It was Bhai Veer singh's mystic personality that brought him back to sikhi. He had renounced sikhi and joined Budhism
became mona ghona.
He was called to Sikh educational conference at Gujranwala and made a guest of honour. He was asked to speak.
He spoke and said" I do not belong to your religion.I do not know why you have called me here.I am a budhist."
Saying that he sat down beside Bhai Veer singh ji.Bhai Veer singh ji started rolling his cropped hair with his hand
like a comb and Puran singh started crying.Bhai sahib continued doing that and Puran singh kept on crying.
That was when he came back to sikhi. This is how a sikh of high avastha can influence others.
One of his famous writings was " THE TRESS-KNOT FRATERNITY" It is reproduced below
THE TRESS-KNOT FRATERNITY
Prof. Puran Singh
The Brotherhood of the Tress-knot was inaugurated by Guru Gobind Singh. It is the Brotherhood of Knights of Honour who live the inward life of Nam and Simrin. They are those whose presence sheds the nectar of peace all around. They desire neither crowns here nor paradise hereafter, they only yearn for His love, His mercy. They desire neither the mystic joys of Yoga, nor the sensual pleasures of Bhoga, they only long to be filled with the Nectar of His Love, their little chalice of heart brimming over with the dew of His psalms. They are full of the philosophic sorrow of life, and they cry and fly as rain-birds to catch the auspicious drop of Heaven with which to quench their thirst, and the thirst of all those who suffer. It is by the repetition of the Beloved's name that they can maintain their spiritual state, and as their thirst for it is infinite, their repetition, like the songs of birds, incessant.
The inspired personality of this Brotherhood is song-struck, love-strung, strong and gentle, fearless, death-despising, even death-courting, seeking no rewards for perpetual self-sacrifice in the name of the Master, dying like moths round the lamps, living like heroes, shining like orbs intoxicated, sweetly exhilarated ever moment of life, elevated above sorry details of things, wishing well to the whole universe of life, and desiring nothing but the lyrical repetition of His Name.
As the Guru says, the modus operandi of realizing such a dynamic personality, all so impersonal like one of God, is by keeping the lamp of Nam burning forever in the shrine of one's heart. "He who has the light of life burning for twenty-four hours in the shrine of the heart is the pure Khalsa."
The symbolic representation of that light is the repetition of the Name. The breath of man is to resound with it, his pores to flow with its nectarian bliss. The eyes go themselves half-upward under the upper lids, the forehead seems to be filled with Nectar as if it were a fountain, and a thousand crystal streams flow down from this Himalaya, fertilizing not one person, but all those who come under the influence of such a one.
He is in union, by the impersonal nature of his holy unselfishness, with the soul of Nature. He is as the mountain, the river, the cloud, the flower. Wherever there is a rose, it must scent the surroundings. The Brother must fill the corner of the earth he is in with the sweetness of his soul, but also with active sympathy. He is always the Prince of Compassion.
In fact, sympathy and compassion are the warp and woof of Sikh life. Guru Amar Das could not bear the weeping of a widow on the death of her husband, nor of a mother on the death of her son. And it so happened that the whole Govindwal, the Master's seat, had no such sorrow during his lifetime. Such a strange uniqueness bespeaks unearthly genius. Guru Teg Bahadur could not endure human suffering; his hymns are full of tears, of infinite renunciation, if thereby the creature man could be happy and free. Guru Gobind Singh's renunciation out of compassion for the miserable slaves of India is infinite. He sacrifices even his God for the amelioration of suffering humanity.
Consistent with the spiritual ancestry of the Ten Gurus and their disciples, the Brother keeps the torch of inspiration burning, not in pursuance of any vows, not for the sake of any gain, but as so ordains Guru Gobind Singh, and so constrains without constraining and so restrains without restraining. The Brother is the vehicle of His Spirit. As the lamps of Simrin burn out, the Sikh dies. As the tree blossoms, so the Sikh blossoms with the joy of Nam and Simrin. As the tree offers its best to the roving winds, so the Sikh offers his all to all.
And so I am the Guru's Sikh- his covenanted soldier and disciple. For my ethical conduct, not I, but He is responsible, who produces the shoots of trees in the spring, who makes the stars shine. I have learnt the secret of life, and I let myself be but as a piece of cloud, raining when He bids me, and flashing lightning when He so desires. My acts are in consonance with my feelings- such is His pleasure. All events to me are also set in the same dreamy rhythm- such is His pleasure.
My Brotherhood is scattered in the history of man enshrined in rare persons. It is scattered in wind and water, in fire and cloud, in the sun and the star. I hear a greeting of this sacred secret Brotherhood from the petals of flowers, from the musical, sculptured shapes of natural scenery. The river is my brother, and the wind my sister. The cloud sympathises with me. And the sun's love for me is limitless and unconditional. There is glory in the crowds of men and women- a rare gleam that is not seen in mere individuals, a flash that like the gathering of clouds comes out of the gathering of men. In all these are the gleams of the shining crest that the Master of this Brotherhood wears, and rides past on His fiery purple steed by the door of the Brothers, by the door of the Faithful.
All those who call themselves Brothers but are not inwardly, spiritually, intentionally, intuitionally, and sub-consciously of the Guru, are struck off the rolls. All those who attain the Khalsa state of the life of the spirit find entrance into the Court of Guru Gobind Singh and they are of us.
Come, then, ye the Sikh youth of the Punjab, hold aloft the Flag of the Guru, renouncing all in His name! Let us be Brothers of the Tress-Knot of Guru Gobind Singh and refuse to belong to any mushroom growth of orders or societies, or clubs of street prophets that are like weeds in this forest of life. The Brothers that have gone before us live on the other side of death. They come to us to aid us if we just turn our face towards them and desire their aid. We are innumerable if we raise our souls and renounce the bodies, keeping them as mere vehicles. As that Great Brother of this Sangha, the Christ, said of his body, it was but the vehicle of the "Spirit of the Father."
When the Guru's Sikh is seen,
I fall down, I fall down at his feet,
Great is the idea of Brotherhood,
Indescribable is the pitch of life in which,
The brothers gather, the brothers gather.
-Guru Nanak
unquote
Another observation of Prof Puran singh ji
Quote
"If the Sikh, as he was born, had ever been afforded opportunities of spiritual isolation from the rest of the world, to develop his powers of self-realisation, and his instincts of art and agriculture and colonisation, his would have been by now, one of the best societies of divinely inspired labourers, of saint-soldiers living by the sweat of their brow". "But Brahminism was there to engulf it from within. His political temper, the result of his complete mental liberation and his passionate love of liberty pitched him against the Mughals from the time of its birth. Out of the jaws of death, if the Khalsa has still come out, there is much hope for it yet. All is not yet lost".
ਸਤਿਗੁਰਬਚਨਕਮਾਵਣੇਸਚਾਏਹੁਵੀਚਾਰੁ॥
