Meaning of Amrit-Bhai Randhir Singh

7/29/2019 Meaning of Amrit-Bhai Randhir Singh

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THEMEANINGOFSIKHBAPTISM

BHAISAHIBRANDHIRSINGH'SPUNJABIWORK:AmritKiHai

TranslatedbyTRILOCHANSINGH


2/43

EnglishTranslationdedicatedto

BIBIDALERKAUR

DaughterofBhaiRandhirSingh

whohasbeenanobleElderSistertome

allthese

years


3/43

Contents

TRANSLATOR'SFOREWORD .................................................................................................................4

CHAPTER1 THEAGONYOFTHESEEKER..........................................................................................12

CHAPTER2 SIDDHIS:OCCULTPOWERS ...........................................................................................17

CHAPTER3 WHATISRASA:AESTHETICFLAVOUR...........................................................................19

CHAPTER4 DEFINITIONOFAMRITA:NECTAROFLIFE ....................................................................23

CHAPTER5 THEMETHODOFIMPARTINGKHALSABAPTISM..........................................................25

CHAPTER6 WHATISAMRITA:AESTHETICFLAVOUROFDIVINEAMBROSIA..................................31

CHAPTER7 INSPIREDINITIATIONINTODIVINENAME ....................................................................36

CHAPTER8 TRANQUILITYANDPEACEOFAMRITA(DIVINENECTAR)............................................. 39

CHAPTER

9

THE

FRAGRANCE

OF

AN

ENLIGHTENED

SOUL ..............................................................41

CHAPTER10 UNVEILINGTHELIGHTOFHISPRESENCE ...................................................................42


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TRANSLATOR'SFOREWORD

BhaiSahibRandhirSingh(18781961A.D.)wasanintenselyaustere,practicalandmilitantsaint,

whounlikemostmilitantsaintsandrevolutionarieswasadeeplyemotionalpoetmystic,whose

devotionalraptures,witnessedbyallhiscontemporariesinopenKirtanassemblies,whenhewas

seensinging

the

hymns

of

Guru

Granth

for

days

and

nights

at

astretch,

were

governed

by

utter

humility,compassion,charity,justiceandfortitude.Theimmenseenergiesofhisactivelife,the

inhumanbrutalitieshecalmlyandheroicallysufferedinthedarkdungeonsofprisonsduring

Britishrule,fromtheageof37to53,thetremendousdemandshemadeuponhimself,bring

beforeusanunforgettableanddynamicsaintlypersonalityofourtimes.

HewasbornatNarangwal,avillagethirteenmilesfromLudhiana,onSunday,7thJuly,1878.His

father,SardarNathaSinghalearnedscholarofPunjabi,UrduandPersian,wasatfirstDistrict

InspectorofschoolsandafterpassingLawexaminationsrosetobeHighCourtJudgeinNabha

State.Hismother,PunjabKaur,wasdescendantofBhaiBhagtu,whoservedthefifth,sixthand

seventhSikh

Gurus.

After

matriculating,

Bhai

Randhir

Singh,

whose

name

before

accepting

baptismwas,BasantSingh,studiedfrom18961898inGovernmentCollegeLahore,andfrom

1989 1900A.D.inF.C.CollegeLahore.HedistinguishedhimselfasanUrdupoetduringcollege

days.

Ithasbeenthecentralfactinthelifeofmanysaintsandmysticsthattheawakeningofthesoulto

theirsenseofdestinyhasalwayscomeasaresponsefromanunsuspectedstimulus,whichopens

thewayforadeepandinsatiableyearningforhigherspirituallife,followedbyafloodingLightof

highermysticalexperiences.IncaseofBhaiSahibRandhirSinghthestimuluscamefromaletter

fromhisfatherurginghimtoregularlyreciteGuruNanak'sJapji(MorningPrayer),ifhewantedto

pass

his

B.A.

final

and

Law

examinations.

He

read

and

recited

the

Japji

and

other

compositions

of

theSikhGuruswithsuchintensedevotionandperseverance,thatintheabsorbinginspirationof

theseprayershenearlyforgottheexaminations.

HethenspenttwoyearsasnoviceandfullypreparedhimselftoacceptthebaptismofGuru

GobindSingh.HereceivedbaptismataspecialfunctionwhichwasorganizedbyleadingSikh

organizationsatBakapur,nearPhillaur(onG.T.Road)tobaptizetheMuslimfamilyofKarim

Bakhshon14thJune1903.KarimBakhsh,afterbaptismcametobeknownasSantLakhbirSingh

whodevotedallhislifetomissionarywork.BhaiRandhirSinghbelievedandemphasized

throughouthislife,thatonemustpractise,whatonelearnsfromthescripturesandauthentic

traditions,becauseidealsandtheorieswithoutbeingimbibedandpractisedarelikeabody

withouttheSpirit.Throughouthislifenosuffering,notemptationandnootherinterestinlife

coulddiverthimfromhissinglemindeddevotiontoGodandTruth.

Earlyinlifehemadeuphismindnottoserveanygovernmentorsecularinstitutionwhichmay

obstructhislifeofservicetohumanityandobediencetoGod.Forthishighidealhehadtotread

thepathofaffliction,blameandendlesssuffering.Hiswholelifereflectsateverystage,his

intimacyofdevotion,hissincerityofpurpose,hispurityoflove,andhisunbendingdedicationto

freedom,justiceanddharma.From1904to1912hedevotedallhistimetoreligiousreforms,

establishingeducationalinstitutions,andinspiringyoungpeoplewithmissionaryzealandnoble

idealsoffaithandfreedom.

Earlyduringthisperiodhisfatherandfriendstriedtoconvincehimthatservingsomesocialcause

throughgovernmentinstitutionwasservinghumanity,andoutofFilialpietyandrespectforhis


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father'swisheshereluctantlyacceptedagovernmentpostatAbottabadin1905.Thebeautiful

surroundingsofthesehillyareasgavehimsolitudeandpeacehegreatlyneededforhisintensive

meditations.HewishedtodivedeepintothemysteryofmeditationsasrevealedbySikh

scriptures.Sohesearchedforthemysticpathinhisprayers."Ididnotknow,"hewrites,inhis

Autobiography,"thedifferentmethodsofcontemplatingtheDivineName.Ihadnotlearntthe

varioustechniquesofthisspiritualpracticefromanyone.AllIwasanxiousaboutwastohavea

glimpseof

the

Beloved.

It

was

this

burning

passion

to

have

avision

of

His

Light

that

impelled

and

rousedmywaveringthoughtsandfeelingstothesublimeheightsandsetmeonthestraightPath

toGod."(AutobiographyofBhaiSahibRandhirSingh)

BhaiRandhirSingh'sprayersbecameworshipandhisworshipwasconcentratingallhismind,

thoughtsandfeelingonthemessageoftheHymnsofGuruGranth.Hedidnotseekthe

intercessionofanysaintorhumanbeingwhohadachievedsomething.Althoughafterinner

illuminationhemeteminentsaintslikeSantAttarSinghandSantBabaShamSinghofAmritsar

whomheconsideredthemostperfectandenlightenedsaintsofhistimes.AlonewithGodandhis

LivingGuru,EmbodiedintheGuruGranth,hecontemplatedHisNameandreflectedonHis

unseenPresence.

Nature,

in

all

its

beauty,

around

Abottabad

Hills,

filled

his

heart

and

soul

with

sublimefeelingsandspiritualperceptionswhichtohimweretheintimationsofthePresenceof

God.

GodwarnedMoses:"Thoucanstnotseemyface,formanshallnotseemeandlive."GuruNanak's

messageinhisSacredWritingsis,"ASikhshouldacceptdeathandneverresttillhehasseenthe

FaceofGod."BhaiSahibRandhirSinghwasoverwhelmedbythepromiseofthishope.Unmoved

andundisturbed,hesatforfortyeighthourslisteningintentlytothecontinuousreadingofGuru

Granth.HismindandsoulwerebathedintheambrosiaoftheWordofGod.Hiswholeinnerbeing

wasaglowwiththebeatitudeofbeingdeeplyabsorbedintheCelestialMusicofthedivineWord.

Thenon

the

night

of

Guru

Nanak's

birthday

in

year

1905,

God

revealed

His

Light

to

him

in

the

ElectedSilenceofmidnightmeditation,whichexperiencehedescribesinhisAutobiographythus:

"Godwasnowresplendentlyrevealedwithinmyinnerself.Itriedtoreturnmyloveforhis

boundlessgraceandbeneficencethroughprayer,songsandsupplicationtotheBelovedwhowas

nowmanifestasKnowledgeandLightinperfectrevelation.Igavehimthemostsanctifiedplacein

myheart.IexpectedthatHewouldcometomyroomfromtheUnknownandrevealHimself

outsidemyself.IdidnotintheleastexpectthatmystrangeBeloved,myLordGodwithHis

unfathomablepower,wouldmiraculouslyappearwithinmyownSelf,andrevealHimselfonthe

alterofmyheart."

"Ah,blessed

was

all

my

search

that

night.

Icould

see

asea

of

divine

Light

flooding

within

me

and

outsidemeinshimmeringresplendence.IwasabletoenduretheunendurableLightonlyby

prayerfulutterancesofGurbani(SacredHymns),whichstrengthenedmymindandsoulbyseeking

graceandstrength.ThemoreIwasabsorbedinit,themorewonderfulandsublimelydazzling

spiritualphenomenonwereseenbymyinnereyes(divdrishti)whichcannotbeexpressedinthe

languageofourphysicalandearthlyworld.Icouldnowseethroughtheroofandthewallsofthe

roominwhichIwassitting.RightthroughtheskyIcouldseespacebeyondspace,allcrystalclear

andbathedinpurity.ThewholeoftheuniversewasfilledwithIncomprehensibleLightwhichwas

penetratingmeandenfoldingme.ThemusicofHisdivinePresencefilledmyheartwithblissful

joy.Icouldseeallthisclearlyandvisiblyinawideawakecondition."(Autobiography:p.6061)

Afterthesemysticalexperiencesheresignedhisgovernmentjob,butwaspersuadedbySardar

HarbansSinghAttaritoworkassuperintendentofKhalsaCollegeAmritsarbuthegaveupeven


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thisjobtodomissionaryworkinawiderfield.Dr.DharamAnantSinghwholaterstudiedGreek

andSanskritanddistinguishedhimselfasalearnedscholarofGreekandAncientIndianphilosophy

wasastudentofKhalsaCollegeatthistimeandhehasvividlyportrayedtheremarkablemoraland

spiritualinfluenceofhispersonalityinhisPunjabiarticleentitled:"DivineInfluenceofaPerfectly

VirtuousSikh"(KhalsaAdvocate,Amritsar).AstheChiefKhalsaDiwanwasvirtuallycontrolledby

theBritishgovernment,BhaiSahibRandhirSinghinassociationwithSantAttarSinghfoundedthe

PanchKhalsa

Diwan

at

Damdama

and

was

its

first

Secretary.

When

Bhai

Sahib

was

involved

in

politicalactivitiesofGhadarParty,BabuTejaSinghbecameloyalistofBritishRaj,shiftedtheDiwan

officetoBhasaurandusedittoservehisownendsinsuchamannerthatBhaiSahibseveredhis

connectionswithitevenbeforehewenttoprison.

InJanuary1914theBritishIndiangovernmentrazedthewallofthehistoricalshrineofRakabganj

atDelhiassociatedwiththemartyrdomofGuruTeghBahadurinordertobeautifythe

surroundingsofthenewlybuiltParliamentHouse.BhaiSahibRandhirSinghspearheadedthe

agitationagainstthedesecrationoftheholyshrinewithsuchzealandfervourthatitsparkedoffa

revolutionarypassionthroughouttheSikhcommunity.

ItwasatthiscriticaljuncturethattheGhadariteemigrantsfromU.S.A.andCanadaarrivedtofight

forfreedombygivingacalltothepeopletoprepareforanarmedrevolt.BhaiRandhirSinghwas

theonlyoutstandingleaderfromPunjabwhoalongwithhissixtytoseventycompanionsbecame

activeparticipantoftherevolt.DuringthisveryperiodMahatmaGandhiwassupportingthe

Britishwareffortsbelievingthat"itwasthedutyoftheIndianslavestomaketheneedofthe

BritishMastersanopportunitytoseekmorefreedom."Dr.AnnieBeasantvigorouslycondemned

thisattitudeandsupportedactiverevolutionariessaying:"Indiaisnolongerachildinthenursery

oftheempire."SheridiculedalltalkofrewardforservingtheBritishloyallysaying,"Indiadoesnot

chafferwiththebloodofhersons,andtheproudtearsofherdaughtersinexchangeforsomuch

liberty,so

much

right.

India

claims

the

right,

as

aNation

to

justice

among

the

people

of

the

Empire".

AnarmedrevoltorganizedbytheGhadarleadersandBhaiSahibRandhirSinghfailed.OnMay9,

1915,BhaiSahibRandhirSinghwasarrested.HisothercompanionsKartarSinghSarabhahadbeen

arrestedearlier.OnMarch30,1916BhaiSahibRandhirSinghwasgivenlifeimprisonment.The

judgementran:"Ofhisguilttherecanbenopossibledoubtwhatever,andwecannotlosesightof

thefactthatitwashisinfluencethatbroughtseveralofthecoaccusedfromanearlyperiodand

conspiredtowagewaronseveraloccasionsasaboveindicated,andthathecommittedanactof

waringoingtoFerozepurinawarlikearraytoattackthearsenalthereandweaccordinglyconvict

himunder

Section

12i

A,

121,

Indian

Penal

Code

and

sentence

him

to

transportation

for

life

and

directthathispropertyliabletoforfeiturebeforfeitedtothegovernment."

BhaiSahibRandhirSinghwas37thedayhewasarrested.HistenyearolddaughterBhagwant

Kaurcouldnotbeartheseparationofherdearfather,anddiedwithinamonthofhisarrestand

imprisonmentatLudhiana.HissonBalbirSinghwashardlyfouryearoldandhisseconddaughter

DalerKaurwasjusttwo.Boththesesurvivingchildrenweretooyoungandtooinnocenttoknow

thecalamityandtheexcruciatingsufferingtheiryoungmotherSmt.KartarKaurwouldhaveto

face.

Bhai

Sahib

Balbir

Singh

retired

as

Executive

Engineer

and

is

now

the

Secretary

of

Bhai

Sahib

RandhirSinghTrust.Hehasfoursons:SukhdarshanSingh(nowinCanada);BhagwantSingh

(EngineerintheArmy);ManjitSingh(AgriculturalUniversity);KuldipSingh(OfficerinPunjaband


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SindhBank)andonedaughterHardipKaur,marriedandnowlivinginSouthall,London.BhaiSahib

RandhirSingh'sonlysurvivingdaughter,BibiDalerKaurwasmarriedtoS.MohinderSingh

Tehsildar,hasoneson,Dr.HarinderSingh,Lecturer,Mathematics,GuruNanakDevUniversity.

BhaiSahibsufferedharrowingtorturesinMultanprisonfromApril1916toJune1917,andforfour

years19171921inHazaribaghprisoninBihar.HeenjoyedsomepeaceinRajahmundryprison

wherehe

was

kept

in

isolation

but

not

tortured

for

ayear

in

1922,

but

his

prison

life

in

Nagpur

prison(19231930)readslikeahorrorstorywherehewasmadethemercilessvictimofinhuman

tortures.SixmonthsbeforehisreleasehewasbroughttoLahorewherehewasreleasedon4th

October.OntheeveofhisreleaseBhagatSinghthegreatfreedomfightermethimasanatheist

butpartedasabelieverinGodandamanoffaith.Exactlysixmonthsand20daysafterthis

meetingBhagatSinghsuffereddeathsentenceonthenightof23rdMarch1931.Accordingtoan

eyewitnessaccountfourhoursbeforehisdeathhecontinuouslysatinprayersandrecitedallthe

prayerhefoundinaSikhPrayerBook(Gutka).

IntheRajahmundryprisonBhaiSahibwrotesomebookswhichwerepublishedlongafterhis

release.On

Guru

Gobind

Singh's

birthday

in

the

last

year

of

his

imprisonment

in

Nagpur

(January

1930)hewrote4000linesofamysticalepicwithinsevendays.Hedidnothavepaperorpen.He

wroteallthe4000linesonthemarginofabookwithacopyingpencil.Themanuscriptis

preservedasarelic.ItwasinRajahmundryprisonthatthisdialoguewithKartarSinghtookplace,

whichwasrecordedandpublishedaftertheirrelease.

AfterhisreleasetheSikhsofU.S.A.andCanadasentRobesofHonourandagoldmedallionfor

BhaiSahibRandhirSingh.HukamnamasandrobesofhonourblessinghissacrificesfortheSikh

Panthandthefreedommovementwerebestowedonhimbyallthe4TakhatsoftheSikhs.The

SikhcommunityelectedhimasoneofthePanjPyaras(theFiveElect)forinauguratingtheKar

sevaof

Tarn

Taran

Sacred

Tank,

and

to

lay

the

foundation

stones

of

the

following

historical

and

sacredplaces:PunjaSahib(HasanAbdal)nowinPakistan;Shahidganj,NankanaSahib(nowin

Pakistan);AkalBunga(PatnaSahib);KaviDarbarAsthan(PaontaSahib).

BhaiKartarSinghwithwhomthisdialoguetookplacewasdifferentfromKartarSinghSarabhathe

HerooftheFirstLahoreConspiracycase.HewasborninNavenChandavillagenearMogabutleft

forCanadasometimein19081910.WhenBabaGurditSingh'sShipKomaGalaMarudropped

anchorinVancouverharbour,BhaiKartarSinghwasoneoftheveryfewCanadianSikhswhoknew

goodEnglishandcouldcontactandcommunicatewiththePressandtheCanadiansympathizers

tohelpthepatriots.HealsoconfrontedandtooktotaskthePoliceChief,Hopkins,whoemployed

spiesto

create

dissensions

among

the

Sikhs

and

was

instrumental

even

in

killing

afew

patriots.

BhaiMewaSinghfoundthisout,andwhilegivingevidenceinthecourt,henotonlyexposed

Hopkin'smisdeedsbutalsoshothimdeadinthecourt,andthenrevisedtoappealformercyorto

defendhimself.BhaiKartarSinghwaseyewitnesstotheseevents.Hopkinshadalreadymarked

BhaiKartarSinghasaverydangerousrevolutionary.Sohewentundergroundandcontactedthe

GermangovernmentforarmsaidfortheGhadarrevolutionarymovement.AGermanGeneralwas

alreadybringingashiploadofarmstobedeliveredtotheGhadarrevolutionarieswhenhecame

toknowthatBhaiKartarSinghandotherGhadarleadershadbeenarrested.BhaiKartarSinghhad

tosuffer20yearsofrigorousimprisonmentoutofwhichhehadthegoodfortunetoliveasa

prisonmateofBhaiSahibRandhirSinghfrom19171930.TheyfirstmetatHazaribaghandthen

were

together

in

Rajahmundry

and

Nagpur

prisons.

It

was

in

Rajahmundry

prison

this

dialogue

tookplaceintheyear1922.BhaiKartarSinghhasrecordedhisexperienceandhisroleinthe

RevolutionaryMovementinCanadainabookwhichunfortunatelyhasnotbeenpublished.The


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translatorofthisbookletmetBhaiKartarSinghduringhiscollegedaystwiceatNarangwalduring

summervacationoftheyear1940andthentwiceinotherplacesjustbeforehissuddenand

unexpecteddeath.Hewasatallwiryperson,withacalmbutcynicalface,andmentallyveryalert.

Hewasalivelyconversationalistandamanofextremelysimplehabits.Itwasonlyinhis

conversationhisrevolutionaryzealandpassionflamedupintowords.Hewasstillquiterational

andstraightforwardinhisoutlookandhadanincurablecrazeformedievalalchemy(preparing

oxidesfrom

mercury

etc.).

Bhai

Sahib

Randhir

Singh

repeatedly

warned

him

not

to

waste

his

time

andenergyonit,becauseamateurishattemptsinalchemyleadtodangerousresults.Ireadthis

bookletAmritKiHaiinmanuscriptformandwhenIexpressedmyboyishappreciationofit,he

turnedroundandcurtlyremarked:"IhavestillnotunderstoodwhatAmritreallyis."Iwasshocked

tohearthisfromhimbecauseIbegantoreflectastohowitispossibleforayoungmanof21like

metounderstanditifhehadnotunderstoodaftersocloseassociationwithBhaiSahibandafter

readingthescripturesomuch.Irequestedhimtoexplainhowmuchhehadunderstooditand

howmuchandwhichpartofithehadnotunderstood.Heassuredmethathewoulddoitwhen

wemetnexttime.

Ibecame

so

impatient

about

this

question

that

the

next

day

when

Iwas

alone

with

Bhai

Sahib

RandhirSinghIaskedhim,"HowisthatBhaiKartarSinghconfessesthathehasstillnot

understoodwhatAmritis?Whatpartofthissubjectissomysteriousthatevenhehasnot

understooditsofar?"BhaiSahibhadtillthennotwrittensomeofhisotherworksonmysticism

whichhewaspersuadedbyustowritelateron.OnhearingmyquestionBhaiSahibfirstburstinto

laughterandthenbecameveryseriousaboutthematter.Hesaid,"BhaiKartarSinghhadan

intellectualinterestinthesubjectand,hehadhurriedlyexplainedtohimthebasicthings.ButI

toldhimrepeatedlythattherealunderstandingwillcomefrommeditations,contemplationsand

innerspiritualexperiencesresultingfromit."HesadlypointedoutthatwiththeexceptionofSant

AttarSinghofJodhpurnoneofhisprisonmatestookthespirituallifewiththeseriousnessthey

wereexpected

to

after

release

from

prison.

If

Bhai

Kartar

Singh

had

spent

half

the

time

and

energy

ofSimrin(divinecontemplation)whichhewaswastingonstudyandexperimentsofalchemy,said

BhaiSahibRandhirSingh,"HecouldhavefullyknownwhatAmritis.AndyetBhaiKartarSingh's

interestinalchemyandhomeopathywaswiththesolemotiveofhelpingpoorpeopleinthe

villagesbygivingthemsimplemedicalaid.Hismotivestillwascharityandservice."

Thisbookletisnotatreatiseonthesubjectunderdiscussion,nordoesitgivecomplete

informationonallthepointsraised.Itisavastsubjectinitself.Therearemanythingswhichthe

participantsinthedialoguetookforgrantedandtherearemanythingstheyhadalreadydiscussed

earlier,andthequestionerunderstoodthembutthereaderdoesnotunderstandthem.Itisa

shortdialogue

which

took

place

in

aprison

cell

in

the

summer

of

1922

between

arational

minded

inquirerandanilluminedsaintscholarbringingoutsomeofthehithertounrecordedaspectsof

Sikhbaptismandmysticism.Theyareuniquebecausetheycomefromtheprofoundandauthentic

experienceandknowledgeofoneofthegreatestSikhsaintsandmysticsofourcentury.Wesum

upsomeofthefundamentalideasbroughtoutinthisbookletwhichhavenotonlybeen

authenticatedwithquotationsfromscripturesbuthavebeensubsequentlyelaboratedinhis

books:CharanKamalKeMauj,AnhadShabadDasamDwarandAmritKala.

1.MereintellectualknowledgeofSikhscripturesbasedpurelyontheologyandgrammar,though

necessaryisnotquitehelpfulincontemplativeunderstandingofthehymnsofGuruGranth.

Contemplative

recitation

of

hymns

and

absorption

of

the

mind

in

the

spirit

of

the

Word

of

God

openstheportalsofourinnerconsciousnessandgivesusexperientialunderstandingofthemoral

andspirituallightofSikhism.


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2.Occultpowers(Siddhis)areeasilyattainedbynormalreligiouspracticesandmeditationsin

Sikhism,buttousetheseoccultpowersforgettingcheappublicityorpopularityortooverawe

peopleandseekmaterialgainsisatypeofearthlyattachment(moha)whichmaydegenerateinto

hedonismandmaterialism.Itprovestobethegreateststumblingblockandapersistenthindrance

inmoralaswellasspiritualprogress.Sikhsaintsandmysticsshunitjustastheywouldavoidthe

companyofcraftymen.

3.Ourgrossorgansofsightorhearingarenotonlychannelsofknowledge.Thisalsoisprovedby

clairvoyance,telepathyandsuchwellknownphenomenon.Throughthepowersacquiredin

previousbirthorbyconstantrepetitionofdivinemantras,insignificantpowerslikemesmerism,

hypnotismsometimeappearsinlife.Thesepowersarealsoacquiredbypractisingsevere

austerities.ButSikhmysticismrejectstheseasdiversionsfromthetruepathoftheloveofGod.

4.Peoplewhodonottaketheirreligionandspirituallifeseriouslyremaincomplacentandself

satisfiedintheirmoralandspiritualcondition.Theyneitherdosuchselfsearchingnorseek

guidancefrompersonswhoachievedthehighestspiritualstates.Suchpeoplearereligiouswith

manyulterior

motives.

They

remain

ignorant

of

spiritual

life

and

do

not

make

much

progress

in

theirmorallifealso.Eithertheytakereligionandacceptitsbroadprinciplesjustaslazyanddull

headedcitizensacceptcivillawsoriftheyareatallseriousaboutittheysimplybecomefanatic

withoutunderstandingthespiritoftheirreligion,justtoposeasorthodoxreligiouspeople.Such

peopleexpresstheirbigotryinthefieldofpoliticsandreligiouscultureonlytopoisonthesocial

atmospherewithbitterness.

5.BaptisminSikhismisnotmereritual.Itisaspiritualrebirth.Thosewhogoinforbaptism

withoutinnerpreparationsanddisciplineremaindeprivedofitsspiritualimpactintheirbodyand

mind.Theymayremainformallyreligious,buttheyremainignorantandliveincompletedarkness

aboutcontemplative

spiritual

life

and

its

blessings.

ManySikhsgoinforbaptismnottobecomemorallyandspirituallybetterSikhsbutwithsome

pettyulteriormotive.Mostofthemacceptbaptismasaritualwiththesolemotiveofposingas

veryorthodoxSikhsandthenexploitinginnocentbelieverswiththeirpretentiousorthodoxy.Such

falseandpretentiousorthodoxyhasbeenmadeaninstrumentofexploitationinthe

administrationofreligiousinstitutionsandpoliticsthesedays,onamassivescale.ThisiswhatBhai

SahibRandhirSinghstronglyresentedanddiscouraged.Thisiswhatpersuadedhimfromkeeping

awayfromthesecondphaseofAkaliDalpolitics.

6.Sikh

Baptismal

Water

is

called

Amrit

(Nectar).

The

Hymns

of

Guru

Granth

are

called

Amrit.

The

nameofGodorthedivineword(Shabad)isalsocalledAmrit.Thesubtlemysticalrelationbetween

thesethreeisbrieflyexplainedinthisbooklet.Therearedetailedcommentsonthissubjectinhis

otherbooksnamely:GurmatNamAbhyas,GurmatLekhandGurmatBibekandAmritKala,all

worksoftheologybasedexclusivelyonscriptures.

7.Suchtermsasrasa,charankamal,Nada,sahaj,nijgharusedfrequentlyintheGuruGranthhave

acquiredsuchvaguepopularmeaningsinoureverydaylanguagethatitistakenforgrantedeven

byourTikkakars(InterpretersofScriptures)thatthereaderissupposedtoknowaboutthem,and

theyconvenientlyskipoverthesemysticaltermsintheirinterpretations.Asaresultofthis,Tikkas

with

very

few

exceptions

are

shockingly

unspiritual

and

dry

and

they

read

like

paraphrasing

of

studentstextbooks.EnglishtranslationsbasedonsuchTikkasbypersonswithoutreligious


10/43

backgroundandknowledgeofmysticsymbolismofGuruGranthareequallyspiritlessandlifeless,

howevercorrecttheymaybeasliteraltranslation.

8."EverySikhcontemplative,"saysBhaiSahib,"whomeditatesonGod'sNamedeeplydevelopsall

hishumansensesofsmell,hearingandsighttosucharefinedperfectionthathecannotonlyfeel,

see,hearthegrossaspectoflifeandexistencebutalsothesubtleformsoflifeandpowers,and

thesefiner

perceptions

can

develop

to

ahighly

refined

and

exalted

state

of

inner

power

and

perfection."

9.ThelastthreechaptersareabeautifulexpositionoftheaestheticsofSikhmysticism.BhaiSahib

says,"ThefragranceoftheambrosialDivineNameofGodissosweetandengrossingthatits

aromaisincomparable.Itsurpassesthefragranceofsweetsmellingearthlyobjectslikemusk,

sandalwoodandotheraromaticessences.Allthefoulsmellingpassionswithintheheartare

changedtofragrantfeelingsinthesoulofonewhomeditatesintheDivineName."Thisaesthetic

aspectofSikhmysticismnourishedbythepoetryandmusicofGuruGranthhasbeentragically

ignoredbySikhandnonSikhwritersonSikhism.

10.Asthisbookletisintheformofadialogue,itslanguageismuchsimplerthanthatusedbyBhai

SahibRandhirSinghinhisbiggerbooks,whichhehaswritteninascholasticstyleofmystical

theology,usingalargenumberofPersian,BrajandPunjabiwordsofmysticaltraditionshavinga

veiledandsymbolicmeaning.

BhaiSahibRandhirSinghwas,asIknewhimfromcloseassociationwithhimforthelasttwenty

fiveyearsofhislife,anintoxicatedmysticbubblingwithloveandaffectionforeverythinggood,

virtuousandbeautiful.Itwasalovelysighttoseehimembracingandaffectionatelyblessingevery

child,youngandoldpersonswhocametohim,andevenbeforethoseinagonyhadexpressed

theirsorrows

of

anguish

over

their

personal

problems

to

him,

tears

rolled

down

his

eyes

in

genuinesympathy.Thedoorsofhishousewereopenforeveryonedayandnight.He

demonstratedthroughouthislifeandinallhisactionsthenoblestachievementsofperfectlove

andadevoutsubmissiontotheWillofGod.Heexemplifiedthedeepestpossibilitiesofpersonal

pietyanddevotioninSikhism.Likethosesaintswhoderivetheirspiritualsustenancemainlyfrom

thescriptures,hewasorthodoxinhisapproachandhisorthodoxywasasustainedselfdisciplining

tomaintainthehighestmoralpurityofthemind,heartandsoul.

Platosaid,"Suchisoursituationinthephysicalworldthatthethingsweseeareonlyshadows,the

realmoftruthandrealityliesbeyond.SoifwearetoseeTruth,oursoulsmustbeilluminedbythe

lightof

Supreme

Reality,

which

is

the

Sun

of

the

Eternal

world."

(Republic

Bk

vii).

Bhai

Sahib

RandhirSingh'swholelifewastotranscendtheafflictionandsufferingofthedarkesthouroflifein

thisworldofstrifeandcontradictions,andbaskinthesunshineofEternalLoveandTruth.His

tormentorsperhapsacquiredwealth,powerandpositionforsometime,buttheyalldiedin

ignominyandshame,cursedandcondemnedbyhistoryandsociety.

"Amongthesaints,"saystheGermanscholarReneFulopMiller,"arethefirstproclaimersof

humanitarianideals,thefirstfightersforsocialjustice,thefirstchampionsofthepoor.They

deemedallnationsandracesequal;theirhorizonwastrulyglobal;theywerethefirstliberatorsof

slaves.Theyestablishedthesanctityofworkandwerethefirsttoinsistonitsethicalstatus.They

elevated

woman

to

the

rank

of

a

partner

of

man,

and

assigned

new

importance

to

her

functions

in

thesocialstructure.Theywerethespiritualcounsellersofhumanity,theprotagonistsof

intellectualfreedom,thefirsteducatorsandthefoundersofthefirstscientificinstitutes.Whether


11/43

westudyhistoryfromapoliticaloreconomicpointofview,whetherweconsidertherealmof

cultureorofscienceandtechnologyeverywherewefindthatthesaintshaveproclaimedand

foughtforthekindofculturewhichwearestrivingtopreservetoday.Asidefromthis,thelivesof

thesaintsholdamessageofbeautyandhope.Allourculturaltreasures,theeternalvaluesand

idealsofethicalprogress,charity,love,justiceourapplicationofan,andthefeelingwehavefor

thegrandeurofnature,areexpressionofaformofcreativeenergywhichisfocusedin,and

emanatesfrom

the

lives

of

the

saints.

Duringthelasteightyyearsofourcentury,theimpactofBhaiSahibRandhirSingh'slifeandworks

hasbeendeeplyfeltinthereligiousandpoliticalspheresoftheSikhworld.Themoreseriouslyhe

isstudiedthebetterwillbetheunderstandingofthepeopleaboutmoral,mysticalandcultural

depthsofSikhism.TheEnglishTranslationsofhisAutobiographyhasbeengreatlyappreciated

throughoutIndiaandabroad,thesecondrevisedEditionofwhichisappearingshortly.

Thetranslationofthisbookletwaspreparedin1974,andwhenIwasinEnglandin1975some

MissionarySocietiesclaimingtobeadmirersofBhaiSahib'swritingsexpressedtheirdesireto

publishit,

but

it

is

asad

reflection

on

the

so

called

Religious

and

Missionary

Societies

in

U.K.

that

theywastetonsofmoneyinpublishingcheappamphlets,distortingthematerialpresentedbya

seriouswriterandissuethemaspamphletsofselfpropagandainwhichthenameofeverydonor

ofapoundortwohastobeprinted.Livinginsuchanadvancedandcivilizedcountrytheydonot

knowwhatbookprintingreallyis,andwhattherequirementsofaseriousbookandtranslation

arewhichcanreallyimpressthecivilizedworld.

BhaiSahibRandhirSinghTrusthadtogiveprioritytothepublicationoftheoutofprintPunjabi

books,andalthoughtheEnglishTranslationofBhaiSahib'sAutobiographybecametherallying

pointoftheTrustandthePublishingHouseunderit,readershavehadtowaitforthepublication

ofthis

booklet

and

the

second

edition

of

the

Autobiography

of

Bhai

Sahib

Randhir

Singh

for

nearly

sevenyears.IffinancesofthePublishersandthetimeandenergypermitthepresenttranslatorto

undertakemoretranslationsofBhaiSahibRandhirSingh'swritings,heislikelytotakeupthe

translationofoneortwomorebookswhichwouldbeofinteresttothewesternneeds.

TrilochanSingh

34,NehruNagar,

Ludhiana141002

Punjab(India)

13thApril1981


12/43

CHAPTER1 THEAGONYOFTHESEEKER

Thisdiscussionbetweentheauthor,BhaiSahibRandhirSinghandhisprisoncompanioninthe

IndianFreedomMovement,BhaiKartarSingh,tookplaceintheRajahmundryJailinAndhraState

ofIndia.OnedayBhaiKartarSinghwasrecitingtheSukhmani,onhearingwhichBhaiRandhir

Singhremarked,

"There

is

devotion

and

eager

thirst,

but

how

sad

that

there

is

no

aesthetic

and

spiritualflavour(Rasa)inthisrecitation."Thesewordscreatedadisturbingagonyinthemindof

BhaiKartarSingh.Hebegantoreflectseriouslyoverhisspiritualshortcoming,andhewantedto

knowwhataestheticandspiritualflavour(Rasa)actuallywas?Itledtoabriefbutthought

provokingdiscussionwithBhaiSahibRandhirSinghaboutSikhBaptismandaestheticexperiences

ofSikhmysticism.TheIntroductoryremarksinthischapterareBhaiKartarSingh'sreactionsinhis

ownwordsandrecordedbyhim.TheviewsofBhaiRandhirSinghareexpressedinsubsequent

chaptersinthecontextofthequestionsraisedbyBhaiKartarSinghTranslator.

BhaiKartarSingh'sReactionstoBhaiRandhirSingh'sComments

"Thereis

love,

spiritual

thirst

but

how

sad

there

is

no

spiritual

flavour

Rasa."

On

hearing

these

wordsofBhaiSahibRandhirSingh,thatthereisnoRasa(aestheticflavour)inmyrecitation,Icame

outofmystateofemotionalreligioussentiments,andseriouslyreflectedonthewholeofmypast

fromthetimeofmytakingbaptismuptothisdisarmingremarkofBhaiSahibRandhirSingh,which

becameanunsolvedriddleforme.Hehadmadetheremarksbutnotexplainedit.Manyquestions

disturbedmymind.Howisthatnosermonfromanymissionaryorteacherhadeverenlightened

meaboutAmritrasa(spiritualflavourofthedivineNectar)administeredbySikhBaptism?Howis

thatIhadnotacquireditevenaftertakingbaptismaccordingtoSikhrites?

ThereadermaynotunderstandhowdeeplyIfeltthepainoftheseremarks;"thereisnoRasa

(aestheticand

spiritual

flavour).

The

first

disturbing

question

was,

why

Ialone

of

all

the

prisoners

recitingthehymnsfeltthepoignancyoftheseremarks.Inlife,Ihadfacedgreatsuffering,

misfortunes,butneverhadIfeltsoagonizedandpainedasbythesewordsofchanceremarksof

BhaiSahibRandhirSingh.Ifanyonecouldlookintomyheartwithaclairvoyantvisionhecouldsee

nothingelseexceptthedeeplybleedingwoundscreatedbythesewords.Fromeveryporeofmy

bodyonecouldhearthecry,"Howisitthat,aftersixteenyearsofreadingthescriptures,meeting

holypeopleandcontemplatingtheDivineName,Ihaveachievednothing?AmIstillinthesame

spiritualstateinwhichIstartedmyreligiousquestsixteenyearsearlier?Irecitedthescriptures,

livedinthecompanyofgodlymen,contemplatedHisName,performedvarioustypesofservices,

andyethowsaditwastobetoldthatnothinghasbeenacceptedatHisDoor.Allthespiritual

seedsIsowed

did

not

seem

to

bear

any

fruit.

Who

else

besides

me

could

feel

the

agony

of

what

Ifelt:

Theheartthatsuffersaloneknows

Thepoignantpainofinwardagony

Howcanothersknow?

Thesorrowofinnerpainandsuffering

(AdiGuruGranth,GuruRamDas,Bilawal,p.835)

IdonotthinkmycompanionspaidanyseriousattentiontothesechanceremarksofBhaiSahib

Randhir

Singh.

Probably

they

did

not

hear

them.

If

they

did

hear

words,

they

ignored

them

and

remainedsilent.Thesewordspiercedmyheartlikeanarrowanditwastheconsolationand

knowledgeimpartedbydivinementhatcouldgiveahealingtouchtothesewounds.Andnow


13/43

eventhisdoorappearedtobeclosed,becauseIcametoknowofthisshortcominginaveryodd

placeintheworld theprison.IpinnedgreathopeontheGuruandHisGracethatsomedayI

wouldbereleased,butIwasundergoinglifeimprisonment,andtogetreleasedfromprisonwhile

livingappearedbeyondexpectation.Therewasonlyonewayout.ThesaintlyBhaiSahibRandhir

Singhwhohadpointedoutthismaladyshouldberequestedtohealit.

Iknew

Bhai

Sahib

Randhir

Singh's

temperament

and

attitudes

intimately

because

Ihad

lived

close

tohiminprisonforsevenyears.Hewouldnottalksoopenlyaboutspiritualmattersandmystical

experiencesasIwished.Hemight,Ithought,getannoyed,ifIaskedhimsomepertinent

questions.ButthenIreflectedoverhisremarksandfelt,thathehavingdivinedmyshortcoming

mightevennowexplaintomehowtoremoveit.SoIwouldliketosayafewwordsabouthim,

beforethereadergoesthroughtheactualdiscussion,recordedlateron.

ItisdifficultformetosayanythingaboutBhaiSahibRandhirSingh'searlierspiritualachievements,

becauseIknewhimintimatelyonlyforthelastsixorsevenyears.WhenIwastransferredfirstto

hisprison(Hazaribagh,Bihar)therewereaboutfortySikhFreedomfighterswithhim.Duringthe

sevenyears

of

life

as

political

prisoner

Ifrequently

got

an

opportunity

to

be

locked

up

in

the

cell

nexttohim.Theprisonershadtotalktooneanotherfromwithintheircellsatthetopoftheir

voice.ButBhaiSahibRandhirSinghandthoselockednearhimspenttheirdaysinsolitudeand

prayedunderhisspell.Everyoneclosetohimwasaskedtoriseupearlyat2A.M.andthosewho

hadmemorizedvariousprayersfromtheAdiGuruGranthrecitedthembyturn.Therecitationwas

loudenoughtobeheardinthewholeBlockofprisoncells.Verylittletimewasgiventorest.The

recitationsandthemeditationsstoppedwhentheprisonershadtotaketheirbath.During

recitation,BhaiSahibRandhirSinghremainedsilentanddeeplyabsorbedinmeditation.Hewould

notindulgeindiscursivediscussionsaboutspiritualmatters.SoIfearedthathemightgetannoyed

ifIaskedhimsomepertinentquestions.Ifanyonetalkedjustforthesakeoftalking,heremained

silent.

Wedidverylittleworkintheprison.Theprisonofficersjustwantedustoavoidanyconfrontation

withthem.Theyfearedusconsiderably.ThejailSuperintendentinspectedtheprisonhurriedlyin

themorning.Weweresupposedtocleanabout20poundsofwheateveryday.BhaiSahibRandhir

Singhremainedsilentallday,deeplyabsorbedinmeditation.Theprisonerslockedclosetohiscell

wereaskedtomaintainpeaceandsilence.Weknewhedidnotlikebeingdisturbed.Soabsolute

silencewasmaintainedaroundhisprisoncell.Whenwetalkedwedidsoinwhispers.

Wewholivedwithhiminprisonhadconsiderableevidenceofhisgreatspiritualpowersbutthese

arethings

which

Ihesitate

to

discuss

openly.

He

generally

recited

the

first

two

lines

of

the

prayer

whichwastoberecited,andthemanwhosedutyitwastorecitegotthehintthathemuststartit.

Andheimmediatelybegantorecitetheparticularprayer.Thusprayerswererecitedfrom2A.M.

toabout7A.M,whenthebellrangformorningbathandmeals.Hetactfullyguidedthosewho

recitedwithincorrectpronunciation.Wheretheyerred,heeithertactfullyaskedthemtoread

againfromtheGutka(ShortPrayerBook)orhewouldhimselfrecitethelineswithcorrect

pronunciation.

HeexpressedhisviewsaboutthedivineNameandtherecitationofHymnsrathercurtly.Ifanyone

askedwhichcompositionoftheSacredScripturesshouldbememorized,hesaid,"Anyoneyoulike,

and

as

much

as

you

can

with

concentrated

attention.

If

you

stop

reciting,

contemplate

the

Name

ofGod,thenaftercontemplationagainrecitethePrayers.Thehumanmindisasrestlessasa


14/43

monkey.Ithastobetiedtoapostandkeptrevolvingaroundafixedpointlikeanoxarounda

Persianwheel."

AlthoughtheScriptures,whicharemostlyinthePunjabilanguage,weregenerallyunderstoodby

mostpeople,heavoidedgettingintolinguisticdiscussion.Tothosewhoaskedforthemeaningof

somehymnshewouldsay,"Brother,Idonotknowthemeaningofthosehymns,butifyouhave

understoodthem

please

explain

them

to

me.

Iam

not

acertified

preacher

(Gyani).

Ihave

not

studiedtheSacredScripturesinschoolandcollege.Howcomesit,thatyouaresoworriedabout

interpretations?Areyoutakingupapreacher'sprofession?RecitetheScripturesandcontemplate

thedivineNameandtheinnermeaningwillunfolditself."

Manisbornasahumanbeing,

ToreadandhearthedivineWord.

(GuruArjan,Sarang,p.1219)

TheSacredWritingsoftheGurusandthePerfectSaintswillliberatethemindandsoulofmankind

fromignorance

and

darkness.

KnowtheSacredHymnsoftheGuru,

toheTruthandtheultimateTruth,

GodHimselfinspirestheGuru,Odisciples,

toutterthesesacredWords.

(GuruRamDas,VarGaudi,p.308)

"Whileprayingandmeditating,"continuedBhaiRandhirSingh,"Ihaveneverstoppedtothinkwhy

andthewhereforeofthePrayersandScriptures.TheSacredHymnsareselfrevealing.Thevery

wordsoftheGuruareforusanembodimentofTruth."

IsingtheWordrecordedinScripturesasEmbodimentoftheGuru'sspirit

IconsidernotanyotherwritingasthespirituallyinspiredWord.

(GuruNanak,Basant,p.1171)

"Whenyoucometointerpretations,youwillfindthatdifferentpeopleinterpretdifferently.Itwill

becomedifficultforyoutodecidewhichisrightandwhichiswrong.Itwillleadyoutodoubtand

scepticism.Itisalsodifficulttodecidethehistoricalcontextofeveryhymnasisgenerallydone."

ThegreatApostlesdeliverasermontoaparticularperson,

Butit

is

auniversal

message

to

the

whole

world.

(GuruAmarDas,Sorath,p.647)

ThesecondquestionwhichwasusuallyraisedbeforeBhaiSahibRandhirSinghwas"Whatisthe

GurumantramoftheSikhs?"BhaiRandhirSingh'sreplygenerallywas:"ItisthedivineWordwhich

onlythePanjPyaras(FiveBelovedOnes)areentitledtoimparttoonewhocomesforinitiation

throughbaptism".TheeminentCongressleaderSriVenkataKundu(CongressleaderSriVenkata

KunduwasawellknownpatriotofAndhraPradesh)generallytriedtopersuadehimtogivehim

Gurumantramformeditation,buthefranklytoldhimthatnoindividualSikhcandoit.Heshall

havetoacceptbaptismandbaptismisgiventothosewhopreparethemselvesforitanddeserve

it,

and

not

to

anyone

for

the

asking.

He

was

against

breaking

this

tradition.

When

he

was

asked

themethodofcontemplatingGod'sName,hesaidcontemplateGodwitheverybreath:


15/43

IstringeverybreathIbreathe,

withthedivineNameofGod.

Thebreaththatpasses

withoutHisNameonmylips,

isabreathwastedinevilthoughts.

(AdiGuruGranth,GuruRamDas,Nat,p.981)

"TheSikhGuruscommandustorememberGodwitheverybreath.Whetherawakeorasleep,

sittingorwalking,weepingorlaughing,rememberHisNamewitheverybreath.Peoplemaylaugh

atyouormockatyouforrepeatingtheNameofGodmechanicallybutdisregardthem.Inthe

prisonyouaremuchbetteroffbecausenosuchpersoncanreachyou."

FiveofusincludingBhaiSahibRandhirSinghhadbeentransferredtothisprisonfromBiharState.

FourFreedomFighterswerebroughtfromtheExileprisonofAndamanIsland.Wewereall

imprisonedinoneblock.TherecitationoftheHymnscontinuedasbefore.Oneeveningwhenthe

eveningPrayer(Rahiras)hadbeenrecitedIstartedrecitingtheSukhamani(aDevotionalPrayerof

GuruArjan

which

takes

about

an

hour

to

be

recited).

As

Iwas

very

ill

Icould

not

continue

the

recitation.BhaiSahibRandhirSinghaskedanotherpersontoreciteit.Aftertheprayer,BhaiSahib

cametomeandenquiredaboutmyhealthandpartedaftersaying,"Ihopeyouwillbewell

tomorrowmorningandwillbeabletorecitetheSukhmani."

AllnightIsufferedfromhightemperature.Restlessness,inastateofsemiconsciousnesstroubled

meconsiderablyandattimesIstartedmumblingprayers.WhenitwasdawnandtimeforprayerI

washedmyhandsandfeetandwrappingmyselfinablanketIsatforprayers.OnonesideofBhai

RandhirSingh'scellwasNihangSinghandontheothersidewasmycell.Aftertherecitationof

Japji,NihangSinghrecitedAsakiVaratthepitchofhisvoice.Everyonecouldhearhim.Afterhis

recitationwas

over,

Bhai

Sahib

recited

the

first

Shaloka

of

the

Sukhmani

which

was

an

indication

thatIshouldstartrecitingtheSukhmani.Iwassufferingfromfever,headachebutIknewthatBhai

RandhirSingh'scallwasmeaningful.Iknewthatfromhisclairvoyantpowerhecouldclearlystudy

myphysicalandmentalconditionandwehadtestedthismanytimes.Itookcourage,andeven

thoughmyhealthdidnotpermitit,IstartedrecitingSukhmaniwithconcentratedattentionandin

ahighpitchedvoice.MybodystartedsweatingasIwentonrecitingandtheachedisappeared.

ThefevercamedownandsoonIforgoteverythingaboutit.Therecitationwentonforabouttwo

andahalfhours.AftertherecitationIfeltthatIstillhadalittlefever,butnoheadache.

Contemplationandprayersfilledmymindwithpeaceandbliss.Itisonlywhenthemorning

prayerswereoverthatBhaiSahibRandhirSinghremarked,'Thereisdevotionandeagerthirst,but

howsad

that

there

is

no

aesthetic

and

spiritual

flavour

(Rasa)

in

this

recitation."

Never

in

the

last

sixorsevenyearshadheevermadeanycommentswhiletheprayerswerestillbeingrecited.This

wasagainsthisnatureandtemperament.NowthathehadpointedoutmymajorweaknessIfelt

thatImustaskhimhowtocureit.AtthattimeIremainedsilent,butImadeupmymindthatas

soonasIgottimeIwillmeetBhaiRandhirSinghaloneandgetmydoubtsclearedaboutit.

AsIwasillIremainedinmycell,whileNihangSinghwenttopreparebreakfastforus.Afteran

hourorso,NihangSinghbroughthotteaforme.Hegreetedmeandsaidinhisusualhilarious

mood,"WakeupSire,takeyourtea,hotandplenty.Whyareyoufrightenedofthisjackalthis

cowardlyfever.Bebraveanddriveitaway.Ithascometogiveyoualittlemessageandnothing

else.

It

is

as

timid

as

a

jackal.

Frighten

it

and

it

will

run

away.

Recite

your

prayers

and

God's

Name,

andlo,thefeverwillgo."


16/43

Otherprisonersalsocametogettheirtea.Hedistributedittoeveryoneandgavemeamugfullof

it.HetoldmethatBhaiSahibRandhirSinghhadaskedhimtogivemegoodhottea,andsohe

pouredmoreandmoreofit."Donotworry",hesaid,"Yourillnesswilldisappear.Iwillsendfor

theChiefMedicalOfficer.Todaywearehavingricepuddingforlunch,whichyouwillenjoy."Ihad

todrinkmoreteathanIwantedto.SuchwereNihangSingh'spersuasivewords.ThenIwentto

bedforsometime.Mybodysweatedandthefeverseemedtodisappear.However,Ifeltalittle

tiredand

exhausted.

My

mind

was

still

brooding

over

Bhai

Randhir

Singh's

words

of

comment

on

myrecitation.Afterbroodingoveritforanhour,ImadeupmymindtoaskBhaiSahibthe

followingquestions:

(1)CaneverybaptizedSikhachievetheamritrasa(theambrosialspiritualflavour)?

(2)WhyhaveIremaineddevoidofamritrasa?Whatismyrealshortcoming?

(3)HowdidhecometoknowthatIlackthis?

(4)WhatshouldIdonottoachieveit?

At12noontheworkshopcloseddown.Ordinaryprisonershadtogototheircells,butwewere

freeto

move

about

because

we

had

to

cook

our

food.

We

were

free

to

move

in

the

courtyard.

The

secondreasonofourbeingleftfreewasthatourcellshadspeciallocksandtheroutineoftaking

thekeysfromtheofficeanddepositingthemagainwasverycomplicating.Soweenjoyed

considerablefreedom,withsomesentrypostedonus.Withtheexceptionofthoseprisoners

workingintheworkshopnootherprisonerwassupposedtotalktous.Aswewereconsidered

verydangerouspoliticalprisonersnootherpoliticalprisonerwasallowedtotalktous.ThePrison

OfficialsandtheGuardswerealsoafraidtotalktous.

Wetookourlunchandwereleavingthecourtyardforalittlerestinourcells.Afterrestingfor

abouthalfanhourwewokeup.Iwasbroodingoverallthathadhappened.SoIwenttoBhaiSahib

RandhirSingh.

Everyone

was

either

resting

or

busy

reading

some

book.

Ireverently

greeted

Bhai

SahibRandhirSingh.HewassittingdeeplyabsorbedinSamadhi.Heopenedhiseyesandsaid,"So

youwillnotleavemealone.Youhavebeendisturbingmewithyourthoughtsandquestioningin

yourmind.Ifyoucannotsleepgoandrecitetheprayers.Haveyounothingelsetodoexcepttalk

tome.Nowthatyouaresointimatewithme,youfeelfreetocomeandtalktomeasyoulike.

HowhappywouldIhavebeeniftherewerelocksoutsidemycell.Nowthatyouhavecome,ask

whatyouwishtoask."


17/43

CHAPTER2 SIDDHIS:OCCULTPOWERS

KartarSingh:BhaiSahib!Icamequietlyfearingthatyoumaynotbedisturbed,andgreetedyou

softlyinawhisperingvoice,andyetyoufeeldisturbed.

Author:You

think

that

only

loud

voice

and

speech

can

disturb

me.

Do

you

not

believe

that

besides

theseoutersensesofsightandhearingthereisaninnerintuitionwhichcanhear,seeandfeel

thingsmuchbetter.Youhavespokenaboutthemfromyourownknowledgeandexperience.

KartarSingh:Ihaveseenmanyphenomenoninsleepandwakingstate,butIdonothavethe

potencytousethesepowers.Idonotpossesssiddhis.Thismorningyourcommentsonmy

recitationupsetmegreatly.IfeeldeeplyhurtandIhopeyouwilldosomethingtohealthe

wounds,becausenoearthlyphysiciancanhealit.

Author:ThankGodthatHehasgraciouslymadeyoufeelthatbesidesoutwardphysicalandmental

powers,there

are

within

you

spiritual

and

divine

powers

also.

If

the

Guru

has

not

bestowed

these

powersonyouitisforyourownbenefit.Youdonotyetdeservetohavethem.Thesedivine

powersaregiventothosewhopossessthemandyetlivehumblyashumanbeings.Theynever

misusethem.Theyaregiventopeoplewhoaretolerant,forgivingandhelpfultoothers.People

lackingthesevirtuesgettrappedintheseoccultpowersandfacemiseryandtrouble.Theycannot

reapthefruitoftruecontemplation.

NoonecanachieveGod,

ByegoisticwillpowerofanyYoga,

somanyhavingexhaustedthemselvesPractisingegoisticallyyogaasanas,

Donningthe

robes

of

some

ascetic

school,

Theywanderaboutsearching,

SomethingotherthanGodandtheysuffer.

Theoccultpowerswhichtheyseek,

Andforwhichtheystrivearelowcravings.

Whereverthereissuchacraving,

There,theNameofGodwillnotreside.

(AdiGuruGranth,GuruAmarDas,VarVadhans,p.593)

Theoccultpowersandthepowerstoperformmiracle,

areunspiritual

activities

and

tendencies.

(Japji,Paudi6)

InSikhism,siddhisanduseofoccultpowersaretypesofattachmentswhichmustbediscarded.

PeoplewhoindulgeinthemaresoegoisticallyabsorbedinthemthattheNameofGoddoesnot

resideintheirhearts.AdevoutandenlightenedSikhwouldnevergetinvolvedinthem.

Thesiddhaslearnmanyasanas,

Theirmindlustilycravesforoccultpowers,

Toperformmiraclesandacquiretreasures.

They

never

acquire

peace,

contentment

and

satisfaction.

Peace

and

satisfaction

are

attained

BymeetingthesagesandcontemplatingtheNameofGod.

(AdiGuruGranth,GuruRamDas,BilawalAsht.,p.835)


18/43

Thoughthouartadeptinsiddhis,

Endowedwithoccultpowers,

Andpowerstoacquirewealth;

Thoughthoucanchangethyshape,

Andatwillcanheseenandbecomeunseen;

Thoughmenrevereandadorethee.

Evenso,

Man,

beware

lest

thou

forget,

AndremembernottheNameofGod.

(GuruNanak,SriRag,p.14)

Consideronefarmerwhoreapssomecropsevenbeforetheyareripe,andeithersellstheunripe

cropsorfeedsthemtotheanimals.Consideranotherfarmerwholetsthembecomeripeand

reapsarichharvestandusesthegrainwisely.Thosewhoacquiresiddhisandusethembefore

theyaremorallyandspirituallymaturearelikethefirstfarmer.Suchpeoplenevercometothe

profounderexperiencesofcontemplationofthedivineName,norcantheyattainpeaceand

contentment.


19/43

CHAPTER3 WHATISRASA:AESTHETICFLAVOUR

Author:ItisclearfromthescripturalquotationsgiveninthepreviouschapterfromtheSiddha

Goshtthatitisdangeroustofallintothetrapofsocalledyogicoccultpowers.Onceyoubecamea

victimofsiddhis(occultpowers),youcanneitherachievetheflavourofcontemplatingtheName

{Namrasa)

nor

can

you

concentrate

on

His

Name.

What

do

you

mean

by

saying

that

Ihave

inflictedadeepwoundinyourheart?Ihavedonenothingofthesort.Tellmeaboutthepurpose

ofyourpresentvisit.

KartarSingh:Calliswhateveryoulike.Formetheweaponwithwhichyoustruckmewassharper

thanthesword,andmorepointedandpiercingthananarrow,andthatiswhythewoundisdeep

andpainful.Yourremarksthismorning,onmyrecitationweresubtlerandsharperthanany

weapon.WhenIwasrecitingtheSukhmaniyousaid,"Thereisdevotionandeagerthirst,buthow

sadthatthereisnoaestheticflavour(rasa)inyourrecitation."Iamsoseriouslydisturbedbythe

lasttwowordsofyourremarksthatIcanneitherconcentratenorrecitemyprayers.

Author:Iwasgreatlyimpressedbyyourrecitations,itsenthusiasmanddevotion,butoutofpity

foryourspiritualstate,thesewordsslippedoutofmylips.Ihavebeennoticingthisshortcoming

forthelastsixorsevenyears.Inthelastprison,wedidnotgetanyopportunitytotalktoeach

other.Whenwedidtalkamongourfriends,ourcompanionskeptusbusytalkingaboutrandom

subjects.TheGurushavesaid:

Ifyougiveyourvirtuestoaperson,

Whoknowsnottheirtruevalue?

Youwilltherebythrowthemawaycheaply.

(AdiGuru

Cranth,

Guru

Amar

Das,

Maru

Var:

Shalok

Guru

Nanak,

p.

1086)

Ifthemysteriesofinnerlifearerevealedtopeoplewhodonotdeservetoknowthemtheyare

wasted.Thenhowtojudgewhodeservesandwhodoesnotdeserve:

TheNameofGod,

HisdivineMusic,areprecioustreasures,

WhichGodkeepswiththesaints.

HewhoacceptstheWordofGod

AsTruthandnothingbuttheTruth

Tohim

these

treasures

are

revealed.

(GuruRamDas,Kalyan,Asht.,p.1326)

So,now,youknowwhatshouldbethequalitiesofapersonwhodeservesspiritualknowledge.I

havelistenedtothestoryofyourpastlife.Yougotbaptizedforsomeselfishinterestandnotto

leadaspirituallifebutforsomeulteriormotive.Byseekingtheassociationofreligiousmenyou

havelearntsomethingaboutcontemplationandmeditationofHisName.Butyouhavenot

acquiredthatAmritrasa,thatambrosialflavourofdivinelife.Whateverspiritualeffortsyoumade,

forthatyoutriedtogetamaterialreward.Youalwaysprayedformaterialgoodsandmaterial

needs.YouneverprayedfortheLightofdivineName,forfaith,forselflessservice.Youalways

prayed

for

worldly

happiness.

While

I

do

not

blame

you

for

it,

your

fate

was

perhaps

such.

Every

eveningwepraytoGodinRahiras(EveningPrayer)fortheLightofHisName:Inthishymnthe

mysteryofaestheticrasaisrevealed.


20/43

OApostleofGod,TrueGuru,EmbodimentofTruth,

Imakebeforethee,OEnlightener,butonesupplication.

Wethatarelowandinsignificantworms,

SeekrefugeinThee,OTrueGuru.

MercifullyinspiremewiththeLightofTrueName.

MyFriend,

my

divine

Guru,

KindleinmetheLightofHisName.

TheNameofGodismylifebreath,

ThepraiseoftheLordismycreedandfaith.Refrain.

BlessedandfortunatearetheseersofGod,

WhohavefaithintheLordandareathirstforHim.

ThegiftofdivineNameslakestheirthirst.

Inthecompanyofthesaintstheirvirtuesshineforth.

Unfortunateand

victims

of

death

are

they,

Whohavenotacquiredthedivineflavour(rasa)ofHisName.

Cursedandblasphemousisthelifeofthose,

WhohavenotsoughtthecompanyoftheTrueGuru.

Accursedbethehopessetonliving.

Blessedfrombirtharethose,

Whohavetakenrefuge

IntheholycompanyoftheTrueGuru.

Hail,allhailtotheholycongregation.

Inwhose

association

is

acquired,

ThesweetsavourofHisPresence.

InthecompanyofHisApostleONanak,

TheLightofHisNameisrevealed.

(Rahiras:GuruRamDas:RagGujri)

InthesewordsoftheEveningprayerthereisnowordwhichcannotbeeasilyunderstood.But

haveyoueverseriouslyreflectedoverthem?

KartarSingh:IdidreflectoverthesehymnsbutdidnotrealizethatIhadnotattainedtheblissful

flavourof

the

hymns.

Ithought

the

contemplation

of

the

Name

was

the

divine

flavour.

So

IcontemplatedtheNamedayandnightasbestasIcould.ForayearortwoIwasinastateofself

intoxication.Mycompanionsthoughtthatsomethingiswrongwithmyhealth.Iconsideredmyself

acontemplative.AndnowIlearnfromyouthatIhavenoteventastedtheflavourofdivine

inspiration.

Author:Whydoyoualwaystalkandbroodaboutthepastwhatuseisit?Whynottreadtheright

pathsothatyoumaybeblessedwiththenectarofdivineinspiration?Whycryformereflavour?

Youwillbeblessedwithinnerpeace,innerfragranceandillumination,ifyoustillwalkontheright

path.

KartarSingh:Iwantedtoaskyouwhatrasa(aestheticjoy)isandnowyoutalkofinnertranquillity,

fragranceandwhatnot.Doallthesethingsexist?Younowsay,oneshoulddrinkambrosialnectar


21/43

witheverybreath.IsawbeforecomingtothisprisonhowtheSikhbaptismwasconductedbutthe

ceremonyiscalledtakingtheAmrita(Nectar)orSikhbaptism.Itishoweverbeyondmy

comprehensionhowAmrita(Elixir)canbetakenwitheverybreath.

Author:Itisclearfromtheeventsofyourearlierlife,whyyouremaineddeprivedoftheAmritrasa

(aestheticflavourofElixir).Thefirstmistakeyoumadewastogoforbaptismwithoutpreparing

yourselffor

it.

You

got

baptized

just

because

other

people

were

getting

baptized.

Either

you

becomebaptizedtopleaseotherpeopleorjustforsomeotherulteriormotive,likeposingasan

orthodoxSikhinsociety.TherealAmrit(graceofbaptism)isachievedthus:

HealoneknowswhattheessenceofAmritais

Whoknowswhatitisworth.

(GuruNanak,Maru,p.993)

Youdidnotknowwhattherealvalueofthegraceofbaptismwas.Howcouldyoueverknowwhat

Amritrasais?

Thefrogresidesnearthelotusandknowsnotitsfragrance;thebambooisfoundclosetothe

sandalwoodandremainsdevoidofitssweetsmell;thecranelivesneartheswan,butcannot

detectthepearlsastheswancan.Thephilosopher'sstoneisfoundamongrockswhichare

ignorantofitsvalue;andElixirisgenerallyfoundnearpoison.Thedeerknowsnotthemuskwithin

itsownnavel,thesnakeisignorantofthejewelinitshead;thebeenearthehoney,andabarren

womanlivingnearahusbandyieldnoresult.Theowlgainsnothingfromthesun,andbarley

suffersunderrain.Whatarefoodandclothingtoanailingman?SoalsotheGuru'swisdomdoes

notsproutinaheartwhichislikeclayandbarrensoil.SeparationfromGodpreventstheseeds

fromsprouting(BhaiGurdas,KabitSwayyasNo.299).

Thereisnoneedtoworrynow.YoutookAmrit(baptism)onlyinimitationofotherSikhsorfor

ulteriormotives,withoutpreparingyourselfforit.Eventhenyourbaptismhasbornfruit.The

Guruhasfulfilledmanyofyourdesires.Youhavedevelopeddevotion,detachmentanddeep

longingforhigherspiritualvalues.IfyoupreserveinthecontemplationofHisName,itispossible

thattheseedsthathavebeensowninyour,barrenheartmaysproutaftertherainofHisgrace

hasfallenonthem.Theplantmaydevelopyieldingfruits.Idonotblameyoualone.Eventhose

whobaptizedyouwithoutseeingandprobingwhetheryoudeserveitornot,arealsotobe

blamed.Theyshouldhavetestedyou,preparedyourmindandsoulbeforeputtingintoitthe

seedsofspirituallife.

KartarSingh:DoyoumeantosaythatthePanjPyaras(theFivewhoBaptize)madeamistake.

GuruGobindSinghhimselfacceptedbaptismfromthePanjPyaras(theFiveElectones).People

whogoandseekbaptismarenotsupposedtoquestionthosewhobaptize.Thefivearegenerally

selectedbytheCongregation.Idonotdoubtthattheydidnotbaptizemeproperly.

Author:IdonotquestiontheabilityandspiritualauthorityofthePanjPyaras.Thequestionof

choosingthosewhoaremorallyandspirituallycompetentisadifficultone.Sometimesthatdoes

nothappen.Ihavealreadyexplainedthateveninordinaryfarmingtheseedscannotsproutin

barrenlandorclayishearth.Seedsdonotgroweveninimproperlytilledsoil.Whenseedsare

sown

out

of

season

and

not

sufficiently

deep

they

die.

There

are

many

saintly

Sikhs

in

the

Sikh

community.Baptismconductedbythemyieldsgoodresults.Butnowadaystherearesocalled

preachers(pracharaks)whosesoleaimistopleaserichpeople.Theydonotleadthelifeof


22/43

contemplationofdivinename.ItisPanjPyaras(FivewhoBaptize)selectedfromsuchpeoplethat

yieldpoorresult.Howcantheyinspireadevoteewithwhattheythemselvesdonotbelieveand

practice?Theygiveformalinstructionsaboutgurumantrabutcannotgivespiritualinspirationof

thedivineName.Eventhosewhogoforbaptismdosowithsomeothermotivethanentering

spiritualandmeditativelife.Thosewhobaptizearegenerallydevoidofspiritualinsightandare

thereforeincapableoftestingthosewhocomeforbaptism.Manycleverpreachersthusgoon

baptizingpeople

indiscriminately

for

the

sake

of

money

and

popularity.

Guru

Gobind

Singh

baptizedonlythosewhowerepreparedtosacrificetheirlifeandpossessionsfortheGuru'scause,

butnowadayspeopleliketogetbaptizedbypoliticianswhoareutterlydevoidofspirituality.

Thosewholeadameditativelifeavoidusingtheirspiritualpowersandgiftsandpreferlivingin

solitude.

Thisisthereasonwhyeducatedpeoplerunafterhypocriticalsaintsandimpostorgurus,forpeace

andsolace.Someoftheseimpostorgurusandhypocriticalsaintsgototheextentofdistorting

interpretationsofcertainhymnsofSikhscripturesandexplainthemawaytosuittheirowntastes

andmotives.OursocalledpreachersdonotevenhavefundamentalknowledgeofSikhism.

Sonowcometothepoint.Itisnouseenteringdeviousdiscussionandraisingonequestionafter

another.ExpressallyourdoubtsandquestionsonceforallIwilltrytoexplainthemalltoyou.


23/43

CHAPTER4 DEFINITIONOFAMRITA:NECTAROFLIFE

KartarSingh:Pleaseexplaintome:

(1)WhatisAmrit:NectarofLifeinSikhism?

(2)How

is

it

obtained

through

baptism?

(3)FromwherecanoneacquireAmrita?

(4)HowdoesonefeelwhentastinganddrinkingAmritaandwhatareitsspiritualattributes?

Author:InthewholeworldhistorypeoplehavegivenmanynamestoAmrita.InEnglishitiscalled

NectarandinPersiantheycallitAbehyat.InSikhismitiscalledAmrit.Amritisthatwhichbrings

thedeadtolife,andmakeshumanbeingsimmortal.ThesearealsotheattributesofAmritin

Sikhism.Seekersofmanyfaithshavesoughtwaysandmeansofbecomingimmortal,butthepath

shownbyGuruNanakbasedonmoralandspiritualdisciplinetoachieveAmritaisatoncesimple,

convincingandennobling.EveryonecanputtheSikhideastopractice.Youdonothavetoperform

anypenance

or

self

mortification.

You

do

not

have

to

go

to

the

forests

or

mountain

caves.

You

can

staywithinthesocietyasahouseholderandbecomespirituallyimmortalbytakingAmrit.Inthe

Kaliyuga theageofmoralandspiritualdarkness,spiritualsovereigntyofGuruNanakisan

acceptedfactbythespirituallyenlightened.

GuruNanak'sadventinhisworld

wastoliberatetheworld.

(BhaiGurdasVar,Var1,pauri23)

GreatestofallprophetsisGuruNanak

whohas

illumined

me.

(AdiGuruGranth,GuruArjan,Suhi,p.750)

ThefirstthreesuccessorsofGuruNanak,(14691539)namely,GuruAngad(15391552A.D.),Guru

AmarDas(1552 1574),GuruRamDas(15741581)hadtofaceconsiderablephysicalsufferingat

thehandsoftheopponentsandrivalsforguruship.Theyremainedunconcernedaboutthe

oppressivebehaviouroftheopponents,buttheycarriedonthedispensationofAmritthrough

baptism.GuruArjan'sbrothersoughtthesupportoftheMughalrulersofLahoretoharasshim

andcreatedmanydifficultiesforhim.JahangirtorturedGuruArjan(15631606)todeathandthus

triedtoputanendtoGuruArjan'sdispensationoftheAmrit,throughdisseminationofSikhfaith.

GuruHargobind

(1595

1644)

suffered

imprisonment.

He

fought

four

battles

with

the

Mughal

rulers.Therewasalsoavigorousstruggleandcampaignbytheimpostorgurus(Minasand

Dhirmalias)toreplacethetrueGuru,buttheydidnotsucceed.WhenGuruTeghBahadur(1621

1675)wasdeclaredthetruesuccessorbyGuruHariKrishan(16561664)andwasfoundatBakala,

22impostorgurusandfakeSodhissetthemselvesasrivalgurus.TheSikhsselectedthetrueone

becausetherealamrit(Nectar)ofbaptismandtruedivineinspirationcomesfromthetrueGuru.

AtBakala,whereallimpostorguruswereputtotestbythedisciples,GuruTeghBahadurwas

acceptedastheonlytrueGuru.AllotherpretenderswererejectedbytheSikhSangat.

GuruGobindSingh(16661708)changedthewholepatternofdispensationofAmritandunlikeall

other

prophets;

he

authorized

every

five

accomplished

and

authentic

Sikhs

to

give

Amrit

through

baptism.Thestruggleforgurushipbyambitiousindividualsendedonceforall.AllSikhandnon

SikhhistorianshaveunanimouslyreportedhowthefirstfiveSikhsauthorizedtobaptizeaccording


24/43

totheNewOrderoftheKhalsawereselected.ItisalsorecordedthatGuruGobindSinghgave

suchimportancetothenewdispensationthatheaskedthemtogivethisbaptismtohimalso.

ThusGuruGobindSinghdidwhatperhapsnoprophetorApostleofGodhaddone.Hethus

institutedthecollectiveleadershipoftheKhalsaElectashissuccessors.SomenonSikhchroniclers

werealsoeyewitnesstothis.

FromGuru

Nanak

to

the

middle

of

the

life

of

Guru

Gobind

Singh,

the

Sikh

Gurus

initiated

disciples

accordingtotheritesofcharanpahulamrit.InthisceremonytheGuruspersonallypreparedthe

baptismalwaterwiththesanctifyingtouchofhislotusfeet.GuruGobindSinghchangedonlythe

formalritesofpreparationofAmritfromtheinitiationbythelivingGuruspersonallytoinitiation

bytheFiveElectKhalsa.ThebasicprincipleofAmritremainedthesame.Itisscientificinthesense

mesmerismandothersuchphenomenonarescientificonadifferentplane.Thereishardlyany

betterformofimpartingAmrit(theimmortalizingNectar).

KartarSingh:IhavenotasyetclearlyunderstoodhowGuruGobindSingh'sbaptismofthedouble

edgedswordisthesameAmritasthatoftheearlierCharanpahulceremony?Howandwhywas

thetechnique

changed?

What

do

you

mean

by

saying

it

is

scientific?

Author:Ihavealreadymadeitclearinmyanswertothelastquestionthatonlytheformal

methodsofimpartingAmritchanged.InsteadoftheGurupersonallyinitiatingthenovice,thefive

EnlightenedElect,theKhalsa,whostandthetestoflivingstrictlyaccordingtotheCodeofSikhism

initiatedthenovices.ThiswasdonetosavetheSikhcommunityfromtheimpostorgurus.There

wastobenohumanguruafterGuruGobindSingh.Thenewbaptismwasinletterandspiritthe

same.Youhavecertainscientificprinciplesgoverningthelawsofnaturebehindelectricityand

mesmerism.SimilarprinciplesarethereintheseceremoniesandtheBaptismalWaterseenfrom

thepurelymentalandspiritualplanes.

KartarSingh:Doyoumeantosaythatthetechniqueofelectricityandmesmerismwereused

duringtheperiodofGuruGobindSingh.IhavetravelledinCanadaandU.S.A.Ihaveseenmany

showsdepictingthepowersofmesmerismandelectricity(before1914)butIhavenotseenanyof

thesepowersbeingusedbytheSikhswhohavebeenbaptizedaccordingtoKhalsabaptismrites.

Mesmerismhasitsowntechniquesofacquiringinnerpowerandsometimesonewhopractices

mesmerismfailstoachievewhathewishestoachieve.Withthepowerheacquires,hecan

influenceonlyacertaintypeofpeopleandnoteveryone.Electricitywithallitswires,plugsand

bulbscangivelightandifanythinggoeswronganywherethebulbwillnotgivelight.

(Discussioncontinued

in

Chapter

5)


25/43

CHAPTER5 THEMETHODOFIMPARTINGKHALSABAPTISM

Author:You,BhaiKartarSingh,areabaptizedSikh.YouhavejoinedthePanjPyaras:FiveElect,to

baptizeothers.Yet,howsaditisthatyouhavenotunderstoodthespiritualmysteryofbaptism.

ForKhalsabaptismthefollowingthingsareessential:

1.ForadministeringtheAmrit(Sikhbaptism)yourequirefiveSikhswhoarecompetentto

administerthebaptismbyhavinglivedaccordingtotheKhalsaCodeofConduct.Besidesthese

five,thereshouldbeoneGranthi(ReaderoftheGuruGranth)topresideovertheceremonyby

readingfromtheGuruGranthatappropriatemoments(beforeandaftertheceremony).Allthese

sixpersonsshouldbecontemplativeofdivineName,wellversedinGurbani,andtheyshouldbe

regularintheirprayers.NoneofthemshouldhavecommittedanyacttransgressingtheKhalsa

CodeofConduct.Theymustnotonlybemorallysoundbutalsophysicallycomplete.

2.AlthoughtheSikhSangatelectsthePanjPyaras,butstilltheyareaskedtotellthetruthabout

theirinner

life

on

oath

of

secrecy.

Those

who

have

committed

any

moral

offence

are

not

permittedbytheSikhCodeofConductarerejectedandreplaced.Ifthereisaminortransgression

heisgivensomecorrectivepunishment,andprayerissaidseekingforgivenessforhim.

(Punishmentisgenerallyintheformofobligatorydutiesforafixedperiodintheformofpublic

serviceorspecialprayerstobereciteddailyforacertainperiod).Thisisliketestingthewires,

plugsandthesourcesofelectricpower.

3.Thenthosewhoseekbaptismareputtotest.Onlysincereseekerscompetenttoliveaccording

totheKhalsaCodeareaccepted.Therestareaskedtocontinueasnovicetilltheirpreparations

arecomplete.Thisisliketestingthebulbs.Justasuselessbulbsarerejected,soalsothosewhoare

notfit

for

baptism

are

rejected.

Just

as

one

accepted

only

those

bulbs

which

can

receive

electricity,soalsotheFiveElect(PanjPyaras)selectonlythosepeopleforbaptismwhoare

mentallyandspirituallypreparedforit.

4.ThenallthoseselectedforbaptismstandbeforetheHolyGuruGranth,behindthePanjPyaras.

TheyaretoldbytheJathedar(leader)ofthePanjPyarastheCardinalbeliefsoftheKhalsaCodeof

Conduct.Theyarealsowarnedaboutthedifficultiesofthepathandtheordealstheymighthave

toface.Theytakeanoathfromthemthattheywouldbepreparedtosacrificetheirlifefortheir

Faithandforrighteousness.

Ifyou

yearn

to

play

the

game

of

Love

with

me,

Carryyourheadonyourpalminhumblededication.

Thenenterthepathofmyfaith

Ifonthispathyouwishtotread

Hesitatenottosacrificeyourhead.

(AdiGuruGranth,GuruNanak,ShlokaVadhik,p.1412)

Thosewhocommitthemselvestothisspiritofdedicationaregivenbaptism.Thosewhohesitate

todosoarerejected.Theyareconsideredunfitforbaptismandareturnedout.Theyshouldeither

preparethemselvesasnovicesforalongerperiodorgiveuptheidea.

5.Accordingtotheunwrittenlawslaiddownfortheceremony,anironbowl,adoubleedged

sword,sugarpellets(Patashas)arebroughtfortheceremony.


26/43

6.EvenbeforetheceremonystartsthePanjPyarascomeaftertakingbathandwashingtheirhair.

Theywearcleanclothesandifpossibleceremonialrobesandswords.Thenovicesalsocome

preparedsimilarlywithfiveSymbolsandcleanclothes.TheInvocationPrayer(Ardasa)isfirst

offeredbythePanjPyarasseekinggraceandforgivenessforall,prayingthattheyallshould

courageouslytreadthePathofdharmaandkeepawayfromthelifeofevilandsin.Thentheysit

concentratingtheirmindonthedivinePresenceofGod.Thesweetpellets(patashas)arethen

pouredinto

the

iron

bowl

filled

with

water,

and

then

sitting

around

it

in

Vir

asana:

an

archer's

pose,thePanjPyarasholdthebowlwithboththeirhands.Itisthroughthiscontactthatthey

imparttheirmagnetismtothebowlofbaptismalwater.

7.ThePanjPyarasrecitethefivemorningprayers(Japji,Jap,AnandSahib,theSwaiyasand

KabiobachBentiChaupaiofGuruGobindSingh),oneeachbyturn,clockwise.

Hewhorecitestheprayers,holdsthedoubleedgedswordinhishandsandmovesitinbaptismal

waterinslowgrindingmotion.FromtheheartsofthePanjPyarasdivinepowershedsitslight

throughtheireyesofthebaptismalwater,andtheirmagnetictouchandrecitationoftheSacred

Hymnsimpart

certain

mesmeric

divine

powers

to

water.

There

is

also

aspiritual

communication

betweenalltheFivePyarasthroughthiscommunion.InthepresenceofGuruGranththespiritual

andmysticpowerofthePanjPyarasmanifestsitselfasthecollectivedivinepowerofGuruNanak,

GuruGobindSingh,embodiedintheGuruGranth.

Whentherecitationsofthefiveprayersareover,thePanjPyarasliftthebowlandthensaythe

invocationalPrayer(Ardasa).AftertheArdasa,thePanjPyarasofferthebaptismalwatertoevery

noviceandimparttohimtheGurumantram.Accordingtotheirspiritualcompetenceandsincerity

indevotionandfaith,theyreceivethegraceandilluminationinthisspiritualrebirth.

KartarSingh:

You

have

said

something

about

mesmeric

powers,

but

Ihave

not

understood

it

clearly.

Author:ThosewhoareacceptingAmrit(baptism)shouldkeeptheireyesopen.Baptismalwateris

sprinkledintheireyes.ThePanjPyarascasttheirdivinespellthroughinnerpower.Thenovice

keepshiseyesopentillallthefivehavesprinkledAmrit(baptismalwater)intheeyes.Witheach

sprinklingofAmrit,theNameofGodisimpartedandrecitedloudly.Ifthenovicereceivesthe

AmritandtheNamewitheyesandearsopenhefeelstransfiguredbythemesmericpowersofthe

divineNameofthePanjPyaras.Heforgetshisbodyandbecomesunconsciousofphysicaljoysand

sorrows.ThemindisabsorbedintheNameofGod.Somepassintoecstasyassoonastheyreceive

theGuru

mantram

and

become

unconscious

of

their

body.

Some

are

deeply

absorbed

in

the

contemplationofHisName.NowIthink,Ishouldanswerthefirstquestion:Howdowedefine

Amrit(Nectar)inGurmat:Sikhphilosophy?IhavealreadyexplainedhowthisAmrit(Nectar)is

formallyacquiredbyaSikh.PeopleallovertheworldhavedifferentviewsaboutAmrit(Ambrosia)

butitshouldbemadeclearwhatitmeansintheGuruGranthSahib.

"HewhodrinksAmrit(Nectar)becomesimmortal"(GuruArjan,SukhmaniAsht.12:8,p.289).Says

Nanak,"ThereisbutOneAmrit.NothingelsecanbeAmrit"(GuruAngad,VarSarang,p.1238).The

firstquotationconvincesusthatwhoeverdrinksAmritbecomesimmortal.Thesecondquotation

makesitclearthatthereisonlyOneAmritinEssence.NothingbesidesitisAmrit.Thethird

quotation:

"The

word

of

God

is

the

only

Amrit

(Guru

Amar

Das,

Var

Sorath,

p.

644)

makes

it

clear

thatinthereligiousandmysticalfield,theWordofGodaloneistheAmritinEssenceand

Substance.


27/43

"TheNameofGodistheAmrit.Itisthepanaceaofallills(GuruAmarDas,VarBihagada,p.554).

TheHymnsofthedivineMasterareAmritbrimmingwiththeflavourofnectar(GuruArjan,Var

Ramkali,p.963)andinittheNameofGodisAmritdrinkingwhichallthirstisslaked(GuruRam

Das,VarMalar,p.1283).RememberingandrepeatingtheNameofGodonedrinksAmritand

nectarfillstheheart"(GuruRamDas,VarKanada,p.1314).ThenameofGodisAmritandonecan

contemplatetheNameonlyundertheloveandinspirationofthetrueGuru"(GuruRamDas.Var

Kanada,p.

1316).

The

ambrosial

Name

of

God

is

the

treasure

of

life.

Join

in

the

communion

of

drinkingitOBrother(GuruArjan,VarGaudi,p.318)."Omydarlingsoul,theNameofGodis

AmritandoneacquiresitfromtheGuru'sPath(GuruRamDas,VarBihagada,p538).

KartarSingh:WheredoesAmritreallydwell,andthroughwhatkindofdevotioncanitbefound?

Author:Listenwithconcentratedattentiontowhatthescripturessayinanswertothese

questions:"SaysNanak,Amritdwellswithinyourownheartandmind,butitisrevealedbythe

trueGuru.Theyalonedrinkitwithintoxicatingjoy,whohavebeenblessedbythePrimalBeing

(GuruAngad,VarSarang,p.1238)."WithintheheartresidestheAmritrasa(ambrosialdrink);one

enjoysit

when

one

sings

the

Name

of

God

and

meditates

on

it

with

aesthetic

contemplation

(ras

bicara).ThosewhobytheGuru'sgracehaveexperiencesandknowntheAmrittheydrinkitand

becomeimmortal,thusachievingthedoorofliberation(GuruRamDas,VarSarang,p.1199).

"Ninearethedoors(apertureofthebody)insipidarethejoysofthesesensedoors.Atthetenth

doorofsuperconsciousnessoneexperiencesthetastingofAmrit(Elixir)"(GuruRamDas,Asht,p.

1323)."InfiniteandpreciousistheNameofGod.Itistheonesupremetreasure.Allhappiness,

peaceandblisssaysGuruNanak,canbeacquiredonlyfromthetrueGuru"(GuruArjan,Dhanasari,

p.672).DrinkandenjoythisAmritwithinyourmind(GuruArjan,VarGujari,p.523)."Wonderful

andInexpressibleareitstastesandexperiences.Theycannotbedescribed(GuruArjan,Suhi,p.

742).Within

your

own

being

is

abrimming

fountain

of

Amrit.

You

can

know

how

it

tastes

and

whatitssignificanceisonlyifonedrinksit(GuruAmarDas,VarMarti,p.1092).

TheNameofGodistheAmritandtheTreasureofalltreasures.Youwillfinditwithinyourbody

(GuruArjan,Sukhmani,Gaudi,p.293).ThetrueGuruhasgivenmeGod'sNameastheAmrita.It

lightsthepathinthelifeanddeath(GuruArjan,SriRag,p.49).ThetrueNameofGodisthefruit

ofimmortality.ThroughtheinspirationoftheGuru,onetakesittoone'sfillandachievespeace

andenlightenment(GuruNanak,VarMajh,p.150).GodhasplacedtheAmritawithinthevery

centreofman'sbeing,butonlyfewGodilluminedsoulsdrinkit(GuruAmarDas,VarRamkali,p.

951).God'sNameasAmritaistherealinnertreasurewhichoneacquiresonlyfromthetrue

Guru(Guru

Arjan,

Var

Ramkali,

p.

961).

Within

one's

own

heart

is

the

hidden

spring

of

Amrit.

Thosewhosearchforitoutsidetheirownselfsuffergreatlyinwilderness(GuruNanak,Sorath,p.

598).

ItisclearfromallthesequotationsfromGurbanithattheambrosialNameofGodisacquiredfrom

withinone'sownSelf.Butitcanbeachievedonlybythegraceofthetrueprophet(Satguru).It

cannotbeacquiredfromanyshopoffalseprophetatanyprice.ThetrueLordisthecustodianof

thisimmortalizingtreasure.FromthetrueGuruandbyGod'sgracecanitbeattained.Wequote

fromthescripturesagain:

"So

precious

is

the

Name

of

God,

Itcannotbeboughtforanyprice.

Itcannotbeacquiredfromanyshop.


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Perfectitisinitsvaluewhichneverbecomeslessorisreduced.

(GuruNanak,VarMam,p.1087)

ThepreciousWaterforwhich

youhavecometotheworld,

CanbeacquiredonlyfromtheGuru

(GuruNanak,

Sorath,

p.

598)

TheNameofGodistheAmrit:

TheremembranceofHisNamepleasesGod.

OnachievingspiritualcommunionwiththeGuruYoucandrinkAmrittoyoursatisfaction.

(GuruRamDas,Majh,p.95)

Mymind,liveinobediencetoGod'sWill.

YouwillthendwellinYourinnerMansion.

YouwillattainpeaceandPresenceofGod.

(GuruAmar

Das,

Sri

Rag,

p.

37)

TruthistheAmrit(Ambrosia);

SpeakanduttertheAmbrosialword.

YoucanacquirethisAmrit,

fromtheperfectApostleofGod.

(GuruRamDas,Majh,p.96)

TheambrosialNameofGodiseverthesourceofpeaceandhappiness.

BythegraceandwisdomoftheGuruItdwellsintheheartandthemind.

(GuruNanak,

Majh

Asht.,

p.

109)

Menandgods,seersandasceticsallseektheElixirofimmortality.

ThisAmritacanbeacquired

onlyfromthetrueApostle.

ThetrueApostleshowedcompassionandgrace,

andgaveElixirtothetrueseeker.

(GuruAmarDas,RamkaliAnand,p.918)

Theseekersandtheadept,

allseek

the

Name

and

Presence

of

God.

Theyhaveexhaustedtheirefforts

byconcentrationandmeditations.

WithoutthetrueEnlightener

NoonecanattainHisPresence,

OnmeetingtheGuru,truecommunionwithGodisachieved.

(GuruAmarDas,VarSorath,p.650)

WhohasevercrossedtheOceanoflife,

WithoutcontemplatingHisName?

Without

the

grace

of

the

Guru

howcanonereachtheshoreofsafety.

(GuruArjan,Bhairon,p.1140)


29/43

Howcanoneacquiredivineknowledge

withoutbeinginitiatedintomysticalexperiences.

Howcanoneachieveperfectcontemplation

WithoutseeingHisLight

Withoutreverenceailtalkofreligionisevil

These,ONanak,arereflectionsontheDoortoHisPresence.

(GuruArjan,

Bhairon,

p.

1140)

ThetreasureofglorificationoftheMostHigh

isagiftofGod'sgrace.

HewhomHegraciouslygives

tastesitanddisseminatesit

Onecannotachieveit

withoutthegraceofthetrueLord;

Manyhaveexhaustedthemselvesinvainefforts.

(GuruRamDas,VarBihagara,p.548)

ItisquiteclearfromthequotationsgivenabovethatthetrueambrosialNamecannotbeacquired

fromanyoneexceptthetrueApostleofGod,andwithoutattainingthisdivinegift,illumination

andliberationisnotpossible.Siddhas,Yogis,ascetics,monkshavetriedhardtoattainillumination

butwithoutthegraceofthetrueprophetitcannotbeattained.GuruGranthistheEmbodiment

oftheSpiritoftheGurus.TheEternalLightandPresenceofGuruNanakisdescribedthusinthe

Sikhscriptures:

GreatestofallisthetrueGuruNanak

WhohasbeenmySaviourinthedarkage.

(GuruArjan.

Soohi,

p.

750)

NanakismyGuru

MyGuruisthetrueGuru,

IhaveachievedthePresenceofthetrueGuru.

(GuruRamDas,Kanada,p.1310)

NanakismyGuru,

HeistheperfectGuru

meetingwhomIcontemplateHisName.

(GuruRam

Das,

Ramkali,

p.

882)

IntheKaliyugaGuruNanakhasliberatedmankind.

HehasimpartedthetrueNametohisdisciples.

GuruNanakhascometotheworld

toliberatemankind.

(BhaiGurdas,Var1,Pauri23)

GuruNanakistheveryimage

oftheSupremeBeing,thePerfectLord.

(Var

13,

Pauri

25)


30/43

GuruNanakDev,thetrueGuru

wasmadetheperfectprophetbyGodHimself.

(Var20,Pauri1)

ThetrueGuruNanakisthetrueSovereign

HeisFearlessandinfiniteinSpirit,

Heis

the

world

teacher

and

the

perfect

image

of

God

visibletothenakedeyeoftheadept.

(Var24,Pauri3)

GuruNanak,thetrueGuru,

istheGuruofallGurus.

(Var3,Pauri12)


31/43

CHAPTER6 WHATISAMRITA:AESTHETICFLAVOUROFDIVINEAMBROSIA

KartarSingh:ItisquiteclearfromearlierdiscussionchatGod'sNameistheAmrit:Elixir,andonly

PerfectApostlescanrevealthelightofthemysticNameofGod.Ithasalsobeenmadeclearthat

theGuruGranthistheEmbodimentoftheSpiritofthetenGurus.ButIhavestillnotgota

satisfactoryanswer

to

my

first

question:

"What

do

you

really

mean

by

rasa:

aesthetic

flavour?"

Author:Ihavenotcoinedanynewword.Youknowmanytypesofrasas(flavourorjuices),thereis

therasa(juice)ofsugarcane,rasaofgrapes,honey.Thesearesweetrasas,orflavours.

KartarSingh:DoyoufeelorexperiencesimilarsweetrasabyrecitingtheSikhscriptures?

Author:YouhavehadschooleducationandhavetravelledabroadinCanadaandU.S.A.butnow

youareaskingquestionsasifyouarequiteignorantabouteverythingandhaveneverenjoyedany

rasaofdivinepowerbyreadingandrecitingGurbani(Guru'sHymns).Haveyounotseenabroad

theinvisible

power

of

electricity,

gas,

working

behind

factories,

engines,

telephones,

gramophones

andwirelesscommunications?

KartarSingh:Ihaveseenfactoriesrunbypowerproducedbyelectricityandgas,butgasand

electricityarescientificallyproducedbyscientificandchemicalprocess.

Author:Youdonotseefirewithinthewood,stoneorcoalyetwhenyourubthetwopiecesof

woodorstones,fireisignitedfromwithin.Thustheinnerfireisbroughtoutofthesethingsbya

processanddiscipline.Inthesameway,ourhumanbody,mindandsoularesoconstitutedthat

theAmritrasalieshiddenwithinusinadormantform,butitcanbeacquiredandknownthrough

themoral

and

spiritual

discipline

of

Gurmat

(Wisdom

of

the

Gurus).

Even

while

you

are

leading

a

normalearthlylife,youcanknow,feelandexperiencethesweetness,thepeaceandfragrancein

yourhumanconsciousness.ThisiswhattheGuruGranthsays:"ListenOSakhi,youwillnotknow

thetasteofdivineexperienceaslongasthemindisnotdevotedtotheWordofGod(Shabad)"

(AdiGuruGranth,GuruAmarDas,VarVadhans,p.590).Thosewhohaveexperienceddivine

flavour(Harirasa)forgetallotherrasas(flavoursandtastyjuices).AfterdrinkingtheElixirofthe

NameofGodtheyaregratifiedandtheirdesiresandappetitesdisappear(GuruAmarDas,Var

Marti,p.1088)."ThosewhohavetastedandexperiencedtheinspirationofdivineWisdom,have

relishedandknownitsflavour.WithoutexperientialknowledgeofdivineWisdommanwandersin

delusion"(GuruAmarDas,SriRag,p.33).

"ItisjustlikeadumbpersontastingthesupremeElixir,who,whenaskeditstaste,cannotexpress

himself"(Namdev,Sorath,p.657)."IamenchantedbythissublimeExperience.TheMercifulLord

pervadesall.OndrinkingtheElixirofHisPricelessnameIfeellikeadumbpersonwhoonlysmiles

toexpresshisjoy(GuruArjan,Sarang,p.1205).AllthesequotationsfromGurbani(Sikh

scriptures)makeitclearthatonecannotknowtheflavourofdivineexperiencebymerelylearning

andstudyingGurbaniaslongashedoesnotcontemplatetheNameofGoddeeplyand

profoundly.TheNameofGoddoesnotresideintheheartaslongasonedoesnotsincerelyserve

theLord.Thosewhohavetastedandexperiencedtheflavourofspirituallifeknowperceptive

flavourofthisexperience.Hefeelslikeadumbpersonrelishingdelicioussweetsbutunableto

express

himsel

Meaning of Amrit-Bhai Randhir Singh

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