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Sarbloh Bibek Rehit

Akaal Purakh Meree Rachha Hamnai
Sarb Loh Meree Racha Hamnai
Sri Guru Gobind Singh Jee




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Contents


Defining Bibek
Definintion .3
Bh. Sahib Randhir Singh Ji: Gurmat Bibek Part 1 4
Bh. Sahib Randhir Singh Ji: Gurmat Bibek Part 2 ..7
Bh. Sahib Randhir Singh Ji: Gurmat Bibek Part 1 ..10
Dietary Bibek
Sarbloh Bibek .13
Guru Ka Langar & Bibek.16

Historical Evidence
Rare historical Evidence.26
Shaheedan Misl The Sarblohee Jatha 30

Selected Writings from Bhai Randhir Singh Ji
Selections from Gurmat Bibek ..35
The Dietary Rehit of Various Gursikhs
Akali Kaur Singh Nihung51
Bhai Randhir Singh..54
Sant Kartar Singh Bhindrawale55
Bhai Avtar Singh..59
Selected Writings from Other Gurmukhs . 62
Other Questions on Bibek 67



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Defining BIBEK

The 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 Gurmat 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:



(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 i.e. 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
Simran Bibek and Rehit Bibek. Simran Bibek includes chanting of Gurmat Naam,
singing of Gurbani (Kirtan), Gurbani Paath and controlling the internal vices e.g. Kaam,
Krodh, etc. Rehit Bibek includes the code of conduct of Khalsa e.g. abstaining from 4
Bajjar Kurehits (4 cardinal sins), keeping 5 Kakaars, giving out Daswandh, dietary Bibek
i.e. 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 Vaheguru's hukams are not distinct
from the hukams of Guru Sahib enshrined in Gurbani.

-Admin at www.gurmatbibek.com
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Bhai Sahib Bhai Randheer Singh
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. Doesnt one get Naam from Punj Pyaare at Amrit Sanchaar? Then what fore are
the other Hukams of Gurmat Bibek? Wouldnt 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 (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 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
(wives) enjoy obeying the Hukams of their Guroo-Akal-Purakh-Husband all along. They
get unique (elixir) from following his (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
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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
about singing of Har-Gunn Gurbanee. Such thought only comes through SatSangat
when (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
(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. Wouldnt everyone who does Har-Keertan get ?

Even though anyone who comes in touch with Gurbanee gets blessed, the Pleasure
that Bibekee Gursikhs, with : 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 Gurus 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 (Gurbanee abiding in ones soul).
The best reward of having Gur-Shabad entrenched in heart is that ones remains
immersed in - without break and 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 (Ego)
How does Gurmat Bibek help in this regard?

Gurmat Bibek is about Naam. Those who relish Naam Have conquered
and 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,
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while one hasnt tasted the Ras of Naam one should keep doing Simran as a Hukam ,
even if with (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 stage when ones mind is not
yet under control?

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

11. How do you classify the other hukams?

One simple classification is To-Do and Not-To-Do. 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 To-Do hukams. At the same
time, egoistic show and slander are big items on the Not-To-Do list.
Translated By Sikh Digest Sevadaars















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Bhai Sahib Bhai Randheer Singh
Gurmat Bibek Part Two



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 Amritsar. 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 1.25 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
(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 ishnaan. For one, the
time of Amritvela is very conducive: second, the mind of the Sikh is attuned to Amrit
Naam & Gurbanee while doing Ishnaan: thirdly, due to the effect of this Amrit tuned
mind the filth & duality due to Maya gets blown away & then the Sikh feels the shower of
Amrit that is forever pouring.

4.So, this would be an Ishnaan of both body & 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 & 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.

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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.

6. Isnt That Hard?

It is so enjoyable! Gursikhs who are practioners of this Rehat know this & 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 & 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 doesnt have enough time to aerate the Kes.

Those who enjoy the discipline of getting up while 1.25 pehar of night are still remaining
dont face this problem. Sitting in open air they meditate of Naam & Banee & aerify the
Kes. We can sit with loose hair while doing Naam Abhyass or Banee recitation without a
Pothee. Those who have heavy hair & still have dampness after 3hr Abhyass, should tie
a Dastar of Kuddar. 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 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 & 3)
Do Seva in complete Humility. Only Gursikhs seeped in such Humble Service are truly
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magnanimous. Giving Dasvandh 10% is mandatory for every Gursikh. Some go beyond
that & give much more in charity, but it is never with a feeling of being a giver.


10. What about the Daan of time to preach & spread the Gurus Word?

The person who has sacrificed his/her whole or in other words lives after dying is the
Gurmukh ParUpkaree (Magnanimous Gurmukh). One who hasnt done so, one who
hasnt fixed their own mind, whose mind is not attuned fully to Gurus Word, what can
he/she preach to others about Gurus 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 & 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 & 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 others doings, that domestic life becomes an ideal nurturer of True Love.


Translated By Sikh Digest Sevadaars








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Bhai Sahib Bhai Randheer Singh
Gurmat Bibek Part Three

1. We were talking about Satgurus hukam in part two for Sikhs to lead domestic
lives. However, on the other hand, Satgurus 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 havent 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 (loving fear of Satguru). This fear is no the
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. Doesnt It? Our founding relationship with the
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 dont
scare a Gursikh. Satguru has taught us to neither wish for heaven nor fear dwelling in
hell. Gursikhs just have One hope, One thirst, nothing else appeals to them, nor
creates fear. They become fearless (soldiers of the Khalsa Fauj) who dont 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 Our True Satguru Siree Guru Granth Sahib Jee. Gursikhs treat
small 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?
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All Gurmat Bibek karams forever remain the 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
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 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 (path to Vaheguru). Gursikh
will never
leave this path.

5. Bhai Sahib, please give some more examples of ?

Respectfully visiting Gurdwara Sahibs is also part of this . 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 (weapons) also falls under
this category of . Some important considerations with regards to weapons are:

Gursikhs must adorn ssqr to use athe Hukam of Guru Sahib & Guru Panth
Khalsa cannot use ssqr for anything other than Dharam-Yudh
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
. What is this spirit?

, 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 & weak; the environment is of unrighteousness & 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 (double edged sword) doused the fire hatred and animosity. The
shaheed Babas head came off but the ever-smiling face was still glowing red with AgmI
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colours of Naam. The 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 .

8. Wow! Bhai Sahib is contradictory to ?

It might appear so if you to remain outwardly peaceful regardless of the pain
inflicted. But are you when you havent been able to really feel the just as you
would ! was truly by Bhai Taru Singh whose peace, glow of Naam happiness,
inner blossom, never left even while his scalp was being chiselled off. Ask Bhai Bir
Singh about 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! is infact a result of steady, continuous meditation
of Naam. This is when and seem to be the same; it is a very high stage of Divine
pleasure. Only when one has obtained can true come about.

9. Can you brief us about some other Dos & Donts 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 & kindness; guard against the
wanderings of the mind; leave egoistic pride & believe yourself to be the dust of all;
keep the mind as well as body pure; rid yourself of the five lust, anger, greed,
attachment & ego; do selfless seva; serve at the feet of the Guru-like Khalsa Sangat;
burn away hope & desire while keeping the one & only hope ; 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 anothers Ninda.



Translated by Sikh Digest Sewadars.


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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
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
sibling,'Abibek' 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 one's diet and
associations in order to expand one's spiritual precedents. Often the company of a
egocentric and lustful individual will lead to ego and lust forming in a companion's mind,
whereas the company of a wise individual will lead to the birth of wisdom in one's mind.
On a spiritual plane the food from an egocentric individual will disrupt one's 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 one's
mental stamina. Both companions are instrumental in the forming of wisdom and
ignorance, as a result one must chose one's associations with the utmost care.

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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.'

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 it's ability to retain vibration. Along with being a natural conductor,
iron retains extensively high-pitched vibrations in it's structure which according to
spiritual scientists are passed onto it's 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 and/or
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-
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chemical reaction of sorts. It is this electricity, this power which is present in amrit and
ultimately gives it it's 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
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 and/or 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 today's time by saints. One should identify and
analyze it's importance before dispelling it as being of no consequence, only then can it
retain it's exclusive prominence in the panth. Otherwise it is doomed to ignorance.

Admin at Misl-E-Hukumat
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Guru Ka Langar & Bibek
by 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 body's 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.
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 naal.
The 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 Darsaawat.
Pahul Peeay Kukaram Kamaavat.
Tin So Vartan Nahe Milaawey.
17

Rahey 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 Don'ts.

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 (i.e., 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
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
18

records of M.A. 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 Naderh...At Patna, as at Naderh, the Sikhs pay
the strictest attention to the Injunctions of Guru Gobind. Sleeping or waking, they are
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
five Ks' (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 Mona/non-Sikh, is guilty of a
breach of conduct (Piara Singh Padams Rehitnamay pg. 72); also 'Patr sarb loh kay,
bhougtay asan souaad....loh patr mai chhakai,' meaning: using utensils of sarbloh, one
eats tasty food...one should eat in sarb loh utensils' (Padam, 75)

The Rehitnama Hazooree by Chaupa Singh says 'Guru kaa Sikh...apaNy langar rasoee
vich Sikh rakhey. Hukaie, Topeeaa, BhaadNee, chor, yaar, jooaybaaz, kurehiteeyaa na
rakhai' meaining 'A Guru ka Sikh...should 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 #8s 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 Monay/Non-
Sikhs. [End-Note]***
19


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 i.e. '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 Guru's 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 Guru's commandments.

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 one's 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. (Var3,Pauri 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 Guru's 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
20

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 Chhakey.
Soee Sikh Sujaan, Avar Naa Pahul Jo Lai.

The primary Rahit for a Sikh is to take Khande-ki-Pahul. Only he is sagacious Sikh.
Now 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
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 Avey
Aapney 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 S.G.P.C., a Sikh has
been defined as under:

'...Dashmesh ji dey Amrit utay nischa rakhadu hai atey
kisey 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.'

21

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.
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 Naahee.
Avgann Muthhey, Chotaan Khahee. (pg 361) For him who is without the Guru, there is
no liberation.
Deluded by evil propensities, he suffers.

Satgur Bajhon Gur Nahi Koee Nigurey Kaa Hal Naao Bura. (ang 435)
Without the True Guru (i.e. Guru Nanak), there is not another Guru.
And 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 Bharashtneh.
Kookreh 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.
22


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 prostitute's son.

Santan kaa daanaa rookha so sarab nidhaan. Saakat nar chhatee parkaar, tay bikhoo
smaaan (ang, 811)
The food of the saints/gursikhs is dry but it is equal to all treasures. The 36 types of tasty
food of the infidel/saakat are equal to poision.

d. Manmukh: One who follows his own will; the egocentric.

Manmukh Oodha Kowl Hai, Na Tis Bhagat Na Naao. (ang 511)
The egocentric person (i.e. Manmukh) is like a reversed lotus and possesses neither
devotion nor God's 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 Jaaey...
Vishta Kay Keerray Pavey Wich Vishta
Se Vishta Mahe Samaaye. (ang 28)
The manmukhs know not the Naam, and without Naam lose their honor...
They are worms of excrement, fall in excrement, and get absorbed in excrement

e. Vedeen: The faithless; the irreligious.

Choraan, Jaaran, Randiaan, Kuttaneeya Di Baan.
Vedinaa Ki Dosti Vedinaa Ka Khaann
Sifti Saar Naa Jannani, Sada Vasey Shaitaan. (ang 790)
It is the habit of thieves, adulterers, prostitutes, and pimps that they contract friendship
23

with the irreligious or faithless and eat their food; they know not the worth of God's
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.'














24




Historical Evidence
-
Sri Satgur Vaak

, , I I
So akaali roop hai, neel bastr dhahrae jape jaap gurbar akaal, sarabloh pahrae

......, , I
Sarbloh chakr karad.......challaad beedhe kaan naa naak ko, satgur kee mrijaad
...........

, , I
Paatr sarab so loh ko, bhagte asan suaad lakkRee ko bhojan bhakhe, neel bastr mirjaad
..........

, I
Guru Granth Mai preet kar, panch janan te bhaag
..............

, I
Teen kaal me naap jap, janam maran kat faas
...............

, , I
Kripaan sees pai raakh kai, bunga oochar dhaar dharee, su kalgee panth sir satgur hoe dayaar

25

, , ......
Loh paatr mai chakai, neel peet yaare bastr bhooshan loh ke dhaare, kot

(Rehatnama - Bhai Dayaa Singh Jee, Jathedaar Panj Payaray)


Rare Rehat/Bibek Nama preserved at CPL, Patiala
www.tapoban.org

I thought I would share the following text which I found with others here. This is written
in manuscript/granth 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 Jees Sakhis.

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

Within this manuscript on page 452 there is a Rehat/Bibek Nama recorded from the
spoken words of Guru Gobind Singh Jee. I have not seen this mentioned or quoted
before by historians/writers so it will be new to most of you. The following is some of
the text


II
II
II II II
II
II
II II
II II II
26

II
II
II II ................
II .............

Rare Historical Evidence - Sarbloh Rehat Bachan by Guru Gobind Singh
Tapoban.org 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 Khalsas 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 dont 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 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.


27

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. Ive 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
utensils/cooking. 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 The Author

The author Vir Singh Bal was born in Sathiala (near Baba Bakala), Amritsar around 1785.
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
28

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:

- , II
, II
, II


- , I
, I


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

- , , I

- , , ,
, , I , I

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

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.
29



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 Bilas 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



I

I () II II

() I

I II II

I I

() I II II

I () I

I II II

30


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 Jatha
Admin at www.tapoban.org

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. Sarblohs 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 seperatists/fundementalists/factionists 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.

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
31

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

I*

They tried to keep rehat as Sat Guru ordained

I 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
weaknesss 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 contemporarys 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 2,000 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.

32

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?
Its 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

I* He wore blue and kept very good rehat. The quote then
goes on to say :

I II

I I

I II*


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 Baba/Bhai Gurbaksh Singh Jee and his Jatha
33

raw ingredients for their langar.

, 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
Langar/food 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 Khalsa/Shaheedan 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 Gursikhs 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.

34

The British tried to target some of the remaining elements of this and other khalsa
Jathas with enticements of mayas 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
custodians/heirs 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



I






* Quotes from Pracheen Panth Prakash








35







Selected Writings of Bhai Randhir Singh
Selections from Gurmat Bibek
From www.gurmatbibek.com


Sarbloh Rehit as Important as 5 Kakaars

Original Text:



(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.


36

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 it's 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 don't 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
just as important as wearing Kakaars is.

Sarbloh Bibek - People who don't keep Sarbloh but have High Avastha


Original Text: -
, ( )

(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 i.e. 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 brother's wish to have her sister experience Guru Sahib's 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,
don't obey Hukams of Guru Sahib and keep Rehit, their mystical experiences either stop
37

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.




Sarbloh Bibek - Rewards of Sarbloh Bibek



Original Text:
,
,
,
-
, ,


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
persons 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.

38


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



Original Text:
,
,
!
,
, ,



,
(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 but as soon as we get out of the Amrit
Sinchaar Mandal (place), we start using same aluminium and brass! Is this action not
39

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) e.g. again using aluminium and brass etc. is dishonouring the Khalsa
gallantry or fortitude.

Vichaar: This is a very significant passage from Bhai Sahibs 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 ( ). 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 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 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.





40







Sarbloh Bibek - Future of Sarblohi Singhs


Original Text:



: 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
of Sarbloh, will be seen roaring and thundering ( ) 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 .
41


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 full Simran Bibek and full Rehit Bibek. Hopefully, with so many
quotes from Bhai Sahib's books on the importance of Sarbloh Bibek, at least the Jatha
Singhs will not raise doubt about this important Rehit .


Sarbloh Bibek Eating from Gursikhs Before Knowing Their Rehit


Original Text



( )
-

, ,

( , 215)
42


Humble Translation: This verse (Hukam) explains that by not adopting Bibek (i.e. by
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 person's 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 someone's natural shortcomings like outer look, caste, financial
situation, education, disability, etc. is one thing but to ignore whether one follows Siri
Guru Dasmesh jee's Rehit or not, is totally against Gurmat.

If under the pretense of not judging anyone, Khalsa Panth was to stop looking at one's
Rehit, then what would stop Bajjar Kurehitiees from doing Sewa in Punj and Kurehitiees
from making Degh for Guru Sahib's bhog? What a flawed logic this is. It has been seen
that such illogical arguments are made by such individuals who can't follow Guru Sahib's
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

43













Bhai Sahib's views on who can do sewa in Guru's 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 e.g.
Sant Attar Singh Mastanunewala's jatha, Jatha Bhindran etc.


Bhai Sahib Randhir Singh jee in his book Gurmat Bibek has written about who can do
sewa in Guru's Langar and this has been loosely translated by this Daas, for the benefit
of Sangat.

44

Daas,
Kulbir Singh

------------------------------------------------------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 Bibek Prashaad. This Bibek Prashaad is available only in Guru ka Langar (Gurus
kitchen). Such food can be cooked only in Gurus Langar through the Bibeki effort
(Bibeki-ghaalna) of Singh Sajjans and Bibeki Jans (persons).

Where ever the Bibeki-food kitchen of Gurus 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 Gurus own. But Guru ka Langar is
that where only Gurus 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 Gurus 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 - - with the exception of servants of Guru
ghar, who else can realize the greatness of sewa of Gurus Langar? That person who is a
humble servant (of Guru) should do sewa of Gurus Langar. That person who sees Guru
45

within the Gurus Sangat (holy congregation), should do sewa of Gurus Langar. That
person who looks at everyone - whether high or low - with the same eye, should do
sewa of Gurus Langar. One who realizes sewa of Sangat as Gurus sewa should do sewa
in Gurus Langar. One who is fully Dharmi (follows tenets of Dharma), and one who
adopts Gurmat and is Gurus obedient servant, such wise Singh should do sewa in
Gurus Langar. In Gurus 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 Gurus Hukams (following rehit).

But such Tankhaiya persons who are devoid of this Rehit-Rehni, i.e., 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 Gurus 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 Gurus
Langar, then how can such persons who are devoid of Gurmat, are followers of other
religions, have the right to do sewa in Gurus Langar? What do they, who are Dharma-
less, Guru-less persons of other religions, know about Gurus Langar? For Gurus Langar,
the stamp of Gurus Sikhs is required, otherwise such langar is not Guru ka Langar but
Milgobha Langar (mixed Langar). Dont call that langar Guru ka Langar, whose Sevaks
(servants) dont 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------------------------------------
------------






46












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
47

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
effect the Daily Ishnaan cleansing Bibek action is also initiated here.Thereby 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 Jees 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 Bibeks 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
48

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
form of Sarb Loh the Khanda making Amrit Power Nanak Naam Chardee Kala 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 Sikhis 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
49

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
Gurmat, without this essential flowing fundamental all other Gurmat principles are
defective and incomplete.....................




By Admin at www.tapoban.org



Bhai Sahibs Words on Sarbloh Bibek

Its quite a task to translate Bhai Sahibs writings and Im sure Ive made plenty of
mistakes while doing the above translation of Sarb Loh Bibek written by Bhai Sahib in
Gurmat Bibek. Its 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 Sahibs 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 :
50



- There will come a time when Sarb loh Bibekies will be a thriving and visible part of the
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


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 didnt 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 dont 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 Gurus 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.


51

- 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
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 Dasmeshs 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 www.tapoban.org


Living the Gurus teachings was part and parcel of Akali jees 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
52

ask for food. Finally this was discovered by the others in the Jatha and everyone
expressed their deep regret but Akali jee simply said, dont have any regrets about it.
Such was Gods will.

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, Singh Sahib! You will prepare the food
then.

G jee: yes Maharaj, I will prepare it.
Akali jee: alright Singh Sahib. It is your responsibility then. I only eat food prepared by a
tyaar-bar-tyaar Singh.

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, Come beloveds of the Guru! Food is prepared! Come and eat!

After waiting a few minutes he would say, 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, Singh Sahib Akali Kaur Singh jee was
not only an amritdhari bibek, but he wished to see every Sikh as a Singh or amritdhari.
53

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, Singh Sahib! Have you received amrit? I was shocked and said
I hadnt. He then said, Singh Sahib, take the water back. You have not taken amrit. It
was at that point that I first felt that it was important for me to take amrit.

Sant Gurbaksh Singh jee Danna said, Akali 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, Singh Sahib, you have not taken amrit so I cannot eat this roti.

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 me. I said many harsh things to Akali jee. He however remained quiet and
smiled. I said, Forget eating something I have prepared, you wont even eat a roti I
have touched with tongs. You have insulted our lineage.

I said what I wanted and became tired and stopped. Akali jee then replied, You are
without a doubt the descendant of Sants and so you may say whatever you wish to
me.

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 wont eat this.
Akali jee: If you wont eat then I wont eat either.

Akali jee sat off to one side and I turned my back and sat off to the other. Akali jee
hadnt eaten for several days. I began to regret what I had said and began to feel
54

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, Akali jee, please forgive me.

Akali jee replied, Singh Sahib, I cant forgive you like this. Forgiveness will come only if
you become a full Singh.

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 jees 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
55

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
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
pitcher/vessel). 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 Bhai Sahib
dont buy a ticket Ive already bought one for you. Bhai Sahib approached him and
asked him When did you buy my ticket, you were just giving me water from the Sarbloh
Garhvaa. Dr Sahib replied that I did not give you any water!

This astonishing Kala/event 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 & Bibek
Taken from Yeh Rutbe Lahoo Baha Ke Liye by Bibi Satvant Kaur
Translated by Admin www.tapoban.org


Sant Kartar Singh Bhindranwale had very strict attitude towards bibek. Here are a couple
stories about this:



Sant Kartar Singh & 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
56

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
chhak amrit.

During Sant jees 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 kurehitees
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 drivers 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, That Sant
does big programs and people beg him to come to their homes. What is he going to get
by coming to our poor house?


Arrival at the Home & 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, Bibi! First call your husband. Well drink milk later.

She went to the neighbours home and convinced her husband to come. Sant jee asked
both to sit in front of him and he asked the driver, Brother, what do you want to talk
about?

Instead of speaking, the driver put his hands together and hung his head. The wife
however, with folded hands said with humility, jee, our home is very poor. My husband
57

spends more on liquor than what he earns. He doesnt even say Vahiguru nor does he
go to Sangat. Please bless our family.

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, well brother, whats your name?

The driver replied, jee, Piara

Brother, its not enough to be just Piara (beloved), youre going to have to become
Guru Ka Piara (Gurus beloved). You have to chhak amrit and become a Singh. Become
Piara Singh, the Gurus 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 home.

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 Singhs 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],
58

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
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 doesnt keep rehit, doesnt read bani
and eats just anywhere. Dont 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 Khalsa

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.







59













Shaheed Bhai Avtar Singh Jee
www.gurmatbibek.com

60




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 dont 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.

61


The Incident

Shaheed Bhai Avtar Singh Jee together with other Singh/Singhnian 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 Singh/Singhnian 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
that Sarbloh is no longer important 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 dont !
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 Sants follower that
Guru Gobind Singh Jee has said that Give 100 smacks to the one that says Sarbloh is
not important (Sau Chitter Maro)

The follower went and told this to the Sant and the Sant never again questioned Bhai
Sahib or any other Singh/Singhee again on the subject of Sarbloh.


Conclusion

In todays world we seeing a lot of people questioning the need for Sarbloh from people
62

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
63

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
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 ( ) 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 nation.
In 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 Bibek
www.gurmatbodh.blogspot.com and www.gurmatbibek.com

64

Bhagat Jaswant Singh Jee (Lovingly called Bhagat Jee) is a student of Sant Giani
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:

, ?
, , ,
,

That food even it has been blessed by Sri Guru Granth Sahib Jee (i.e. Kirpan Bhet), but it
was not made according to complete maryada and utmost cleanliness was not kept
while making the food,and 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:


" , , ,
..."
Here 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.

" : ,
,
, -
, "

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
65

Bibek. Don't get turned off by the colour of food made in Sarbloh, i.e daal turns a
blackish colour. Daal and Sabzee made in Sarbloh is extremely tasty!

" , ,
, , ,
,
, ,
..."

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:



The meat of dog cooked in the wine was,


Along with its foul smell, kept in the human skull.


It was covered with blood stained cloth.


Covering thus, the scavenger woman (chuhari) after appeasing her lust was carrying that
bowl.


On being asked about (the abominable covered material) she cleared the doubt,

66


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
smoke,drink, 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.

"
, ...
...
, "

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.


" ,

, , ,


,
,
67

"

To make Bibeki Langar the utensils should be properly cleaned. Those making langar
should not be wearing jewellery (i.e 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.









Other Questions on Bibek
Understanding Jooth
Bh. Kulbir Singh, www.gurmatbibek.com

68

There is no English word for Jooth, perhaps because this concept is not present in the
Western culture. The idea is that ones 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 ones good or bad Karma passes on to the food one cooks or even buys.

In Malik Bhagos 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 i.e. 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
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, www.gurmatbibek.com

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
69

ones 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 ones
family or racial background, one can rise or become holy and pure because of ones
Karma. Gurmat gives no importance to the family background. Gurmat preaches that
one is good or bad only because of one's Karma and not because of one's family
background.

Brahmans dont 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 everyones 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 ones
company is. By associating with Gurmukhs, one gets inclined towards Gurmat and by
associating with Manmukhs, one gets manmukhi tendencies.

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 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
70

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 ones Karma and not
based on ones birth. This is the difference between Gurmat and Brahmanism.



(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 can't 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:



(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, Arey tum apne aap ko hum se bhee baRa samajhte ho? Tum jante
nahi ke hum Brahmin hain? (You consider yourself superior than us? Dont you know
that we are Brahmins?)
71


I sensed haume (pride) in them and in order to break it, answered back in similar tone,
Aray Brahmin baRe honge aap ke Maharashtra mein. Hamare Punjab mein to Brahmin
log, hamaare gharo mein rotiyaan banaate hain. (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 don't need to discredit such Hukam of
Guru Sahib.

Kulbir Singh