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The Sikh turban, in Punjabi, is known as "Dastaar". It is an article of faith that as been made mandatory by the founders of Sikhism. Sikhs wear turbans as symbols and reminders of their core values; Discipline, Honesty, Integrity, Ethics, Spirituality and Humility. Apart from just being an important symbol, the turban is now part of the dress code of a Sikh.
When a Sikh man wears a turban, it ceases to be just a piece of cloth and becomes one and the same with the Sikh's head.
Learning and mastering to tie the Turban
The turban has been an integral part of the Sikh tradition since the time of Guru Nanak Dev Ji. Historical accounts relay to us that all Sikh Gurus wore turbans and their followers, the Sikhs, have been wearing them since the formation of the faith.
The turban serves as a mark of commitment to the Sikh Gurus. It distinguishes a Sikh as an instrument of the Guru and decrees accountability for certain spiritual and temporal duties. It is a mark of the Guru and declares that the Sikh wearing a turban is a servant of the Divine Presence.
In olden days, the turban also played an important role in the daily life of a Sikh. For example, if the head of family died, the eldest son would then be honored by tying a turban on his head, in front of the Sikh community, to show that he is how the head and responsible of taking care of the family.
The turban also had a significant role during marriages. The bride's and groom's father would exchange their turbans, to show that both the families are now one and equal in every way in society. For a Sikh, the turban is part of his dignity and respect. Unwillingly removal of the turban from the Sikh's head is tantamount to disrespecting the person and looking down on him.
Sikhs around the world have fought many times for their rights, allowing them to wear a Turban. The first fight for allowing the Sikhs to wear the turban was in England, which is better known under the name of Mandla Case. In Norway, Sikhs had to fight for allowing them to take a photograph for their passports, or perform public/government services or even drive a taxi while wearing their turbans.
Even in Sweden, the Sikhs at first weren't allowed to work in trains or other govt. offices while wearing their turbans. They ultimately fought for their rights and now are allowed to wear it for any kind of work. In Canada, the Sikhs are now allowed to wear their turbans while servicing the army or the police. However, there are still many areas where Sikhs have yet to attain the rights of wearing their turbans.
In Thailand, as well, Sikhs are allowed to wear their turbans while servicing the army. A Sikh can drive a motorbike while wearing his turban and need not substitute it with a helmet. A turban for a Sikh is not merely a piece of cloth that covers the head, but it is an important symbol of the religion, which forms the integral part of the Sikh way of life and has a spiritual meaning to each one.
A turban is a piece of cloth, made of cotton, silk or synthetics and sometimes reaching up to 4.5 meters in length and 1.25 meters in width. Contrary to what many people think, the Turban is light (few ounces only) and soft on the head, but its cushion like appearance may give the wrong impression of its being bulky or heavy. Many a times, a small piece of cloth is first worn on the head, and then the turban is tied above it. Moreover, there is no restriction as to the color or the design pattern on a Sikh's turban. Learning and mastering to tie the Turban is a gentle and natural process from children to adults. It is wound around the head several times and held on by its own tension. Both ends of the turban must be tucked in properly- i.e. the beginning or finishing ends of the turban should not be flowing loosely as can be seen with many non-Sikh Indian turbans.

BELOW IS AN IMAGE OF A SIKH WEARING A TURBAN.

Turban - Sikh men
Sikh men commonly wear a peaked turban that serves partly to cover their long hair, which is never cut out of respect for God's creation. The turban is a marker of the Sikh identity and a symbol of a religious belief system. Wearing the turban gives much inner strength as well. Sikhs take this gift of the Guru with them everywhere they go. Just by being exposed to this regal quality, their attitudes and psyche get shaped in a certain way.
At the same time, there is a great deal of responsibility accompanied by the turban. A person's actions are no longer just tied to him or her. Since Sikhs who wear the turban represent the Guru, their actions too reflect on the Guru and the Sikh Nation. In this sense, the turban serves to increase a Sikh's commitment to Sikhism and lends to him or her becoming a more disciplined and virtuous person.

THE FOLLOWING ARE EXAMPLES OF NON-SIKH TURBANS.

Turban - Muslim religious elders
Muslim religious elders, like this man from Yemen, often wear a turban wrapped around a cap known in Arabic as a kalansuwa. These caps can be spherical or conical, colorful or solid white, and their styles vary widely from region to region.

Likewise, the color of the turban wrapped around the kalansuwa varies. White is thought by some Muslims to be the holiest turban color, based on legends that the prophet Mohammed wore a white turban. Green, held to be the color of paradise, is also favored by some.

Not all Muslims wear turbans. In fact, few wear them in the West, and in major cosmopolitan centers around the Muslim world, turbans are seen by some as passe.

Turban - Afghan men
Afghan men wear a variety of turbans, and even within the Taliban, the strict Islamic government that controls much of the country, there are differences in the way men cover their heads.

This Taliban member, for example, is wearing a very long turban - perhaps two twined together - with one end hanging loose over his shoulder. The Taliban ambassador to Afghanistan, on the other hand, favors a solid black turban tied above his forehead.

And some men in Afghanistan do not wear turbans at all, but rather a distinctive Afghan hat.
Turban - Iranian leaders
Iranian leaders wear black or white turbans wrapped in the flat, circular style shown in this image of Iranian supreme leader Ayatollah Ali Khamenei.

The word turban is thought to have originated among Persians living in the area now known as Iran, who called the headgear a dulband.
Turban - Indian men
Indian men sometimes wear turbans to signify their class, caste, profession or religious affiliation - and, as this man shows, turbans in India can be very elaborate.

However, turbans made out of fancy woven cloths and festooned with jewels are not unique to India.

As far away as Turkey, men have used the headgear to demonstrate their wealth and power
Turban - The kaffiyeh
The kaffiyeh is not technically a turban. It is really a rectangular piece of cloth, folded diagonally and then draped over the head - not wound like a turban. Yasser Arafat, the Palestinian leader, has made the kaffiyeh famous in recent times. However, the kaffiyeh is not solely Palestinian. Men in Jordan, Saudi Arabia and the Arab Persian Gulf states wear kaffiyehs in colors and styles that are particular to their region.

Jordanians, for example, wear a red and white kaffiyeh, while Palestinians wear a black and white one. And a man from Saudi Arabia would likely drape his kaffiyeh differently than a man from Jordan. The black cord that holds the kaffiyeh on one's head is called an ekal.
Turban - Desert peoples
Desert peoples have long used the turban to keep sand out of their faces, as this man from Africa is likely doing.

Members of nomadic tribes have also used turbans to disguise themselves. And sometimes, the color of a person's turban can be used to identify his tribal affiliation from a distance across the dunes.

This man's turban is a very light blue. In some parts of North Africa, blue is thought to be a good color to wear in the desert because of its association with cool water.    

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History Of Mata Tripta Ji , And HD Wallpaper Downloads


The history of Sikh women has to start with Guru Nanak, the founder of the Sikh Religion. 
According to the Bala Sakhis, Guru Nanak was very fond of his maternal grandmother. They were very close. Her name was Mata Bhirai, http://punjabiturban.com/gallery.htm she was married to Rama of the village Chahal near Lahore.1 She was likely a frequent visitor to the home of Mata Banarasi, his paternal grandmother. In the prevalent custom of a joint family system, a woman always went to live in her husband’s family household, and because it was the custom for the grandparents to raise the children, one can assume that he would have been brought up by Mata Banarasi,2 his paternal grandmother. She was the mother of two sons, Kalu and Lalu, and wife of Shiv Ram, resident of Talvandi Rai Bhoi Ki, now called Nankana Sahib.
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Much of what we know about the women of that era, has to be conjecture. One must look at what is known about socio-political, as well as the economic situation of the era, before one can even begin to guess what life must have been like for any given woman. The oral history or Janamsakhis give clues to events, but cannot be taken too seriously, in that they are coloured by the tellers’ own perception and background. As with any oral history, the story changes with time. Each story-teller tries to put his personal stamp on the story, as well as embellishment, so that it is always told better than the time it was told before. We do know that at that time in Hindu society, woman, at least in theory, controlled the family finances. In fact, they probably controlled only the portion of income that dealt with the personal household; i.e., the groceries and small household items. In a joint family system, even that would be limited to the "mother-in-law" and not to all the women. Also, it would be subject to the whims of the man of the house. Nevertheless, this was the situation at the time of the birth of the first Guru.http://punjabiturban.com/pics.php

The mother of Guru Nanak was Mata Tripta.3 He was born on the third day of the month of Vaisakh, Saturday April 15, 1469.4 A midwife assisted Tripta on the occasion. Her name was Daulatan.5 MacAuliffe narrates in the tradition of the Janamsakhis that the midwife, when interrogated the following morning by Hardial, the astrologer, as to nature of the child’s voice uttered at birth, said it was "as the laughing voice of a wise man when joining a social circle."http://punjabiturban.com/videos.php

Mata Tripta was reputed to be a kind lady. The young Nanak had a sociable nature, and, therefore, had many friends. He liked to treat them often. We know from the oral history tradition that Mata Tripta would sometimes slip him a coin or two to spend on his friends. She also often made sweets for him to share with his friends. She loved her son dearly, but his rejection of tradition and custom was a source of constant aggravation. Her son, Nanak, questioned the authority of the Brahmin priests, refused to wear the holy thread, and rejected the validity of the caste system. Mata Tripta did not understand the divine mission of her rebellious son. This is clear in the story6 of Nanak’s return from his first travel. His parents met him at the edge of town. Nanak was overcome with emotion, and wept when he met his mother. She offered him sweets and asked him to remove the beggar’s gown and put on the clothes she brought him. She obviously worried about the friends and neighbours and what they would say, should they see him like this. On the same occasion his parents were much distressed. They believed that his travels and the rejection of present conventions were a sign of great unhappiness. His father, Kalu, was greatly disturbed when he exclaimed; "Only if I knew what has disappointed you in life, I would set things right. If you want to marry another woman, I’d get you one, if another house, I’d provide you with it." This clearly was a generation gap. His parents, who were well-to-do and respected in their community, were greatly disturbed, because they did not understand why he would not conform to social customs of the day

All History Bhagat Ravidas ji And Sikh HD Wallpaper


Name:- Sri Ravidas ji
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Date of Birth:- 1378 A.D.
Father’s name:- Raamu alias Maan das also Known as Santokha ji Mother’s name:-Dhur Binia-Karma Devi ji alias Diaree ji
Place of birth Kashi-Uttar Pardesh
Family:- Information not available
Religious instructions:- From Ramanand Ji
Bani registered in Sri Guru Granth Sahib ji:- 40 shabads in16 Raags Heavenly Departure:- At Kashi(Banaras) in1529 A. D.
Total Age:- 151 years
Principal Teachings:- As long as man remains engrossed in his own Ego, he remains away from God. The only way to get rid of this ego ,”the instinct of mine” is to meditate and recite the name of God in this age of darkness(Kalyug). 
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Bhagat Ravidas Ji was born in the year 1378 A. D. in Banaras(Kashi) U.P. India. His parents were Sri Santokha ji and Mata Karma Devi( Diari JI). His father was a religious shoemaker. No doubt Bhagat Ravidas ji was pre- destined to be a great saint but his religious inheritance contributed a lot too.
When he was born, there was a great deal of degradation in society. The Brahmins had trampled up society in their Supremacy. The low caste untouchables had no rights whatsoever. They were not even allowed to read religious books, let alone act upon them. No untouchables were allowed to go to any temple of any God or Goddess for the purpose of worship. If however, someone dared, he was given very hard punishments. The huts of the untouchables were only allowed to be constructed on the Western side of the city or village. They were not allowed to take water from any well. If they were to pass or enter a city for some personal need or emergency, they had to hang a bell or gong around their neck and ring it when they entered the town so as to make their presence heard. This practice was established at the order of the Brahmins so that high caste Brahmins could get away from the path of untouchables. Even the shadow of an untouchable was not allowed to fall upon a Brahmin who considered himself pious and sacred. A shadow of low caste shoodar or untouchable could pollute a Brahmin. A low caste or untouchable person had to tie a big branch of a tree on his back so that his own foot prints could be erased by it because even the foot prints of an untouchable could pollute a Brahmin when the Brahmin had to walk on the foot prints of the untouchable. So in such a hatred filled and degraded society, Bhagat Ravidas ji tried to bring revolution through meditation and naam simran. He succeeded by virtue of his noble character and highly pious life. He became a source of inspiration and lit the path of spirituality for Mira Bai and queen Jhala Bai and the King of Chatour (Rajasthan, India) who belonged to higher castes of Hindus. But the jealous and so called high caste Brahmins never stopped hating him. From time to time, on one or the other pretext, they tried to charge, harass, and land him in trouble. But Almighty God protected him in all aspects of his life. The omnipotent lord always helped and sheltered Bhagat Ravidas Ji. His reputation as a saint of high caliber spread in every nook and corner of the land.

Bhagat Ravidas ji in his high spiritual status gives direction to the people of the world who have gone astray in Raag Gauri,”O mortals of the universe! You have divided society into so many categories of first, second, and third type due to your own ignorance. There is no high or low on the doorsteps of God and no caste is considered there. Only actions performed by people come into account there. In this world, you have banned so called untouchables at so many places; but in the city of God (Begampur) there is no ban on any one to enter based on caste. The enlightened souls can see their God anytime they want. There is neither fear, suspicion, anxiety, expression of grief, misery nor a tax to be paid. That place is such that only Grace of God resides there. No body has to fall victim to jealousy or rivalry there. You can impose restrictions upon me, but what will you do to me when I have become an inhabitant of that place? Nothing.
Bhagat Ravidas ji wrote 40 shabads on different topics. For example; Non-attachment, Renunciation, Politeness, love of God, Shelter of God and Abode of God etc. These shabads are preserved and found entered in Sri Guru Granth Sahib Ji by the Great Guru Sri Guru Arjun Dev ji for the guidance of humanity. Bhagat ji’s Bani gives comfort, patience and contentment to strayed minds. God protects the honor of those devotees who completely surrender to Him and have full faith in him. God Almighty raises the status of his devotees. Sri Bhagat Ravidas ji left for his heavenly abode in 1529 after laying foot prints of God’s meditation, expressing his opinion about the caste-system, preaching the true path of Naam simran(pray), condemning the false and hollow rituals. Bhagat ji mingled with the Almighty as a wave of water mingles with water. His true and pious teachings are working as a light house for people to follow and stand for the truth even today.  

Bhagat Kabir ji Full History Name Father Mother Wife Children


Name:- Baba Kabir ji <> Download All Sikh Turban Pagg Dastar Wallpapers And Golden Temple http://punjabiturban.com/videos.php
Birth:- 1398 A.D.
Place of Birth:- Kashi(Banaras), Lehar Talau
Father:- Neeru Ali ji
Mother:- Neema ji
Wife:- Mata Loee ji
Children:- Kamaala ji (son), Kamaali ji(daughter)
Consecration:- From Bhagat Rama Anand ji
Profession:- Cloth weaver
Ruler of the time:- Sikandhar Lodhi(Muslim king)
Details of Gurbani:- 341 Shabads in 17 raags, saloks(Registered in Sri Guru Granth Sahib Particular Place:- Kabir Chaura(Banaras)
Departure for Heavenly abode:- 1518 A.D. at Haramba(Maghar) in U.P. India
Total Age:- 120 years. About All Sikhsm  http://punjabiturban.com/gallery.htm











Principle Teachings:- The whole universe is the creation of one God and it is in the image of the lord almighty. Discrimination between high and low caste is a product of human prejudice which creates an unassailable gap between man and Almighty. God is not a monopoly of one group of people or religion. Unity with Almighty can be achieved through naam simran and loving Him. The person who achieves this unity becomes fearless of death. Such a mortal proclaims loudly:-
Kabir Jiss marnai te jug dar-ay mayray mun anand

Bhagat Kabir ji
Baba Kabir ji was born in 1398 A.D. at Village Lehar Talau near Banaras (U.P.) India. He was brought up very fondly by his father Neeru Ali and mother Neema ji. He was destined by Almighty to do the sacred deed of reciting Naam to humanity and unify them with the creator.
He was born at a time of when there was turmoil and great social degradation and political upheaval. Muslim tyranny was at its climax and the general masses were caught in the net of false rituals and fake traditions. Even the shadow of a low caste person falling upon a high caste person was considered inauspicious. His father sent him to a Maulvi and Qazi for studies. Maulvi wanted him to adopt Muslim shariat (Islamic code of living), but he thought differently. No doubt, he believed that there was no difference between ALLAH and RAM but from the very beginning, he had an inclination towards meditating on the name of RAM. So, of his own wish and will, he sometimes recited RAM and sometimes ALLAH. But how could Muslims tolerate this bent of mind? Brahmins, on the other hand, hated him having been brought up in a Muslim house.
When he grew up, he was married to Mata Lo-ee, daughter of Baba Neti Ji. Mata Loee was a gentle, kind, and God fearing lady. Baba Kabir Ji helped his father in his profession of weaving cloth. He worked very hard and honestly to make both ends meet. He put his body to use by undertaking physical labor, and his mind was busy reciting Naam at every chance he got. As time passed, God blessed him with two children. He named his son Kamala and daughter Kamali.
Baba Kabir Ji always recited the name of Ram, but he wanted to achieve unity with Almighty God, so an intense desire within him arose to become anointed by a spiritual teacher. At that time, Bhagat Ramanand was a charismatic, revolutionary and spiritual personality. But Kabir ji was a man of low caste, so he was under the impression that Ramanand will not accept him as his disciple. Bhagat ji thought of a plan. In order to touch Ramanand’s feet, he laid down on the foot steps at Manikaran Ghaat(Banaras) from where Ramanand ji used to pass early in the morning daily to take a dip in the River Ganges. When Ramanand ji came next morning before dawn to the bathing site, his foot touched Kabir ji who was lying on the pavement. Ramanand felt somebody was sleeping. In a casual way he remarked,” Get up man of god, utter the name of Ram ( omnipresent lord), it is the ambrosial hour before dawn, why are you asleep carelessly?” Kabir ji Got up, bowed to Sri Ramanand Ji and came back home. Every pore of Kabir ji’s body began to recite Ram, Ram with the touch of Ramanand Ji’s feet.

The drawbacks of both communities(Hindus and Muslims) were daringly condemned by Baba Kabir ji. It is very hard to hear the truth. So both communities became his vitriolic opponents. Many complaints were registered with Sikandar Lodhi (King of India at that time) about Kabir ji including that he was perpetuating false propaganda against Hindus and Muslims.
He was summoned by the King. In his reply, Kabir ji said,”O ! Mighty King, I am not against anybody’s religious faith. I am against the false hood which is being followed under the name of religion.” The King being proud and vain, did not listen to Bhagat Kabir ji. His hands and feet were tied with a rope and he was thrown before an elephant to be crushed.
The elephant didn’t harm Baba Kabir ji, who was the embodiment of Truth. On the contrary, the elephant bowed respectfully before him. Now the stubborn king gave orders that Kabir ji should be tied with chains and thrown in the river of Ganges. His officers and the executioner followed King’s order by putting Kabir Ji in a boat after tying his hand and feet, and bringing him to be drowned in the Ganges River. When the King Sikandhar Lodhi could not succeed in killing Bhagat Kabir ji even after drowning him in the river Ganges, everybody asked for forgiveness from Kabir ji. His name and fame spread everywhere.
Now Baba Kabir ji thought that his time to depart for his heavenly abode had come and the task for which God Almighty had sent him for, had been accomplished. He thought about challenging one more false ritual created and conceived by Brahmins. The Pandits and Brahmins had created an assumption that whoever dies in Kashi(Banaras) goes straight to heaven and if anybody dies in Maghar(Harhamba) goes to hell, even if that person recited naam(pray) and was very pious. In order to challenge this false tradition or ritual, Kabir ji deliberately came to settle in Maghar leaving Kashi. He never had faith in baseless rituals. He said,” NO place is good or bad. God has created them all alike. Only the actions performed are good and bad. Noble deeds lead to salvation and bad deeds lead to pain and hell.”
So Bhagat Kabir ji laid foot prints of,” Kashi Maghar Sum Bihari” for the people to follow and achieve unity with God. He daringly opposed the false, baseless and hollow customs and traditions of both Muslims and Hindus for 120 years. He held the torch of truth higher and inspired the people to follow the golden path of the truth and become truthful.

Baba Kabir ji’s soul mingled with the higher soul(Almighty) for ever and left behind 541 shabads and shaloks for the guidance and improvement of humanity. These Shabads and Shaloks have been preserved with great love and respect in Sri Guru Granth Sahib ji by the Great Guru Arjun Dev ji to save us from false, irrational, unscientific and hollow beliefs 

Full History Mata Sullakhni Ji 1473-1560

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In the book, Mahan Kosh, Bhai Kahn Singh Nabha writes that a girl was born in the village Pakhoke, district Gurdaspur to Moolchand Chand Khatri and Mata Chando. Her father was a pious Chona Khatri merchant, who was the tax collector (patwari) of his village. The year is not given, but on the basis of her year of marriage, one can guess that it was around 1473. The writer states that she was born with "super characteristics," but neglects to elaborate what these were. It is quite obvious that he was not too concerned about this child. He does state that she was named Sulakhani. Nothing could be found about her childhood or her education, but we know as fact that girls were not formerly educated in those days. If she had any training, it would have been in cooking, sewing, embroidery and house-keeping. Unfortunately, no-one has bothered to record anything about her personal tastes, hobbies or interests.
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In 1969 Sikhs celehrated the 500th birth annivcrsary of their founder. Much research was done at that time and some literature was produced. Professor Sahib Singh has written that: "Bhai Jai Ram was resident of Khanpur and was in the service of Nawab Daulat Khan. For his official work, he used to go to Pakhoke village. There he talked to Shri Moolchand for the marriage of his daughter, and he readily agreed to it. Guru Nanak was engaged on Visak 5, 1542, vs, and the marriage took place on Harh 24, 1544 vs. Guru Nanak was 18 years old at the time of marriage." Sulakhani must have been about 14.

Earlier writers have written many interesting stories leading up to the wedding day. It seems that Nanak refused to follow the marriage rituals dictated by the Brahmins of the day. He stated that any time would be an auspicious time for the wedding. There was no need to cast horoscopes as he was not superstitious. He consistently tried to break old traditions. Moolchand became alarmed and refused to marry his daughter to Guru Nanak. In those days, this would have been considered to be a major scandal. The news of this scandal spread quickly. Another gentleman, Shri Bhandari of the city of Batala offered his daughter for marriage with Guru Nanak. But Moolchand did not wish Guru Nanak to marry Bhandari's daughter. He thought that this could be interpreted as rejection of his daughter and, therefore, would be an insult to his family's honour. He conspired to kill Nanak instead. Moolchand arranged for the Brahmin priests to debate marriage rituals with the Guru. They made him sit near a damaged wall. It had been raining and the winds were strong. Everyone expected the wall to collapse. The story goes that Sulakhani, not wishing to break her relationship after two year engagement, sent an old woman to warn Guru Nanak of the conspiracy. Guru Nanak told the woman not to worry, the wall would not collapse for years to come. Indeed, that same wall stands today in Batala and a famous gurdwara has been built to commemorate the spot.

In 1487, the marriage finally did take place, and it did ignore the Brahmin rituals. Guru Nanak and his bride took four rounds instead of the prescribed seven around the sacred fire. It is said that he also spoke a few words at the ceremony. Unfortunately, these words were not duly recorded and nothing has been written regarding Sulakhani's thoughts or sentiments on the subject. That the event had a profound effect on her can certain]y be taken for granted. At any rate, the marriage party and celebrations were a grand and impressive event attended by the rich and influential people of that lime. Early writers have indicated that it was a most grand affair as befitted the daughter of the town's tax collector.

Nanak lived with Sulakhani at Nankana Sahib for fourteen years. Once again, he broke the conventions of the time, by living apart from both his family and hers. His sister Nanaki would try to neutralise any criticism by explaining to one and all, that her brother needed his own space, and a lot of it, because of all the people who were constantly drawn to him, to listen to his teaching. During those fourteen years, Sulakhani gave birth to two sons, Shri Chand and Lakhmi Das. Nanak took great interest in his family and gave them his love and attention. He demonstrated by his actions, his personal commitment to his teachings; that salvation is reached best through a married family life. His teaching of the equality of women must have also been demonstrated by the way he treated his wife, Sulakhani's self-esteem and happiness grew each day. She, in turn, supportcd his mission, participatine in hymn-singing (kirtan), and working endlessly to feed the crowds that came to listen to her husband.

One day, when Guru was approximately 30 years old, the day of destiny came. Nanak sat in meditation at the bank of the Vanyi river, when he heard God's call to give his life for world up-lift by guiding men on the right path to Him."' Nanak resolved to obey the cal1 immediately. After three days in prayer, he emerged saying "There is no Hindu, no Moslem." Then he returned to the place of employment, resigning his post. He gave away all he had to the poor and prepared to set out on loot to bring his teachings to the world at large. Many authors have described this incident. Mata Sulakhani is reported to have complained of his absence to her sister-in-law. Most writers make this appear as a negative incident, with the wife whining and being unreasonable. However, one must ask, was it indeed unreasonable ? Any woman would worry if her husband suddenly disappeared for three days. What the incident demonstrates is that Sulakhani had enough self-esteem and courage that she was not afraid to speak to her sister-in-law. In the customs of those days, that was not easily done. Sulakhani took the initiative to tell Guru Nanak's family as well as her own, that he was missing. How they all must have rejoiced when he reappeared three days later.
Throughout this period, though he lived a relatively quiet life, Nanak continued to question Brahmin rituals and to rebel against them. He became quite well-known. His sister Bebe Nanaki and Rai Bhullar, the Choudhry of the area, proclaimed him "Messenger of God." His following grew. It is about this time that he met Mardana, a minstrel from Talwandi, who soon became his friend and confidante. They spent many evenings together, composing and singing sweet hymns to God. One Bhai Bhagirathi also came from Mailasi, near Multan, and stayed with him for a while, as a sort of disciple. Nanak's teaching life was beginning. At this point, Nanaki gave him a rabab, or rebeck, a musical instrument with which he accompanied himself in singing hymns of praise of the one true God. A rahab was a stringed instrument, which was of Arabian origin, and was very popular in Northern India at the time. It had four to six strings made of goat gut, with corresponding steel strings underneath which provided resonance. It looked somewhat similar to our modern mandolin. With time, it fell into disuse in India, though it remains popular in Arabic music. In providing her brother with a rahab, and later his companion Mardana with another, Nanaki helped Guru Nanak establish a musical tradition in the Sikh religion from the very start.

Nanak's disregard for Brahmin rituals must have caused havoc in his private life. All his piety did not impress his parents who did not understand what they considered to be his rebelliousness. His father-in-law would have preferred a more conventional mate for his daughter. While everyone around them lived in a joint family arrangement, Nanak, his wife and children lived separate from all. Every time he refused to observe Brahmin ritual, every time he scorned an acccpted custom or tradition, it would have been Sulakhani who would have had to face the scorn of her neighbours and family. Still, he was consistent in denouncing any injustice, any custom based on caste, any tradition that discriminated against any one at all. On the other hand, Sulakhani had the benefit of listening to his preaching and his discussions with many strangers. Shc did not travel with him, as their children were very youn~T when he went way. Travelling was most difficult in thosc days. But she did most certainly benefit by listening to the many people who constantly came to her house, seeking to hear the Guru speak. It was an education that should be envied by many.

At the age of 32, after making arrangements for the well-being of his family, Nanak left for his religious tours of preaching the doctrines of his mission. His boys were five and six years old at the time.'2 Before leaving, he made surc that his growing congregation of disciples would also be cared for. It was important that they not disband and lose faith in his absence. He left his wife with the task of being their spiritual and moral support until such time as he was able to return. Thus, it can be deduced that Sulakhani, a woman, was the first preacher and guardian of the new faith. She was assigned the task of making sure that the congregation (Panth) stays on the path given them by their founder.

Bebe Nanaki took Shri Chand, the oldest boy and adopted him as her own son. This type of arrangement was a quite common and accepted custom at that time. By this time, Sulakhani would have understood why her husband had to leave. With Baba Budha at her side, she looked after the needs of the small congregation. The tradition of hymn-singing continued, and with it the need to feed all who came (langar). Guru Nanak had taught the need to work with his own hands. Mata Sulakhani kept that teaching alivc in the community. She did all the household chores herself. Nothing was beneath her. She looked after her son, did the kitchen chores and looked aftcr the animals. Though she undoubtedly was lonely, she waited patiently. When Bebc Nanaki and Jai Ram died suddenly only threc days of each other, she took back her eldest son and continued with her daily chores of looking after the fledgling group of devotees and contributed fully to the mission of hcr husband.

In his first journey, Guru Nanak reached Dhubri in Kamrup (Assam) via Bengal. Nur Shah was the queen. At first she tried to tempt him in every way possible. But soon, Nur Shah was deeply moved hy the soul-stirring message of Nanak, and stood before him with joined palms, besceching him to forgive her past and to accept her as his disciple. This the Guru did, training her to become his main preacher in Assam. Thus, Nur Shah was trained hy Guru Nanak himself and became the second known female prcacher of Sikhism. Here again we see Guru Nanak's commitment to the equality of womcn. It was he, right from the very beginning, who first trained women to take their equal share of responsibility of this new religion.
In January of 15l6, after eight years of constant travel, Nanak returned from his first journey. At the age of 46, he settled on The present sitc of Kartarpur and took up farming. He consoled his aging parcnts by bringing them to live with him quietly for nearly two ycars. Though they wcre upset hy his continued disregard for caste rules and social order, they could not help hut be impressed by the fact that he had thousands of men and women of every class, seeking to hear him speak. He was their Guru. Late in 1517, Nanak and Mardana once more set out and resumed their journey.

Eventually, Nanak returned from his travels and established the new city of Kartarpur. He farmed to earn his livelihood and dressed himself as an ordinary householder of the day. His followers multiplied and people came to listen to him from great distances. He regularly preached to the crowds, teaching all to live in this world, in the present tense, which is, in fact, the only reality, and to work with their own hands, while at the same time to remember God in their thoughts, praying for nothing more than His grace. His strong personal attraction came flom a message of love, a playful sense of humour and his persuasive words which were always simple. straightforward and easy for all to understand.

When his time had come in 1539, he chose to leave responsibility of his mission with a devout disciple, Bhai Lahina. Historians have recorded that the Guru's wife objected strongly to his choice. Their eldest son, Shri Chand had a reputation of saintliness, and was respected and liked by all. Likc many others, Sulakhani had expected that he would be the rightful heir. She went to the Guru with her two sons and asked what would become of her and them, if Lahina was to be named the second Guru. Nanak replied simply that she should put her trust in God. Was Sulakhani impertinent or did she show ignorance by asking this question ? I think not. On the contrary, at a timc when women were completely subjugated by men, none would dare tn question their husband's decisions. Here we see proof positive that Guru Nanak did indeed have high regard for his family. He must have heen very respectful to his wife, so much so, that she had the freedom to ask what she felt was important. Her self-esteem allowed her to find the courage to seek answers when she had a question. In his answer, Guru Nanak was not rebuking her or putting her down. He had made a decision. Lahina was better suited to be the next Guru. It was a very simple statement, the rest was up to God. Early writers have recorded that after Guru Nanak's death, Sulakhani spent the rest of her life in Kartarpur, contributing as always to the establishment of Sikh values and traditions. As wife of the first Guru, her role was an important one and she filled it well

Gurus, Holymen and Solar Eclipses: How NASA Helped Solve a 300-year-old Sikh Mystery.


Today's date, September 14th, has been firmly imprinted in the minds of the GT1588 team thanks to the work of a remarkable astrophysicist at the world's foremost space agency.
Back in 2008, the team was busy with the painstaking process of fact-checking the manuscript of a book that was due to be released on the tercentary anniversary of Guru Gobind Singh's passing away in October 1708.http://punjabiturban.com/videos.php














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The book was titled 'In the Masters Presence: The Sikhs of Hazoor Sahib', and it told the hidden history of the Sikhs of Central India, where Guru Gobind Singh spent his last days.

The authors had come across the traditional account of how the Tenth Guru went to the camp of a Bairagi holyman, Madho Das, nestled in the jungle on the banks of the Godavari River near the village of Nanded. This remarkable man would later become famous as the Guru's disciple, Banda Bahadur.According to the tradition, Banda had briefly left his camp shortly before the Guru arrived there unannounced. While waiting for him to return, the Guru ordered his warriors to slaughter some of the holyman's goats. These were to be cooked for a meal, and the poor locals were invited to partake alongside the Sikhs.

The cracks of the Sikhs' rifles attracted Madho Das' attention. When he returned to his dwelling, the blood-soaked scene that presented itself naturally shocked him.

Significantly, the traditional account aligns this event with a solar eclipse, a factor that would have made the killings even more ominous in 18th-century India.

The authors of 'In the Master's Presence' had been unable to pin down a date for this historic meeting. They had, however, come across references that placed it sometime in the middle of September 1708.

When our resident cynic, Amandeep Singh Madra, reviewed this part of the manuscript, he immediately raised a red flag. It was suspected that the traditional account - which would probably have been transmitted orally before being reduced to writing several generations down the line - had been intentionally 'sexed' up by an over-zealous Sikh devotee with the inclusion of a dramatic astronomical incident.

Given the rarity of these solar events, the limited visibility of eclipses and the fact that the Guru was only in Nanded for a few months, it seemed to be a relatively simple case of proving whether or not the event occurred by finding out if a solar eclipse visible in India actually happened in September 1708. If it didn't, then the entire account of the meeting was potentially corrupted and, hence, difficult to rely upon.

Hampered somewhat by being located in an Italian hotel room during the fact-checking phase, Amandeep turned to the internet in his search for answers.

He discovered that 300-year old eclipses are not widely reported. However, through a sereis of phone calls to various Californian universities and research institutes, he was eventually put in touch with an amazing NASA astrophysicist, Fred Espanak.

Fred was leading a project to map 5,000 years of eclipses around the world. Buried deep within his arcane research lay a truth that was simultaneously stunning and spine-chilling.

On 14 September 1708 a solar eclips was seen in Eastern and Northern India. Standing in Madho Das's encampment on the banks of the Godavari River in Central India, Guru Gobind Singh would have seen it as a partial eclipse.

When the discovery was shared with the team, jaws quite literally dropped. The traditional account had proved accurate in this important detail, so it remained in the book. In the footnote on page 6, we credited Fred Espanak's work. Today, we would like to thank him again for his role in bringing the often distant worlds of astrophysics and Sikh history together.

Bhai Dayala Ji , Latest Wallpaper 2012 Sikhsm


Bhai Dayala was one of those Sikhs who were allowed by Sri Guru Teg Bahadur Sahib to remain with him and be arrested along with him under the orders of Emperor Aurangzeb. The other two were Bhai Mati Dass and Bhai Sati Dass.
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Aurangzeb who was determined to convert the entire Hindu population of India into Islam even by force was immensly pleased by the message of Guru Teg Bahadur received by him through Kashmiri Brahmins and Governor of Lahore. He thought, it would not be difficult to deter the Ninth Guru of the Sikhs to shun the idea of coming to the
rescue of Hindus from his tyrant methods of conversion. He was confident that his learned Kazis and scholars of Islam would easily persuade the Sikh Guru to himself become a MuslmanThe learned Kazis questioned the advisibility of Guru in taking up the cause of Hindus, the idol worshippers, when he himself had no faith in idol worship. They further told him that Islam preaches worship of one God like Sikh Gurus. Islam even promised paradise for idol destroyers.

Guru Teg Bahadur’s reply to Kazi’s persuation and arguments was. “Those using force and the influence of the State to bring about conversion of population from one religion to another can never be graced by God. They should only expect condemnation and punishment at the hands of the Lord. Every one should have the freedom of worship according to one’s belief. He said that while it was true that he was trying to educate people about the futility of idol worship and ritualism and concentration on the worship of one God. Since the advent of Guru Nanak, the founder of Sikh religion, millions of Hindus and Muslims have adopted Sikh religion, only through preaching and persuation. He told them that they were also at liberty to adopt methods used by Sikh Gurus to convince people of other religions to join Muslim faith.
When Kazis, the learned scholars of Islam, failed to convince Guru Teg Bahadur about the supermacy of their religion and found that the Guru was stead fast towards his own religion, they planned to terrify him. In this regard, they cut Bhai Mati Dass into two pieces with a big saw. When Bhai Mati Dass’s brutal death in front of his eyes failed to terrify Guru Teg Bahadur. Bhai Dayala bound with iron shackles was marched to the place Chandni Chowk where Bhai Mati Dass was done to death. The Kazi offered to set him free and luxurious life if he accepted to be converted to Islam, or a torturous death in the event of refusal.
Bhai Dayala who had witnessed the horrible scene of two executioners sawing Bhai Mati Dass alive in front of thousands of spectators, had mentally and physically prepared himself for a similar treatment.
He told the Kazi, “Don’t think Bhai Mati Dass is dead. He is sitting happily in the lap of merciful God and will live forever in the hearts of godly people. Be quick and despatch me quickly to the heavanly abode where Bhai Mati Dass is waiting for me. However, I too wish that I should also be allowed to lay down my life while facing my beloved Guru’s cage.”
Under the orders of the Kazi, a big Cauldrum (a very big vessel) was brought. Bhai Dayala was made to sit in this vessel. Water was put into the vessel and fire was lit under the vessel.
While Bhai Dayala satrted reciting Gurbani the water started boiling in the cauldrum. Kazi continued to persuade Bhai Ji to save his precious life by accepting conversion to Islam. Bhai Dayala paid no heed to it and kept meditating on the name of God, with grace of his Guru, who was witnessing from his cage his devout disciple was laying down his life in the most courageous and peaceful manner unmindful of the brutal manner, the tryants were doing him to death. Boils appeared on the entire body of Bhai Dayala and the spectators were terrified by the most inhuman scene. But Bhai Ji had before his eyes the model of martyrdom of the Guru Arjan Dev Ji, who was done to death under the orders of Emperor Jahangir in a similar but much worse manner.

Under the watchful eyes of thousands of spectators many of who were sobbing and graceful eyes of his Guru, Bhai Dayala’s soul left his body and acquired the grace of Guru and God.

His example of courage and conviction of his faith in Sikh religion and stead fastness to his belief will keep inspiring the Sikh youth and others for generations to come. He thus contributed his share in making the Sikh heritage richer still.

"Sat Kartar, Guru Nanak & Kauda


Kauda Bheel (also Known as Kauda Rakshish, Kauda Bheel) was once a cannibal, who became a Sikh after an encounter with Guru Nanak that changed his life. Guru Ji, during his Southern journeys, often crossed forests, baren lands and mountains, which resulted in his entering the area of the Bheel people. His now famous encounter with Kauda was (Acc. to Pr
of. Sahib Singh) near Kudapa, which is today a village about 70 km from Vijayawada in the Andhra Pardesh section of India.
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Kauda belonged to the Bheel (a non Aryan, Dravidian tribe). tribe which had been driven from fertile land into jungles and barren land, in order to filling their stomachs the Bheels were known to eat human flesh. If they found some aryan coming they used to kill them. Area from Orrisa to Rameshwaram is called Dravirh and Bheel is a word for BOW in dravirhian language. (Kauda, like others of his tribe, hid in the forests of Kudapa and ambushed travellers who passed through their areas, robbed them and then ate them, as many had become Cannibals. They usually listed as Dravidic and referred to as Shudras. They inhabit the Vindhya, Satpura, and Satmala Hills. Today they live in Gujarat, Maharashtra, Karnataka and Rajasthan.

Painters depict Kauda Bheel as a Demon of Hindu Mythology with Big teeth, horns on head and very shabby look. He looked like common people as we are. So in forests their food habits also changed To feed their hungry belly, they started eating animals and humans too. So Kauda also was one of Cannibal. Many Historians support that he was head of Bheel tribe of that region.
Guru Nanak & Kauda
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There are many versions of the meeting of Guru Nanak and Kauda:

Local villagers seek his help  

When he rested close to the out-skirts of a small town, he heard something very distressing and painful. The local people who had gathered to listen to the Kirtan in the evening told Guru ji that there lived a tribe in the jungle of man-eaters. The tribe used to capture anyone who ventured into the forest. The people lived in constant fear from this tribe of cannibals. Many children and adults who had gone into the forest to collect fire-wood had never returned and were feared dead. The local expressed to Guru ji their concern that the cannibals had eaten their friends and relations who had not returned from the forest.

On hearing this the Guru became very sad and was lost in thought. He decided to act at once. Guru ji decided that he must meet these man-eaters and must make them give up this cruel way of life. He decided that he must end the misery of the town's people and free them from this constant fear of becoming victims of these merciless cannibals.

He got ready to go. His two companions readily agreed to go with him. But the people said, "Guru ji, please don’t go, Sir. They will kill you and eat your flesh." The Guru replied, "No, I must do my duty. I must make them give up their cruel way of life. I want to make them live like good God-fearing people. I have no fear. God is always with me. He will help me in this work. It is His work. He will save me from the man-eaters. Have no fear. Please pray to God for my success. My success will bring joy to your people. They need to be taught a new and better way of life and be shown that they are doing wrong."

Accordingly, the Guru, along with his two companions, started towards the jungle. Guru ji had been told that the chief of the man-eaters was named Kauda. He had also learnt where that chief man-eater lived. He decided to meet Kauda directly and try and reform him. If he succeeded then, Guru ji knew that Kauda would then reform others of his tribe. With this end in mind, the Guru started towards Kauda’s hut. Soon, he and his two companions were quite near it.

Encounter of Guru with Kauda

Kauda saw three men coming. He was highly pleased and had a big smile on his face. He used to go far to catch men for food. That day, three of them were coming to him of their own free will. That was lucky, indeed. He would have enough meat for many days for him and his family.

He had a large, deep, cauldron full of oil. He lit fire under it, in order to make the oil boil. The three men had come very near. He felt the oil. It was as cool as before. The fire had lost the power to heat the oil. He could not understand what had happened to the fire. He decided to roast one of the three on the fire direct. He would keep the other two safely bound. He would eat them later. Guru ji was, then, almost at Kauda's hut. The Guru and his companions were then just very near. The Guru was in front. Kauda caught Guru ji in his arms.

Guru Nanak smiled and said, "Sat Kartar, Sat Kartar". Kauda was puzzled and a little confused. He had caught and eaten many men before. None of them had behaved in this manner. He threw Guru ji into the fire. He was hoping that the fire would kill Guru ji and roast him. But Guru ji stood up in the fire. He was smiling at Kauda. Guru ji companions were saying aloud, "Sat Kartar, Sat Kartar". Kauda began to tremble.

Guru ji stepped out of the fire.

Kauda at Guru's Nanak's feet

Kauda was stunned. He was amazed that the fire had no power to hurt the Guru. He did not try to push Guru ji back into the fire. Kauda became totally confused and seemed to have lost his mind; his body just froze and lost the power to move.

Guru ji sat on the ground near the fire. He recited Gurbani. Kauda stood listening. His head was bowed. His hands were folded before him.

After a time, the Guru stopped singing the Gurbani. He looked at Kauda with a kind smile. Kauda fell at his feet. The Guru said, ‘Rise, brother Kauda ! Guru ji looked at him compassionately and graciously and said, "Kauda! You do not see what you do. You have gone blind. Why do you want to cast yourself in the burning fire of hell?"

Kauda, whose conscience was dead with heinous crimes, suddenly came to realization and was overwhelmed with repentance. Guru ji said, "Give up your cruel way of life. Take a vow not to harm anyone. Be kind and merciful. Help and serve others."

The very gracious and holy sight of the Divine Master made Kauda realize his guilt and he fell on the feet of the Master once again and prayed for mercy. The gracious Master blessed him with Naam. ("God's Name").

Guru ji told him, "Always remember God. Repeat His name. Earn your bread with honest work. Share your earnings with others. Do all this yourself and teach others of your tribe to do the same."

Kauda the Gursikh
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Kauda promised to live and act as advised by the Guru. From a killer and eater of men he became a servant and teacher of men. He was a completely changed person and thereafter lived as a devout disciple of the Guru as a completely honest worshipper of God.

Kauda, in peoples talk, is most often referred to as 'Kauda the cannibal', but given the meeting with Guru Nanak and his conversion and his later live as a devout disciple of Guru Nanak, it would, perhaps, be better to refer to him as Kauda the Gursikh.

Sardar Bhagat Pipa Ji


Name:- Sri Pipa ji
Birth:- 1426 A. D.
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Birth Place:- Gagron village Patan(Kota Rajasthan-India0
Father’s name, Mother’s name: information not available
Wife’s name :- Sita ji
Place of worship:- Patan(near Jodhpur)
Religious education:- Swami Ramanand ji
Bani registered in Sri Guru Granth Sahib ji:_ only one shabad on page 695
Other writings:- Bani Pipa ji, Sarb Gutka
Total Age:-136 years
Memorial:- A Matth(Hindu Temple) in Dwarka called Pipa Watt Matth
Heavenly departure:- 1562 A.D.
Principal Teachings : Almighty God who is the Master of this universe does not reside in some forest, hills or temples. He resides in the temple of human heart which He Himself created. The success or achievement in spirituality is only by the grace of the Guru through exploring one’s mind.
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Bhagat Pipa ji
Our life is governed by the combination of two entities. One is our body and the second is its driving force the soul. A person feels dissatisfied even after all bodily and worldly needs are fulfilled. He remains miserable and sad even after getting all the wealth, property, ability to rule others, pleasures, comforts, good reputation and honor. So Sri Guru Arjun Dev ji states in Sukhmani Sahib on page264:-
sagal srisat ko raajaa dukhee-aa. The rulers of the all the world are unhappy
The power to rule is the biggest possession in the world. If a person gets all the pleasures, powers, comfort, and other things in life and yet he remains unhappy then that person has something to think about deeply. But the impact of Maya(mammon or wealth) is such that instead of finding a way for real and eternal peace and happiness, a person always makes aimless efforts to acquire materialistic things and tries to obtain happiness from their achievement.
But there are a few lucky people who are loved by the Guru, who don’t desire pleasure even after mastering worldly possessions. These blessed people who turn their back and ignore the comforts of materialistic life, toil hard for better and higher eternal pleasure.
Such a man was Bhagat Pipa ji, the king of Gagron. He was born in the village Patan(near Kota, Rajasthan India) in the royal family of Rajputs. Due to this inherited status of being a king, he did not encounter any scarcity of material possessions or things. He had every type of comfort and royal pleasure one could want. He had 12 very beautiful queens. He was not happy within in spite of having all these worldly sources of pleasure. So in order to get liberation from this sorrow and to get inner peace, he started to worship Goddess Durga (goddess of power in Hindu religion). But Durga who is but the creation of the Creator (God) couldn’t satisfy him spiritually.
One day a group of Vaishnav Sadhus (saints) came to his city. They sang hymns in a very endearing and captivating manner. Pipa ji felt relief and a soothing sensation when he heard the melodious hymns of God’s devotees. He asked them who inspired them to adopt this way of life. They replied that Ramanand ji, a highly spiritual saint of that time was the guiding star of their activities.
From that time Bhagat Pipa ji decided to become a disciple of Ramanand. He found out where Ramanand ji lived and reached his place with all the royal party including his queens and other attendants. Ramanand ji refused to see him when he saw the royal entourage and glamorous attendants. The great saint Ramanand ji sent word through his messenger to Pipa ji that even the human body does not come with you to the place to which he wants to go and become an inhabitant of. A person who cannot leave the royal comfort of queens, officers and attendants here, how can he be accepted in the court of God? To get to that place even pride of renunciation has to be abandoned.
Pipa ji realized his mistake. He sent his officers and queens back to his place and he himself reached the place of Ramanand ji to quench his spiritual thirst. He sent a request through one of the disciples of Sri Ramanand ji to bless his glimpse, but Ramanand ji in order to test him said,” A yagna (Holy feast with spiritual Mantras) is going on. I have no time.”
Pipa ji just stood there with closed eyes and waited for the next order. Ramanand ji felt his pious internal desire to meditate and made him his disciple. Pipa ji stayed for sometime with his Guru Ramanand ji, meditated on naam and got the order from his guru to go back to his city Gagron.
Now he would spend most of his time reciting naam and meditating and less time in official and administrative affairs. With the passing of time, he was so involved in spiritual activities that he felt that royal affairs were becoming obstacles in his spiritual path. So he left his kingdom and
became an Ascetic(Sadhu). His queens too got ready to go with him. He told them that if they want to go with him, they had to take off their royal clothes and put on a ragged blanket for clothing. The queens could not accept this condition. Only the youngest one whose name was Sita obeyed his order. She wore a ragged blanket and stayed by her husband throughout his life.
He constructed a small hut far away from a river and started his meditation just as a student starts his studies in a school. As a teacher gives a test to his students to evaluate their learning so that they can receive degrees, similarly God also checks the devotion of his devotees. One day he saw a pot full of gold coins on the way. He used to go to take a bath on the river and pass this way every day. He shunned that route forever saying that it was possessed with Maya.
Due to his meditation and recitation, his reputation spread everywhere. Even kings came to receive religious sermons from him and started meditation of God.
Brahmins began to feel jealous after seeing his glorious reputation. Devotees and congregation flocked together from all directions and the offerings they brought started to pile up. Pipa ji always remained level headed. If somebody donated or stole something then Bhagat Pipa ji would say to his disciples that God Himself sent donations and thieves too came under His order.
There is a beautiful Matth (religious place) at Dwarka in the memory of Bhagat Pipa ji. It is called Pipa vutt. Two manuscripts of his written bani are available. One of them is “Bani Sri Pipa ji” and second is “Sarab Gutka(encyclopedia of Sikhism) . But only one shabad is enshrined in Sri Guru Granth Sahib ji in which he tells us clearly about the real residing place of Almighty God and the method to arrive there.
The residing place of God is not a temple made of bricks and cement. He(God Almighty) resides in the human body. So the body is a beautiful temple in which Almighty God lives in the form of a Divine Light.
To achieve God, some people wear the dress of a yogi, some go to pilgrimage, some worship idols and others light lamps for meditation and still others offer flowers, leaves and food to their deities.
Bhagat Pipa ji says,” I searched a lot for God through external rituals but all in vain. But when I explored Him through introspection and recited His naam with all my concentration, then I found the master of all treasures(God) within me. With His Grace, I have come to know that this world is a game. Neither anything comes nor anything goes but remains constant merely changing forms and with this knowledge my cycle of rebirths is finished. The real thing is that the Creator who is the Master of this Universe resides in our heart and not outside somewhere. He who finds Him (God) within one’s own self, achieves Him(God). Who ever tries to find God in forests, Hills or Caves gets nothing. Almighty God is the root of the entire Universe but His knowledge and perception comes through Satguru.