“The best people in the World are the Sikhs” – not a biased opinion but a factual reality. So I am proud to be a Sikh. All different castes and creeds end up forming one Guldasta (bunch of flowers) called – SIKH. I find that the Sikhs are Sikhs whether are not they speak Punjabi in the same accent – at least my experience!

I met two remarkable Sikh leaders in Berne in Switzerland in 1973, One was Dr. Kampany of California, USA (an economist with the World Bank) and the other was S. Sardara Singh Vohra – a businessman and philanthropist of Nairobi, Kenya. Both were worthy Gursikhs who ran respective Gurduaras in USA and Kenya.

After two years we (my wife and two young daughters) visited Sardar Sardara Singh Ji in Nairobi. He (at the age of around 75+ years) personally came to receive us at the Airport. On arrival, I rushed to change some money but he followed me and told me that while in Kenya, you do not need to change money. We enjoyed his/Vohra family (his two sons and their families) hospitality for three days before a heading to Nigeria. He told me all the efforts that he put in to establish Gurduaras in Kenya. In 1980, we again visited Vohra Sahib and his extended family in London. Vohra Ji was the first to set up a bicycle manufacturing unit in Kenya and later moved in to luxury hotel business in Nairobi and London. While in Nairobi, he lodged us in his luxury hotel in the center of of the city with breakfast. Each day around 10.00 am Charanjit’s (his elder son who was running bicycle business ) wife would drive us in her Alfa-romeo around and take us to their luxury home. Vohra Sahib’s other son was a leading lawyer (criminal) living in a beautifully designed modern luxury home. Vohra family was perhaps the richest Sikh family in Kenya and yet richer in humility and modesty and down to earth. We were further more touched that when we were leaving Nairobi, Mrs. Vohra herself made some ‘mathees’ both sweet and salty as a parting gift for us to carry to Nigeria along with some Indian spices.

Dr. Kampany was also pretty senior to me and was very kind to invite us to visit him in USA. An impressive Gursikh – we stayed in correspondence for some years and then I lost contact with him and unfortunately I could see him.

I had a fascinating experience on my first visit to Kuala Lumpur, Malaysia just before going to Singapore in 1981. On my arrival at KL airport from Delhi, after the immigration formalities my baggage was thoroughly searched. To my great surprise they confiscated my two extra turbans and was told that you will get these back when you leave KL after three nights of my stay in Malaysia. I pleaded but of no avail.

A young Sikh boy (around 20 yrs. an employee at the KL Airport) was watching this saga. As soon as I came out and looking for a accommodation booking desk the same Sikh boy approached me and greeted me warmly by reassuring that please do not worry that I shall make sure that your turbans are kept safe and you get them back before you leave KL. I have just finished my shift-duty and I am going home. While I intended to find a suitable accommodation, he told me that I have already talked to my parents about you and they say that I should bring you along to our house to stay with us. He want on to say that fortunately I have next two days free and I shall be able to show you around. I felt the genuine warmth and agreed to accompany him in his small car to home of a “Dhaliwal” family.

I got to their home in Petaling Jaya around 8.00 am and both Mr. and Mrs. Dhaliwal were waiting for me.

After exchanging warm greetings and serving me a cup of tea they showed me a comfortable room on top floor of their 5-bed room house with a nice green section around the house. Mr. Dhaliwal worked for a security firm at night time and was also into the business of money lending. They had three sons and they wanted them to settle in Canada. The moment they learnt that I was teaching in a foreign university they assigned me a job to convince their children to finish heir respective education/training and look for migrating to Canada.

I enjoyed their lavish hospitality for three nights, visited most places in KL and left with fond memories of the Dhaliwal family.

I sent the greeting cards and after about 10 years I went to their house again to find out that they sold the house and they all migrated to Canada.

I had a similar interesting experience in Singapore in 1981. I hired a taxi to go to a Gurduara. The taxi driver took me to a Bhappa’s Gurduara and did not charge me any money. The driver was obviously not a Bhappa from his accent. Later I visited most other Gurduaras and was received with the same warmth. The Gurduaras were/are named differently as the funds raised to build different Gurduaras were handiwork of members of respective group of people. In all the Gurduaras the same Guru Granth Sahib is the pivotal figure and same Gurbani and Keertan is recited in all the Gurduaras. Out of curiosity I asked some people if they were ever not welcome in any of the Gurduaras, the answer was a unanimous NO.

A Singaporean Sikh couple (not Bhappas) spotted me as first timer to their Gurduara extended an invitation to a nearby restaurant. When they learnt that I was a Professor in a Nigerian University they were happy to have me stay in their house. But since I had a booked a hotel already I did not avail their offer.

I was in Bangkok in 1991 in connection with an International Conference sponsored by the Pacific Basin Consortium on Environment, Honolulu Hawaii and was held in a 5-star Hotel. There were a number of Sikh looking people running lucrative business (Tailors and Drapers) in the commercial wing of this hotel. I was the only Sikh attending this conference and was easily spotted by the so called Sikh looking business men. They were able to find out that I was not from India so they drew closer to me with proposals to get me shirts or suits etc. done in a day if I choose a cloth of my choice from their huge stock. They even gave me their introduction cards to introduce them to other delegates in the conference, which I did on their behalf to bring them some extra business.

Whenever I went for a conference I carried a list from my two daughters and wife to bring them some special gifts typical of that country. This time they asked me to bring some artificial or gold jewellery from Bangkok. In the meantime, I called my family in Papua New Guinea to find out if they wanted anything get stitched from Bangkok. Well they wasted no time and provided me measurements for a couple of items. I passed the measurements to the most friendly Namdhari Ji. The stuff was ready the next day and looked like a job very well done at a reasonable cost and my family was happy to receive the gifts.

During my visits to their fancy store I asked them if there was a Gurduara around? To my great surprise the Namdhari fellow asked me if I would like to visit a Namdhari Gurduara or a Sikh Gurduara? I was taken back to hear that the Namdhari even do not regard themselves as a sect of the Sikhs.

Getting little closer, they invited me to a Namdhari Wedding and I accepted the invitation. The next day around 10.00am I was picked up and taken to their Gurduara where wedding was taking place. A huge hall with Parkash of Guru Granth Sahib with Palki and Rumalahs immaculate and gorgeous. On the other side was arrangement for fire place for the bride and bride-groom to go around when Lavaan was read and sung. Keertan and Ardas were performed just like in any Sikh Gurduara.

The sangat was orderly and very generous in their offerings on ‘mata tako’. Most ladies (looking like normal Sikhs) were laden with glittering gold ornaments. I took a count of cars outside the Namdhari Gurduara – out of 150 cars, 100 were Mercedes with latest models.

After the Wedding I joined them in their feast which was comprising of only vegetarian foods with minimal wastage as compared to wedding feasts in India.

During this period I talked to number of people who were extremely polite and refined but all claimed that they were not Sikhs. So it was not a Sikh wedding but a Namdhari wedding.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Marjeevrhaa as I understand is a way of living in the state of “ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ” – it is living a life in the light of Gurmat while giving up one’s ‘Durmat’ (arising from ego and duality).

As human-beings we are loaded with ego (homai) and Duality (dubida) – the forces that separate us from Waheguru, which amount to our dying on daily basis. On the other hand when we receive nadr/kirpa/blessings of Waheguru through Gurbani, Naam Japna and Simran, we get connected to see a living force – a real living.

ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ ((Raag Raamkali M. 1, GGS. 904-3).
Contemplating the Sabd, one becomes Nirankaari – we come to belong to the Formless Lord God.
Awakening to the Guru’s Teachings, evil-mindedness is taken away.

Marjeevrhaa is one who on self examination experiences one’s insignificance through Gurbani to loose false ego and pride and duality (dubida):-.

ਅਨਹਦ ਸੁਣਿ ਮਾਨਿਆ ਸਬਦੁ ਵੀਚਾਰੀ ॥ਆਤਮੁ ਚੀਨ੍ਹ੍ਹਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥੭॥ (Raag Asa M. 1, GSS. 415-16).
Hearing the unstruck music of the sound current, this mind contemplates the Shabad, and accepts it.
Understanding itself, this soul becomes attuned to the Formless Lord. ||7||

ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ॥ (Raag Dhanaasree, M. 1, GGS, 685-14).
Forsaking duality, he becomes a devotee of the Formless Lord
He obtains the treasure of liberation, and enjoys the sublime essence of the Lord.

ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥
His comings and goings end, and the Guru protects him. ||2||

Marjeevrhaa is one who has killed his/her identity and is ik-mik/sito-sita/rang-rattra with Waheguru:-

ਮੈ ਨਾਹੀ ਪ੍ਰਭ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ॥ ਈਘੈ ਨਿਰਗੁਨ ਊਘੈ ਸਰਗੁਨ ਕੇਲ ਕਰਤ ਬਿਚਿ ਸੁਆਮੀ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Bilawal M. 5, GGS.827-16).
I am nothing, God; everything is Yours. In this world, You are the absolute, formless Lord; in the world hereafter, You are the related Lord of form. You play it both ways, O my Lord and Master. ||1||Pause||

ਨਗਰ ਮਹਿ ਆਪਿ ਬਾਹਰਿ ਫੁਨਿ ਆਪਨ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਸਗਲ ਬਸੇਰਾ ॥
You exist within my body, and beyond it as well; O my God, You are everywhere.

ਆਪੇ ਹੀ ਰਾਜਨੁ ਆਪੇ ਹੀ ਰਾਇਆ ਕਹ ਕਹ ਠਾਕੁਰੁ ਕਹ ਕਹ ਚੇਰਾ ॥੧॥
You Yourself are the King, and You Yourself are the subject. In one place, You are the Lord and Master, and in another place, You are the slave. ||1||

ਕਾ ਕਉ ਦੁਰਾਉ ਕਾ ਸਿਉ ਬਲਬੰਚਾ ਜਹ ਜਹ ਪੇਖਉ ਤਹ ਤਹ ਨੇਰਾ ॥
From whom should I hide? Whom should I try to deceive? Wherever I look, I see Him near at hand.

ਸਾਧ ਮੂਰਤਿ ਗੁਰੁ ਭੇਟਿਓ ਨਾਨਕ ਮਿਲਿ ਸਾਗਰ ਬੂੰਦ ਨਹੀ ਅਨ ਹੇਰਾ ॥੨॥੧॥੧੧੭॥
I have met with Guru Nanak, the Embodiment of the Holy Saints. When the drop of water merges into the ocean, it cannot be distinguished as separate again. ||2||1||117||

All the Sikh Gurus, Bhagats, Bhatts, Mahapurakhs and Gurmukhs have been and are “Marjeevrhe”.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Bani of Lavaan serves as a Gurmat stepping ladder to attain the purpose of one’s life i. e. “Gobind Millan”.

According to the Gurbani one can attain state of ‘Anand’ (getting to know about Waheguru) followed by Sehaj (blissful feeling on finding Waheguru) while passing through a state of ‘Vismaad’ (growing in Divine Love).

Anand belongs to realm of “Sacha Gian” (dharam) acquired from the Gurbani (religious scriptures). Sacha Gian leads to Nam Japna/Simran, which helps to bring about necessary cleansing in getting rid of one’s past sins/ignorance and thus leading one slowly to a state of Anand, where one enjoys sweet introductory taste of the presence of Waheguru.

The ‘Anand Karaj’ Ceremony is mainly about reciting and singing of four spritual stages enshrined in Lavaan, a beautiful composition by Guru Ramdas in Raag Suhi, GGS page 773). To emphasise the importance of Lavaan, this is the only Bani which is recited first stepwise and then followed by singing of the same step in a very special melodious tune. Asa di Var is another Bani partially sung in this style.

This practice of reciting a step then followed by singing of the same step is an attempt to emphasize the Guru’s advice, which helps a long way in leading a good and meaningful life.

The essence of Lavaan can be briefly captured (a humble submission) as:

Stage 1: Try to understand your Dharam (Religion) by studying the Gurbani, which leads one to trust in the Simran of Waheguru.

Stage 2: Houmai slowly disappears and one feels the presence Waheguru all around.

Stage 3: One feels oneself in the company of Saints – a sign of attainment of good fortune, which leads one in the habit remembering Waheguru all the time.- a yearning permeates consciousness and realization of divinity commences.

Stage 4: One develops Sahej and enjoys a non-breakable ‘Liv Awastha’, which leads to a permanent link with Waheguru.

ਹਰਿ ਪਹਿਲੜੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥(Raag Suhi M. 4, GGS. 773-74).
In the first round of the marriage ceremony, the Lord sets out His Instructions for performing the daily duties of married life.

ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
Instead of the hymns of the Vedas to Brahma, embrace the righteous conduct of Dharma, and renounce sinful actions.

ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥
Meditate on the Lord’s Name; embrace and enshrine the contemplative remembrance of the Naam.

ਸਤਿਗੁਰੁ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਹੁ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਇਆ ॥
Worship and adore the Guru, the Perfect True Guru, and all your sins shall be dispelled.

ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥
By great good fortune, celestial bliss is attained, and the Lord, Har, Har, seems sweet to the mind.

ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਲਾਵ ਪਹਿਲੀ ਆਰੰਭੁ ਕਾਜੁ ਰਚਾਇਆ ॥੧॥
Servant Nanak proclaims that, in this, the first round of the marriage ceremony, the marriage ceremony has begun. ||1||

– In the Anand state, the Waheguru leads the devotee to a deeper understanding of Gurbani, which brings about fearlessness and removal of Homai to enable one to start seeing Waheguru’s presence all around.

ਹਰਿ ਦੂਜੜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
In the second round of the marriage ceremony, the Lord leads you to meet the True Guru, the Primal Being.

ਨਿਰਭਉ ਭੈ ਮਨੁ ਹੋਇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
With the Fear of God, the Fearless Lord in the mind, the filth of egotism is eradicated.

ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord’s Presence before you.

ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਸੁਆਮੀ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥
The Lord, the Supreme Soul, is the Lord and Master of the Universe; He is pervading and permeating everywhere, fully filling all spaces.

ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਮਿਲਿ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਏ ॥
Deep within, and outside as well, there is only the One Lord God. Meeting together, the humble servants of the Lord sing the songs of joy.

ਜਨ ਨਾਨਕ ਦੂਜੀ ਲਾਵ ਚਲਾਈ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥੨॥
Servant Nanak proclaims that, in this, the second round of the marriage ceremony, the unstruck sound current of the Shabad resounds. ||2||

-Having a feeling of presence of Waheguru all around fills one’s mind with Divine Love (Vismaad), which keeps the devotee imbued with Gurbani all the time as a guide.

ਹਰਿ ਤੀਜੜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
In the third round of the marriage ceremony, the mind is filled with Divine Love.

ਸੰਤ ਜਨਾ ਹਰਿ ਮੇਲੁ ਹਰਿ ਪਾਇਆ ਵਡਭਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
Meeting with the humble Saints of the Lord, I have found the Lord, by great good fortune.

ਨਿਰਮਲੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਬਾਣੀ ॥
I have found the Immaculate Lord, and I sing the Glorious Praises of the Lord. I speak the Word of the Lord’s Bani.

ਸੰਤ ਜਨਾ ਵਡਭਾਗੀ ਪਾਇਆ ਹਰਿ ਕਥੀਐ ਅਕਥ ਕਹਾਣੀ ॥
By great good fortune, I have found the humble Saints, and I speak the Unspoken Speech of the Lord.

ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਹਰਿ ਧੁਨਿ ਉਪਜੀ ਹਰਿ ਜਪੀਐ ਮਸਤਕਿ ਭਾਗੁ ਜੀਉ ॥
The Name of the Lord, Har, Har, Har, vibrates and resounds within my heart; meditating on the Lord, I have realized the destiny inscribed upon my forehead.

ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਤੀਜੀ ਲਾਵੈ ਹਰਿ ਉਪਜੈ ਮਨਿ ਬੈਰਾਗੁ ਜੀਉ ॥੩॥
Servant Nanak proclaims that, in this, the third round of the marriage ceremony, the mind is filled with Divine Love for the Lord. ||3||

-After sustaining the state of ‘Vismaad’ for some time, one feels oneself in intuitive peace and joy and one enjoys an increasing sense of connectivity with Waheguru all the time. This leads on to ‘Sehaj awastha’ where one is in tune with Waheguru. At this juncture Waheguru’s name automatically resounds and resonates in devotee’s consciousness – a state of Sehaj (an unbroken link with Divinity i.e LIV, which is enjoyed in Sehaj-awastha and all worldy desires stand nearly fulfilled).

ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
In the fourth round of the marriage ceremony, my mind has become peaceful; I have found the Lord.

ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
As Gurmukh, I have met Him, with intuitive ease; the Lord seems so sweet to my mind and body.

ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥
The Lord seems so sweet; I am pleasing to my God. Night and day, I lovingly focus my consciousness on the Lord.

ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਾਧਾਈ ॥
I have obtained my Lord and Master, the fruit of my mind’s desires. The Lord’s Name resounds and resonates.

ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ ॥
The Lord God, my Lord and Master, blends with His bride, and her heart blossoms forth in the Naam.

ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਵਿਨਾਸੀ ॥੪॥੨॥
Servant Nanak proclaims that, in this, the fourth round of the marriage ceremony, we have found the Eternal Lord God. ||4||2||

A daily reciting of “Lavaan” produces a divine environment. Please try and enjoy the bliss that it creates with time.

I wonder why do the couple going to be married has to go around the Guru Granth Beer Sahib instead of not just sitting in their normal attire and facing the Guru Granth Beer Sahib and the Ragi Jatha? The couple’s place in the front row is befitting for the Bhai Ji to impart useful advice based on the Gurmat.

The sitting of the couple (going to be married) goes in line with the normal practice in all Gurduaras where Sikhs go to listen to recitation of the Gurbani and the Gurbani Kirtan. So we should stick to this practise on the Anand Karaj as well. The other important point is that this practice will conform the equal status of a Sikh Male vs Sikh Female. They can sit anyhow in respectable posture without giving any importance to that how is on the right side or on the left side of each other. This will certainly root out an objectionable current practice in which groom leads bride-groom in the Pheras (when Gurbani teaches equality).

The Bani of Lavaan presents the gist of Gurmat along with Pauries describing Khands in the Jap Ji Sahib. Unfortunately, on any marriage ceremony not more than 10 percent of people attend the Lavaan Ceremony, while others disappear after partaking in lavish feasts. Lavaan, which need to be read and contemplated on daily basis, is reduced to more or less a ritual. I wonder how many Sikhs understand the Gurmat guidance store in this beautiful composition.

If we continue to stick to Lavaan with Sikh Anand Karaj, then it should be adopted in a way in which bride, bride-groom and their relatives and friends can derive utmost benefit out of its meaning. The best way would be listening to the recitation of Lavaan while sitting in front of the Guru Granth Sahib rather going for pheras of any style (who in front and who behind or on left or right?). A clear interpretation of Lavaan by the Gurduars Granthi/Bhai Sahib is of paramount importance.

A test of swallowing the meanings of Lavaan is witnessed when its recitation brings tears in the eyes of Gursikhs in the Sangat.

The best ‘laha’ from Lavaan can be derived in listening to it a tentatively. ‘Pheras’ and holding ‘Palla’ are simply rituals (Tamasha) which only distract the attention of those getting married and the Sangat.

Bani of Lavaan not only depicts gist of Gurmat, it also presents a inner life story of all the Sikh Gurus (rather of all spiritually enlightened souls). It is a love story enshrined with a developing romance between our Gurus and Waheguru. The various steps of four Lavaan briefly capture as follows:-

1. Learning about Waheguru through a Guru (including scriptures)
2. Increasing acquaintance with Waheguru on daily basis through contemplation on Guru’s message (Gurbani).
3. Gradually falling in love with Waheguru, seeing Him around all the times and going in to the state of ‘Vairag’ (- experiencing a strange feeling of missing Him at times).
4. Finally believing and recognising ” sab kich aape aap” and moving in to divine consciousness to be able to listen to His Commands (Hukum) and sweet directions.

Gurbani was outcome of a romantic affair of our Gurus with Waheguru. On communication with Waheguru our Gurus became ‘Puneet’ and the Gursikhs who follow them become ‘Pavitar’ (‘sunte puneet kehte pavit’- M. 3, Anand Sahib).

Lavaan is a recipe or a precise short course leading to supreme destination -‘Gobind milan ki eh ter baria’. On reaching the stage of 4th Lavaan, one enjoys ‘dib drisht’ and experiences the opening of ‘Dasam Duar’ that prepares an individual with the best of code of conduct in life and provides strength and direction for all sorts of creativity for the good of individuals, their families, overall Community and the entire Humanity. Our Gurus, Bhagats, Mahapuraks, Gurmukhs and Gursikhs do give evidence of their enormous contribution for the welfare of the Humanity through this process.

Journey through Lavaan amounts to Nam Japna and finally receiving the gift of Naam. However, conditions do apply:-

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥ (Raag Raamkali Guru Amar Das. GGS. 917-13).
Those who have such pre-ordained destiny are attached to the Lord’s Name.
Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||

I do read or listen to Lavaan on almost daily basis – not once but several times. Whenever I feel tired, I play a CD repeatedly with a continuous recording of recitation of Lavaan (5 times same recording one after the other in keertan form). It takes only a few minutes but I find it awfully refreshing – brings invariably tears in my eyes. Reading of Lavaan takes only 3-4 minutes, please try and enjoy it.

Anand Karaj Ceremony: Lavaan or Phere?

After a break of many years, I attended an Anand Karaj Ceremony in the family of a close relation in the Northern India. After a hefty breakfast in the adjoining compound of a Gurduara, a call was made around 10.30 am that please come inside the Gurduara for “Phere”. I could not quite understand that what was meant by “Phere” . I had known the ceremony focussed on the reciting and singing of the Bani, “Lavaan” rather than on “Phere”. What a change has come to be accepted if this is a norm in the Sikh Community? Emphasis on Phere is an invasion from outside the tenets of the Sikhism.

The ceremony is mainly about reciting and singing of four spiritual stages enshrined in Lavaan, a beautiful composition composed by Guru Ramdas in Raag Suhi, GG page 773). To emphasise the importance of Lavaan, this is the only Bani which is recited first stepwise and then followed by singing of the same step in a very special melodious tune. Asa di Var is another Bani partially sung in this style.

This practice of reciting a step then followed by singing of the same step is an attempt to emphasize the the Guru’s advice, which helps a long way in leading a good and meaningful life. Please refer to some standard Teeka (s) or a website by Inni Kaur: http://www.sikhchic.com/poetry/lavaan the wedding hymns for further guidance.

Although I observed one conspicuous good change that no relatives were any more standing around the Guru Granth to lead the couple step by step – a good change worth appreciating.

I still wonder why do the couple going to be married has to go around the Guru Granth Beer instead of not just sitting in their normal attire and facing the Guru Granth Beer and the Ragi Jatha? The couple’s place in the front row is befitting for the Bhaiji to impart useful advice based on the Gurmat..

The sitting of the couple (going to be married) goes in line with the normal practice in all Gurduaras where Sikhs go to listen to recitation of the Gurbani and the Gurbani Kirtan. So we should stick to this practise on the Anand Karaj as well. The other important point is that this practice will conform the equal status of a Sikh Male vs Sikh Female. They can sit anyhow in respectable posture without giving any importance to that how is on the right side or on the left side of each other. This will certainly root out an objectionable current practice in which groom leads bride-groom in the Pheras (when Gurbani teaches equality).

S. Gutej Singh of Oceania Sikh forum informed the Sikh Community about two years back that the Sikhs in Jammu in India do not go for ‘Pheras’ for the last several years. Why can’t the rest of the Community follow a similar practice to weed out the “Pheras’ all together?

Further input from the Sikh Community is welcome.

*English translations of Lavaan are from the Internet.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Gurbani a ‘Jeevan Mukt’ (liberated while alive) is one in whose heart is liv (Yad/rememberance) of Waheguru.

-ਓਹੁ ਧਨਵੰਤੁ ਕੁਲਵੰਤੁ ਪਤਿਵੰਤੁ ॥  ਜੀਵਨ ਮੁਕਤਿ ਜਿਸੁ ਰਿਦੈ ਭਗਵੰਤੁ ॥ (Raag Gauri M. 5, GGS. 294-19).
He is wealthy and prosperous, and of noble birth. He is Jivan Mukta – liberated while yet alive; the Lord God abides in his heart.

Liv/Yad (remembrance) develops when one has full trust and faith in Waheguru:

-ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥ (Raag Gauri M. 5, GGS. 283-16).
One who recognizes the Supreme Lord God as True. – O Nanak, that humble being is absorbed into the True One. ||8||15||

Liv/Yad of Waheguru is achieved through contemplation of Sabd-guru (Gurbani) – leading to freedom from dubida/duality/ego as a preparation to become ‘Jeevan Mukt’:-

-ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ (Raag Raamkali M. 1, GGS. 904-3).
Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God. Awakening to the Guru’s Teachings, evil-mindedness is taken away.

ਅਨਦਿਨੁ ਜਾਗਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਗਤਿ ਅੰਤਰਿ ਪਾਈ ॥੪॥
Remaining awake and aware night and day, lovingly focused on the Lord. One becomes Jivan Mukta – liberated while yet alive. He finds this state deep within himself. ||4||

-ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasree M. 1, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥
He obtains the treasure of liberation, and enjoys the sublime essence of the Lord. His comings and goings end, and the Guru protects him. ||2||

‘Har Ras’ (Divine bliss – NAAM) makes a person ‘Jeevan Mukt’. All our Gurus, Bhagats, Sadhs, Sants, Brahmgianis, Gurmuks and Gurusikhs were engrossed in NAAM.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥  ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3|

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The brutal killing of many innocent Sikhs across India in 1984 is still a burning subject after more than 30 years. It is indeed an extremely sad era for the entire Sikh Community being not able to get natural justice for the victims. This clearly indicates that the Sikh Community lacks on its resources to make an impact. The tragedy of genocide leaves many trails for us to ponder about as to what caused this tragedy?

It is obvious that the entire Sikh Community and our Sikh-leadership failed not only to avert the massacre by not intervening with courage, strength and numbers to curb the root cause in the first place. We failed as a Community to convince either of the warring parties to avoid the showdown. The Sikh President of India, Akali Dal, SGPC, Punjab Sikh Political leadership, other high ranking Sikhs in the government and Generals in the defence force either they kept quite or they had a no say to stop the Operation Blue Star. The saddest part is that the entire Sikh Community stood as a silent spectator and no forceful voice was raised or protest made in public to ask their Sikh members occupying the Akal Takhat to go out of the premises for its sanctity in the first place.

The Government of India was certainly ill-advised on the consequences of damaging the Darbar Sahib. The result was a war between two un-equals, which resulted in a colossal loss of lives and in the destruction of Sikh heritage.

One can draw some guiding conclusions and directions to learn from:-

1.Leadership/Direction: The Sikh Leadership is extremely poor and lacks courage and so are the Sikh masses who are responsible for putting them in positions of governance.

In support of partition of India, the Sikhs lost the most as compared to the Hindus. The Muslims were the clear winners. Later a large Punjab was broken into a smaller Punjabi Suba (current Punjab) at the pressure of the poor Sikh Leadership. Please do not again ask for a separate state or country for the Sikh – it is going to be another disastrous loss for the Sikhs. There are people sitting comfortably outside India who can easily air their views without weighing the consequences.

The collective Sikh leadership and the community have failed to get justice for the families of victims of 1984 is a clear indication that we do not have a powerful voice and also do not have numbers to shake the decision makers in a democracy where vote of each individual counts? In order to bring clarity of thinking and courage, we need to turn to our Guru-Guru Granth Sahib to inculcate leadership qualities, courage and cooperation within the Community and the rest of Humanity.

2. Management Skills: Managing Committees of Gurduars are run in a stereotype fashion by mostly ignorant Sikhs who use these platforms to further look for seats as Municipal Commissioner, MLAs, MP, State Governorship etc. The Sikhs are unable to govern Indian historic Gurdwaras as a single Body such as SGPC, Amritsar. Delhi- and recently Haryna-Gurdwaras are run by separate committees with absolutely no links and cooperation with one and other and rather they confront each other.

3. Education/language/literacy: The once prestigious Sri Guru Teg Bhadur Khalsa Higher Secondary School in Delhi has currently many sections of classes without a single Sikh student. Outside Punjab, the normal conversation between the Sikh parents & grandparents with their siblings is in a language other than in Punjabi. Even in Chandigarh (capital of Punjab), the Punjabi was not recognized as a second language until recently. What a pity for the Sikh-Community to be so helpless!

I visited the library of Sisganj Gurduara in Delhi recently and found it worst than a library in a middle level school in Delhi. I talked to the Management and later wrote a letter to the President of Delhi SGMC but was told that it was not on their priority. What a sad status of the leadership? The libraries attached to Bangla Sahib and Rakabganj Gurduaras are in worse state.

All the monthly magazines brought out by SGPC and DSGMC are stereotype. ‘Gurmat Parkash’ is good but the writings do not address the curiosity of our younger generation. With the result young minds are drifting to other beliefs which sound logical to them. There is an urgent need for well stacked ‘Gurmat-libraries in India and overseas with modern internet facilities to carry out research and stay abreast with Inter-faith dialogues’.

4. Proficiency in Gurbani: We do not promote learning of Gurmukhi Script and Punjabi language seriously. It will not be very far when the so called Sikhs will not be able to communicate to their Guru and the Guru Granth Sahib will be a silent idol. Most Sikhs anyhow are unable to read the Guru Granth Sahib and few of those who can read, cannot understand fully. Reading and reciting from the Guru Granth Sahib has become a specialist’s task. While the Sikhs still show great devotion to the Guru Granth Sahib and spend long hours listening to the Kirtan, but in the majority of cases, the intellectual understanding of the Gurbani and Sikh philosophy is truly abysmal.

The scriptures are becoming inaccessible to the younger generations because of the language used. The Khalsa Schools in Delhi, which were once primarily started to cater for Sikh students’ to learn Gurmukhi are not patronized any more. The Sikh parents want their children to study in public or other schools.

5. Sikh Identity: Generally an adherent of the Sikhism is called as a Sikh – one who is looking up to the Guru Granth Sahib as Guru even when he/she may be imperfect. Thus a Sikh could be: Amritdhari, Keshdhari, (Punjbi & non-Punjabi, Indians, Europeans, Americans, and Africans etc.), Sehajdhari sikh, gora or kala sikh and the list can go on. Since they are striving to be Sikhs, they are equal and deserve respect and all doors be kept open to all those who call themselves “Sikhs”. Guru Gobind Singh Ji provided water for enemy soldiers in the battle field and here we fail to accept or embrace those as Sikhs who are moving towards the Guru Granth Sahib, the most important Rehat Maryada for a Sikh.

The three virtues or pillars of the Sikhism: Nam Japna (comes from understanding of Gurbani –promotes 100% literacy); Kirt Karni (promotes professionalism) and Vand ke Chakhana (promotes Seva/ charity). The serious promoters of these qualities ‘Sikhs’ will certainly make good citizens of the World and shall promote spirituality, peace and prosperity wherever they will be- to help create ‘Khalistan’- a land of good people with sharing their resources.

6. Political Scene: In India, as we all know that there is a sharp divide between the Sikhs and Hindus (particularly the RSS) and the resentment with the majority community is ever widening. At political level, where number counts, the Sikhs are at almost even numbers with non-Sikhs in the Punjab State. The Sikh votes are predominantly divided in to two Camps: the Shromani Akali Dal (SAD) and Congress. With the growing number of migrant workers settling in Punjab, the days are not far away when the BJP, main Hindu political Party can easily take over the political control to run Punjab Government throwing SAD in the background altogether. If once BJP takes over on its own, the reversal of political process may not be easy. To remain in control in Punjab the Sikh community needs to boost its numbers or those who have strong allegiance to the Sikhs.

The Sikhs are anyway drifting away to various Deras, Babas and Yogis who are also promoting Gurbani but accept both the turbaned and non-turbaned Sikhs and non-Sikhs alike. The proposition is to suggest to open the doors and to accept those who have faith and trust in the Guru Granth Sahib (Gurbani) as the Sikhs. Guru Gobind Singh Sahib gave us the suffixes of `Singh’ and `Kaur’ after our names. But Guru Sahib nowhere said that those who do not have `Singh’ and `Kaur’ after their names are not Sikhs. Why cannot a George, Mary, Kamlesh, Rahman, Sharma, Christine, Joseph etc be Sikh names as well (Bhai Dr. Harbans Lal, USA is a living example)?

The future of Sikhs is too important to unfold on its own while we all passively wait. Certainly it cannot be left to some politico-religious Jathedars who may be great in their ceremonial functions but who may not be able to participate in any historical, philosophic or intellectual or even theological discourse. We need to build a Sikh Community with high ranking managers, diplomats, professionals, bureaucrats, entrepreneurs, politicians, scientists, economists, engineers, agriculturists, teachers, doctors, soldiers and sociologists, Sikhi /Gurbani Pracharaks ete etc.

In a democratic setup the numerical strength of a community matters. So there is a need to increase the number of Sikhs to a point that counts. We have to define the Sikh identity clearly taking in to account the ground reality. This requires a serious debate and setting up of an International Think Tank of the Sikhs and all those who have a commitment to turn to Guru Granth Sahib as Guru. This could be a serious discussion point for the various Sikh-Internet Groups as to how to give a shape to the Think Tank. The Sikh Diaspora in USA, Canada and UK should come forward to provide a base for technical and financial resources to bring about necessary changes by involving members of younger generations.

In the meantime, my appeal to all of you is to please do not accept even the second best people to run your local Gurdwaras/Sikh Institutions.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Gurmat (Gurbani) helps us to understand the concept of Guruship in Sikhi. The Guru is the Creator, Almighty God (Waheguru).

ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥ ਗੁਰਮਤਿ ਮਨੁ ਸਮਝਾਇਆ ਲਾਗਾ ਤਿਸੈ ਪਿਆਰੁ ॥ (Sri Raag M. 1,GGS. 61-7).
Everyone makes mistakes; only the Guru and the Creator are infallible. One who instructs his mind with the Guru’s Teachings comes to embrace love for the Lord.

All the spiritual leaders/teachers are Bhagats. They rejoice and sing in the Divine awareness:-

ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa M. 1, GSS. 468-2).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.

ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ ॥੪॥੨੩॥੨੯॥ (Raag Suhi M. 5, GGS. 743-4).
Nanak speaks as You inspire him to speak. ||4||23||29||

According to Gurbani the word “ਤੇਰਾ” gives indication of GURU of Sikh Gurus who were engrossed in Naam, fear and love of their GURU, the creator of Sachi Bani (ਸਚੁ ਬਾਣੀ). .

ਨਾਮੁ ਭੈ ਭਾਇ ਰਿਦੈ ਵਸਾਹੀ ਗੁਰ ਕਰਣੀ ਸਚੁ ਬਾਣੀ ॥ (Raag Malar M. 1, GGS. 1275-7).
One who, through the love and fear of God, enshrines the Naam within his heart, acts according to the Guru’s Instructions and knows the True Bani.

The Gurmat creates in us an awareness of our ‘Dharam’ (both in spiritual and ethical terms and on ‘Hukam-razai chalna’). There are heaps of people who just stop at this stage of awareness of Gurmat. The increasing awareness of Gurmat stirs up some persons and lead them to the realm of knowledge in which one starts enjoying ‘uchi surti’ and a taste of ‘Anand, Vismad and to Sehaj’.

Further one become pious with a growing divine guidance. In this awastha one feels a natural sense of elevation in one’s thinking faculties coupled with unusual high degree of awareness leading to ‘Sehaj’.

Slowly one qualifies to receive Waheguru’s grace/nadr and feels blessed (‘sito-sita’) with Waheguru and sees Him around and in everybody. At this stage one enjoys blissful experiences full of divine courage and strength in one’s actions, speech and writings – a state of ‘Gobind Milan where when loses one’s personal identity and matt in exchange for Gurmat.

According to Gurmat the Nam Japna is an important step to open/control one’s mind in order to climb to spiritual heights enjoyed by our Gurus, Bhaghats, Mahapuraks, Gurmukhs and some Gursikhs. The outcome of Naam Japna is beyond comprehension and belongs to some “Virle”. Sadh, Sants, Brahm Giani, and Gurumuk etc being Virle ( i.e rare only) cannot be easily recognised when they are always present and around. The riddle is fully explained in the Gurbani: Sadh ki sobha sadh ban aahie” and “Braham giani ki ghatt brahmgiani jane”.(Sukhmani Sahib).

One needs to be a Sadh/Sant/Brahmgiani to know one another. As a result common people will say that there are no such elevated souls because they cannot see them out of their own ignorance. The most positive common thread among the Gurus and the Bhagats was that of Naam Japna and it was this link which attracted them closer to one another.

No rituals, dress or dietary codes, holdings of positions in religious institutions or related bodies help one to acquire the Gurmat. Basically one receives the Gurmat with Waheguru’s kirpa/nadr/grace/gurparsad only and the starting point is daily nit-nem of Gurbani of Guru Granth Sahib.

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥ (Raag Gauri M. 5, GGS. 287).
He Himself grants His Grace;, O Nanak, that selfless servant lives the Guru’s Teachings. ||2|

One can easily gauge one’s level of “Gurmat” based on some spiritual and ethical pointers prescribed in the Gurbani particularly in Pauris of Khands in Japji Sahib and in four steps of Laavan. And this awareness of the level of Gurmat is exactly “Gurdarshan” (channan from Gurmat).

ਜਨਮ ਮਰਣ ਕੀ ਮਲੁ ਕਟੀਐ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ॥੨॥ (GGS. 45)
The filth of birth and death is washed away, and one is uplifted, beholding the Blessed Vision of the Guru’s Darshan. ||2||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Sikh Gurus were a great lover of nature and clean atmosphere. Guru Nanak Sahib defines Air, Water and Earth in Divine Terms in Jap Ji Sahib:-

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ (Salok M. 1, GGS. 8-10).
Pavan Guroo Paanee Pithaa Maathaa Dhharath Mehath ||
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.

Guru Sahib compares air with guru, water with father and earth with mother, employing, that we should respect air, water and earth like our guru, father and mother by keeping the environment/ atmosphere around us clean and tidy.

Over the last hundred years, the average temperature of the earth’s atmosphere has gone up by one degree Fahrenheit thus possibly causing the global warming. The environmentalists are of the opinion that human activities, cutting down of trees, producing of trash and environmental pollution are some of the reasons for increase in atmospheric temperature.

Certain gases like carbon dioxide, nitrous oxide and methane prevent heat energy from escaping back into space thus keeping the earth warm like a greenhouse. The phenomenon of trapping the heat in our atmosphere is termed as the greenhouse effect. This possibly leads to global warming, which is destroying earth’s biodiversity and native ecosystems and thus putting plants, animals and people at risk. In the past, nature produced just the right amount of greenhouse gases to keep earth at a balance temperature.

Ever since the industrial revolution, an increased amount of greenhouse gases, which are emitted from industrial and human activities and from motor vehicles are throwing nature off balance. Under the Kyoto Protocol created in Kyoto , Japan in 1977, most countries signed and ratified the agreement aimed at reducing greenhouse gas emissions. The agreement also calls for choosing modern technology that can reduce use of fossil fuels and help protect the planet. The recent meeting on Climate Change held in Copenhagen was an attempt to find solutions to this problem. A meeting in Paris further emphasized the need for a cleaner environment though there are differences in practical approach to curb pollution causing Global Warming.

Electricity generation, from fossil fuels such as oil and petroleum and burning of coal, natural gas, wood and garbage causes global warming. Cutting down of trees enhances the amount of carbon dioxide-a greenhouse gas and reduces the amount of oxygen for us to breathe in the atmosphere. Supporting wind and solar power can reduce our reliance on coal-burning power plants, the largest source of global warming pollution.

Activities such as turning on a light, watching TV and playing video game or listening to a stereo, washing or drying clothes, using a hairspray and hair dryer, driving a car, heating a meal in a microwave, using a heater or an air-conditioner and using a dish washer etc use electrical energy and pollute the air.

Global warming may lead to changes in rainfall patterns, increased intensity of extreme weather events, a rise in sea level, and a wide range of impacts on plants, wildlife, and humans. When plants and animals die, people lose two sources of food, plant food and animal food. The sea level rise covers many low level islands causing people to flee from their habitats. Global warming and atmospheric pollution destroy forests as a result of acid rain and by causing wildfires. Other effects include changes in agricultural yields, glacier retreat, species extinctions and increase in the ranges of disease vectors.

To seek solutions, it is intended to reduce the use of fossil fuels, protect native forests as carbon storehouses and help plant native trees in urban and deforested areas. There is imperative need to involve children at an early stage to become aware of protecting their environments. A pledge to protect environment should be part of their daily prayer said at home and or at school.

Children should get active and speak out to the leaders expressing their concerns about climate change and mount campaign against global warming. Children should form environmental awareness clubs in schools and debate on issues which effect their health and surroundings. They should be careful about leaving TV, computer and lights on when not in use in order to saves a lot of energy and money. Leaving various gadgets on standby also uses a surprising amount of energy and can help significantly to reduce energy shortage. How one chooses to use energy affects all life on the earth. The more energy we use, the more the planet warms up.

Carpooling for going to school, using metro, buses or train, riding bicycles and or walking to school will help lower the amount of greenhouse gases in the air. School students should form squads to periodically plant trees and collect garbage as part of community service around their respective schools and its neighborhoods. Children should insist their parents to drive a small and efficient fuel car in driving them to schools. Children should be encouraged to do gardening in the backyard of their house, where possible, by composting waste food of the family in order to recycle the waste.

PS: The educational institutions (schools, colleges, Gurduaras etc.) can put up this as a poster on their respective notice-boards for the attention of children and parents.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

As you all know that Guru Gobind Singh was a great scholar, God fearing and a Manager with extraordinary skills. He inherited determination for pragmatic changes from his predecessors, the nine Sikh Gurus. As a result, towards the end of his sojourn in this world, he completed and got the Guru Granth Sahib ready to be ordained as the next living Guru of the Sikhs.
Thus the first requisite for a Sikh that he introduced was to “Charni Lagna” – literally, “at the feet of the Guru” is the traditional name of the event where a Sikh formally begins reading from the Guru Granth Sahib and is the most important “Rahat Maryada”.

This order came from a Chief Executive of the Sikh-Panth without reference to any other instruction. Therefore, in fitness of things, it should imply that all the past edicts are superseded by the last and final order. The Guru as a leader guided the Sikhs to turn to the Guru Granth Sahib for advice thereafter. Should we then have any other choice but to read, understand and contemplate on Gurbani to go forward and lead a decent and full life of a Sikh while pursuing a variety of different professions and vocations in life in this wonderful world full of diversity?

Earlier, to meet the then immediate threats posed by enemieis of Sikhs, Guru Gobind Singh Ji raised a martial community by introducing the five Ks in order to give a visibly identifiable appearance that could not be easily infiltrated by the enemy. The uniform assigned was in keeping with the preparedness desired of a saint-soldier with the driving force of daily recitation (Nitnem) of Gurbani. His magic worked and eventually the Sikh rule was established and lasted for 47 years.

Since that time the need of the society has changed. However, the Guru Granth Sahib continues to guide us as to how to live life (spiritual, ethical, social etc.) and to merge with God. The grasp of Gurbani leads a Sikh to Nam Sirnrn. Thus there is no room for any rituals or unnecessary practices to meet the spiritual goal in life.The Gurbani clearly guides:-

1. “ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥(Sukhmanee Sahib (SS). Ashtp.1-slok 4).
prabh kaa simaran sabh thae oochaa ||
2. “Aath pahar simro tis rasna” (SS. 6-1).
3. “Aath pahar prab basey hazoore, kau Nanak sayei jan purre” (SS. 17-7)
4. “Aath pahar prab pekho nera, mitey agianne binse andhera” (SS. 22-5)
5. “Othath bathath sovat naam, kau Nanak jan ke sad kaam” (SS. 17-6).
6. “Gurbani eis jag mehi chaanan, karam vasai man aaeae”. (Rag Srirag M. 3, GGS 67).

The Sikh Gurus guided us with Gurbani since over 500 years ago and left a living Guru Granth Sahib to be guided for the last over 300 years. The Gurus did their job very well to show us a path. The light of Gurbani has been tested through the lives of a number of Gursikhs in the past.

It is time for some emerging Anbhavi Gursikhs to advise and guide the common masses and younger generation in the same light. Bhai Kanaiya was instructed by Guru Gobind Singh Ji to serve drinking water to wounded solidiers in the battle field. But he went a step ahead to seve water to all including enemy soldiers. While the masses were not able to appreciate Bhai Kanaiya’s act, Guru Ji embraced him and rewarded his act, which was based on Bhai Kanaiya’s “Anbhav” developed out of the Gurbani. He was guided by: “thoon ghatt ghatt anthar sarab niranthar jee har eaeko purakh samaanaa” (Raag Aasaa M. 4, GGS 11).

Guru Ji will likewise be very happy if the present Gursikhs/Gurmukhs/ Sikh Scholars, who are “Anbhavi” gather the courage in the light of Gurbani to proclaim that we need to be guided by the Guru Granth Sahib only.

A lot of chaos and unpleasantness is being created in different sections of Sikh community in India and overseas about the use of kirpan as a symbol in one form of the other. Some say there are people who wear a kirpan all the time (while sleeping and in shower). How does it compare wit the spirit of the Gurbani Tukhs (1-6) given above.

I think the enlightened Sikh Community has to start somewhere to clear the issue of 5 Ks and particularly about “Kirpan” to guide the masses and not to dilute the strength of Gurbani, which is the mightiest.

To star the process, may I ask all those who wear kirpan or have been wearing one at some stage or the other to come forward with your honest views on the Forum to shed light on the following question :

HOW HAVE WEARING OF FIVE Ks AND KIRPAN (in particular) HELPED YOU TO ENHANCE YOUR SPIRITUALITY OTHER THAN GURBANI?

An input from those Gursikhs who received enhancement in their spiritual experience outside the Gurbani will be very valuable.

Most Sikhs usually give one stereotype answer that I wear because my Guru Ji prescribed this at a particular time and I respect that old tradition. But then Guru Ji emphatically told us to stick to Gurbani more than anything else as well.

An input from members shall be greatly appreciated.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In order to accept that the Gurbani is ‘Dhur Ki Bani’, one has to first accept that the Gurus were truthful beings and whatever they said was/is nothing but Truth (ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ॥ ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ as given below. Unless one acknowledges this truth one cannot make progress on this important concept in Sikhi.

My personal belief in ‘Dhur Ki Bani’ starts with the following pankti in Gurbani:-

Guru Arjan Dev Ji first describes the abiding strength of his Truthful-Sahib (Lord/Waheguru) in terms of ‘ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ’ and ‘ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ’. And then Guru Ji acknowledges- “ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ”. Nowhere Guru Ji places himself before Waheguru.

ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ ॥ ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ॥ (Raag Raamkali M. 5, GGS. 894-8).
Listen to the true story of the Saints.
They speak only of what they see with their eyes.

ਨਹੀ ਲੇਪੁ ਤਿਸੁ ਪੁੰਨਿ ਨ ਪਾਪਿ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ॥੪॥੨੫॥੩੬॥
He is not involved with virtue or vice. Nanak’s God is Himself all-in-all. ||4||25||36||

ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ ॥੪॥੨੩॥੨੯I ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾII
You are inaccessible and unfathomable, O my True Lord and Master.
Nanak speaks as You inspire him to speak. ||4||23||29||

Guru Nanak Sahib pronounces the following:-

ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ (Raag Tilang M. 1, GGS. 722-16).
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.

Guru Ram Das Ji has the following to add:-

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ (Raag Gauri M. 4, GGS. 308-5).
O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.

ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥ (Raag Sorath M. 5, GGS. 628-2)
The Bani of His Word emanated from the Primal Lord. It eradicates all anxiety.

ਦਇਆਲ ਪੁਰਖ ਮਿਹਰਵਾਨਾ ॥ਹਰਿ ਨਾਨਕ ਸਾਚੁ ਵਖਾਨਾ ॥੨॥੧੩॥੭੭॥
The Lord is merciful, kind and compassionate.And enlightener of Truths ||2||13||77||

– ਇਕਿ ਭਰਮੇ ਇਕਿ ਭਗਤੀ ਲਾਏ ॥ (Raag Raamkali M. 5, GGS. 894-7).
Some wander around, while others are linked to His devotional worship.

ਅਪਣਾ ਕੀਆ ਆਪਿ ਜਣਾਏ ॥੩॥
He Himself makes Himself known. ||3||

– ਸੇਵਕੁ ਅਪਨੀ ਲਾਇਓ ਸੇਵ ॥੩॥ (Raag Raamkali M. 5, GGS. 898-18).
He links His servant to His service. ||3||

The Gurus first as individuals (receivers) received the Brahm Gyan from God (transmitter) through a process of faith and devotion. Later, when the Guru acquired Brahm Gyan as Sabd- Guru, then they became one with God. So no difference between God and Guru i.e disappearance of two distinct entities. This is also supported in Gurbani:-

ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ (Raag Raamkali M. 1, GGS. 904)
In the six -ringed abbey of the human body is the seat of the detached mind. The love for the Name’s meditation has awakened within it.

ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥
The celestial strain rings within me and my soul is absorbed therein. By Guru’s instruction, my soul is pleased with the True Name.

ਪ੍ਰਾਣੀ ਰਾਮ ਭਗਤਿ ਸੁਖੁ ਪਾਈਐ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਗੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥੧॥ ਰਹਾਉ ॥
O mortal, it si through the Lord’s devotional service that peace is procured. By Guru’s grace, the Lord Master seems sweet and in the Lord Master’s name, the mortal merges.Pause.

ਮਾਇਆ ਮੋਹੁ ਬਿਵਰਜਿ ਸਮਾਏ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮੇਲਿ ਮਿਲਾਏ ॥
Banishing the love of worldly valuables, one merges in the Lord and meeting with the True Guru, he unitest in His union.

ਨਾਮੁ ਰਤਨੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ॥ ਤਿਤੁ ਰਾਤਾ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥੨॥
The Lord’s name is an invaluable jewel and emerald ; Imbued with that my mind is rendered fortitudious.

ਹਉਮੈ ਮਮਤਾ ਰੋਗੁ ਨ ਲਾਗੈ ॥ ਰਾਮ ਭਗਤਿ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥
By the Lord’s devotion, the mortal is afflicted not with the ailment of ego and self-hood and his fear of death flees.

ਜਮੁ ਜੰਦਾਰੁ ਨ ਲਾਗੈ ਮੋਹਿ ॥ ਨਿਰਮਲ ਨਾਮੁ ਰਿਦੈ ਹਰਿ ਸੋਹਿ ॥੩॥
Death’s courier, the enemy of life, touches me not, as the God’s Immaculate Name sparkles within my mind.

ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥
Reflecting on the Lord’s Name, one comes to belong to the Formless Lord.
Awakening to the Guru’s instruction, one’s evil -intellect is erased.

ਅਨਦਿਨੁ ਜਾਗਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਗਤਿ ਅੰਤਰਿ ਪਾਈ ॥੪॥
By remaining wakeful night and day, and professing love for the Lord, he is emancipated in life and finds this state from within him.

ਅਲਿਪਤ ਗੁਫਾ ਮਹਿ ਰਹਹਿ ਨਿਰਾਰੇ ॥ ਤਸਕਰ ਪੰਚ ਸਬਦਿ ਸੰਘਾਰੇ ॥
I live detached in the secluded body-cave. The five thieves, I have salin with the Lord’s Name.

ਪਰ ਘਰ ਜਾਇ ਨ ਮਨੁ ਡੋਲਾਏ ॥ ਸਹਜ ਨਿਰੰਤਰਿ ਰਹਉ ਸਮਾਏ ॥੫॥
My soul visits not another’s house, nor does it wabble now. I now remain continually absorbed in God.

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਅਉਧੂਤਾ ॥ ਸਦ ਬੈਰਾਗੀ ਤਤੁ ਪਰੋਤਾ ॥
By Guru’s grace, I remain wakeful, immaculate, ever detached and weaved into quintessence.

ਜਗੁ ਸੂਤਾ ਮਰਿ ਆਵੈ ਜਾਇ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸੋਝੀ ਪਾਇ ॥੬॥
The world is asleep, it dies and continues coming and going. Without the Guru’s instruction, it obtains not understanding.

ਅਨਹਦ ਸਬਦੁ ਵਜੈ ਦਿਨੁ ਰਾਤੀ ॥ ਅਵਿਗਤ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਤੀ ॥
Day and night, the Divine music resounds within him, who, by Guru’s grace, knows the wondrous state of the Deathless Lord.

ਤਉ ਜਾਨੀ ਜਾ ਸਬਦਿ ਪਛਾਨੀ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਨਿਰਬਾਨੀ ॥੭॥
When one knows the Name, then realises he the One Detached Lord, pervading all.

ਸੁੰਨ ਸਮਾਧਿ ਸਹਜਿ ਮਨੁ ਰਾਤਾ ॥ ਤਜਿ ਹਉ ਲੋਭਾ ਏਕੋ ਜਾਤਾ ॥
My mind is easily absorbed in seedless trance and forsaking self-conceit and greed, I now know but One Lord.

ਗੁਰ ਚੇਲੇ ਅਪਨਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਦੂਜਾ ਮੇਟਿ ਸਮਾਨਿਆ ॥੮॥੩॥
When the disciple’s own soul accepts the lead of the Guru, then eradicating his duality, he merges in the Lord, O Nanak.

The above Sabd clearly spells out the process of merger with God to be in position to receive and appreciate ‘Dhur Ki Bani’. It opens door for all of us to achieve merger guided by the examples of Gurus, Bhaghats, Bhatts and others who find place in the Guru Granth Sahib.

According to Guru Amar Das Ji ‘Dhur Ki Bani’ is always there for for those who are truthful and connected to Almighty God (Waheguru) who is all-pervading

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ (Raag Raamkali M. 3, GGS. 922-18).
Pure are the listeners, and pure are the speakers; the True Guru is all-pervading and permeating.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥
Prays Nanak, touching the Guru’s Feet, the un-struck sound current of the celestial bugles vibrates and resounds. ||40||1||

Intuition is a divine spark that triggers as a real ‘furna’, an inkling or indication, a clue, a glimpse, a dream, a sudden awareness/awakening, an extraordinary sense of perception, a jolt to inner consciousness… that comes from a definite source (neither from somewhere or no where) to an individual in some contemplative moments and the same explodes with time into something real and big.

Intuition has played vital role in Spirituality in scientific discoveries and in social and societal developments from time immemorial in the history of mankind. It is also known as the opening of the sixth sense.

According to Gurbani, Intuition is a divine parkash – ‘dib-drisht’ (divine light/Naam), which comes as Gurparsad to only ‘Virle’ (rear) individuals with the Grace/Nadr/Kirpa of Waheguru (Almighty/Akalpurakh) leading to perceiving of opening of one’s ‘dasam duar’ (Anand Sahib, Raag Ramkali, M.3, GGS. 919).

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali, M. 3,GGS. 917-13).
Those who have such pre-ordained destiny are attached to the Lord’s Name.

Anubhav is an intimate personal experience of some divine truths by elevated persons – (santan ki sunn sachi sakhi so bole jo pekhe aakhi GGS. 894).

Let us take for examples the following verses:-

1. ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥(Raag Maajh, M. 5, GGS. 103-13).
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||

2. ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ (Salok Bhagat Kabir, GGS. 1375-12).
Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world..

3. ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥(Raag Asa M. 4, GGS. 11-19).
Those who serve You find peace.They are intuitively absorbed into the Lord’s Name. ||3||
Individuals would derive different meanings depending upon their ‘Spiritual Awastha/State’.

1. Most will understand the literal meaning that it is a promise and leave it there as a matter of simple knowledge.

2. Some will become curious and conscious to go a little deeper into the meaning and possible explore validity of these statements/promises using their knowledge gained from others and coupled with their Wisdom.

3. A few will trust the statements/promises as Divine Truths and would be keen to check the validity of the Truth knowing fully well that these have been already tried and tested – a realm of higher consciousness/Surat/Budh-bibek.

4. Still some rare one’s are lead (with Divine Grace) to experience the Truths arising out of their sense of connectivity with Akalpurakh (state of Naam) of these Promises in their daily life. Such individuals will thus be able to tell their real life stories out of their ‘Anubhav’ (personal experience) as to prove the validity of these Promises. Such people are known as ‘Anbhavis’.

So Intuition is a Divine Gift, which could come even as a ‘furna’ (somehow an idea or a glimpse/a hint) and then develop into knowledge, wisdom/surat/budh-bibek (Bibek Budhi Sukh Raen Vihanee Gurmett Naam Pargasaa – Raag Suhi Mahla 3, GGS. 772) and finally transforming into a force (Naam Pargas/Parkash), whicht leads one to experience/experimenting with Truths.

According to Guru Granth Sahib, all the Sikh Gurus were called upon to receive Gurmat on receiving the Divine Grace. (Mei aapu bol na janda mei kehaiaa sub hukamaie jio).

Intuition and Anubhav are elaborated in the Gurbani but more so in Jap Ji Sahib (Khands), Lavaan and Anand Sahib.

Those who do not accept or trust the concept of ‘Dhur ki Bani’ and importance of Nam -Jap will have difficulty in appreciating Gurmat Intuition and/or Anubhav. Gurbani accepts our limitation when it tells us that:-

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ (Raag Raamkali M. 1, GGS. 935-12).
How rare are those who contemplate the Word of the Guru’s Bani; they become Gurmukh.

Intuition and Anubhav are very much part and parcel of a ‘Gurmukh’. The choice by Guru Amar Das Ji of Bhai Jetha Ji to be his son-in-law who later emerged as the 4th Sikh Guru was out of Guru Ji’s Gurmat Intuition and Anubhav, otherwise Bhaii Jetha Ji was just an ordinary blue collar worker.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sikhi promotes a person to become a Gurmukh – someone who is looking for divine enlightenment to become pious and to be able to go into Sahaj in order to enjoy blissful wisdom, which is essential for a person to make a difference in one’s life. All the Gurus, Sages, holy persons went through this process.

In Sikhi anyone who contemplates on the Gur-Sabd (Gurbani) can extract Naam – an essential requirement to become a Gurmukh. Naam is abundantly present in Gur-sabd and is a prereqisite to go into Sehaj awastha in order to enjoy divine bliss – a state which cannot be summed up. Guru provides a link through Gur-Sabd, which was received as Hukam from Waheguru to show a Sikh the Gurmat Path.

ਗੁਰਮੁਖਾ ਹਰਿ ਧਨੁ ਖਟਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਅਤੁਟ ਭਰੇ ਭੰਡਾਰ ॥  (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-8).
The Gurmukhs earn the wealth of the Lord, contemplating the Word of the Guru’s Shabad. They receive the wealth of the Naam; their treasures are overflowing.

ਹਰਿ ਗੁਣ ਬਾਣੀ ਉਚਰਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਨਾਨਕ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੈ ਵੇਖੈ ਸਿਰਜਨਹਾਰੁ ॥੧੫॥
Through the Word of the Guru’s Bani, they utter the Glorious Praises of the Lord, whose end and limitations cannot be found. O Nanak, the Creator is the Doer of all; the Creator Lord beholds all. ||15||

ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਹਜੁ ਹੈ ਮਨੁ ਚੜਿਆ ਦਸਵੈ ਆਕਾਸਿ ॥ ਤਿਥੈ ਊਂਘ ਨ ਭੁਖ ਹੈ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਖ ਵਾਸੁ ॥
Within the Gurmukh is intuitive peace and poise; his mind ascends to the Tenth Plane of the Akaashic Ethers. No one is sleepy or hungry there; they dwell in the peace of the Ambrosial Name of the Lord.

ਨਾਨਕ ਦੁਖੁ ਸੁਖੁ ਵਿਆਪਤ ਨਹੀ ਜਿਥੈ ਆਤਮ ਰਾਮ ਪ੍ਰਗਾਸੁ ॥੧੬॥
O Nanak, pain and pleasure do not afflict anyone, where the Light of the Lord, the Supreme Soul, illuminates. ||16||

A Gurmukh is a Gurmukh in all the faiths and religions. Any congregation of Gurmukhs (Sadhsangat/Satsangat) amounts to the presence of Guru and Waheguru in essence.

There is a message in the two quotes of Farid Ji as well:-

1. ਫਰੀਦਾਜੇਤੂਅਕਲਿਲਤੀਫੁਕਾਲੇਲਿਖੁਨਲੇ ਖ॥ਆਪਨੜੇਗਿਰੀਵਾਨਮਹਿਸਿਰੁਨੀ.ਵਾਂਕਰਿ ਦੇਖੁ॥੬॥( Salok Farid Ji, GGS-1378-4).
Fareed, if you have a keen understanding, then do not write black marks/ill against anyone else. Look underneath your own collar instead. ||6||

2. ਫਰੀਦਾਮੈਜਾਨਿਆਦੁਖੁਮੁਝਕੂਦੁਖੁਸਬਾ ਇਐਜਗਿ॥ਊਚੇਚੜਿਕੈਦੇਖਿਆਤਾਂਘਰਿਘਰਿ ਏਹਾਅਗਿ॥੮੧॥ (Salok Farid Ji, GGS-1382-4).
Fareed, I thought that I was in trouble; the whole world is in trouble! When I climbed the hill and looked around, I saw this fire in each and every home. ||81||

I find both verses relevant in guiding us in daily life:-

In verse 1. Farid Ji advises that we need a certain degree of ‘anbhav’ before we say or write anything for public consumption (to enlighten Sangat).

In verse 2. Farid Ji is talking about the fire of ‘Dubida’, which is engrossing him and which has also plagued every Ghar/House of religion (Hinduism, Christianity, Islam, Sikhi…). People are leaving God behind and are instead worshiping the messengers sent by God to enlighten them about GOD.

Guru Nanak Sahib has the following message about Dubida (Duality):-

The destination in the life of a Sikh is to become Gurmukh through ‘Gobind Milan’ and the greatest hurdle in achieving success in Sikhi Marg is Duality (Dubida).

For the removal of Dubida, the help of the Gurus who have successfully travelled on the same path and left guidelines for us in Gurbani to facilitate our journey is of paramount importance.

Guru Nanak Sahib guides us for careful deliberation that leads to removal of duality and turns a devotee God-like (Gurmukh). Let us delve deep into Gurbani in order to remove dubida, which separates us from Divine Wisdom:-

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Danaasree Guru Nanak Dev Ji, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

Guru Arjan Dev Ji, in the following Shabd, traces the abundance of divine attributes/virtues that await a Gursikh who with the grace of Waheguru is able to remove one’s duality (ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ):-

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥ (Raag Gauri M. 5, GGS. 237-17).
One who kills this is a spiritual hero.One who kills this is perfect.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸਹਿ ਵਡਿਆਈ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਦੁਖੁ ਜਾਈ ॥੧॥
One who kills this obtains glorious greatness.One who kills this is freed of suffering. ||1||

ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥ ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
How rare is such a person, who kills and casts off duality.
Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਉ ਭਉ ਨਾਹਿ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਾਮਿ ਸਮਾਹਿ ॥
One who kills this has no fear.One who kills this is absorbed in the Naam.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਦਰਗਹ ਸਿਝੈ ॥੨॥
One who kills this has his desires quenched.One who kills this is approved in the Court of the Lord. ||2||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਧਨਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਪਤਿਵੰਤਾ ॥
One who kills this is wealthy and prosperous.One who kills this is honorable

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਜਤੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸੁ ਹੋਵੈ ਗਤੀ ॥੩॥
One who kills this is truly a celibate.One who kills this attains salvation. ||3||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਆਇਆ ਗਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਿਹਚਲੁ ਧਨੀ ॥
One who kills this – his coming is auspicious.One who kills this is steady and wealthy.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਵਡਭਾਗਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੪॥
One who kills this is very fortunate.
One who kills this remains awake and aware, night and day. ||4||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਜੀਵਨ ਮੁਕਤਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਨਿਰਮਲ ਜੁਗਤਾ ॥
One who kills this is Jivan Mukta, liberated while yet alive.One who kills this lives a pure lifestyle.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੁਗਿਆਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਸਹਜ ਧਿਆਨੀ ॥੫॥
One who kills this is spiritually wise.One who kills this meditates intuitively. ||5||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਥਾਇ ਨ ਪਰੈ ॥ ਕੋਟਿ ਕਰਮ ਜਾਪ ਤਪ ਕਰੈ ॥
Without killing this, one is not acceptable, Even though one may perform millions of rituals, chants and austerities.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਨਮੁ ਨ ਮਿਟੈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥੬॥
Without killing this, one does not escape the cycle of reincarnation.Without killing this, one does not escape death. ||6||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜੂਠਿ ਨ ਧੋਈ ॥
Without killing this, one does not obtain spiritual wisdom.Without killing this, one’s impurity is not washed off

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਜਉਲਾ ॥੭॥
Without killing this, everything is filthy.Without killing this, everything is a losing game. ||7||

ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ ਤਿਸੁ ਭਈ ਖਲਾਸੀ ਹੋਈ ਸਗਲ ਸਿਧਿ ॥
When the Lord, the Treasure of Mercy, bestows His Mercy,One obtains release, and attains total perfection.

ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ ॥੮॥੫॥
One whose duality has been killed by the Guru,Says Nanak, contemplates God. ||8||5||

According to Guru Amar Das Ji, the only thing for emancipation or union with the Akal Purakh is through love of devotion and living under Divine Will/Fear; thus one should make an honest attempt to become a candidate for Divine Grace with complete removal of duality from the mind. It is the Grace of the Akal Purkh necessary to cross this worldly ocean by following the teachings incorporated in the Sabd Guru.

ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥ (Raag Suhi M.3, GGS. 757-6).
He calls others bad and good, as long as he is in duality. The Gurmukh understands the One and Only Lord; He is absorbed in the One Lord. ||7||

Kabir Ji attests the removal of dubida as a means to becoming a Gurmukh:-

ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥(Salok Bhagat Kabir, GGS. 1375-10).
When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

Guru Nanak Sahib reaffirms the negative role of Dubida in realising Divine Guidance, as given below:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ॥ (Raag Tilang M. 1, GGS. 722-14).
One obtains Divine Wisdom by eliminating dubida arising from oneself and not by any other technique.

Even the above is not enough, the real difference is perceived when Waheguru’s Nadr takes over:-

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
One fully qualifies only when the grace/nadr fully leads the egoless (without dubida) across.

The above sounds something like that when one qualifies in a competitive examination through a written test and an interview one is still not sure to be selected finally unless one gets in to a merit list within the number of earmarked vacancies.

The overall path of removal of Duality is to study of Gur-sabd to obtain Naam:-

– ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ (Raag Asa M. 2, GGS. 466-18).
If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad.

– ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੈ ਤਿਸੁ ਆਪਨ ਨਾਮੁ ਦੇਇ ॥ ਬਡਭਾਗੀ ਨਾਨਕ ਜਨ ਸੇਇ ॥੮॥੧੩(Raag Gauri M. 5, GGS. 281-1).
He Himself gives His Name to those, upon whom He bestows His Mercy.॥ Very fortunate, O Nanak, are those people. ||8||13||

Obtaining of Naam signifies a state without duality (dubida) to become a Gurmukh (visionary like of Sikh Gurus, Bhagats and Mahapurakhs) as given in Sukhmani Sahib:-.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥(Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

– Sikhi is indeed a difficult path and cannot be grasped without “GURPARSAD”. When GURPARSAD (ref. to Mool Mantar) descends, the removal of Duality becomes imminent followed by a flow of ‘Naam Daan’ (divine wisdom).

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ (Raag raamkali M. 3, GGS. 918-19).
The path they take is sharper than a two-edged sword, and finer than a hair.

“Gurbani eis jag mein channan, Karam vasai mann aaiyai”. Gurbani is guiding as a Divine Light-house but to be able to see the light of Gurbani is also governed by Waheguru’s grace.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com