquot That Hard

It is so enjoyable Gursikhs who are practioners of this Rehat know this amp just cannot have an Ishnaan without including the Kes There are some things to keep in mind regarding care for Kes to keep them clean amp soft Every third or fourth day pure oil should be applied Never let them get smelly The discipline for this is to not tie Dastar while Kes are still damp Also a Sikh is ordained to comb the Kes twice a day

7 Bhai Sahib sometimes one just doesnrsquot have enough time to aerate the Kes

Those who enjoy the discipline of getting up while 125 pehar of night are still remaining donrsquot face this problem Sitting in open air they meditate of Naam amp Banee amp aerify the Kes We can sit with loose hair while doing Naam Abhyass or Banee recitation without a Pothee Those who have heavy hair amp still have dampness after 3hr Abhyass should tie a Dastar of lsquoKuddarrsquo This Dumala will soak up the remaining dampness in short while (Solutions can be found for problems that come in the way of following such Hukams) Gursikhs living in severe cold terrains continue to maintain their discipline of Bibek Ishnaan (We can learn tips from each other rather than give up such Bibek)

8 So this is Ishnaan Bibek People usually talk about Daan alongside Ishnaan How does the Bibek of Daan help in Naam Simran

Gurmat Daan is to put everything of your self ndash Physically Materially into the service of Satguru service of Panth Service of Dannee Gursikhs with sincere realization that everything belongs to Satguru do not entertain even a iota of Ego while sacrificing their whole for Satguru They do so in Humble service They get a unique Spiritual Bliss in doing this service of giving up their selves As this spirit of Seva (service) increases so does Spiritual Bliss This way Daan just like Ishnaan takes the spirit into ever rising Naam-Ecstasy Infact such Bibek of Gurmat-Daan is even more important than the Bibek of Gurmat Ishnaan

9 Sounds like giving away in charity is an easier way to grow spiritually

(Hardly) To become magnanimous as per Gurmat is an Ultimate Stage of a Danee Gursikh To get there one must 1) Get rid of the 5 evils 2) Shed self formed beliefs amp 3) Do Seva in complete Humility Only Gursikhs seeped in such Humble Service are truly magnanimous Giving Dasvandh 10 is mandatory for every Gursikh Some go beyond that amp give much more in charity but it is never with a feeling of being a lsquogiverrsquo

9

10 What about the Daan of time to preach amp spread the Gurursquos Word

The person who has sacrificed hisher whole or in other words lives after dying is the Gurmukh ParUpkaree (Magnanimous Gurmukh) One who hasnrsquot done so one who hasnrsquot fixed their own mind whose mind is not attuned fully to Gurursquos Word what can heshe preach to others about Gurursquos Word Gurmukh Par-UpKaarees do not have to lecture anyone Their mere sight is enough to incite love for Gursikhee in others Their exemplary life becomes an aura that spreads it sweet fragrance to all that come in touch

11 Tell us more about the life style of a Gurmat Bibekee

To help with earning the Naam Profit Gurbanee tells us about several essential Bibek-acts From one Shabad on Ang 36 we learn the Hukam of living a social domestic (Grehast) life while not getting attached It further advised that living should be based on Truth amp be of restraint The Shabad reiterates that the battle is to win the mind through regular occupation in Naam Simran This occupation is to be in the company of Gursikhs for gaining the Special Bliss This is the path to Raaj-Jog

12 But the stresses amp strains of domestic life make it difficult to engage in Naam

Following the Guru- Hukams Gurmat Bibekees get naturally endowed with such qualities as being humble not have animosity or bickering with anyone not keeping accounts of otherrsquos doings that domestic life becomes an ideal nurturer of True Love

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer Singh

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

5

about singing of Har-Gunn ndash Gurbanee Such thought only comes through SatSangat when ਰਗਿਗ (hue) of Gurmat gets instilled Only those Bibekee Gursikhs will get to be thus blessed who practice the Hukam of doing Keertan Without practice of this ਗਿਸਫਗਿਤ ਸਾਲਾਹ (Har-Keertan) one cannot have Bibek as Gurmat The highest Gurmat-Karam without a parallel is Har-Keertan All heavenly pleasures come easily to one immersed in Har-Keertan Gurmukhs who thus taste the sweet rsu of Gurbanee also get the Ones Divine Vision

6 Wouldnrsquot everyone who does Har-Keertan get ਰਸ

Even though anyone who comes in touch with Gurbanee gets blessed the Pleasure that Bibekee Gursikhs with ਜੀਵਨ ਕਣੀ Naam in their hearts enjoy is indescribable In fact anyone who does Gurbanee Path gets drops of Amrit trickle within But only those blessed ones experience it who are dealers of Amrit in their daily life Gurmat Bibekees Those who experience Amrit once engage themselves in earning it again and again and thus dwell in Amrit Ras to ultimately recognize the One Akaal Purakh Such love-drenched Gurmat Bibekees never turn away from Gurursquos Hukams

7 What is another important part of Gurmat Bibek

Gurbanee Nitnem is solid pillar of Gurmat-Bibek A lot of people do practice Nitnem for they have not realized the pwrs klw (inducing-power) of Gurbanee Gurmat-Bibekee Singhs consider their loving devotional act of Nitnem to be more important than any other of their daily chores The daily serving of Gurbanee initiates swaas-swaas Simran so as to sew it into the heart to have ਬਚਨ ਜੀਅ ਨਾਲ (Gurbanee abiding in ones soul) The best reward of having Gur-Shabad entrenched in heart is that ones remains immersed in ਹਗਿਰ-ਰਗਿਗ without break and ਲਾਲਨ is found form within The true seva for Gurmukhs is to drink the Great Ras of Naam continuously Gursikhs should also make doing Keertan part of their Nitnem It banishes all shortcomings

8 Gurbanee teaches us that the reason for all that ails is ਹੳਮ (Ego)How does Gurmat Bibek help in this regard

Gurmat Bibek is about Naam Those who relish Naam Have conquered ਹੳਮand truly recognize themselves to be subservient to all

9 But not everyone who starts on this path begins to relish Naam

Gurbanee makes it certain that we must recite Naam ceaselessly all our lives Initially while one hasnrsquot tasted the Ras of Naam one should keep doing Simran as a Hukam even if with ਹਠ (self effort) Once rass comes then as we Simar Naam the ras keeps working and the eagerness to continue doing so ever increases

10 Are there any techniques to help during the ਹਠ stage when onersquos mind is not

6

yet under control

In Kalug (Dark Age) there is no better technique than sitting in SatSang for Akhand Paaths or Akhand Keertan (Akhand meaning unbrokencontinuous) The only cure for runaway thoughts is such SatSang

11 How do you classify the lsquoother hukamsrsquo

One simple classification is lsquoTo-Dorsquo and lsquoNot-To-Dorsquo There are several Shabads in Gurbanee that list these and in each the central focus is always Naam Thus these other Hukams are clearly specified as supporting Hukams For example Naam-induced humble living and uttering sweet-words for all are two key lsquoTo-Dorsquo hukams At the same time egoistic show and slander are big items on the lsquoNot-To-Dorsquo list

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer SinghGurmat Bibek Part Two

7

1 So What Does A Day Of A Gursikh Following Gurmat Bibek Look Like

The daily routine of a Gursikh is laid out eloquently by Satguru Ramdass Jee in Siree Guru Granth Sahib Jee on Ang 305 The day starts with practice of Naam Simran To do this the Gursikh first takes the initiative to bathe in ldquoAmritsarrdquo Then the Gursikh recites Paath of Nitnem as prescribed by Satguru Doing this all sins and faults get erased As the sun rises the Gursikh goes to the Darbar of Siree Guru Granth Sahib Jee and immerses into the deep and soothing melody of Gurbanee Keertan Later in the day the Gursikh keeps doing Naam Simran with each breath while performing the worldly duties

2 Getting into specifics what time should one get up in the morning

The hukam is to get up when there is still 125 Pehars of night remaining (This translates to around 2am) Satguru equates the one who sleeps through Amritvela with a dead body So those who do endeavour to wake at this heavenly hour are not being ਗਿਸਰੜੀ (as some like to label) They are just being Gursikh

3 What about bathing in Amritsar How can a person half way across the globe manage to accomplish that

Very fortunate are those who are able to physically go to Siree Darbar Sahib Amritsar every morning for Amritvela dip in the Sarovar However a Sikh anywhere in the world enjoys the same bliss by following Gurmat Bibek procedure of lsquoishnaanrsquo For one the time of Amritvela is very conducive second the mind of the Sikh is attuned to Amrit Naam amp Gurbanee while doing Ishnaan thirdly due to the effect of this Amrit tuned mind the filth amp duality due to Maya gets blown away amp then the Sikh feels the shower of Amrit that is forever pouring

4So this would be an Ishnaan of both body amp mind

Completely Ishnaan of mind is to cleanse it of all bad thoughts and attune it to Amrit Naam One caution is that sometimes when the mind becomes still a dulling bliss descends that actually hampers further spiritual progress The best cure this is to from the very beginning engage the mind in doing Naam amp Gurbanee Abhyass (Practice) together The Paath of Sukhmanee Sahib is especially beneficial with Naam Simran Gurbanee evokes love for Naam and it is this love that takes the Surtee (Mind) to greater heights

5 Regarding Ishnaan of Body Does that have to include Kes

Why Not Are Kes not part of the body Infact they are the principal member Hukam is on every Sikh to do full Ishnaan everyday It is defiance to exclude Kes from the Ishnaan

8

6 Isnrsquot That Hard

It is so enjoyable Gursikhs who are practioners of this Rehat know this amp just cannot have an Ishnaan without including the Kes There are some things to keep in mind regarding care for Kes to keep them clean amp soft Every third or fourth day pure oil should be applied Never let them get smelly The discipline for this is to not tie Dastar while Kes are still damp Also a Sikh is ordained to comb the Kes twice a day

7 Bhai Sahib sometimes one just doesnrsquot have enough time to aerate the Kes

Those who enjoy the discipline of getting up while 125 pehar of night are still remaining donrsquot face this problem Sitting in open air they meditate of Naam amp Banee amp aerify the Kes We can sit with loose hair while doing Naam Abhyass or Banee recitation without a Pothee Those who have heavy hair amp still have dampness after 3hr Abhyass should tie a Dastar of lsquoKuddarrsquo This Dumala will soak up the remaining dampness in short while (Solutions can be found for problems that come in the way of following such Hukams) Gursikhs living in severe cold terrains continue to maintain their discipline of Bibek Ishnaan (We can learn tips from each other rather than give up such Bibek)

8 So this is Ishnaan Bibek People usually talk about Daan alongside Ishnaan How does the Bibek of Daan help in Naam Simran

Gurmat Daan is to put everything of your self ndash Physically Materially into the service of Satguru service of Panth Service of Dannee Gursikhs with sincere realization that everything belongs to Satguru do not entertain even a iota of Ego while sacrificing their whole for Satguru They do so in Humble service They get a unique Spiritual Bliss in doing this service of giving up their selves As this spirit of Seva (service) increases so does Spiritual Bliss This way Daan just like Ishnaan takes the spirit into ever rising Naam-Ecstasy Infact such Bibek of Gurmat-Daan is even more important than the Bibek of Gurmat Ishnaan

9 Sounds like giving away in charity is an easier way to grow spiritually

(Hardly) To become magnanimous as per Gurmat is an Ultimate Stage of a Danee Gursikh To get there one must 1) Get rid of the 5 evils 2) Shed self formed beliefs amp 3) Do Seva in complete Humility Only Gursikhs seeped in such Humble Service are truly magnanimous Giving Dasvandh 10 is mandatory for every Gursikh Some go beyond that amp give much more in charity but it is never with a feeling of being a lsquogiverrsquo

9

10 What about the Daan of time to preach amp spread the Gurursquos Word

The person who has sacrificed hisher whole or in other words lives after dying is the Gurmukh ParUpkaree (Magnanimous Gurmukh) One who hasnrsquot done so one who hasnrsquot fixed their own mind whose mind is not attuned fully to Gurursquos Word what can heshe preach to others about Gurursquos Word Gurmukh Par-UpKaarees do not have to lecture anyone Their mere sight is enough to incite love for Gursikhee in others Their exemplary life becomes an aura that spreads it sweet fragrance to all that come in touch

11 Tell us more about the life style of a Gurmat Bibekee

To help with earning the Naam Profit Gurbanee tells us about several essential Bibek-acts From one Shabad on Ang 36 we learn the Hukam of living a social domestic (Grehast) life while not getting attached It further advised that living should be based on Truth amp be of restraint The Shabad reiterates that the battle is to win the mind through regular occupation in Naam Simran This occupation is to be in the company of Gursikhs for gaining the Special Bliss This is the path to Raaj-Jog

12 But the stresses amp strains of domestic life make it difficult to engage in Naam

Following the Guru- Hukams Gurmat Bibekees get naturally endowed with such qualities as being humble not have animosity or bickering with anyone not keeping accounts of otherrsquos doings that domestic life becomes an ideal nurturer of True Love

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer Singh

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

6

yet under control

In Kalug (Dark Age) there is no better technique than sitting in SatSang for Akhand Paaths or Akhand Keertan (Akhand meaning unbrokencontinuous) The only cure for runaway thoughts is such SatSang

11 How do you classify the lsquoother hukamsrsquo

One simple classification is lsquoTo-Dorsquo and lsquoNot-To-Dorsquo There are several Shabads in Gurbanee that list these and in each the central focus is always Naam Thus these other Hukams are clearly specified as supporting Hukams For example Naam-induced humble living and uttering sweet-words for all are two key lsquoTo-Dorsquo hukams At the same time egoistic show and slander are big items on the lsquoNot-To-Dorsquo list

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer SinghGurmat Bibek Part Two

7

1 So What Does A Day Of A Gursikh Following Gurmat Bibek Look Like

The daily routine of a Gursikh is laid out eloquently by Satguru Ramdass Jee in Siree Guru Granth Sahib Jee on Ang 305 The day starts with practice of Naam Simran To do this the Gursikh first takes the initiative to bathe in ldquoAmritsarrdquo Then the Gursikh recites Paath of Nitnem as prescribed by Satguru Doing this all sins and faults get erased As the sun rises the Gursikh goes to the Darbar of Siree Guru Granth Sahib Jee and immerses into the deep and soothing melody of Gurbanee Keertan Later in the day the Gursikh keeps doing Naam Simran with each breath while performing the worldly duties

2 Getting into specifics what time should one get up in the morning

The hukam is to get up when there is still 125 Pehars of night remaining (This translates to around 2am) Satguru equates the one who sleeps through Amritvela with a dead body So those who do endeavour to wake at this heavenly hour are not being ਗਿਸਰੜੀ (as some like to label) They are just being Gursikh

3 What about bathing in Amritsar How can a person half way across the globe manage to accomplish that

Very fortunate are those who are able to physically go to Siree Darbar Sahib Amritsar every morning for Amritvela dip in the Sarovar However a Sikh anywhere in the world enjoys the same bliss by following Gurmat Bibek procedure of lsquoishnaanrsquo For one the time of Amritvela is very conducive second the mind of the Sikh is attuned to Amrit Naam amp Gurbanee while doing Ishnaan thirdly due to the effect of this Amrit tuned mind the filth amp duality due to Maya gets blown away amp then the Sikh feels the shower of Amrit that is forever pouring

4So this would be an Ishnaan of both body amp mind

Completely Ishnaan of mind is to cleanse it of all bad thoughts and attune it to Amrit Naam One caution is that sometimes when the mind becomes still a dulling bliss descends that actually hampers further spiritual progress The best cure this is to from the very beginning engage the mind in doing Naam amp Gurbanee Abhyass (Practice) together The Paath of Sukhmanee Sahib is especially beneficial with Naam Simran Gurbanee evokes love for Naam and it is this love that takes the Surtee (Mind) to greater heights

5 Regarding Ishnaan of Body Does that have to include Kes

Why Not Are Kes not part of the body Infact they are the principal member Hukam is on every Sikh to do full Ishnaan everyday It is defiance to exclude Kes from the Ishnaan

8

6 Isnrsquot That Hard

It is so enjoyable Gursikhs who are practioners of this Rehat know this amp just cannot have an Ishnaan without including the Kes There are some things to keep in mind regarding care for Kes to keep them clean amp soft Every third or fourth day pure oil should be applied Never let them get smelly The discipline for this is to not tie Dastar while Kes are still damp Also a Sikh is ordained to comb the Kes twice a day

7 Bhai Sahib sometimes one just doesnrsquot have enough time to aerate the Kes

Those who enjoy the discipline of getting up while 125 pehar of night are still remaining donrsquot face this problem Sitting in open air they meditate of Naam amp Banee amp aerify the Kes We can sit with loose hair while doing Naam Abhyass or Banee recitation without a Pothee Those who have heavy hair amp still have dampness after 3hr Abhyass should tie a Dastar of lsquoKuddarrsquo This Dumala will soak up the remaining dampness in short while (Solutions can be found for problems that come in the way of following such Hukams) Gursikhs living in severe cold terrains continue to maintain their discipline of Bibek Ishnaan (We can learn tips from each other rather than give up such Bibek)

8 So this is Ishnaan Bibek People usually talk about Daan alongside Ishnaan How does the Bibek of Daan help in Naam Simran

Gurmat Daan is to put everything of your self ndash Physically Materially into the service of Satguru service of Panth Service of Dannee Gursikhs with sincere realization that everything belongs to Satguru do not entertain even a iota of Ego while sacrificing their whole for Satguru They do so in Humble service They get a unique Spiritual Bliss in doing this service of giving up their selves As this spirit of Seva (service) increases so does Spiritual Bliss This way Daan just like Ishnaan takes the spirit into ever rising Naam-Ecstasy Infact such Bibek of Gurmat-Daan is even more important than the Bibek of Gurmat Ishnaan

9 Sounds like giving away in charity is an easier way to grow spiritually

(Hardly) To become magnanimous as per Gurmat is an Ultimate Stage of a Danee Gursikh To get there one must 1) Get rid of the 5 evils 2) Shed self formed beliefs amp 3) Do Seva in complete Humility Only Gursikhs seeped in such Humble Service are truly magnanimous Giving Dasvandh 10 is mandatory for every Gursikh Some go beyond that amp give much more in charity but it is never with a feeling of being a lsquogiverrsquo

9

10 What about the Daan of time to preach amp spread the Gurursquos Word

The person who has sacrificed hisher whole or in other words lives after dying is the Gurmukh ParUpkaree (Magnanimous Gurmukh) One who hasnrsquot done so one who hasnrsquot fixed their own mind whose mind is not attuned fully to Gurursquos Word what can heshe preach to others about Gurursquos Word Gurmukh Par-UpKaarees do not have to lecture anyone Their mere sight is enough to incite love for Gursikhee in others Their exemplary life becomes an aura that spreads it sweet fragrance to all that come in touch

11 Tell us more about the life style of a Gurmat Bibekee

To help with earning the Naam Profit Gurbanee tells us about several essential Bibek-acts From one Shabad on Ang 36 we learn the Hukam of living a social domestic (Grehast) life while not getting attached It further advised that living should be based on Truth amp be of restraint The Shabad reiterates that the battle is to win the mind through regular occupation in Naam Simran This occupation is to be in the company of Gursikhs for gaining the Special Bliss This is the path to Raaj-Jog

12 But the stresses amp strains of domestic life make it difficult to engage in Naam

Following the Guru- Hukams Gurmat Bibekees get naturally endowed with such qualities as being humble not have animosity or bickering with anyone not keeping accounts of otherrsquos doings that domestic life becomes an ideal nurturer of True Love

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer Singh

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

7

1 So What Does A Day Of A Gursikh Following Gurmat Bibek Look Like

The daily routine of a Gursikh is laid out eloquently by Satguru Ramdass Jee in Siree Guru Granth Sahib Jee on Ang 305 The day starts with practice of Naam Simran To do this the Gursikh first takes the initiative to bathe in ldquoAmritsarrdquo Then the Gursikh recites Paath of Nitnem as prescribed by Satguru Doing this all sins and faults get erased As the sun rises the Gursikh goes to the Darbar of Siree Guru Granth Sahib Jee and immerses into the deep and soothing melody of Gurbanee Keertan Later in the day the Gursikh keeps doing Naam Simran with each breath while performing the worldly duties

2 Getting into specifics what time should one get up in the morning

The hukam is to get up when there is still 125 Pehars of night remaining (This translates to around 2am) Satguru equates the one who sleeps through Amritvela with a dead body So those who do endeavour to wake at this heavenly hour are not being ਗਿਸਰੜੀ (as some like to label) They are just being Gursikh

3 What about bathing in Amritsar How can a person half way across the globe manage to accomplish that

Very fortunate are those who are able to physically go to Siree Darbar Sahib Amritsar every morning for Amritvela dip in the Sarovar However a Sikh anywhere in the world enjoys the same bliss by following Gurmat Bibek procedure of lsquoishnaanrsquo For one the time of Amritvela is very conducive second the mind of the Sikh is attuned to Amrit Naam amp Gurbanee while doing Ishnaan thirdly due to the effect of this Amrit tuned mind the filth amp duality due to Maya gets blown away amp then the Sikh feels the shower of Amrit that is forever pouring

4So this would be an Ishnaan of both body amp mind

Completely Ishnaan of mind is to cleanse it of all bad thoughts and attune it to Amrit Naam One caution is that sometimes when the mind becomes still a dulling bliss descends that actually hampers further spiritual progress The best cure this is to from the very beginning engage the mind in doing Naam amp Gurbanee Abhyass (Practice) together The Paath of Sukhmanee Sahib is especially beneficial with Naam Simran Gurbanee evokes love for Naam and it is this love that takes the Surtee (Mind) to greater heights

5 Regarding Ishnaan of Body Does that have to include Kes

Why Not Are Kes not part of the body Infact they are the principal member Hukam is on every Sikh to do full Ishnaan everyday It is defiance to exclude Kes from the Ishnaan

8

6 Isnrsquot That Hard

It is so enjoyable Gursikhs who are practioners of this Rehat know this amp just cannot have an Ishnaan without including the Kes There are some things to keep in mind regarding care for Kes to keep them clean amp soft Every third or fourth day pure oil should be applied Never let them get smelly The discipline for this is to not tie Dastar while Kes are still damp Also a Sikh is ordained to comb the Kes twice a day

7 Bhai Sahib sometimes one just doesnrsquot have enough time to aerate the Kes

Those who enjoy the discipline of getting up while 125 pehar of night are still remaining donrsquot face this problem Sitting in open air they meditate of Naam amp Banee amp aerify the Kes We can sit with loose hair while doing Naam Abhyass or Banee recitation without a Pothee Those who have heavy hair amp still have dampness after 3hr Abhyass should tie a Dastar of lsquoKuddarrsquo This Dumala will soak up the remaining dampness in short while (Solutions can be found for problems that come in the way of following such Hukams) Gursikhs living in severe cold terrains continue to maintain their discipline of Bibek Ishnaan (We can learn tips from each other rather than give up such Bibek)

8 So this is Ishnaan Bibek People usually talk about Daan alongside Ishnaan How does the Bibek of Daan help in Naam Simran

Gurmat Daan is to put everything of your self ndash Physically Materially into the service of Satguru service of Panth Service of Dannee Gursikhs with sincere realization that everything belongs to Satguru do not entertain even a iota of Ego while sacrificing their whole for Satguru They do so in Humble service They get a unique Spiritual Bliss in doing this service of giving up their selves As this spirit of Seva (service) increases so does Spiritual Bliss This way Daan just like Ishnaan takes the spirit into ever rising Naam-Ecstasy Infact such Bibek of Gurmat-Daan is even more important than the Bibek of Gurmat Ishnaan

9 Sounds like giving away in charity is an easier way to grow spiritually

(Hardly) To become magnanimous as per Gurmat is an Ultimate Stage of a Danee Gursikh To get there one must 1) Get rid of the 5 evils 2) Shed self formed beliefs amp 3) Do Seva in complete Humility Only Gursikhs seeped in such Humble Service are truly magnanimous Giving Dasvandh 10 is mandatory for every Gursikh Some go beyond that amp give much more in charity but it is never with a feeling of being a lsquogiverrsquo

9

10 What about the Daan of time to preach amp spread the Gurursquos Word

The person who has sacrificed hisher whole or in other words lives after dying is the Gurmukh ParUpkaree (Magnanimous Gurmukh) One who hasnrsquot done so one who hasnrsquot fixed their own mind whose mind is not attuned fully to Gurursquos Word what can heshe preach to others about Gurursquos Word Gurmukh Par-UpKaarees do not have to lecture anyone Their mere sight is enough to incite love for Gursikhee in others Their exemplary life becomes an aura that spreads it sweet fragrance to all that come in touch

11 Tell us more about the life style of a Gurmat Bibekee

To help with earning the Naam Profit Gurbanee tells us about several essential Bibek-acts From one Shabad on Ang 36 we learn the Hukam of living a social domestic (Grehast) life while not getting attached It further advised that living should be based on Truth amp be of restraint The Shabad reiterates that the battle is to win the mind through regular occupation in Naam Simran This occupation is to be in the company of Gursikhs for gaining the Special Bliss This is the path to Raaj-Jog

12 But the stresses amp strains of domestic life make it difficult to engage in Naam

Following the Guru- Hukams Gurmat Bibekees get naturally endowed with such qualities as being humble not have animosity or bickering with anyone not keeping accounts of otherrsquos doings that domestic life becomes an ideal nurturer of True Love

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer Singh

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

8

6 Isnrsquot That Hard

It is so enjoyable Gursikhs who are practioners of this Rehat know this amp just cannot have an Ishnaan without including the Kes There are some things to keep in mind regarding care for Kes to keep them clean amp soft Every third or fourth day pure oil should be applied Never let them get smelly The discipline for this is to not tie Dastar while Kes are still damp Also a Sikh is ordained to comb the Kes twice a day

7 Bhai Sahib sometimes one just doesnrsquot have enough time to aerate the Kes

Those who enjoy the discipline of getting up while 125 pehar of night are still remaining donrsquot face this problem Sitting in open air they meditate of Naam amp Banee amp aerify the Kes We can sit with loose hair while doing Naam Abhyass or Banee recitation without a Pothee Those who have heavy hair amp still have dampness after 3hr Abhyass should tie a Dastar of lsquoKuddarrsquo This Dumala will soak up the remaining dampness in short while (Solutions can be found for problems that come in the way of following such Hukams) Gursikhs living in severe cold terrains continue to maintain their discipline of Bibek Ishnaan (We can learn tips from each other rather than give up such Bibek)

8 So this is Ishnaan Bibek People usually talk about Daan alongside Ishnaan How does the Bibek of Daan help in Naam Simran

Gurmat Daan is to put everything of your self ndash Physically Materially into the service of Satguru service of Panth Service of Dannee Gursikhs with sincere realization that everything belongs to Satguru do not entertain even a iota of Ego while sacrificing their whole for Satguru They do so in Humble service They get a unique Spiritual Bliss in doing this service of giving up their selves As this spirit of Seva (service) increases so does Spiritual Bliss This way Daan just like Ishnaan takes the spirit into ever rising Naam-Ecstasy Infact such Bibek of Gurmat-Daan is even more important than the Bibek of Gurmat Ishnaan

9 Sounds like giving away in charity is an easier way to grow spiritually

(Hardly) To become magnanimous as per Gurmat is an Ultimate Stage of a Danee Gursikh To get there one must 1) Get rid of the 5 evils 2) Shed self formed beliefs amp 3) Do Seva in complete Humility Only Gursikhs seeped in such Humble Service are truly magnanimous Giving Dasvandh 10 is mandatory for every Gursikh Some go beyond that amp give much more in charity but it is never with a feeling of being a lsquogiverrsquo

9

10 What about the Daan of time to preach amp spread the Gurursquos Word

The person who has sacrificed hisher whole or in other words lives after dying is the Gurmukh ParUpkaree (Magnanimous Gurmukh) One who hasnrsquot done so one who hasnrsquot fixed their own mind whose mind is not attuned fully to Gurursquos Word what can heshe preach to others about Gurursquos Word Gurmukh Par-UpKaarees do not have to lecture anyone Their mere sight is enough to incite love for Gursikhee in others Their exemplary life becomes an aura that spreads it sweet fragrance to all that come in touch

11 Tell us more about the life style of a Gurmat Bibekee

To help with earning the Naam Profit Gurbanee tells us about several essential Bibek-acts From one Shabad on Ang 36 we learn the Hukam of living a social domestic (Grehast) life while not getting attached It further advised that living should be based on Truth amp be of restraint The Shabad reiterates that the battle is to win the mind through regular occupation in Naam Simran This occupation is to be in the company of Gursikhs for gaining the Special Bliss This is the path to Raaj-Jog

12 But the stresses amp strains of domestic life make it difficult to engage in Naam

Following the Guru- Hukams Gurmat Bibekees get naturally endowed with such qualities as being humble not have animosity or bickering with anyone not keeping accounts of otherrsquos doings that domestic life becomes an ideal nurturer of True Love

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer Singh

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

9

10 What about the Daan of time to preach amp spread the Gurursquos Word

The person who has sacrificed hisher whole or in other words lives after dying is the Gurmukh ParUpkaree (Magnanimous Gurmukh) One who hasnrsquot done so one who hasnrsquot fixed their own mind whose mind is not attuned fully to Gurursquos Word what can heshe preach to others about Gurursquos Word Gurmukh Par-UpKaarees do not have to lecture anyone Their mere sight is enough to incite love for Gursikhee in others Their exemplary life becomes an aura that spreads it sweet fragrance to all that come in touch

11 Tell us more about the life style of a Gurmat Bibekee

To help with earning the Naam Profit Gurbanee tells us about several essential Bibek-acts From one Shabad on Ang 36 we learn the Hukam of living a social domestic (Grehast) life while not getting attached It further advised that living should be based on Truth amp be of restraint The Shabad reiterates that the battle is to win the mind through regular occupation in Naam Simran This occupation is to be in the company of Gursikhs for gaining the Special Bliss This is the path to Raaj-Jog

12 But the stresses amp strains of domestic life make it difficult to engage in Naam

Following the Guru- Hukams Gurmat Bibekees get naturally endowed with such qualities as being humble not have animosity or bickering with anyone not keeping accounts of otherrsquos doings that domestic life becomes an ideal nurturer of True Love

Translated By Sikh Digest Sevadaars

Bhai Sahib Bhai Randheer Singh

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

10

Gurmat Bibek Part Three

1 We were talking about Satgurursquos hukam in part two for Sikhs to lead domestic lives However on the other hand Satgurursquos hukam is also to be detached and renounce the world

As per Gurmat the way to be detached and renounce is to be in Sat-Sangat (in company of Gursikhs where all dealings are of Naam) while leading a domestic life It is in Sat-Sangat that one overpowers the mind and Naam comes to dwell inside Those who renounce their worldly duties but havenrsquot controlled their mind what good is their renunciation

2 Domestic life is so distracting that one may even become unable to attend Sat-Sangat How does one get the drive to follow Guru-Hukams

Gursikhs are driven by ਭ (loving fear of Satguru) This fear is no the ldquoਗਿਪਤਾ ਸਕਾੳਣ ਵਾਲਾrdquo type that makes one a coward This is borne out of respectful love and realization of Truth that Satguru is always alongside witnessing all that we say see and do It may be that one has not experienced the Truth of Gurbanee But it is important to believe in it The True Lord will Himself Grace the seeker with all experiences to validate the Truth and will come to abide in the heart Now an important hukam of Satguru is not to have friendship with those who do not have such a loving fear of Satguru This saves us from becoming unable to attend Satsangat Doesnrsquot It Our founding relationship with the ਪਰਮ ਮਡਲ of Gursikhs comes from instilling in ourselves this loving fear Without this fear it is mere talk that will not bring about any Spiritual progress

3 Is being afraid of the messengers of death afraid of their tortures part of this fear

Not at all Messengers of death and their unbearable tortures are a fact but they donrsquot scare a Gursikh Satguru has taught us to ldquoneither wish for heaven nor fear dwelling in hellrdquo Gursikhs just have One hope One thirst nothing else appeals to them nor creates fear They become fearless (soldiers of the Khalsa Fauj) who donrsquot even fear death As I mentioned before Gurmat is not of the wordly nature Gurmat fear teaches us proper respect for Akaal Purakh for the Akaalee Gurbanee for the Fountain of Akaalee Banee ndash Our True Satguru ndash Siree Guru Granth Sahib Jee Gursikhs treat small ਪਥੀਆ of Gurbanee with equal respect as well Guideline of respect is to follow all Hukams that come from the Akaalee Gurbanee This is the loving fear of Gursikhs

4 Does this fear always remain in a Gursikh or is it only required to get started

All Gurmat Bibek karams forever remain the ਸੀਗਾਰ of a Gursikh Only the ungrateful would five up on something that helped them at some stage Fact is that more the Gursikhs progress of the Gurmat path more they experience the Love of Satguru ndash

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

11

Akaal Purakh the lower they bow to remain humble Not even an iota of ego enters their minds They seek to be the dust of all ndash envisioning Akaal Purakh everywhere They can never falter from the path of Gurmat fear The one who does loses all This why Bhai Nand Lee Jee has equated this fear with ਰਾਗਿਹ ਖਦਾ (path to Vaheguru) Gursikh will neverleave this path

5 Bhai Sahib please give some more examples of ਭ ਤਿਬਬਕ

Respectfully visiting Gurdwara Sahibs is also part of this ਗਿਬਬਕ As the Gursikhs bow their head to Gur-sites lay prostrate in homage go around them in Parkarma they thus envision in all Miraculous Glory the Guru-Jot enhancing the love in them to sacrifice their all for sites of such sightings Such Gursikhs alone have fearless spirit to defend the respect and sanctimony of Gur-sites Respect of ਸਸਤਰ (weapons) also falls under this category of ਭ ਗਿਬਬਕ Some important considerations with regards to weapons are

bull Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib amp Guru Panthbull Khalsa cannot use ssqr for anything other than Dharam-Yudhbull To fight in battles that are not for Dharam as hired hands is against Guru-Hukam

6 It is often said that when Gursikhs fight in battle they do so in a spirit of ਬੀਰ ਰਸ What is this spirit

ਬੀਰ ਰਸ an inner spiritually courageous zeal for selfless service can be said to have burst forth inside only when one is a witness to acts of cruelty and suppression against the helpless amp weak the environment is of unrighteousness amp tyranny then stands Divinely inspired to fight the injustice but without a trace of anger rancor or egoistic pride

7 This sound impossible

It is possible only for Guru Dashmesh Jees relishers of the Naam-Rass determinedly brave Akaalee Khalsa Nobody dies at their hands instead all those who get struck by their Siree Sahib feel the taste of Amrit There is no pain just bliss Shaheed Baba Deep Singhs ਖਡਾ (double edged sword) doused the fire hatred and animosity The shaheed Babarsquos head came off but the ever-smiling face was still glowing red with AgmI colours of Naam The ਖਡਾ was still swinging putting scores of the opposing forces to rest The headless Baba continued this march for 3 miles History will forever bear witness to this unparalleled martyrdom prompted by ਬੀਰ ਰਸ

8 Wow Bhai Sahib is ਸਾ ਰਸ contradictory to ਬੀਰ ਰਸ

It might appear so if you ਸਾਤ ਰਸ to remain outwardly peaceful regardless of the pain inflicted But are you ਸਾਤ when you havenrsquot been able to really feel the ਦਖ just as you would ਸਖ ਸਾਤ ਰਸ was truly by Bhai Taru Singh whose peace glow of Naam happiness

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

12

inner blossom never left even while his scalp was being chiselled off Ask Bhai Bir Singh about ਸਾਤ ਰਸ as he continued to enjoy his meditation in Naam while being blown away by cannons or Bhai Matee Dass as he was being sawn half or Bhai Dayala Jee as he was being boiled alive ਸਾਤ ਰਸ is infact a result of steady continuous meditation of Naam This is when ਦਖ and ਸਖ seem to be the same it is a very high stage of Divine pleasure Only when one has obtained ਸਾਤ ਰਸ can true ਬੀਰ ਰਸ come about

9 Can you brief us about some other Dorsquos amp Dontrsquos of Bibek

As discussed before Naam is the ultimate goal of Bibek Everything that helps in earning of this Jewel is Gurmat Bibek Avoiding every obstruction is also Gurmat Bibek Some examples are practice Truth Contentment amp kindness guard against the wanderings of the mind leave egoistic pride amp believe yourself to be the dust of all keep the mind as well as body pure rid yourself of the five ndash lust anger greed attachment amp ego do selfless seva serve at the feet of the Guru-like Khalsa Sangat burn away hope amp desire while keeping the one amp only hope ndash ਦਰਸ ਗਿਪਆਸਾ neither praise anyone Slander is the worst sin of all Gurmukh Pyaare are always wary of hearing their own praise It is as bad them as it is do anotherrsquos Ninda

ਵਾਗਿਹਗਰਜੀਕਾਖਾਲਸਾਵਾਗਿਹਗਰਜੀਕੀਫਤਗਿਹ

Translated by Sikh Digest Sewadars

Dietary Bibek

Sarbloh Bibek

Sarbloh Bibek or the all iron quality is a strict discipline practiced by orthodox Sikhs and Akali Nihungs It is one of the paramount definitions of the Khalsa panth and involves

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

13

the consumption of edibles strictly from all-iron utensils It is a discipline which has lapsed into ignorance for a majority of Sikhs due to its strictness and exclusivity Via an exegesis of Gurbani Sarbloh Bibek is related to the emergence of the Sarbloh Avtar who was manifested to vanquish the demonic foes of the immortal beings On par with the concept of Dharam-Yudh or the righteous warfare Bibek can be defined as being the ability to discern or acknowledge wisdom It is constantly at battle with its siblingAbibek whose mission is to cloud wisdom The battle between the two can be viewed in all aspects of creation even down to the micro-orgasmic struggle for dominance which inhabits all natural proponents of creation

On a spiritual basis it is necessary to practice fundamental exclusivity in ones diet and associations in order to expand ones spiritual precedents Often the company of a egocentric and lustful individual will lead to ego and lust forming in a companions mind whereas the company of a wise individual will lead to the birth of wisdom in ones mind On a spiritual plane the food from an egocentric individual will disrupt ones spirituality and his company will become a formidable blockade on the path to divine realization In contrast however a saintly individual will eradicate all such blockades and boost ones mental stamina Both companions are instrumental in the forming of wisdom and ignorance as a result one must chose ones associations with the utmost care

Iron is prized above other metals in this discipline due to it being multi-functional and a scientifically beneficial element It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body Often the historic Sikhs who strictly payed adherence to this discipline were described as having bodies tempered of rock

The body of every one of them is like a piece of rock and in physical grandeur everyone of them is more than fifty men It is said that Behram Gore killed wild asses and lions But if he were to come face to face with them even he would bow before them (Singhs)

-Qazi Nur Mohammad Jang-Namah

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

14

Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death Compared to aluminium a substantial component of the utensil industry iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel which is becoming extensively employed by many home-goods manufacturers On a much perceptive scale however iron is famed amongst the orthodox Sikhs for its ability to retain vibration Along with being a natural conductor iron retains extensively high-pitched vibrations in its structure which according to spiritual scientists are passed onto its user In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron Human emotions are obviously expressed via sound and as such the vibrations are retained by iron an orthodox Sikh would surely recite non-specific passages from Gurbani andor chant Waheguru which would birth the same spiritual emotions in a fellow Sikh who would consume food from his hands in iron utensils

A once imminent student of Giani Gurbachan Singh Ji Khalsa Bhindranwale and a strict Sikh himself Baba Hari Singh Randhawe pays due credence to an oft recited theory that of the electrical conductivity present in Sarbloh Bibek

Guru Gobind Singh Ji placed an iron bowl atop a stone This in order to create and preserve electricity which otherwise would have churned the earth in an intense bio-chemical reaction of sorts It is this electricity this power which is present in amrit and ultimately gives it its physical power along with Gurbani

-Baba Hari Singh Ji

The electricity which Baba Hari Singh speaks of is also said to have been present at Chamkaur where it flashed on the swords of the Singhs in battle

A great number of historical Sikh figures have followed Sarbloh Bibek They would strengthen their mind and exist in a high spiritual state where despite remaining unaffected by the world they heavily influenced particular events Such Sikhs would only consume food cooked by themselves by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met Among their ranks the names of

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

15

Bhai Randhir Singh Ji Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh These individuals were noted for their vitality even in their senior years and their exceptional stamina in the face of grudging odds All credit for their physical and mental finesse lies with Gurbani Rehat and Sarbloh Bibek Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic andor spiritual prism They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease thus they will avoid the company and items of such individuals

In conclusion one can easily summarize Sarbloh Bibek as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle It serves as a medicinal aid a scientific benefit and a spiritual moral booster Aspects heavily required in todays time by saints One should identify and analyze its importance before dispelling it as being of no consequence only then can it retain its exclusive prominence in the panth Otherwise it is doomed to ignorance

Admin at Misl-E-Hukumat

Guru Ka Langar amp Bibekby Bh Manmohan Singh LA (with minor editing and note by Toronto Sangat)

It is an established truth that the food one eats does not only affect the bodys health but also influences one 5 mind and thinking That is why Sahib Sri Guru Nanak Dcv Ji has forbidden eating food which makes the body writhe in pain and fill the mind with evil

16

That is why he refused to accept the most nourishing and dainty dishes prepared in the house of Malik Bhago but preferred the simple dry food prepared by the so called low-caste carpenter Bhai Lalo Similarly Sahib Sri Guru Gobind Singh Ji refused to drink water brought by a young man who had never done any service to anyone in his life Thus in the Gursikh way of life it is not only the nutrient value of the food that matters but more importantly who has prepared it and who serves it Guru-Ka-Langar whether prepared in the Gurdwara or in the household of a Sikh can be called Guru-Ka-Langar only if it is prepared by Guru-Ke-Sikhs This may be the one reason why Sahib Sri Guru Gobind Singh Ji asked the recipients of the holy Amrit to share food among themselves in the same plate but forbade them to do so with non-Amritdharis One of the edicts given at the Baptismal ceremony is

Gursikh di roti beti di saanjh Gursikh naalThe Gursikhs have to share food and establish marital relationships with Gursikhs only

This edict is enjoined upon all the baptized Sikhs at the Baptismal ceremony at every Amrit Sanchar in the Panth irrespective of organizations or Jathas arranging it It is further supported by the following quotation from Rahitnamaa

Jay Kurahtieye Jag DarsaawatPahul Peeay Kukaram KamaavatTin So Vartan Nahe MilaaweyRahey Nirlep Param Sukh Paavey(Rahitnamaa Bhai Desa Singh Ji)

Gursikhs are not to socialize or associate with those who have become apostates Only then will they lead unaffected and happy lives Incidently the above quotation brings out another important point that even one who has taken Amrit once can become a non-Amritdhari if he commits any of the four Cardinal Sins or big Donts

It is therefore clear from the above that if a Sikh is to strictly follow the commandments or Code of Conduct enunciated at the time of partaking of Amrit he has to share food and keep relationships with Gursikhs (ie Amritdharis) only There is no elitism or communalism in it In fact it is a practice ordained by Guru Sahib himself It does not reek of Hinduism or Brahminism as some people say In the case of

17

Brahminism the low-caste people remain untouchable throughout their lives simply because of the accident of their birth and there is no means by which they can be upgraded and made acceptable with respect to sharing food with them In Sikhism all people irrespective of their caste religion race country etc are welcome to the Khalsa fold Once they become Khalsa after taking Amrit they are then an integral part of the Khalsa Panth and it is always a privilege to share food and contract marital relationship with them whatever may have been their original faith race etc In fact this is the holy way employed by the Satguru for the uplift of humanity

Much fuss is made on this point because at the congregations of the Akhand Kirtani Jatha the Guru-Ka-Langar is generally prepared by Guru-Ke-Sikhs (Amritdharis) only Bhai Sahib Randhir Singh followed this rule strictly and in addition had his food prepared in All-carbon Steel vessels This practice is referred to as Bibek in Sikhism This tradition of being an All-carbon Steel Bibeki is not an innovation of Bhai Sahib Randhir Singh or any other person It has been in vogue right from the time of Sahib Sri Guru Gobind Singh ii who himself set this precept by using all-carbon steel vessels and Khanda for the preparation of the Holy Amrit given to the original Panj Pyaras at the time of the Birth of the Khalsa on Baisakhi of 1699 AD Since then certain sections of devout Singhs have been following this principle until even today not simply for preparing Amrit but also for preparing food

[NOTE proof for the tradition of Bibekee Singhs can be found in the historical records of MA Macauliffe who writes so amid the general corruption of the religion of Gobind there are to be found about one hundred Sikhs at Naderh in the Dakhan who are said to have up to the present time preserved intact the faith and ceremonies of Guru Gobind They have kept aloof from the contact of Brahmins Brahmin ministrations are not permitted either at their births their marriages or their obsequies Whether they be Brahmin or Sudras who receive the sacramental pahul all are by this fact admitted within a pale of social and religious equality Brahmin weds Sudra and Sudra weds Brahmin No need therefore to put their infant daughters to death through fear of not obtaining for them husbands of their own social status as is the custom among such a large section of the Sikhs of Punjab And widow marriages reprobated by Hindus and now consequently by the Sikhs of the Punjab are habitually solemnised with the clearest conscience among the Sikhs of NaderhAt Patna as at Naderh the Sikhs pay the strictest attention to the Injunctions of Guru Gobind Sleeping or waking they are

18

never without the habiliments known as the five Ks So strong is the aversion of the more orthodox among them to Hindus that they will not even partake of food cooked by their hands This is carrying orthodoxy a long way but still further is it carried when they will not partake of food cooked even by a Sikh who has not on his person all the lsquofive Ksrsquo (Macauliffe in The Sikh Religion under Banda and its Present Condition)

Various Puraatan rehitnamas also make clear the importance of Bibek for a Sikh Bhai Daya Singh rehitnaama contains the following bachans Bhojanaad Moundit naal chhakey Tankhaiyaa or One who eats food with a Monanon-Sikh is guilty of a breach of conduct (Piara Singh Padamrsquos Rehitnamay pg 72) also Patr sarb loh kay bhougtay asan souaadloh patr mai chhakai meaning using utensils of sarbloh one eats tasty foodone should eat in sarb loh utensils (Padam 75)

The Rehitnama Hazooree by Chaupa Singh says Guru kaa SikhapaNy langar rasoee vich Sikh rakhey Hukaie Topeeaa BhaadNee chor yaar jooaybaaz kurehiteeyaa na rakhai meaining A Guru ka Sikhshould keep only a Sikh in his langar and kitchen Smokers hat-wearers shaven people theieves gamblers kurehitees should not be kept (Padam 85)

In Sau Sakhee sakhee 8rsquos rehitnama it says clearly So Sikh gur ka janeeay Monay ann na khai meaning such is a Sikh of The Guru who does not eat the food of MonayNon-Sikhs [End-Note]

Who is a Bibeki Singh Bhai Sahib Kahan Singh of Nabha in his Encyclopedia of Sikh Literature on page 863 defines Bibeki as a Sikh who is strict and steadfast in following the principles of Sikh Dharma The terms Bibek and Vivek are synonymous and have the same meaning ie sense of discrimination In Gurmat it implies the unquestionable adherence to the command of the Satguru

Satgur Bachan Kamaaveney Sachaa Eho Vichaar (ang 52)Practice of the True Gurus commands is the only true philosophy

Thus in Sikhism a Bibeki is a person who adheres strictly to and regulates his life in accordance with the Gurus commandments

19

Generally people do not grasp the true meaning of the terms Amritdhari and nonAmritdhari Sikhs The phrase non-Amritdhari Sikhs is meaningless One cannot make a comparison between them There is only one class of Sikhs and that class is the SIKH (Khalsa) Thus one is either a Sikh or not a Sikh Who is a Sikh The literal meaning of the word Sikh is a disciple A Sikh is one who is a disciple of the Satguru To be a disciple of the Satguru one must completely surrender ones will and wisdom to the Will and Wisdom of the Satguru Only then the Satguru admits one is in his fold as a Sikh and blesses him with the holy Naam This initiation ceremony was previously referred to as the deekhya or charan pahul and has been prevalent right from the time of Sahib Sri Guru Nanak Dcv Ji as supported by Bhai Gurdas Ji

Gur Deekhya Lai Sikh Sikh Sadaayaa (Var3Pauri 11)One is called a Sikh only after he has been blessed with deekhya

Charan Dhoe Rehraas Kar Charnamrit Gursikhaan Pilaaayaa (Var 1 Pauri 23)(Guru Nanak) followed the system of washing the Gurus Feet and blessing the Gursikhs with the Charanamrit (Charan-Pahul)

Sahib Sri Guru Gobind Singh Ji prescribed specific rules and regulations which must be unconditionally accepted by the candidates before they can be admitted as disciples (Sikhs) The ceremony by which the Panj Pyaras are authorized by the Satguru to admit such persons in the fold of Sikhism is partaking Khande-ki-Pahul or Amrit Therefore according to the Commandment of the Satguru one can become a Sikh of the Guru only by taking Amrit Such a person is also called an Amritdhari because he has been blessed with the holy Amrit and has thus become a Sikh It is further explicit from the following couplet from Rahitnamaa of Bhai Desa Singh Ji

Pratham Rahit Yeh Jaan Khande-ki-Pahul ChhakeySoee Sikh Sujaan Avar Naa Pahul Jo Lai

The primary Rahit for a Sikh is to take Khande-ki-Pahul Only he is sagacious SikhNow consider this point from another angle If someone belonging to other faiths like Christianity Islam Judaism Hinduism etc wishes conversion into Sikhism what is he required to do Does he become a Sikh by merely refraining from cutting his hair and

20

wearing a turban as Sikhs do Obviously not (There are a number of such people with long hair and even wearing turbans belonging to faiths other than Sikhism) He has necessarily to partake the holy Amrit to become a Sikh How can then one become a Sikh simply because of accident of birth without being baptized This point has also been explicitly made clear by the Satguru himself as

So Sikh Sakhaa Bandhap Hai Bhai Jay Gur Ke Bhaaney Vich AveyAapney Bhaaney Jo Chaley Bhai Vichharr Chotaan Khaavey (pg 601)

Only that person is a Sikh and he is my near and dear one who comes under the total allegiance of the Guru As against this one who owes allegiance only to is personal will always remains in separation and will suffer

Even in the booklet entitled Sikh Rahit Maryada published by the SGPC a Sikh has been defined as under

Dashmesh ji dey Amrit utay nischa rakhadu hai ateykisey hor dharam nu nahin manadaa oh Sikh hai

and has full faith in the Amrit of the Tenth Guru and does not believe in any other faith is a Sikh

Clearly therefore being a non-Amritdhari means that one has not yet declared his total allegiance and obedience to Sahib Sri Guru Nanak Dev Ji I Sri Guru Gobind Singh Ji I Sri Guru Granth Sahib Ji as his Guru Nor has he been blessed with the Gurmantra or Naam which is given ONLY at the time of baptism by Guru Sahib himself through the Panj Pyaras Sahib Sri Guru Gobind Singh Ji himself put a seal on this point by bowing before the Panj Pyaras for his own baptism Are these so-called non-Amritdhari Sikhs greater than even Sahib Sri Guru Gobind Singh Ji that they call themselves full-fledged Sikhs without being baptized

It is thus abundantly clear that the non-Amritdharls even though they may claim to be Sikhs and are also considered Sikhs politically and socially are not Sikhs in the true sense and in the eyes of the Satguru In Gurbani they are referred to as (a) Nigurey (b) Gumantar heenus (c) Sakat (d) Manmukhs or Vemukh and (e) Vedeen (Faithless) etc

21

howsoever prominent or outstanding they may be in the social and public life of the community

Gurbani defines such terms as under

a Nigurey one who has not become disciple of the Guru

Nigurey Ko Gat Kaaee NaaheeAvgann Muthhey Chotaan Khahee (pg 361) For him who is without the Guru there is no liberationDeluded by evil propensities he suffers

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura (ang 435)Without the True Guru (ie Guru Nanak) there is not another GuruAnd one without the Guru has a cursed name

b Gurmantar-heenus One who has not been blessed with the Gurmantra (Naani)

Gumantar-Heenus Jo Praani Dhrigant Janam BharashtnehKookreh Sookreh Gardbeh Kaakeh Sarpaneh Tul Khaleh (ang 1356-1357)One who is without the Gurmantra is the most accursed and contaminated is his life He is like a dog a swine an ass a crow a snake and a fool

c Saakat Infidel

Saakat Suaan Kaheeyey Baho lobhee Baho Durmat Mael Bhareejey (ang1326)The dog like infidel is said to be very avaricious and is full to the brim of evil thoughts

Saakat Besuva Poot Ninaam (ang1239)The infidel is nameless like a prostitutes son

Santan kaa daanaa rookha so sarab nidhaan Saakat nar chhatee parkaar tay bikhoo smaaan (ang 811)The food of the saintsgursikhs is dry but it is equal to all treasures The 36 types of tasty food of the infidelsaakat are equal to poision

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

17

Brahminism the low-caste people remain untouchable throughout their lives simply because of the accident of their birth and there is no means by which they can be upgraded and made acceptable with respect to sharing food with them In Sikhism all people irrespective of their caste religion race country etc are welcome to the Khalsa fold Once they become Khalsa after taking Amrit they are then an integral part of the Khalsa Panth and it is always a privilege to share food and contract marital relationship with them whatever may have been their original faith race etc In fact this is the holy way employed by the Satguru for the uplift of humanity

Much fuss is made on this point because at the congregations of the Akhand Kirtani Jatha the Guru-Ka-Langar is generally prepared by Guru-Ke-Sikhs (Amritdharis) only Bhai Sahib Randhir Singh followed this rule strictly and in addition had his food prepared in All-carbon Steel vessels This practice is referred to as Bibek in Sikhism This tradition of being an All-carbon Steel Bibeki is not an innovation of Bhai Sahib Randhir Singh or any other person It has been in vogue right from the time of Sahib Sri Guru Gobind Singh ii who himself set this precept by using all-carbon steel vessels and Khanda for the preparation of the Holy Amrit given to the original Panj Pyaras at the time of the Birth of the Khalsa on Baisakhi of 1699 AD Since then certain sections of devout Singhs have been following this principle until even today not simply for preparing Amrit but also for preparing food

[NOTE proof for the tradition of Bibekee Singhs can be found in the historical records of MA Macauliffe who writes so amid the general corruption of the religion of Gobind there are to be found about one hundred Sikhs at Naderh in the Dakhan who are said to have up to the present time preserved intact the faith and ceremonies of Guru Gobind They have kept aloof from the contact of Brahmins Brahmin ministrations are not permitted either at their births their marriages or their obsequies Whether they be Brahmin or Sudras who receive the sacramental pahul all are by this fact admitted within a pale of social and religious equality Brahmin weds Sudra and Sudra weds Brahmin No need therefore to put their infant daughters to death through fear of not obtaining for them husbands of their own social status as is the custom among such a large section of the Sikhs of Punjab And widow marriages reprobated by Hindus and now consequently by the Sikhs of the Punjab are habitually solemnised with the clearest conscience among the Sikhs of NaderhAt Patna as at Naderh the Sikhs pay the strictest attention to the Injunctions of Guru Gobind Sleeping or waking they are

18

never without the habiliments known as the five Ks So strong is the aversion of the more orthodox among them to Hindus that they will not even partake of food cooked by their hands This is carrying orthodoxy a long way but still further is it carried when they will not partake of food cooked even by a Sikh who has not on his person all the lsquofive Ksrsquo (Macauliffe in The Sikh Religion under Banda and its Present Condition)

Various Puraatan rehitnamas also make clear the importance of Bibek for a Sikh Bhai Daya Singh rehitnaama contains the following bachans Bhojanaad Moundit naal chhakey Tankhaiyaa or One who eats food with a Monanon-Sikh is guilty of a breach of conduct (Piara Singh Padamrsquos Rehitnamay pg 72) also Patr sarb loh kay bhougtay asan souaadloh patr mai chhakai meaning using utensils of sarbloh one eats tasty foodone should eat in sarb loh utensils (Padam 75)

The Rehitnama Hazooree by Chaupa Singh says Guru kaa SikhapaNy langar rasoee vich Sikh rakhey Hukaie Topeeaa BhaadNee chor yaar jooaybaaz kurehiteeyaa na rakhai meaining A Guru ka Sikhshould keep only a Sikh in his langar and kitchen Smokers hat-wearers shaven people theieves gamblers kurehitees should not be kept (Padam 85)

In Sau Sakhee sakhee 8rsquos rehitnama it says clearly So Sikh gur ka janeeay Monay ann na khai meaning such is a Sikh of The Guru who does not eat the food of MonayNon-Sikhs [End-Note]

Who is a Bibeki Singh Bhai Sahib Kahan Singh of Nabha in his Encyclopedia of Sikh Literature on page 863 defines Bibeki as a Sikh who is strict and steadfast in following the principles of Sikh Dharma The terms Bibek and Vivek are synonymous and have the same meaning ie sense of discrimination In Gurmat it implies the unquestionable adherence to the command of the Satguru

Satgur Bachan Kamaaveney Sachaa Eho Vichaar (ang 52)Practice of the True Gurus commands is the only true philosophy

Thus in Sikhism a Bibeki is a person who adheres strictly to and regulates his life in accordance with the Gurus commandments

19

Generally people do not grasp the true meaning of the terms Amritdhari and nonAmritdhari Sikhs The phrase non-Amritdhari Sikhs is meaningless One cannot make a comparison between them There is only one class of Sikhs and that class is the SIKH (Khalsa) Thus one is either a Sikh or not a Sikh Who is a Sikh The literal meaning of the word Sikh is a disciple A Sikh is one who is a disciple of the Satguru To be a disciple of the Satguru one must completely surrender ones will and wisdom to the Will and Wisdom of the Satguru Only then the Satguru admits one is in his fold as a Sikh and blesses him with the holy Naam This initiation ceremony was previously referred to as the deekhya or charan pahul and has been prevalent right from the time of Sahib Sri Guru Nanak Dcv Ji as supported by Bhai Gurdas Ji

Gur Deekhya Lai Sikh Sikh Sadaayaa (Var3Pauri 11)One is called a Sikh only after he has been blessed with deekhya

Charan Dhoe Rehraas Kar Charnamrit Gursikhaan Pilaaayaa (Var 1 Pauri 23)(Guru Nanak) followed the system of washing the Gurus Feet and blessing the Gursikhs with the Charanamrit (Charan-Pahul)

Sahib Sri Guru Gobind Singh Ji prescribed specific rules and regulations which must be unconditionally accepted by the candidates before they can be admitted as disciples (Sikhs) The ceremony by which the Panj Pyaras are authorized by the Satguru to admit such persons in the fold of Sikhism is partaking Khande-ki-Pahul or Amrit Therefore according to the Commandment of the Satguru one can become a Sikh of the Guru only by taking Amrit Such a person is also called an Amritdhari because he has been blessed with the holy Amrit and has thus become a Sikh It is further explicit from the following couplet from Rahitnamaa of Bhai Desa Singh Ji

Pratham Rahit Yeh Jaan Khande-ki-Pahul ChhakeySoee Sikh Sujaan Avar Naa Pahul Jo Lai

The primary Rahit for a Sikh is to take Khande-ki-Pahul Only he is sagacious SikhNow consider this point from another angle If someone belonging to other faiths like Christianity Islam Judaism Hinduism etc wishes conversion into Sikhism what is he required to do Does he become a Sikh by merely refraining from cutting his hair and

20

wearing a turban as Sikhs do Obviously not (There are a number of such people with long hair and even wearing turbans belonging to faiths other than Sikhism) He has necessarily to partake the holy Amrit to become a Sikh How can then one become a Sikh simply because of accident of birth without being baptized This point has also been explicitly made clear by the Satguru himself as

So Sikh Sakhaa Bandhap Hai Bhai Jay Gur Ke Bhaaney Vich AveyAapney Bhaaney Jo Chaley Bhai Vichharr Chotaan Khaavey (pg 601)

Only that person is a Sikh and he is my near and dear one who comes under the total allegiance of the Guru As against this one who owes allegiance only to is personal will always remains in separation and will suffer

Even in the booklet entitled Sikh Rahit Maryada published by the SGPC a Sikh has been defined as under

Dashmesh ji dey Amrit utay nischa rakhadu hai ateykisey hor dharam nu nahin manadaa oh Sikh hai

and has full faith in the Amrit of the Tenth Guru and does not believe in any other faith is a Sikh

Clearly therefore being a non-Amritdhari means that one has not yet declared his total allegiance and obedience to Sahib Sri Guru Nanak Dev Ji I Sri Guru Gobind Singh Ji I Sri Guru Granth Sahib Ji as his Guru Nor has he been blessed with the Gurmantra or Naam which is given ONLY at the time of baptism by Guru Sahib himself through the Panj Pyaras Sahib Sri Guru Gobind Singh Ji himself put a seal on this point by bowing before the Panj Pyaras for his own baptism Are these so-called non-Amritdhari Sikhs greater than even Sahib Sri Guru Gobind Singh Ji that they call themselves full-fledged Sikhs without being baptized

It is thus abundantly clear that the non-Amritdharls even though they may claim to be Sikhs and are also considered Sikhs politically and socially are not Sikhs in the true sense and in the eyes of the Satguru In Gurbani they are referred to as (a) Nigurey (b) Gumantar heenus (c) Sakat (d) Manmukhs or Vemukh and (e) Vedeen (Faithless) etc

21

howsoever prominent or outstanding they may be in the social and public life of the community

Gurbani defines such terms as under

a Nigurey one who has not become disciple of the Guru

Nigurey Ko Gat Kaaee NaaheeAvgann Muthhey Chotaan Khahee (pg 361) For him who is without the Guru there is no liberationDeluded by evil propensities he suffers

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura (ang 435)Without the True Guru (ie Guru Nanak) there is not another GuruAnd one without the Guru has a cursed name

b Gurmantar-heenus One who has not been blessed with the Gurmantra (Naani)

Gumantar-Heenus Jo Praani Dhrigant Janam BharashtnehKookreh Sookreh Gardbeh Kaakeh Sarpaneh Tul Khaleh (ang 1356-1357)One who is without the Gurmantra is the most accursed and contaminated is his life He is like a dog a swine an ass a crow a snake and a fool

c Saakat Infidel

Saakat Suaan Kaheeyey Baho lobhee Baho Durmat Mael Bhareejey (ang1326)The dog like infidel is said to be very avaricious and is full to the brim of evil thoughts

Saakat Besuva Poot Ninaam (ang1239)The infidel is nameless like a prostitutes son

Santan kaa daanaa rookha so sarab nidhaan Saakat nar chhatee parkaar tay bikhoo smaaan (ang 811)The food of the saintsgursikhs is dry but it is equal to all treasures The 36 types of tasty food of the infidelsaakat are equal to poision

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

18

never without the habiliments known as the five Ks So strong is the aversion of the more orthodox among them to Hindus that they will not even partake of food cooked by their hands This is carrying orthodoxy a long way but still further is it carried when they will not partake of food cooked even by a Sikh who has not on his person all the lsquofive Ksrsquo (Macauliffe in The Sikh Religion under Banda and its Present Condition)

Various Puraatan rehitnamas also make clear the importance of Bibek for a Sikh Bhai Daya Singh rehitnaama contains the following bachans Bhojanaad Moundit naal chhakey Tankhaiyaa or One who eats food with a Monanon-Sikh is guilty of a breach of conduct (Piara Singh Padamrsquos Rehitnamay pg 72) also Patr sarb loh kay bhougtay asan souaadloh patr mai chhakai meaning using utensils of sarbloh one eats tasty foodone should eat in sarb loh utensils (Padam 75)

The Rehitnama Hazooree by Chaupa Singh says Guru kaa SikhapaNy langar rasoee vich Sikh rakhey Hukaie Topeeaa BhaadNee chor yaar jooaybaaz kurehiteeyaa na rakhai meaining A Guru ka Sikhshould keep only a Sikh in his langar and kitchen Smokers hat-wearers shaven people theieves gamblers kurehitees should not be kept (Padam 85)

In Sau Sakhee sakhee 8rsquos rehitnama it says clearly So Sikh gur ka janeeay Monay ann na khai meaning such is a Sikh of The Guru who does not eat the food of MonayNon-Sikhs [End-Note]

Who is a Bibeki Singh Bhai Sahib Kahan Singh of Nabha in his Encyclopedia of Sikh Literature on page 863 defines Bibeki as a Sikh who is strict and steadfast in following the principles of Sikh Dharma The terms Bibek and Vivek are synonymous and have the same meaning ie sense of discrimination In Gurmat it implies the unquestionable adherence to the command of the Satguru

Satgur Bachan Kamaaveney Sachaa Eho Vichaar (ang 52)Practice of the True Gurus commands is the only true philosophy

Thus in Sikhism a Bibeki is a person who adheres strictly to and regulates his life in accordance with the Gurus commandments

19

Generally people do not grasp the true meaning of the terms Amritdhari and nonAmritdhari Sikhs The phrase non-Amritdhari Sikhs is meaningless One cannot make a comparison between them There is only one class of Sikhs and that class is the SIKH (Khalsa) Thus one is either a Sikh or not a Sikh Who is a Sikh The literal meaning of the word Sikh is a disciple A Sikh is one who is a disciple of the Satguru To be a disciple of the Satguru one must completely surrender ones will and wisdom to the Will and Wisdom of the Satguru Only then the Satguru admits one is in his fold as a Sikh and blesses him with the holy Naam This initiation ceremony was previously referred to as the deekhya or charan pahul and has been prevalent right from the time of Sahib Sri Guru Nanak Dcv Ji as supported by Bhai Gurdas Ji

Gur Deekhya Lai Sikh Sikh Sadaayaa (Var3Pauri 11)One is called a Sikh only after he has been blessed with deekhya

Charan Dhoe Rehraas Kar Charnamrit Gursikhaan Pilaaayaa (Var 1 Pauri 23)(Guru Nanak) followed the system of washing the Gurus Feet and blessing the Gursikhs with the Charanamrit (Charan-Pahul)

Sahib Sri Guru Gobind Singh Ji prescribed specific rules and regulations which must be unconditionally accepted by the candidates before they can be admitted as disciples (Sikhs) The ceremony by which the Panj Pyaras are authorized by the Satguru to admit such persons in the fold of Sikhism is partaking Khande-ki-Pahul or Amrit Therefore according to the Commandment of the Satguru one can become a Sikh of the Guru only by taking Amrit Such a person is also called an Amritdhari because he has been blessed with the holy Amrit and has thus become a Sikh It is further explicit from the following couplet from Rahitnamaa of Bhai Desa Singh Ji

Pratham Rahit Yeh Jaan Khande-ki-Pahul ChhakeySoee Sikh Sujaan Avar Naa Pahul Jo Lai

The primary Rahit for a Sikh is to take Khande-ki-Pahul Only he is sagacious SikhNow consider this point from another angle If someone belonging to other faiths like Christianity Islam Judaism Hinduism etc wishes conversion into Sikhism what is he required to do Does he become a Sikh by merely refraining from cutting his hair and

20

wearing a turban as Sikhs do Obviously not (There are a number of such people with long hair and even wearing turbans belonging to faiths other than Sikhism) He has necessarily to partake the holy Amrit to become a Sikh How can then one become a Sikh simply because of accident of birth without being baptized This point has also been explicitly made clear by the Satguru himself as

So Sikh Sakhaa Bandhap Hai Bhai Jay Gur Ke Bhaaney Vich AveyAapney Bhaaney Jo Chaley Bhai Vichharr Chotaan Khaavey (pg 601)

Only that person is a Sikh and he is my near and dear one who comes under the total allegiance of the Guru As against this one who owes allegiance only to is personal will always remains in separation and will suffer

Even in the booklet entitled Sikh Rahit Maryada published by the SGPC a Sikh has been defined as under

Dashmesh ji dey Amrit utay nischa rakhadu hai ateykisey hor dharam nu nahin manadaa oh Sikh hai

and has full faith in the Amrit of the Tenth Guru and does not believe in any other faith is a Sikh

Clearly therefore being a non-Amritdhari means that one has not yet declared his total allegiance and obedience to Sahib Sri Guru Nanak Dev Ji I Sri Guru Gobind Singh Ji I Sri Guru Granth Sahib Ji as his Guru Nor has he been blessed with the Gurmantra or Naam which is given ONLY at the time of baptism by Guru Sahib himself through the Panj Pyaras Sahib Sri Guru Gobind Singh Ji himself put a seal on this point by bowing before the Panj Pyaras for his own baptism Are these so-called non-Amritdhari Sikhs greater than even Sahib Sri Guru Gobind Singh Ji that they call themselves full-fledged Sikhs without being baptized

It is thus abundantly clear that the non-Amritdharls even though they may claim to be Sikhs and are also considered Sikhs politically and socially are not Sikhs in the true sense and in the eyes of the Satguru In Gurbani they are referred to as (a) Nigurey (b) Gumantar heenus (c) Sakat (d) Manmukhs or Vemukh and (e) Vedeen (Faithless) etc

21

howsoever prominent or outstanding they may be in the social and public life of the community

Gurbani defines such terms as under

a Nigurey one who has not become disciple of the Guru

Nigurey Ko Gat Kaaee NaaheeAvgann Muthhey Chotaan Khahee (pg 361) For him who is without the Guru there is no liberationDeluded by evil propensities he suffers

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura (ang 435)Without the True Guru (ie Guru Nanak) there is not another GuruAnd one without the Guru has a cursed name

b Gurmantar-heenus One who has not been blessed with the Gurmantra (Naani)

Gumantar-Heenus Jo Praani Dhrigant Janam BharashtnehKookreh Sookreh Gardbeh Kaakeh Sarpaneh Tul Khaleh (ang 1356-1357)One who is without the Gurmantra is the most accursed and contaminated is his life He is like a dog a swine an ass a crow a snake and a fool

c Saakat Infidel

Saakat Suaan Kaheeyey Baho lobhee Baho Durmat Mael Bhareejey (ang1326)The dog like infidel is said to be very avaricious and is full to the brim of evil thoughts

Saakat Besuva Poot Ninaam (ang1239)The infidel is nameless like a prostitutes son

Santan kaa daanaa rookha so sarab nidhaan Saakat nar chhatee parkaar tay bikhoo smaaan (ang 811)The food of the saintsgursikhs is dry but it is equal to all treasures The 36 types of tasty food of the infidelsaakat are equal to poision

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

19

Generally people do not grasp the true meaning of the terms Amritdhari and nonAmritdhari Sikhs The phrase non-Amritdhari Sikhs is meaningless One cannot make a comparison between them There is only one class of Sikhs and that class is the SIKH (Khalsa) Thus one is either a Sikh or not a Sikh Who is a Sikh The literal meaning of the word Sikh is a disciple A Sikh is one who is a disciple of the Satguru To be a disciple of the Satguru one must completely surrender ones will and wisdom to the Will and Wisdom of the Satguru Only then the Satguru admits one is in his fold as a Sikh and blesses him with the holy Naam This initiation ceremony was previously referred to as the deekhya or charan pahul and has been prevalent right from the time of Sahib Sri Guru Nanak Dcv Ji as supported by Bhai Gurdas Ji

Gur Deekhya Lai Sikh Sikh Sadaayaa (Var3Pauri 11)One is called a Sikh only after he has been blessed with deekhya

Charan Dhoe Rehraas Kar Charnamrit Gursikhaan Pilaaayaa (Var 1 Pauri 23)(Guru Nanak) followed the system of washing the Gurus Feet and blessing the Gursikhs with the Charanamrit (Charan-Pahul)

Sahib Sri Guru Gobind Singh Ji prescribed specific rules and regulations which must be unconditionally accepted by the candidates before they can be admitted as disciples (Sikhs) The ceremony by which the Panj Pyaras are authorized by the Satguru to admit such persons in the fold of Sikhism is partaking Khande-ki-Pahul or Amrit Therefore according to the Commandment of the Satguru one can become a Sikh of the Guru only by taking Amrit Such a person is also called an Amritdhari because he has been blessed with the holy Amrit and has thus become a Sikh It is further explicit from the following couplet from Rahitnamaa of Bhai Desa Singh Ji

Pratham Rahit Yeh Jaan Khande-ki-Pahul ChhakeySoee Sikh Sujaan Avar Naa Pahul Jo Lai

The primary Rahit for a Sikh is to take Khande-ki-Pahul Only he is sagacious SikhNow consider this point from another angle If someone belonging to other faiths like Christianity Islam Judaism Hinduism etc wishes conversion into Sikhism what is he required to do Does he become a Sikh by merely refraining from cutting his hair and

20

wearing a turban as Sikhs do Obviously not (There are a number of such people with long hair and even wearing turbans belonging to faiths other than Sikhism) He has necessarily to partake the holy Amrit to become a Sikh How can then one become a Sikh simply because of accident of birth without being baptized This point has also been explicitly made clear by the Satguru himself as

So Sikh Sakhaa Bandhap Hai Bhai Jay Gur Ke Bhaaney Vich AveyAapney Bhaaney Jo Chaley Bhai Vichharr Chotaan Khaavey (pg 601)

Only that person is a Sikh and he is my near and dear one who comes under the total allegiance of the Guru As against this one who owes allegiance only to is personal will always remains in separation and will suffer

Even in the booklet entitled Sikh Rahit Maryada published by the SGPC a Sikh has been defined as under

Dashmesh ji dey Amrit utay nischa rakhadu hai ateykisey hor dharam nu nahin manadaa oh Sikh hai

and has full faith in the Amrit of the Tenth Guru and does not believe in any other faith is a Sikh

Clearly therefore being a non-Amritdhari means that one has not yet declared his total allegiance and obedience to Sahib Sri Guru Nanak Dev Ji I Sri Guru Gobind Singh Ji I Sri Guru Granth Sahib Ji as his Guru Nor has he been blessed with the Gurmantra or Naam which is given ONLY at the time of baptism by Guru Sahib himself through the Panj Pyaras Sahib Sri Guru Gobind Singh Ji himself put a seal on this point by bowing before the Panj Pyaras for his own baptism Are these so-called non-Amritdhari Sikhs greater than even Sahib Sri Guru Gobind Singh Ji that they call themselves full-fledged Sikhs without being baptized

It is thus abundantly clear that the non-Amritdharls even though they may claim to be Sikhs and are also considered Sikhs politically and socially are not Sikhs in the true sense and in the eyes of the Satguru In Gurbani they are referred to as (a) Nigurey (b) Gumantar heenus (c) Sakat (d) Manmukhs or Vemukh and (e) Vedeen (Faithless) etc

21

howsoever prominent or outstanding they may be in the social and public life of the community

Gurbani defines such terms as under

a Nigurey one who has not become disciple of the Guru

Nigurey Ko Gat Kaaee NaaheeAvgann Muthhey Chotaan Khahee (pg 361) For him who is without the Guru there is no liberationDeluded by evil propensities he suffers

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura (ang 435)Without the True Guru (ie Guru Nanak) there is not another GuruAnd one without the Guru has a cursed name

b Gurmantar-heenus One who has not been blessed with the Gurmantra (Naani)

Gumantar-Heenus Jo Praani Dhrigant Janam BharashtnehKookreh Sookreh Gardbeh Kaakeh Sarpaneh Tul Khaleh (ang 1356-1357)One who is without the Gurmantra is the most accursed and contaminated is his life He is like a dog a swine an ass a crow a snake and a fool

c Saakat Infidel

Saakat Suaan Kaheeyey Baho lobhee Baho Durmat Mael Bhareejey (ang1326)The dog like infidel is said to be very avaricious and is full to the brim of evil thoughts

Saakat Besuva Poot Ninaam (ang1239)The infidel is nameless like a prostitutes son

Santan kaa daanaa rookha so sarab nidhaan Saakat nar chhatee parkaar tay bikhoo smaaan (ang 811)The food of the saintsgursikhs is dry but it is equal to all treasures The 36 types of tasty food of the infidelsaakat are equal to poision

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

20

wearing a turban as Sikhs do Obviously not (There are a number of such people with long hair and even wearing turbans belonging to faiths other than Sikhism) He has necessarily to partake the holy Amrit to become a Sikh How can then one become a Sikh simply because of accident of birth without being baptized This point has also been explicitly made clear by the Satguru himself as

So Sikh Sakhaa Bandhap Hai Bhai Jay Gur Ke Bhaaney Vich AveyAapney Bhaaney Jo Chaley Bhai Vichharr Chotaan Khaavey (pg 601)

Only that person is a Sikh and he is my near and dear one who comes under the total allegiance of the Guru As against this one who owes allegiance only to is personal will always remains in separation and will suffer

Even in the booklet entitled Sikh Rahit Maryada published by the SGPC a Sikh has been defined as under

Dashmesh ji dey Amrit utay nischa rakhadu hai ateykisey hor dharam nu nahin manadaa oh Sikh hai

and has full faith in the Amrit of the Tenth Guru and does not believe in any other faith is a Sikh

Clearly therefore being a non-Amritdhari means that one has not yet declared his total allegiance and obedience to Sahib Sri Guru Nanak Dev Ji I Sri Guru Gobind Singh Ji I Sri Guru Granth Sahib Ji as his Guru Nor has he been blessed with the Gurmantra or Naam which is given ONLY at the time of baptism by Guru Sahib himself through the Panj Pyaras Sahib Sri Guru Gobind Singh Ji himself put a seal on this point by bowing before the Panj Pyaras for his own baptism Are these so-called non-Amritdhari Sikhs greater than even Sahib Sri Guru Gobind Singh Ji that they call themselves full-fledged Sikhs without being baptized

It is thus abundantly clear that the non-Amritdharls even though they may claim to be Sikhs and are also considered Sikhs politically and socially are not Sikhs in the true sense and in the eyes of the Satguru In Gurbani they are referred to as (a) Nigurey (b) Gumantar heenus (c) Sakat (d) Manmukhs or Vemukh and (e) Vedeen (Faithless) etc

21

howsoever prominent or outstanding they may be in the social and public life of the community

Gurbani defines such terms as under

a Nigurey one who has not become disciple of the Guru

Nigurey Ko Gat Kaaee NaaheeAvgann Muthhey Chotaan Khahee (pg 361) For him who is without the Guru there is no liberationDeluded by evil propensities he suffers

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura (ang 435)Without the True Guru (ie Guru Nanak) there is not another GuruAnd one without the Guru has a cursed name

b Gurmantar-heenus One who has not been blessed with the Gurmantra (Naani)

Gumantar-Heenus Jo Praani Dhrigant Janam BharashtnehKookreh Sookreh Gardbeh Kaakeh Sarpaneh Tul Khaleh (ang 1356-1357)One who is without the Gurmantra is the most accursed and contaminated is his life He is like a dog a swine an ass a crow a snake and a fool

c Saakat Infidel

Saakat Suaan Kaheeyey Baho lobhee Baho Durmat Mael Bhareejey (ang1326)The dog like infidel is said to be very avaricious and is full to the brim of evil thoughts

Saakat Besuva Poot Ninaam (ang1239)The infidel is nameless like a prostitutes son

Santan kaa daanaa rookha so sarab nidhaan Saakat nar chhatee parkaar tay bikhoo smaaan (ang 811)The food of the saintsgursikhs is dry but it is equal to all treasures The 36 types of tasty food of the infidelsaakat are equal to poision

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

21

howsoever prominent or outstanding they may be in the social and public life of the community

Gurbani defines such terms as under

a Nigurey one who has not become disciple of the Guru

Nigurey Ko Gat Kaaee NaaheeAvgann Muthhey Chotaan Khahee (pg 361) For him who is without the Guru there is no liberationDeluded by evil propensities he suffers

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura (ang 435)Without the True Guru (ie Guru Nanak) there is not another GuruAnd one without the Guru has a cursed name

b Gurmantar-heenus One who has not been blessed with the Gurmantra (Naani)

Gumantar-Heenus Jo Praani Dhrigant Janam BharashtnehKookreh Sookreh Gardbeh Kaakeh Sarpaneh Tul Khaleh (ang 1356-1357)One who is without the Gurmantra is the most accursed and contaminated is his life He is like a dog a swine an ass a crow a snake and a fool

c Saakat Infidel

Saakat Suaan Kaheeyey Baho lobhee Baho Durmat Mael Bhareejey (ang1326)The dog like infidel is said to be very avaricious and is full to the brim of evil thoughts

Saakat Besuva Poot Ninaam (ang1239)The infidel is nameless like a prostitutes son

Santan kaa daanaa rookha so sarab nidhaan Saakat nar chhatee parkaar tay bikhoo smaaan (ang 811)The food of the saintsgursikhs is dry but it is equal to all treasures The 36 types of tasty food of the infidelsaakat are equal to poision

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

22

d Manmukh One who follows his own will the egocentric

Manmukh Oodha Kowl Hai Na Tis Bhagat Na Naao (ang 511)The egocentric person (ie Manmukh) is like a reversed lotus and possesses neither devotion nor Gods name

Manmukh Seti Sang Karey Muh Kalakh Daag Lagaaey (ang 1417)Whosoever associates with a manmukh blackens and stains his own face

Manmukh Naam Na Jannani Vinn Naavey Pat JaaeyVishta Kay Keerray Pavey Wich VishtaSe Vishta Mahe Samaaye (ang 28)The manmukhs know not the Naam and without Naam lose their honorThey are worms of excrement fall in excrement and get absorbed in excrement

e Vedeen The faithless the irreligious

Choraan Jaaran Randiaan Kuttaneeya Di BaanVedinaa Ki Dosti Vedinaa Ka KhaannSifti Saar Naa Jannani Sada Vasey Shaitaan (ang 790)It is the habit of thieves adulterers prostitutes and pimps that they contract friendship with the irreligious or faithless and eat their food they know not the worth of Gods praise and Satan ever abides within them

The above are only a few of the numerous quotations from Gurbani and are self-explanatory and need no further comment Evidently then the Sikhs of the Satguru have to avoid the food prepared and served by them whether in the Gurdwaras or in their social gatherings in the interest of the upliftment of their souls and the enjoyment of the Bliss of Naam Simran This practice is not confined to the Akhand Kirtani Jatha alone Even in the Langar premises of Sri Harimandir Sahib (Golden Temple) at Amritsar a notice painted in bold letters in Punjabi hangs prominently near the kitchen stating that the SEWA OF THE PREPARATION OF LANGAR BE DONE BY THE AMRITDHARI SIKHS - MEN AND WOMEN NON-AMRITDHARIS MAY DO THE SEWA OF CLEANING OF UTENSILS KITCHEN HALL ETC

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

23

Historical Evidence

ਸਰੀ ਸਗਿਤਗਰ ਵਾਚ -Sri Satgur Vaak

ਸ ਅਕਾਲੀ ਰਪ ਹ ਨੀਲ ਬਸਤਰ ਧਗਿਹਰਾਇ ਜਪ ਜਾਪ ਗਰਬਰ ਅਕਾਲ ਸਰਬਲਹ ਪਗਿਹਰਾਇ I ੧ ISo akaali roop hai neel bastr dhahrae jape jaap gurbar akaal sarabloh pahrae

ਸਰਬਲਹ ਚਕਰ ਕਰਦਛਲਾਗਿਦ ਬੀਧ ਕਾਨ ਨਾ ਨਾਕ ਕ ਸਗਿਤਗਰ ਕੀ ਗਿਮਰਜਾਦ I

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

24

Sarbloh chakr karadchallaad beedhe kaan naa naak ko satgur kee mrijaad

ਪਾਤਰ ਸਰਬ ਸ ਲਹ ਕ ਭਗਤ ਅਸਨ ਸਆਗਿਦ ਲਕੜੀ ਕ ਭਜਨ ਭਖ ਨੀਲ ਬਸਤਰ ਗਿਮਰਜਾਦ IPaatr sarab so loh ko bhagte asan suaad lakkRee ko bhojan bhakhe neel bastr mirjaad

ਗਰ ਗਰਥ ਮ ਪਰੀਗਿਤ ਕਰ ਪਚ ਜਨਨ ਤ ਭਾਗ IGuru Granth Mai preet kar panch janan te bhaag

ਤੀਨ ਕਾਲ ਮ ਨਾਪ ਜਪ ਜਨਮ ਮਰਨ ਕਟ ਫਾਗਿਸ ITeen kaal me naap jap janam maran kat faas

ਗਿਕਰਪਾਨ ਸੀਸ ਪ ਰਾਖ ਕ ਬਗਾ ਊਚਾ ਧਾਰ ਧਰੀ ਸ ਕਲਗੀ ਪਥ ਗਿਸਰ ਸਗਿਤਗਰ ਹਇ ਦਯਾਰ IKripaan sees pai raakh kai bunga oochar dhaar dharee su kalgee panth sir satgur hoe dayaar

ਲਹ ਪਾਤਰ ਮ ਛਕ ਨੀਲ ਪੀਤ ਧਾਰ ਬਸਤਰ ਭਸ਼ਨ ਲਹ ਕ ਧਾਰ ਕਗਿਟ ਗਗਾ ਸਮ ਅਗਿਮਰਤਸਰ ਸਮਝLoh paatr mai chakai neel peet yaare bastr bhooshan loh ke dhaare kot

(Rehatnama - Bhai Dayaa Singh Jee Jathedaar Panj Payaray)

Rare RehatBibek Nama preserved at CPL Patialawwwtapobanorg

I thought I would share the following text which I found with others here This is written in manuscriptgranth Ref 2571 preserved at Central Public Library Patiala The manuscript has 782 pages it contains a number of different writings most of which are Guru Jeersquos Sakhis

It seems some premee had collected all these writings and placed then under one granth The manuscriptgranth seems to be written in the early 1700s

Within this manuscript on page 452 there is a RehatBibek Nama recorded from the

25

spoken words of Guru Gobind Singh Jee I have not seen this mentioned or quoted before by historianswriters so it will be new to most of you The following is some of the text

੧ਓ ਸਗਿਤ ਗਰ ਪਰਸਾਗਿਦ II ਪਾਤਸ਼ਾਹੀ ੧੦ II ਹਕਮ ਹਆ ਲਣਾ ਤਾ ਖਾਲਸ ਗਿਵਚ II ਦ ਖਾਣਾ ਤਾ ਖਾਲਸ ਗਿਵਗਿਚ II ਖਾਣਾ ਤਾ ਖਾਲਸ ਗਿਵਗਿਚ II ਖਲਾਵਣਾ ਤਾ ਖਾਲਸ ਗਿਵਗਿਚ II ਹਕਮ ਹਆ ਵਾਹ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਬਲ ਪੀਰ ਗਿਕਆ ਅਰ ਮੀਰ ਗਿਕਆ ਸਭ ਤਲਵਾਰ ਕ ਤਲ II ਖੜਗਿਗ ਅਸਾਡ ਫਤਹ ਹ II ਹਕਮ ਹਆ ਗਿਜਸਦ ਗਿਸਗਿਰ ਪਗਿਗ ਨਾਹੀ ਕਗਿਲ ਤਰਵਾਰ ਨਾਹੀ II ਗਿਫਟ ਮਹ ਗਿਤਸਦਾ II ਹਕਮ ਹਆ ਜਸ ਦਾੜੀ ਨ ਕਚੀ ਲਵਾਈ II ਤਹਾ ਭਦਰ ਕਰਵਾਇਆ II ਹਕਮ ਹਆ ਗਿਚਟਾ ਵਾਲ ਧਲ ਗਿਸਘ ਹ ਦਗਿਰ ਨਾਹੀ ਕਰਣਾ II ਅਰਦਾਸ ਹਈ ਜੀ ਸਚ ਪਾਗਿਤਸਾਹ ਦਰਸਨ ਕਰਕ ਬਹਗਿਤ ਉਗਿਠ ਗਏ ਹਗਿਨ II ਹਕਮ ਹਆ ਸਬਗਿਦ ਕਾ ਗਿਸਖ ਕਈ ਨਾਹੀ ਗਇਆ II ਗਏ ਹ ਸਭ ਚੀਥੜੀਏ II ਅਸਾਡ ਝਡ ਗਿਨਆਰ ਹ II

Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh Tapobanorg Admins

Written History of the Khalsa

The Khalsa has no equal its history and glory can not be matched Each page of its grand history is lined with greatness The only misfortune has been the way this history has been recorded The Khalsarsquos constant fight for survival meant that this recording of history was not deemed a priority This neglect left a vacuum for those who were not completely adverse to the Rehat of the Khalsa to record some of its history It was not until the Khalsa started to govern the plains of Punjab that some significant material could be gathered and recorded the elapse of time meant that even this recording was prone to distortion because of weaknesses in Rehat that had crept in

I donrsquot think that the vast majority of what has been recorded was written mischievously to distort the facts rather I think the distortion has been down to human error and

26

perception An author will tend to write what he deems to be correct or what he practices So if any writer was not to follow the Khalsa Rehat then his writings would be subject to inaccuracies

Things have not changed much we still find people writing on the subject of modern Sikh History who have given a distorted picture You tend to feel that maybe this is way it is supposed to be with us with only the few real seekers discovering the Tath-truth There has however been the odd writer that has left a mark of Tath for others to grasp

Finding the Neglected Evidence

At a personal level I have tried to look our written history at source and may be try to bridge the missing gaps that our modern historians have neglected Irsquove tried to focus on the subject of Rehat and have tried to find evidence that has not been presented In my limited search I have come across a few discoveries One of the most significant being the one related to Sarbloh Rehat which I am presenting below

Although there have been many references to Sarbloh Rehat in many languages people have still tried to make the excuse for the limited mention of Sarbloh for utensilscooking However the mention of dietary Bibek in historical writings has been abundant

I came across the mention of this specific Sarbloh Rehat in Singh Sagar Granth written by Vir Singh Bal completed in 1827 This Granth is older than Pracheen Panth Prakash and Gurpartap Suraj Granth written in 1841 and 1843 respectively Although being older than these two granths it rarely gets a mention and very little is quoted from it From my limited observation I have found Singh Sagar Granth to be more in tune with Gurmat values than the other two not to say that Pracheen Panth Prakash and Gurpartap Suraj Granth have nothing to offer

Vir Singh Bal ndash The Author

The author Vir Singh Bal was born in Sathiala (near Baba Bakala) Amritsar around 1785

27

He was the grandson of Sabha Singh Bal and was the son of Bakhat Singh Bal There is not much detail known about the life of Vir Singh Bal other than he went to serve in the Patiala Darbar as a Kavi where he wrote most of his writings including Singh Sagar Granth and Gurkirat Prakash Granth Some have said he went to many deras before his service at the Patiala Darbar but was not satisfied this might indicate where he attained the art of various languages One thing is for sure that he must have had the opportunity to see and hear from GurSikhs who might have been contemporaries of Guru Gobind Singh Jee or his close associates making his writings very valuable

There is something however very distinctive from the writings of Vir Singh Bal and that is his love for Guru Gobind Singh Jee It seems to be more than some literally love he seems to be a devout believer in Guru Gobind Singh Jee specifically This affection is engraved in his literature even in the non religious literature Below is an example from his Ranjha Heer poetry

- ਮਰੀ ਬਦਨਾ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਜੀ ਨ ਗਿਜਹੜਾ ਮਾਲਕ ਸਰਬ ਸਰੀਰ ਦਾ ਜੀ II ਜਾਨਮਾਲ ਕਰਬਾਨ ਗਗਿਬਦ ਗਿਸਘ ਤ ਸਾਨ ਜਰ ਗਗਿਬਦ ਗਿਸਘ ਪੀਰ ਦਾ ਜੀ II ਸਦਾ ਆਸਰਾ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਜੀ ਦਾ ਗਿਜਕ ਮੀਨ ਨ ਆਸਰਾ ਨੀਰ ਦਾ ਜੀ II

- ਸਢੀ ਪਾਤਸ਼ਾਹ ਜੀ ਜਾਣੀ ਜਾਣ ਹ ਤ ਕਰ ਆਸ ਪਰੀ ਮਾਹਰਾਜ ਮਰੀ I ਵੀਰ ਗਿਸਘ ਨ ਜਰ ਤਸਾਡੜਾ ਹ ਰਖ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਲਾਜ ਮਰੀ I

Then in his Baramah this emotion is extensively presented in paragraph after paragraph some examples are given below

- ਪਲ ਪਲ ਵੀ ਤ ਸ ਵਗਿਰਆ ਦਾ ਗਿਬਨਾ ਗਗਿਬਦ ਗਿਸਘ ਮ ਮਰ ਜਾਦਾ ਘੜੀ ਨ ਜੀਵਦਾ I

- ਗਰ ਤ ਬੀਰ ਗਿਸਘ ਬਗਿਲਹਾਰ ਗਰ ਪਰ ਵਾਗਿਰਆ ਸਭ ਪਗਿਰਵਾਰ ਮਨ ਦਈ ਸਦਾ ਗਿਦਦਾਰ ਮ ਗਿਵਚ ਔਗਣ ਲਖ ਹਜਾਰ ਤ ਗਿਬਨ ਕ ਨਾ ਬਖਸਨਹਾਰ ਗਰ ਜੀ I ਜਯ ਭਾਵ ਤਯ ਤਾਰ ਗਿਬਰਦ ਗਿਬਚਾਰ ਕਰ I

Having conveyed such sentiments in his literature I have no doubt that he must have either been a follower of Guru Gobind Singh Jeersquos Rehat or close to sangat following such Rehat

28

Vir Singh Bal wrote two Granths exclusively on Gursikhee the first being GurKirat Prakash based on the 10 Gurus that was completed in 1824 and the other being Singh Sagar based on the life of Guru Gobind Singh Jee completed in 1827 He has written many other non-GurSikhee literature while serving as a Kavi in the Patiala Darbar the first most notable one being Kiasaa Ranjha Heer Daa written in 1812

The Evidence - Sarbloh Rehat Bachan

Singh Sagar Granth is solely based on the life of Guru Gobind Singh Jee written in Brij language following on from the lsquoBilasrsquo parampara of writings A copy of this Granth is kept at Moti Bagh Library Patiala ref no 102 it has 250 pages of content

The evidence of Sarbloh Rehat appears in the 12th chapter of Chamkaur Judh The Bachan of Sarbloh Rehat is given after meeting Pir Muhammad Guru Gobind Singh Jee has been recorded to have said the following Vaach-Bachan

ਸਰੀ ਗਰ ਜੀ ਵਾਚ ਚਪਈ

ਤਬ ਸਰੀ ਗਰ ਇਹ ਵਾਕ ਉਚਾਰ ਹਾਲੀ ਜਾ ਜਬ ਖਤ ਮਝਾਰ I

ਸਰਬ ਲਹ ਕੀ ਫਾਲੀ ਭਈ I ਖਤ ਲਣਨ (ਕਟਣਾ) ਦਾਤੀ ਲਹ ਲਈ II ੭੭ II

ਗਾਗਿਹ ਨਾਜ ਜਬ ਗਿਮਣਨ ਲਾਰ ਮਦਰਾ(ਖਾਣਾ) ਲਹ ਮ ਪਗ ਲਤਾਰ I

ਤਾਸ ਤੀਆ ਜਬ ਛੜਨ ਗਈ I ਮਸਲ ਗਿਸਯਾਮ ਲਹ ਗਿਨਰਮਈ II ੭੮ II

ਚਕੀ ਲਗੀ ਪੀਸਣ ਦਾਣ I ਗਿਕਲੀ ਲਹ ਸਕਲ ਜਗ ਜਾਣ I

ਮਇ ਮਦਾ ਜਬ ਤਾਮ (ਭਾਡਾ) ਬਢਾਇਯ I ਸਰਬ ਲਹ ਕਾ ਤਵਾ ਤਪਾਇਯ II ੭੯ II

ਜਬ ਕੀਜੀਐ ਭਟ ਗਿਕਰਪਾਣਾ I ਤਬ ਹੀ ਹਤ ਰਵਾ (ਜਾਇਜ) ਯਾਗਿਹ ਖਾਣਾ I

29

ਜ ਜਗ ਮਾਗਿਹ ਮਰੀਦ ਹਮਾਰ I ਕਰਦ ਫਰ ਸਭ ਕਰਤ ਅਹਾਰ II ੮੦ II

Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed

Shaheedan Misl - The Sarblohee JathaAdmin at wwwtapobanorg

Sarbloh has been an integral part of Sikhee Rehat from aad Guru Nanak Dev Jee gave Sansar Jeevs the precious gift of Karah Parshad from Sarbloh Guru Nanak Dev Jee kept Sarbloh shasters one of these can be seen at the Museum in Takht Patna Sahib The Sarbloh Kara was not an invention of Guru Gobind Singh previous Guru Sahiban also wore Sarbloh Kara The Sarbloh Kara of Guru Tegh Bahadur Sahib Jee can also be seen at a Gurdwara in Patna city

Guru Gobind Singh Jee fermented the relationship by revealing the Khalsa through the womb of Sarbloh Sarblohrsquos mysteries and glories are mystifying to the world but its Sath Tath Khalsa has been revealed the secret Only a few will play this game others will wonder in confusion so is the will of Akaal

Even at the times of Guru Jee there were doubts on rehat and it was not long after Guru Gobind Singh Jee left that other mann-mathe thoughts were appearing Such is the power of maya that the five evils create this separation In this state of dubda there will always be a few that would rise to the challenge However these few will always be labelled as seperatistsfundementalistsfactionists as they will always be in the minority In the hour of need these few will defy all odds and change the course of destiny

26

perception An author will tend to write what he deems to be correct or what he practices So if any writer was not to follow the Khalsa Rehat then his writings would be subject to inaccuracies

Things have not changed much we still find people writing on the subject of modern Sikh History who have given a distorted picture You tend to feel that maybe this is way it is supposed to be with us with only the few real seekers discovering the Tath-truth There has however been the odd writer that has left a mark of Tath for others to grasp

Finding the Neglected Evidence

At a personal level I have tried to look our written history at source and may be try to bridge the missing gaps that our modern historians have neglected Irsquove tried to focus on the subject of Rehat and have tried to find evidence that has not been presented In my limited search I have come across a few discoveries One of the most significant being the one related to Sarbloh Rehat which I am presenting below

Although there have been many references to Sarbloh Rehat in many languages people have still tried to make the excuse for the limited mention of Sarbloh for utensilscooking However the mention of dietary Bibek in historical writings has been abundant

I came across the mention of this specific Sarbloh Rehat in Singh Sagar Granth written by Vir Singh Bal completed in 1827 This Granth is older than Pracheen Panth Prakash and Gurpartap Suraj Granth written in 1841 and 1843 respectively Although being older than these two granths it rarely gets a mention and very little is quoted from it From my limited observation I have found Singh Sagar Granth to be more in tune with Gurmat values than the other two not to say that Pracheen Panth Prakash and Gurpartap Suraj Granth have nothing to offer

Vir Singh Bal ndash The Author

The author Vir Singh Bal was born in Sathiala (near Baba Bakala) Amritsar around 1785

27

He was the grandson of Sabha Singh Bal and was the son of Bakhat Singh Bal There is not much detail known about the life of Vir Singh Bal other than he went to serve in the Patiala Darbar as a Kavi where he wrote most of his writings including Singh Sagar Granth and Gurkirat Prakash Granth Some have said he went to many deras before his service at the Patiala Darbar but was not satisfied this might indicate where he attained the art of various languages One thing is for sure that he must have had the opportunity to see and hear from GurSikhs who might have been contemporaries of Guru Gobind Singh Jee or his close associates making his writings very valuable

There is something however very distinctive from the writings of Vir Singh Bal and that is his love for Guru Gobind Singh Jee It seems to be more than some literally love he seems to be a devout believer in Guru Gobind Singh Jee specifically This affection is engraved in his literature even in the non religious literature Below is an example from his Ranjha Heer poetry

- ਮਰੀ ਬਦਨਾ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਜੀ ਨ ਗਿਜਹੜਾ ਮਾਲਕ ਸਰਬ ਸਰੀਰ ਦਾ ਜੀ II ਜਾਨਮਾਲ ਕਰਬਾਨ ਗਗਿਬਦ ਗਿਸਘ ਤ ਸਾਨ ਜਰ ਗਗਿਬਦ ਗਿਸਘ ਪੀਰ ਦਾ ਜੀ II ਸਦਾ ਆਸਰਾ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਜੀ ਦਾ ਗਿਜਕ ਮੀਨ ਨ ਆਸਰਾ ਨੀਰ ਦਾ ਜੀ II

- ਸਢੀ ਪਾਤਸ਼ਾਹ ਜੀ ਜਾਣੀ ਜਾਣ ਹ ਤ ਕਰ ਆਸ ਪਰੀ ਮਾਹਰਾਜ ਮਰੀ I ਵੀਰ ਗਿਸਘ ਨ ਜਰ ਤਸਾਡੜਾ ਹ ਰਖ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਲਾਜ ਮਰੀ I

Then in his Baramah this emotion is extensively presented in paragraph after paragraph some examples are given below

- ਪਲ ਪਲ ਵੀ ਤ ਸ ਵਗਿਰਆ ਦਾ ਗਿਬਨਾ ਗਗਿਬਦ ਗਿਸਘ ਮ ਮਰ ਜਾਦਾ ਘੜੀ ਨ ਜੀਵਦਾ I

- ਗਰ ਤ ਬੀਰ ਗਿਸਘ ਬਗਿਲਹਾਰ ਗਰ ਪਰ ਵਾਗਿਰਆ ਸਭ ਪਗਿਰਵਾਰ ਮਨ ਦਈ ਸਦਾ ਗਿਦਦਾਰ ਮ ਗਿਵਚ ਔਗਣ ਲਖ ਹਜਾਰ ਤ ਗਿਬਨ ਕ ਨਾ ਬਖਸਨਹਾਰ ਗਰ ਜੀ I ਜਯ ਭਾਵ ਤਯ ਤਾਰ ਗਿਬਰਦ ਗਿਬਚਾਰ ਕਰ I

Having conveyed such sentiments in his literature I have no doubt that he must have either been a follower of Guru Gobind Singh Jeersquos Rehat or close to sangat following such Rehat

28

Vir Singh Bal wrote two Granths exclusively on Gursikhee the first being GurKirat Prakash based on the 10 Gurus that was completed in 1824 and the other being Singh Sagar based on the life of Guru Gobind Singh Jee completed in 1827 He has written many other non-GurSikhee literature while serving as a Kavi in the Patiala Darbar the first most notable one being Kiasaa Ranjha Heer Daa written in 1812

The Evidence - Sarbloh Rehat Bachan

Singh Sagar Granth is solely based on the life of Guru Gobind Singh Jee written in Brij language following on from the lsquoBilasrsquo parampara of writings A copy of this Granth is kept at Moti Bagh Library Patiala ref no 102 it has 250 pages of content

The evidence of Sarbloh Rehat appears in the 12th chapter of Chamkaur Judh The Bachan of Sarbloh Rehat is given after meeting Pir Muhammad Guru Gobind Singh Jee has been recorded to have said the following Vaach-Bachan

ਸਰੀ ਗਰ ਜੀ ਵਾਚ ਚਪਈ

ਤਬ ਸਰੀ ਗਰ ਇਹ ਵਾਕ ਉਚਾਰ ਹਾਲੀ ਜਾ ਜਬ ਖਤ ਮਝਾਰ I

ਸਰਬ ਲਹ ਕੀ ਫਾਲੀ ਭਈ I ਖਤ ਲਣਨ (ਕਟਣਾ) ਦਾਤੀ ਲਹ ਲਈ II ੭੭ II

ਗਾਗਿਹ ਨਾਜ ਜਬ ਗਿਮਣਨ ਲਾਰ ਮਦਰਾ(ਖਾਣਾ) ਲਹ ਮ ਪਗ ਲਤਾਰ I

ਤਾਸ ਤੀਆ ਜਬ ਛੜਨ ਗਈ I ਮਸਲ ਗਿਸਯਾਮ ਲਹ ਗਿਨਰਮਈ II ੭੮ II

ਚਕੀ ਲਗੀ ਪੀਸਣ ਦਾਣ I ਗਿਕਲੀ ਲਹ ਸਕਲ ਜਗ ਜਾਣ I

ਮਇ ਮਦਾ ਜਬ ਤਾਮ (ਭਾਡਾ) ਬਢਾਇਯ I ਸਰਬ ਲਹ ਕਾ ਤਵਾ ਤਪਾਇਯ II ੭੯ II

ਜਬ ਕੀਜੀਐ ਭਟ ਗਿਕਰਪਾਣਾ I ਤਬ ਹੀ ਹਤ ਰਵਾ (ਜਾਇਜ) ਯਾਗਿਹ ਖਾਣਾ I

29

ਜ ਜਗ ਮਾਗਿਹ ਮਰੀਦ ਹਮਾਰ I ਕਰਦ ਫਰ ਸਭ ਕਰਤ ਅਹਾਰ II ੮੦ II

Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed

Shaheedan Misl - The Sarblohee JathaAdmin at wwwtapobanorg

Sarbloh has been an integral part of Sikhee Rehat from aad Guru Nanak Dev Jee gave Sansar Jeevs the precious gift of Karah Parshad from Sarbloh Guru Nanak Dev Jee kept Sarbloh shasters one of these can be seen at the Museum in Takht Patna Sahib The Sarbloh Kara was not an invention of Guru Gobind Singh previous Guru Sahiban also wore Sarbloh Kara The Sarbloh Kara of Guru Tegh Bahadur Sahib Jee can also be seen at a Gurdwara in Patna city

Guru Gobind Singh Jee fermented the relationship by revealing the Khalsa through the womb of Sarbloh Sarblohrsquos mysteries and glories are mystifying to the world but its Sath Tath Khalsa has been revealed the secret Only a few will play this game others will wonder in confusion so is the will of Akaal

Even at the times of Guru Jee there were doubts on rehat and it was not long after Guru Gobind Singh Jee left that other mann-mathe thoughts were appearing Such is the power of maya that the five evils create this separation In this state of dubda there will always be a few that would rise to the challenge However these few will always be labelled as seperatistsfundementalistsfactionists as they will always be in the minority In the hour of need these few will defy all odds and change the course of destiny

27

He was the grandson of Sabha Singh Bal and was the son of Bakhat Singh Bal There is not much detail known about the life of Vir Singh Bal other than he went to serve in the Patiala Darbar as a Kavi where he wrote most of his writings including Singh Sagar Granth and Gurkirat Prakash Granth Some have said he went to many deras before his service at the Patiala Darbar but was not satisfied this might indicate where he attained the art of various languages One thing is for sure that he must have had the opportunity to see and hear from GurSikhs who might have been contemporaries of Guru Gobind Singh Jee or his close associates making his writings very valuable

There is something however very distinctive from the writings of Vir Singh Bal and that is his love for Guru Gobind Singh Jee It seems to be more than some literally love he seems to be a devout believer in Guru Gobind Singh Jee specifically This affection is engraved in his literature even in the non religious literature Below is an example from his Ranjha Heer poetry

- ਮਰੀ ਬਦਨਾ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਜੀ ਨ ਗਿਜਹੜਾ ਮਾਲਕ ਸਰਬ ਸਰੀਰ ਦਾ ਜੀ II ਜਾਨਮਾਲ ਕਰਬਾਨ ਗਗਿਬਦ ਗਿਸਘ ਤ ਸਾਨ ਜਰ ਗਗਿਬਦ ਗਿਸਘ ਪੀਰ ਦਾ ਜੀ II ਸਦਾ ਆਸਰਾ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਜੀ ਦਾ ਗਿਜਕ ਮੀਨ ਨ ਆਸਰਾ ਨੀਰ ਦਾ ਜੀ II

- ਸਢੀ ਪਾਤਸ਼ਾਹ ਜੀ ਜਾਣੀ ਜਾਣ ਹ ਤ ਕਰ ਆਸ ਪਰੀ ਮਾਹਰਾਜ ਮਰੀ I ਵੀਰ ਗਿਸਘ ਨ ਜਰ ਤਸਾਡੜਾ ਹ ਰਖ ਗਰ ਗਗਿਬਦ ਗਿਸਘ ਲਾਜ ਮਰੀ I

Then in his Baramah this emotion is extensively presented in paragraph after paragraph some examples are given below

- ਪਲ ਪਲ ਵੀ ਤ ਸ ਵਗਿਰਆ ਦਾ ਗਿਬਨਾ ਗਗਿਬਦ ਗਿਸਘ ਮ ਮਰ ਜਾਦਾ ਘੜੀ ਨ ਜੀਵਦਾ I

- ਗਰ ਤ ਬੀਰ ਗਿਸਘ ਬਗਿਲਹਾਰ ਗਰ ਪਰ ਵਾਗਿਰਆ ਸਭ ਪਗਿਰਵਾਰ ਮਨ ਦਈ ਸਦਾ ਗਿਦਦਾਰ ਮ ਗਿਵਚ ਔਗਣ ਲਖ ਹਜਾਰ ਤ ਗਿਬਨ ਕ ਨਾ ਬਖਸਨਹਾਰ ਗਰ ਜੀ I ਜਯ ਭਾਵ ਤਯ ਤਾਰ ਗਿਬਰਦ ਗਿਬਚਾਰ ਕਰ I

Having conveyed such sentiments in his literature I have no doubt that he must have either been a follower of Guru Gobind Singh Jeersquos Rehat or close to sangat following such Rehat

28

Vir Singh Bal wrote two Granths exclusively on Gursikhee the first being GurKirat Prakash based on the 10 Gurus that was completed in 1824 and the other being Singh Sagar based on the life of Guru Gobind Singh Jee completed in 1827 He has written many other non-GurSikhee literature while serving as a Kavi in the Patiala Darbar the first most notable one being Kiasaa Ranjha Heer Daa written in 1812

The Evidence - Sarbloh Rehat Bachan

Singh Sagar Granth is solely based on the life of Guru Gobind Singh Jee written in Brij language following on from the lsquoBilasrsquo parampara of writings A copy of this Granth is kept at Moti Bagh Library Patiala ref no 102 it has 250 pages of content

The evidence of Sarbloh Rehat appears in the 12th chapter of Chamkaur Judh The Bachan of Sarbloh Rehat is given after meeting Pir Muhammad Guru Gobind Singh Jee has been recorded to have said the following Vaach-Bachan

ਸਰੀ ਗਰ ਜੀ ਵਾਚ ਚਪਈ

ਤਬ ਸਰੀ ਗਰ ਇਹ ਵਾਕ ਉਚਾਰ ਹਾਲੀ ਜਾ ਜਬ ਖਤ ਮਝਾਰ I

ਸਰਬ ਲਹ ਕੀ ਫਾਲੀ ਭਈ I ਖਤ ਲਣਨ (ਕਟਣਾ) ਦਾਤੀ ਲਹ ਲਈ II ੭੭ II

ਗਾਗਿਹ ਨਾਜ ਜਬ ਗਿਮਣਨ ਲਾਰ ਮਦਰਾ(ਖਾਣਾ) ਲਹ ਮ ਪਗ ਲਤਾਰ I

ਤਾਸ ਤੀਆ ਜਬ ਛੜਨ ਗਈ I ਮਸਲ ਗਿਸਯਾਮ ਲਹ ਗਿਨਰਮਈ II ੭੮ II

ਚਕੀ ਲਗੀ ਪੀਸਣ ਦਾਣ I ਗਿਕਲੀ ਲਹ ਸਕਲ ਜਗ ਜਾਣ I

ਮਇ ਮਦਾ ਜਬ ਤਾਮ (ਭਾਡਾ) ਬਢਾਇਯ I ਸਰਬ ਲਹ ਕਾ ਤਵਾ ਤਪਾਇਯ II ੭੯ II

ਜਬ ਕੀਜੀਐ ਭਟ ਗਿਕਰਪਾਣਾ I ਤਬ ਹੀ ਹਤ ਰਵਾ (ਜਾਇਜ) ਯਾਗਿਹ ਖਾਣਾ I

29

ਜ ਜਗ ਮਾਗਿਹ ਮਰੀਦ ਹਮਾਰ I ਕਰਦ ਫਰ ਸਭ ਕਰਤ ਅਹਾਰ II ੮੦ II

Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed

Shaheedan Misl - The Sarblohee JathaAdmin at wwwtapobanorg

Sarbloh has been an integral part of Sikhee Rehat from aad Guru Nanak Dev Jee gave Sansar Jeevs the precious gift of Karah Parshad from Sarbloh Guru Nanak Dev Jee kept Sarbloh shasters one of these can be seen at the Museum in Takht Patna Sahib The Sarbloh Kara was not an invention of Guru Gobind Singh previous Guru Sahiban also wore Sarbloh Kara The Sarbloh Kara of Guru Tegh Bahadur Sahib Jee can also be seen at a Gurdwara in Patna city

Guru Gobind Singh Jee fermented the relationship by revealing the Khalsa through the womb of Sarbloh Sarblohrsquos mysteries and glories are mystifying to the world but its Sath Tath Khalsa has been revealed the secret Only a few will play this game others will wonder in confusion so is the will of Akaal

Even at the times of Guru Jee there were doubts on rehat and it was not long after Guru Gobind Singh Jee left that other mann-mathe thoughts were appearing Such is the power of maya that the five evils create this separation In this state of dubda there will always be a few that would rise to the challenge However these few will always be labelled as seperatistsfundementalistsfactionists as they will always be in the minority In the hour of need these few will defy all odds and change the course of destiny

28

Vir Singh Bal wrote two Granths exclusively on Gursikhee the first being GurKirat Prakash based on the 10 Gurus that was completed in 1824 and the other being Singh Sagar based on the life of Guru Gobind Singh Jee completed in 1827 He has written many other non-GurSikhee literature while serving as a Kavi in the Patiala Darbar the first most notable one being Kiasaa Ranjha Heer Daa written in 1812

The Evidence - Sarbloh Rehat Bachan

Singh Sagar Granth is solely based on the life of Guru Gobind Singh Jee written in Brij language following on from the lsquoBilasrsquo parampara of writings A copy of this Granth is kept at Moti Bagh Library Patiala ref no 102 it has 250 pages of content

The evidence of Sarbloh Rehat appears in the 12th chapter of Chamkaur Judh The Bachan of Sarbloh Rehat is given after meeting Pir Muhammad Guru Gobind Singh Jee has been recorded to have said the following Vaach-Bachan

ਸਰੀ ਗਰ ਜੀ ਵਾਚ ਚਪਈ

ਤਬ ਸਰੀ ਗਰ ਇਹ ਵਾਕ ਉਚਾਰ ਹਾਲੀ ਜਾ ਜਬ ਖਤ ਮਝਾਰ I

ਸਰਬ ਲਹ ਕੀ ਫਾਲੀ ਭਈ I ਖਤ ਲਣਨ (ਕਟਣਾ) ਦਾਤੀ ਲਹ ਲਈ II ੭੭ II

ਗਾਗਿਹ ਨਾਜ ਜਬ ਗਿਮਣਨ ਲਾਰ ਮਦਰਾ(ਖਾਣਾ) ਲਹ ਮ ਪਗ ਲਤਾਰ I

ਤਾਸ ਤੀਆ ਜਬ ਛੜਨ ਗਈ I ਮਸਲ ਗਿਸਯਾਮ ਲਹ ਗਿਨਰਮਈ II ੭੮ II

ਚਕੀ ਲਗੀ ਪੀਸਣ ਦਾਣ I ਗਿਕਲੀ ਲਹ ਸਕਲ ਜਗ ਜਾਣ I

ਮਇ ਮਦਾ ਜਬ ਤਾਮ (ਭਾਡਾ) ਬਢਾਇਯ I ਸਰਬ ਲਹ ਕਾ ਤਵਾ ਤਪਾਇਯ II ੭੯ II

ਜਬ ਕੀਜੀਐ ਭਟ ਗਿਕਰਪਾਣਾ I ਤਬ ਹੀ ਹਤ ਰਵਾ (ਜਾਇਜ) ਯਾਗਿਹ ਖਾਣਾ I

29

ਜ ਜਗ ਮਾਗਿਹ ਮਰੀਦ ਹਮਾਰ I ਕਰਦ ਫਰ ਸਭ ਕਰਤ ਅਹਾਰ II ੮੦ II

Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed

Shaheedan Misl - The Sarblohee JathaAdmin at wwwtapobanorg

Sarbloh has been an integral part of Sikhee Rehat from aad Guru Nanak Dev Jee gave Sansar Jeevs the precious gift of Karah Parshad from Sarbloh Guru Nanak Dev Jee kept Sarbloh shasters one of these can be seen at the Museum in Takht Patna Sahib The Sarbloh Kara was not an invention of Guru Gobind Singh previous Guru Sahiban also wore Sarbloh Kara The Sarbloh Kara of Guru Tegh Bahadur Sahib Jee can also be seen at a Gurdwara in Patna city

Guru Gobind Singh Jee fermented the relationship by revealing the Khalsa through the womb of Sarbloh Sarblohrsquos mysteries and glories are mystifying to the world but its Sath Tath Khalsa has been revealed the secret Only a few will play this game others will wonder in confusion so is the will of Akaal

Even at the times of Guru Jee there were doubts on rehat and it was not long after Guru Gobind Singh Jee left that other mann-mathe thoughts were appearing Such is the power of maya that the five evils create this separation In this state of dubda there will always be a few that would rise to the challenge However these few will always be labelled as seperatistsfundementalistsfactionists as they will always be in the minority In the hour of need these few will defy all odds and change the course of destiny

29

ਜ ਜਗ ਮਾਗਿਹ ਮਰੀਦ ਹਮਾਰ I ਕਰਦ ਫਰ ਸਭ ਕਰਤ ਅਹਾਰ II ੮੦ II

Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed

Shaheedan Misl - The Sarblohee JathaAdmin at wwwtapobanorg

Sarbloh has been an integral part of Sikhee Rehat from aad Guru Nanak Dev Jee gave Sansar Jeevs the precious gift of Karah Parshad from Sarbloh Guru Nanak Dev Jee kept Sarbloh shasters one of these can be seen at the Museum in Takht Patna Sahib The Sarbloh Kara was not an invention of Guru Gobind Singh previous Guru Sahiban also wore Sarbloh Kara The Sarbloh Kara of Guru Tegh Bahadur Sahib Jee can also be seen at a Gurdwara in Patna city

Guru Gobind Singh Jee fermented the relationship by revealing the Khalsa through the womb of Sarbloh Sarblohrsquos mysteries and glories are mystifying to the world but its Sath Tath Khalsa has been revealed the secret Only a few will play this game others will wonder in confusion so is the will of Akaal

Even at the times of Guru Jee there were doubts on rehat and it was not long after Guru Gobind Singh Jee left that other mann-mathe thoughts were appearing Such is the power of maya that the five evils create this separation In this state of dubda there will always be a few that would rise to the challenge However these few will always be labelled as seperatistsfundementalistsfactionists as they will always be in the minority In the hour of need these few will defy all odds and change the course of destiny

30

The first major appearance of not towing the line in the so called interest of the larger community occurred when Baba Binod Singh separated from Banda Singh Bahudar The view was that it was more important keep in line with Gurmat rather than attain worldly gains Baba Binod Singh and the other Sikhs that separated became to be known as the Tath Khalsa They wore blue and kept a chakar on their heads

ਨੀਲ ਬਸਤਰ ਰਖ ਚਕਰ ਗਿਸਰ ਧਾਰ I

They tried to keep rehat as Sat Guru ordained

ਔਰ ਰਗਿਹਤ ਜ ਸਗਿਤਗਰ ਕਹੀ I ਉਸੀ ਰਗਿਹਤ ਸ ਰਗਿਹਤਾ ਵਹੀ I

Baba Binod Singh was from the Kul of Guru Angad Dev Jee He was one of five Singhs that were sent to Punjab with Banda Singh Bahudar by Guru Gobind Singh Jee As Baba Binod Singh was a contemporary of Guru Gobind Singh he was well accustomed to rehat and Gurmat he was also aware of the bachans given to Banda Singh to comply with

From this group of Tath Khalsa emerged the names in history of Gursikhs we are familiar with today

As with any grouping as it expands there seems to be an evolution of rehat weakness This is because Guru Jee always keeps the true treasures within virlay However the weaknessrsquos were not to the extents that are seen today

The vision of the Tath Khalsa passed onto Gursikhs like Baba Deep Singh Jee and Baba Gurbaksh Singh Jee who both were contemporaryrsquos of Guru Gobind Singh Jee they too were familiar with Gurmat and Rehat principles The Gursikhs under these Jatherdaars later on became to be known as the Shaheedan Misl

This Jatha was distinct from others it was the smallest Jatha in terms of numbers compared to others one historian has given the figure of 2000 as being its maximum number at any given time This jatha however was the most respected amongst the Sikhs and most feared by its enemies Even Ranjit Singh did not even dare touch its remaining elements in his times

31

So how is it that this most respected Jatha was so few in numbers you would think large number of Gursikhs would be attracted to it Itrsquos not as simple as that as this Jatha only breathed and lived for Akaal They were not attracted to occupying land and Sardareea for their families which was the biggest disease the other Jathas were effected by This automatically protected them from the other Jathas as they did not see them as a threat

Some historians have called them the suicide Jatha which is completely against Gurmat and some have called them the bravest which too would be wrong as that would suggest that the other Jathas were not brave They were given the name Shaheedan because most of this Jatha had quashed their worldly desires so they were seen as dead to this world They had destroyed these desires by keeping rehat and with bhagtee they preferred to be small in numbers as they wanted to keep the quality Other Jathas had rehat and jeevan vala Gursikhs but they were not the majority in their groups as was the case of the Shaheedan Jatha

The Gursikhs in the Shaheedan Jatha mostly wore blue and all were lovers of sarbloh The following is a description of one of their Jatherdaars Baba Gurbaksh Singh Jee

ਨੀਲ ਬਸਤਰ ਰਖ ਰਗਿਹ ਰਹਤ ਚਗੀ I He wore blue and kept very good rehat The quote then goes on to say

ਸਰਬ ਲਹ ਕੀ ਪਜਾ ਕਰ I ਨਮਸਕਾਰ ਕਰ ਸ਼ਸਤਰ ਫੜ I ੩ I

ਸਰਬ ਲਹ ਗਲ ਮਾਲਾ ਪਾਵ I ਕਗਣ ਗਿਸਮਰਨ ਲਹ ਸਹਾਵ I

ਲਹ ਚਕਰ ਲਹ ਤੜ ਧਾਰ I ਸਰਬ ਲਹ ਕੀ ਰਖਯ ਉਚਾਰ I ੪ I

They all kept strict sarbloh bibek pehra and would not eat from everyone the proof of this is the account of when Nawab Kapoor Singh was blessed with a child in this kushee he gave Langar to the Khalsa in this he gave BabaBhai Gurbaksh Singh Jee and his Jatha raw ingredients for their langar

32

ਗਿਫਰ ਭਾਈ ਗਰਬਖਸ਼ ਗਿਸਘ ਦਈ ਲਗਰ ਰਸਤ ਸ ਪਾਇ I

On the topic of food their are many accounts in our history were Gursikhs have had to go hungry for long periods In those days a new phrase appeared when their was no Langarfood GurSikhs used to call it Langar Mast I love this terminology it goes to show the spirit and character of GurSikhs of those times These accounts prove that Gursikhs did not eat anything and from everybody So it is laughable when you hear some historians say that some Gursikhs ate like animals when they were hungry This was most likely propaganda started by writers like Kaafeen Khan and then used by the pro meat lobby Sikh historians Gurmat principles are the same whether in good times or bad times In fact Gursikhs welcome bad times with open arms You can never say that no one abandoned Gurmat in hard times but you could never see the Tath KhalsaShaheedan Jatha ever go to that level as they were already dead why would they go against Gurmat to live a day longer

The shahedee of Baba Gurbaksh Singh Jee at Darbar Sahib in 1764 was to be a turning point in the Panth as well as the Jatha The game had now turned around from being defensive to be offensive in pursuit of Khalsa Raaj This turnaround of events brought with it different challenges to Gurmat principles

The remaining reminisce of the Shaheedan Jatha eventually came in the hands of Akali Phoola Singh This is the period where this jatha disintegrated you would think it would be the opposite as this was when the so called Raaj of the Khalsa occurred

What is Khalsa Raaj without Gurmat seeing the anti Gurmat practices of the Lahore Darbar many Gursikhrsquos of this jatha did not feel comfortable in fighting for the Lahore Darbar The Shahedee of Akali Phoola Singh was probably welcomed by some elements of the Lahore Darbar The remaining Gursikhs of this jatha felt now was not a time to fight or to revolt both would have had dire consequences they went back to Gristi Jeevans and their Bhagtee They knew that Guru jee will call up the Singhs again when the time was right

The British tried to target some of the remaining elements of this and other khalsa

33

Jathas with enticements of mayarsquos raang because they felt that they were the real threat to their occupation The ones that fell prey were to become the creators of the modern nihangs

Many jathas of today claim to be heirs of the Shaheedan Jatha but the true custodiansheirs of this jatha are the ones that keep the Rehat of Khalsa

Their will be a time again when the Sarblohee Gursikhs will emerge and regroup to take on the challenge given by Guru Sahib In the book called Gurmat Bibek it is written

ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ ਜੀ ਦ ਕਲਾ ਗਿIਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਸਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ I

Quotes from Pracheen Panth Prakash

34

Selected Writings of Bhai Randhir Singh

Selections from ldquoGurmat Bibekrdquo

From wwwgurmatbibekcom

Sarbloh Rehit as Important as 5 Kakaars

Original Text ਸਾਨ ਅਗਿਤਅਤ ਅਫਸਸ ਨਾਲ ਕਗਿਹਣਾ ਪਦਾ ਹ ਗਿਕ ਅਸਾਡ ਬਹਤ ਸਾਰ ਅਗਿਮਰਤ ਪਰਚਾਰਕ ਜਗਿਥਆ ਨ ਭੀ ਸਰਬ ਲਹ ਦੀ ਸਾਰ ਮਖੀ ਸਾਰ ਨਹੀ ਜਾਣੀ ਨਹੀ ਤਾ ਪਜ ਕਕਾਰਾ ਦੀ ਗਿਨਆਈ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਗਿਦਰੜਾਵਣ ਲਈ ਭੀ ਜਰ ਗਿਦਤਾ ਜਾਦਾ ਪਰਤ ਉਕਤ ਅਗਿਮਰਤ ਪਰਚਾਰਕਾ ਵਲ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਦਾ ਸਪਸ਼ਟ ਤਰ ਤ ਨ ਗਿਦਰੜਾਇਆ ਜਾਣਾ ਏਸ ਗਲ ਦਾ ਸਬਤ ਨਹੀ ਗਿਕ ਸਰਬ ਲਹ ਗਰਮਗਿਤ ਅਸਲ ਹੀ ਨਹੀ (Gurmat Bibek Page 252)

Humble Translation We have to say this with extreme disappointment that a lot of our Amrit Administering Jathas too have not recognized the supreme importance of Sarbloh otherwise similar to Punj Kakaars on the Rehit of Sarbloh too an emphasis would have been applied But the failure by the aforementioned Amrit Preachers to clearly preach the Rehit of Sarbloh is not a proof that Sarbloh is not a Gurmat principle

Vichaar In the above passage Bhai Sahib Randhir Singh jee has made it clear that Sarbloh Bibek is a very important Gurmat principle and just because it is not widely preached and followed is not a proof that its not a Rehit of Guru Sahib or that we can choose to ignore it Wearing Dastaar is a Hukam of Guru Sahib but a majority of Sikh women dont wear a Dastaar and from this we should not deduce that wearing a Dastaar is not mandatory for women Bhai Sahib is clearly saying that Sarbloh Bibek is

31

So how is it that this most respected Jatha was so few in numbers you would think large number of Gursikhs would be attracted to it Itrsquos not as simple as that as this Jatha only breathed and lived for Akaal They were not attracted to occupying land and Sardareea for their families which was the biggest disease the other Jathas were effected by This automatically protected them from the other Jathas as they did not see them as a threat

Some historians have called them the suicide Jatha which is completely against Gurmat and some have called them the bravest which too would be wrong as that would suggest that the other Jathas were not brave They were given the name Shaheedan because most of this Jatha had quashed their worldly desires so they were seen as dead to this world They had destroyed these desires by keeping rehat and with bhagtee they preferred to be small in numbers as they wanted to keep the quality Other Jathas had rehat and jeevan vala Gursikhs but they were not the majority in their groups as was the case of the Shaheedan Jatha

The Gursikhs in the Shaheedan Jatha mostly wore blue and all were lovers of sarbloh The following is a description of one of their Jatherdaars Baba Gurbaksh Singh Jee

ਨੀਲ ਬਸਤਰ ਰਖ ਰਗਿਹ ਰਹਤ ਚਗੀ I He wore blue and kept very good rehat The quote then goes on to say

ਸਰਬ ਲਹ ਕੀ ਪਜਾ ਕਰ I ਨਮਸਕਾਰ ਕਰ ਸ਼ਸਤਰ ਫੜ I ੩ I

ਸਰਬ ਲਹ ਗਲ ਮਾਲਾ ਪਾਵ I ਕਗਣ ਗਿਸਮਰਨ ਲਹ ਸਹਾਵ I

ਲਹ ਚਕਰ ਲਹ ਤੜ ਧਾਰ I ਸਰਬ ਲਹ ਕੀ ਰਖਯ ਉਚਾਰ I ੪ I

They all kept strict sarbloh bibek pehra and would not eat from everyone the proof of this is the account of when Nawab Kapoor Singh was blessed with a child in this kushee he gave Langar to the Khalsa in this he gave BabaBhai Gurbaksh Singh Jee and his Jatha raw ingredients for their langar

32

ਗਿਫਰ ਭਾਈ ਗਰਬਖਸ਼ ਗਿਸਘ ਦਈ ਲਗਰ ਰਸਤ ਸ ਪਾਇ I

On the topic of food their are many accounts in our history were Gursikhs have had to go hungry for long periods In those days a new phrase appeared when their was no Langarfood GurSikhs used to call it Langar Mast I love this terminology it goes to show the spirit and character of GurSikhs of those times These accounts prove that Gursikhs did not eat anything and from everybody So it is laughable when you hear some historians say that some Gursikhs ate like animals when they were hungry This was most likely propaganda started by writers like Kaafeen Khan and then used by the pro meat lobby Sikh historians Gurmat principles are the same whether in good times or bad times In fact Gursikhs welcome bad times with open arms You can never say that no one abandoned Gurmat in hard times but you could never see the Tath KhalsaShaheedan Jatha ever go to that level as they were already dead why would they go against Gurmat to live a day longer

The shahedee of Baba Gurbaksh Singh Jee at Darbar Sahib in 1764 was to be a turning point in the Panth as well as the Jatha The game had now turned around from being defensive to be offensive in pursuit of Khalsa Raaj This turnaround of events brought with it different challenges to Gurmat principles

The remaining reminisce of the Shaheedan Jatha eventually came in the hands of Akali Phoola Singh This is the period where this jatha disintegrated you would think it would be the opposite as this was when the so called Raaj of the Khalsa occurred

What is Khalsa Raaj without Gurmat seeing the anti Gurmat practices of the Lahore Darbar many Gursikhrsquos of this jatha did not feel comfortable in fighting for the Lahore Darbar The Shahedee of Akali Phoola Singh was probably welcomed by some elements of the Lahore Darbar The remaining Gursikhs of this jatha felt now was not a time to fight or to revolt both would have had dire consequences they went back to Gristi Jeevans and their Bhagtee They knew that Guru jee will call up the Singhs again when the time was right

The British tried to target some of the remaining elements of this and other khalsa

33

Jathas with enticements of mayarsquos raang because they felt that they were the real threat to their occupation The ones that fell prey were to become the creators of the modern nihangs

Many jathas of today claim to be heirs of the Shaheedan Jatha but the true custodiansheirs of this jatha are the ones that keep the Rehat of Khalsa

Their will be a time again when the Sarblohee Gursikhs will emerge and regroup to take on the challenge given by Guru Sahib In the book called Gurmat Bibek it is written

ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ ਜੀ ਦ ਕਲਾ ਗਿIਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਸਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ I

Quotes from Pracheen Panth Prakash

34

Selected Writings of Bhai Randhir Singh

Selections from ldquoGurmat Bibekrdquo

From wwwgurmatbibekcom

Sarbloh Rehit as Important as 5 Kakaars

Original Text ਸਾਨ ਅਗਿਤਅਤ ਅਫਸਸ ਨਾਲ ਕਗਿਹਣਾ ਪਦਾ ਹ ਗਿਕ ਅਸਾਡ ਬਹਤ ਸਾਰ ਅਗਿਮਰਤ ਪਰਚਾਰਕ ਜਗਿਥਆ ਨ ਭੀ ਸਰਬ ਲਹ ਦੀ ਸਾਰ ਮਖੀ ਸਾਰ ਨਹੀ ਜਾਣੀ ਨਹੀ ਤਾ ਪਜ ਕਕਾਰਾ ਦੀ ਗਿਨਆਈ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਗਿਦਰੜਾਵਣ ਲਈ ਭੀ ਜਰ ਗਿਦਤਾ ਜਾਦਾ ਪਰਤ ਉਕਤ ਅਗਿਮਰਤ ਪਰਚਾਰਕਾ ਵਲ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਦਾ ਸਪਸ਼ਟ ਤਰ ਤ ਨ ਗਿਦਰੜਾਇਆ ਜਾਣਾ ਏਸ ਗਲ ਦਾ ਸਬਤ ਨਹੀ ਗਿਕ ਸਰਬ ਲਹ ਗਰਮਗਿਤ ਅਸਲ ਹੀ ਨਹੀ (Gurmat Bibek Page 252)

Humble Translation We have to say this with extreme disappointment that a lot of our Amrit Administering Jathas too have not recognized the supreme importance of Sarbloh otherwise similar to Punj Kakaars on the Rehit of Sarbloh too an emphasis would have been applied But the failure by the aforementioned Amrit Preachers to clearly preach the Rehit of Sarbloh is not a proof that Sarbloh is not a Gurmat principle

Vichaar In the above passage Bhai Sahib Randhir Singh jee has made it clear that Sarbloh Bibek is a very important Gurmat principle and just because it is not widely preached and followed is not a proof that its not a Rehit of Guru Sahib or that we can choose to ignore it Wearing Dastaar is a Hukam of Guru Sahib but a majority of Sikh women dont wear a Dastaar and from this we should not deduce that wearing a Dastaar is not mandatory for women Bhai Sahib is clearly saying that Sarbloh Bibek is

32

ਗਿਫਰ ਭਾਈ ਗਰਬਖਸ਼ ਗਿਸਘ ਦਈ ਲਗਰ ਰਸਤ ਸ ਪਾਇ I

On the topic of food their are many accounts in our history were Gursikhs have had to go hungry for long periods In those days a new phrase appeared when their was no Langarfood GurSikhs used to call it Langar Mast I love this terminology it goes to show the spirit and character of GurSikhs of those times These accounts prove that Gursikhs did not eat anything and from everybody So it is laughable when you hear some historians say that some Gursikhs ate like animals when they were hungry This was most likely propaganda started by writers like Kaafeen Khan and then used by the pro meat lobby Sikh historians Gurmat principles are the same whether in good times or bad times In fact Gursikhs welcome bad times with open arms You can never say that no one abandoned Gurmat in hard times but you could never see the Tath KhalsaShaheedan Jatha ever go to that level as they were already dead why would they go against Gurmat to live a day longer

The shahedee of Baba Gurbaksh Singh Jee at Darbar Sahib in 1764 was to be a turning point in the Panth as well as the Jatha The game had now turned around from being defensive to be offensive in pursuit of Khalsa Raaj This turnaround of events brought with it different challenges to Gurmat principles

The remaining reminisce of the Shaheedan Jatha eventually came in the hands of Akali Phoola Singh This is the period where this jatha disintegrated you would think it would be the opposite as this was when the so called Raaj of the Khalsa occurred

What is Khalsa Raaj without Gurmat seeing the anti Gurmat practices of the Lahore Darbar many Gursikhrsquos of this jatha did not feel comfortable in fighting for the Lahore Darbar The Shahedee of Akali Phoola Singh was probably welcomed by some elements of the Lahore Darbar The remaining Gursikhs of this jatha felt now was not a time to fight or to revolt both would have had dire consequences they went back to Gristi Jeevans and their Bhagtee They knew that Guru jee will call up the Singhs again when the time was right

The British tried to target some of the remaining elements of this and other khalsa

33

Jathas with enticements of mayarsquos raang because they felt that they were the real threat to their occupation The ones that fell prey were to become the creators of the modern nihangs

Many jathas of today claim to be heirs of the Shaheedan Jatha but the true custodiansheirs of this jatha are the ones that keep the Rehat of Khalsa

Their will be a time again when the Sarblohee Gursikhs will emerge and regroup to take on the challenge given by Guru Sahib In the book called Gurmat Bibek it is written

ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ ਜੀ ਦ ਕਲਾ ਗਿIਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਸਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ I

Quotes from Pracheen Panth Prakash

34

Selected Writings of Bhai Randhir Singh

Selections from ldquoGurmat Bibekrdquo

From wwwgurmatbibekcom

Sarbloh Rehit as Important as 5 Kakaars

Original Text ਸਾਨ ਅਗਿਤਅਤ ਅਫਸਸ ਨਾਲ ਕਗਿਹਣਾ ਪਦਾ ਹ ਗਿਕ ਅਸਾਡ ਬਹਤ ਸਾਰ ਅਗਿਮਰਤ ਪਰਚਾਰਕ ਜਗਿਥਆ ਨ ਭੀ ਸਰਬ ਲਹ ਦੀ ਸਾਰ ਮਖੀ ਸਾਰ ਨਹੀ ਜਾਣੀ ਨਹੀ ਤਾ ਪਜ ਕਕਾਰਾ ਦੀ ਗਿਨਆਈ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਗਿਦਰੜਾਵਣ ਲਈ ਭੀ ਜਰ ਗਿਦਤਾ ਜਾਦਾ ਪਰਤ ਉਕਤ ਅਗਿਮਰਤ ਪਰਚਾਰਕਾ ਵਲ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਦਾ ਸਪਸ਼ਟ ਤਰ ਤ ਨ ਗਿਦਰੜਾਇਆ ਜਾਣਾ ਏਸ ਗਲ ਦਾ ਸਬਤ ਨਹੀ ਗਿਕ ਸਰਬ ਲਹ ਗਰਮਗਿਤ ਅਸਲ ਹੀ ਨਹੀ (Gurmat Bibek Page 252)

Humble Translation We have to say this with extreme disappointment that a lot of our Amrit Administering Jathas too have not recognized the supreme importance of Sarbloh otherwise similar to Punj Kakaars on the Rehit of Sarbloh too an emphasis would have been applied But the failure by the aforementioned Amrit Preachers to clearly preach the Rehit of Sarbloh is not a proof that Sarbloh is not a Gurmat principle

Vichaar In the above passage Bhai Sahib Randhir Singh jee has made it clear that Sarbloh Bibek is a very important Gurmat principle and just because it is not widely preached and followed is not a proof that its not a Rehit of Guru Sahib or that we can choose to ignore it Wearing Dastaar is a Hukam of Guru Sahib but a majority of Sikh women dont wear a Dastaar and from this we should not deduce that wearing a Dastaar is not mandatory for women Bhai Sahib is clearly saying that Sarbloh Bibek is

33

Jathas with enticements of mayarsquos raang because they felt that they were the real threat to their occupation The ones that fell prey were to become the creators of the modern nihangs

Many jathas of today claim to be heirs of the Shaheedan Jatha but the true custodiansheirs of this jatha are the ones that keep the Rehat of Khalsa

Their will be a time again when the Sarblohee Gursikhs will emerge and regroup to take on the challenge given by Guru Sahib In the book called Gurmat Bibek it is written

ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ ਜੀ ਦ ਕਲਾ ਗਿIਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਸਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ I

Quotes from Pracheen Panth Prakash

34

Selected Writings of Bhai Randhir Singh

Selections from ldquoGurmat Bibekrdquo

From wwwgurmatbibekcom

Sarbloh Rehit as Important as 5 Kakaars

Original Text ਸਾਨ ਅਗਿਤਅਤ ਅਫਸਸ ਨਾਲ ਕਗਿਹਣਾ ਪਦਾ ਹ ਗਿਕ ਅਸਾਡ ਬਹਤ ਸਾਰ ਅਗਿਮਰਤ ਪਰਚਾਰਕ ਜਗਿਥਆ ਨ ਭੀ ਸਰਬ ਲਹ ਦੀ ਸਾਰ ਮਖੀ ਸਾਰ ਨਹੀ ਜਾਣੀ ਨਹੀ ਤਾ ਪਜ ਕਕਾਰਾ ਦੀ ਗਿਨਆਈ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਗਿਦਰੜਾਵਣ ਲਈ ਭੀ ਜਰ ਗਿਦਤਾ ਜਾਦਾ ਪਰਤ ਉਕਤ ਅਗਿਮਰਤ ਪਰਚਾਰਕਾ ਵਲ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਦਾ ਸਪਸ਼ਟ ਤਰ ਤ ਨ ਗਿਦਰੜਾਇਆ ਜਾਣਾ ਏਸ ਗਲ ਦਾ ਸਬਤ ਨਹੀ ਗਿਕ ਸਰਬ ਲਹ ਗਰਮਗਿਤ ਅਸਲ ਹੀ ਨਹੀ (Gurmat Bibek Page 252)

Humble Translation We have to say this with extreme disappointment that a lot of our Amrit Administering Jathas too have not recognized the supreme importance of Sarbloh otherwise similar to Punj Kakaars on the Rehit of Sarbloh too an emphasis would have been applied But the failure by the aforementioned Amrit Preachers to clearly preach the Rehit of Sarbloh is not a proof that Sarbloh is not a Gurmat principle

Vichaar In the above passage Bhai Sahib Randhir Singh jee has made it clear that Sarbloh Bibek is a very important Gurmat principle and just because it is not widely preached and followed is not a proof that its not a Rehit of Guru Sahib or that we can choose to ignore it Wearing Dastaar is a Hukam of Guru Sahib but a majority of Sikh women dont wear a Dastaar and from this we should not deduce that wearing a Dastaar is not mandatory for women Bhai Sahib is clearly saying that Sarbloh Bibek is

34

Selected Writings of Bhai Randhir Singh

Selections from ldquoGurmat Bibekrdquo

From wwwgurmatbibekcom

Sarbloh Rehit as Important as 5 Kakaars

Original Text ਸਾਨ ਅਗਿਤਅਤ ਅਫਸਸ ਨਾਲ ਕਗਿਹਣਾ ਪਦਾ ਹ ਗਿਕ ਅਸਾਡ ਬਹਤ ਸਾਰ ਅਗਿਮਰਤ ਪਰਚਾਰਕ ਜਗਿਥਆ ਨ ਭੀ ਸਰਬ ਲਹ ਦੀ ਸਾਰ ਮਖੀ ਸਾਰ ਨਹੀ ਜਾਣੀ ਨਹੀ ਤਾ ਪਜ ਕਕਾਰਾ ਦੀ ਗਿਨਆਈ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਗਿਦਰੜਾਵਣ ਲਈ ਭੀ ਜਰ ਗਿਦਤਾ ਜਾਦਾ ਪਰਤ ਉਕਤ ਅਗਿਮਰਤ ਪਰਚਾਰਕਾ ਵਲ ਸਰਬ ਲਹ ਦੀ ਰਗਿਹਤ ਦਾ ਸਪਸ਼ਟ ਤਰ ਤ ਨ ਗਿਦਰੜਾਇਆ ਜਾਣਾ ਏਸ ਗਲ ਦਾ ਸਬਤ ਨਹੀ ਗਿਕ ਸਰਬ ਲਹ ਗਰਮਗਿਤ ਅਸਲ ਹੀ ਨਹੀ (Gurmat Bibek Page 252)

Humble Translation We have to say this with extreme disappointment that a lot of our Amrit Administering Jathas too have not recognized the supreme importance of Sarbloh otherwise similar to Punj Kakaars on the Rehit of Sarbloh too an emphasis would have been applied But the failure by the aforementioned Amrit Preachers to clearly preach the Rehit of Sarbloh is not a proof that Sarbloh is not a Gurmat principle

Vichaar In the above passage Bhai Sahib Randhir Singh jee has made it clear that Sarbloh Bibek is a very important Gurmat principle and just because it is not widely preached and followed is not a proof that its not a Rehit of Guru Sahib or that we can choose to ignore it Wearing Dastaar is a Hukam of Guru Sahib but a majority of Sikh women dont wear a Dastaar and from this we should not deduce that wearing a Dastaar is not mandatory for women Bhai Sahib is clearly saying that Sarbloh Bibek is

35

just as important as wearing Kakaars is

Sarbloh Bibek - People who dont keep Sarbloh but have High Avastha

Original Text ਨਾਮ ਦੀ ਤਨਕ ਮਾਤਰ ਟਕਰ ਲਗਣ ਨਾਲ ਜ ਕਚ-ਗਿਬਰਤੀਏ ਹਰਸ ਸਰਬ ਰਗਿਹਤਾ ਬਗਿਹਤਾ ਨ ਛਗਿਡ ਬਗਿਹਦ ਹਨ ਬਸ ਉਹਨਾ ਦੀ ਓਹ ਗਿਕਣਕ ਮਾਤਰ ਕਮਾਈ ਓਥ ਦੀ ਓਥ ਹੀ (ਥਾਓ ਦੀ ਥਾਓ ਹੀ) ਖੜ ਜਾਦੀ ਹ ਗਰਗਿਸਖੀ ਦੀ ਰਗਿਹਤ ਰਗਿਹਣੀ ਦ ਅਸਲ ਪਰ ਤ ਪਰ ਹਨ ਅਤ ਏਹਨਾ ਸਰਬ ਅਸਲਾ ਦਾ ਕਮਾਉਣਾ ਗਿਬਬਕ ਕਰਨੀ ਅਰਥਾਤ ਗਰਮਗਿਤ ਗਿਬਬਕ ਹ (Gurmat Bibek page 259)

Humble Translation People with unripe-concentration who after a mild stroke of Naam give up other Rehits and styles (Bahit) their little bit of Kamaaee (spiritual earning) stays stuck there The Rehits and styles of Gursikhi are beyond of the beyond and to earn all principles (of Gurmat) is called Bibek Karni ie Gurmat Bibek

Vichaar Sometimes due to massive Bhagti from previous lives or other spiritual reasons some individuals experience mystical spiritual states without keeping full Rehit Some fortunate ones like Bibi Nand Kaur (sister of Bhai Gurdeep Singh Ranglay Sajjan) experienced Jyot Vigaasi Avastha even before Amrit Chhak This was because of her Dasam-Duaari brothers wish to have her sister experience Guru Sahibs Kala But this does not mean that Rehit and other Hukams of Guru Sahib should be ignored nor did Bibi Nand Kaur ignore to take Amrit and keep Rehit She did take Amrit later on If such fortunate individuals who have high mystical experiences due to previous Kamaayee dont obey Hukams of Guru Sahib and keep Rehit their mystical experiences either stop getting enhanced or totally cease to occur as previous Kamaayee fades out This is based on a writing of Bhai Sahib Randhir Singh jee He has written that a Sikh should strive to obey all Hukams of Guru Sahib

36

Sarbloh Bibek - Rewards of Sarbloh Bibek

Original Text ਐਨ ਜਨਮ ਸਮ ਹੀ ਖਡ ਧਾਰ ਅਗਿਮਰਤ ਦੀ ਗੜਹਤੀ ਗਿਦਤੀ ਅਤ ਸਰਬੀਰਤਾ ਦੀ ਸਰਬ ਲਹ ਸ਼ਕਤ ਐਨ ਜਨਮ ਜਾਗ ਲਗਣ ਸਮ ਹੀ ਖਾਲਸਾ ਜੀ ਦ ਰਮ ਰਮ ਅਦਗਿਰ ਪਰਵਸ਼ ਕੀਤੀ ਮਾਨ ਅਸਾਡ ਸੀਨ ਉਤ ਏਹ ਅਟਲ ਅਤ ਅਮਰ ਹਕਮ ਉਕਰ ਗਿਦਤਾ ਗਿਗਆ ਗਿਕ ਖਾਲਸਾ ਜੀ ਨ ਸਦਾ ਸਰਬ ਲਹੀਏ ਸਜ ਰਗਿਹਣਾ ਹ ਜ ਇਸ ਹਕਮ ਨ ਪਾਲਗਾ ਜ ਸਰਬ ਲਹ ਦੀ ਘਾਲਨਾ ਨ ਘਾਲਗਾ ਓਹ ਸਦ ਜੀਵਨ ਮਕਤ ਚੜਹਦੀ ਕਲਾ ਗਿਵਖ ਗਿਬਚਰਗਾ ਸਰਬੀਰਤਾ ਉਸ ਦ ਰਗ-ਰਸ਼ ਅਦਗਿਰ ਹਰਦਮ ਠਾਠਾ ਮਾਰਗੀ ਗਿਨਰਭਤਾ ਦੀ ਨਾਮ ਰਗੀ ਆਤਮ ਤਰਗੀ ਔਜ ਮਜ ਗਿਵਚ ਓਹ ਗਿਖਨ ਗਿਖਨ ਖਡਗਾ ਏਹ ਗਲਾ ਗਿਬਲਕਲ ਸਚ ਹਨ ਪਰਤਖ ਹਨ ਏਹਨਾ ਗਿਵਚ ਰਚਕ ਭੀ ਸਦਹ ਨਹੀ

Humble Translation Exactly at the time of birth the Gudti from the edge of Khanda (double-edged sword) was administered courage-filled power of Sarbloh right at the time of birth entered in our every cell as if this immovable and eternal divine Hukam had been carved on our chests that Khalsa jee is to always remain Sarblohi and whoever would obey this order whoever would make an effort to earn this Hukam would always stay in Jeevan-Mukat Chardi Kala Waves of courageousness would always rise in such personrsquos veins Every moment for eternity he would play in the fearless waves of Naam All these statements are true and there is not an iota of doubt in their truthfulness

Vichaar What a great praise of Sarbloh Rehit Bhai Sahib Randhir Singh jee has written Bhai Sahib has given the Asees and stated a fact that whoever keeps this Rehit of Sarbloh would always stay in Jeevan-Mukat Chardi Kala Bhai Sahib has also mentioned that Khalsa jee is to always stay Sarblohi Vaheguru May Guru Sahib bless us with ability and power to keep all Rehits of Guru Sahib including Sarbloh Bibek

Sarbloh Bibek - How bad it is to not keep Sarbloh Bibek

37

Original Text ਕਸੀ ਅਚਰਜ ਅਣਹਣੀ ਅਤ ਨਾਕਾਬਗਿਲ ਬਰਦਾਸ਼ਤ ਵਾਰਤਾ ਹ ਗਿਕ ਗੜਹਤੀ ਅਗਿਮਰਤ ਦੀ ਸਾਨ ਸਰਬ ਲਹ ਗਿਵਚ ਗਿਮਲ ਗਫ ਅਗਿਮਰਤ ਭਜਨ ਦ ਸਾਨ ਸਰਬ ਲਹ ਗਿਵਖ ਗਿਦਤ ਜਾਣ ਅਤ ਕਰਦ ਭਟ ਦਆਰਾ ਭਚਣ ਯਗ ਪਰਸ਼ਾਦ ਨ ਅਗਿਮਰਤ ਭਜਨ ਕਰਕ ਅਗਿਮਰਤ ਛਕ ਜਾਣ ਦੀ ਗਿਸਖਛਾ ਗਿਸਖਾਈ ਸ਼ਰਧਾਈ ਜਾਵhellip ਪਰਤ ਅਗਿਮਰਤ ਮਡਲ ਤ ਬਾਹਰ ਗਿਨਕਸਣ ਸਾਰ ਹੀ ਓਹ ਗਿਪਤਲ ਕਾਸੀ ਕੀ ਏਹ ਐਨ ਐਸੀ ਗਿਘਰਣਾ ਯਗ ਗਲ ਨਹੀ ਜਸ ਗਿਕ ਅਗਿਮਰਤ ਦਾ ਬਤਾ ਪਗਿਰਆ ਅਤ ਏਹ ਬਤਾ ਪਰਾ ਕਰਨ ਸਮ ਕਛਗਿਹਰਾ ਸਜਾਈ ਰਗਿਖਆ ਫਰ ਉਤਾਰ ਘਗਿਤਆ ਅਤ ਓਹ ਧਤੀ ਤਬੀ ਲਗਟੀ

ਜਸ ਗਿਕ ਅਗਿਮਰਤ ਛਕਕ ਕਛਗਿਹਰ ਦ ਥਾਉ ਆਨਮਤੀ ਦੀ ਗਿਨਆਈ ਬਹੜ ਧਤੀਪਸ਼ ਹਣਾ ਗਰਗਿਸਖੀ ਦੀ ਖਾਲਸ ਰਗਿਹਤ ਰਗਿਹਣੀ ਨ ਲੀਕ ਲਾਉਣਾ ਹ ਤਸੀ ਹੀ ਅਗਿਮਰਤਧਾਰੀ ਹਕ ਅਤ ਓਤਪਤ ਪਰਨ ਸਰਬ ਲਹੀ ਗਿਸਘ ਖਾਲਸਾ ਬੀਰ ਬਹਾਦਰ ਬਣਕ ਬਾਹੜ ਕਾਸੀ ਗਿਪਤਲ ਆਗਿਦ ਆਨਮਤੀ ਰੀਤ ਗਗਿਹਕ ਖਾਲਸਈ ਸਰਬੀਰਤਾ ਨ ਲਾਜ ਲਾਉਣਾ ਹ (Gurmat Bibek Page 252)

Humble Translation What an astonishing and intolerable incident it is that we get our Gudti (first sweet substance that is administered to a newborn child) of Amrit in Sarbloh morsels (Gaffe) of Amrit-food (Degh) we receive in Sarbloh and through Kirpan we are taught to turn eatable food into Amrit food hellip but as soon as we get out of the Amrit Sinchaar Mandal (place) we start using same aluminium and brass Is this action not just as despicable (hate-worthy) as wearing the Kachhera to fulfill the task of getting Amrit and then removing the Kachhera and wearing same Dhoti Tambi and Langoti

Just as after receiving Amrit removing Kachhera and becoming Dhoti-wearing is dishonouring the pure Rehit and conduct of Gursikhi same way after becoming Amritdhari and becoming Sarblohi Singh Khalsa Bir Bahadur adopting ways of Aanmati (non-Sikhs) eg again using aluminium and brass etc is dishonouring the Khalsa gallantry or fortitude

Vichaar This is a very significant passage from Bhai Sahibrsquos writings and very strongly in favour of keeping Sarbloh Bibek Bhai Sahib has equated not keeping Sarbloh Bibek to not wearing Kachhera after becoming Amritdhari Furthermore we see that Bhai Sahib has called using other metals for cooking extremely despicable or hate-worthy or loathsome (ਗਿਘਰਣਾ ਯਗ) This is coming from such person who had reached great zeniths of Sikh mysticism and one who had received Akali-Jyot Saroopi Darshan of the doer of this universe ndash Vaheguru Now we can see why Bhai Sahib held on to the Rehit of Sarbloh Bibek even in extremely difficult conditions in jail Bhai Sahib showed to the world that a Sikh by the Kirpa of Guru Sahib can keep Rehit under all conditions If Sarbloh was an optional Rehit what was the need for Bhai Sahib to go through such

38

hardships The bottomline is that Sarbloh and all other Rehits of Guru Sahib are a must for a Gursikh who is serious of getting somewhere spiritually

The emphasis at this time is being placed on Sarbloh Bibek because a lot of Panth today has forgotten and ignored this important Rehit If Rehits like 5 Kakaars or 4 Bajjar Kurehits had been in similar situation as Sarbloh Bibek the emphasis would have been placed on these Rehits as well All Rehits are important for a Gursikh to follow

Sarbloh Bibek - Future of Sarblohi Singhs

Original Text ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ਼ ਜੀ ਦ ਕਲਾ ਗਿਕਰਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਰਸ਼ਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ ਗਰਮਗਿਤ ਅਸਲ ਅਸਲੀਅਤ ਨ ਕਦ ਆਹਲਾ ਨਹੀ ਜਾਣਾ ਸ ਅਸਲਨ ਵਾ ਅਸਲਤਨ ਸਰਬ ਲਹ ਗਿਬਬਕ ਦੀ ਧਾਰਨਾ ਦਾ ਧਾਰਨਾ ਗਿਸਘ ਮਾਤਰ ਲਈ ਫਰਜ ਹ ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਨਾ 254

Humble Translation A time will come when similar to the times of miraculous Avtaar of Siri Dasmesh jee groups and groups of perfect Singhs faithful to the supreme tradition

39

of Sarbloh will be seen roaring and thundering (ਗਜਦ ਬਜਦ ) in Panth The Gurmat principle cannot go in vain So as per principle and reality adoption of the tradition of Sarbloh is a duty for every Singh

Vichaar Bhai Sahib is telling us the future here In the coming future Gurmukhs strict in Rehit including Sarbloh Bibek will be increasing in numbers throughout the world The Bachan of a Brahmgyani will come true for sure In another book Bhai Sahib has written that just prior to Khalsa Raj Jyot-Vigaasi Gurmukhs from around the world will appear all of sudden as mushrooms sprout up and grow after a good rainfall At that point 5 Jyot-Vigaasi Gurmukhs will take leadership of Panth Gurmukhs also foretell that at that point the Sudhaaee of whole Panth will be done

Anyway coming back to the topic Bhai Sahib in the last line above is clearly saying that keeping Sarbloh Bibek is a duty of every Singh May Guru Sahib do Kirpa and bless his Panth with full Rehit ndash full Simran Bibek and full Rehit Bibek Hopefully with so many quotes from Bhai Sahibs books on the importance of Sarbloh Bibek at least the Jatha Singhs will not raise doubt about this important Rehit

Sarbloh Bibek ndash Eating from Gursikhs Before Knowing Their Rehit

Original Textਜਾਕੀ ਰਗਿਹਤ ਨ ਜਾਣੀਐ ਗਰਬਾਣੀ ਨਹੀ ਰੀਤਤਾ ਕਾ ਭਜਨ ਖਾਇ ਕ ਗਿਬਸਰ ਹਗਿਰ ਕੀ ਪਰੀਤ

ਵਾਲਾ ਹਕਮ ਦਸਦਾ ਹ ਗਿਕ ਗਿਜਸ ਗਿਬਬਕ ਦ ਨਾ ਧਾਰਨ ਕੀਗਿਤਆ (ਭਾਵ ਕਰਗਿਹਤੀਆ ਦਾ ਭਜਨ ਖਾ ਕ) ਹਗਿਰ ਕੀ ਪਰੀਗਿਤ ਗਿਵਸਰ ਜਾਦੀ ਹ ਤਾ ਗਿਸਫਗਿਤ ਸਾਲਾਹ ਰਪੀ ਸਾਰ-ਗਿਬਬਕ ਗਿਵਖ ਭਲਾ ਕੀ ਤਤਪਰ ਹ ਸਕਣਾ ਸੀ ਉਪਰ ਪਰਮਾਗਿਣਆ ਰਗਿਹਤਨਾਮ ਦਾ ਹਕਮ ਏਸ ਗਲ ਦੀ ਸਝੀ ਕਰਾਉਦਾ ਹ ਗਿਕ ਗਿਕਸ ਗਿਸਖ ਦੀ ਰਗਿਹਤ ਬਗਿਹਤ ਭਲੀ ਗਿਬਗਿਧ ਜਾਣ ਪਛਾਣ ਬਗ਼ਰ ਗਿਬਬਕੀ ਗਿਸਘ ਨ ਉਸ ਦ ਹਥ ਲ ਕ ਭਜਣ ਛਕਣਾ ਅਥਵਾ ਉਸ ਦਾ ਸਜਾਇਆ ਬਣਾਇਆ ਭਜਨ ਯਕਣ ਯਾ ਉਸ ਦ ਨਾਲ ਬਾਟਾ ਅਭਦ ਕਰਨਾ ਗਿਬਬਰਜਤ ਹ ਅਤ ਇਕ ਸਗਿਚਆਰ ਗਿਸਘ ਦਾ ਇਸ ਗਿਬਗਿਧ ਬਰਜ ਰਗਿਹਣਾ ਬੜਾ ਉਤਮ ਗਿਬਬਕ ਕਰਮ ਹ (ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਸਤਕ ਪਨਾ 215)

Humble Translation This verse (Hukam) explains that by not adopting Bibek (ie by

40

eating food of Kurehitees) love with Hari (Vaheguru) is lost then how can one persist in adopting the topmost Bibek of praising Vaheguru The above stated Rehitnama makes us realize that without knowing the Rehit-Behit (code of conduct) of a Sikh a Bibeki Singh should not eat food taken from him or prepared by him And for a true Singh to abstain (from eating from such person whose Rehit is clearly not known) is a very foremost deed

Vichaar Bhai Sahib in the above text from Gurmat Bibek has made it clear that a Bibeki Gursikh should not eat from someone unless that persons Rehit is clearly known Considering one to be humble and lowest of all does not mean that one should go out and start eating from tobacco consuming people Under the pretense of not judging others a Gursikh should not start to ignore weakness in Rehit and start eating from just anyone To ignore someones natural shortcomings like outer look caste financial situation education disability etc is one thing but to ignore whether one follows Siri Guru Dasmesh jees Rehit or not is totally against Gurmat

If under the pretense of not judging anyone Khalsa Panth was to stop looking at ones Rehit then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees from making Degh for Guru Sahibs bhog What a flawed logic this is It has been seen that such illogical arguments are made by such individuals who cant follow Guru Sahibs Rehit especially Sarbloh Bibek Instead of accepting their weakness of not being able to keep this Rehit and being humble they go about accusing Sarblohi Bibekis of judging others The right thing to do is to try keep all Rehit and in case of not being able to keep Rehit to stay quiet and not mislead others into following their misled footsteps

Daas

Kulbir Singh

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

36

Sarbloh Bibek - Rewards of Sarbloh Bibek

Original Text ਐਨ ਜਨਮ ਸਮ ਹੀ ਖਡ ਧਾਰ ਅਗਿਮਰਤ ਦੀ ਗੜਹਤੀ ਗਿਦਤੀ ਅਤ ਸਰਬੀਰਤਾ ਦੀ ਸਰਬ ਲਹ ਸ਼ਕਤ ਐਨ ਜਨਮ ਜਾਗ ਲਗਣ ਸਮ ਹੀ ਖਾਲਸਾ ਜੀ ਦ ਰਮ ਰਮ ਅਦਗਿਰ ਪਰਵਸ਼ ਕੀਤੀ ਮਾਨ ਅਸਾਡ ਸੀਨ ਉਤ ਏਹ ਅਟਲ ਅਤ ਅਮਰ ਹਕਮ ਉਕਰ ਗਿਦਤਾ ਗਿਗਆ ਗਿਕ ਖਾਲਸਾ ਜੀ ਨ ਸਦਾ ਸਰਬ ਲਹੀਏ ਸਜ ਰਗਿਹਣਾ ਹ ਜ ਇਸ ਹਕਮ ਨ ਪਾਲਗਾ ਜ ਸਰਬ ਲਹ ਦੀ ਘਾਲਨਾ ਨ ਘਾਲਗਾ ਓਹ ਸਦ ਜੀਵਨ ਮਕਤ ਚੜਹਦੀ ਕਲਾ ਗਿਵਖ ਗਿਬਚਰਗਾ ਸਰਬੀਰਤਾ ਉਸ ਦ ਰਗ-ਰਸ਼ ਅਦਗਿਰ ਹਰਦਮ ਠਾਠਾ ਮਾਰਗੀ ਗਿਨਰਭਤਾ ਦੀ ਨਾਮ ਰਗੀ ਆਤਮ ਤਰਗੀ ਔਜ ਮਜ ਗਿਵਚ ਓਹ ਗਿਖਨ ਗਿਖਨ ਖਡਗਾ ਏਹ ਗਲਾ ਗਿਬਲਕਲ ਸਚ ਹਨ ਪਰਤਖ ਹਨ ਏਹਨਾ ਗਿਵਚ ਰਚਕ ਭੀ ਸਦਹ ਨਹੀ

Humble Translation Exactly at the time of birth the Gudti from the edge of Khanda (double-edged sword) was administered courage-filled power of Sarbloh right at the time of birth entered in our every cell as if this immovable and eternal divine Hukam had been carved on our chests that Khalsa jee is to always remain Sarblohi and whoever would obey this order whoever would make an effort to earn this Hukam would always stay in Jeevan-Mukat Chardi Kala Waves of courageousness would always rise in such personrsquos veins Every moment for eternity he would play in the fearless waves of Naam All these statements are true and there is not an iota of doubt in their truthfulness

Vichaar What a great praise of Sarbloh Rehit Bhai Sahib Randhir Singh jee has written Bhai Sahib has given the Asees and stated a fact that whoever keeps this Rehit of Sarbloh would always stay in Jeevan-Mukat Chardi Kala Bhai Sahib has also mentioned that Khalsa jee is to always stay Sarblohi Vaheguru May Guru Sahib bless us with ability and power to keep all Rehits of Guru Sahib including Sarbloh Bibek

Sarbloh Bibek - How bad it is to not keep Sarbloh Bibek

37

Original Text ਕਸੀ ਅਚਰਜ ਅਣਹਣੀ ਅਤ ਨਾਕਾਬਗਿਲ ਬਰਦਾਸ਼ਤ ਵਾਰਤਾ ਹ ਗਿਕ ਗੜਹਤੀ ਅਗਿਮਰਤ ਦੀ ਸਾਨ ਸਰਬ ਲਹ ਗਿਵਚ ਗਿਮਲ ਗਫ ਅਗਿਮਰਤ ਭਜਨ ਦ ਸਾਨ ਸਰਬ ਲਹ ਗਿਵਖ ਗਿਦਤ ਜਾਣ ਅਤ ਕਰਦ ਭਟ ਦਆਰਾ ਭਚਣ ਯਗ ਪਰਸ਼ਾਦ ਨ ਅਗਿਮਰਤ ਭਜਨ ਕਰਕ ਅਗਿਮਰਤ ਛਕ ਜਾਣ ਦੀ ਗਿਸਖਛਾ ਗਿਸਖਾਈ ਸ਼ਰਧਾਈ ਜਾਵhellip ਪਰਤ ਅਗਿਮਰਤ ਮਡਲ ਤ ਬਾਹਰ ਗਿਨਕਸਣ ਸਾਰ ਹੀ ਓਹ ਗਿਪਤਲ ਕਾਸੀ ਕੀ ਏਹ ਐਨ ਐਸੀ ਗਿਘਰਣਾ ਯਗ ਗਲ ਨਹੀ ਜਸ ਗਿਕ ਅਗਿਮਰਤ ਦਾ ਬਤਾ ਪਗਿਰਆ ਅਤ ਏਹ ਬਤਾ ਪਰਾ ਕਰਨ ਸਮ ਕਛਗਿਹਰਾ ਸਜਾਈ ਰਗਿਖਆ ਫਰ ਉਤਾਰ ਘਗਿਤਆ ਅਤ ਓਹ ਧਤੀ ਤਬੀ ਲਗਟੀ

ਜਸ ਗਿਕ ਅਗਿਮਰਤ ਛਕਕ ਕਛਗਿਹਰ ਦ ਥਾਉ ਆਨਮਤੀ ਦੀ ਗਿਨਆਈ ਬਹੜ ਧਤੀਪਸ਼ ਹਣਾ ਗਰਗਿਸਖੀ ਦੀ ਖਾਲਸ ਰਗਿਹਤ ਰਗਿਹਣੀ ਨ ਲੀਕ ਲਾਉਣਾ ਹ ਤਸੀ ਹੀ ਅਗਿਮਰਤਧਾਰੀ ਹਕ ਅਤ ਓਤਪਤ ਪਰਨ ਸਰਬ ਲਹੀ ਗਿਸਘ ਖਾਲਸਾ ਬੀਰ ਬਹਾਦਰ ਬਣਕ ਬਾਹੜ ਕਾਸੀ ਗਿਪਤਲ ਆਗਿਦ ਆਨਮਤੀ ਰੀਤ ਗਗਿਹਕ ਖਾਲਸਈ ਸਰਬੀਰਤਾ ਨ ਲਾਜ ਲਾਉਣਾ ਹ (Gurmat Bibek Page 252)

Humble Translation What an astonishing and intolerable incident it is that we get our Gudti (first sweet substance that is administered to a newborn child) of Amrit in Sarbloh morsels (Gaffe) of Amrit-food (Degh) we receive in Sarbloh and through Kirpan we are taught to turn eatable food into Amrit food hellip but as soon as we get out of the Amrit Sinchaar Mandal (place) we start using same aluminium and brass Is this action not just as despicable (hate-worthy) as wearing the Kachhera to fulfill the task of getting Amrit and then removing the Kachhera and wearing same Dhoti Tambi and Langoti

Just as after receiving Amrit removing Kachhera and becoming Dhoti-wearing is dishonouring the pure Rehit and conduct of Gursikhi same way after becoming Amritdhari and becoming Sarblohi Singh Khalsa Bir Bahadur adopting ways of Aanmati (non-Sikhs) eg again using aluminium and brass etc is dishonouring the Khalsa gallantry or fortitude

Vichaar This is a very significant passage from Bhai Sahibrsquos writings and very strongly in favour of keeping Sarbloh Bibek Bhai Sahib has equated not keeping Sarbloh Bibek to not wearing Kachhera after becoming Amritdhari Furthermore we see that Bhai Sahib has called using other metals for cooking extremely despicable or hate-worthy or loathsome (ਗਿਘਰਣਾ ਯਗ) This is coming from such person who had reached great zeniths of Sikh mysticism and one who had received Akali-Jyot Saroopi Darshan of the doer of this universe ndash Vaheguru Now we can see why Bhai Sahib held on to the Rehit of Sarbloh Bibek even in extremely difficult conditions in jail Bhai Sahib showed to the world that a Sikh by the Kirpa of Guru Sahib can keep Rehit under all conditions If Sarbloh was an optional Rehit what was the need for Bhai Sahib to go through such

38

hardships The bottomline is that Sarbloh and all other Rehits of Guru Sahib are a must for a Gursikh who is serious of getting somewhere spiritually

The emphasis at this time is being placed on Sarbloh Bibek because a lot of Panth today has forgotten and ignored this important Rehit If Rehits like 5 Kakaars or 4 Bajjar Kurehits had been in similar situation as Sarbloh Bibek the emphasis would have been placed on these Rehits as well All Rehits are important for a Gursikh to follow

Sarbloh Bibek - Future of Sarblohi Singhs

Original Text ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ਼ ਜੀ ਦ ਕਲਾ ਗਿਕਰਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਰਸ਼ਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ ਗਰਮਗਿਤ ਅਸਲ ਅਸਲੀਅਤ ਨ ਕਦ ਆਹਲਾ ਨਹੀ ਜਾਣਾ ਸ ਅਸਲਨ ਵਾ ਅਸਲਤਨ ਸਰਬ ਲਹ ਗਿਬਬਕ ਦੀ ਧਾਰਨਾ ਦਾ ਧਾਰਨਾ ਗਿਸਘ ਮਾਤਰ ਲਈ ਫਰਜ ਹ ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਨਾ 254

Humble Translation A time will come when similar to the times of miraculous Avtaar of Siri Dasmesh jee groups and groups of perfect Singhs faithful to the supreme tradition

39

of Sarbloh will be seen roaring and thundering (ਗਜਦ ਬਜਦ ) in Panth The Gurmat principle cannot go in vain So as per principle and reality adoption of the tradition of Sarbloh is a duty for every Singh

Vichaar Bhai Sahib is telling us the future here In the coming future Gurmukhs strict in Rehit including Sarbloh Bibek will be increasing in numbers throughout the world The Bachan of a Brahmgyani will come true for sure In another book Bhai Sahib has written that just prior to Khalsa Raj Jyot-Vigaasi Gurmukhs from around the world will appear all of sudden as mushrooms sprout up and grow after a good rainfall At that point 5 Jyot-Vigaasi Gurmukhs will take leadership of Panth Gurmukhs also foretell that at that point the Sudhaaee of whole Panth will be done

Anyway coming back to the topic Bhai Sahib in the last line above is clearly saying that keeping Sarbloh Bibek is a duty of every Singh May Guru Sahib do Kirpa and bless his Panth with full Rehit ndash full Simran Bibek and full Rehit Bibek Hopefully with so many quotes from Bhai Sahibs books on the importance of Sarbloh Bibek at least the Jatha Singhs will not raise doubt about this important Rehit

Sarbloh Bibek ndash Eating from Gursikhs Before Knowing Their Rehit

Original Textਜਾਕੀ ਰਗਿਹਤ ਨ ਜਾਣੀਐ ਗਰਬਾਣੀ ਨਹੀ ਰੀਤਤਾ ਕਾ ਭਜਨ ਖਾਇ ਕ ਗਿਬਸਰ ਹਗਿਰ ਕੀ ਪਰੀਤ

ਵਾਲਾ ਹਕਮ ਦਸਦਾ ਹ ਗਿਕ ਗਿਜਸ ਗਿਬਬਕ ਦ ਨਾ ਧਾਰਨ ਕੀਗਿਤਆ (ਭਾਵ ਕਰਗਿਹਤੀਆ ਦਾ ਭਜਨ ਖਾ ਕ) ਹਗਿਰ ਕੀ ਪਰੀਗਿਤ ਗਿਵਸਰ ਜਾਦੀ ਹ ਤਾ ਗਿਸਫਗਿਤ ਸਾਲਾਹ ਰਪੀ ਸਾਰ-ਗਿਬਬਕ ਗਿਵਖ ਭਲਾ ਕੀ ਤਤਪਰ ਹ ਸਕਣਾ ਸੀ ਉਪਰ ਪਰਮਾਗਿਣਆ ਰਗਿਹਤਨਾਮ ਦਾ ਹਕਮ ਏਸ ਗਲ ਦੀ ਸਝੀ ਕਰਾਉਦਾ ਹ ਗਿਕ ਗਿਕਸ ਗਿਸਖ ਦੀ ਰਗਿਹਤ ਬਗਿਹਤ ਭਲੀ ਗਿਬਗਿਧ ਜਾਣ ਪਛਾਣ ਬਗ਼ਰ ਗਿਬਬਕੀ ਗਿਸਘ ਨ ਉਸ ਦ ਹਥ ਲ ਕ ਭਜਣ ਛਕਣਾ ਅਥਵਾ ਉਸ ਦਾ ਸਜਾਇਆ ਬਣਾਇਆ ਭਜਨ ਯਕਣ ਯਾ ਉਸ ਦ ਨਾਲ ਬਾਟਾ ਅਭਦ ਕਰਨਾ ਗਿਬਬਰਜਤ ਹ ਅਤ ਇਕ ਸਗਿਚਆਰ ਗਿਸਘ ਦਾ ਇਸ ਗਿਬਗਿਧ ਬਰਜ ਰਗਿਹਣਾ ਬੜਾ ਉਤਮ ਗਿਬਬਕ ਕਰਮ ਹ (ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਸਤਕ ਪਨਾ 215)

Humble Translation This verse (Hukam) explains that by not adopting Bibek (ie by

40

eating food of Kurehitees) love with Hari (Vaheguru) is lost then how can one persist in adopting the topmost Bibek of praising Vaheguru The above stated Rehitnama makes us realize that without knowing the Rehit-Behit (code of conduct) of a Sikh a Bibeki Singh should not eat food taken from him or prepared by him And for a true Singh to abstain (from eating from such person whose Rehit is clearly not known) is a very foremost deed

Vichaar Bhai Sahib in the above text from Gurmat Bibek has made it clear that a Bibeki Gursikh should not eat from someone unless that persons Rehit is clearly known Considering one to be humble and lowest of all does not mean that one should go out and start eating from tobacco consuming people Under the pretense of not judging others a Gursikh should not start to ignore weakness in Rehit and start eating from just anyone To ignore someones natural shortcomings like outer look caste financial situation education disability etc is one thing but to ignore whether one follows Siri Guru Dasmesh jees Rehit or not is totally against Gurmat

If under the pretense of not judging anyone Khalsa Panth was to stop looking at ones Rehit then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees from making Degh for Guru Sahibs bhog What a flawed logic this is It has been seen that such illogical arguments are made by such individuals who cant follow Guru Sahibs Rehit especially Sarbloh Bibek Instead of accepting their weakness of not being able to keep this Rehit and being humble they go about accusing Sarblohi Bibekis of judging others The right thing to do is to try keep all Rehit and in case of not being able to keep Rehit to stay quiet and not mislead others into following their misled footsteps

Daas

Kulbir Singh

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

37

Original Text ਕਸੀ ਅਚਰਜ ਅਣਹਣੀ ਅਤ ਨਾਕਾਬਗਿਲ ਬਰਦਾਸ਼ਤ ਵਾਰਤਾ ਹ ਗਿਕ ਗੜਹਤੀ ਅਗਿਮਰਤ ਦੀ ਸਾਨ ਸਰਬ ਲਹ ਗਿਵਚ ਗਿਮਲ ਗਫ ਅਗਿਮਰਤ ਭਜਨ ਦ ਸਾਨ ਸਰਬ ਲਹ ਗਿਵਖ ਗਿਦਤ ਜਾਣ ਅਤ ਕਰਦ ਭਟ ਦਆਰਾ ਭਚਣ ਯਗ ਪਰਸ਼ਾਦ ਨ ਅਗਿਮਰਤ ਭਜਨ ਕਰਕ ਅਗਿਮਰਤ ਛਕ ਜਾਣ ਦੀ ਗਿਸਖਛਾ ਗਿਸਖਾਈ ਸ਼ਰਧਾਈ ਜਾਵhellip ਪਰਤ ਅਗਿਮਰਤ ਮਡਲ ਤ ਬਾਹਰ ਗਿਨਕਸਣ ਸਾਰ ਹੀ ਓਹ ਗਿਪਤਲ ਕਾਸੀ ਕੀ ਏਹ ਐਨ ਐਸੀ ਗਿਘਰਣਾ ਯਗ ਗਲ ਨਹੀ ਜਸ ਗਿਕ ਅਗਿਮਰਤ ਦਾ ਬਤਾ ਪਗਿਰਆ ਅਤ ਏਹ ਬਤਾ ਪਰਾ ਕਰਨ ਸਮ ਕਛਗਿਹਰਾ ਸਜਾਈ ਰਗਿਖਆ ਫਰ ਉਤਾਰ ਘਗਿਤਆ ਅਤ ਓਹ ਧਤੀ ਤਬੀ ਲਗਟੀ

ਜਸ ਗਿਕ ਅਗਿਮਰਤ ਛਕਕ ਕਛਗਿਹਰ ਦ ਥਾਉ ਆਨਮਤੀ ਦੀ ਗਿਨਆਈ ਬਹੜ ਧਤੀਪਸ਼ ਹਣਾ ਗਰਗਿਸਖੀ ਦੀ ਖਾਲਸ ਰਗਿਹਤ ਰਗਿਹਣੀ ਨ ਲੀਕ ਲਾਉਣਾ ਹ ਤਸੀ ਹੀ ਅਗਿਮਰਤਧਾਰੀ ਹਕ ਅਤ ਓਤਪਤ ਪਰਨ ਸਰਬ ਲਹੀ ਗਿਸਘ ਖਾਲਸਾ ਬੀਰ ਬਹਾਦਰ ਬਣਕ ਬਾਹੜ ਕਾਸੀ ਗਿਪਤਲ ਆਗਿਦ ਆਨਮਤੀ ਰੀਤ ਗਗਿਹਕ ਖਾਲਸਈ ਸਰਬੀਰਤਾ ਨ ਲਾਜ ਲਾਉਣਾ ਹ (Gurmat Bibek Page 252)

Humble Translation What an astonishing and intolerable incident it is that we get our Gudti (first sweet substance that is administered to a newborn child) of Amrit in Sarbloh morsels (Gaffe) of Amrit-food (Degh) we receive in Sarbloh and through Kirpan we are taught to turn eatable food into Amrit food hellip but as soon as we get out of the Amrit Sinchaar Mandal (place) we start using same aluminium and brass Is this action not just as despicable (hate-worthy) as wearing the Kachhera to fulfill the task of getting Amrit and then removing the Kachhera and wearing same Dhoti Tambi and Langoti

Just as after receiving Amrit removing Kachhera and becoming Dhoti-wearing is dishonouring the pure Rehit and conduct of Gursikhi same way after becoming Amritdhari and becoming Sarblohi Singh Khalsa Bir Bahadur adopting ways of Aanmati (non-Sikhs) eg again using aluminium and brass etc is dishonouring the Khalsa gallantry or fortitude

Vichaar This is a very significant passage from Bhai Sahibrsquos writings and very strongly in favour of keeping Sarbloh Bibek Bhai Sahib has equated not keeping Sarbloh Bibek to not wearing Kachhera after becoming Amritdhari Furthermore we see that Bhai Sahib has called using other metals for cooking extremely despicable or hate-worthy or loathsome (ਗਿਘਰਣਾ ਯਗ) This is coming from such person who had reached great zeniths of Sikh mysticism and one who had received Akali-Jyot Saroopi Darshan of the doer of this universe ndash Vaheguru Now we can see why Bhai Sahib held on to the Rehit of Sarbloh Bibek even in extremely difficult conditions in jail Bhai Sahib showed to the world that a Sikh by the Kirpa of Guru Sahib can keep Rehit under all conditions If Sarbloh was an optional Rehit what was the need for Bhai Sahib to go through such

38

hardships The bottomline is that Sarbloh and all other Rehits of Guru Sahib are a must for a Gursikh who is serious of getting somewhere spiritually

The emphasis at this time is being placed on Sarbloh Bibek because a lot of Panth today has forgotten and ignored this important Rehit If Rehits like 5 Kakaars or 4 Bajjar Kurehits had been in similar situation as Sarbloh Bibek the emphasis would have been placed on these Rehits as well All Rehits are important for a Gursikh to follow

Sarbloh Bibek - Future of Sarblohi Singhs

Original Text ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ਼ ਜੀ ਦ ਕਲਾ ਗਿਕਰਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਰਸ਼ਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ ਗਰਮਗਿਤ ਅਸਲ ਅਸਲੀਅਤ ਨ ਕਦ ਆਹਲਾ ਨਹੀ ਜਾਣਾ ਸ ਅਸਲਨ ਵਾ ਅਸਲਤਨ ਸਰਬ ਲਹ ਗਿਬਬਕ ਦੀ ਧਾਰਨਾ ਦਾ ਧਾਰਨਾ ਗਿਸਘ ਮਾਤਰ ਲਈ ਫਰਜ ਹ ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਨਾ 254

Humble Translation A time will come when similar to the times of miraculous Avtaar of Siri Dasmesh jee groups and groups of perfect Singhs faithful to the supreme tradition

39

of Sarbloh will be seen roaring and thundering (ਗਜਦ ਬਜਦ ) in Panth The Gurmat principle cannot go in vain So as per principle and reality adoption of the tradition of Sarbloh is a duty for every Singh

Vichaar Bhai Sahib is telling us the future here In the coming future Gurmukhs strict in Rehit including Sarbloh Bibek will be increasing in numbers throughout the world The Bachan of a Brahmgyani will come true for sure In another book Bhai Sahib has written that just prior to Khalsa Raj Jyot-Vigaasi Gurmukhs from around the world will appear all of sudden as mushrooms sprout up and grow after a good rainfall At that point 5 Jyot-Vigaasi Gurmukhs will take leadership of Panth Gurmukhs also foretell that at that point the Sudhaaee of whole Panth will be done

Anyway coming back to the topic Bhai Sahib in the last line above is clearly saying that keeping Sarbloh Bibek is a duty of every Singh May Guru Sahib do Kirpa and bless his Panth with full Rehit ndash full Simran Bibek and full Rehit Bibek Hopefully with so many quotes from Bhai Sahibs books on the importance of Sarbloh Bibek at least the Jatha Singhs will not raise doubt about this important Rehit

Sarbloh Bibek ndash Eating from Gursikhs Before Knowing Their Rehit

Original Textਜਾਕੀ ਰਗਿਹਤ ਨ ਜਾਣੀਐ ਗਰਬਾਣੀ ਨਹੀ ਰੀਤਤਾ ਕਾ ਭਜਨ ਖਾਇ ਕ ਗਿਬਸਰ ਹਗਿਰ ਕੀ ਪਰੀਤ

ਵਾਲਾ ਹਕਮ ਦਸਦਾ ਹ ਗਿਕ ਗਿਜਸ ਗਿਬਬਕ ਦ ਨਾ ਧਾਰਨ ਕੀਗਿਤਆ (ਭਾਵ ਕਰਗਿਹਤੀਆ ਦਾ ਭਜਨ ਖਾ ਕ) ਹਗਿਰ ਕੀ ਪਰੀਗਿਤ ਗਿਵਸਰ ਜਾਦੀ ਹ ਤਾ ਗਿਸਫਗਿਤ ਸਾਲਾਹ ਰਪੀ ਸਾਰ-ਗਿਬਬਕ ਗਿਵਖ ਭਲਾ ਕੀ ਤਤਪਰ ਹ ਸਕਣਾ ਸੀ ਉਪਰ ਪਰਮਾਗਿਣਆ ਰਗਿਹਤਨਾਮ ਦਾ ਹਕਮ ਏਸ ਗਲ ਦੀ ਸਝੀ ਕਰਾਉਦਾ ਹ ਗਿਕ ਗਿਕਸ ਗਿਸਖ ਦੀ ਰਗਿਹਤ ਬਗਿਹਤ ਭਲੀ ਗਿਬਗਿਧ ਜਾਣ ਪਛਾਣ ਬਗ਼ਰ ਗਿਬਬਕੀ ਗਿਸਘ ਨ ਉਸ ਦ ਹਥ ਲ ਕ ਭਜਣ ਛਕਣਾ ਅਥਵਾ ਉਸ ਦਾ ਸਜਾਇਆ ਬਣਾਇਆ ਭਜਨ ਯਕਣ ਯਾ ਉਸ ਦ ਨਾਲ ਬਾਟਾ ਅਭਦ ਕਰਨਾ ਗਿਬਬਰਜਤ ਹ ਅਤ ਇਕ ਸਗਿਚਆਰ ਗਿਸਘ ਦਾ ਇਸ ਗਿਬਗਿਧ ਬਰਜ ਰਗਿਹਣਾ ਬੜਾ ਉਤਮ ਗਿਬਬਕ ਕਰਮ ਹ (ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਸਤਕ ਪਨਾ 215)

Humble Translation This verse (Hukam) explains that by not adopting Bibek (ie by

40

eating food of Kurehitees) love with Hari (Vaheguru) is lost then how can one persist in adopting the topmost Bibek of praising Vaheguru The above stated Rehitnama makes us realize that without knowing the Rehit-Behit (code of conduct) of a Sikh a Bibeki Singh should not eat food taken from him or prepared by him And for a true Singh to abstain (from eating from such person whose Rehit is clearly not known) is a very foremost deed

Vichaar Bhai Sahib in the above text from Gurmat Bibek has made it clear that a Bibeki Gursikh should not eat from someone unless that persons Rehit is clearly known Considering one to be humble and lowest of all does not mean that one should go out and start eating from tobacco consuming people Under the pretense of not judging others a Gursikh should not start to ignore weakness in Rehit and start eating from just anyone To ignore someones natural shortcomings like outer look caste financial situation education disability etc is one thing but to ignore whether one follows Siri Guru Dasmesh jees Rehit or not is totally against Gurmat

If under the pretense of not judging anyone Khalsa Panth was to stop looking at ones Rehit then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees from making Degh for Guru Sahibs bhog What a flawed logic this is It has been seen that such illogical arguments are made by such individuals who cant follow Guru Sahibs Rehit especially Sarbloh Bibek Instead of accepting their weakness of not being able to keep this Rehit and being humble they go about accusing Sarblohi Bibekis of judging others The right thing to do is to try keep all Rehit and in case of not being able to keep Rehit to stay quiet and not mislead others into following their misled footsteps

Daas

Kulbir Singh

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

38

hardships The bottomline is that Sarbloh and all other Rehits of Guru Sahib are a must for a Gursikh who is serious of getting somewhere spiritually

The emphasis at this time is being placed on Sarbloh Bibek because a lot of Panth today has forgotten and ignored this important Rehit If Rehits like 5 Kakaars or 4 Bajjar Kurehits had been in similar situation as Sarbloh Bibek the emphasis would have been placed on these Rehits as well All Rehits are important for a Gursikh to follow

Sarbloh Bibek - Future of Sarblohi Singhs

Original Text ਏਸ ਤਰਹਾ ਕਈ ਸਮਾ ਆਵਗਾ ਗਿਕ ਸਰੀ ਦਸਮਸ਼ ਜੀ ਦ ਕਲਾ ਗਿਕਰਸ਼ਮੀ ਕਉਤਕ ਅਵਤਾਰੀ ਸਮ ਵਾਗ ਸਰਬ ਲਹ ਦੀ ਸਰਸ਼ਟ ਧਾਰਨਾ ਦ ਗਿਸਦਕਵਾਨ ਪਰ ਸਰ ਗਿਸਘਾ ਦ ਸਮਹਾ ਦ ਸਮਹ ਗਰ ਪਥ ਅਦਗਿਰ ਗਿਬਚਰਦ ਗਿਬਰਾਜਦ ਅਤ ਗਜਦ ਬਜਦ ਨਜਰ ਆਉਣਗ ਗਰਮਗਿਤ ਅਸਲ ਅਸਲੀਅਤ ਨ ਕਦ ਆਹਲਾ ਨਹੀ ਜਾਣਾ ਸ ਅਸਲਨ ਵਾ ਅਸਲਤਨ ਸਰਬ ਲਹ ਗਿਬਬਕ ਦੀ ਧਾਰਨਾ ਦਾ ਧਾਰਨਾ ਗਿਸਘ ਮਾਤਰ ਲਈ ਫਰਜ ਹ ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਨਾ 254

Humble Translation A time will come when similar to the times of miraculous Avtaar of Siri Dasmesh jee groups and groups of perfect Singhs faithful to the supreme tradition

39

of Sarbloh will be seen roaring and thundering (ਗਜਦ ਬਜਦ ) in Panth The Gurmat principle cannot go in vain So as per principle and reality adoption of the tradition of Sarbloh is a duty for every Singh

Vichaar Bhai Sahib is telling us the future here In the coming future Gurmukhs strict in Rehit including Sarbloh Bibek will be increasing in numbers throughout the world The Bachan of a Brahmgyani will come true for sure In another book Bhai Sahib has written that just prior to Khalsa Raj Jyot-Vigaasi Gurmukhs from around the world will appear all of sudden as mushrooms sprout up and grow after a good rainfall At that point 5 Jyot-Vigaasi Gurmukhs will take leadership of Panth Gurmukhs also foretell that at that point the Sudhaaee of whole Panth will be done

Anyway coming back to the topic Bhai Sahib in the last line above is clearly saying that keeping Sarbloh Bibek is a duty of every Singh May Guru Sahib do Kirpa and bless his Panth with full Rehit ndash full Simran Bibek and full Rehit Bibek Hopefully with so many quotes from Bhai Sahibs books on the importance of Sarbloh Bibek at least the Jatha Singhs will not raise doubt about this important Rehit

Sarbloh Bibek ndash Eating from Gursikhs Before Knowing Their Rehit

Original Textਜਾਕੀ ਰਗਿਹਤ ਨ ਜਾਣੀਐ ਗਰਬਾਣੀ ਨਹੀ ਰੀਤਤਾ ਕਾ ਭਜਨ ਖਾਇ ਕ ਗਿਬਸਰ ਹਗਿਰ ਕੀ ਪਰੀਤ

ਵਾਲਾ ਹਕਮ ਦਸਦਾ ਹ ਗਿਕ ਗਿਜਸ ਗਿਬਬਕ ਦ ਨਾ ਧਾਰਨ ਕੀਗਿਤਆ (ਭਾਵ ਕਰਗਿਹਤੀਆ ਦਾ ਭਜਨ ਖਾ ਕ) ਹਗਿਰ ਕੀ ਪਰੀਗਿਤ ਗਿਵਸਰ ਜਾਦੀ ਹ ਤਾ ਗਿਸਫਗਿਤ ਸਾਲਾਹ ਰਪੀ ਸਾਰ-ਗਿਬਬਕ ਗਿਵਖ ਭਲਾ ਕੀ ਤਤਪਰ ਹ ਸਕਣਾ ਸੀ ਉਪਰ ਪਰਮਾਗਿਣਆ ਰਗਿਹਤਨਾਮ ਦਾ ਹਕਮ ਏਸ ਗਲ ਦੀ ਸਝੀ ਕਰਾਉਦਾ ਹ ਗਿਕ ਗਿਕਸ ਗਿਸਖ ਦੀ ਰਗਿਹਤ ਬਗਿਹਤ ਭਲੀ ਗਿਬਗਿਧ ਜਾਣ ਪਛਾਣ ਬਗ਼ਰ ਗਿਬਬਕੀ ਗਿਸਘ ਨ ਉਸ ਦ ਹਥ ਲ ਕ ਭਜਣ ਛਕਣਾ ਅਥਵਾ ਉਸ ਦਾ ਸਜਾਇਆ ਬਣਾਇਆ ਭਜਨ ਯਕਣ ਯਾ ਉਸ ਦ ਨਾਲ ਬਾਟਾ ਅਭਦ ਕਰਨਾ ਗਿਬਬਰਜਤ ਹ ਅਤ ਇਕ ਸਗਿਚਆਰ ਗਿਸਘ ਦਾ ਇਸ ਗਿਬਗਿਧ ਬਰਜ ਰਗਿਹਣਾ ਬੜਾ ਉਤਮ ਗਿਬਬਕ ਕਰਮ ਹ (ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਸਤਕ ਪਨਾ 215)

Humble Translation This verse (Hukam) explains that by not adopting Bibek (ie by

40

eating food of Kurehitees) love with Hari (Vaheguru) is lost then how can one persist in adopting the topmost Bibek of praising Vaheguru The above stated Rehitnama makes us realize that without knowing the Rehit-Behit (code of conduct) of a Sikh a Bibeki Singh should not eat food taken from him or prepared by him And for a true Singh to abstain (from eating from such person whose Rehit is clearly not known) is a very foremost deed

Vichaar Bhai Sahib in the above text from Gurmat Bibek has made it clear that a Bibeki Gursikh should not eat from someone unless that persons Rehit is clearly known Considering one to be humble and lowest of all does not mean that one should go out and start eating from tobacco consuming people Under the pretense of not judging others a Gursikh should not start to ignore weakness in Rehit and start eating from just anyone To ignore someones natural shortcomings like outer look caste financial situation education disability etc is one thing but to ignore whether one follows Siri Guru Dasmesh jees Rehit or not is totally against Gurmat

If under the pretense of not judging anyone Khalsa Panth was to stop looking at ones Rehit then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees from making Degh for Guru Sahibs bhog What a flawed logic this is It has been seen that such illogical arguments are made by such individuals who cant follow Guru Sahibs Rehit especially Sarbloh Bibek Instead of accepting their weakness of not being able to keep this Rehit and being humble they go about accusing Sarblohi Bibekis of judging others The right thing to do is to try keep all Rehit and in case of not being able to keep Rehit to stay quiet and not mislead others into following their misled footsteps

Daas

Kulbir Singh

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

39

of Sarbloh will be seen roaring and thundering (ਗਜਦ ਬਜਦ ) in Panth The Gurmat principle cannot go in vain So as per principle and reality adoption of the tradition of Sarbloh is a duty for every Singh

Vichaar Bhai Sahib is telling us the future here In the coming future Gurmukhs strict in Rehit including Sarbloh Bibek will be increasing in numbers throughout the world The Bachan of a Brahmgyani will come true for sure In another book Bhai Sahib has written that just prior to Khalsa Raj Jyot-Vigaasi Gurmukhs from around the world will appear all of sudden as mushrooms sprout up and grow after a good rainfall At that point 5 Jyot-Vigaasi Gurmukhs will take leadership of Panth Gurmukhs also foretell that at that point the Sudhaaee of whole Panth will be done

Anyway coming back to the topic Bhai Sahib in the last line above is clearly saying that keeping Sarbloh Bibek is a duty of every Singh May Guru Sahib do Kirpa and bless his Panth with full Rehit ndash full Simran Bibek and full Rehit Bibek Hopefully with so many quotes from Bhai Sahibs books on the importance of Sarbloh Bibek at least the Jatha Singhs will not raise doubt about this important Rehit

Sarbloh Bibek ndash Eating from Gursikhs Before Knowing Their Rehit

Original Textਜਾਕੀ ਰਗਿਹਤ ਨ ਜਾਣੀਐ ਗਰਬਾਣੀ ਨਹੀ ਰੀਤਤਾ ਕਾ ਭਜਨ ਖਾਇ ਕ ਗਿਬਸਰ ਹਗਿਰ ਕੀ ਪਰੀਤ

ਵਾਲਾ ਹਕਮ ਦਸਦਾ ਹ ਗਿਕ ਗਿਜਸ ਗਿਬਬਕ ਦ ਨਾ ਧਾਰਨ ਕੀਗਿਤਆ (ਭਾਵ ਕਰਗਿਹਤੀਆ ਦਾ ਭਜਨ ਖਾ ਕ) ਹਗਿਰ ਕੀ ਪਰੀਗਿਤ ਗਿਵਸਰ ਜਾਦੀ ਹ ਤਾ ਗਿਸਫਗਿਤ ਸਾਲਾਹ ਰਪੀ ਸਾਰ-ਗਿਬਬਕ ਗਿਵਖ ਭਲਾ ਕੀ ਤਤਪਰ ਹ ਸਕਣਾ ਸੀ ਉਪਰ ਪਰਮਾਗਿਣਆ ਰਗਿਹਤਨਾਮ ਦਾ ਹਕਮ ਏਸ ਗਲ ਦੀ ਸਝੀ ਕਰਾਉਦਾ ਹ ਗਿਕ ਗਿਕਸ ਗਿਸਖ ਦੀ ਰਗਿਹਤ ਬਗਿਹਤ ਭਲੀ ਗਿਬਗਿਧ ਜਾਣ ਪਛਾਣ ਬਗ਼ਰ ਗਿਬਬਕੀ ਗਿਸਘ ਨ ਉਸ ਦ ਹਥ ਲ ਕ ਭਜਣ ਛਕਣਾ ਅਥਵਾ ਉਸ ਦਾ ਸਜਾਇਆ ਬਣਾਇਆ ਭਜਨ ਯਕਣ ਯਾ ਉਸ ਦ ਨਾਲ ਬਾਟਾ ਅਭਦ ਕਰਨਾ ਗਿਬਬਰਜਤ ਹ ਅਤ ਇਕ ਸਗਿਚਆਰ ਗਿਸਘ ਦਾ ਇਸ ਗਿਬਗਿਧ ਬਰਜ ਰਗਿਹਣਾ ਬੜਾ ਉਤਮ ਗਿਬਬਕ ਕਰਮ ਹ (ਗਰਮਗਿਤ ਗਿਬਬਕ ਪਸਤਕ ਪਨਾ 215)

Humble Translation This verse (Hukam) explains that by not adopting Bibek (ie by

40

eating food of Kurehitees) love with Hari (Vaheguru) is lost then how can one persist in adopting the topmost Bibek of praising Vaheguru The above stated Rehitnama makes us realize that without knowing the Rehit-Behit (code of conduct) of a Sikh a Bibeki Singh should not eat food taken from him or prepared by him And for a true Singh to abstain (from eating from such person whose Rehit is clearly not known) is a very foremost deed

Vichaar Bhai Sahib in the above text from Gurmat Bibek has made it clear that a Bibeki Gursikh should not eat from someone unless that persons Rehit is clearly known Considering one to be humble and lowest of all does not mean that one should go out and start eating from tobacco consuming people Under the pretense of not judging others a Gursikh should not start to ignore weakness in Rehit and start eating from just anyone To ignore someones natural shortcomings like outer look caste financial situation education disability etc is one thing but to ignore whether one follows Siri Guru Dasmesh jees Rehit or not is totally against Gurmat

If under the pretense of not judging anyone Khalsa Panth was to stop looking at ones Rehit then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees from making Degh for Guru Sahibs bhog What a flawed logic this is It has been seen that such illogical arguments are made by such individuals who cant follow Guru Sahibs Rehit especially Sarbloh Bibek Instead of accepting their weakness of not being able to keep this Rehit and being humble they go about accusing Sarblohi Bibekis of judging others The right thing to do is to try keep all Rehit and in case of not being able to keep Rehit to stay quiet and not mislead others into following their misled footsteps

Daas

Kulbir Singh

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

40

eating food of Kurehitees) love with Hari (Vaheguru) is lost then how can one persist in adopting the topmost Bibek of praising Vaheguru The above stated Rehitnama makes us realize that without knowing the Rehit-Behit (code of conduct) of a Sikh a Bibeki Singh should not eat food taken from him or prepared by him And for a true Singh to abstain (from eating from such person whose Rehit is clearly not known) is a very foremost deed

Vichaar Bhai Sahib in the above text from Gurmat Bibek has made it clear that a Bibeki Gursikh should not eat from someone unless that persons Rehit is clearly known Considering one to be humble and lowest of all does not mean that one should go out and start eating from tobacco consuming people Under the pretense of not judging others a Gursikh should not start to ignore weakness in Rehit and start eating from just anyone To ignore someones natural shortcomings like outer look caste financial situation education disability etc is one thing but to ignore whether one follows Siri Guru Dasmesh jees Rehit or not is totally against Gurmat

If under the pretense of not judging anyone Khalsa Panth was to stop looking at ones Rehit then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees from making Degh for Guru Sahibs bhog What a flawed logic this is It has been seen that such illogical arguments are made by such individuals who cant follow Guru Sahibs Rehit especially Sarbloh Bibek Instead of accepting their weakness of not being able to keep this Rehit and being humble they go about accusing Sarblohi Bibekis of judging others The right thing to do is to try keep all Rehit and in case of not being able to keep Rehit to stay quiet and not mislead others into following their misled footsteps

Daas

Kulbir Singh

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

41

Bhai Sahibs views on who can do sewa in Gurus Langar

Today any langar that is prepared at any Gurdwara Sahib whether it is prepared as per Maryada or not is called Guru ka Langar Surely any place where free food is given can be called Langar but every such langar cannot be called Guru ka Langar Bibek is not peculiar to Akhand Kirtani Jatha as many believe It is a rehit of Guru to keep Gurmat Bibek In olden days even 80-100 years ago all Sikh Jathebandis used to keep Bibek eg Sant Attar Singh Mastanunewalas jatha Jatha Bhindran etc

Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do sewa in Gurus Langar and this has been loosely translated by this Daas for the benefit of Sangat

DaasKulbir Singh

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

42

------------------------------------------------------Translation Begins-----------------------------------------------------------

In every cell (Rom Rom) of an Amritdhari Khalsa Bir fountains of Naam flow out In his heart sweet fragrance of truthfulness and contentedness resides and behind his devotional effort for divine service (sewa) waves of spiritual enthusiasm work From his Amrit-spraying illuminated mouth showering of Amrit-Baani always continues and his such love-intoxicated-blissful condition casts such effect on his food-preparing Sewa (devotional service) that the Bibeki food prepared by him really becomes Amrit-food Those who have tasted such food only they know about it Such food is famously known as ldquoBibek Prashaadrdquo This Bibek Prashaad is available only in ldquoGuru ka Langarrdquo (Gurursquos kitchen) Such food can be cooked only in Gurursquos Langar through the Bibeki effort (Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons)

Where ever the Bibeki-food kitchen of Gurursquos Bibeki persons is located that place is Guru ka Langar That is Guru ka Langar where Kirtan-singing guests are fed That is Guru ka Langar where persons who are hungry for spirituality get their food That is Guru ka Langar from where ones who are extremely avaricious get their thirst quenched That is Guru ka Langar where sangat eats langar food That is Guru ka Langar from where the next generation of Sikhi gets fed and then becomes Gurursquos own But Guru ka Langar is that where only Gurursquos Tyaar-bar-Tyaar (Sikhs in good standing) Fauj (Gursikhs) cook Langar In Langar where food is not cooked by Rehitvaan Bibeki Singhs through their Bibeki effort how can such langar be Guru ka Langar Such is Guru ka Langar where open Kala (spiritual power) of Guru is manifested That is Guru ka Langar where food is cooked and distributed by Gurursquos Singhs Guru Ka Langar is that where Satee (Gursikh) gives and the contented one eats Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan pious and wise Singhs

As per the Hukam - ਸਵਕ ਕਉ ਸਵਾ ਬਗਿਨ ਆਈ - with the exception of servants of Guru ghar who else can realize the greatness of sewa of Gurursquos Langar That person who is a humble servant (of Guru) should do sewa of Gurursquos Langar That person who sees Guru within the Gurursquos Sangat (holy congregation) should do sewa of Gurursquos Langar That person who looks at everyone - whether high or low - with the same eye should do sewa of Gurursquos Langar One who realizes sewa of Sangat as Gurursquos sewa should do sewa in Gurursquos Langar One who is fully Dharmi (follows tenets of Dharma) and one who

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

43

adopts Gurmat and is Gurursquos obedient servant such wise Singh should do sewa in Gurursquos Langar In Gurursquos Langar in addition to such persons who are spiritually very elevated such persons too can do sewa who are of ordinary spiritual Avastha but are otherwise fully obedient of accepting Gurursquos Hukams (following rehit)

But such Tankhaiya persons who are devoid of this Rehit-Rehni ie those who are fallen from following that Rehit-Rehni (code of conduct) that was given at the time of initiation ceremony (Amrit Chhakna) have no right to do sewa in Gurursquos Langar until and unless they confess their wrongdoings and get pardoned for their Tankhah and until an Ardaas is performed for the forgiveness of their wrongdoing and for allowing them to do sewa

If in Gurughar Tankhahees (ones who are fallen from Rehit) cannot do sewa in Gurursquos Langar then how can such persons who are devoid of Gurmat are followers of other religions have the right to do sewa in Gurursquos Langar What do they who are Dharma-less Guru-less persons of other religions know about Gurursquos Langar For Gurursquos Langar the stamp of Gurursquos Sikhs is required otherwise such langar is not Guru ka Langar but ldquoMilgobha Langarrdquo (mixed Langar) Donrsquot call that langar Guru ka Langar whose Sevaks (servants) donrsquot have stamp of Guru Nanak on their heads All Langars that are outside of the house of Guru-Nanak-Dasmesh cannot be classified as Guru ka Langar-----------------------------------------------------------Translation Ends------------------------------------------------

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

44

Sarb Loh Bibek in the words of Bhai Sahib Randhir Singh Jee Taken from Gurmat Bibek written by Bhai Sahib Randhir Singh Jee

Every working process that occurs during the Amrit Sinchaar is a lesson to the one that is taking Amrit leaving a profound reflected effect inside him The Amrit worthy individual at the time is permanently and identically engraved from the mirror design inside If this effect has not occurred inside then the unfortunate Amrit worthy has some disparity Thus those hukam and events that are imparted at the time for the Amritdharee are forever connected with his actions

The way the person is prepared in a Shastar (Armour) ordained clothing appearance to stand Sanmukh in front of Guru Sahib becomes the way from inception This prepared appearance in Khalsa Shastar Bastar will be the way he has to live The Gurmukee dress (Bana) and the Khalsa Rehat appearance will not have to be given up The five kakar in the same manner will need to be kept and should not even for a second be taken away from the body The Panj Amrit Bania of Amrit dictate is also given that needs to be carried out lovingly daily here The loving devotional method of Gur Mantar Gurmat Abyaas is also too be found here Namely the way in which Naam abyaas is imparted at the Amrit Sinchaar Smagaam is to be continued in Swaas Swaas (With each breath) from now on As in the way of Naam Abyaas the initial step becomes the walk so in the same

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

45

effect the Daily Ishnaan cleansing Bibek action is also initiated hereThereby the manner in which Head Hair Ishnaan is done before Amrit by the Amrit Abikakhee for alertness is the same manner in which he has to carry out daily at Amritvela

In Amrit love he will daily swim in the Amrit Pool by the conduct of doing Head Hair Ishnaan in alertness for Naam recitation In Sree Guru Granth Sahib Jee Maharaj the visible Guru body form at this time (at the Amrit Smagaam) is seen revealed and imparted as the Manifest Guru The teaching of the unique Gurmukhee method of bowing before Sree Guru Sahib Jee is imparted at this time The regard for the relationship between Gursikhs as being more closer than that of real brothers is given here The teaching of accepting and understanding Sree Gur Dasmesh Jee as the Father form is given here and is transmitted inside The teaching to treat Mata Sahib Kaur Jee as the true mother is also given here

The Virtuous Mata Sree Sahib Kaur and Virtuous Father Sree Dasmesh Jeersquos Virtuous Principled Khalsa Warrior Fearless Sant Khalsa Jee only to observe give-take eating-drinking sharing action and Roti-Beti Dee Sanjh amongst the Khalsa instruction is also given here Furthermore as high as Sarb loh Bibekrsquos Warrior acclaimed Rehat adoption instruction from this Taksal is given here taken to reside from the inside by the Amrit taker Understand that the teaching to now on befriend Sarb lohia is delivered here

The Amrit is prepared by using a Sarb lohi Bata with a Sarb Loh Khanda Panchanmrit (Maha Prashad) is also prepared using Sarb Lohi utensils and a Sarb Lohi Kripan is used for bhet to Guru Akaal Saroop Kharag for Bhog to be done and then with the protection of Sarb Loh Amrit Warrior Power Prashad is placed in Sarb Lohi Batey to be distributed and within the Amrit Sarb Lohi Batey they are delivered to the new Amritdhari This whole working of Sarb Loh is the design model made specifically special with in this pure ideal time From the time of inception Sree Dasmesh Jee Sahib created this Sree Dasmesh Jee in his presence specifically and with courted powers made this distinctive model

At the time at Sree Kesgarh Sahib when the Khalsa Panth was created this was the actual model which has been passed on (Seena Baseena) within the Panth in convention over time Supportive Father Sree Dasmesh Jee started the practice of Sarb Loh to implant the Warrior spirit inside the khalsa with each breath ( Swaas Swaas) With the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

46

form of Sarb Loh the Khanda making Amrit Power ldquoNanak Naam Chardee Kalardquo forever awakens the Jot inside the Khalsa Right at the time of birth through the Khanda the Gurhthee of Amrit was given right at the birth awakening time the Warrior Sarb Loh Power was penetrated to each and every hair inside the Khalsa Accepting this was the permanent and forever hukam given on our chest for the Khalsa to always be Sarb Lohi whoever keeps this hukam whoever labours through the struggle of Sarb Loh will forever live in Jeevan Mukat Chardee Kala Warrior Spirit will be surging through his nerves and veins at every moment He will in high joy play each each moment within his fearlessness Naam coloured soul

These words are completely true are manifest there is not the slightest doubt in this However only those that know and recognise these facts are the ones that have evidently witnessed this inside their Jeevans and they have become manifest to them

How astonishing unbelievable and unbefitting is the tolerated narrative that when the Gurhthee of Amrit is given in Sarb Loh the Amrit food Gafey is given in Sarb Loh and the Karad Bhet blessing worthy Prashad is made into Amrit food where the instruction of Amrit taking is given Understanding that each and every taken-served blessed worthy food by Karad Bhet in Sarb Loh is accepted by being imparted shown and explained as Amrit food Then thereafter outside the Amrit sphere when just leaving its Brass metal Is this not just a despite worthy act its like going through the deed motion during this period when you keep on your Kachera then take it off and place on a loincloth (Tothi- Lungoti) In the same way for someone who has taken Amrit to take of his Kachera and replace it with a loincloth-tothi brings disgrace to the Gur Sikhirsquos Khalsa Rehat So by being an AmritDhari and becoming a Complete Total Sarb lohi Singh Khalsa Dauntless Warrior to take on Other Metal-Brass outside (the Amrit Sinchaar) is the root unlearned practice bringing disgrace to the Khalsa Warrior spirit

With great regret we have to say that most of our Amrit Pracharak Jathas have not realised the principal value of Sarb Loh otherwise like the Panj Kakar Sarb loh would also be imparted emphatically However the non explicit instruction of Sarb Loh Rehat by these Amrit Pracharkan does not mean that Sarb Loh is not a Gurmat principle There are many Jathas like these who at the time of Amrit Parchar do not impart Naam Gurmantar They only give the walk of Mool Mantar Can we from this conclude that the suggestion is that Naam Gurmantar is not a Gurmat Principle Naam is the essence of

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

47

Gurmat without this essential flowing fundamental all other Gurmat principles are defective and incomplete

By Admin at wwwtapobanorg

Bhai Sahibrsquos Words on Sarbloh Bibek

Itrsquos quite a task to translate Bhai Sahibrsquos writings and Irsquom sure Irsquove made plenty of mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in Gurmat Bibek Itrsquos difficult to get everything Bhai Sahib has expressed into following English so if you can read Punjabi then do attempt to read the original as nothing can replace it Although I hope I have tried to convey Bhai Sahibrsquos message and views to the best of my ability

The above translation covers the first 3-4 pages on this section which deals with the core matter I have summarised below some of the main points on the Subject of Sarb Loh that are mentioned on the following 7 pages in Gurmat Bibek to translate everything word for word would make the article quite long

Bhai Sahib Randhir Singh has said

- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the

48

Khalsa Panth

- Sarb loh Bibekies have always been few in numbers within the Panth Most have shamefully preferred the easy rehat The prefers of easy Rehat have termed the Bibeky followers as Sarb Lohis When in reality they are not a different part or group within the Khalsa Panth The clever minded have tried to cover their weakness by condemning the Ones that follow the Sarb Loh Rehat The Gurmukh Bibekies however are not affected by the undermining attempts by their Brothers

- There came a time when Naam Abyassies became unseen only a few were left Many movements were started to change the trend but Naam Abyaasies are still few because

ਜਤਧਸਚਗਿਧਆਇਦਸਗਿਵਰਲਥੜ Those who meditate on You O True Lord - they are very rare

So therefore being small in numbers does not alter the Gurmat principle

- At one time Rehat Bibek Singhs were so firm in Sarb Loh Bibek that they didnrsquot even tolerate even a nail or handle of copper in the Sarb Loh utensils

- Those that take amrit as ritual will only accept the Rehat that is easy The adopters of easy Sikhee donrsquot want to hear Sarb Loh Bibek nor do they want to see it However those that want to play the game of Love and have taken their Sees into Gurursquos path will follow the most difficult of difficult Rehats as their Dharam for them the hardest principles seem and become easy but for those that see it as difficult will always treat it as difficult

- If all the GurSikhs that call themselves Khalsa adopted Gurmat dietary Bibek with Sarbloh Bibek then all the difficulties they face would disappear If all Jathas kept Roti-Beti Sanjh with only the Khalsa then in each Pind (village) the bond of brotherhood

49

would eradicate all obstacles With the neglect of this Rehat the foundation for this Khalsa Brotherhood can not be made nor can its distinctness be made failing to give glory to Sree Dasmeshrsquos Panth Khalsa This is the fault of those easy living brothers who do not follow the Rehat

- Each and every principle of Gurmat is a Hukam to be followed by a GurSikh A true Bibeki is the one who keeps and follows the Bibek principles in aid of Naam Kamayee The one that follows all the Bibek Karams is a complete Bibeki To concentrate only on one aspect of Bibek does not lead us to our real goal

- To treat dietary Bibek principle as the supreme Dharam will lead to your downfall but it is a flimsy thought for those that think that without Bibek Karam their Naam Kamayee will reach the ultimate destination

The Dietary Rehit of Various Gursikhs

The Bibeki Jeevan of Akali Kaur Singh Nihang Taken from Jeevan Britant Akali Kaur Singh By S Attar Singh Translated by Admin wwwtapobanorg

Living the Gurursquos teachings was part and parcel of Akali jeersquos life and he remained engrossed in selfless service of Guru Panth He did everything for the benefit of the Panth and did not care for himself at all Shortly before his passing he and Giani Niranjan Singh went to preach Gurmat in the Malwa area Akali jee did not eat for an entire week The issue was that the others in the Jatha did not know that he was a bibeki and prepared his own food or ate what another Amritdhari nitnemi Singh or Singhni had prepared There were very few Amritdhari Singhs in the area and he did not ask for food Finally this was discovered by the others in the Jatha and everyone expressed their deep regret but Akali jee simply said ldquodonrsquot have any regrets about it Such was Godrsquos willrdquo

49

would eradicate all obstacles With the neglect of this Rehat the foundation for this Khalsa Brotherhood can not be made nor can its distinctness be made failing to give glory to Sree Dasmeshrsquos Panth Khalsa This is the fault of those easy living brothers who do not follow the Rehat

- Each and every principle of Gurmat is a Hukam to be followed by a GurSikh A true Bibeki is the one who keeps and follows the Bibek principles in aid of Naam Kamayee The one that follows all the Bibek Karams is a complete Bibeki To concentrate only on one aspect of Bibek does not lead us to our real goal

- To treat dietary Bibek principle as the supreme Dharam will lead to your downfall but it is a flimsy thought for those that think that without Bibek Karam their Naam Kamayee will reach the ultimate destination

The Dietary Rehit of Various Gursikhs

The Bibeki Jeevan of Akali Kaur Singh Nihang Taken from Jeevan Britant Akali Kaur Singh By S Attar Singh Translated by Admin wwwtapobanorg

Living the Gurursquos teachings was part and parcel of Akali jeersquos life and he remained engrossed in selfless service of Guru Panth He did everything for the benefit of the Panth and did not care for himself at all Shortly before his passing he and Giani Niranjan Singh went to preach Gurmat in the Malwa area Akali jee did not eat for an entire week The issue was that the others in the Jatha did not know that he was a bibeki and prepared his own food or ate what another Amritdhari nitnemi Singh or Singhni had prepared There were very few Amritdhari Singhs in the area and he did not ask for food Finally this was discovered by the others in the Jatha and everyone expressed their deep regret but Akali jee simply said ldquodonrsquot have any regrets about it Such was Godrsquos willrdquo

50

Akali jee only accepted food from a trusted Rehitdhari Singh or Singhni Once Giani Udham Singh put pressure on Akali jee to eat at his house but Akali jee would not accept After being pressed very hard he said ldquoSingh Sahib You will prepare the food thenrdquo

G jee ldquoyes Maharaj I will prepare itrdquo Akali jee ldquoalright Singh Sahib It is your responsibility then I only eat food prepared by a tyaar-bar-tyaar Singhrdquo

Giani jee then prepared the food himself and served Akali jee

Method of Eating

Whatever he received he would contently eat But distributing his food to others before eating was also his character When he would put food on his plate in a loud voice he would shout ldquoCome beloveds of the Guru Food is prepared Come and eatrdquo

After waiting a few minutes he would say ਗਰਪਰਸਾਗਿਦਭਰਮਕਾਨਾਸ and dip his kirpan in the food He would then give some of the food to those sitting near him including any sabji If there was a young child he would put the food on his hand and then gently offer it to the child

Whatever vegetables Akali jee received he would prepare their sabji including their peels It was so tasty and contained the taste of amrit and this only those who were his companions can know The thick thick rotis prepared by him which were like bhaturas were so very tasty

Only Eating from Amritdharis

Sant Sahib Bachitar Singh jee of Poonch tells us ldquoSingh Sahib Akali Kaur Singh jee was not only an amritdhari bibek but he wished to see every Sikh as a Singh or amritdhari Once he came to Poonch and stayed at the Singh Sabha I went to meet him and there were also several other Singhs there Akali jee asked for some water I brought some water and he asked me ldquoSingh Sahib Have you received amritrdquo I was shocked and said

51

I hadnrsquot He then said ldquoSingh Sahib take the water back You have not taken amritrdquo It was at that point that I first felt that it was important for me to take amritrdquo

Sant Gurbaksh Singh jee Danna said ldquoAkali jee took me from Kashmir on a yatra and said we should go have darshan We reached Sri Nankana Sahib and did darshan there Akali jee began to prepare his food After preparing the sabji he began to prepare rotis While one was still on the tava he left to attend to something important I saw that the roti was burning so I took some tongs and moved it to the side

After returning the roti remained off to the side and I asked why this was Akali jee replied ldquoSingh Sahib you have not taken amrit so I cannot eat this rotirdquo

I heard this and became very angry I said I am from a family of Sants who have given amrit to others and I am their descendant It is not necessary for me to take amrit This is an insult to merdquo I said many harsh things to Akali jee He however remained quiet and smiled I said ldquoForget eating something I have prepared you wonrsquot even eat a roti I have touched with tongs You have insulted our lineagerdquo

I said what I wanted and became tired and stopped Akali jee then replied ldquoYou are without a doubt the descendant of Sants and so you may say whatever you wish to merdquo

I had already said so much and felt tired and defeated and did not want to say anything more

Akali jee then said Singh Sahib please eat

I No I wonrsquot eat this Akali jee If you wonrsquot eat then I wonrsquot eat either

Akali jee sat off to one side and I turned my back and sat off to the other Akali jee hadnrsquot eaten for several days I began to regret what I had said and began to feel ashamed I thought to myself that I am younger and he is older than me I have made a big mistake by saying so much and this saintly person has quietly endured it all I then said ldquoAkali jee please forgive merdquo

52

Akali jee replied ldquoSingh Sahib I canrsquot forgive you like this Forgiveness will come only if you become a full Singhrdquo

He slowly began to persuade me and he convinced me that I should take amrit and become a tyar-bar-tyar Singh After making me promise he began to eat and had me eat as well The next day Akali jee took me to Sri Akal Takhat Sahib and there he himself served in the Punj Pyaray and gave me amrit and by doing so made our yatra successful

Akali jeersquos personality was very sweet He did not become angry at anyone He would endure harsh words from all

The Divine Answer of Sarbloh to Bhai Sahib Randhir Singh Jee Taken from Jeevan Charitar written by Sura Parivaar

The following incident is from the life of Bhai Sahib Randhir Singh Jee It occurred about a year after he took Amrit and its revelation made Bhai Sahib take on Sarbloh Rehat completely reinforcing its importance within him

One day around 1904 Bhai Sahib came to Sri Guru Singh Sabha Gujaravaal where quite a few Singhs had gathered Bhai Sahib requested the desire to drink some water A Singh by the name of Gulab Singh told Bhai Sahib that there was no Dol (an iron pot for drawing water from a well) He said if you wish I could bring some water in a Boka (leather water bottle) Bhai Sahib felt uncomfortable in accepting water from a Boka and questioned if it was Gurmat to drink from such a bottle From this a discussion started on whether it was right to drink water from a Boka (leather bottle) The discussion was inconclusive so it was decided that the verdict would be decided amongst the Ludhiana Sangat the next day Bhai Sahib said he would now only drink water after getting an

53

answer from this question

The next day when they all gathered at Raipur Station to go towards Ludhiana they saw Dr Natha Singh on the passenger staircase holding a Sarbloh Garhvaa (Iron pitchervessel) Dr Jee said to Bhai Sahib that you have not drunk water since yesterday so have some Sarbloh water Bhai Sahib getting a special feeling from this water in Sarbloh drank it He then went towards the ticket counter as he was about to purchase a ticket he saw Dr Natha Singh coming towards him on the platform saying ldquo Bhai Sahib donrsquot buy a ticket Irsquove already bought one for yourdquo Bhai Sahib approached him and asked him ldquoWhen did you buy my ticket you were just giving me water from the Sarbloh Garhvaardquo Dr Sahib replied that ldquoI did not give you any waterrdquo

This astonishing Kalaevent had a profound effect on Bhai Sahib Randhir Singh Jee he declared that his question had been answered there and then From this day onwards Bhai Sahib kept Sarbloh firmly and completely he kept Sarbloh even through many tough and difficult times because of its Divine importance and spiritual distinctness

Sant Kartar Singh Bhindranwale amp Bibek Taken from Yeh Rutbe Lahoo Baha Ke Liye by Bibi Satvant Kaur Translated by Admin wwwtapobanorg

Sant Kartar Singh Bhindranwale had very strict attitude towards bibek Here are a couple stories about this

Sant Kartar Singh amp the Alcoholic Driver

Sant Kartar Singh Bhindranwale went on parchar missions not just inside Punjab but all across India including Calcutta and Bombay Sant Kartar Singh would not eat food from the home of a manmukh Only an amritdhari family could prepare the food for him But it must be noted that if any family be they Sikh or Punjabi even if they were not amritdhari wished to meet Sant jee he would certainly go and encourage them to

54

chhak amrit

During Sant jeersquos program in Bombay a Punjabi Sikh (who was a truck driver) asked Sant jee to visit his home Sant jee gave him a time he would arrive When that Punjabi Sikh left other Singhs told Sant jee that he drank a lot of liquor and he also cut his hair and so it was best if Sant jee did not go to such a bujjer kurehiteersquos home It is important to note here that the Punjabi Sikh driver was quite poor and barely earned enough to eat twice a day However the driverrsquos wife had complete faith in Guru Sahib When she heard from other Sikh bibian that Sant jee was coming to Bombay she pressed her husband to ask Sant jee to come to their home She thought that if a Chardi Kala Singh who read bani would come to their home perhaps everything would change for them The truck driver had no interest in meeting Sant jee but upon being pressed he invited Sant jee When he returned home that day he said to his wife ldquoThat Sant does big programs and people beg him to come to their homes What is he going to get by coming to our poor houserdquo

Arrival at the Home amp Promise

The next day at the set time Sant jee along with the other Singhs arrived at the home Seeing them the driver left his home and hid at the neighbours He was afraid that if Sant jee saw he was an alcoholic he may receive a curse The wife however immediately put a washed sheet on the bed and asked Sant jee to take a seat Sant jee sat down and saw that the wife was quickly warming milk He called out ldquoBibi First call your husband Wersquoll drink milk laterrdquo

She went to the neighbourrsquos home and convinced her husband to come Sant jee asked both to sit in front of him and he asked the driver ldquoBrother what do you want to talk aboutrdquo

Instead of speaking the driver put his hands together and hung his head The wife however with folded hands said with humility ldquojee our home is very poor My husband spends more on liquor than what he earns He doesnrsquot even say Vahiguru nor does he go to Sangat Please bless our familyrdquo

55

The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now Sant jee picked up his long arrow and lightly tapped the driver on the head and said ldquowell brother whatrsquos your namerdquo

The driver replied ldquojee Piarahelliprdquo

ldquoBrother itrsquos not enough to be just Piara (beloved) yoursquore going to have to become Guru Ka Piara (Gurursquos beloved) You have to chhak amrit and become a Singh Become Piara Singh the Gurursquos son In the future you are not to even think about liquor You must stay away from the bujjer kurehits and adopt Sikhi Both of you should chhak amrit and have your children also do the same Go to Gurdwara every day By listening to katha and kirtan wash your sins and whenever there is a Satsangat nearby go there along with your children Vahiguru will himself have mercy on you When you become tyar-bar-tyar then I will certainly take milk at your homerdquo

Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas Jaikaras were shouted at the end

Today in short Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay Along with Sikh great success came to his home and his business increased many fold

Shahid Bhai Amrik Singh Sant Kartar Singhrsquos son was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others Sant jee wrote to Bhai Amrik Singh from Calcutta where he was doing parchaar

Ik Oankaar Sri Vahiguru Jee Kee Fateh

Young Harbhajan Singh [Bhai Amrik Singh was called Harbhajan Singh in the Jatha] please accept my Gur Fateh The Jatha is happy and I hope you are also doing well I sent a letter to our village but have not received a reply The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

51

I hadnrsquot He then said ldquoSingh Sahib take the water back You have not taken amritrdquo It was at that point that I first felt that it was important for me to take amritrdquo

Sant Gurbaksh Singh jee Danna said ldquoAkali jee took me from Kashmir on a yatra and said we should go have darshan We reached Sri Nankana Sahib and did darshan there Akali jee began to prepare his food After preparing the sabji he began to prepare rotis While one was still on the tava he left to attend to something important I saw that the roti was burning so I took some tongs and moved it to the side

After returning the roti remained off to the side and I asked why this was Akali jee replied ldquoSingh Sahib you have not taken amrit so I cannot eat this rotirdquo

I heard this and became very angry I said I am from a family of Sants who have given amrit to others and I am their descendant It is not necessary for me to take amrit This is an insult to merdquo I said many harsh things to Akali jee He however remained quiet and smiled I said ldquoForget eating something I have prepared you wonrsquot even eat a roti I have touched with tongs You have insulted our lineagerdquo

I said what I wanted and became tired and stopped Akali jee then replied ldquoYou are without a doubt the descendant of Sants and so you may say whatever you wish to merdquo

I had already said so much and felt tired and defeated and did not want to say anything more

Akali jee then said Singh Sahib please eat

I No I wonrsquot eat this Akali jee If you wonrsquot eat then I wonrsquot eat either

Akali jee sat off to one side and I turned my back and sat off to the other Akali jee hadnrsquot eaten for several days I began to regret what I had said and began to feel ashamed I thought to myself that I am younger and he is older than me I have made a big mistake by saying so much and this saintly person has quietly endured it all I then said ldquoAkali jee please forgive merdquo

52

Akali jee replied ldquoSingh Sahib I canrsquot forgive you like this Forgiveness will come only if you become a full Singhrdquo

He slowly began to persuade me and he convinced me that I should take amrit and become a tyar-bar-tyar Singh After making me promise he began to eat and had me eat as well The next day Akali jee took me to Sri Akal Takhat Sahib and there he himself served in the Punj Pyaray and gave me amrit and by doing so made our yatra successful

Akali jeersquos personality was very sweet He did not become angry at anyone He would endure harsh words from all

The Divine Answer of Sarbloh to Bhai Sahib Randhir Singh Jee Taken from Jeevan Charitar written by Sura Parivaar

The following incident is from the life of Bhai Sahib Randhir Singh Jee It occurred about a year after he took Amrit and its revelation made Bhai Sahib take on Sarbloh Rehat completely reinforcing its importance within him

One day around 1904 Bhai Sahib came to Sri Guru Singh Sabha Gujaravaal where quite a few Singhs had gathered Bhai Sahib requested the desire to drink some water A Singh by the name of Gulab Singh told Bhai Sahib that there was no Dol (an iron pot for drawing water from a well) He said if you wish I could bring some water in a Boka (leather water bottle) Bhai Sahib felt uncomfortable in accepting water from a Boka and questioned if it was Gurmat to drink from such a bottle From this a discussion started on whether it was right to drink water from a Boka (leather bottle) The discussion was inconclusive so it was decided that the verdict would be decided amongst the Ludhiana Sangat the next day Bhai Sahib said he would now only drink water after getting an

53

answer from this question

The next day when they all gathered at Raipur Station to go towards Ludhiana they saw Dr Natha Singh on the passenger staircase holding a Sarbloh Garhvaa (Iron pitchervessel) Dr Jee said to Bhai Sahib that you have not drunk water since yesterday so have some Sarbloh water Bhai Sahib getting a special feeling from this water in Sarbloh drank it He then went towards the ticket counter as he was about to purchase a ticket he saw Dr Natha Singh coming towards him on the platform saying ldquo Bhai Sahib donrsquot buy a ticket Irsquove already bought one for yourdquo Bhai Sahib approached him and asked him ldquoWhen did you buy my ticket you were just giving me water from the Sarbloh Garhvaardquo Dr Sahib replied that ldquoI did not give you any waterrdquo

This astonishing Kalaevent had a profound effect on Bhai Sahib Randhir Singh Jee he declared that his question had been answered there and then From this day onwards Bhai Sahib kept Sarbloh firmly and completely he kept Sarbloh even through many tough and difficult times because of its Divine importance and spiritual distinctness

Sant Kartar Singh Bhindranwale amp Bibek Taken from Yeh Rutbe Lahoo Baha Ke Liye by Bibi Satvant Kaur Translated by Admin wwwtapobanorg

Sant Kartar Singh Bhindranwale had very strict attitude towards bibek Here are a couple stories about this

Sant Kartar Singh amp the Alcoholic Driver

Sant Kartar Singh Bhindranwale went on parchar missions not just inside Punjab but all across India including Calcutta and Bombay Sant Kartar Singh would not eat food from the home of a manmukh Only an amritdhari family could prepare the food for him But it must be noted that if any family be they Sikh or Punjabi even if they were not amritdhari wished to meet Sant jee he would certainly go and encourage them to

54

chhak amrit

During Sant jeersquos program in Bombay a Punjabi Sikh (who was a truck driver) asked Sant jee to visit his home Sant jee gave him a time he would arrive When that Punjabi Sikh left other Singhs told Sant jee that he drank a lot of liquor and he also cut his hair and so it was best if Sant jee did not go to such a bujjer kurehiteersquos home It is important to note here that the Punjabi Sikh driver was quite poor and barely earned enough to eat twice a day However the driverrsquos wife had complete faith in Guru Sahib When she heard from other Sikh bibian that Sant jee was coming to Bombay she pressed her husband to ask Sant jee to come to their home She thought that if a Chardi Kala Singh who read bani would come to their home perhaps everything would change for them The truck driver had no interest in meeting Sant jee but upon being pressed he invited Sant jee When he returned home that day he said to his wife ldquoThat Sant does big programs and people beg him to come to their homes What is he going to get by coming to our poor houserdquo

Arrival at the Home amp Promise

The next day at the set time Sant jee along with the other Singhs arrived at the home Seeing them the driver left his home and hid at the neighbours He was afraid that if Sant jee saw he was an alcoholic he may receive a curse The wife however immediately put a washed sheet on the bed and asked Sant jee to take a seat Sant jee sat down and saw that the wife was quickly warming milk He called out ldquoBibi First call your husband Wersquoll drink milk laterrdquo

She went to the neighbourrsquos home and convinced her husband to come Sant jee asked both to sit in front of him and he asked the driver ldquoBrother what do you want to talk aboutrdquo

Instead of speaking the driver put his hands together and hung his head The wife however with folded hands said with humility ldquojee our home is very poor My husband spends more on liquor than what he earns He doesnrsquot even say Vahiguru nor does he go to Sangat Please bless our familyrdquo

55

The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now Sant jee picked up his long arrow and lightly tapped the driver on the head and said ldquowell brother whatrsquos your namerdquo

The driver replied ldquojee Piarahelliprdquo

ldquoBrother itrsquos not enough to be just Piara (beloved) yoursquore going to have to become Guru Ka Piara (Gurursquos beloved) You have to chhak amrit and become a Singh Become Piara Singh the Gurursquos son In the future you are not to even think about liquor You must stay away from the bujjer kurehits and adopt Sikhi Both of you should chhak amrit and have your children also do the same Go to Gurdwara every day By listening to katha and kirtan wash your sins and whenever there is a Satsangat nearby go there along with your children Vahiguru will himself have mercy on you When you become tyar-bar-tyar then I will certainly take milk at your homerdquo

Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas Jaikaras were shouted at the end

Today in short Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay Along with Sikh great success came to his home and his business increased many fold

Shahid Bhai Amrik Singh Sant Kartar Singhrsquos son was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others Sant jee wrote to Bhai Amrik Singh from Calcutta where he was doing parchaar

Ik Oankaar Sri Vahiguru Jee Kee Fateh

Young Harbhajan Singh [Bhai Amrik Singh was called Harbhajan Singh in the Jatha] please accept my Gur Fateh The Jatha is happy and I hope you are also doing well I sent a letter to our village but have not received a reply The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

52

Akali jee replied ldquoSingh Sahib I canrsquot forgive you like this Forgiveness will come only if you become a full Singhrdquo

He slowly began to persuade me and he convinced me that I should take amrit and become a tyar-bar-tyar Singh After making me promise he began to eat and had me eat as well The next day Akali jee took me to Sri Akal Takhat Sahib and there he himself served in the Punj Pyaray and gave me amrit and by doing so made our yatra successful

Akali jeersquos personality was very sweet He did not become angry at anyone He would endure harsh words from all

The Divine Answer of Sarbloh to Bhai Sahib Randhir Singh Jee Taken from Jeevan Charitar written by Sura Parivaar

The following incident is from the life of Bhai Sahib Randhir Singh Jee It occurred about a year after he took Amrit and its revelation made Bhai Sahib take on Sarbloh Rehat completely reinforcing its importance within him

One day around 1904 Bhai Sahib came to Sri Guru Singh Sabha Gujaravaal where quite a few Singhs had gathered Bhai Sahib requested the desire to drink some water A Singh by the name of Gulab Singh told Bhai Sahib that there was no Dol (an iron pot for drawing water from a well) He said if you wish I could bring some water in a Boka (leather water bottle) Bhai Sahib felt uncomfortable in accepting water from a Boka and questioned if it was Gurmat to drink from such a bottle From this a discussion started on whether it was right to drink water from a Boka (leather bottle) The discussion was inconclusive so it was decided that the verdict would be decided amongst the Ludhiana Sangat the next day Bhai Sahib said he would now only drink water after getting an

53

answer from this question

The next day when they all gathered at Raipur Station to go towards Ludhiana they saw Dr Natha Singh on the passenger staircase holding a Sarbloh Garhvaa (Iron pitchervessel) Dr Jee said to Bhai Sahib that you have not drunk water since yesterday so have some Sarbloh water Bhai Sahib getting a special feeling from this water in Sarbloh drank it He then went towards the ticket counter as he was about to purchase a ticket he saw Dr Natha Singh coming towards him on the platform saying ldquo Bhai Sahib donrsquot buy a ticket Irsquove already bought one for yourdquo Bhai Sahib approached him and asked him ldquoWhen did you buy my ticket you were just giving me water from the Sarbloh Garhvaardquo Dr Sahib replied that ldquoI did not give you any waterrdquo

This astonishing Kalaevent had a profound effect on Bhai Sahib Randhir Singh Jee he declared that his question had been answered there and then From this day onwards Bhai Sahib kept Sarbloh firmly and completely he kept Sarbloh even through many tough and difficult times because of its Divine importance and spiritual distinctness

Sant Kartar Singh Bhindranwale amp Bibek Taken from Yeh Rutbe Lahoo Baha Ke Liye by Bibi Satvant Kaur Translated by Admin wwwtapobanorg

Sant Kartar Singh Bhindranwale had very strict attitude towards bibek Here are a couple stories about this

Sant Kartar Singh amp the Alcoholic Driver

Sant Kartar Singh Bhindranwale went on parchar missions not just inside Punjab but all across India including Calcutta and Bombay Sant Kartar Singh would not eat food from the home of a manmukh Only an amritdhari family could prepare the food for him But it must be noted that if any family be they Sikh or Punjabi even if they were not amritdhari wished to meet Sant jee he would certainly go and encourage them to

54

chhak amrit

During Sant jeersquos program in Bombay a Punjabi Sikh (who was a truck driver) asked Sant jee to visit his home Sant jee gave him a time he would arrive When that Punjabi Sikh left other Singhs told Sant jee that he drank a lot of liquor and he also cut his hair and so it was best if Sant jee did not go to such a bujjer kurehiteersquos home It is important to note here that the Punjabi Sikh driver was quite poor and barely earned enough to eat twice a day However the driverrsquos wife had complete faith in Guru Sahib When she heard from other Sikh bibian that Sant jee was coming to Bombay she pressed her husband to ask Sant jee to come to their home She thought that if a Chardi Kala Singh who read bani would come to their home perhaps everything would change for them The truck driver had no interest in meeting Sant jee but upon being pressed he invited Sant jee When he returned home that day he said to his wife ldquoThat Sant does big programs and people beg him to come to their homes What is he going to get by coming to our poor houserdquo

Arrival at the Home amp Promise

The next day at the set time Sant jee along with the other Singhs arrived at the home Seeing them the driver left his home and hid at the neighbours He was afraid that if Sant jee saw he was an alcoholic he may receive a curse The wife however immediately put a washed sheet on the bed and asked Sant jee to take a seat Sant jee sat down and saw that the wife was quickly warming milk He called out ldquoBibi First call your husband Wersquoll drink milk laterrdquo

She went to the neighbourrsquos home and convinced her husband to come Sant jee asked both to sit in front of him and he asked the driver ldquoBrother what do you want to talk aboutrdquo

Instead of speaking the driver put his hands together and hung his head The wife however with folded hands said with humility ldquojee our home is very poor My husband spends more on liquor than what he earns He doesnrsquot even say Vahiguru nor does he go to Sangat Please bless our familyrdquo

55

The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now Sant jee picked up his long arrow and lightly tapped the driver on the head and said ldquowell brother whatrsquos your namerdquo

The driver replied ldquojee Piarahelliprdquo

ldquoBrother itrsquos not enough to be just Piara (beloved) yoursquore going to have to become Guru Ka Piara (Gurursquos beloved) You have to chhak amrit and become a Singh Become Piara Singh the Gurursquos son In the future you are not to even think about liquor You must stay away from the bujjer kurehits and adopt Sikhi Both of you should chhak amrit and have your children also do the same Go to Gurdwara every day By listening to katha and kirtan wash your sins and whenever there is a Satsangat nearby go there along with your children Vahiguru will himself have mercy on you When you become tyar-bar-tyar then I will certainly take milk at your homerdquo

Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas Jaikaras were shouted at the end

Today in short Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay Along with Sikh great success came to his home and his business increased many fold

Shahid Bhai Amrik Singh Sant Kartar Singhrsquos son was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others Sant jee wrote to Bhai Amrik Singh from Calcutta where he was doing parchaar

Ik Oankaar Sri Vahiguru Jee Kee Fateh

Young Harbhajan Singh [Bhai Amrik Singh was called Harbhajan Singh in the Jatha] please accept my Gur Fateh The Jatha is happy and I hope you are also doing well I sent a letter to our village but have not received a reply The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

53

answer from this question

The next day when they all gathered at Raipur Station to go towards Ludhiana they saw Dr Natha Singh on the passenger staircase holding a Sarbloh Garhvaa (Iron pitchervessel) Dr Jee said to Bhai Sahib that you have not drunk water since yesterday so have some Sarbloh water Bhai Sahib getting a special feeling from this water in Sarbloh drank it He then went towards the ticket counter as he was about to purchase a ticket he saw Dr Natha Singh coming towards him on the platform saying ldquo Bhai Sahib donrsquot buy a ticket Irsquove already bought one for yourdquo Bhai Sahib approached him and asked him ldquoWhen did you buy my ticket you were just giving me water from the Sarbloh Garhvaardquo Dr Sahib replied that ldquoI did not give you any waterrdquo

This astonishing Kalaevent had a profound effect on Bhai Sahib Randhir Singh Jee he declared that his question had been answered there and then From this day onwards Bhai Sahib kept Sarbloh firmly and completely he kept Sarbloh even through many tough and difficult times because of its Divine importance and spiritual distinctness

Sant Kartar Singh Bhindranwale amp Bibek Taken from Yeh Rutbe Lahoo Baha Ke Liye by Bibi Satvant Kaur Translated by Admin wwwtapobanorg

Sant Kartar Singh Bhindranwale had very strict attitude towards bibek Here are a couple stories about this

Sant Kartar Singh amp the Alcoholic Driver

Sant Kartar Singh Bhindranwale went on parchar missions not just inside Punjab but all across India including Calcutta and Bombay Sant Kartar Singh would not eat food from the home of a manmukh Only an amritdhari family could prepare the food for him But it must be noted that if any family be they Sikh or Punjabi even if they were not amritdhari wished to meet Sant jee he would certainly go and encourage them to

54

chhak amrit

During Sant jeersquos program in Bombay a Punjabi Sikh (who was a truck driver) asked Sant jee to visit his home Sant jee gave him a time he would arrive When that Punjabi Sikh left other Singhs told Sant jee that he drank a lot of liquor and he also cut his hair and so it was best if Sant jee did not go to such a bujjer kurehiteersquos home It is important to note here that the Punjabi Sikh driver was quite poor and barely earned enough to eat twice a day However the driverrsquos wife had complete faith in Guru Sahib When she heard from other Sikh bibian that Sant jee was coming to Bombay she pressed her husband to ask Sant jee to come to their home She thought that if a Chardi Kala Singh who read bani would come to their home perhaps everything would change for them The truck driver had no interest in meeting Sant jee but upon being pressed he invited Sant jee When he returned home that day he said to his wife ldquoThat Sant does big programs and people beg him to come to their homes What is he going to get by coming to our poor houserdquo

Arrival at the Home amp Promise

The next day at the set time Sant jee along with the other Singhs arrived at the home Seeing them the driver left his home and hid at the neighbours He was afraid that if Sant jee saw he was an alcoholic he may receive a curse The wife however immediately put a washed sheet on the bed and asked Sant jee to take a seat Sant jee sat down and saw that the wife was quickly warming milk He called out ldquoBibi First call your husband Wersquoll drink milk laterrdquo

She went to the neighbourrsquos home and convinced her husband to come Sant jee asked both to sit in front of him and he asked the driver ldquoBrother what do you want to talk aboutrdquo

Instead of speaking the driver put his hands together and hung his head The wife however with folded hands said with humility ldquojee our home is very poor My husband spends more on liquor than what he earns He doesnrsquot even say Vahiguru nor does he go to Sangat Please bless our familyrdquo

55

The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now Sant jee picked up his long arrow and lightly tapped the driver on the head and said ldquowell brother whatrsquos your namerdquo

The driver replied ldquojee Piarahelliprdquo

ldquoBrother itrsquos not enough to be just Piara (beloved) yoursquore going to have to become Guru Ka Piara (Gurursquos beloved) You have to chhak amrit and become a Singh Become Piara Singh the Gurursquos son In the future you are not to even think about liquor You must stay away from the bujjer kurehits and adopt Sikhi Both of you should chhak amrit and have your children also do the same Go to Gurdwara every day By listening to katha and kirtan wash your sins and whenever there is a Satsangat nearby go there along with your children Vahiguru will himself have mercy on you When you become tyar-bar-tyar then I will certainly take milk at your homerdquo

Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas Jaikaras were shouted at the end

Today in short Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay Along with Sikh great success came to his home and his business increased many fold

Shahid Bhai Amrik Singh Sant Kartar Singhrsquos son was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others Sant jee wrote to Bhai Amrik Singh from Calcutta where he was doing parchaar

Ik Oankaar Sri Vahiguru Jee Kee Fateh

Young Harbhajan Singh [Bhai Amrik Singh was called Harbhajan Singh in the Jatha] please accept my Gur Fateh The Jatha is happy and I hope you are also doing well I sent a letter to our village but have not received a reply The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

54

chhak amrit

During Sant jeersquos program in Bombay a Punjabi Sikh (who was a truck driver) asked Sant jee to visit his home Sant jee gave him a time he would arrive When that Punjabi Sikh left other Singhs told Sant jee that he drank a lot of liquor and he also cut his hair and so it was best if Sant jee did not go to such a bujjer kurehiteersquos home It is important to note here that the Punjabi Sikh driver was quite poor and barely earned enough to eat twice a day However the driverrsquos wife had complete faith in Guru Sahib When she heard from other Sikh bibian that Sant jee was coming to Bombay she pressed her husband to ask Sant jee to come to their home She thought that if a Chardi Kala Singh who read bani would come to their home perhaps everything would change for them The truck driver had no interest in meeting Sant jee but upon being pressed he invited Sant jee When he returned home that day he said to his wife ldquoThat Sant does big programs and people beg him to come to their homes What is he going to get by coming to our poor houserdquo

Arrival at the Home amp Promise

The next day at the set time Sant jee along with the other Singhs arrived at the home Seeing them the driver left his home and hid at the neighbours He was afraid that if Sant jee saw he was an alcoholic he may receive a curse The wife however immediately put a washed sheet on the bed and asked Sant jee to take a seat Sant jee sat down and saw that the wife was quickly warming milk He called out ldquoBibi First call your husband Wersquoll drink milk laterrdquo

She went to the neighbourrsquos home and convinced her husband to come Sant jee asked both to sit in front of him and he asked the driver ldquoBrother what do you want to talk aboutrdquo

Instead of speaking the driver put his hands together and hung his head The wife however with folded hands said with humility ldquojee our home is very poor My husband spends more on liquor than what he earns He doesnrsquot even say Vahiguru nor does he go to Sangat Please bless our familyrdquo

55

The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now Sant jee picked up his long arrow and lightly tapped the driver on the head and said ldquowell brother whatrsquos your namerdquo

The driver replied ldquojee Piarahelliprdquo

ldquoBrother itrsquos not enough to be just Piara (beloved) yoursquore going to have to become Guru Ka Piara (Gurursquos beloved) You have to chhak amrit and become a Singh Become Piara Singh the Gurursquos son In the future you are not to even think about liquor You must stay away from the bujjer kurehits and adopt Sikhi Both of you should chhak amrit and have your children also do the same Go to Gurdwara every day By listening to katha and kirtan wash your sins and whenever there is a Satsangat nearby go there along with your children Vahiguru will himself have mercy on you When you become tyar-bar-tyar then I will certainly take milk at your homerdquo

Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas Jaikaras were shouted at the end

Today in short Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay Along with Sikh great success came to his home and his business increased many fold

Shahid Bhai Amrik Singh Sant Kartar Singhrsquos son was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others Sant jee wrote to Bhai Amrik Singh from Calcutta where he was doing parchaar

Ik Oankaar Sri Vahiguru Jee Kee Fateh

Young Harbhajan Singh [Bhai Amrik Singh was called Harbhajan Singh in the Jatha] please accept my Gur Fateh The Jatha is happy and I hope you are also doing well I sent a letter to our village but have not received a reply The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

55

The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now Sant jee picked up his long arrow and lightly tapped the driver on the head and said ldquowell brother whatrsquos your namerdquo

The driver replied ldquojee Piarahelliprdquo

ldquoBrother itrsquos not enough to be just Piara (beloved) yoursquore going to have to become Guru Ka Piara (Gurursquos beloved) You have to chhak amrit and become a Singh Become Piara Singh the Gurursquos son In the future you are not to even think about liquor You must stay away from the bujjer kurehits and adopt Sikhi Both of you should chhak amrit and have your children also do the same Go to Gurdwara every day By listening to katha and kirtan wash your sins and whenever there is a Satsangat nearby go there along with your children Vahiguru will himself have mercy on you When you become tyar-bar-tyar then I will certainly take milk at your homerdquo

Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas Jaikaras were shouted at the end

Today in short Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay Along with Sikh great success came to his home and his business increased many fold

Shahid Bhai Amrik Singh Sant Kartar Singhrsquos son was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others Sant jee wrote to Bhai Amrik Singh from Calcutta where he was doing parchaar

Ik Oankaar Sri Vahiguru Jee Kee Fateh

Young Harbhajan Singh [Bhai Amrik Singh was called Harbhajan Singh in the Jatha] please accept my Gur Fateh The Jatha is happy and I hope you are also doing well I sent a letter to our village but have not received a reply The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

56

programs in Bombay

I have heard that you are eating whatever from just any store This is not right Look at the honour of the Jatha look at your own jeevan I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high I will be ashamed if someone says that Harbhajan Singh doesnrsquot keep rehit doesnrsquot read bani and eats just anywhere Donrsquot make any mistakes Study with attention and get good marks Be sure to read bani keep rehit and then your studying will be fruitful otherwise not What more should I write You are smart and you will understand this to be enough May Maharaj do kirpa on you and keep you in Chardi Kala

Fateh from the entire Jatha Send me a letter in your own hand and tell me about how things are going in the village

Servant of the Guru-Kartar Singh lsquoKhalsarsquo

This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside

Later on Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh Bhai Avtar Singh

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

57

Shaheed Bhai Avtar Singh Jee wwwgurmatbibekcom

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

58

Most of you may already be familiar with the name Shaheed Bhai Avtar Singh Jee He was one of the 13 Shaheeds from the 1978 Vaisakhi Saka in Amritsar I donrsquot know why but I always feel a sense of deep Chardee Kalan when I see his picture He reminds me so much of Shaheed Baba Deep Singh Jee this maybe because of his age and Khalsa bana

There are some details of his life on the web but I wanted to share an incident in his life that some of you may not be aware of This incident occured with a famous respected Sant of his time I have deliberately not mentioned his name in this episode My narration of the events might be slightly different to what others may have heard because this has only been passed on through word of mouth and is not written However the message and lessons do not differ

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

59

The Incident

Shaheed Bhai Avtar Singh Jee together with other SinghSinghnian from the Jatha used to annually attend a Smagam held by a Sant This Sant was no ordinary Sant he had respect from all quarters The fact that SinghSinghnian from the Jatha used to go there indicates the high respect and Bhagtee he had

The Smagams used to be held in a Chardee Kala atmosphere and love between different Jathas was evident As usual at end of divan Degh used to be distributed among the Sangat The Degh was however not distributed in Sarbloh so naturally Bhai Avtar Singh Jee being a Sarblohee Singh used to get up and not take the Degh

The Sant and his followers used to see this Eventually one day at the end of a divan the Sant told one of his followers to go and see Bhai Avtar Singh Jee and tell him from me that Sarbloh is no longer important

This follower of the Sant went and met Bhai Sahib and told him that the Sant has said ldquothat Sarbloh is no longer importantrdquo therefore you should not refuse to take Degh

Hearing these words Shaheed Bhai Avtar Singh Jee was initially hit by dubda how can someone say this The Sant is of very high avastha and he may know something I donrsquot Bhai Sahib then went into Bhairag asking Guru Gobind Singh Jee for tath he sat down in samadee He went into deep contemplation of Naam his answer was given by no other than Guru Jee himself Bhai Sahib then opened his eyes and told the Santrsquos follower that Guru Gobind Singh Jee has said that ldquo Give 100 smacks to the one that says Sarbloh is not important (Sau Chitter Maro)rdquo

The follower went and told this to the Sant and the Sant never again questioned Bhai Sahib or any other SinghSinghee again on the subject of Sarbloh

Conclusion

In todayrsquos world we seeing a lot of people questioning the need for Sarbloh from people

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

60

that think they are Chardee Kala The reality is that if they were truly Chardee Kala then they would realise the greatness of Sarbloh Rehat Questioning only comes about because of their weakness because they can not keep the rehat or have not been blessed to see the gift they try to dismiss it instead of humbly acknowledging their failure Sure they may receive some Kirpa for their efforts in their Bhagtee but this does not give them the authority to challenge or dismiss Gurmat Tath Sarbloh Rehat

Selected Writings from Other Gurmukhs

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

61

Translated from Khalsa Vidhaan by Bhai Kaur Singh

1) Without the Rehat of Sarbloh Bibek one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਗਿਨਆਰਾਪਨ and distinct)

2) The person who follows the principles of Amrit Rehat is an Amritdhari The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also some people stress on Gurbani Rehat and some on Seenaa-Baseenaa both are mandatory side by side

3) One that is not BibekDhari he is not Amritdhari He may have had Amrit but he has not taken heed to it (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa) In other words he has taken amrit but has not accepted or adopted amrit from heart

5) Bibek or Sarbloh Bibek they are both the same Rehat you cannot make two Rehats out of one thus without Sarbloh you cannot have Bibek

6) Without Sarbloh Bibek the Panth cannot be distinct (Niarapan) An English writer Mr Edmond Kendler praises Sarbloh in his book Metal of East he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation -

To the Khalsa it (ਸਰਬ ਲਹ) gave a cause and welded them into a nation

This is a truth Without Sarbloh Bibek we will not be distinct only distinctness will give the Khalsa the appearance of a nationIn the Akhand Keertanee Jatha Sarbloh was mandatory to begin with but now this Rehat has been stopped because in this day and age the majority of people do not deem it necessary to have Sarbloh but in the rest of the Panth Sarbloh is not even heard of There are just a few Sarbloh Bibekis left within the Nihang Singhs you will only get a handful that adheres to this Rehat

Bhagat Jaswant Singh Jee on Bibekwwwgurmatbodhblogspotcom and wwwgurmatbibekcom

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani

62

Gurbachan Singh Jee Bhindranwale here he shares his views on Sarbloh Bibek Below is the original from one of their Books and a Humble translation

ਗਿਜਸ ਪਦਾਰਥ ਦਾ ਸਚ ਸਗਿਤਗਰ ਸਾਗਿਹਬ ਜੀ ਨ ਭਗ ਲਆਇਆ ਹਉਸ ਨ ਗਿਬਬਕੀ ਗਿਕਉ ਨਹੀ ਖਾਦ ਪਦਾਰਥ ਗਿਤਆਰ ਕਰਨ ਲਗਿਗਆ ਜ ਪਰਨ ਮਗਿਰਯਾਦਾ ਸਚਮ ਸਰਬ ਲਹ ਦਾ ਪਰਨ ਪਗਿਹਰਾ ਨ ਹਵ ਤਾ ਆਪਾ ਗਿਕਸ ਗਰਮਗਿਖ ਗਿਬਬਕੀ ਜੀ ਨ ਨ ਕਹੀਏਆਪਣੀ ਸਧ ਕਰੀਏ ਜੀ

That food even it has been blessed by Sri Guru Granth Sahib Jee (ie Kirpan Bhet) but it was not made according to complete maryada and utmost cleanliness was not kept while making the foodand Sarbloh Utensils were not used then we should not tell a Bibeki Gursikh to eat that food instead we should correct ourselves and make the food in Sarbloh with complete maryada and cleanliness

Bhagat Jee then shares some more thoughts on Sarbloh Bibek they are presented below with translations

ਨਨ ਸਗਿਟਕ ਭਾਗਿਡਆ ਸਟੀਲ ਗਿਪਤਲ ਦ ਭਾਗਿਡਆ ਦਾ ਗਿਤਆਗ ਕਰ ਜੀ ਕਵਲ ਸਰਬਲਹ ਭਾਡ ਵਰਤਣ ਬਹਤ ਹੀ ਜਰਰੀ ਹਨHere Bhagat Jee says to never use non-stick steel or brass utensils only use sarbloh utensils Bhagat Jee says it is very important to use Sarbloh utensils

ਸਰਬਲਹ ਦੀ ਮਹਾਨਤਾ ਪਰਮਪਜਨੀਕ ਸਚ ਸਗਿਤਗਰਾ ਦਾ ਬਖਗਿਸ਼ਆ ਜਾਣ ਕ ਸਰਬਲਹ ਨ ਮਹਾਨਤਾ ਦਣੀ ਚਾਹੀਦੀ ਹਹਥੀ ਸਰਬਲਹ ਚ ਆਪ ਬਣਾ ਕ ਗਿਬਬਕ ਦਾ ਲਗਰ ਛਕ ਸਰਬਲਹ ਚ ਬਣੀ ਦਾਲ ਕਾਲੀ ਕਗਿਹ ਕ ਨਫਰਤ ਨ ਕਰਵਡਭਾਗ ਗਰ ਪਰਮੀ ਸਰਬਲਹ ਦ ਪਤੀਲ ਚ ਦਾਲ ਸਬਜੀ ਬਣਾਉਣ ਮਠੀ-ਮਠੀ ਅਗ ਤ ਗਿਰਨ ਣਅਤੀ ਸਆਦ ਬਣਦੀ ਹ

The Greatness of Sarbloh- Recognize that Sarbloh Bibek is a great gift given to us by Guru Jee so because of this we should respect and recognize the greatness of Sarbloh Bibek Dont get turned off by the colour of food made in Sarbloh ie daal turns a blackish colour Daal and Sabzee made in Sarbloh is extremely tasty

ਪਰਨ ਬਰਹਮਗਿਗਆਨੀ ਭਾਈ ਸਾਗਿਹਬ ਜੀ ਗਿਲਖਦ ਹਨ ਭੜੀ ਤ ਭੜੀ ਚੀਜ rsquoਤ ਮਦੀ ਗਿਨਗਾ ਪਣ ਕਰਕ ਗਿਭਰਸਟ ਜਾਦੀ ਹ ਇਸ ਲਈ ਸਰਬਲਹ ਗਿਬਬਕ ਦਾ ਲਗਰ ਆਪ ਗਿਤਆਰ ਕਰਕ ਛਕ ਛਕਾਉ ਵਾਗਿਹਗਰ ਜਪ ਜਪਾਉ

63

ਭੜੀਆ ਗਿਬਮਾਰੀਆ ਤ ਬਚ ਬਚਾਉ ਇਕ ਤਾ ਚੀਜਾ ਭੜੀਆ ਹਨ ਦਜਾ ਬਣਾਉਣ ਵਾਲ ਤਮਾਕ ਸ਼ਰਾਬ ਬਡ ਕਰਕਟਰ ਹਣ ਕਰਕ ਹਰ ਭੀ ਭੜੀ ਹ ਜਾਦੀ ਹ ਇਸ ਲਈ ਸਰਬਲਹ ਗਿਬਬਕ ਦਾ ਲਗਰ ਆਪ ਗਿਤਆਰ ਕਰਕ ਛਕ ਛਕਾਉ

Bhai Gurdas Jee writes that even the dirtiest and dirtiest of things can be made even dirtier when a bad person looks at them in this Shabad

ਮਦ ਗਿਵਗਿਚ ਗਿਰਧਾ ਪਾਇ ਕ ਕਤ ਦਾ ਮਾਸThe meat of dog cooked in the wine was

ਧਗਿਰਆ ਮਾਣਸ ਖਪਰੀ ਗਿਤਸ ਮਦੀ ਵਾਸAlong with its foul smell kept in the human skull

ਰਤ ਭਗਿਰਆ ਕਪੜਾ ਕਗਿਰ ਕਜਣ ਤਾਸIt was covered with blood stained cloth

ਢਗਿਕ ਲ ਚਲੀ ਚਹੜੀ ਕਗਿਰ ਭਗ ਗਿਬਲਾਸCovering thus the scavenger woman (chuhari) after appeasing her lust was carrying that bowl

ਆਗਿਖ ਸਣਾਏ ਪਗਿਛਆ ਲਾਹ ਗਿਵਸਵਾਸOn being asked about (the abominable covered material) she cleared the doubt

ਨਦਰੀ ਪਵ ਅਗਿਕਰਤਘਣ ਮਤ ਹਇ ਗਿਵਣਾਸ ੯ By saying that she had covered the meat to hide it from the sight of an ungrateful person to avoid its pollution(9)

Bhagat Jee is saying that Langar made today in a Gurdwara is made by those that smokedrink and have bad character so for this reason this food should not be eaten by Gursikhs So Gursikhs should prepare langar in Sarbloh and eat that

ਪਰਮਪਜਨੀਕ ਧਨ ਵਾਗਿਹਗਰ ਮਹਲ ਦਸਵ ਜੀ ਨ ਤਕਰੀਬਨ ਸਵਾ ਗਿਤਨ ਸ ਵਰ ਪਗਿਹਲਾ ਲਹ ਦ ਬਾਗਿਟਆ ਚਛਕਣ ਦੀ ਮਰਯਾਦਾ ਬਣਾਈ ਅਜ ਡਾਕਟਰ ਲਬਾਟਰੀ ਟਸਟ ਕਰਕ ਦਸਦ ਹਨਮਹਲ ਦਸਵ ਜੀ ਦ ਅਮਲਕ ਸ਼ਭ

64

ਸਚ ਹਕਮ ਅਨਸਾਰ ਲਹ ਦ ਭਾਗਿਡਆ ਚ ਪਦਾਰਥ ਬਣਾਉ ਅਤ ਛਕ ਜੀ ਸਰਬਲਹ ਚ ਪਦਾਰਥ ਬਣਾ ਕਕਢ ਕ ਗਿਮਟੀ ਚੀਨੀ ਦ ਭਾਡ ਚ ਰਖ

Sri Guru Gobind Singh Jee started Sarbloh Bibek Maryada 300 years ago Guru Jee knew the health benefits of cooking and eating in Sarbloh these same benefits are only now being discovered by Doctors This is Hukam of Guru Jee for his Sikhs to cook and eat in Sarbloh After making food in Sarbloh it should be stored in Mitee or Chinee vale Bhande

ਗਿਬਬਕ ਦਾ ਲਗਰ ਬਣਾਉਣ ਤ ਛਕਾਉਣ ਲਈ ਬਰਤਨ ਚਗ਼ੀ ਤਰਾ ਰਤ ਸਾਬਣ ਨਾਲ ਮਾਜਹਥਾ rsquoਚ ਚੜੀ ਛਾਪ ਨ ਹਵ ਨਲਕ ਜਾ ਟਟੀ ਨ ਸਾਬਣ ਨਾਲ ਚਗੀ ਤਰਾ ਸਾਫ ਕਰਨਾ ਫਾਰਮੀ ਗਿਘਉ ਨਹੀ ਵਰਤਣਾਬਜਾਰ ਦਾ ਬਗਿਣਆ ਪਨੀਰਪਕੜੀਆ ਸਵੀਆਦਹੀ ਚੀਨੀ ਕਚ ਦਾ ਭਾਡਾ ਨਹੀ ਵਰਤਣਾਲਗਰ ਬਨਾਉਣ ਵਾਲ ਸਾਰਅਗਿਮਰਤ ਧਾਰੀ ਹਣ ਜਾ ਅਗਿਮਰਤ ਛਕਣ ਦਾ ਵਾਅਦਾ ਕਰਨਧਰਮ ਪਰਚਾਰਕ ਜਥ ਪਜ ਗਿਪਆਗਿਰਆ ਲਈ ਚਾਹ ਪਤੀ ਗਿਬਲਕਲ ਹੀ ਨਹੀ ਵਰਤਣੀਇਥ ਤਕ ਚਾਹ ਵਾਲ ਭਾਡ rsquoਚ ਜਲ ਪਾਣੀ ਨਹੀ ਬਨਾਉਣਾ ਤ ਚਾਹ ਵਾਲ ਹਥ ਗਿਕਸ ਬਰਤਨ ਨ ਨਹੀ ਲਾਉਣਲਗਰ ਗਿਤਆਰ ਕਰਕ ਇਕ ਥਾ ਰਖ ਦਣਾ ਵਰਤਾਉਣ ਦੀ ਸਵਾ ਜਥ ਦ ਗਿਸਘ ਆਪ ਕਰਨਗ਼ਸਚ ਪਗਿਵਤਰਤਾ ਦਾ ਗਿਖਆਲ ਰਖਣਾ ਪਰਸ਼ਾਦਾ ਗਿਤਆਰ ਕਰਨ ਲਗਿਗਆ ਪਰ ਮਹ ਆਗਿਦ ਨ ਹਥ ਨਹੀ ਲਾਉਣ

To make Bibeki Langar the utensils should be properly cleaned Those making langar should not be wearing jewellery (ie bangals rings etc) Wash the water pump or where ever you get water from properly with soap and water before using the water Food that is made outside like paneer pakoria seveean should not be used Use home made version use home made butter Everyone that is making langar should be amrit dhari or should promise to take amrit soon Those that do Seva in Panj Pyare are not allowed to drink Cha at all infact they should not even use the utensil that has ever been used to make cha If cha is made for the rest of the sangat the person making it should not touch anything else After making the Langar the sevaadaars should leave it in a clean place Singhs of the Jatha (Jatha Bhindran) will distribute it themselves Whilst making the food the sevadaars should never touch their face feet etc

65

Other Questions on Bibek

Understanding JoothBh Kulbir Singh wwwgurmatbibekcom

There is no English word for Jooth perhaps because this concept is not present in the Western culture The idea is that onersquos Karma and nature gets transferred to deeds one does including cooking food The Avastha of a person gets affected by the food one eats When we analyse the Saakhi of Malik Bhago and Bhai Laalo we clearly see that the affect of onersquos good or bad Karma passes on to the food one cooks or even buys

In Malik Bhagorsquos case the food may not have been touched directly by him but still his bad Karma got transferred to his food and Guru Sahib demonstrated to the world by squeezing blood out of his Roti This proves that even if certain food is not directly touched by a person it can still be Jootha ie if dishonest earnings are used to buy ingredients for food such food too is Jootha as far as Gursikhs are concerned

There is certain protocol that is followed when preparing Guru ka Langar and this includes one doing full Ishnaan wearing clean Gurmukhi Baana and keeping hands clean How Jooth travels or affects is not too much of our concern All we know is that food for Guru ka Langar should be cooked by Tyaar bar Tyaar Gursikhs and in a way that is in accordance to Gurmat Maryada

The concept of Jooth is not explained in detail in any Gurmat literature but the details of

66

doing Sewa are learned in the Sangat of Gursikhs When we do Sewa with senior Sewadaars we learn the details of how to prepare Langar how to keep clean what to do and what not to do etc In Sikhi is not important or imperative to first understand everything about a certain principle before adopting it We are all supposed to wear Kakaars all the time but Guru Sahib jee has give us no clear reason as to why we must wear the Kakaars all the time Same holds true for many other Rehits At initial stages we just need to do what we are told to do by Guru Sahib and Sangat and with time concepts become clear

Difference Between Dietary Bibek and Brahmanvaad Bh Kulbir Singh wwwgurmatbibekcom

The Similarity is that both Gurmat Bibek and Brahmanvad teaches us to discriminate but there is a major difference as well Gurmat Bibek teaches us to discriminate based on onersquos Karma whereas Brahmanvad that we know today preaches discrimination based on birth Brahmanvad preaches that one is supreme merely because one is born in the family of Brahmans but Gurmat on the other hand preaches that irrespective of onersquos family or racial background one can rise or become holy and pure because of onersquos Karma Gurmat gives no importance to the family background Gurmat preaches that one is good or bad only because of ones Karma and not because of ones family background

Brahmans donrsquot eat from the hands of people of so called low castes because they believe that Brahmans are superior to the people of other castes whereas the Gurmat Bibeki on the other hand considers himself to be the dust of everyonersquos feet He keeps dietary Bibek not because he considers himself to be superior to others but because he is obeying the hukam (order) of the Guru

It is the order of our Guru Sahib to associate only with Gurmat devotees and to avoid bad company Bad company is defined as the company of such persons who are averse to Gurmat path of attaining Vaheguru Gurmat preaches that one becomes what onersquos company is By associating with Gurmukhs one gets inclined towards Gurmat and by associating with Manmukhs one gets manmukhi tendencies

67

It is next to impossible to become a Brahman unless one is born into a Brahman family There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve I can think of only two examples where a person was allowed to change his caste One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances he was finally accepted as a Brahm-Rishi and a Brahman This incident occurred thousands of years ago The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders ndash the Brahmins - were willing to coronate him a king because he was born into a low caste family After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya

Now look at Gurmat Gurmat is so great that anyone irrespective of caste or race can become a Khalsa The conditions are same for Brahmins Kshatriyas Vashyas Shudras Muslims or whoever Anyone who is willing to offer his head to the Satguru can become a Khalsa Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit) one becomes equal in status to all other Khalsa brothers and sisters Two Khalsas one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order One gets a higher status only based on onersquos Karma and not based on onersquos birth This is the difference between Gurmat and Brahmanism

ਖਤਰੀ ਬਰਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ ਗਰਮਗਿਖ ਨਾਮ ਜਪ ਉਧਰ ਸ ਕਗਿਲ ਮਗਿਹ ਘਗਿਟ ਘਗਿਟ ਨਾਨਕ ਮਾਝਾ ੪੩੫੦(The teaching of Naam is same for all four Varna namely Khatriya Brahman Shudra and Vaish Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga gets delivered the Lord resides in the inside of all people)

I cant help but quote the previous two pankitis of this shabad The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening

ਬਦ ਕਤਬ ਗਿਸਗਿਮਰਗਿਤ ਸਗਿਭ ਸਾਸਤ ਇਨਹਹ ਪਗਿੜਆ ਮਕਗਿਤ ਨ ਹਈ ਏਕ ਅਖਰ ਜ ਗਰਮਗਿਖ ਜਾਪ ਗਿਤਸ ਕੀ

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

63

ਭੜੀਆ ਗਿਬਮਾਰੀਆ ਤ ਬਚ ਬਚਾਉ ਇਕ ਤਾ ਚੀਜਾ ਭੜੀਆ ਹਨ ਦਜਾ ਬਣਾਉਣ ਵਾਲ ਤਮਾਕ ਸ਼ਰਾਬ ਬਡ ਕਰਕਟਰ ਹਣ ਕਰਕ ਹਰ ਭੀ ਭੜੀ ਹ ਜਾਦੀ ਹ ਇਸ ਲਈ ਸਰਬਲਹ ਗਿਬਬਕ ਦਾ ਲਗਰ ਆਪ ਗਿਤਆਰ ਕਰਕ ਛਕ ਛਕਾਉ

Bhai Gurdas Jee writes that even the dirtiest and dirtiest of things can be made even dirtier when a bad person looks at them in this Shabad

ਮਦ ਗਿਵਗਿਚ ਗਿਰਧਾ ਪਾਇ ਕ ਕਤ ਦਾ ਮਾਸThe meat of dog cooked in the wine was

ਧਗਿਰਆ ਮਾਣਸ ਖਪਰੀ ਗਿਤਸ ਮਦੀ ਵਾਸAlong with its foul smell kept in the human skull

ਰਤ ਭਗਿਰਆ ਕਪੜਾ ਕਗਿਰ ਕਜਣ ਤਾਸIt was covered with blood stained cloth

ਢਗਿਕ ਲ ਚਲੀ ਚਹੜੀ ਕਗਿਰ ਭਗ ਗਿਬਲਾਸCovering thus the scavenger woman (chuhari) after appeasing her lust was carrying that bowl

ਆਗਿਖ ਸਣਾਏ ਪਗਿਛਆ ਲਾਹ ਗਿਵਸਵਾਸOn being asked about (the abominable covered material) she cleared the doubt

ਨਦਰੀ ਪਵ ਅਗਿਕਰਤਘਣ ਮਤ ਹਇ ਗਿਵਣਾਸ ੯ By saying that she had covered the meat to hide it from the sight of an ungrateful person to avoid its pollution(9)

Bhagat Jee is saying that Langar made today in a Gurdwara is made by those that smokedrink and have bad character so for this reason this food should not be eaten by Gursikhs So Gursikhs should prepare langar in Sarbloh and eat that

ਪਰਮਪਜਨੀਕ ਧਨ ਵਾਗਿਹਗਰ ਮਹਲ ਦਸਵ ਜੀ ਨ ਤਕਰੀਬਨ ਸਵਾ ਗਿਤਨ ਸ ਵਰ ਪਗਿਹਲਾ ਲਹ ਦ ਬਾਗਿਟਆ ਚਛਕਣ ਦੀ ਮਰਯਾਦਾ ਬਣਾਈ ਅਜ ਡਾਕਟਰ ਲਬਾਟਰੀ ਟਸਟ ਕਰਕ ਦਸਦ ਹਨਮਹਲ ਦਸਵ ਜੀ ਦ ਅਮਲਕ ਸ਼ਭ

64

ਸਚ ਹਕਮ ਅਨਸਾਰ ਲਹ ਦ ਭਾਗਿਡਆ ਚ ਪਦਾਰਥ ਬਣਾਉ ਅਤ ਛਕ ਜੀ ਸਰਬਲਹ ਚ ਪਦਾਰਥ ਬਣਾ ਕਕਢ ਕ ਗਿਮਟੀ ਚੀਨੀ ਦ ਭਾਡ ਚ ਰਖ

Sri Guru Gobind Singh Jee started Sarbloh Bibek Maryada 300 years ago Guru Jee knew the health benefits of cooking and eating in Sarbloh these same benefits are only now being discovered by Doctors This is Hukam of Guru Jee for his Sikhs to cook and eat in Sarbloh After making food in Sarbloh it should be stored in Mitee or Chinee vale Bhande

ਗਿਬਬਕ ਦਾ ਲਗਰ ਬਣਾਉਣ ਤ ਛਕਾਉਣ ਲਈ ਬਰਤਨ ਚਗ਼ੀ ਤਰਾ ਰਤ ਸਾਬਣ ਨਾਲ ਮਾਜਹਥਾ rsquoਚ ਚੜੀ ਛਾਪ ਨ ਹਵ ਨਲਕ ਜਾ ਟਟੀ ਨ ਸਾਬਣ ਨਾਲ ਚਗੀ ਤਰਾ ਸਾਫ ਕਰਨਾ ਫਾਰਮੀ ਗਿਘਉ ਨਹੀ ਵਰਤਣਾਬਜਾਰ ਦਾ ਬਗਿਣਆ ਪਨੀਰਪਕੜੀਆ ਸਵੀਆਦਹੀ ਚੀਨੀ ਕਚ ਦਾ ਭਾਡਾ ਨਹੀ ਵਰਤਣਾਲਗਰ ਬਨਾਉਣ ਵਾਲ ਸਾਰਅਗਿਮਰਤ ਧਾਰੀ ਹਣ ਜਾ ਅਗਿਮਰਤ ਛਕਣ ਦਾ ਵਾਅਦਾ ਕਰਨਧਰਮ ਪਰਚਾਰਕ ਜਥ ਪਜ ਗਿਪਆਗਿਰਆ ਲਈ ਚਾਹ ਪਤੀ ਗਿਬਲਕਲ ਹੀ ਨਹੀ ਵਰਤਣੀਇਥ ਤਕ ਚਾਹ ਵਾਲ ਭਾਡ rsquoਚ ਜਲ ਪਾਣੀ ਨਹੀ ਬਨਾਉਣਾ ਤ ਚਾਹ ਵਾਲ ਹਥ ਗਿਕਸ ਬਰਤਨ ਨ ਨਹੀ ਲਾਉਣਲਗਰ ਗਿਤਆਰ ਕਰਕ ਇਕ ਥਾ ਰਖ ਦਣਾ ਵਰਤਾਉਣ ਦੀ ਸਵਾ ਜਥ ਦ ਗਿਸਘ ਆਪ ਕਰਨਗ਼ਸਚ ਪਗਿਵਤਰਤਾ ਦਾ ਗਿਖਆਲ ਰਖਣਾ ਪਰਸ਼ਾਦਾ ਗਿਤਆਰ ਕਰਨ ਲਗਿਗਆ ਪਰ ਮਹ ਆਗਿਦ ਨ ਹਥ ਨਹੀ ਲਾਉਣ

To make Bibeki Langar the utensils should be properly cleaned Those making langar should not be wearing jewellery (ie bangals rings etc) Wash the water pump or where ever you get water from properly with soap and water before using the water Food that is made outside like paneer pakoria seveean should not be used Use home made version use home made butter Everyone that is making langar should be amrit dhari or should promise to take amrit soon Those that do Seva in Panj Pyare are not allowed to drink Cha at all infact they should not even use the utensil that has ever been used to make cha If cha is made for the rest of the sangat the person making it should not touch anything else After making the Langar the sevaadaars should leave it in a clean place Singhs of the Jatha (Jatha Bhindran) will distribute it themselves Whilst making the food the sevadaars should never touch their face feet etc

65

Other Questions on Bibek

Understanding JoothBh Kulbir Singh wwwgurmatbibekcom

There is no English word for Jooth perhaps because this concept is not present in the Western culture The idea is that onersquos Karma and nature gets transferred to deeds one does including cooking food The Avastha of a person gets affected by the food one eats When we analyse the Saakhi of Malik Bhago and Bhai Laalo we clearly see that the affect of onersquos good or bad Karma passes on to the food one cooks or even buys

In Malik Bhagorsquos case the food may not have been touched directly by him but still his bad Karma got transferred to his food and Guru Sahib demonstrated to the world by squeezing blood out of his Roti This proves that even if certain food is not directly touched by a person it can still be Jootha ie if dishonest earnings are used to buy ingredients for food such food too is Jootha as far as Gursikhs are concerned

There is certain protocol that is followed when preparing Guru ka Langar and this includes one doing full Ishnaan wearing clean Gurmukhi Baana and keeping hands clean How Jooth travels or affects is not too much of our concern All we know is that food for Guru ka Langar should be cooked by Tyaar bar Tyaar Gursikhs and in a way that is in accordance to Gurmat Maryada

The concept of Jooth is not explained in detail in any Gurmat literature but the details of

66

doing Sewa are learned in the Sangat of Gursikhs When we do Sewa with senior Sewadaars we learn the details of how to prepare Langar how to keep clean what to do and what not to do etc In Sikhi is not important or imperative to first understand everything about a certain principle before adopting it We are all supposed to wear Kakaars all the time but Guru Sahib jee has give us no clear reason as to why we must wear the Kakaars all the time Same holds true for many other Rehits At initial stages we just need to do what we are told to do by Guru Sahib and Sangat and with time concepts become clear

Difference Between Dietary Bibek and Brahmanvaad Bh Kulbir Singh wwwgurmatbibekcom

The Similarity is that both Gurmat Bibek and Brahmanvad teaches us to discriminate but there is a major difference as well Gurmat Bibek teaches us to discriminate based on onersquos Karma whereas Brahmanvad that we know today preaches discrimination based on birth Brahmanvad preaches that one is supreme merely because one is born in the family of Brahmans but Gurmat on the other hand preaches that irrespective of onersquos family or racial background one can rise or become holy and pure because of onersquos Karma Gurmat gives no importance to the family background Gurmat preaches that one is good or bad only because of ones Karma and not because of ones family background

Brahmans donrsquot eat from the hands of people of so called low castes because they believe that Brahmans are superior to the people of other castes whereas the Gurmat Bibeki on the other hand considers himself to be the dust of everyonersquos feet He keeps dietary Bibek not because he considers himself to be superior to others but because he is obeying the hukam (order) of the Guru

It is the order of our Guru Sahib to associate only with Gurmat devotees and to avoid bad company Bad company is defined as the company of such persons who are averse to Gurmat path of attaining Vaheguru Gurmat preaches that one becomes what onersquos company is By associating with Gurmukhs one gets inclined towards Gurmat and by associating with Manmukhs one gets manmukhi tendencies

67

It is next to impossible to become a Brahman unless one is born into a Brahman family There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve I can think of only two examples where a person was allowed to change his caste One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances he was finally accepted as a Brahm-Rishi and a Brahman This incident occurred thousands of years ago The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders ndash the Brahmins - were willing to coronate him a king because he was born into a low caste family After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya

Now look at Gurmat Gurmat is so great that anyone irrespective of caste or race can become a Khalsa The conditions are same for Brahmins Kshatriyas Vashyas Shudras Muslims or whoever Anyone who is willing to offer his head to the Satguru can become a Khalsa Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit) one becomes equal in status to all other Khalsa brothers and sisters Two Khalsas one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order One gets a higher status only based on onersquos Karma and not based on onersquos birth This is the difference between Gurmat and Brahmanism

ਖਤਰੀ ਬਰਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ ਗਰਮਗਿਖ ਨਾਮ ਜਪ ਉਧਰ ਸ ਕਗਿਲ ਮਗਿਹ ਘਗਿਟ ਘਗਿਟ ਨਾਨਕ ਮਾਝਾ ੪੩੫੦(The teaching of Naam is same for all four Varna namely Khatriya Brahman Shudra and Vaish Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga gets delivered the Lord resides in the inside of all people)

I cant help but quote the previous two pankitis of this shabad The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening

ਬਦ ਕਤਬ ਗਿਸਗਿਮਰਗਿਤ ਸਗਿਭ ਸਾਸਤ ਇਨਹਹ ਪਗਿੜਆ ਮਕਗਿਤ ਨ ਹਈ ਏਕ ਅਖਰ ਜ ਗਰਮਗਿਖ ਜਾਪ ਗਿਤਸ ਕੀ

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

64

ਸਚ ਹਕਮ ਅਨਸਾਰ ਲਹ ਦ ਭਾਗਿਡਆ ਚ ਪਦਾਰਥ ਬਣਾਉ ਅਤ ਛਕ ਜੀ ਸਰਬਲਹ ਚ ਪਦਾਰਥ ਬਣਾ ਕਕਢ ਕ ਗਿਮਟੀ ਚੀਨੀ ਦ ਭਾਡ ਚ ਰਖ

Sri Guru Gobind Singh Jee started Sarbloh Bibek Maryada 300 years ago Guru Jee knew the health benefits of cooking and eating in Sarbloh these same benefits are only now being discovered by Doctors This is Hukam of Guru Jee for his Sikhs to cook and eat in Sarbloh After making food in Sarbloh it should be stored in Mitee or Chinee vale Bhande

ਗਿਬਬਕ ਦਾ ਲਗਰ ਬਣਾਉਣ ਤ ਛਕਾਉਣ ਲਈ ਬਰਤਨ ਚਗ਼ੀ ਤਰਾ ਰਤ ਸਾਬਣ ਨਾਲ ਮਾਜਹਥਾ rsquoਚ ਚੜੀ ਛਾਪ ਨ ਹਵ ਨਲਕ ਜਾ ਟਟੀ ਨ ਸਾਬਣ ਨਾਲ ਚਗੀ ਤਰਾ ਸਾਫ ਕਰਨਾ ਫਾਰਮੀ ਗਿਘਉ ਨਹੀ ਵਰਤਣਾਬਜਾਰ ਦਾ ਬਗਿਣਆ ਪਨੀਰਪਕੜੀਆ ਸਵੀਆਦਹੀ ਚੀਨੀ ਕਚ ਦਾ ਭਾਡਾ ਨਹੀ ਵਰਤਣਾਲਗਰ ਬਨਾਉਣ ਵਾਲ ਸਾਰਅਗਿਮਰਤ ਧਾਰੀ ਹਣ ਜਾ ਅਗਿਮਰਤ ਛਕਣ ਦਾ ਵਾਅਦਾ ਕਰਨਧਰਮ ਪਰਚਾਰਕ ਜਥ ਪਜ ਗਿਪਆਗਿਰਆ ਲਈ ਚਾਹ ਪਤੀ ਗਿਬਲਕਲ ਹੀ ਨਹੀ ਵਰਤਣੀਇਥ ਤਕ ਚਾਹ ਵਾਲ ਭਾਡ rsquoਚ ਜਲ ਪਾਣੀ ਨਹੀ ਬਨਾਉਣਾ ਤ ਚਾਹ ਵਾਲ ਹਥ ਗਿਕਸ ਬਰਤਨ ਨ ਨਹੀ ਲਾਉਣਲਗਰ ਗਿਤਆਰ ਕਰਕ ਇਕ ਥਾ ਰਖ ਦਣਾ ਵਰਤਾਉਣ ਦੀ ਸਵਾ ਜਥ ਦ ਗਿਸਘ ਆਪ ਕਰਨਗ਼ਸਚ ਪਗਿਵਤਰਤਾ ਦਾ ਗਿਖਆਲ ਰਖਣਾ ਪਰਸ਼ਾਦਾ ਗਿਤਆਰ ਕਰਨ ਲਗਿਗਆ ਪਰ ਮਹ ਆਗਿਦ ਨ ਹਥ ਨਹੀ ਲਾਉਣ

To make Bibeki Langar the utensils should be properly cleaned Those making langar should not be wearing jewellery (ie bangals rings etc) Wash the water pump or where ever you get water from properly with soap and water before using the water Food that is made outside like paneer pakoria seveean should not be used Use home made version use home made butter Everyone that is making langar should be amrit dhari or should promise to take amrit soon Those that do Seva in Panj Pyare are not allowed to drink Cha at all infact they should not even use the utensil that has ever been used to make cha If cha is made for the rest of the sangat the person making it should not touch anything else After making the Langar the sevaadaars should leave it in a clean place Singhs of the Jatha (Jatha Bhindran) will distribute it themselves Whilst making the food the sevadaars should never touch their face feet etc

65

Other Questions on Bibek

Understanding JoothBh Kulbir Singh wwwgurmatbibekcom

There is no English word for Jooth perhaps because this concept is not present in the Western culture The idea is that onersquos Karma and nature gets transferred to deeds one does including cooking food The Avastha of a person gets affected by the food one eats When we analyse the Saakhi of Malik Bhago and Bhai Laalo we clearly see that the affect of onersquos good or bad Karma passes on to the food one cooks or even buys

In Malik Bhagorsquos case the food may not have been touched directly by him but still his bad Karma got transferred to his food and Guru Sahib demonstrated to the world by squeezing blood out of his Roti This proves that even if certain food is not directly touched by a person it can still be Jootha ie if dishonest earnings are used to buy ingredients for food such food too is Jootha as far as Gursikhs are concerned

There is certain protocol that is followed when preparing Guru ka Langar and this includes one doing full Ishnaan wearing clean Gurmukhi Baana and keeping hands clean How Jooth travels or affects is not too much of our concern All we know is that food for Guru ka Langar should be cooked by Tyaar bar Tyaar Gursikhs and in a way that is in accordance to Gurmat Maryada

The concept of Jooth is not explained in detail in any Gurmat literature but the details of

66

doing Sewa are learned in the Sangat of Gursikhs When we do Sewa with senior Sewadaars we learn the details of how to prepare Langar how to keep clean what to do and what not to do etc In Sikhi is not important or imperative to first understand everything about a certain principle before adopting it We are all supposed to wear Kakaars all the time but Guru Sahib jee has give us no clear reason as to why we must wear the Kakaars all the time Same holds true for many other Rehits At initial stages we just need to do what we are told to do by Guru Sahib and Sangat and with time concepts become clear

Difference Between Dietary Bibek and Brahmanvaad Bh Kulbir Singh wwwgurmatbibekcom

The Similarity is that both Gurmat Bibek and Brahmanvad teaches us to discriminate but there is a major difference as well Gurmat Bibek teaches us to discriminate based on onersquos Karma whereas Brahmanvad that we know today preaches discrimination based on birth Brahmanvad preaches that one is supreme merely because one is born in the family of Brahmans but Gurmat on the other hand preaches that irrespective of onersquos family or racial background one can rise or become holy and pure because of onersquos Karma Gurmat gives no importance to the family background Gurmat preaches that one is good or bad only because of ones Karma and not because of ones family background

Brahmans donrsquot eat from the hands of people of so called low castes because they believe that Brahmans are superior to the people of other castes whereas the Gurmat Bibeki on the other hand considers himself to be the dust of everyonersquos feet He keeps dietary Bibek not because he considers himself to be superior to others but because he is obeying the hukam (order) of the Guru

It is the order of our Guru Sahib to associate only with Gurmat devotees and to avoid bad company Bad company is defined as the company of such persons who are averse to Gurmat path of attaining Vaheguru Gurmat preaches that one becomes what onersquos company is By associating with Gurmukhs one gets inclined towards Gurmat and by associating with Manmukhs one gets manmukhi tendencies

67

It is next to impossible to become a Brahman unless one is born into a Brahman family There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve I can think of only two examples where a person was allowed to change his caste One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances he was finally accepted as a Brahm-Rishi and a Brahman This incident occurred thousands of years ago The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders ndash the Brahmins - were willing to coronate him a king because he was born into a low caste family After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya

Now look at Gurmat Gurmat is so great that anyone irrespective of caste or race can become a Khalsa The conditions are same for Brahmins Kshatriyas Vashyas Shudras Muslims or whoever Anyone who is willing to offer his head to the Satguru can become a Khalsa Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit) one becomes equal in status to all other Khalsa brothers and sisters Two Khalsas one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order One gets a higher status only based on onersquos Karma and not based on onersquos birth This is the difference between Gurmat and Brahmanism

ਖਤਰੀ ਬਰਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ ਗਰਮਗਿਖ ਨਾਮ ਜਪ ਉਧਰ ਸ ਕਗਿਲ ਮਗਿਹ ਘਗਿਟ ਘਗਿਟ ਨਾਨਕ ਮਾਝਾ ੪੩੫੦(The teaching of Naam is same for all four Varna namely Khatriya Brahman Shudra and Vaish Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga gets delivered the Lord resides in the inside of all people)

I cant help but quote the previous two pankitis of this shabad The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening

ਬਦ ਕਤਬ ਗਿਸਗਿਮਰਗਿਤ ਸਗਿਭ ਸਾਸਤ ਇਨਹਹ ਪਗਿੜਆ ਮਕਗਿਤ ਨ ਹਈ ਏਕ ਅਖਰ ਜ ਗਰਮਗਿਖ ਜਾਪ ਗਿਤਸ ਕੀ

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

65

Other Questions on Bibek

Understanding JoothBh Kulbir Singh wwwgurmatbibekcom

There is no English word for Jooth perhaps because this concept is not present in the Western culture The idea is that onersquos Karma and nature gets transferred to deeds one does including cooking food The Avastha of a person gets affected by the food one eats When we analyse the Saakhi of Malik Bhago and Bhai Laalo we clearly see that the affect of onersquos good or bad Karma passes on to the food one cooks or even buys

In Malik Bhagorsquos case the food may not have been touched directly by him but still his bad Karma got transferred to his food and Guru Sahib demonstrated to the world by squeezing blood out of his Roti This proves that even if certain food is not directly touched by a person it can still be Jootha ie if dishonest earnings are used to buy ingredients for food such food too is Jootha as far as Gursikhs are concerned

There is certain protocol that is followed when preparing Guru ka Langar and this includes one doing full Ishnaan wearing clean Gurmukhi Baana and keeping hands clean How Jooth travels or affects is not too much of our concern All we know is that food for Guru ka Langar should be cooked by Tyaar bar Tyaar Gursikhs and in a way that is in accordance to Gurmat Maryada

The concept of Jooth is not explained in detail in any Gurmat literature but the details of

66

doing Sewa are learned in the Sangat of Gursikhs When we do Sewa with senior Sewadaars we learn the details of how to prepare Langar how to keep clean what to do and what not to do etc In Sikhi is not important or imperative to first understand everything about a certain principle before adopting it We are all supposed to wear Kakaars all the time but Guru Sahib jee has give us no clear reason as to why we must wear the Kakaars all the time Same holds true for many other Rehits At initial stages we just need to do what we are told to do by Guru Sahib and Sangat and with time concepts become clear

Difference Between Dietary Bibek and Brahmanvaad Bh Kulbir Singh wwwgurmatbibekcom

The Similarity is that both Gurmat Bibek and Brahmanvad teaches us to discriminate but there is a major difference as well Gurmat Bibek teaches us to discriminate based on onersquos Karma whereas Brahmanvad that we know today preaches discrimination based on birth Brahmanvad preaches that one is supreme merely because one is born in the family of Brahmans but Gurmat on the other hand preaches that irrespective of onersquos family or racial background one can rise or become holy and pure because of onersquos Karma Gurmat gives no importance to the family background Gurmat preaches that one is good or bad only because of ones Karma and not because of ones family background

Brahmans donrsquot eat from the hands of people of so called low castes because they believe that Brahmans are superior to the people of other castes whereas the Gurmat Bibeki on the other hand considers himself to be the dust of everyonersquos feet He keeps dietary Bibek not because he considers himself to be superior to others but because he is obeying the hukam (order) of the Guru

It is the order of our Guru Sahib to associate only with Gurmat devotees and to avoid bad company Bad company is defined as the company of such persons who are averse to Gurmat path of attaining Vaheguru Gurmat preaches that one becomes what onersquos company is By associating with Gurmukhs one gets inclined towards Gurmat and by associating with Manmukhs one gets manmukhi tendencies

67

It is next to impossible to become a Brahman unless one is born into a Brahman family There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve I can think of only two examples where a person was allowed to change his caste One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances he was finally accepted as a Brahm-Rishi and a Brahman This incident occurred thousands of years ago The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders ndash the Brahmins - were willing to coronate him a king because he was born into a low caste family After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya

Now look at Gurmat Gurmat is so great that anyone irrespective of caste or race can become a Khalsa The conditions are same for Brahmins Kshatriyas Vashyas Shudras Muslims or whoever Anyone who is willing to offer his head to the Satguru can become a Khalsa Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit) one becomes equal in status to all other Khalsa brothers and sisters Two Khalsas one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order One gets a higher status only based on onersquos Karma and not based on onersquos birth This is the difference between Gurmat and Brahmanism

ਖਤਰੀ ਬਰਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ ਗਰਮਗਿਖ ਨਾਮ ਜਪ ਉਧਰ ਸ ਕਗਿਲ ਮਗਿਹ ਘਗਿਟ ਘਗਿਟ ਨਾਨਕ ਮਾਝਾ ੪੩੫੦(The teaching of Naam is same for all four Varna namely Khatriya Brahman Shudra and Vaish Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga gets delivered the Lord resides in the inside of all people)

I cant help but quote the previous two pankitis of this shabad The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening

ਬਦ ਕਤਬ ਗਿਸਗਿਮਰਗਿਤ ਸਗਿਭ ਸਾਸਤ ਇਨਹਹ ਪਗਿੜਆ ਮਕਗਿਤ ਨ ਹਈ ਏਕ ਅਖਰ ਜ ਗਰਮਗਿਖ ਜਾਪ ਗਿਤਸ ਕੀ

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

66

doing Sewa are learned in the Sangat of Gursikhs When we do Sewa with senior Sewadaars we learn the details of how to prepare Langar how to keep clean what to do and what not to do etc In Sikhi is not important or imperative to first understand everything about a certain principle before adopting it We are all supposed to wear Kakaars all the time but Guru Sahib jee has give us no clear reason as to why we must wear the Kakaars all the time Same holds true for many other Rehits At initial stages we just need to do what we are told to do by Guru Sahib and Sangat and with time concepts become clear

Difference Between Dietary Bibek and Brahmanvaad Bh Kulbir Singh wwwgurmatbibekcom

The Similarity is that both Gurmat Bibek and Brahmanvad teaches us to discriminate but there is a major difference as well Gurmat Bibek teaches us to discriminate based on onersquos Karma whereas Brahmanvad that we know today preaches discrimination based on birth Brahmanvad preaches that one is supreme merely because one is born in the family of Brahmans but Gurmat on the other hand preaches that irrespective of onersquos family or racial background one can rise or become holy and pure because of onersquos Karma Gurmat gives no importance to the family background Gurmat preaches that one is good or bad only because of ones Karma and not because of ones family background

Brahmans donrsquot eat from the hands of people of so called low castes because they believe that Brahmans are superior to the people of other castes whereas the Gurmat Bibeki on the other hand considers himself to be the dust of everyonersquos feet He keeps dietary Bibek not because he considers himself to be superior to others but because he is obeying the hukam (order) of the Guru

It is the order of our Guru Sahib to associate only with Gurmat devotees and to avoid bad company Bad company is defined as the company of such persons who are averse to Gurmat path of attaining Vaheguru Gurmat preaches that one becomes what onersquos company is By associating with Gurmukhs one gets inclined towards Gurmat and by associating with Manmukhs one gets manmukhi tendencies

67

It is next to impossible to become a Brahman unless one is born into a Brahman family There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve I can think of only two examples where a person was allowed to change his caste One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances he was finally accepted as a Brahm-Rishi and a Brahman This incident occurred thousands of years ago The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders ndash the Brahmins - were willing to coronate him a king because he was born into a low caste family After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya

Now look at Gurmat Gurmat is so great that anyone irrespective of caste or race can become a Khalsa The conditions are same for Brahmins Kshatriyas Vashyas Shudras Muslims or whoever Anyone who is willing to offer his head to the Satguru can become a Khalsa Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit) one becomes equal in status to all other Khalsa brothers and sisters Two Khalsas one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order One gets a higher status only based on onersquos Karma and not based on onersquos birth This is the difference between Gurmat and Brahmanism

ਖਤਰੀ ਬਰਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ ਗਰਮਗਿਖ ਨਾਮ ਜਪ ਉਧਰ ਸ ਕਗਿਲ ਮਗਿਹ ਘਗਿਟ ਘਗਿਟ ਨਾਨਕ ਮਾਝਾ ੪੩੫੦(The teaching of Naam is same for all four Varna namely Khatriya Brahman Shudra and Vaish Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga gets delivered the Lord resides in the inside of all people)

I cant help but quote the previous two pankitis of this shabad The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening

ਬਦ ਕਤਬ ਗਿਸਗਿਮਰਗਿਤ ਸਗਿਭ ਸਾਸਤ ਇਨਹਹ ਪਗਿੜਆ ਮਕਗਿਤ ਨ ਹਈ ਏਕ ਅਖਰ ਜ ਗਰਮਗਿਖ ਜਾਪ ਗਿਤਸ ਕੀ

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

67

It is next to impossible to become a Brahman unless one is born into a Brahman family There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve I can think of only two examples where a person was allowed to change his caste One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances he was finally accepted as a Brahm-Rishi and a Brahman This incident occurred thousands of years ago The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders ndash the Brahmins - were willing to coronate him a king because he was born into a low caste family After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya

Now look at Gurmat Gurmat is so great that anyone irrespective of caste or race can become a Khalsa The conditions are same for Brahmins Kshatriyas Vashyas Shudras Muslims or whoever Anyone who is willing to offer his head to the Satguru can become a Khalsa Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit) one becomes equal in status to all other Khalsa brothers and sisters Two Khalsas one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order One gets a higher status only based on onersquos Karma and not based on onersquos birth This is the difference between Gurmat and Brahmanism

ਖਤਰੀ ਬਰਾਹਮਣ ਸਦ ਵਸ ਉਪਦਸ ਚਹ ਵਰਨਾ ਕਉ ਸਾਝਾ ਗਰਮਗਿਖ ਨਾਮ ਜਪ ਉਧਰ ਸ ਕਗਿਲ ਮਗਿਹ ਘਗਿਟ ਘਗਿਟ ਨਾਨਕ ਮਾਝਾ ੪੩੫੦(The teaching of Naam is same for all four Varna namely Khatriya Brahman Shudra and Vaish Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga gets delivered the Lord resides in the inside of all people)

I cant help but quote the previous two pankitis of this shabad The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening

ਬਦ ਕਤਬ ਗਿਸਗਿਮਰਗਿਤ ਸਗਿਭ ਸਾਸਤ ਇਨਹਹ ਪਗਿੜਆ ਮਕਗਿਤ ਨ ਹਈ ਏਕ ਅਖਰ ਜ ਗਰਮਗਿਖ ਜਾਪ ਗਿਤਸ ਕੀ

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

68

ਗਿਨਰਮਲ ਸਈ ੩(One cannot get salvation reading the Vedas Katebas ( the 4 holy books of Semetic religions - Quran Bible Torah etc) but one who chants the one indestructible (A-khar without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy)

At my workplace many years ago two Brahmins were my co-workers Once I went to the kitchen to get water and I saw them standing there ahead of me After they used the tap I washed the tap with soap before using it Normally when I wash the tap I try to do it when no one is watching but that day I washed it in front of them They got upset and remarked ldquoArey tum apne aap ko hum se bhee baRa samajhte ho Tum jante nahi ke hum Brahmin hainrdquo (You consider yourself superior than us Donrsquot you know that we are Brahmins)

I sensed haume (pride) in them and in order to break it answered back in similar tone ldquoAray Brahmin baRe honge aap ke Maharashtra mein Hamare Punjab mein to Brahmin log hamaare gharo mein rotiyaan banaate hainrdquo (Brahmins may be superior in your province of Maharashtra In Punjab Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events)

Indeed this is true The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped This is all because of influence of Gurmat in Punjab Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India

Anyway coming back to the topic we must realize that we must follow Gurmat If there is a similarity between a certain principle of Gurmat and Islam or Hinduism it does not mean we should reject such Hukam of Guru Sahib Sikhi preaches good moral character and if some other religion too preaches such character it does not mean that we should become all defensive If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle we dont need to discredit such Hukam of Guru Sahib

Kulbir Singh

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee

69

• Sarbloh Bibek
• Guru Ka Langar amp Bibek
• • Rare RehatBibek Nama preserved at CPL Patiala
  • • Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
    • Shaheedan Misl - The Sarblohee Jatha
    • Bhai Sahibs views on who can do sewa in Gurus Langar
    • Bhai Sahibrsquos Words on Sarbloh Bibek
    • Shaheed Bhai Avtar Singh Jee